42 BC - 19 BC

Queen Anulā, due to her immoral and unsuitable behavior, forced even royal family members and ordinary men alike into her will. At this time, Prince Kuttakannaṭṭissa, son of King Mahasīla Mahātissa, who had been hiding away from the capital and the royal palace, gathered a force and came with an army, ultimately deposing Queen Anulā and ascending the throne. Initially, he had been cautious and fearful of Anulā, remaining in hiding.
Though there is no evidence that the public opposed Anulā openly during her reign, it is clear that those who had suffered under her would have supported the prince. There is also no indication that the public protested Kuttakannaṭṭissa’s actions against the queen.
In the Mahāvaṃsa, the king’s name is recorded as Kuttakannaṭṭissa. Some versions read Kālakaṇṇiṭṭissa, while the Dīpavaṃsa lists a slightly altered form, Kuṭkaṇṇatiṭṭissa. In texts like the Pūjāvaliya and Nikāya Saṃgraha, his name appears as Makalanṭissa. The exact meaning of the term "Kuttakanna" is unclear. Some scholars suggest that it derives from Kuṭṭakaṇṇa Sona, a name of a monk in the Buddha’s time, referring to a small earring (kuṇḍala) of great value. Others, like Professor Senarath Paranavitana, suggest the name originates from the Pali words kūṭa (pointed or small) and kaṇṇa (ear), meaning “small-eared.” This interpretation is supported by inscriptions and other epigraphic evidence.
Variations of the name appear in inscriptions as Kuttakanna, Pudakanna, Putakanna, and Kudākanna, among others. An inscription found in Dambulla records the king as Puda Abhaya, while other inscriptions list his full name as Putakanna Gamini Abhaya, confirming his identity. He is also mentioned in another important inscription as Devāṇampiya lineage, son of Mahachulika (Mahachulika Mahātissa), Putakanna Abhaya. These inscriptions indicate that titles like Kuttakanna or Putakanna were not later additions but were used during his lifetime.
Because of Queen Anulā’s misdeeds, the royal princes were forced to remain in hiding, including Kuttakannaṭṭissa. It is unclear exactly where he hid or for how long. However, there is evidence that he acted as sub-king (uparaja) in Ruhuna, a title traditionally held by the heir apparent. This was customary, as Ruhuna often served as a preparatory seat for future kings. Inscriptions from Ruhuna mention “Putakanna Gamini Abhaya, appointed uparaja”, showing that he held official authority there.
Eventually, as public dissatisfaction with Anulā became evident, Kuttakannaṭṭissa gathered forces and deposed her, ascending the throne as described above. His reign is considered the beginning of an important period of peace in Sri Lanka. Inscriptions from his time have been found across the island—from the north, south, east, west, and central regions—indicating that his authority was recognized throughout the kingdom.
During his reign, religious constructions and renovations resumed, suggesting a recovery from decades of neglect or decline in Buddhist institutional activity. He built a major uposatha hall (assembly hall) and a stupa called Silathūpaya nearby. The hall was significant enough to be described as “māha,” indicating its grandeur. The growing community of monks in Mihintale likely required such facilities for Vinaya practice. One Bodhi tree was planted under his direction, and another monastery, Pelagama Vihara, was constructed near the Antaragangaya, between the Mahaweli River and Maduru Oya.
Near Dimbulagala, in the area known as Molahitiyawela, Professor Senarath Paranavitana identified a site as Pelagama Vihara built by Kuttakannaṭṭissa. Several inscriptions confirm this. One inscription records Queen Anulā offering land for a dedication, showing her participation in religious activities even after her earlier misdeeds. These details are not recorded in the traditional chronicles.
The king also undertook irrigation and development projects, including the construction of two tanks (Ambadugga and Bhayoluppala) and one major canal (Vannaka Maha Ela). While the tanks’ exact identification is uncertain, records suggest that the Bhayoluppala tank’s name later evolved into Bahuppala, known to the public even into the 11th century. The Vannaka Maha Ela, likely starting from the Mahaweli, is believed to have irrigated agricultural lands in Minvila, Wagurubim, and Antaragangaya.
Urban security was another focus: Anuradhapura was fortified with walls and moats under his direction, reflecting awareness of past invasions, particularly during King Valagamba’s reign. The king ensured both defense and aesthetic appeal of the city, demonstrating an understanding of the responsibilities of kingship and the separation of the monarch from ordinary citizens. One inscription even refers to him as Naresvara, showing the influence of divine kingship concepts.
Despite Queen Anulā’s earlier corrupt rule, Kuttakannaṭṭissa constructed significant buildings. He built a royal garden called Padumasara, and a noteworthy event recorded in the chronicles notes that his mother, who had been cared for during his youth, was honored by constructing a nunnery (Bhikkhuni Arāma) in her name. This shows attention to religious patronage and respect for family.
During his reign, evidence indicates significant administrative reforms. Traditionally, the heir apparent governed Ruhuna as uparaja. Kuttakannaṭṭissa continued this practice, ruling Ruhuna before ascending the throne. However, inscriptions show that later the uparaja title referred to the southern district (Dakshina Desa), south of Anuradhapura, with the main city later identified as present-day Panduwasnuwara. This reflects a structural change in governance, linking the uparaja to a fixed region.
Records indicate that Kuttakannaṭṭissa ruled for about twenty-two years, establishing a long period of peace and stability. His reign marks both a political consolidation of the kingdom and a revival of religious and irrigation works, signaling the return of order and prosperity after years of instability under Queen Anulā and her predecessors.