After the demise of King Sivuwana Kashyapa, the throne was ascended by Prince Kashyapa, who held the title of Crown Prince. Both the Mahavamsa and the inscriptions state that he was the prince born of two coronations. This fifth king, who ruled under the name Kashyapa, was also the son of King Dewan Sena and Sangha Bisava. Sangha Bisava had initially been crowned as queen and later, twice, received coronation as the consort of King Dewan Sena. This indicates that the fifth King Kashyapa emphasized his mother’s prominence, and his coronation name was Abasa Salamewan. The Rajawaliya and Nikaya Sangrahaya refer to this king as Pasulu Kashyapa, where “Pasulu” means “later.” No subsequent king named Kashyapa appears in the chronicles. At a later point, a prince named Vikramabahu appears, and thus “Pasulu” may signify “the latter” in this context. Professor Senarath Paranavithana notes that this prince was born around the time King Dewan Sena ascended the throne.

King Kashyapa appointed a prince named Dappula as crown prince. The chronicle mentions that he was born within the king’s lineage, implying that he must have been the son of King Dewan Sena. King Kashyapa had four consorts. Among them, it is unclear which one was the chief queen. Sangha, Deva, Sena, and Rajini were these consorts. From these, Sangha and Mahinda Adhipadaya’s Sena were daughters of the fourth Kashyapa. Deva was given the post of Sakka Senapati for the son received from Bisava. The personal name of this prince is not mentioned, and the exact nature of the Sakka Senapati office is unclear; it may have been a new position. The primary royal duty of the Sakka Senapati was to safeguard the Dhammasangini manuscript (currently at Gedige Mukalane Gedige House) and organize its procession. It appears that in the Sinhala military ranks, the Sakka Senapati held a position of power, and whether the general was the Sakka Senapati requires further inquiry. The fifth King Kashyapa appointed this post to his own son. After he went to battle in Dambadiva and died from illness, his son assumed the office. The king had four sons. The son born to the consort Rajini was Siddhattha. The Mahavamsa notes that he was handsome like Malaviya. This prince, who ruled the country, died prematurely. It seems that the prince who held the Sakka Senapati post also died earlier.

The Mahavamsa provides a significant description of King Kashyapa. He was benevolent, adhered to the religious path, and possessed wisdom. He was generous, eloquent, a dharmakatha (preacher of Dhamma), and exemplified the ten virtues. No other king is described in this manner in the Mahavamsa except the first Aggrabodhi King. It is not stated whether he fully practiced the religious path, but the fifth King Kashyapa possessed these virtues. This indicates that he had at least attained the fruition of the Sotapanna stage.

The chronicle also reports that this king undertook many religious activities, primarily the restoration of the Mirisavati Vihara. He showed particular interest in Abhidharma. At the Mirisavati Vihara, he preached Abhidharma to a large assembly gathered in an elaborate hall. Furthermore, the Abhidharma was inscribed on gold plates and placed in a central pavilion for procession, a task entrusted to his son, who held the Sakka Senapati post, for one year. Organizing the procession in the Mahawewa garden was another significant task.

The Sakka Senapati, following the king’s guidance, also organized a procession in his name for the monks of the Mahavihara. An inscription from Bilibawa in Milegastota confirms that Sakka Senavi Sagalnawa arranged a procession under the name of King Kashyapa Senavirath and granted land as endowment. Another inscription from Pulyankulam of Udamahaya mentions a person named Sakkamaha Amathi Sagalnawo. Since this inscription dates to the fifth year of King Kashyapa, the Sakka Senavi mentioned therein must be the aforementioned official. According to this inscription, the Mahavamsa account is clearly corroborated.

The wife of Sakka Senapati, Princess Vajira, also had a procession in her name and organized a foot-ceremony (Padalanchana), which likely took place at Samanala Sri Pada. In Anuradhapura, in front of Thuparama, the footprints of four Buddhas were established, known as Padalanchana. The mother of Sakka Senavi also had a vihara constructed. Another consort, Princess Rajini, had a bronze canopy (Kanchuka) made for the Maha Seiya. In this manner, the royal family carried out numerous activities promoting the growth of the Sangha.

During the fifth King Kashyapa’s reign, he became involved in a political conflict in India. This was during a period when the Cholas were gaining power in South India, surrounding neighboring kingdoms. The first Aditya Chola King, along with his son Parantaka, invaded the Pandya kingdom around 897 CE. The ruler at that time was the second Rajasingha King. The Kongu region came under Chola control. After his father’s demise, Parantaka ascended to the Chola throne and invaded Pandya, around 915 CE. At that time, the ruler of Lanka was the fifth King Kashyapa. The Pandya king sought support from the Sinhalese king. The Mahavamsa records this event.

Thus, when the Pandya king was defeated in battle by the Chola king, he sent numerous envoys to the Sinhala king for aid. Coordinating with the Lakdiva Thamey Amathis, he sent the army under the command of Sakka Senapati to Matota. The king inspired enthusiasm in the troops by narrating the victories of previous Sinhala kings. The Sakka Senapati safely led the forces across the sea to Pandya. The Pandya king, seeing the power of the Sinhalese forces, abandoned the battle, realizing victory was impossible, and retreated. The Sakka Senavi returned after the Pandya king succumbed to illness and died. Knowing that the army also suffered from the illness, the king wisely brought them back to his country.

From the above, it is evident that although unsuccessful, the fifth King Kashyapa was involved in political struggles in South India. Territories that the second Sena king had invaded in South India had come under Sinhala influence. Professor Senarath Paranavithana states that Lanka attempted to assert authority in these regions. During certain conflicts in Pandya, Sinhala forces intervened repeatedly. Future accounts of kings’ reigns show how these struggles impacted Sinhala territories.

During the fifth King Kashyapa’s reign, significant public welfare included constructing hospitals and donating land for them, confirmed by inscriptions. The Mahavamsa does not mention economic development, but reviewing the religious and administrative activities of the king and his consorts indicates that the country was prosperous. His royal edicts extended throughout the kingdom, and there is no evidence of hostile activity.

The disease that afflicted the army sent to Pandya appears to have spread after their arrival. Before it spread further, the king ensured protection by invoking the Pirith (Buddhist protective chants) from the Thuththikaya, safeguarding the people. During this period, the only adversities reported in the country were these. The Mahavamsa states that the king brought peace to the country and religion in many ways. The fifth King Kashyapa had extensive administrative experience, having served as crown prince under several kings, which contributed to his wise governance. He was a great scholar. He authored a text in Sinhala based on the Pali Dhammapadattakatha, known as Dampiya Atuva Gatapadaya. His coronation name, Abasa Salamewan Kashyapa, is mentioned at the conclusion.

Many inscriptions from his reign have been found across the island. Considering these locations, it is clear that his authority was recognized throughout the country. Some of these inscriptions are also linked to Sivuwana Kashyapa, his predecessor. Particularly notable are inscriptions found in Kollampattu in the Trincomalee district and Tunukai in Jaffna.

The Kollampattu inscription mentions granting land at Bimbathugama in Waduunnaa village by an official stationed in Anuradhapura. During the fifth King Kashyapa’s reign, the area called Waduunnaa corresponds to present-day Trincomalee, referred to in Tamil as Kollampattu. A village named Bimbathu within that region had its ownership granted to an official from Anuradhapura. Four royal officials involved in establishing this inscription are mentioned: Kudupasukemi Senu, Sene Virad Madurawara Mekapper, Namuda Nila, and Tisassenoo Nilawasa Mandiya. This inscription dates to the fifth year of King Kashyapa’s reign. Following the grand procession, the Tunukai inscription in Jaffna was established, though the exact year is uncertain due to damaged lines.

Tunukai, currently known by this name, corresponds to the Sinhala village Dunu Kawa. There was a royal hospital here, likely built by the fifth King Kashyapa, as the inscription suggests. The grant of the village Polkadu to support the hospital’s revenue is recorded. This confirms that villages currently in Tamil areas were once Sinhala settlements. Historically, many royal hospitals were established across the island, maintained through land endowments.

Another inscription from Mannar, now kept in the Colombo Museum, also relates to Sivuwana Kashyapa, established by officials of the fifth King Kashyapa. It mentions the Maha Votiyya, i.e., Mahathitthara, and that a Bodhisattva statue was enshrined there. Guardianship and land grants for it are detailed. The statue remained even during the Kotte period, as mentioned in the Kokila Sandesha. Although these sacred sites cannot be identified today, the inscriptions confirm their historical importance. Other inscriptions from Halbe and Milegastota also document royal endowments. These inscriptions demonstrate that the king’s grants and activities extended across the island, maintaining the uninterrupted heritage of the Sinhalese people. The fifth King Kashyapa reigned for ten.