The manner in which the Cholas maintained their rule, the struggle carried on by the princes of Ruhuna against their invasions, the internal power struggles among those princes that enabled the Cholas to suppress them, and the damage caused to this country by the Cholas are first mentioned briefly. According to the chronicles, it was a prince named Kirthi who succeeded in ending the Chola rule, which lasted either seventy-seven years or, according to some texts, eighty years, and in restoring the sovereignty of this island. He appears in history under the name Vijayabahu. He was the first person to bear that name.

Since no historical record gives a clear account of the lineage of King Vijayabahu, it is necessary to examine, even briefly, the available information regarding it. The Mahavamsa begins its account on this matter with a legendary narrative.

King Kassapa had a son named Mana, who was an heir apparent. He also had a brother named Manavamma. Prince Manavamma lived near the banks of the river close to Shokanṇa and began chanting austerities dedicated to the god Skanda Kumara. This location is believed to be near the mouth of the Mahaweli River, close to the present-day Trincomalee harbour. At this place, Skanda Kumara, empowered by mantras, appeared before the prince mounted on a peacock. The peacock attempted to dip its beak into a vessel of water placed at the offering altar, but as it was empty, it bent towards the prince. Considering future welfare, Manavamma offered his eye to the peacock. The peacock pecked out the eye, consumed its essence, and was satisfied. Skanda Kumara then granted the boon desired by Manavamma and disappeared.

The ministers, seeing the misfortune that befell Prince Manavamma, lamented and went to Anuradhapura to request him to accept consecration as king. He declared that a physically impaired person was unfit for kingship, but, directing the ministers according to his will, had Prince Mana crowned king. When Mana expressed a desire to renounce the world, the king took his brother to Abhayagiri and requested the Sangha to ordain him. Although Buddhist discipline does not permit the ordination of physically impaired persons, the monks ordained him. Members of this lineage did not become monks thereafter but used the title “Mahasami” as an honorific.

From this lineage, twelve descendants, beginning with Aggabodhi, ascended the throne. Mihindu, a nephew of a later king, had two daughters named Devila and Lokita. Lokita, having married her cousin, bore a son named Kassapa, and later two more sons named Mugalan and Loka. The eldest of these became known as Mahasami.

A prince named Bodhi was born into the lineage of King Dathopatissa. His wife was Princess Buddha of the same lineage. Their daughter was named Lokita. Lokita was married to Prince Mugalan, and they had three sons named Kirthi, Mahinda, and Rakkhita, and one daughter named Chitra. Of these, the eldest, Prince Kirthi, was endowed with courage and heroism.

The Mahavamsa account of King Vijayabahu’s lineage is not entirely clear. Based on other details, the King Kassapa mentioned here may be identified as Kassapa II, who destroyed the Thuparama. The sixteen descendants can be identified among those who ruled after King Manavamma. However, it is difficult to identify Prince Mugalan, the father of Kirthi, conclusively as a reigning king.

In the Panakaduwa copper grant issued in the twenty-seventh regnal year of King Vijayabahu, he refers to his father as “our father, the great lord, King Mugalan.” Thus, it is certain that his father was a king named Mugalan, but whether he ruled from Anuradhapura or from Rohana cannot be determined. Prince Kirthi is generally believed to have been born around 1034–1035, a period close to the Chola occupation of the Rajarata. No Rohana ruler named Mugalan who fought the Cholas is mentioned elsewhere. Similarly, there are differing views regarding King Mihindu, some identifying him as Mihindu IV and others as Mihindu V.

A different account is found in the Ambagamuva inscription written in the thirty-eighth regnal year of King Vijayabahu. According to this inscription, Vijayabahu’s father was King Abhasalamevan. During this period, royal regnal titles such as Sirisangabo and Abhasalamevan appear to have been used interchangeably. Thus, Abhasalamevan may have been the consecration name of Prince (or King) Mugalan. However, there is no firm evidence that Mugalan was formally consecrated as a great king, and this may have been a conventional poetic usage.

According to the Mahavamsa, Prince Kirthi’s mother was named Lokita. The relevant portion of the Ambagamuva inscription is unclear. If the reading “Devagen” is accepted, Vijayabahu’s mother would be named Deva, which contradicts the Mahavamsa. If, however, the reading “Lokagen” is accepted, the two sources align.

These matters are suitable for lengthy discussion, but it is unnecessary to pursue them further here. If the second Kassapa mentioned is considered the son of King Mahinda V, then Mugalan may have been crowned in Rohana under the title Abhasalamevan. When Rajarata fell to foreign enemies, it was customary among the Sinhalese to regard the ruler of Rohana as the rightful king.

The Mahavamsa states that Prince Kirthi was skilled in archery and contemplated liberating the country from Chola domination. He initially lived in the village of Sala, believed to correspond to present-day Monaragala, also known as Muppane. Given the conditions in Rohana, it was first necessary to unify Rohana before attempting to liberate Rajarata. Lokeshvara, the general ruling Rohana, undoubtedly posed a challenge to Prince Kirthi. It appears that Lokeshvara did not enjoy the support of all Rohana chiefs, as evidenced by the fact that a powerful figure named Buddharaaja fled to Chunnasala (modern Hunuwala in Ratnapura District) in opposition to Lokeshvara. A local leader named Kirthi there became subordinate to Buddharaaja.

During these events, the Mahavamsa states that an astrologer named Sangha praised Prince Kirthi to General Buddharaaja. Hearing this, Buddharaaja decided to serve the prince and sent his men to him. Knowing that his parents would not permit this, the prince left with only his bow and went to Sarivaggapitti. He attacked and captured Bowala village, where Lokeshvara’s troops were stationed. Lokeshvara sent an army against him, but Prince Kirthi repelled it. He then proceeded to Chunnasala and brought the Malay country under his control. Buddharaaja provided him full protection. Further armies sent by Lokeshvara also failed. Subsequently, a powerful leader named Devamalla joined the prince with a large force. At the age of fifteen, the prince was ceremonially invested as heir apparent, thereby affirming his claim and authority over Rohana.

After Lokeshvara’s death, a man named Kassapa seized control of Kataragama. He is referred to in the chronicles as Keshadhatu Nayaka, a title indicating royal affiliation. Kassapa defeated a Chola army sent from Polonnaruwa and extended his power to Raktapashana Kandika, identified with modern Rakwana. Growing powerful, he attempted to eliminate Prince Kirthi by sending Sipatthala, but lacking popular support, Kassapa fled to Khadiranganeya, from where he returned to Kataragama and was killed in battle with the prince. Thus, by the age of sixteen, Prince Kirthi subdued all opposition in Rohana and became its ruler, thereafter known as King Vijayabahu.

Although the Mahavamsa presents these events as sudden, in reality they were the result of prolonged struggle, supported by Buddharaaja, to unify Rohana—details of which are not fully recorded.

King Vijayabahu likely assumed kingship around 1055 or 1056, with Kataragama as his base. Though of royal lineage, he had no experience of courtly life, living instead a harsh life, moving from fortress to fortress, surviving on forest produce, constantly threatened by Cholas and rival chiefs. Through early experience in guerrilla warfare, he earned the respect of allied leaders and followers, as noted by Professor Senarath Paranavitana, who observes that this formed the foundation for a prolonged liberation struggle. Without Rohana’s unity, ending Chola rule would not have been possible.

The Cholas in Polonnaruwa perceived this unity. Vijayabahu prepared for resistance, while the Chola king ordered his general to suppress the Sinhalese. The Chola general advanced to Kataragama, causing great destruction, but withdrew due to lack of local support and fear of attacks from the fortresses. Vijayabahu temporarily retreated to a stronghold.

Seeking foreign assistance, Vijayabahu sent envoys with gifts to Ramanna (Lower Burma), ruled by King Anuruddha. Although the Mahavamsa mentions only luxury items being sent, it is reasonable to conclude that financial aid was provided to support the war effort, as Rohana lacked sufficient resources.

Following these preparations, the Chola emperor, alarmed by resistance and internal unrest in Rajarata, sent a major force in 1065. The Cholas landed at Mahatittha and advanced, committing atrocities. Two of Vijayabahu’s generals defected to the Cholas, weakening the resistance. Vijayabahu responded strategically by constructing the fortress of Palatupana, near present-day Situlpawwa, and successfully repelled the Cholas after fierce fighting.

Subsequently, the Sinhalese counterattacked, killing the Chola general at Tambavita. Encouraged, Vijayabahu advanced, captured Polonnaruwa, and confronted renewed Chola invasion under Emperor Virarajendra. After setbacks and retreats, Vijayabahu regrouped, suppressed rebellions, rebuilt his forces, and reorganized his campaign.

Exploiting Chola preoccupation with wars against the Western Chalukyas, Vijayabahu launched a three-pronged offensive, systematically destroying Chola strongholds, retaking Anuradhapura, and finally besieging Polonnaruwa. After prolonged fighting, Polonnaruwa fell in 1070, marking the end of Chola domination.

Thus ended nearly seventy-seven years of foreign subjugation, and the Sinhalese crown was firmly re-established. The Cholas did not invade again, deterred by Sinhalese strength and their own internal conflicts.