Thammanna Nuwara
Upatissa Nuwara
Anuradhapura
Anuradhapura Chola
Ruhuna
Polonnaruwa
Dambadeniya
Yapahuwa
Kurunegala
Gampola
Kotte
Sitawaka
Kandy
Portuguese
Dutch
British
Monarch of Ceylon
100
King Aggabodhi IV
Kingdom of Anuradhapura
667 AC - 683 AC

We know that King Dappula was defeated, and the throne was taken by the second Dāṭhōpatiśśa. After the end of his brief reign, the kingship passed to the young brother of the king, Prince Aggabodhi. This king, known as the fourth to bear that name, received the coronation title Sirisanghabodhi (Sirisangabō).

With his arrival, a period of peaceful and prosperous rule began in the country. The Mahāvamsa describes him as an extremely righteous king. His sub-king (upārājya) was Prince Saṅghatissa. However, according to the concluding section of the chapter in the Mahāvamsa, the king also had another sub-king named Dāṭhāśiva. It is possible that he assumed the position after the death of the first sub-king.

King Aggabodhi undertook the restoration of monasteries and temples that had been destroyed by several previous wicked rulers, and he performed many religious acts. Government officials, including those loyal to the king, also participated in these meritorious activities. Among them, there were Dravidian Buddhists; one of them was Pottakuttha, who constructed a remarkable meditation house called Mātāmbiya. As a land and reservoir owner, he dedicated villages and reservoirs to monastic use. Others, such as Pottasāta and Mahākanda, oversaw the maintenance of these structures, and they too were of Dravidian origin.

The king’s queen was named Jettā, who also established a monastic hall (Meheni Asapu) in her name. The Mandalagiriya Vihāra was constructed by the very wealthy Mala King, and it corresponds to the present-day Medirigiriya Vihāra in the Polonnaruwa district. Many monastic buildings with surrounding walls can still be seen there. According to the second inscription of King Aggabodhi, the place called Mädiligiri Eṭavēhera refers to this location. This inscription also provides information about a hospital that existed there.

The relic chamber of this Vihāra was constructed by the wealthy Mala King, according to the Mahāvamsa. The Mala maintained a historical connection to the royal office dating back to the reign of King Kavantis. During the Seruvila stūpa worship festival, it is recorded that a son of the king participated in the rituals. The fact that the Mala district had administrative subdivisions under the main king is also evident. The Mahāvamsa expresses considerable interest in describing the works accomplished during Aggabodhi’s reign, although detailed accounts are limited.

The chronicler of the Mahāvamsa states that this was a pious and meritorious period, writing:
"It was not examined in excessive detail out of fear; even the main marks of certain events were conveyed, and thus earlier stories are somewhat confused." This suggests that there are gaps in the historical details of this king’s reign.

While describing the king’s meritorious deeds, the text appears to pause or be interrupted. The Mahāvamsa omits mention of his administrative or developmental actions. During this period, the Tamil forces brought by ambitious princes from southern India were stationed in the country and held official posts. Despite potential unrest, the king managed to resolve these difficulties and govern while winning the people’s affection.

The fourth Aggabodhi was a righteous king, whose goodness deeply impressed the people. During his reign, no turmoil or disorder arose in the country. If there had been, he would not have had the opportunity to carry out his immense religious and meritorious works. The people and ministers lived in peace and followed the Dhamma.

The king was advised by the ascetic Nāgasāla Dāṭhāśiva, who was then known as a respected elder monk. He resided in a place called Nāgasāla, and despite having a short life, the king showed him great respect. His place of service may correspond to the present-day Kaduru Wewa monastery in the North Western Province. Through this monk, the king was guided in governance and righteousness, ensuring a peaceful and well-administered state.

Although ambitious princes brought Tamil soldiers from southern India, potentially posing a threat, one clear point is that these forces became Buddhists, were integrated into the national population, and worked together with the people. This greatly contributed to stability. They supported the king’s religious acts, as noted by Professor Senarath Paranavitana.

He states:
"Whether destructive or engaged in warfare for several years, King Aggabodhi, who brought peace to the country, ruled for ten years—a period deserving eternal remembrance."

King Aggabodhi spent his final days in Polonnaruwa, temporarily establishing it as the capital, which is the first mention of Polonnaruwa in the Mahāvamsa. He died in Polonnaruwa. His righteousness and popularity were so strong that people even took soil from his cremation as a form of medicine. Amazingly, no other inscription of the fourth Aggabodhi has been discovered, despite his ten-year reign and extensive religious and meritorious works.

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