Dictionary of Pali Proper Names v2.c35.259

v2.c35.259

Vaṭṭagāmaṇi Abhaya.—King of Ceylon (29-17 B.C.). He was the son of Saddhātissa, and came to the throne by killing the usurper Mahārattaka (v.l. Kammahārattaka). He married Anulā, wife of Khallāṭanāga, and adopted Mahācūlika as his own son; because of this Vaṭṭagāmaṇi came to be known as Pitirājā.¹ Vaṭṭagāmaṇi had a second wife, Somadevī, and also a son of his own, called Coranāga. In the fifth month of his reign a brahmin, named Tissa, rose against him, but was defeated by seven Damiḷas who landed at Mahātittha. After that, the Damiḷas waged war against the king and defeated him at Kolambālaka. It was a remark made by the Nigaṇṭha Giri to Vaṭṭagāmaṇi, as he fled from the battle, that led later to the establishment of Abhayagiri (q.v.). The king hid in the forest in Vessagiri and was rescued by Kupikkala Mahātissa, who gave him over to the care of Tanasīva. In his flight he left Somadevī behind, and she was captured by the Damiḷas. For fourteen years Vaṭṭagāmaṇi and his queen Anulā lived under the protection of Tanasīva, and, during this time, five Damiḷas ruled in succession at Anurādhapura; they were Pulahattha, Bāhiya, Panayamāra, Piḷayamāra and Dāṭhika. After a time, Anulā quarrelled with Tanasīva's wife, and the king, in his resentment, killed Tanasīva. Later, when he also killed Kapisīsa, his ministers left him in disgust, but were persuaded by Mahātissa to return. When his preparations were complete, the king attacked Dāṭhika, slew him, and took the throne. He then founded Abhayagiri-vihāra and recovered Somadevī. He also built the Silāsobhakaṇḍaka-cetiya. He had seven ministers who themselves built several vihāras; among them Uttiya, Mūla, Sāliya, Pabbata and Tissa are mentioned by name. It was in the reign of Vaṭṭagāmaṇi that the Buddhist Canon and its Commentaries were first reduced to writing in Ceylon, according to tradition, in Aloka-vihāra.² The foundation of Abhayagiri-vihāra formed the beginning of dissensions in the ranks of the monks.³ Vaṭṭagāmaṇi was, however, regarded by later generations as a great protector of the faith.⁴ Various monasteries, chiefly rock-temples, are traditionally ascribed to Vaṭṭagāmaṇi, and said to have been built by him during his exile; among these is the modern Dambulla-vihāra. The Cūḷavaṃsa calls him the Majjhavela-vihāra.⁵