Vessagiri, or more commonly in Sinhalese Vessagiriya, is the traditional name of a forest-bound cluster of rocks in Anurādhapura. The site features three hummock-boulders of gneiss rock in a line from north to south (Rock A, Rock B and Rock C). The hummocks are surrounded by the ruins of a monastery, which had its cells in the caves of Rocks B and C (twenty-three caves in total). Some of the caves are inscribed with dedications to the Buddhist priesthood, plus there are a number of other rock inscriptions at the site. In addition, two inscribed slabs associated with Vessagiri are preserved in the museum at Anurādhapura. One of the slab inscriptions (IN03023) is of the king Dappula V (A.D. 940-952) and records a royal offering to the Virāṅkurā monastery. The second slab is inscribed on its front and back with inscriptions of the king Mahinda IV (975-991) detailing benefactions made to the clergy of the monastery Bo-Upulvan-Kusub-giri Vehera. The inscription on the front of this slab is dealt with here (see IN03025 for the inscription on the back).

Epigraphia Zeylanica
Wickremasinghe, Don Martino de Zilva. (1904-12). ‘No. 2. Vessagiri Inscriptions,’ Epigraphia Zeylanica 1, pp. 34-38.

[Lines 1-8] Hail! On the tenth day of the first half of the (lunar) month Binara, in the ninth year since the elevation of the canopy of state by the great king Siri-Saṅgbo Abhā Mihindu, pinnacle of the illustrious Śākya race; who is decked with the ornaments of virtuous qualities; who is like unto a Tilaka mark [of adornment] of the great lords of the soil of Laṅkā; who has not transgressed [the rule pertaining to] the ten regal virtues and the four ‘elements of popularity’; who has secured for himself the way to Nirvāṇa, which consists in charity, in accomplished virtues, and in righteous conduct; who has won the hearts of all men by being great in his compassion for the world, and who has brought to his feet all the riches of the whole of Dambadiva by means of the valour of his (favourite?) Commander-in-Chief, Sēna.

 

[Ll. 8-15] [His Majesty] heard concerning the dispute in respect of the water of the Tissā tank, which his royal ancestors formerly supplied, in order that the produce of fields might be easily obtained by the steward of the clergy (Mahāsaṅgha) resident in the royal monastery Isurameṇu Bo-Upulvan-Kasub-giri, which was established for the sake of the thirty-five out of the circle of Rākṣasas, whom the eminent spiritual lord Anubudu Maha-Mihindu employed in the interests of the Buddhist religion and the world, and which belongs to the royal monastery Tissārāma in Mahamevnā (Mahāmēghavaṇṇa), situated in the south side of the city. [His Majesty having thus heard of the dispute] by word of mouth from the monks of this [Kasub-giri] Vihāra, headed by the steward of the clergy of the Mahamevnā fraternity, [Ll. 30-32] gave order to set up this slab-edict, which was indited in order that lords of royal blood who are officials of royal parks shall, without transgression, observe these [following] regulations:–

[Ll. 15-18] The fields around the Vihāra, in sowing extent 144 kiri and one paya, cultivated by means of this water [of the Tissā tank] shall be supplied with water [from the same tank] through the medium of a distributing tank, [the flow of water being continued] without interruption, until the top of the aqueduct-stone [pillar], set up in front of the Moholnaṅga royal sluice at [a depth of] 4 cubits of water, appears [above water].

[Ll. 18-20] The water thus set flowing shall be directed to the above-mentioned fields around the monastery, as well as to the gold-fish park, to the nursery, to the pond in the park, and to the lotus pond.

[Ll. 21, 22] The monks shall not be made to lose by leading the . . . . water to Kolomb canal and [thereby] letting the water flow out.

[Ll. 22, 23] Clothes which are taken from the Vihāra for [use at] the utkovaya by order of the principal officials at (Diyadenāl?) shall not be appropriated.

[Ll. 23, 24] By including the eight hundred and seven who participate in Vihāra allotments, no allotments [of lands] round the Vihāra on either bank of the stream shall be taken.

[Ll. 24-26] Inhabitants holding two kinds of services shall not enter the grounds round the Vihāra and cause confusion; nor shall hostile ravagers [or] any barbarians enter [therein].

[Ll. 26-28] By leading the water from a distributing tank to fields and gardens adjoining the Vihāra all round, sihinäṭi paddy shall be raised, but not muṅgäṭ grain.

[Ll. 28-30] Upon those who shall have destroyed the fields and gardens by transgressing these said regulations and obstructing the water supplied to the fields round the Vihāra, shall be laid . . . . .

[Ll. 32-37] By Order, we all of us, who have come together, [namely] Mekāppar Vädǟrum, General Bamba, Lōkanāthanvarä, Mekāppar Vatkämi Sabāvasunnā Raksayim, Mekāppar Valu(vaṇisäsākayim), Kaliṅgu Ämbǟ Kitla-deṭim, Vaṭarak Saṅga Araksamaṇanvarä, and Kuḍasalā master of religious ceremonies, have established these regulations.

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