Difference between revisions of "Anurādhapura"
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| − | '''Anurādhapura''': The capital of Ceylon for nearly fifteen centuries. It was built on the site of settlements started by the two Anurādhas on the bank of the Kadamba river, and was founded under the constellation Anurādha, hence the name. MT.293; Mhv.x.76; this tradition seems to have been forgotten later, for in the Mbv. (116) there is a suggestion that the city was so called because it was the dwelling of satisfied people (anurodhijana); or is this mere alliteration? | + | '''[[Anurādhapura]]''': The capital of [[Ceylon]] for nearly fifteen centuries. It was built on the site of settlements started by the two [[Anurādhas]] on the bank of the [[Kadamba]] [[river]], and was founded under the [[constellation]] [[Anurādha]], hence the [[name]]. MT.293; Mhv.x.76; this [[tradition]] seems to have been forgotten later, for in the Mbv. (116) there is a suggestion that the city was so called because it was the dwelling of satisfied [[people]] (anurodhijana); or is this mere alliteration? |
| − | [[Pandukābhaya]] (394-307 B.C.) was the founder of the city, to which he removed the capital from [[Upatissagāma]] (Mhv.x.75-7), and there it remained up to the time of [[Aggabodhi]] IV. (A.D. 626-41). After a short period it became once more the capital, and continued to be so until the royal residence was removed elsewhere (see Cv.xlvi.34, where the new capital, Pulatthinagara, is first mentioned as a royal residence). It was finally deserted in the eleventh century. | + | [[Pandukābhaya]] (394-307 B.C.) was the founder of the city, to which he removed the capital from [[Upatissagāma]] (Mhv.x.75-7), and there it remained up to the [[time]] of [[Aggabodhi]] IV. (A.D. 626-41). After a short period it became once more the capital, and continued to be so until the {{Wiki|royal}} residence was removed elsewhere (see Cv.xlvi.34, where the new capital, Pulatthinagara, is first mentioned as a {{Wiki|royal}} residence). It was finally deserted in the eleventh century. |
| − | [[Pandukābhaya]] beautified the city with the artificial lakes Jayavāpi and Abhayavāpi. It was round the last-named lake that the king laid out the city, including four suburbs, a cemetery, special villages for huntsmen and scavengers, temples to various pagan deities and residences for the engineer and other officials. Abodes were also provided for devotees of various sects, such as the Jainas, the Ajīvakas, wandering [[Monks]] and brahmins. There were also hospitals and lying-in homes. Guardians of the city (Nagaraguttikā) were appointed, one for the day and another for the night. For a full description see Mhv.x.80-102. | + | [[Pandukābhaya]] beautified the city with the artificial lakes Jayavāpi and [[Abhayavāpi]]. It was round the last-named [[lake]] that the [[king]] laid out the city, [[including]] four suburbs, a [[cemetery]], special villages for huntsmen and scavengers, [[temples]] to various {{Wiki|pagan}} [[deities]] and residences for the engineer and other officials. [[Abodes]] were also provided for {{Wiki|devotees}} of various sects, such as the [[Jainas]], the Ajīvakas, wandering [[Monks]] and [[brahmins]]. There were also hospitals and lying-in homes. Guardians of the city (Nagaraguttikā) were appointed, one for the day and another for the night. For a full description see Mhv.x.80-102. |
| − | [[Pandukābhaya]]'s son and successor, Mutasiva, laid out the beautiful Mahāmegha Park with fruit and flowering trees (Mhv.xi.2); this was to the south of the city; between it and the southern wall of the city was another park called Nandana or Jotivana (Mhv.xv.2, 11). | + | [[Pandukābhaya]]'s son and successor, [[Mutasiva]], laid out the beautiful Mahāmegha Park with fruit and flowering [[trees]] (Mhv.xi.2); this was to the [[south]] of the city; between it and the southern wall of the city was another park called [[Nandana]] or Jotivana (Mhv.xv.2, 11). |
| − | In the reign of Piyatissa, who succeeded Mutasiva (when [[Buddhism]] had been introduced into the land), the king, together with his nobles and people, erected many [[Noble]] edifices in support of the new [[Religion]]. Ten of the most noted were in Anurādhapura (for list see Mhv.xx.17ff), and the Mahāmeghavana, which was given over to the Buddhist [[Sangha]], henceforth became the centre of [[Buddhism]] in the island. In this park was also planted, by Piyatissa, the branch of the Sacred [[Bodhi tree]] which came from Gayā (for details see Mhv.xviii. and xix). | + | In the reign of Piyatissa, who succeeded [[Mutasiva]] (when [[Buddhism]] had been introduced into the land), the [[king]], together with his [[nobles]] and [[people]], erected many [[Noble]] edifices in support of the new [[Religion]]. Ten of the most noted were in [[Anurādhapura]] (for list see Mhv.xx.17ff), and the [[Mahāmeghavana]], which was given over to the [[Buddhist]] [[Sangha]], henceforth became the centre of [[Buddhism]] in the [[island]]. In this park was also planted, by Piyatissa, the branch of the [[Sacred]] [[Bodhi tree]] which came from [[Gayā]] (for details see Mhv.xviii. and xix). |
| − | Soon afterwards the city was taken by the Tamils but was recaptured by Dutthagāmani (101-77 B.C.), the hero of the Mahāvamsa. Many chapters of the chronicle are devoted to descriptions of the numerous buildings erected by him in Anurādhapura for the glorification of the national [[Faith]] (Mhv. xxvi.-xxxvi), chief among them being the Maricavatti-[[Vihāra]], the Lohapāsāda and the [[Mahā Thūpa]]. | + | Soon afterwards the city was taken by the [[Tamils]] but was recaptured by Dutthagāmani (101-77 B.C.), the [[hero]] of the [[Mahāvamsa]]. Many chapters of the chronicle are devoted to descriptions of the numerous buildings erected by him in [[Anurādhapura]] for the glorification of the national [[Faith]] (Mhv. xxvi.-xxxvi), chief among them being the Maricavatti-[[Vihāra]], the [[Lohapāsāda]] and the [[Mahā Thūpa]]. |
[[File:Imag256.jpg|thumb|250px|]] | [[File:Imag256.jpg|thumb|250px|]] | ||
| − | A few years later the Tamils once more overcame the city and held it till Vattagāmani (29-17 B.C.) drove them off. In his reign was built the mighty [[Abhayagiri]] Thūpa and the [[Vihāra]] attached to it (Mhv.xxxiii.80-3). | + | A few years later the [[Tamils]] once more overcame the city and held it till [[Vattagāmani]] (29-17 B.C.) drove them off. In his reign was built the mighty [[Abhayagiri]] [[Thūpa]] and the [[Vihāra]] [[attached]] to it (Mhv.xxxiii.80-3). |
| − | The subsequent history of the city is a record of how succeeding kings repaired, added to, or beautified, these various monuments and the steps they took for their preservation. The only later monument of real importance is the Jetavanārāma built by King Mahāsena (Mhv.xxxvii.33f ) (A.D. 334-61). | + | The subsequent history of the city is a record of how succeeding [[kings]] repaired, added to, or beautified, these various monuments and the steps they took for their preservation. The only later monument of real importance is the [[Jetavanārāma]] built by [[King]] [[Mahāsena]] (Mhv.xxxvii.33f ) (A.D. 334-61). |
| − | About this time the [[Fame]] of Anurādhapura as the chief centre of Buddhist culture attracted many visitors from abroad in search of learning. The most famous of these was the great commentator [[Buddhaghosa]] (Mhv.xxxvii.215ff.; also Fa Hien). It was also during this period that Dhātusena (A.D. 460-78) reorganised the water supply of the city and built the Kālavāpi (Mhv.xxxviii.42). | + | About this [[time]] the [[Fame]] of [[Anurādhapura]] as the chief centre of [[Buddhist]] {{Wiki|culture}} attracted many visitors from abroad in search of {{Wiki|learning}}. The most famous of these was the great commentator [[Buddhaghosa]] (Mhv.xxxvii.215ff.; also [[Fa Hien]]). It was also during this period that [[Dhātusena]] (A.D. 460-78) reorganised the [[water]] supply of the city and built the Kālavāpi (Mhv.xxxviii.42). |
| − | From this time onward the country suffered from a series of dynastic intrigues and civil wars, each party appealing to the Tamils of {{Wiki|South India}} for help and protection. As a result, the district round Anurādhapura was overrun by Tamil freebooters and became impossible to defend; the seat of government was therefore removed to Pulatthipura about the beginning of the ninth century, where it continued, except for a brief interval to the eleventh century. Finally, about A.D. 1300, at a date not exactly known, the whole district was abandoned, having become a kind of no-man's land; it then rapidly relapsed into jungle. For quite a long time, however, and even after Pulatthipura became the state capital, Anurādhapura was regarded as a centre of religious activity, and its monuments were restored from time to time (Mhv.lxxvi.106-20; lxxviii.96f.; xxxxviii.80f. | + | From this [[time]] onward the country [[suffered]] from a series of dynastic intrigues and civil [[wars]], each party appealing to the [[Tamils]] of {{Wiki|South India}} for help and [[protection]]. As a result, the district round [[Anurādhapura]] was overrun by {{Wiki|Tamil}} freebooters and became impossible to defend; the [[seat of government]] was therefore removed to [[Pulatthipura]] about the beginning of the ninth century, where it continued, except for a brief {{Wiki|interval}} to the eleventh century. Finally, about A.D. 1300, at a date not exactly known, the whole district was abandoned, having become a kind of no-man's land; it then rapidly relapsed into jungle. For quite a long [[time]], however, and even after [[Pulatthipura]] became the [[state]] capital, [[Anurādhapura]] was regarded as a centre of [[religious]] [[activity]], and its monuments were restored from [[time]] to [[time]] (Mhv.lxxvi.106-20; lxxviii.96f.; xxxxviii.80f. |
| − | Various scraps of [[Information]] regarding Anurādhapura and its inhabitants are found scattered in the commentaries. E.g., that it had two indakhīlas (Sp.iii.299); its main street ran from Thūpārāma, where the chief entrance to the city lay (UdA.238; DA.ii.573). | + | Various scraps of [[Information]] regarding [[Anurādhapura]] and its inhabitants are found scattered in the commentaries. E.g., that it had two indakhīlas (Sp.iii.299); its main street ran from [[Thūpārāma]], where the chief entrance to the city lay (UdA.238; DA.ii.573). |
| − | It was famous throughout Jambudīpa for its virtuous [[Monks]], and men came from there to visit them. E.g., the brahmin who came from Pātaliputta to see Mahā[[Nāga]] [[Thera]] (AA.i.384). | + | It was famous throughout [[Jambudīpa]] for its [[virtuous]] [[Monks]], and men came from there to visit them. E.g., the [[brahmin]] who came from [[Pātaliputta]] to see [[Mahā]][[Nāga]] [[Thera]] (AA.i.384). |
| − | The city wall, which existed at the time the Mahāvamsa was written, had been built by King Vasabha (Mhv.xxxv.97), and was, according to the Tīkā (p. 654), eighteen cubits in height. | + | The city wall, which existed at the [[time]] the [[Mahāvamsa]] was written, had been built by [[King]] [[Vasabha]] (Mhv.xxxv.97), and was, according to the [[Tīkā]] (p. 654), eighteen {{Wiki|cubits}} in height. |
{{R}} | {{R}} | ||
[http://www.palikanon.com/english/pali_names/ay/anuraadhapura.htm www.palikanon.com] | [http://www.palikanon.com/english/pali_names/ay/anuraadhapura.htm www.palikanon.com] | ||
[[Category:Buddhist Terms]] | [[Category:Buddhist Terms]] | ||
| − | + | {{PaliTerminology}} | |
[[Category:Sri Lanka]] | [[Category:Sri Lanka]] | ||
Latest revision as of 13:19, 13 November 2020
Anurādhapura: The capital of Ceylon for nearly fifteen centuries. It was built on the site of settlements started by the two Anurādhas on the bank of the Kadamba river, and was founded under the constellation Anurādha, hence the name. MT.293; Mhv.x.76; this tradition seems to have been forgotten later, for in the Mbv. (116) there is a suggestion that the city was so called because it was the dwelling of satisfied people (anurodhijana); or is this mere alliteration?
Pandukābhaya (394-307 B.C.) was the founder of the city, to which he removed the capital from Upatissagāma (Mhv.x.75-7), and there it remained up to the time of Aggabodhi IV. (A.D. 626-41). After a short period it became once more the capital, and continued to be so until the royal residence was removed elsewhere (see Cv.xlvi.34, where the new capital, Pulatthinagara, is first mentioned as a royal residence). It was finally deserted in the eleventh century.
Pandukābhaya beautified the city with the artificial lakes Jayavāpi and Abhayavāpi. It was round the last-named lake that the king laid out the city, including four suburbs, a cemetery, special villages for huntsmen and scavengers, temples to various pagan deities and residences for the engineer and other officials. Abodes were also provided for devotees of various sects, such as the Jainas, the Ajīvakas, wandering Monks and brahmins. There were also hospitals and lying-in homes. Guardians of the city (Nagaraguttikā) were appointed, one for the day and another for the night. For a full description see Mhv.x.80-102.
Pandukābhaya's son and successor, Mutasiva, laid out the beautiful Mahāmegha Park with fruit and flowering trees (Mhv.xi.2); this was to the south of the city; between it and the southern wall of the city was another park called Nandana or Jotivana (Mhv.xv.2, 11).
In the reign of Piyatissa, who succeeded Mutasiva (when Buddhism had been introduced into the land), the king, together with his nobles and people, erected many Noble edifices in support of the new Religion. Ten of the most noted were in Anurādhapura (for list see Mhv.xx.17ff), and the Mahāmeghavana, which was given over to the Buddhist Sangha, henceforth became the centre of Buddhism in the island. In this park was also planted, by Piyatissa, the branch of the Sacred Bodhi tree which came from Gayā (for details see Mhv.xviii. and xix).
Soon afterwards the city was taken by the Tamils but was recaptured by Dutthagāmani (101-77 B.C.), the hero of the Mahāvamsa. Many chapters of the chronicle are devoted to descriptions of the numerous buildings erected by him in Anurādhapura for the glorification of the national Faith (Mhv. xxvi.-xxxvi), chief among them being the Maricavatti-Vihāra, the Lohapāsāda and the Mahā Thūpa.
A few years later the Tamils once more overcame the city and held it till Vattagāmani (29-17 B.C.) drove them off. In his reign was built the mighty Abhayagiri Thūpa and the Vihāra attached to it (Mhv.xxxiii.80-3).
The subsequent history of the city is a record of how succeeding kings repaired, added to, or beautified, these various monuments and the steps they took for their preservation. The only later monument of real importance is the Jetavanārāma built by King Mahāsena (Mhv.xxxvii.33f ) (A.D. 334-61).
About this time the Fame of Anurādhapura as the chief centre of Buddhist culture attracted many visitors from abroad in search of learning. The most famous of these was the great commentator Buddhaghosa (Mhv.xxxvii.215ff.; also Fa Hien). It was also during this period that Dhātusena (A.D. 460-78) reorganised the water supply of the city and built the Kālavāpi (Mhv.xxxviii.42).
From this time onward the country suffered from a series of dynastic intrigues and civil wars, each party appealing to the Tamils of South India for help and protection. As a result, the district round Anurādhapura was overrun by Tamil freebooters and became impossible to defend; the seat of government was therefore removed to Pulatthipura about the beginning of the ninth century, where it continued, except for a brief interval to the eleventh century. Finally, about A.D. 1300, at a date not exactly known, the whole district was abandoned, having become a kind of no-man's land; it then rapidly relapsed into jungle. For quite a long time, however, and even after Pulatthipura became the state capital, Anurādhapura was regarded as a centre of religious activity, and its monuments were restored from time to time (Mhv.lxxvi.106-20; lxxviii.96f.; xxxxviii.80f.
Various scraps of Information regarding Anurādhapura and its inhabitants are found scattered in the commentaries. E.g., that it had two indakhīlas (Sp.iii.299); its main street ran from Thūpārāma, where the chief entrance to the city lay (UdA.238; DA.ii.573).
It was famous throughout Jambudīpa for its virtuous Monks, and men came from there to visit them. E.g., the brahmin who came from Pātaliputta to see MahāNāga Thera (AA.i.384).
The city wall, which existed at the time the Mahāvamsa was written, had been built by King Vasabha (Mhv.xxxv.97), and was, according to the Tīkā (p. 654), eighteen cubits in height.
