After King Jayabāhu was driven out, when Prince Vikramabāhu came to Polonnaruwa and ascended the throne, a major upheaval occurred in the country. King Jayabāhu, who had held power in Polonnaruwa, and princes such as Mānābharaṇa seized power in the Rohana region and the Dakkhiṇa region. Thereafter, Prince Kitti Sirimegha took control of the Twelve-Thousand Country (Dolosdahas-rata), while Prince Śrī Vallabha took control of the Eight-Thousand Country (Atdahas-rata). This marked a division of Rohana that had not been mentioned previously.

The Twelve-Thousand Country was the region south of the Walawe River, bounded by the Kalu River. Its capital was Mānavulupura, also known as Mahānāgakula. This corresponds to the present-day area around Rambā Vihāra, in the direction of modern Hambantota. Although the precise boundaries of the Eight-Thousand Country are not clearly defined, it appears to have extended northward from the left bank of the Walawe River. Its capital was Uddhanadvāra, also known as Ududora.

These names correspond in the present day to the area around Galabedda, near the town of Monaragala. Evidence from a contemporary inscription in the Kirindi Oya valley reveals that the division known as the Eight-Thousand Country had been in use at least since the fourth century of the royal era; it is referred to there as “Atasahas.” The Dakkhiṇa region was the area between the Kalu River and the Deduru Oya. At that time its capital was Pilagama, also called Puṅkhagāma, corresponding to present-day Dedigama in the direction of Kegalle.

Prince Kitti Sirimegha went to rule the Twelve-Thousand Country, Prince Śrī Vallabha ruled the Eight-Thousand Country, and Prince Mānābharaṇa went to the Dakkhiṇa region, ruling under the name Vīrabāhu. Jayabāhu, who had become merely a titular king, went with his sister to reside at Mānavulupura with Prince Kitti Sirimegha. Although events unfolded in this manner, disorder did not come to an end. After about a year, the three brothers including Mānābharaṇa again came to wage war against King Vikramabāhu.

King Vikramabāhu went to Bodhisena Pabbatagamaya in the Dakkhiṇa region and, after defeating them, established a camp at Kelaniya to annihilate his enemies completely. Meanwhile, an unexpected event occurred. A ruthless man named Vīradeva, learning of the chaotic conditions in Sri Lanka and believing he could seize the country, landed at Mahātittha with an army. The Mahāvaṁsa records this event as follows:

“At that time, a most ruthless man, known as Vīradeva, praised by the people of Ariyadesa as a hero, thinking that he could seize the island of Lanka, landed at Mahātittha with mighty warriors.”

Before searching for Princes Mānābharaṇa and others who were hiding in a fortress in Pasyodun-rata, Prince Vikramabāhu had to confront this invading foreign enemy. He immediately departed from Kelaniya and set up camp in Mannar. However, Vīradeva killed two royal princes and a general, and captured the commander alive. Defeated, King Vikramabāhu fled to the Kotthasāra region. Before doing so, he went to Polonnaruwa and secured the royal treasury. It appears that Vīradeva believed that if he could capture the king, the throne would be easily secured, and thus he pursued him.

Kotthasāra is believed to correspond to the present-day Kottiyār Pattu region in the Trincomalee area. This region contains extensive marshlands along both banks of the Mahaweli River. King Vikramabāhu made use of this terrain. Through his strategy, Vīradeva became trapped in a marsh called Antaraviṭṭhi and was killed. Having thus destroyed the enemy forces, the king went to Polonnaruwa and ruled there. However, it does not appear that Vikramabāhu was formally consecrated. Consecrated King Jayabāhu continued to reside at Mānavulupura without a crown. Legally, the throne still belonged to him, although he no longer held power. It is unclear whether this was the reason Vikramabāhu was not consecrated.

Due to this unfortunate situation recorded in history, the country, which could not be unified under a single ruler, was divided into four parts and subjected to the arbitrary rule of four rulers. The Mahāvaṁsa describes this situation with deep lamentation:

“All four of these kings caused the decline of the Buddha’s dispensation and the country, which had been nurtured in many ways by King Vijayabāhu. Even when noble people were without fault, they forcibly seized their wealth. By extracting taxes from the people, they squeezed the entire island like a sugarcane pressed in a mill. King Vikramabāhu seized villages belonging to the Buddha and gave them to his servants. He handed over the beautifully adorned monasteries of Polonnaruwa for the residence of foreign warriors. He confiscated all offerings made to the Tooth Relic and the Alms Bowl Relic. He destroyed gold statues at will. Disgusted by this, monks held in high esteem in the institutions, as well as forest-dwelling monks, took the Tooth Relic and came to Rohana. The dispersed noble people lived in hiding. Provincial lords fought among themselves, burning prosperous villages, destroying tanks, canals, and embankments, cutting down even useful trees such as ironwood, and devastating the land so thoroughly that ancient villages could no longer be seen.”

“Those kings caused suffering to the world by having their followers plunder villages and highways. Slaves and laborers surpassed their masters, gained power through royal favor, and obtained positions without fear. Those dwelling in strongholds such as Samantakūṭa lived independently without paying taxes.”

When considering this description given in the Mahāvaṁsa, the severity of the unfortunate condition that arose after the death of King Vijayabāhu I becomes clearly evident. Instances where the Mahāvaṁsa author leaves such a record are rare. Only one similar instance appears later, during the destruction caused by Kalinga Māgha, yet even there such a detailed account is not given.

The destructions carried out separately by the three princes including Mānābharaṇa and by King Vikramabāhu are described here. Regarding the destruction caused by the princes, the Mahāvaṁsa states that both the dispensation and the world were destroyed. However, it describes in great detail how King Vikramabāhu destroyed monasteries and images. Why this Buddhist ruler followed such brutal actions has not been thoroughly examined. It is unclear whether he did so because he could not maintain his mercenary army. Merely stating that monasteries were given for soldiers’ residence does not fully explain this.

As previously mentioned, the enthronement of King Jayabāhu and the appointment of Prince Mānābharaṇa as sub-king occurred with the approval of the heads of the eight monasteries and the ministers, along with breaches of established custom. It is clear that Prince Vikramabāhu was disadvantaged by this appointment. It is conceivable that he acted with hostility toward the monks for this reason. When referring to monks involved in state affairs, the Mahāvaṁsa uses the general Pali term yatayo (ascetics). However, when referring to the monks of the Aṣṭamūlāyatana who fled to Rohana due to Vikramabāhu’s oppression, it respectfully calls them yatayo garu-sammata (monks held in high esteem). This comparison suggests that the entire body of respected monks did not participate in the enthronement of Jayabāhu and related actions; only a few monks appear to have intervened.

Nevertheless, the widespread religious destruction carried out by King Vikramabāhu may have been an act of revenge. On the other hand, his army appears to have consisted largely of foreigners, possibly including remnants of King Vijayabāhu I’s Velakkāra troops. It is clear that monks who fled from the Rajarata to Rohana found protection there and were able to safeguard the Tooth Relic and the Alms Bowl Relic. This indicates that the rulers of the Eight-Thousand Country and the Twelve-Thousand Country did not obstruct the monks. However, none of these princes appear to have shown gratitude toward the monks for supporting the appointment of Prince Mānābharaṇa as sub-king, even though it was not legally valid.

Some time later, King Jayabāhu and Mittā Devī, the sister of King Vijayabāhu, died while residing at Mānavulupura in Rohana with Prince Kitti Sirimegha. After Jayabāhu’s death, King Vikramabāhu’s claim to the throne became secure, yet this brought no notable benefit.

The Mahāvaṁsa states that King Vikramabāhu ruled for twenty years, while the Pūjāvaliya and Rājāvaliya state twenty-eight years. No religious activity, development work, or any other virtuous deed by this king is recorded. His queen was Princess Sunārī, sister of princes such as Madhukārṇava, relatives of Queen Tilokasundarī. Although King Vikramabāhu destroyed the Buddhist dispensation, evidence suggests that Queen Sunārī carried out religious works.

Two inscriptions at the Hirumahala Lena and Sanda Mahala Lena cave monasteries, at the site known as Dimbulāgala Māravīdiya, contain relevant information. In these inscriptions, Sunārī Devī is referred to as Sundara Mahādevī. The date is given as the twenty-seventh year of King Jayabāhu.

Queen Sunārī carried out these works during the reign of her husband, King Vikramabāhu. However, the time is recorded using the regnal year of King Jayabāhu, who was then merely a nominal king. This indicates that Vikramabāhu was not regarded as a lawful king even by his own queen. This remains unclear. His accession may have been considered illegitimate. Moreover, he did not possess the Tooth Relic and Alms Bowl Relic, the sacred objects confirming royal legitimacy. He ruled as an usurper, and Jayabāhu continued to be regarded as the lawful king.

In the inscription, Princess Sunārī states that she was the chief queen of “the king Vikumbā, born of parents who both possessed royal crowns.” This epithet applied to King Vikramabāhu suggests that he inherited royal legitimacy from both Sinhala and Pandya lineages. The inscription also mentions the construction of the Māravīdiya road. The reign of King Vikramabāhu was a profoundly unfortunate era for both the country and the Buddhist dispensation.