Other rulers such as Sena II are notable for dispatching forces to South India, and gaining several victories such as the sacking of Madurai in 862.

Several kings, most notably Vasabha and Mahasena, built large reservoirs and canals, which created a vast and complex irrigation network in the Rajarata area throughout the Anuradhapura period.

[18] After unifying the country, he helped establish Buddhism on a firm and secure base and built several monasteries and shrines including the Ruwanweli Seya[19] and Lovamahapaya.

[20] Another notable king of the Anuradhapura kingdom is Valagamba (103, 89–77 BC), also known as Vatthagamani Abhaya, who was overthrown by five invaders from South India.

[26] Other rulers could not maintain their rule over the whole island, and independent regions often existed in Ruhuna and Malayarata (hill country) for limited periods.

A strong alliance existed between Devanampiya Tissa (250–210 BC) and Ashoka of India,[29] who sent a missionary of 5 monks including Arahat Mahinda, and a novice.

During the reign of Kithsirimevan (301–328), Sudatta, the sub king of Kalinga, and Hemamala brought the tooth relic of the Buddha to Sri Lanka because of unrest in their country.

The first invasion recorded in the history of the country is during the reign of Suratissa (247–237 BC), where he was overthrown by two horse dealers from South India named Sena and Guththika.

[44] The final invasion during the Anuradhapura kingdom, which ended the kingdom and left the country under the rule of the Cholas, took place during the reign of Mahinda V.[45] However, none of these invaders could extend their rule to Ruhuna, the southern part of the country, and Sri Lankan rulers and their heirs always organized their armies from this area and managed to regain their throne.

[28] Taking advantage of this internal strife Chola Emperor Rajaraja I invaded Anuradhapura sometime in 993 AD and conquered the northern part of the country and incorporated it into his kingdom as a province named "Mummudi-sola-mandalam" after himself.

With the intention to transform Chola encampments into more permanent military enclaves, Saivite temples were constructed in Polonnaruva and in the emporium of Mahatittha.

[48] According to the Culavamsa and Karandai plates, Rajendra Chola led a large army into Anuradhapura and captured Mahinda's crown, queen, daughter, a vast amount of wealth and the king himself whom he took as a prisoner to India, where he eventually died in exile in 1029.

[46] Polonnaruwa, a military outpost of the Sinhalese kingdom,[51] was renamed Jananathamangalam, after a title assumed by Rajaraja I, and became the new centre of administration for the Cholas.

When Sinhalese sovereignty was restored under Vijayabahu I, he crowned himself at Anuradhapura but continued to have his capital at Polonnaruwa for it being more central and made the task of controlling the turbulent province of Rohana much easier.

The consecration ceremonies and rituals associated with kingship began during the reign of Devanampiya Tissa,[52] under the influence of Ashoka of India.

[68] Udaya I recorded judgments that were regarded as important precedents in the royal library in order to maintain uniformity in judicial decisions.

[82][83] The primary goods exported during the Anuradhapura period are gemstones, spices, pearls and elephants, while ceramic ware, silks, perfumes and wines were imported from other countries.

[100] Culture in the Anuradhapura kingdom was largely based on Buddhism with the slaughter of animals for food considered low and unclean.

This facilitated easy control of the water supply to the fields and also supported the maintenance of domestic gardens for fruit and vegetable production.

[citation needed] Known yakśas that received royal patronage during the reign of King Pandukabhaya include Chitrarāja, Kālavēla and yakśani Valavāmukhī.

[citation needed] Brahmanism was prevalent among the ruling elite until the introduction of Buddhism to Sri Lanka during the reign of Devanampiya Tissa.

Particularly Indian merchant communities living near ports such as Mahatittha and Gokanna were followers of Hinduism and Hindu temples were constructed in these areas.

The first reference in historical sources to any written work is about 80 BC, but both Sinhala and Pali literature existed even two centuries before this, if not earlier.

[133] Although they bear some similarity to the paintings of Ajanta in India, there are significant differences in style and composition suggesting that these are examples of a distinctive Sri Lankan school of art.

The Samadhi statue in Anuradhapura, considered one of the finest examples of ancient Sri Lankan art,[137] shows the Buddha in a seated position in deep meditation, and is sculpted from dolomitic marble and is datable to the 4th century.

During the reign of Mahasen, the Alahara canal was widened and lengthened to supply water to the newly constructed Minneriya tank, which covered 4,670 acres (18.9 km2) and had a 1.25 miles (2.01 km) long and 44 feet (13 m) high embankment.

Reservoirs were also constructed using tributaries of the Daduru Oya during this period, thereby supplying water to the southwestern part of the dry zone.

[149] James Emerson Tennent[N 8] described the ancient irrigation network as: ... there seems every reason to believe that from their own subsequent experience and the prodigious extent to which they occupied themselves in the formulation of works of this kind, they attained a facility unsurpassed by the people of any other country.

The construction of the Kala wewa, covering an area of 6,380 acres (25.8 km2) with an embankment 3.75 miles (6.04 km) long and 40 feet (12 m) high, was done during Dhatusena's reign.

The construction of Bisokotuva, a cistern sluice used to control the outward flow of water in reservoirs, indicates a major advancement in irrigation technology.