King Mahasena [276-303 CE] | AmazingLanka.com

Predecessor		Successor
King Jettha Tissa I [266-276 CE] -House of Lambakanna I-	King Mahasena [276-303 CE] -House of Lambakanna I-	King Sirimeghavanna (Kithsiri Mevan) [303-331 CE] -House of Lambakanna I-
COMPLETE LIST OF RULERS OF SRI LANKA

About King Maha Sena (Mahasen)

Following the death of King Jettha Tissa I, his younger brother, King Mahasena (also known as King Mahasen), ascended to the throne. His 27-year rule is remembered as a particularly dark period for Theravada Buddhism. However, it was a golden age for the development of Sri Lanka’s irrigation systems, as he became the first king to construct monumental irrigation projects in the country.

Return of Sanghamitta Thero

Prince Jettha Tissa and Prince Mahasena were both mentored by the monk Sanghamitta, an advocate of the heretical Vaitulyavada teachings, which their father, King Gothabhaya I, had banned years earlier.

Sanghamitta had recently joined a group of exiled monks banished for promoting Vaitulyavada doctrines. This group dispatched Sanghamitta back to Sri Lanka with a mission: to either convert the orthodox Maha Viharaya monks to the Vaitulyavada ideology or, if unsuccessful, to dismantle the Maha Viharaya institution entirely.

Although the elder prince, Jettha Tissa, showed no inclination towards these teachings, the younger prince, Maha Sena, was seen as impressionable and receptive, becoming Sanghamitta’s star disciple. Following Jettha Tissa‘s coronation, Sanghamitta returned to India to await the ascension of Maha Sena, whom he considered a more promising ally.

Upon learning of King Jettha Tissa’s death, Sanghamitta swiftly returned to Sri Lanka. He played a significant role in the coronation of King Mahasen, ensuring his influence over the new ruler.

Darkest Chapter in Early Buddhist History of Sri Lanka

Sanghamitta persuaded King Mahasen that the monks of the Theriya Nikaya at the Maha Viharaya were not adhering to the true Vinaya (the monastic disciplinary code), arguing instead that the monks of Jethavanarama, who followed Vaitulyavada teachings, were the authentic practitioners of Buddhist discipline. According to the Nikaya Sangrahaya, the king demanded that the Maha Viharaya monks acknowledge the Vaitulyavada doctrine as the legitimate Buddhist teaching.

When the Maha Vihara bhikkus refused to acknowledge the heretical Vaitulyavada as the authentic vinaya (disciplinary code for monks), Sanghamitta persuaded King Mahasen to issue a decree stating, “Anyone who provides food to a bhikkhu residing in the Maha Vihara will be fined one hundred pieces of money.”

When the Maha Vihara monks went begging for alms in the city the day after King Mahasen’s decree, the people, fearing punishment, refrained from offering food. This continued for four consecutive days, leaving the monks without sustenance. Ultimately, the Maha Vihara monks decided to leave the capital, dispersing to the southern regions of Rohana and Maya Rata. This exodus marked a significant moment in the history of Theravada Buddhism in Sri Lanka, as the Maha Vihara temples, for the first time in 500 years, stood deserted.

Seizing the opportunity, Sanghamitta capitalized on the king’s proclamation that “all ownerless land belongs to the king.” Under this decree, the vacant Maha Vihara temples, including the Chetiya Pabbatha Viharaya (Mihintale) which is the cradle of Buddhism, were taken over and repurposed for the Dharmarucian monks aligned with Sanghamitta. These properties were claimed in the name of the king, and their wealth was redirected to benefit the Abhayagiri Monastery.

With the support of Sona, a minister favoured by King Mahasen, Sanghamitta initiated a campaign of systematic destruction of the abandoned Maha Vihara properties. The materials and treasures from these temples were transferred to Abhayagiri, enhancing its prestige and making it the wealthiest monastery of the era. Even the magnificent stone image of the Buddha, previously relocated to Pacinatissa Pabbatha Viharaya by Jettha Tissa, was moved to Abhayagiri.

The destruction began with the Maha Vihara itself, including Lovamahapaya, the renowned seven-story structure rebuilt by Jettha Tissa. In total, 364 temples and monasteries associated with the Maha Vihara were destroyed. The lands where these sacred structures once stood were desecrated and converted into agricultural fields, sown with undu (black gram) seeds, symbolizing the complete eradication of the Maha Vihara’s influence.

Rebelion of Meghavanna Abhaya

Seven years after the Maha Vihara monks abandoned their temples, Minister Meghavanna Abhaya was deeply troubled by the continued destruction of the Maha Vihara and turned into a rebel. He prepared for battle against King Mahasen to rebuild the Maha Vihara’s legacy. However, due to their longstanding friendship, a confrontation was narrowly avoided when Meghavanna Abhaya persuaded the king to reconsider his actions the night before the battle. This led to Mahasen resolving to restore the Maha Vihara.

At the same time, one of King Mahasen’s favoured queens, who shared concerns about the devastation of the Maha Vihara, orchestrated the assassination of Sanghamitta. She hired a carpenter to kill Sanghamitta during an inspection of the destruction of Thuparama. At the time, Thuparamaya was been rebuilt by the queen. Sanghamitta’s death sparked a popular revolt in Anuradhapura, where the enraged citizens attacked and killed Sona, Sanghamitta’s chief accomplice, throwing his body onto a heap of dung.

In the aftermath, King Mahasen rebuilt the monasteries of the Maha Vihara, and the Theravada monks returned after seven years in exile. In a decisive move, Mahasen ordered the burning of all Vaithulyavada texts for the third time in the history of the island. This marked the restoration of the Maha Vihara’s influence and its pivotal role in Sri Lankan Buddhism.

Second Attack on Maha Vihara

After restoring the Maha Vihara, King Mahasen later came under the sway of another heretical monk, Kohon Tissa Maha Thero, a prominent figure in the Sagaliya Sect in the 11th year of his rule. This sect had originated during King Gothabhaya I‘s reign, stemming from divisions within the Dhammaruci Nikaya at Abhayagiri Monastery, which had aligned itself with the Vaitulyavada ideology.

A dissenting monk, Ussiliya Tissa, rejected this alignment and led 300 like-minded monks to separate from the Dhammaruci Nikaya. They established a new community at Dakunugiri Viharaya also known as Dhakkinarama, Dakkinagiri) and identified themselves as the Sagaliyas.

Kohon Tissa Thera, a leader of the Sagaliya Sect, gained favour with King Mahasen, who subsequently constructed the Jethavanaramaya Monastery with the island’s largest stupa. This new monastery was situated within the ancient boundaries of the Maha Vihara in Jotivana (Nandana) Park. When Kohon Tissa and the king attempted to redefine the boundaries of the Maha Vihara to establish a separate Sagaliya monastery, the Maha Vihara monks protested by abandoning their monastery, just two years after their previous return.

Ultimately, the boundary adjustment failed, and the Maha Vihara monks resumed residence nine months later. Despite this, King Mahasen continued the construction of the Jethavanaramaya within the original Maha Vihara boundary and presented it to Kohon Tissa Thera. As a result, Sagaliya monks relocated from Dakunugiri Viharaya to Jethavanaramaya, establishing their base there.

After the first tumultuous 12 years of King Mahasena’s rule, he eventually became a devout follower of the Theriya Nikaya of Maha Vihara. He generously gave alms and various offerings to those he had previously persecuted. He bestowed gifts worth a thousand pieces of money to a thousand senior members of the bhikkhu communities. Additionally, he provided each bhikkhu in Lanka with a yearly garment.

King Mahasena’s architectural achievements are truly noteworthy. Beyond his religious and charitable efforts, he played a crucial role in repairing and expanding existing structures, as well as undertaking significant new projects, both religious and related to irrigation.

King Mahasena ruled the country for 27 years and was succeeded by his son, prince Sirimeghavanna.

Works of King Mahasena

Religious

Jethawanaramaya : Jethawana Stupa is the largest stupa in the Sri Lanka. It was originally 400 feet (122 meters) in height and was the third tallest building in the world at that time. Even today as a brick monument, Jethawanaramaya still remains the tallest of its kind in the world.
Abhaya: a new nunnery
Dhatusena-pabbata Vihara
Manihira Viharaya: Manihira is believed to be now Minneriya
Gokanna Viharaya: Gokanna, known today as Trincomalee, was originally the site of Gokanna Viharaya constructed by destroying an earlier Brahmi temple. In later periods, a Hindu temple, the Koneswaram Kovil, was established in this location, replacing the Buddhist temple.
Erakavilla Vihara (S. Ekakdpilla): In Rohana, built by Mahasena on the site of a Brahmi temple
Brahman Kalanda Viharaya: On the site of a Brahmi temple in Rohana, in the village of the Brahman Kalanda (Bamunugama).
Migagama Viharaya
Dhatusenapabbata Viharaya: To the west of Anuradhapura.
Kokavata Viharaya: A large monastery near a tank of the same name.
Thuparama Viharaya : Rebuilding of Thuparama Viharaya which was half built by his queen who orchestrated the death of Sanghamitta.
Hulapitthi Viharaya
Uttara Nunnery
Abhaya Nunnery

Irrigation

According to Mahavamsa, he built 16 irrigation reservoirs. Other chronicles add few other reservoirs built by him.

Manihira Wewa: He also built a viharaya (Manihira Viharaya) at this reservoir
Mahagama Wewa
Challura Wewa
Khanu Wewa
Mahamani Wewa: King Bhathika Tissa (140-164 CE) is also credited with building Mahamani Wewa reservoir and donating it to Gavaratissa Viharaya for its maintenance
Kokavata Wewa: He also built the Kokavata Viharaya (see above)
Dhrammaramma Wewa
Kumbalaka Wewa
Vahana Wewa
Rattamalakandaka Wewa: Maharatmala is the older name of the great Padaviya Wewa Reservoir in the North Central Province. There is, however, also a Ratmala Wewa 2.5 miles south of Anuradhapura.
Tissavaddhamanaka Wewa
Velangavitthi Wewa
Mahagallaka Wewa
Cira Wewa
Mahadaragallaka Wewa
Kalapasana Wewa
Pabbatanta Canal

Other reservoirs

Muvagamuva Wewa
Sakurumboru (Puskumbura) Wewa
Sulugalu (Suguluva) Wewa

Ancient Manuscripts Detailing the Sovereigns of Sri Lanka

Sovereigns of Sri Lanka are chronicled in several ancient manuscripts. These texts not only record the lineages of kings but also the significant events and developments of their reigns. Some of the most significant ancient sources are:

Dipavamsa: compiled between the 3rd and 4th centuries CE, and the earliest known historical chronicle
Mahavamsa: Initially compiled by Mahanama Thero in the 5th or 6th century CE, this chronicle was later expanded upon by other authors who added additional chapters. Covers events up until the reign of King Mahasena of Anuradhapura
Culavamsa: Starts where the Mahavamsa stops and records the history of Sri Lankan rulers from the 4th century to 1815. Mahavamsa and Culavamsa are often seen as one extended chronicle, commonly referred to simply as the Mahavamsa.
Pujavaliya: Written by a monk in or around 1266 during the reign of King Panditha Parakrama Bahu of Dambadeniya Kingdom
Rajavaliya: A 17th-century historical chronicle of Sri Lanka, covering the history of the island from its beginnings up to the accession of King Vimaladharmasurya II in 1687.

References

Mahanama, Geiger, W., & Bode, M. H. (1912). The Mahavamsa or the Great Chronicle of Ceylon. Translated into English by Wilhelm Geiger. For the Pali Text Society by Henry Frowde.
Oldenberg, H. (2001). The Dipavamsa : An Ancient Buddhist Historical Record. Asian Educational Services. (Original work published 1879)
Nicholas, C. W., & Paranavitana, S. (1961). A Concise History of Ceylon : From the Earliest Times to the Arrival of the Portuguese in 1505. University of Ceylon.
Paranavitana, S. (1959). History of Ceylon (University of Ceylon): Vol. 1 (part 1)–3. Ceylon University Press.
Senaveratne, J. M. (1930). The Story of the Sinhalese : From the Most Ancient Times Up to the End of “The Mahavansa” or Great Dynasty. W. M. A. Wahid & Brothers.