The Rule of the Eelam Pandya Kings of the Sangam Age and the Epigraphic Evidence Relating to Them
The Rule of the Eelam Pandya Kings of the Sangam Age and the Epigraphic Evidence Relating to Them
From the Brahmi inscriptions of Eelam Professor S. Paranavitana’s work Inscriptions of Ceylon, Volume I presents a collection of more than a thousand inscriptions discovered during archaeological investigations conducted in Eelam between 1855 and 1970. Based on these collections, all of these inscriptions are said to belong to the period between 300 BCE and 100 CE. However, it is noteworthy that among them there are also inscriptions belonging to the 5th and 4th centuries BCE.
It was while attempting to obtain information from these collections regarding the Pandya rulers who governed Ruhuna in southern Eelam that many unexpected developments emerged. Among the most important of these was the discovery of significant differences between the actual history revealed by these inscriptions and the Pali chronicle traditions composed in the 5th and 6th centuries CE that describe the history of the island.
Most importantly, these inscriptions show that Prakrit-language inscriptions had already been engraved by these Pandya rulers before Buddhism first arrived on the island during the reign of Emperor Ashoka. In addition, it has been stated that only the king who ruled at the time Buddhism arrived on the island bore the title Devanapiya. However, it became apparent that long before the introduction of Buddhism, this epithet meaning “Beloved of the Gods” had already been attached to the names of various rulers.
It was surprising to find that the descendants of those rulers were the same lineage as these Pandya kings. At a time when Samanam was the guiding tradition of the Pandyas, an investigation into how this epithet could have appeared before the names of many rulers revealed that it was the Samanars who first introduced this title on the island, and that it did not refer to any particular individual.
Subsequently, it became clear that Emperor Ashoka himself had borrowed this title and rendered it as Devanampiya. Thus, Ashoka not only borrowed the Tamil-Brahmi script used for Prakrit from this region, but also borrowed the Samanar title Devanapiya and rendered it as Devanampiya.
As a result, numerous inscriptional records survive from the period when these Pandya rulers governed territories extending from southern Eelam to Anuradhapura. Initially, it was assumed that the territory of these Pandya rulers was limited to Ruhuna alone. However, inscriptional evidence from Anuradhapura, Puttalam, Kurunegala, Ampara, Hambantota, and many other regions confirms that they ruled over the whole island at one time.
The only areas where such inscriptions have not been found are regions such as Mannar, Kilinochchi, and Jaffna, which lack suitable rock formations and mountains for engraving inscriptions. This does not mean that these areas were outside their rule; rather, the geographical conditions simply did not allow inscriptions to be carved there. Their rule must have existed there as well.
For this reason, the Pandya ruler Gamani (Kamini) is identified as the earliest king of this royal family in southern Eelam.
Beginning with this Gamani, we shall now examine the lineage of the Pandya kings through the inscriptions listed below.
However, no systematic study of this royal lineage based solely on inscriptions has yet been undertaken. Therefore, a database was created using the inscriptions of these rulers, their children, and their descendants, and a systematic study was conducted based on the inscriptions themselves.
Family relationships were then identified through genealogical connections, and the position of each individual within successive generations was determined.
Variations in the scripts used in the inscriptions were also recorded. This study of the family lineages of these Pandya kings, based solely on inscriptions, is not found in Paranavitana’s Inscriptions of Ceylon, Volume I, nor in works such as the 4th-century Dipavamsa, the 5th-century Samantapasadika, the Mahavamsa, the Pujavaliya, the 17th-century Rajavaliya, or the Cula Rajavaliya.
Therefore, this study aims to reconstruct the genealogy of these Pandya kings, who were among the earliest historical rulers of Eelam, using evidence from Brahmi inscriptions.
The first member of this dynasty appears as King “Gamani Abhaya” (or “Kamini”). Evidence relating to this ruler appears in inscriptions IC549 and IC550. The site where these inscriptions were discovered, Bovattegala, is an ancient monastic site located in southeastern Eelam.
As stated in IC549, King Gamani had ten sons who ruled the country. In the inscriptions they identify themselves as Dasabathikana (“the ten brothers”). Among them, the eldest was King Dama, identified as the foremost among all.
The son of King Dama was Prince Maha Tissa. The donation mentioned in IC550 was made by a great-granddaughter of King Gamani. Therefore, her grandfather, King Uti, was a brother of King Dama. Inscriptions relating to the remaining eight kings are also found in the inscription corpus.
IC549: Bovattegala
Inscription
“Gămaņi putha dasa bathikana jete sawu jetuha puta Dama raja Dama raja pute Maha Tisa aye karite ime lena Maha Sudasane sagasa dine”
Meaning
“The sons of Gamani — the ten brothers. Among them the eldest, the foremost of all, was King Dama. This cave called Maha Sudasana, created by Prince Maha Tissa, son of King Dama, was donated to the monks.”
IC550: Bovattegala
Inscription
“Gamani puta raja Uti raja Uti puta aya Abaya sa jita Abi Anuradiya…”
Meaning
“Son of Gamani, King Uti; son of King Uti, Prince Abhaya; his daughter, Princess Anuradi…”
From these two inscriptions, family relationships and succession lines can be reconstructed. These details provide clues necessary for identifying inscriptions made by later generations of the same family.
Generation 1
- Gamani [IC549, IC550]
Generation 2
- King Dama [IC549]
- King Uti [IC550]
- The ten brother-kings (Dasabathihana)
Generation 3
- Maha Tissa Aya [IC549]
- Aya Abhaya [IC550]
Generation 4
- Abi Anuradi [IC550]
IC13: Mihintale
Inscription
“Gamani Dhamma rajasa putaha Aya Asali sa lene”
Meaning
“The cave of Prince Asali, son of King Gamani Dhamma.”
IC56: Mihintale
Inscription
“Gamani Dhamma…”
Meaning
“Gamani Dhamma…”
IC47: Mihintale
Inscription
“Maharajaha Gamani Uti …ha nimane”
Meaning
“The creation of Great King Gamani Uti…”
The queens of King Uti also appear in the inscriptions. The first queen was Princess Anuradi, mentioned in inscriptions IC338–341. These inscriptions record that she and King Uti dedicated caves to monks during his reign.
According to IC46, the second queen of Great King Uti was Sumana Devi.
IC338–341: Periya Puliyankulam
Meaning
“Princess Anuradi, daughter of King Naga and queen of King Uti, together with King Uti, caused this Sudasana cave to be made and provided food for all who came and did not come from the four directions, for the happiness of the minds of beings throughout the limitless universe.”
IC46: Mihintale
Meaning
“The cave of Queen Sumana Devi, queen of Great King Gamani Uti. Food was provided for all who came and did not come.”
IC34: Mihintale
Meaning
“For the welfare of her mother and father, the cave of Princess Tissa, daughter of Great King Gamani Uti, was dedicated, with provisions made for all who came from the ten directions.”
Prince Abhaya, son of King Uti, had already been mentioned in IC550. The forty-five inscriptions (IC: 18, 29, 193, 672, 550, 556-569, 620, 621, 325, 836, 894, 895, 913, 963, 994, 1018-1027, 1028, 1051, 1052, 1053, 1054, 1055 and 1103) refer to Prince Abhaya both before and after he became king.
Furthermore, in the Puttalam District in the northwestern part of Eelam, inscription IC1051, located at Thonigala, was engraved by a chief in order to establish the order of Maharaja Gamini Abhaya directing that two towns and a reservoir created by Chief Tissa be assigned for the benefit of those residing at the Acha Girika Tissa rock-cave site.
It is also noteworthy that this inscription states that after Prince Abhaya became Maharaja, he was given the honorific title “Gamani”, signifying his lineage and descent from King Gamani.
IC1051: Puttalam
Inscription
“Parumaka Abaya puta Parumaka Tisa ha vapi Asagirika Tisa pavatāhi agata anagata catu disa sagasa dine Maharaja Gamini Abhaye niyate Asa Nagaraka ca Tavarikiya Nagaraka ca…”
Meaning
“By order of Maharaja Gamani Abhaya, the reservoir donated by Chief Tissa, son of Chief Abhaya, is granted for the monks residing at the Asagirika Tissa rock site. In accordance with the king’s decree, food was provided for all who came and did not come from the four directions. The towns of Aga and Tavirikiya were also dedicated.”
The queen of Prince Abhaya, Princess Kana, and his wife Kati are mentioned in inscription IC18 at Mihintale and inscription IC193 at Kosavaganda respectively.
IC18: Mihintale, Anuradhapura
Inscription
“…(Gama)ni Abayasa jayah Abi Kanaya lene sagasa Manapadasane”
Meaning
“The cave named Manapadasana belonging to Princess Kana, queen of Gamani Abhaya.”
IC193: Kosavaganda, Anuradhapura
Inscription
“Maharaja Gamani Abayaha ramani pariya Milaka Tisa vihare karatte Kadiya”
Meaning
“The Milaka Tissa monastery created by Kati, the beloved wife of Maharaja Gamani Abhaya.”
Through these inscriptions the following generations are identified:
- Gamani [IC549, IC550]
- Gamani Dama Raja [IC549]
- Aya Asali [IC13]
- Maha Tissa Aya [IC549]
- Abi Anuradi [IC338–341]
- Abi Tissa [IC34]
- Gamani Uti Maharaja [IC550, IC46, IC47]
- Kati [IC193]
- Sumana Devi [IC46]
IC556–569: Kottadamuhela
Inscription
“Dama Raja puta Maha Tisa Ayaha jita Abi Savera…”
Meaning
“Princess Savera, daughter of Prince Maha Tissa, son of King Dama, makes this donation.”
IC14–15: Mihintale
Inscription
“Kanagama Rajasa Tisaha jita Savera samanīya lena sagasa”
Meaning
“The cave of the Jain nun Savera, daughter of King Tissa of Kanagama.”
The children of King Gamani Abhaya were Princess Anuradi and two princes named Siva and Tissa.
According to inscription IC994, the husband of Princess Anuradi was a chief named Raki.
IC994: Sasseruva
Inscription
“Maharaja Gamani Abayaha jita Abi Anuradiya Parumaka Raki jaya lene”
Meaning
“The cave donated by Princess Anuradi, daughter of Maharaja Gamani Abhaya and wife of Chief Raki.”
Prince Siva
According to inscription IC29, Prince Siva was appointed over the region of Lona Vapi.
IC29: Mihintale
Inscription
“Maharaja Gamani Abayasa puta Lonapiya Aya Sivasa lene sagasa”
Meaning
“The cave of Prince Siva, son of Maharaja Gamani Abhaya and lord of Lona Vapi, dedicated with provisions.”
Prince Tissa
IC1018–1027: Kallena, Kurunegala
Inscription
“Maharaja Gamani Abayasa puta Tisa Ayaha lene Kathamadane agata anagata catu disa sagasa”
Meaning
“The cave called Kathamadana belonging to Prince Tissa, son of Maharaja Gamani Abhaya, with provisions for all who came and did not come from the four directions.”
Inscriptions IC4 and IC31 reveal the names of the wives of Great King Gamani Tissa: Kitaka and Ramadatta.
IC4: Mihintale
Inscription
“Maharaja Gamani Tisasa pariya upasika Kitakaya lene sagasa”
Meaning
“The cave of Kitaka, female devotee and wife of Gamani Tissa.”
IC31: Mihintale
Inscription
“Maharaja Gamani Tisasa pariya upasika Ramadattaya lene sagasa”
Meaning
“The cave of Ramadatta, female devotee and wife of Gamani Tissa.”
Through these inscriptions, four generations of the royal family are identified:
First Generation
- Gamani
Second Generation
- Dama Raja
- Uti Raja
Third Generation
- Maha Tissa
- Abhaya
- Asali
Fourth Generation
- Anuradi
- Tissa
- Siva
- Gamani Abhaya Maharaja
- Kana
- Kati
- Savera
- Ramadatta
- Kitaka
- Sumana Devi
- Raki
Fifth Generation
The fifth generation consists of the children of Great King Devanapiya Gamani Tissa.
They were four princes:
- Maha Aya
- Tissa Aya
- Lajaka
- Taraka Tissa
Inscriptions IC422 to IC428, discovered at the Rajagala archaeological site in Ampara District of the Eastern Province, record donations made by members of this royal family.
Prince Maha
Prince Maha (meaning “great” or “elder”) is mentioned in inscriptions IC289 and IC423.
According to IC289, Prince Maha had a revenue collector under him, although his father Tissa was not yet king at that time.
According to IC423, his father had become Great King when Prince Maha donated caves at Rajagala.
IC289: Kandegama Kanda, Polonnaruwa
Meaning
“The cave of Tissa, revenue collector of Prince Maha, son of Prince Tissa, grandson of village chief Maha Tissa.”
IC423: Rajagala, Amparai
Inscription
“Maharajaha Gamani Tisaha puta Maha Ayaha Maha lene”
Meaning
“The great cave of Prince Maha, son of Great King Gamani Tissa.”
The queens of Prince Maha were Yahasini and Budhadatta.
IC422: Rajagala, Amparai
Meaning
“The cave of Yahasini, female devotee and queen of Prince Maha, son of Great King Gamani Tissa.”
IC425: Rajagala, Amparai
Meaning
“The cave of Budhadatta, female devotee and queen of Prince Maha, son of Great King Gamani Tissa. Food was provided for all who came and did not come from the four directions.”
An inscription from Mihintale (IC89) further indicates that Queen Yahasini later became a religious ascetic.
Prince Tissa
Several inscriptions record donations made by Prince Tissa, including IC424, IC426, IC427, IC404, IC724, IC236, and IC1110. Only the clearest and most significant inscriptions are presented here. In these inscriptions, further variations can be observed in the letters “Ma” (மா), “Sa” (சா), and “Ja” (ஜா).
IC424: Rajagala, Amparai
Meaning
“The great cave of Prince Tissa, son of Great King Gamani Tissa.”
IC404: Nuvaragala, Ampara
Meaning
“The cave of Great Prince Tissa, son of Great King Gamani Tissa, dedicated to the monks.”
The queens of Prince Tissa were Samika and Princess Jati.
IC426: Rajagala
Meaning
“The cave of Samika, female devotee and queen of Prince Tissa, son of Great King Gamani Tissa.”
IC427: Rajagala
Meaning
“The cave established by Princess Jati, queen of Prince Tissa, son of Great King Gamani Tissa.”
IC236: Andiya Kanda, Ritigala
This inscription indicates that after becoming king, Prince Tissa did not adopt the dynastic title “Gamani” used by his father, possibly because his own father’s name already contained that title.
Meaning
“The cave of Great King Tissa, son of Great King Gamani Tissa, dedicated with provisions for all who came and did not come from the four directions.”
Prince Lajaka
According to IC428, King Lajaka donated twenty-five cool caves.
IC428: Rajagala
Meaning
“Twenty-five cool caves were established here by King Lajaka, son of Great King Gamani Tissa.”
Prince Taraka Tissa
According to IC211, Taraka Tissa, the fourth son of Great King Gamani Tissa, donated caves at Maha Alagamuwa in the North Central Province.
IC211: Maha Alagamuwa
Meaning
“The Sudasana cave of Taraka Tissa, son of Great King Gamani Tissa.”
Sixth Generation
The sixth generation consists of the princes Maha, Tissa, Lajaka, and Taraka Tissa. There is no evidence in the inscriptions regarding what happened to Prince Maha. However, inscription IC75 indicates that he had a son who maintained the Mihintale reservoir.
Unlike the related inscriptions, this inscription uses an earlier style of writing.
IC75: Mihintale – Reservoir Bank
Inscription
“Mahayaha puta harake”
Meaning
“Protected by the son of Prince Maha.”
There is no evidence in the inscriptions regarding the children of the princes Tissa and Lajaka, and further research in this regard may be required.
According to inscriptions IC575 and IC378, Taraka Tissa appears to have had two sons named Kumar and Uti.
IC575: Kottadamuhela, Hambantota
Inscription
“Taraka Tissa putasa Kumara…”
Meaning
“Kumara, son of Taraka Tissa…”
IC378: Nachchiyarmalai
Inscription
“…Raja puta Tarakaya puta Utiya lene sagasa”
Meaning
“The cave of Utiya, son of Taraka, son of Prince Taraka…”
No further inscriptions relating to later generations of this royal lineage are recorded in the IC corpus, possibly because they date beyond the 1st century CE.
Thus, through early Brahmi inscriptions bearing the dynastic name “Gamani,” members of six generations of this royal family have been identified.
These Eelam Pandya kings were therefore not rulers limited only to Ruhuna. The distribution of inscriptions belonging to their descendants across the entire island demonstrates that their rule extended over the whole island.
Therefore, there is no need for further evidence beyond these inscriptions to establish that the Pandya rule existed in ancient Eelam.
Translation by Hari
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