King Asoka and Buddhism - Urban Dharma

To the first question the answer is that the re-conferment of theroyal titles by Aśoka meant that he confirmed them, therebytacitly acknowledging Tissa’s position as king of Lanka. The reconsecrationof Tissa meant that Tissa accepted the suzeraintyof Aśoka as the emperor of the whole Indian sub-continent,including Sri Lanka. This is quite clear when Satyaputras, Keralaputras,Cholas and Pandyans in the South are included in thelist of countries under his rule. As one historian points out, itis quite possible that the remaining southern rulers “havinghad experience of the Mauryan arms from the campaigns ofBindusāra, probably preferred to give pledges of friendship likethe other southern kingdoms of India, and remain in peace.” 38The chronicles make it clear that no ritual of consecrationwas performed at the royal court in ancient Sri Lanka prior tothe introduction of Buddhism. Instead, the navayaṭṭhi or newstaff was used by the new king as a symbol of regal authority.It was Aśoka who, for the first time, introduced the consecrationceremony of the Indian tradition, with Tissa as the firston the throne in Sri Lanka. This leads us to believe that earlierthere were no rājas or kings ruling the island but only leadersof the community, who were called gamaṇi. As S. Paranavitanaremarks in the University History of Ceylon: “When Tissa beganhis rule he only had the title of gamaṇi, and the real purposeof the mission that he sent to Aśoka, was to obtain the supportof the great Indian Emperor for his assumption of royal honours,so that he might be acknowledged as such by the othergamaṇis and parumakas in Sri Lanka.” 39After the consecration, Tissa also adopted the royal titleof his “Cakravarti” Emperor Aśoka and became known asDevanampiyatissa, “Beloved of the Gods,” and modelled himselfafter Aśoka. Commenting on this Paranavitana says:127