Mahavansa/Wiki Editor Note

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Mahavamsa: The Great Chronicle of Lanka,

Translated from Pali by Wilhelm Geiger, 6th Century BC to 4th Century AD.

Published by Ceylon Government, Information Dept. Colombo, 1912.

Wiki Editor Notes

Mahavansa (also Mahavansha, Mahavamsa) is a non-canonical text written in Pali of the Kings of Sri Lanka.[1] The first version of it covered the period from the coming of Prince Vijaya from India in 543 BCE to the reign of Mahasena of Anuradhapura (277-301 CE).

Period

This date of Vijaya's arrival is thought to have been artificially fixed to coincide with the date for the death of Gautama Buddha, that is 543 BCE. The story of Vijaya's arrival was also written much later after it had occurred, as the Mahavamsa is thought to have been written during 6 CE to 1877 CE by Buddhist monks.[2][3]

The historical accuracy of Mahinda converting the Sri Lankan king to Buddhism is also debated. Hermann Oldenberg, a German scholar of Indology who has published studies on the Buddha and translated many Pali texts, considers this story a "pure invention". V. A. Smith (Author of Ashoka and Early history of India) also refers to this story as "a tissue of absurdities". V. A. Smith and Professor Hermann came to this conclusion due to Ashoka not mentioning the handing over of his son, Mahinda, to the temple to become a Buddhist missionary and Mahinda's role in converting the Sri Lankan king to Buddhism, in his 13th year Rock Edicts. Particularly the Rock-Edict XIII.[4]

There is also an inconsistency with the year on which Ashoka sent Buddhist missionaries to Sri Lanka. According to the Mahavamsa, the missionaries arrived in 255 BCE, but according to Edict 13, it was 5 years earlier in 260 BCE.[5]

Buddhism

While not considered a canonical religious text, the Mahavamsa is an important text in Theravada Buddhism. It covers the early history of religion in Sri Lanka, beginning with the time of Siddhartha Gautama, the founder of Buddhism. It also briefly recounts the history of Buddhism in India, from the date of the Buddha's death to the 3rd Buddhist councils where the Dharma was reviewed.

History

Buddhist monks of the Anuradhapura Maha Viharaya maintained chronicles of Sri Lankan history starting from the third century BCE. These annals were combined and compiled into a single document in the 5th century by the Mahanama of Anuradhapura while Dhatusena of Anuradhapura was ruling the Anuradhapura Kingdom. It was written based on prior ancient compilations known as the Atthakatha, which were commentaries written in Sinhala. An earlier document known as the Dipavamsa (4th century CE) "Island Chronicles" is much simpler and contains less information than the Mahavamsa and was probably compiled using the Atthakatha on the Mahavamsa as well.

A companion volume, the Culavamsa "Lesser Chronicle", compiled by Sinhala monks, covers the period from the 4th century to the British takeover of Sri Lanka in 1815. The Culavamsa was compiled by a number of authors of different time periods.

The combined work, sometimes referred to collectively as the Mahavamsa, provides a continuous historical record of over two millennia, and is considered one of the world's longest unbroken historical accounts.[6] It is one of the few documents containing material relating to the Nāga and Yakkha peoples, indigenous inhabitants of Lanka prior to the legendary arrival of Prince Vijaya from Singha Pura.

As it often refers to the royal dynasties of India, the Mahavamsa is also valuable for historians who wish to date and relate contemporary royal dynasties in the Indian subcontinent. It is very important in dating the consecration of the Maurya Emperor Ashoka, which is related to the synchronicity with the Seleucid Empire and Alexander the Great.

Indian excavations in Sanchi and other locations, confirm the Mahavamsa account of the empire of Ashoka. The accounts given in the Mahavamsa are also amply supported by the numerous stone inscriptions, mostly in Sinhala, found in Sri Lanka.[7] If not for the Mahavamsa, the story behind the large stupas in Anuradhapura, Sri Lanka, such as Ruwanwelisaya, Jetavanaramaya, Abhayagiri vihāra and other works of ancient engineering would never have been known.

Jat History

Maurya Jats: The Buddhist traditions preserved in Mahavamsa describes Chandragupta as coming of Kshatriya clan of Maurya: Mauryanam Khattyanam vamsha jata (Geiger Trans p 27).

It means "Mauryas are Kshatriyas of Jat clan".

A K Mittal in 'Political and Cultural history of India', page 126, 'Rahul Sankrityan' in 'Bauddha darshan', page 19 and Dr Atul Singh Khokhar in 'Jāton kī utpati evaṃ vistār (Jart tarangiṇī)(Origin and expansion of Jats), page 113, have mentioned with reference to Mahavansha and 'tatva prakashini' that Mauryas are kshatriyas belonging to Jat vansha.

Dr Atal Singh Khokhar further writes at page 139 of the above book that Chandragupta Maurya has been mentioned in 'divyadān' as under in sanskrit:

Sanskrit:- मोरियानं खत्तीयानं वंसे जातं सिरीधरं चन्द्रगुत्तोति पञ्चत चाणक्यो ब्राह्मणो ततो नवमं धनन्तं घातेत्वा चण्डकोधसा संकले जम्बूद्वीपरिह रज्ज सममिसिंचिसी

IAST:- Moriyānaṃ khattīyānaṃ vaṃse jātaṃ sirīḍaraṃ chandraguttoti pañcata cāṇakyo brāhmaṇo tato navamaṃ dhanantaṃ ghatetvā caṇdakodhasā saṃkale jambūdvīāriha rajja sammisincisī

Meaning - Chandragupta, born in Maurya kshatriya vansha, killed nine Nandas with the help of Chanakya and established his rule in entire Jambudvipa.


As per Spunar the ancestral abode of Mauryas was at 'Parshupur' (Peshawar), who were Jatri (Jatrana) Jats of Mand Empire.

Bhim Singh Dahiya[8] refers to S.R. Goyal who mentions the invasion of Kalinga by Yavana Rakta Bahu and says that princess Hemamala had to fly from her country to Ceylon, carrying with her the tooth relic of Lord Buddha, as per Mahavamsa.[9] He identifies this Yavana with Samudragupta and the attack is dated by him as 359-60 A.D. But he is very much conscious of the pitfalls involved in this identification. In a footnote on page 160, he tries to explain the word Yavana, on all possible grounds. Firstly, because the Buddhists were unhappy with Samudragupta, they called him a Yavana ! The second possibility mentioned by him is that the imperial army was sent to Kalinga under a Yavana commander! And lastly, finding the above two arguments as puerile, he hastens to add that the name of the invader has not been correctly handed down to us!

He has thus not faced the implications of his own identification, viz., that the so-called Guptas, were called Yavana, perhaps because they came from the West, the land of the Yavanas. We know that Orissa and the adjoining areas were under the Jats for a pretty long time. The coins of the Tanka clan of the Jats identified by historians as the Puri Kusanas, have been found during excavations. It was In 592 A.D. that the Kesari King, Yayati, superseded the Tank Jat ruler in Orissa.[10]

Jat clans and Jat people in Mahavamsa

We list here names of People and clans from Mahavamsa, which are found today in Jat history, Jat people and Jat clan list. It is a matter of research to find the correlation between these. It is a fact that Jats were the followers of Buddhism during the period covered by Mahavamsa. In following description from Mahavansa we start with bullet followed by Jat clan or name in Jat History and rest is the para from chapter in Mahavansa.

Chapter 1 - 5

  • Mahiya - The son of king Devanampiyatissa's brother, named Uddhaculabhaya saw the wondrous cetiya and (again) covered it over and made it thirty cubits high. The king Dutthagamani dwelling there while he made war upon the Damilas, built a mantle cetiya over it eighty cubits high. Thus was the Mahiyangana-thupa completed. When he had thus made our island a fit dwelling-place for men, the mighty ruler, valiant as are great heroes, departed for Uruvela. Here ends the Visit to Mahiyangana. (Mahiyangana→Mahiya)
  • Pupphapura (Peshawar) : Mahavansa/Chapter 4. They (theras) took those needful things (that they had brought as gifts) and sought the thera Revata, but the thera did not take their part and dismissed (the pupil) who took their part. They went thence to Vesali, shameless they went from there to Pupphapura, and told king Kalasoka: `Guarding our Master's perfumed chamber we dwell in the Mahävana-vihära in the Vajji territory; but bhikkhus dwelling in the country are coming, great king, with the thought: We will take the vihara for ourselves. Forbid them!'
Twenty-four years he reigned, and his son Bindusära reigned twenty-eight. A hundred glorious sons and one had Bindusara; Asoka stood high above them all in valour, splendour, might, and wondrous powers. He, when he had slain his ninety-nine brothers born of different mothers, won the undivided sovereignty over all Jambudipa. Be it known, that two hundred and eighteen years had passed from the nibana of the Master unto Asoka's consecration.
Four years after the famous (Asoka) had won for himself the undivided sovereignty he consecrated himself as king in the city Pataliputta. Straightway after his consecration his command spread so far as a yojana (upward) into the air and downward into the (depths of the) earth.'
  • Sumana - Mahavansa/Chapter 5 tells that ....The consort of prince Sumana, who bore the same name (Sumana), being with child, fled straightway by the east gate and went to a candala village, and there the guardian god of a nigrodha-tree called her by her name, built a hut and gave it to her.
  • Agi - Mahavansa/Chapter 5 tells that .... A nephew of the monarch known by the name Aggibrahma was the consort of the king's daughter Samghamitti and the son of these two (was) named Sumana. He (Aggibrahma) also craved the king's leave and was ordained together with the prince.
  • Sigga - Mahavansa/Chapter 5 tells that ....Siggava was a sage, son of a minister, mentioned in Mahavansa/Chapter 5. ...In the city that bears the name of the patali flower there lived the wise Siggava, son of a minister. He, when eighteen years old and dwelling in three palaces fitted for the three seasons of the year, went, in company with his friend Candavajji, a minister's son, and surrounded by five hundred followers, to the Kukkutarama, and visited the thera Sonaka.....Then, with their parents' leave, the young Siggava and Candavajji and their five hundred followers likewise received the pabbajja and (afterwards) the upasampada-ordination from the thera Sonaka. With him as their master the two eagerly studied the three pitakas and attained to the six supernormal powers. (Siggava→Sigga)

Chapter 6 - 10

Mahavansa/Chapter 6 tells us that ....In the country of the Vangas in the Vanga capital there lived once a king who married with the daughter of the king of the Kalingas. Their daughter went forth from the house, desiring the joy of independent life; unrecognized she joined a caravan travelling to the Magadha country. In the Lala country she bore twin-children, a son and a daughter named Sihabahu and Sihasivali.
Mahavansa/Chapter 6 tells us that When Sinhabahu was sixteen, he escaped with his mother and sister, Sinhasivali, and arrived in the capital of Vanga. He later killed his father for a reward and was offered the throne of Vanga.
  • Sinhapura - Mahavansa/Chapter 6 tells that Sinhabahu accepted the kingship but handed it over then to his mother's husband and he himself went with Sinhasivali to the land of his birth. There in the country of Lála he built a city, and they called it Sinhapura, and in the forest stretching a hundred yojanas around he founded villages.
  • Lala - Mahavansa/Chapter 6 tells....In the kingdom of Lala, in that city did Sihabahu, ruler of men, hold sway when he had made Sihasivali his queen. As time passed on his consort bore twin sons sixteen times, the eldest was named Vijaya (543–505 BCE), the second Sumitta; together there were thirty-two sons. In time the king consecrated Vijaya as prince-regent, the first King of Sri Lanka.
  • Madhura (Mathura City): Mahavansa/Chapter 7 tells that ....The ministers, for consecrating Vijaya (543–505 BCE), sent people, entrusted with many precious gifts, jewels, pearls, and so forth, to the city of Madhura, to woo the daughter of the Pandu king for their lord, and they also (sent to woo) the daughters of others for the ministers and retainers. The king sent his daughter (to Lanka) he, and also daughters of others for the ministers (of Vijaya). Then king Vijaya (543–505 BCE) consecrated the daughter of the Pandu king with solemn ceremony as his queen.
Mahavansa/Chapter 8 writes ... The great king Vijaya (543–505 BCE), being in the last year of his life sent a letter to his brother Sumitta to handover his Kingdom. Within a short time after Vijaya (543–505 BCE) had sent the letter he passed away. When he was dead the ministers ruled, dwelling in Upatissagama while they awaited the coming of the prince. After the death of king Vijaya (543–505 BCE) and before the coming of the prince was the island of Lanka kingless for a year.
Madra - Mahavansa/Chapter 8 writes ... In Sihapura, after the death of king Sihabahu, his son Sumitta was king; he had three Sons by the daughter of the Madda (Madra) king. Sumitta being old he sent his youngest son Panduvasudeva (r.504 BC - 474 BC) to Lanka. Panduvasudeva took with him thirty-two sons of ministers and embarked (with them) in the disguise of mendicant monks. The ministers entrusted Panduvasudeva with the sovereignty of Lanka. He made Bhaddakaccana, youngest daughter of Sakka Pandu as his consort. Sakka Pandu for seeing the destruction of Shakyas took his followers with him and went to another tract of land on the further side of the Ganges and founded a city there and ruled there as king.
  • Anuradhapura - Mahavansa/Chapter 10 writes....When Pandukabhaya (r.504 BC - 474 BC) was left victor in battle, he went thence to the dwelling-place of his great-uncle Anuradha. The great-uncle handed over his palace to him and built himself a dwelling elsewhere; but he dwelt in his house. When he had inquired of a soothsayer who was versed in the knowledge of (fitting) sites, he founded the capital, even near that village. Since it had served as dwelling to two Anuradhas, it was called Anuradhapura, and also because it was founded under the constellation Anuradha.
  • Yakkhas, Jartika - Mahavansa/Chapter 10 writes ... Pandukabhaya (437-367 BC) handed over the government to Abhaya (B.C. 474 ), his eldest uncle, for the night-time: he became the `Nagaraguttika' (Guardian of the City). From that time onward there were nagaraguttikas in the capital. His father-in-law also, Girikandasiva, he did not slay but handed over to this uncle the district of Girikanda. He had the pond' deepened and abundantly filled with water, and since he had taken water therefrom, when victories (for his consecration), they called it Jayavapi. He settled the Yakkha Kalavela on the east side of the city, the Yakkha Cittaraja at the lower end of the Abhayatank. The slave-woman who had helped him in time past and was re-born of a Yakkhini, the thankful (king) settled at the south gate of the City. Within the royal precincth he housed the yakkhini in the form of a mare. Year by year he had sacrificial offerings made to them and to other (Yakkhas); but on festival-days he sat with Cittaraja beside him on a seat of equal height, and having gods and men to dance before him, the king took his pleasure, in joyous and merry wise.
  • Yona (Jat clan Joon): Mahavansa/Chapter 10 writes ...Pandukabhaya (437-367 BC) laid out four suburbs as well as the Abhaya-tank, the common cemetery, the place of execution, and the chapel of the Queens of the West, the banyan-tree of Vessavana and the Palmyra-palm of the Demon of Maladies, the ground set apart for the Yonas and the house of the Great Sacrifice; all these he laid out near the west gate.

Chapter 11 - 15

  • Pataliputta/Tamalitti: Mahavansa/Chapter 11 tells...Devanampiya Tissa (307-267 BC) became king of Lanka after his father's death. Even at the time of his consecration many wonders came to pass. In the whole isle of Lanka treasures and jewels that had been buried deep rose up to the surface of the earth. ....King Devanampiya Tissa thought to send pearls to his friend King Dhammasoka. The king sent four persons appointed as his envoys: his nephew Maharittha, who was the chief of his ministers, then his chaplain, a minister and his treasurer, attended by a body of retainers, and he bade them take with them those priceless jewels, the three kinds of precious stones, and the three stems (like) waggon-poles, and a spiral shell winding to the right, and the eight kinds of pearls. When they had embarked at Jambukola and in seven days had reached the haven in safety, and from thence in seven days more had come to Pataliputta, they gave those gifts into the hands of king Dhammasoka. ....When the ministers had stayed five months, highly honoured they set forth with the envoys, on the first day of the bright half of the month Vesakha. Having embarked at Tamalitti and landed at Jambukola they sought out the king, when they arrived here on the twelfth day. The envoys handed the gifts (in return from Dhammasoka) to the ruler of Lanka; the ruler of Lanka made them welcome with great hospitality.
  • Panda , Naga - Mahavansa/Chapter 12 tells: Moggaliputta after the third Buddhist council for founding of the religion in adjacent countries, sent forth theras....The thera Majjhantika he sent to Kasmira and Gandhara. At that time in Kasmira and Gandhära were ruled by the Naga-king. ...The thera preached the doctrine, and thereupon the naga-king came unto the (three) refuges and the precepts of duty, and this likewise did eighty-four thousand serpents and many Gandhabbas, Yakkhas and Kumbhandakas in the Himalaya. But a yakkha named Pandaka with (his wife) the yakkhini Harita and his five hundred sons obtained the first fruit (of sanctification). ...the dwellers in Kasmira and Gandhara who had come to worship the naga-king acknowledged the thera as the mightier in working wonders, and when they had paid the thera reverence they seated themselves on one side near him. The thera expounded to them the dhamma, (namely) the Asivisupama. The conversion of eighty thousand persons took place and a hundred thousand persons received the pabbajja from the thera. Since then Kasmira and Gandhära shine with yellow robes and prize above all the three things.
  • Yona - Mahavansa/Chapter 12 tells: Moggaliputta after the third Buddhist council for founding of the religion in adjacent countries, sent forth theras....He sent to Aparantaka the Yona named Dhammarakkhita. The thera Dhammarakkhita the Yona, being gone to Aparantaka' and having preached in the midst of the people the Aggikkhandhopama-sutta gave to drink of the nectar of truth to thirty-seven thousand living beings who had come together there, he who perfectly understood truth and untruth. A thousand men and yet more women went forth from noble families and received the pabbajja. ....The wise Maharakkhita who went to the country of the Yona delivered in the midst of the people the Kalakarama suttanta. A hundred and seventy thousand living beings attained, to the reward of the path (of salvation); ten thousand received the pabbajja.
  • Bhadu & Ashoka: Mahavansa/Chapter 13 tells....When Mahendra son of Ashoka came in time to Vedisagiri the city of his mother Devi, he visited his mother and when Devi saw her dear son she made him welcome, and his companions likewise, with foods prepared by herself, and she led the thera up to the lovely vihära Vedisagiri.....When the prince Asoka, while ruling over the realm of Avanti, that his father had bestowed on him, halted in the town of Vedisa, before he came to Ujjeni, and met there a lovely maiden named Devi, the daughter of a merchant, he made her his wife; and she was (afterwards) with child by him and bore in Ujjeni a beautiful boy, Mahinda, and when two years had passed (she bore) a daughter, Samghamitta. At that time she lived in the city of Vedisa....The son of a daughter of Devi's sister, (a youth) named Bhanduka, who had heard the doctrine preached by the thera to Devi, and who had obtained the reward of one who shall return no more unto life remained with the thera. When he had stayed there a month the thera, on the uposatha-day of the month Jettha, with the four theras and Sumana, and the lay-disciple Bhanduka also, to the end that they might be known for human beings, rose up in the air (and departed) from that vihara; and he, the (thera) of wondrous powers, coming hither with his following alighted on the pleasant Missaka-mountain, on the Sila-peak on the open and fair Ambatthala.
Note: The Sanchi Inscriptions, From West to North Gate.— (Inside.), No 33. — Gotiputasa Bhadukasa bhichhuno dānam = "Gift of Goti's son, Bhanduka, the mendicant monk." tells that Bhanduka was Goti's son of Vidisha. (Bhanduka → Bhaduka → Bhadu)
  • Bhadu & Naga - Mahavansa/Chapter 14 states ....The king Devanampiyatissa (307-267 BC) who had arranged a waterfestival for the dwellers in the capital, set forth to enjoy the pleasures of the chase. Attended by forty thousand of his men he went on foot to the Missaka-mountain. The deva of the mountain arranged to meet the theras to him. The wise thera preached to the monarch the Cülahatthipadüpamasuttanta. At the end of the discourse he, with the forty thousand men, came unto the (three) refuges. The thera bestowed on young Bhanduka, within the boundaries of that village and within that group (of bhikkhus), both the pabbajja and the upasampada-ordination, and even in the same moment he attained to the state of arahant. Devas without number were converted to the doctrine and many nägas and Supanas came unto the (three) refuges. Even as when the thera Sariputta uttered this discourse so did the devas gather together to hear it from Mahinda. The king led the theras into the palace. The king himself served them with rice-soup and with foods hard and soft. And when the meal was finished, he himself sat down at their feet and sent for Anulä, the consort of his younger brother, the sub-king Mahanaga, who dwelt in the royal palace. When the queen Anulä had come with five hundred women and had bowed down and made offerings to the theras, she stepped to one side. The thera preached the Petavatthu, the Vimänavatthu and the Sacca-samyutta. The women attained to the first stage of sanctification. (Bhanduka → Bhaduka → Bhadu)
  • Abhaya - Mahavansa/Chapter 15 tells ...The queen Anulä, who had come with five hundred women to greet the theras, attained to the second stage of salvation. Mahinda said that in Pataliputta there lives a nun, my younger sister, known by the name Samghamitta. She is ripe in experience, shall come hither bringing with her the southern branch of the great Bodhi-tree she will confer the pabbajja upon these women....From thence the great thera Mahinda, the friend of the island, knowing what was a fitting place, and what unfitting, went to the spot where the Great thüpa (afterwards) stood. ...This place which has been visited by four Buddhas is worthy of a thupa, to be a blessing and happiness to beings. ...There lived first the Conqueror Kakusandha, a teacher versed in all truth, compassionate toward all the world. At that time this Mahamegha-grove was known as Mahatittha; the capital called Abhaya lay eastward on the other side of the Kadamba-river, there Abhaya was king. This island then bore the name Ojadipa. ...At that time there was within the enclosure of the royal park a little pond called the Kakudha-pond; at its upper end, on the brink of the water, was a level spot fitting for the thupa.
  • Vara - Mahavansa/Chapter 15 tells ... At that time this Mahamegha-grove was known as Mahänoma, the capital called Vaddhamana, lay to the south. Samiddha was the name of the king of that region then. This island then bore the name Varadipa. At that time the misery of drought prevailed here in Varadipa. When the Conqueror Konagamana knew of this misery, then, to bring it to an end, and afterwards to achieve the converting of beings and progress of the doctrine in this island, he, urged on by the might of his compassion, came through the air, surrounded by thirty thousand (disciples) like to himself, and stood upon the Sumanakütaka-mountain. By the power of the Sambuddha the drought came to an end, and from the time that the decline of the doctrine ceased rainfall in due season now began.
  • Manda, Visala, Kassapa - - Mahavansa/Chapter 15 tells ...Third in our age of the world was the Conqueror of the Kassapa clan, the all-knowing Teacher, compassionate toward the whole world. `The Mahamegha-grove was called (at that time) Mahasagara; the capital, named Visãla, lay toward the West. Jayanta was the name of the king of that region then, and this isle bore then the name of Mandadipa. At that time a hideous and life-destroying war had broken out between king Jayanta and his younger royal brother. When Kassapa, gifted with the ten powers, the Sage, full of compassion, knew how great was the wretchedness caused to beings by this war, then, to bring it to an end and afterwards to achieve the converting of beings and progress of the doctrine in this island, he, urged on by the might of his compassion, came through the air surrounded by twenty thousand (disciples) like to himself, and he stood on the Subhakuta-mountain.

Chapter 16 - 20

  • Sumana, Pupphapura, Dhammäsoka - Mahavansa/Chapter 17 tells....The thera (Mahinda) went forth from the king's house to the Cetiya-mountain and summoned the samanera Sumana. `Go, friend Sumana, and when thou art come to the fair Pupphapura, deliver to the mighty king, thy grandfather, this charge from us: "Thy friend, O great king, the great king, the friend of the gods, desires, being converted to the doctrine of the Buddha, to build a thupa; do thou give him the relies of the Sage and the alms-bowl that the Master used, for many relies of the (Buddha's) body are with thee." When thou hast received the alms-bowl full (of relics) go to the fair city of the gods and declare to Sakka, king of the gods, this charge from us: "The relic, the right eye-tooth of the (Buddha), worthy of the adoration of the three worlds, is with thee, O king of the gods, and the relic of the right collar-bone. Honour thou the tooth; the collar-bone of the Master do thou give away. Grow not weary of thy duty toward the isle of Lankä, O lord of the gods! And the sämanera of wondrous power, replying: `So be it, sir,' went, that very moment, to the king Dhammäsoka and found him even as he stood at the foot of a säla-tree and honoured the beautiful and sacred Bodhi-tree with the offerings of the Kattika-festival.
  • Dhammasoka, Pupphapura - Mahavansa/Chapter 18 tells....The King of Sri Lanka asked his minister Arittha to go to Dhammasoka to bring hither the great Bodhi-tree and the then Sanghamitta. When he had received the command of the thera and the king and had taken his leave he set forth on the second day of the bright half of the month Assayuja,' and having embarked, filled with zeal (for his mission) at the haven Jambukola and having passed over the great ocean he came, by the power of the thera's will, to the pleasant Pupphapura even on the day of his departure.
  • Naga, Yakkha, Aratta... - Mahavansa/Chapter 19 tells ....When the lord of chariots had appointed to watch over the Bodhi-tree eighteen persons' from royal families and eight from families of ministers, and moreover eight persons from brahman families and eight from families of traders and persons from the cowherds likewise, and from the hyena and sparrowhawk-clans, (from each one man), and also from the weavers and potters and from all the handicrafts, from the Nagas and the Yakkhas; when then the most exalted prince had given them eight vessels of gold and eight of silver, and had brought the great Bodhi-tree to a ship on the Ganges, and likewise the theri Samghamitta with eleven bhikkhunis, and when he had caused those among whom Arittha was first to embark on that same ship, he fared forth from the city, and passing over the Vinjha-mountains the prince arrived, in just one week, at Tamalitti. (Yakkha→Jakhar, Arittha→ Aratta)
Note - This paragraph from Mahavansa tells us all the communities living in Sri Lanka at the time of Conversion to Buddhism by Sanghamitra, daughter of Ashoka. It is around 255 BC-260 BC. Nagas, Yakkhas and Arattas are found in Jat clans. Some more Nagavanshi Jat clans are likely to be present at this occasion as we have here only English translation and not the original Pali script.
  • Dhammasoka - Mahavansa/Chapter 20 tells ...IN the eighteenth year (of the reign) of king Dhammasoka, the great Bodhi-tree was planted in the Mahameghavanarama. In the twelfth year afterwards died the dear consort of the king, Asamdhimitta, the faithful (believer) in the Sambuddha. In the fourth year after this the ruler of the earth Dhammäsoka raised the treacherous Tissarakkhä to the rank of queen. In the third year thereafter this fool, in the pride of her beauty, with the thought: `Forsooth, the king worships the great Bodhi-tree to my cost!' drawn into the power of hate and working her own harm, caused the great Bodhi-tree to perish by means of a mandu-thorn. In the fourth year after did Dhammasoka of high renown fall into the power of mortality. These make up thirty-seven years.
  • Devanampiyatissa & Uttiya - Mahavansa/Chapter 20 tells ...Devanampiyatissa (B.C. 307-267 ), king of Lañkä, rich in merit and insight, caused to be carried out, even in his first year, as a friend to virtue, and his whole life through he heaped up works of merit. Our island flourished under the lordship of this king; forty years did he hold sway as king. After his death, his younger brother since there was no son, the prince known by the name Uttiya (B.C. 267-257 ) held sway piously as king. Ten years did king Uttiya reign.
  • Mahinda - Mahavansa/Chapter 20 tells ...Mahinda passed away into nirvana at Cetiya-mountain in the eighth year of king Uttiya (B.C. 267-257) on the eighth day of the bright half of the month Assayuja. When king Uttiya heard this he went thither andhad paid homage to the thera and arranged Mahinda's last journey and funeral rites.
  • Samghamitta - Mahavansa/Chapter 20 tells ...The theri Samghamitta passed away into nirvana, being fifty-nine years old, in the ninth year of this same king Uttiya (B.C. 267-257 ), while she dwelt in the peaceful Hatthalhaka-convent. And for her also, as for the thera, the king commanded supreme honours of burial a week through, and the whole of Lanka was adorned as for the thera Mahinda.

Chapter 21 - 25

  • Uttiya - Mahavansa/Chapter 21 mentions ....Uttiya's (B.C. 267-257 ) younger brother, Mahasiva (B.C. 257-247) , reigned after his death ten years, protecting the pious. Being devoted to the thera Bhaddasäla, he built the noble vihara, Nagarangana, in the eastern quarter (of the city).
  • Sura, Raher - Mahavansa/Chapter 21 tells ...Mahäsiva's (B.C. 257-247) younger brother, Suratissa (B.C. 247- 237), reigned after his death ten years, zealously mindful of meritorious works. In the southern quarter (of the city) he founded the Nagarangana-vihara, in the eastern quarter the vibära (called) Hatthikkhandha and the Gonnagirika (vihara) on the Vangutrara-mountain the (vihära) named Pacinapabbata and near Raheraka the (vihära) Kolambahalaka; at the foot of the Arittha (mountain) the Makulaka (vihära), to the east the Acchagallaka (vihara), but the Girinelavahanaka (vihara) to the north of Kandanagara; these and other pleasing viharas, in number five hundred, did the lord of the earth build on this and the further bank of the river, here and there in the island of Lanka, before and while he reigned, during the period of sixty years, piously and justly, devoted to the three gems. Suvannapindatissa was his name before his reign, but he was named Süratissa after the beginning of the reign. (Suratissa → Sura)
  • Damila - Mahavansa/Chapter 21 mentions ....Two Damilas, Sena and Guttika (B.C. 237-215) , sons of a freighter who brought horses hither, conquered the king Süratissa (B.C. 247- 237) (of Lanka), at the head of a great army and reigned both (together) twenty-two years justly. But when Asela (B.C. 215-205) had overpowered them, the son of Mutasiva (B.C. 257-247 ), the ninth among his brothers, born of the same mother, he ruled for ten years onward from that time in Anuradhapura. A Damila of noble descent, named Elara, who came hither from the Chola-country to seize on the kingdom, ruled when he had overpowered king Asela, forty-four years, with even justice toward friend and foe, on occasions of disputes at law.
  • Yuti & Kakavarna - Mahavansa/Chapter 22 tells .... Gothabhaya's son, known by the name Kakavannatissa, the prince, reigned there after his death. Viharadevi was the consort of this believing king, firm in the faith (was she), the daughter of the king of Kalyani. Now in Kalyani the ruler was the king named Tissa. His younger brother named Ayya-Uttika, who had roused the wrath (of Tissa) in that he was the guilty lover of the queen, fled thence from fear and took up his abode elsewhere.
  • Damila - Mahavansa/Chapter 22 tells .... The queen told this to the king, and the king asked the soothsayers. When the soothsayers heard it they said: `The queen's son, when he has vanquished the Damilas and built up a united kingdom, will make the doctrine to shine forth brightly. ....But when it was said to them: `Never will we fight with the Damilas; with such thoughts eat ye this portion here,' Tissa dashed the food away with his hand, but Gämani who had (in like manner) flung away the morsel of rice, went to his bed, and drawing in his hands and feet he lay upon his bed. The queen came, and caressing Gamani spoke thus: `Why dost thou not lie easily upon thy bed with limbs stretched out, my son?' `Over there beyond the Ganga are the Damilas, here on this side is the Gotha-ocean, how can I lie with outstretched limbs?' he answered. When the king heard his thoughts he remained silent. Growing duly Gamani came to sixteen years, vigorous, renowned, intelligent and a hero in majesty and might.
In the village of Kappakandara a son of Kumara lived named Bharana. In time, when he was ten to twelve years old, he went with the boys into the forest and chased many hares; he struck at them with his foot and dashed them, (smitten) in twain, to the ground. Then when he, at the age of sixteen years, went with the village-folk into the forest he killed antelopes, elks, and boars in like manner. Therefore was Bharana known as a great warrior. And him did the king in like manner command to stay with Gamani.
  • Kot - Mahavansa/Chapter 23 tells....A householder named Rohana, who was headman in the village of Kitti near the Kota-mountain, gave to the son who was born to him the name of the king Gothabbaya. At the age of ten to twelve years the boy was so strong that in his play he threw like balls for playing stones that could not be lifted by four or five men. When he was sixteen years old his father made him a club thirty-eight inches round and sixteen cubits long. When, with this, he smote the stems of palmyra or coco-palms, he felled them. Therefore was he known as a warrior. And him, too, did the king in like manner command to stay with Gamani. But his father was a supporter of the them Mahäsumma. Once when this householder was hearing a discourse of Mahäsumma in the Kotapabbata-vihara he attained to the fruition of (the first stage of salvation called) sotapatti. With heart strongly moved' he told this to the king, and when he had given over (the headship of) his house to his son he received the pabbajjä from the thera. Given up to the practice of meditation he attained to the state of an arahant. Therefore his son was called Theraputtabhaya.
  • Khanda, Samgha, Sura - Mahavansa/Chapter 23 tells.... King Kakavannatissa caused a guard to hold the Damilas in check to be kept continually at all the fords of the Mahäganga. Now the king had, by another wife, a son named Dighabhaya; and he gave the guard near the Kacchaka ford into his charge. And to form the guard this (prince) commanded each noble family within a distance of two yojanas round (to send) one son thither. Within the district of Kotthivala, in the village of Khandakavitthika, lived the chief of a clan the headman named Samgha who had seven sons. To him, too, the prince sent a messenger demanding a son. His seventh son named Nimila had the strength of ten elephants. ....The king gave him (into the service of) the prince Gamani, and with high honours the warrior Süra Nimila took up his abode with him.
  • Hunda- Mahavansa/Chapter 23 tells....In the Kulambari-district in the village Hundarivapi lived Tissa's eighth son named Sona. At the time when he was seven years old he tore up young palms; at the time when he was ten years old the strong (boy) tore up great palm-trees. In time Mahasona became as strong as ten elephants. When the king heard that he was such a man he took him from his father and gave him into the service of the prince Gamani that he might maintain him. Receiving honourable guerdon from him, the warrior took up his abode with him.
  • Vasabha- Mahavansa/Chapter 23 tells....In the district called Giri, in the village of Kutumbiyahgana there dwelt, held in honour (by the people) there, a householder named Vasabha. His fellow-countrymen Vela and Sumana, governor of Giri, came when a son was born to their friend, bringing gifts, and both gave their name to the boy. When he was grown up the governor of Giri had him to dwell in his house. He had a Sindhu-horse that would let no man mount him. The king Gamini made Velusumana dwell near him, giving him honourable guerdon and favouring him greatly.
  • Samgha- Mahavansa/Chapter 23 tells.... King Kakavannatissa caused a guard to hold the Damilas in check to be kept continually at all the fords of the Mahaganga. Now the king had, by another wife, a son named Dighabhaya; and he gave the guard near the Kacchaka ford into his charge. And to form the guard this (prince) commanded each noble family within a distance of two yojanas round (to send) one son thither. Within the district of Kotthivala, in the village of Khandakavitthika, lived the chief of a clan the headman named Samgha who had seven sons.
  • Damilas - Mahavansa/Chapter 23 tells....Damilas who desecrated at that time thupas and other (sacred memorials), this strong man used to tear asunder, treading one leg down with his foot while he grasped the other with his hand, and then (he would) cast them out (over the walls). But the devas caused those dead bodies that he cast out to vanish.
When they observed the diminution of the Damilas they told the king; but the command `Take him with his prey they could not carry out. Nandhimitta thought: `And if I do thus, it is but the destruction of men and brings not the glory to the doctrine. In Rohana there are still princes who have faith in the three gems. There will I serve the king, and when I have overcome all the Damilas and have conferred the overlordship on the princes, I shall make the doctrine of the Buddha to shine forth brightly.' Then he went and told this to prince Gamani. When this latter had taken counsel with his mother he received him with honour, and with high honours the warrior Nandhimitta continued to dwell with him.
King Kakavannatissa caused a guard to hold the Damilas in check to be kept continually at all the fords of the Mahäganga.
  • Dooth, Damilas & Malaya - Mahavansa/Chapter 24 tells....The prince Gamani dwell in Mahagama. The prince Tissa, equipped with troops and chariots did the king cause to be stationed in Dighavapi in order to guard the open country. Afterwards prince Gamani, reviewing his host, sent to announce to his father the king: `I will make war upon the Damilas.' The king, to protect him, forbade him, saying: `The region on this side of the river is enough.' Even to three times he sent to announce the same (reply). `If my father were a man he would not speak thus: therefore shall he put this on.' And therewith Gamani sent him a woman's ornament. And enraged at him the king said: `Make a golden chain! with that will I bind him, for else he cannot be protected.' Then the other fled and went, angered at his father, to Malaya, and because he was wroth with his father they named him Dutthagamani (Dutthagamani→Duth).
  • Jatta - Mahavansa/Chapter 24 tells....When the king had built sixty-four viharas and had lived just as many years he died then in that same place.' The queen took the king's body, brought it to the Tissamaharama in a covered car and told this to the brotherhood. When the prince Tissa heard this he came from Dighavapi, and when he himself had carried out with (due) care the funeral rites for his father, the powerful (prince) took his mother and the elephant Kandula with him and for fear of his brother went thence with all speed back to Dighavapi. To acquaint him with these matters the whole of the ministers, who had met together, sent a letter to Dutthagamni (B.C. 161-137). He repaired to Guttahala and when he had placed outposts there he came to Mahagama and caused himself to be consecrated king. (here Gutta is prakrit form of Jutta or Jutta or Jatta)
  • Malaya, Jatta, Damila, Chatta, Mahiya - Mahavansa/Chapter 25 tells....The king Dutthagamani (B.C. 161-137 ) marched forth to the land on the further side of the river to bring glory to the doctrine. When he had caused the read in Malaya leading hither to be made ready he mounted the elephant Kandula and, surrounded by his warriors, he took the field with a mighty host. With the one end yet in Mahagama the train of the army reached to Guttahalaka. Arrived at Mahiyangana he overpowered the Damila Chatta. When he had slain the Damilas in that very place he came then to Ambatitthaka, which had a trench leading from the river, and (conquered) the Damila Titthamba; fighting the crafty and powerful foe for four months he (finally) overcame him. (here Gutta is prakrit form of Jutta or Jutta or Jatta)


  • Vijitanagara, Damila, Mahela - Mahavansa/Chapter 25 tells....All the Damilas on the bank of the river who had escaped death threw themselves for protection into the city named Vijitanagara. In a favourable open country he pitched a camp, and this became known by the name Khandhavarapitthi. Since the king, in order to take Vijitanagara, would fain put Nandhimitta to the test, he let loose Kandula upon him (once) when he saw him coming towards him. When the elephant came to overpower him, Nandhimitta seized with his hands his two tusks and forced him on his haunches. Since Nandhimitta fought with the elephant the village built on the spot where (it came to pass) is therefore named Hatthipora. When the king had (thus) put them both to the test he marched to Vijitanagara. Near the south gate befell a fearful battle between the warriors. But near the east gate did Velusumana, sitting on his horse, slay Damilas in great numbers.....When the king in four months had destroyed Vijitanagara he went thence to Girilaka and slew the Damila Giriya.....Thence he marched to Mahelanagara that had a triple trench and was surrounded by an undergrowth of kadamba flowers, possessed but one gate and was hard to come at; and staying there four months the king subdued the commander of Mahela by a cunningly planned battle.
  • Bahlika - Mahavansa/Chapter 25 tells....When Vijitanagara was destroyed the hero Dighajantuka had told Elara (B.C. 205-161) of the valour of his nephew, and to this nephew named Bhalluka he had sent a message to come hither. When Bhalluka had received (the message) from him he landed here, on the seventh day after the day of the burning of Elara, with sixty thousand men. ....Ummadaphussadeva, who was the best archer in all the island (followed) armed with the five weapons, and the rest of the heroes followed him (also). While the raging battle went forward Bhalluka in his armour came at the king there....When the king of elephants had halted here the Damila Bhalluka came toward the king in that place and mocked at the ruler of the land. ....Covering his mouth with his sword the king returned insult for insult. `I will send (an arrow) into the king's mouth,' thought the other, and he let fly an arrow. The arrow struck on the sword-blade and fell to the ground. And Bhalluka, who thought `He is struck in the mouth,' uttered a shout for joy. But the mighty Phussadeva sitting behind the king, let fly an arrow into his mouth wherewith (as the arrow passed) he lightly touched the king's ear-ring. And since he made him thus to fall with his feet toward the king, he let fly yet another arrow at the falling man and struck him in the knee; and making him (now) to turn with his head toward the king, thus with swift hand he brought him down.' When Bhalluka had fallen a shout of victory went up. (Bhalluka → Bahlika)

Chapter 26 - 30

Mahavansa/Chapter 29 (The Obtaining of the Wherewithal to build the Great Thupa) tells that ....WHEN the wherewithal to build was thus brought together he began the work of the Great Thupa on the full-moon day of the month Vesakha, when the Visakha-constellation had appeared.....When the king, glad at heart, had thus had preparation made upon the spot where the Great Thüpa was to be built, he arranged, on the fourteenth day of the bright half of the month Asalha, an assembly of the brotherhood of the bhikkhus.....


Mahavansa/Chapter 29 tells.... From various (foreign) countries also did many bhikkhus come hither; what need to speak of the coming of the brotherhood living here upon the island (Lanka).

  • With eighty thousand bhikkhus from the region of Rajagaha came the thera Indagutta, the head of a great school.
  • From Isipatana came the great thera Dhammasena with twelve thousand bhikkhus to the place of the cetiya. (Isipatana = Sarnath)
  • With sixty thousand bhikkhus came hither the great thera Piyadassi from the Jetarama-vihara.
  • From the Mahavana (monastery) in Vesali came the thera Urubuddharakkhita with eighteen thousand bhikkhus.
  • From the Ghositarama in Kosambi came the thera Urudbammarakkhita with thirty `thousand bhikkhus.
  • From the Dakkhinagiri in Ujjeni came the thera Urusamgharakkhita with forty thousand ascetics.
  • With a hundred and sixty thousand bhikkhus came the thera named Mittinna from the Asokarama in Pupphapura.
  • From the Kasmira country came the thera Utinna bringing with him two hundred and eighty thousand bhikkhus.
  • The wise Mahadeva came from Pallavabhogga with four hundred and sixty thousand bhikkhus, and
  • From Alasanda the city of the Yonas came the thera Yonamahadhammarakkhita with thirty thousand bhikkhus.
  • From his dwelling by the road through the Vinjha forest mountains, came the thera Uttara with sixty thousand bhikkhus.
  • The great thera Cittagutta came hither from the Bodhimanda-vihara with thirty thousand bhikkhus.
  • The great thera Candagutta came hither from the Vanavasa country with eighty thousand ascetics.
  • The great thera Suriyagutta came from the great Kelasa-vihara with ninety-six thousand bhikkhus.

Notes -

1.Yona (Jat clan Joon): There is mention of "Alexandria, the city of the Yonas" in the Mahavansa/Chapter 29 that From Alasanda (Alexandria), the city of the Yonas, came the thera Yonamahadhammarakkhita with thirty thousand bhikkhus to the island of Lanka at the time of building of Great Thüpa.

2. Alexander Cunningham[13] has identified Alasanda and Kelasa with mentioned in above paragraph. .... He writes that The passage of Pliny describing the position of Alexandria is prefaced by a few words regarding the town of Cartana, which, while they assign it a similar position at the foot of the Caucasus, seem also to refer it to the immediate vicinity of Alexander's city. .....If I am right in identifying Begram with the Kiu-lu-sa-pang of the Chinese pilgrim, the true name of the place must have been Karsana, as written by Ptolemy, and not Cartana, as noted by Pliny. The same form of the name is also found on a rare coin of Eukratides, with the legend Karisiye nagara, or " city of Karisi" which I have identified with the Kalasi of the Buddhist chronicles, as the birthplace of Raja Milindu. In another passage of the same chronicle, [14] Milindu is said to have been born at Alasanda, or Alexandria, the capital of the Yona, or Greek country. Kalasi must therefore have been either Alexandria itself or some place close to it.

Mahavansa/Chapter 30 (The Making of the Relic Chamber) says ....The brotherhood of bhikkhus charged the two samaneras, Uttara and Sumana, saying: `Bring hither, to (make) the relic-chamber in the cetiya, fat-coloured stones." And they set out for (the land of) the Northern Kurus and brought from thence six massive fat-coloured stones measuring eighty cubits in length and breadth, bright as the sun, eight inches thick and like to ganthi blossoms. When they had laid one on the flower terrace in the middle and had disposed four (others) on the four sides, in the fashion of a chest, the (theras) of wondrous might placed the sixth, to serve (afterwards) as a lid, upon the east side, making it invisible.

Chapter 31 - 35

  • Nagas - Mahavansa/Chapter 31 (The Enshrining of the Relics) says ...Who should bring the relics of Buddha to the Great Stupa in Anuradhapura, The brotherhood lay this charge upon the ascetic Sonuttara although he was but sixteen years old. `Whence shall I bring a relic?' he asked the brotherhood, and thereupon the brotherhood described the relics thus: `Lying on his deathbed the Master of the world, that with his relics he might bring to pass salvation for the world, spoke thus to (Sakka) the king of the gods: 0 king of the gods, of the eight donas of my bodily relics one dona, adored (first) by the Koliyas in Ramagama, shall be borne thence into the kingdom of the Nagas and when it will be adored even there by the nagas it (at the last) shall come to be enshrined in the Great Thupa on the island of Lanka. The far-seeing and most wise thera Mahakassapa then, mindful of the (coming) division of the relics by king Dhammasoka, had a great and well-guarded treasure of relics placed' near Rajagaha (the capital) of king Ajatasattu as he brought thither the seven donas of relics; but the dona in Ramagama he did not take, knowing the Master's intention. When the king Dhammasoka saw the great treasure of relics he thought to have the eighth dona also brought thither. But, bethinking them that it was destined by the Conqueror to be enshrined in the Great Thüpa, the ascetics of that time who had overcome the asavas prevented Dhammasoka from (doing) this. The thupa in Rajagama, that was built on the shore of the Ganges, was destroyed by the overflowing of the Ganges, but the urn with the relics reached the ocean and stayed there in the twofold divided waters on a throne made of many-coloured gems surrounded by rays of light. When the Nagas saw the urn they went to the Naga palace Mañjerika of the king Kalanaga and told him, And he went thither with ten thousand kotis of Nagas, and when he had brought the relics to his palace, (adoring them) with offerings meanwhile, and had built over them a thupa made of all kinds of jewels and a temple above the (thüpa) also, he, filled with zeal, brought offerings continually, together with the (other) Nagas. There a strong guard is set; go thou and bring the relics hither. To-morrow will the lord of the land set about enshrining the relics.'
  • Chatta - Mahavansa/Chapter 32 tells....making of the chatta and the plaster-work' on the cetiya was finished the king fell sick with a sickness that was (fated) to be mortal. He sent for his younger brother Tissa from Dighavapi to complete the remaining work of Great Thupa at Anuradhapura.
  • Kotta - Mahavansa/Chapter 32 tells...`Ninety-nine viharas have been built by the great king, and, with (the spending of) nineteen kotis, the Maricavattivihara; the splendid Lohapasada was built for thirty kotis. But those precious things that have been made for the Great Thupa were worth twenty kotis; the rest that, was made for the Great Thüpa by the wise (king was worth) a thousand kotis, O great king.' Thus did he read. As he read further: `In the mountain-region called Kotta, at the time of the famine called the Akkhakhayika famine, two precious ear-rings were given (by the king), and thus a goodly dish of sour millet- gruel was gotten for five great theras who had overcome the asavas, and offered to them with a believing heart; when, vanquished in the battle of Culaganiya, he was fleeing he proclaimed the hour (of the meal) and to the ascetic (Tissa), free from the Asavas, who came thither through the air he, without thought for himself, gave the food from his bowl.
  • When (the one) of those five theras the thera Malayamahadeva, who received the sour millet-gruel, had given thereof to nine hundred bhikkhus on the Sumanakuta-mountain he ate of it himself. (Malaya is a Jat clan)
  • But the thera Dhammagutta who could cause the earth to quake shared it with the bhikkhus in the Kalyanika-vihara, (who were) five hundred in number, and then ate of it himself.
  • The thera Dhammadinna, dwelling in Talanga, gave to twelve thousand (bhikkhus) in Piyangudipa and then ate of it.
  • The thera Khuddatissa of wondrous power, who dwelt in Mangana, divided it among sixty thousand (bhikkbus) in the Kelasa (vihara) and then ate of it himself. (Khudda is a Jat clan)
  • The thera Mahavyaggha gave thereof to seven hundred (bhikkhus) in the Ukkanagara-vihara and then ate of it himself. (Vrika is a Jat clan)
  • Lanja - Mahavansa/Chapter 33 tells....When Saddha Tissa (B.C. 137-119 ) died all the counsellors assembled, and when they had summoned together the whole brotherhood of bhikkhus in the Thuparama, they, with the consent of the brotherhood consecrated the prince Thulathana (B.C. 119 ) as king, that he might take the kingdom under his protection. When Lanja Tissa heard this he came hither,' overpowered him, and took the government upon himself. Only for one month and ten days had Thulathana been king.
  • Lanja - Mahavansa/Chapter 33 tells....During three years did Lanja Tissa (B.C. 119-109 ) use the brotherhood slightingly and neglect them, with the thought: `They did not decide according to age.' When, afterwards, he was reconciled with the brotherhood, the king built, in atonement, spending three hundred thousand (pieces of money), three stone terraces for offerings of flowers to the Great Cetiya, and then did the lord of the land, with (the expense of) a hundred thousand, have the earth heaped up between the Great Thupa and the Thuparama so that it was level. Moreover, he made a splendid stone mantling to the thupa in the Thuparama, and to the east of the Thupurama a little thupa built of stones, and the Lanjakasana hail for the brotherhood of bhikkhus. Moreover, he had a mantling made of stone for the Khandhakathupa. When he had spent a hundred thousand for the Cetiya-vihara he commanded that at the (consecration) festival of the vihara called Girikumbhila the six garments be distributed to sixty thousand bhikkhus. He built the Arittha-vihara and the (vihara) Kunjarahinaka, and to the bhikkhus in the villages he distributed medicines. To the bhikkhunis he ordered to give rice as much as they wanted. Nine years and one half-month did he reign here.
  • Khaloti, Vatta - Mahavansa/Chapter 33 tells....A commander of troops named Kammaharattaka, overpowered the ruler, king Khallata Naga (B.C. 109-104), in the capital itself. But the king's younger brother named Vatta Gamini (104 BC) killed the villainous commander and took on himself the government. The little son of his brother, king Khallatanaga (B.C. 109-104), whose name was Mahaculika, he took as his son; and the (child's) mother, Anulädevi, he made his queen. Since he had thus taken the place of a father they called him Pitiraja.
  • Damila, Bahiya, Bariya, Datika - Mahavansa/Chapter 33 tells....Of the seven Damilas one, fired with passion for the lovely Somadevi, made her his own and forthwith returned again to the further coast. Another took the almsbowl of the (Master) endowed with the ten miraculous powers, that was in Anuradhapura, and returned straightway, well contented, to the other coast.
But the Damila Pulahattha (B.C. 103–100) reigned three years, making the Damila named Bahiya (B.C. 100–98) commander of his troops. Bariya (B.C. 100–98) slew Pulahattha (B.C. 103–100) and reigned two years; his commander-in-chief was Panayamaraka (B.C. 98–91). Panayamaraka slew Bariya (B.C. 100–98) and was king for seven years; his commander-in-chief was Pilayamaraka (B.C. 91–90) . Pilayamaraka slew Panayamaraka and was king for seven months; his commander-in-chief was Dathika (B.C. 90–88) . And the Damila Dathika slew Pilayamaraka (B.C. 91–90) and reigned two years in Anuradhapura. Thus the time of these five Damila-kings (103-88 BC) was fourteen years and seven months.
  • Chula/Kulya, Manda - Mahavansa/Chapter 34 (The Eleven Kings) mentions ....Mahaculi Maha Tissa (B.C. 76-62) reigned fourteen years with piety and justice. ...The same king built the Mandavapi-vihara, the Abhayagallaka (vihara), the (vihäras) Vankavattakagalla and Dighabahugallaka and the Jalagama-vihara. When the king (inspired) by faith had done works of merit in many ways he passed into heaven, at the end of the fourteen years.
  • Choria/Kor, Vatta, Chula/Kulya - Vatta Gamani's (B.C. 88-76 ) son known as Coranaga (B.C. 62-50 ) lived as a rebel under the rule of Mahacula. When Mahaculi (B.C. 76-62) had departed: he came and reigned. Those places, where he had found no refuge during the time of his rebellion, eighteen vihäras, did this fool destroy. Twelve years did Coranaga (B.C. 62-50) reign. And eating poisoned (food) that his consort gave him the evildoer died and was reborn in the Lokantarika-hell. After his death king Mahaculi's son ruled three years as king, being known by name Tissa (B.C. 50-47). But Coranaga's spouse, the infamous Anulä, had done her infamous (consort) to death, giving him poison, because she was enamoured of one of the palace-guards. And for love of this same palace-guard Anulä now killed Tissa (B.C. 50-47) also by poison and gave the government into the hands of that other.
  • Bhati, Dathika - Mahavansa/Chapter 34 (The Eleven Kings) mentions ....After Kutakanna Tissa's (B.C. 42-20 ) death his son, the prince named Bhatikabhaya (B.C. 20-9), reigned twenty-eight years. Since he, the pious ruler of the earth, was the brother of king Mahadathika (A.D. 9 ) he was known on the island by the name Bhatikaraja. Here did he carry out the work of repairing the Lohapasada and built two vedikas for the Mahathupa, and the (hail) called the Uposatha (hall) in the (vihära) named after the thüpa.'
  • Manda, Kani - Mahavansa/Chapter 35 tells ....After Maha Dathika 's (A.D. 9) death Amanda Gamani (A.D. 21-30), his son, reigned nine years and eight months. ....Amanda Gamani's (A.D. 21-30) younger brother, the prince Kanirajanu Tissa (A.D. 30-33), reigned three years in the city, when he had slain his brother. He decided the lawsuit concerning the uposatha-house in the (vihara) named after the cetiya, but sixty bhikkhus who were involved in the crime of high treason did the king order to be taken captive, with all that was theirs, upon the Cetiyapabbata, and he commanded these evildoers to be flung into the caves called Kanira.


  • Ela, Lambakarna - Mahavansa/Chapter 35 tells ....But Amanda's nephew named Ilanaga (A.D. 38-44) dethroned Sivali (A.D. 35) and raised the parasol (of sovereignty) in the capital. When, one day, in the first year (of his reign), the king went to the Tissa-tank, many of the Lambakannas deserted him and went back to the capital. When the king saw them not he was wroth and (in punishment) he ordered that they, even they themselves, should make a road to the Mahäthüpa, commanding to stamp it down firmly, where it ran beside the tank, and he set candalas to be their overseers. And full of anger because of this the Lambakannas came together, and when they had taken the king captive and imprisoned him in his palace they themselves administered the government; but the king's consort put festal garments on her little son the prince Candamukhasiva, gave him into the hands of the serving-women and sent him to the state-elephant, charging (the attendants) with a message. .....When the king had raised an army he marched to battle; when the Lambakannas heard this they also prepared themselves for battle. Near the gate of Kapallakkhanda on the field of Hankarapitthi was waged the battle between the two (armies) that brought destruction to both.
  • Agi - Mahavansa/Chapter 35 tells ....The Cayanti and the Rajappala-tank, the Vaba and the Kolambagamaka, the Mahanikkhavatii-tank and the Maharametti, the Kohãla and the Kali-tank, the Cambuti, the Citthamangaijia and the Aggivaddhamanaka: these twelve tanks and twelve canals King Vasabha (A.D. 66-110) constructed, to make (the land) fruitful.
  • Vasava - Mahavansa/Chapter 35 tells ....One sprung of the Lambakanna (clan), named Vasabha (A.D. 66-110), whose home was in the northern province, served under his uncle, a commander of troops. .....After Vasabha's (A.D. 66-110) death his son Vankanasika Tissa (A.D. 110-113 ) reigned three years in Anuradhapura. On the bank of the Gonariver the king Vankanasikatissaka built the vihära called Mahamangala. But his consort Mahamatta collected money to build a vihãra, bethinking her of the thera's words. (Vasabha → Vasava)
  • Mahala - Mahavansa/Chapter 35 tells ....After Gajabãhu's (A.D. 113) death the king's father-in-law Mahallaka Naga (A.D. 135-141) reigned six years. (The viharas) Sejalaka in the east, Gotapabbata in the south, Dakapasana in the west, in Nagadipa Sälipabbata, in Bijagama Tanaveli, in the country of Rohana Tobbalanugapabbata, in the inland country Girihälika: these seven vihäras did the king Mahallaka Naga (A.D. 135-141) , ruler of the earth, build in the time (of his reign), short though it was. (Mahallaka →Mahala)

Chapter 36 - 37

  • Mahala, Bhati - Mahavansa/Chapter 36 (The Thirteen Kings) tells....After the death of Mahallaka Naga (A.D. 135-141) his son Bhatika Tissa (A.D. 141-165) reigned twenty-four years in Lanka. He built a wall around the Mahävihara. When the king had built the Gavaratissavihara he made the Mahamani-tank and gave it to the vihara. Moreover, he built the vihãra called Bhätikatissa. He built an uposatha-house in the beautiful Thuparama; the king also made the Randhakandaka-tank. Filled with tenderness towards beings and zealous in reverencing the brotherhood the protector of the earth commanded lavish alms-giving to the community of both sexes. (Mahallaka Naga→Mahala), (Bhatika Tissa→Bhati)
  • Bhati - Mahavansa/Chapter 36 tells....After the death of Bhatika Tissa (A.D. 141-165) (his younger brother) Kanittha Tissa (A.D. 165 -193) reigned eighteen years in the island of Lankä. Since he was well pleased with the thera Mahanaga in the Bhutarama he built for him in splendid fashion the Ratanapasada in the Abhayagiri. Moreover, he built in the Abhayagiri a wall and a great parivena and a great parivena besides in the (vihara) called Manisoma. In that place he built a temple for the cetiya and in like manner for the Ambatthala-thupa; and (he ordered) the restoration of the temple in Nagadipa. (Bhatika Tissa→Bhati)
  • Kudi, Siri - Mahavansa/Chapter 36 tells....But the brother of Kuncha Naga's (A.D. 195-196 ) consort, the commander of troops, Siri Naga I (A.D. 196-215), became a rebel against the king, and when he was equipped with troops and horses he moved on to the capital and when he, in battle with the king's army, had put king Kuncha Naga (A.D. 195-196) to flight, victorious he reigned over Lanka nineteen years in splendid Anuradhapura. After the death of Siri Naga I ( A.D. 196-215) his son Voharika Tissa (A.D. 215-237) reigned twenty two years, with knowledge of (the) law and (the) tradition. (Siri Naga I→Siri)
  • Hansawat- Mahavansa/Chapter 36 tells....After Abhaya Naga's (A.D. 237-245) death, Siri Naga II (A.D. 245-247 ), the son of his brother Tissa, reigned two years in Lanka. When he had restored the wall round about the great Bodhi-tree, then did this king also build in the sand-court of the temple of the great Bodhitree, to the south of the Mucela-tree, the beautiful Hamsavatta and a great pavilion besides.
  • Chatta: - Mahavansa/Chapter 36 tells....At the festival of (consecrating) the chatta the ruler of men distributed the six garments to the brotherhood (in number) forty thousand. As he (one day) when listening to the khandhakas' heard from the thera Mahadeva, dwelling in Damahalaka, the sutta that sets forth the merit of (a gift of) rice-gruel, he, joyfully believing, distributed to the brotherhood at the four gates of the city an abundant and well-prepared gift of rice-gruel.
  • Choyal - Mahavansa/Chapter 36 tells.....A bhikkhu from the Cola people, named Samghamitta, who was versed in the teachings concerning the exorcism of spirits, and so forth, had attached himself to a thera banished thither, and he came hither embittered against the bhikkhus of the Mahävihära. (Cola→Chola→Choyal)
  • Jeth, Jethwa - Mahavansa/Chapter 36 tells.....After his father's death Jettha Tissa (A.D. 267-277) became king. He (Jettha Tissa) (A.D. 267-277) built up to seven stories the splendid Lohapasada, that had been left unfinished' by his father, so that it was now worth a koti (pieces) of money. When he had offered there a jewel worth sixty thousand, Jetthatissa (A.D. 267-277) named it the Manipasada. Jetthatissa (A.D. 267-277) also made the Alambagama-tank. Accomplishing thus many works of merit, beginning with the building of the pasada the king reigned ten years.

Mahavansa Kings and Jat clans

Name of King Period of reign Probable Jat clan
Vijaya B.C. 543-505 Sinhala
Interregnum of 1 year
Panduvasudeva B.C. 504-474 Pandu
Abhaya B.C. 474 Abhoria
Interregnum of 17 years
Pandukabhaya B.C. 437-367 Pandu
Mutasiva B.C. 367-307 Mahota
Devanampiya Tissa B.C. 307-267
Uttiya B.C. 267-257 Uti
Mahasiva B.C. 257-247
Suratissa B.C. 247- 237 Sura
Sena and Guttika B.C. 237-215 Jartika
Asela B.C. 215-205 Asi
Elara B.C. 205-161 Ela
Dutta Gamani B.C. 161-137 Doot
Saddha Tissa B.C. 137-119 Sadh, Sadhra
Thulanthana B.C. 119
Lanja Tissa B.C. 119-109 Lanja
Khallata Naga B.C. 109-104 Khaloti
Vatta Gamani B.C. 104 Vatta
Five Tamils B.C. 103-88
Pulahatta (B.C. 103–100)
Bahiya (B.C. 100–98) Bahiya
Panya Mara (B.C. 98–91) Panya
Pilaya Mara (B.C. 91–90)
Dathika (B.C. 90–88) Datika
Vatta Gamani (restored) B.C. 88-76 Vatta
Mahachuli Maha Tissa B.C. 76-62 Chula,Kulya
Cora Naga B.C. 62-50 Choria, Kor
Tissa B.C. 50-47
Siva B.C. 47
Vatuka B.C. 47
Daru Bhatika Tissa B.C. 47
Niliya B.C. 47
Anula B.C. 47-42
Kutakanna Tissa B.C. 42-20
Bhatikabhaya B.C. 20-9 Bhati
Mahadathika Maha Naga A.D. 9 Datika
Amanda Gamani A.D. 21-30 Manda
Kanirajanu Tissa A.D. 30-33 Kani
Chulabhaya A.D. 33-35 Chula
Sivali A.D. 35
Interregnum of 3 years
Ila Naga A.D. 38-44 Ela, Naga
Chandamukha Siva A.D. 44-52
Yassalalaka Tissa A.D. 52-60
Subharaja A.D. 60-66
Vasabha A.D. 66-110 Baswan
Vankanasika Tissa A.D. 110-113
Gaja Bahu I A.D. 113
Mahallaka Naga A.D. 135-141 Mahala, Naga
Bhatika Tissa A.D. 141-165 Bhati
Kanittha Tissa A.D. 165 -193
Khujja Naga A.D. 193-195 Khoja, Naga
Kuncha Naga/Kuda Naga A.D. 195-196 Kudi, Naga
Siri Naga I A.D. 196-215 Siri, Naga
Voharika Tissa A.D. 215-237
Abhaya Naga A.D. 237-245 Abhoria, Naga
Siri Naga II A.D. 245-247 Siri, Naga
Vijaya Kumara A.D. 247-248
Sangha Tisa A.D. 248-252 Samgha
Siri Sanghabodhi A.D. 252-254 Siri
Gothakabhaya A.D. 254-267
Jettha Tissa I A.D. 267-277 Jeth, Jethwa
Mahasena A.D. 277-301

Why we find Jat clans in Mahavansa

Prince Vijaya (543–505 BCE) was a legendary king of Sri Lanka, mentioned in the Pali chronicles, including Mahavamsa. He is the first recorded King of Sri Lanka. His reign is traditionally dated to 543–505 BCE. Mahavansa tells that he and several hundred of his followers landed in Lanka, in the region called Tambapanni on the day of nirvana of the Tathagata (Ch.6), after being expelled from an Indian kingdom in the country of Lala (Ch.7). In Lanka, they displaced the island's original inhabitants Yakkhas, established a kingdom (Ch.7). Vijaya's father was Sinhabahu (Ch.6), who founded Singhapura (सिंहपुर), which was one of Buddhist Kingdoms visited by Xuanzang in 631 AD. Alexander Cunningham[15] has identified Singhapura with Katas village near Choa Saidanshah in the Chakwal district of Punjab in Pakistan.

Arjuna was sent to North by Yudhisthira to subjugate kingdoms for the Rajasuya Yagya, after crowning as the Emperor of Indraprastha.Sabha Parva, Mahabharata/Book II Chapter 24 & Sabha Parva, Mahabharata/Book II Chapter 25 tell us countries Arjuna subjugated. The list includes: Shakyapura (शक्यपुर) and Singhapura (town) (सिंहपुर) in addition to many countries. So from Mahabharata we know that Singhapura was in the north of Indraprastha.

Mahavansa/Chapter 8 tells that Sakyas would (shortly) be destroyed....A son of the Sakka Amitodana was the Sakka Pandu Since he heard that the Sakyas would (shortly) be destroyed he took his followers with him and went to another tract of land on the further side of the Ganges and founded a city there and ruled there as king. He had seven sons.


This description from Mahavansa is indicative of migration of Buddhist people including Jats.

Jat Clan System tells us that A clan is a group of people united by kinship and descent, which is defined by perceived descent from a common ancestor. Each King originated a clan which are found today in Jats. This proves the roots of Jats in Buddhism prior to adoption of Hinduism.

We have indicated probable linkages with the Buddhist Kings here based on the similarity of names but this needs further verification from other historical aspects.

External links

References

  1. ↑ Sailendra Nath Sen (1 January 1999). Ancient Indian History and Civilization. New Age International. p. 91. ISBN 978-81-224-1198-0.
  2. ↑ Rhoads Murphey (February 1957). "The Ruin of Ancient Ceylon". The Journal of Asian Studies. Association for Asian Studies. 16 (2): 181–200. doi:10.2307/2941377.
  3. ↑ E.J. Thomas. (1913). BUDDHIST SCRIPTURES. Available: http://www.sacred-texts.com/bud/busc/busc03.htm. Last accessed 26 03 10.
  4. ↑ Wilhelm Geiger (1912). Mahavamsa: Great Chronicle of Ceylon. New Dehli: Asian Educational Services. 16-20.
  5. ↑ Wilhelm Geiger (1912). Mahavamsa: Great Chronicle of Ceylon. New Dehli: Asian Educational Services. 16-20.
  6. ↑ Tripāṭhī, Śrīdhara, ed. (2008). Encyclopaedia of Pali Literature: The Pali canon. 1. Anmol. p. 117. ISBN 9788126135608.
  7. ↑ Geiger's discussion of the historicity of the Mahavamsa;Paranavitana and Nicholas, A concise history of Ceylon (Ceylon University Press) 1961
  8. ↑ Jats the Ancient Rulers (A clan study)/The Empire of the Dharan Jats, Misnamed Guptas ,p.194
  9. ↑ S.R. Goyal, History of the Imperial Guptas, pp. 159-60.
  10. ↑ JBORS, 1930, Vol. XVI, p. 460.
  11. ↑ Dr Mahendra Singh Arya etc, : Ādhunik Jat Itihas, Agra 1998, p. 229
  12. ↑ Mahavansa/Chapter 4
  13. ↑ The Ancient Geography of India/Northern India,pp. 26-30
  14. ↑ Milindu-prasna, quoted by Hardy, in ' Manual of Buddhism,' pp. 440, 516.
  15. ↑ The Ancient Geography of India/Singhapura, pp. 127
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