The inscription of king Kīrti Niśśanka Malla is situated in the rock temple of Dam̆bulla, also called in the Mahāvaṁsa Jambukōla vihāra, on the rock to the right, immediately after passing the Muragē. It consists of 25 lines, written in the Sinhalese script of the 12th century A.D., recording the philanthropic and religious acts of the king. No date is given in the inscription. According to Wicremasinghe, the inscription was engraved between 1192 and 1197. The present inscription was previously published in 1836 in the ‘Epitome’ of G. Turnour, and then in 1840 in ‘Eleven years in Ceylon’ of J. Forbes, and in 1883 in E. Müller’s ‘Ancient Inscriptions in Ceylon’.
[Lines 1-4] Hail! The illustrious monarch Vīrarāja Niśśaṅka–Malla Laṅkēśvara Kāliṅga Parākrama–Bāhu Cakravartin, abounding in a multitude of virtuous qualities, which are pre-eminent in the boundless world; lord by (right of his) lineal descent from the lords of the soil of the island of Laṅkā, who were descended from the race of King Vijaya, that threw into shade the other Kṣatriya races of Dam̆badiva, and that made Laṅkā a habitation for man by extirpating the Yakṣas; [His Majesty] who is gloriously endowed with qualities which are manifold, deep, majestic, unchangeable, and gentle, haughty, (yet) full of sympathy for the happiness of living beings, dispersed his enemies, just as the (brilliant) orb of the sun, which has risen above the summit of the mountain of the morn, dispelleth darkness, and brought the prosperous Laṅkā under one canopy (of dominion).
[Lines 5-6] He [thereafter] relinquished the revenue for five years in favour of those inhabitants of Laṅkā who had become impoverished by the payment aforetime of inordinate taxes. By gifts of divel-lands, serfs, and cattle, by restoring permanent grants and inheritances, and by annual donations of wealth, five times (his) weight in the balance, consisting of gold, precious stones, pearls, silver, &c., he enriched those inhabitants of Laṅkā who were in straitened circumstances.
[Lines 7-9] Moreover, from a desire that succeeding kings should not (again) impoverish the inhabitants of Laṅkā, by levying excessive imposts, he ordained that the revenue should be collected (only) at the rate of one amuṇa and three päḷas and six maṇ̆ḍarans for an amuṇa (extent of land) of the best (soil), one amuṇa and two päḷas and four maṇ̆ḍarans for (an amuṇa extent of land) of medium (quality), and five päḷas and three maṇ̆ḍarans for that of the last (quality). Since ‘those who laboured with the bill-hook in clearing thorny jungles (for cultivation) earned their livelihood distressfully’ they should be always exempt from taxation.
[Lines 10-11] He also made it a rule that when perpetual grants of land were made to those who had done loyal services, such benefactions should not be made evanescent, like lines drawn upon water, by being written on palm leaves liable to be destroyed by mice and white ants; but that they should be engraved on plates of copper, so as to endure long unto their respective posterity.
[Lines 12-16] Thrice he made the circuit of Laṅkā. He examined the villages, the towns and cities (thereof, and explored) the mountain and the forest fastnesses, as well as those surrounded by water and by marshes. So much so, that he had as precise a view (of the whole of Laṅkā) as if it were a ripe nelli-fruit in his hand. And he freed the villages and wildernesses of lawlessness so thoroughly that even a woman might carry a precious jewel, and not be asked ‘What is it?’ (Thus) did he keep this Island of Laṅkā in a peaceful state. Then, with a desire for war, he twice invaded the Pāṇḍya country and accepted, as tributes (of homage), the royal maidens and also the elephants, horses, &c., sent by the terrified kings of the Pāṇḍyas. He, moreover, established friendly alliances with such of the princes of Cōḍa, Gauḍa and of many other countries as were desirous of (his) goodwill; but unto those who did not wish such friendship he struck terror by the very superiority of his own valour.
[Lines 17-19] He exacted from such kingdoms princesses, together with (other) tributes (of homage) and, as then there remained no hostile kings in the whole of Dam̆badiva, he tarried at Rāmēśvara. Here he made donations of wealth equal to his weight in the balance and filled (with satisfaction) the hearts of all the poor. He had pillars of victory set up there as lasting monunients and he caused a temple (dēvālaya) named Niśśaṅkēśvara to be built.
[Lines 19-23] Thereafter, escorted by (his) fourfold army, he returned to the Island of Laṅkā. Then, reflecting that since he had (now) no external enemies, he (should conquer) the [internal] enemies of evil passions, he caused almshouses to be erected at many places in Dam̆badiva and in the Island of Laṅkā, and also had alms distributed constantly. . . . . He reconciled the clergy of the three Nikāyas, that had been separated for a long time, honoured the word of the Buddha (as contained) in the Tripiṭaka, and promoted science. . . . (He restored also) the Vihāras and Dāgabas which had fallen into ruin in consequence of the calamities that had befallen (the land) during the days of former kings. . . . (Moreover) he built many Vihāras in Anurādhapura, Devi–nuvara, Kälani, Miyuguṇa, &c., and made donations of vast riches.
[Lines 24-25] He caused (the reclining, sitting and) standing statues [of the Buddha] in the cave of Dam̆bulla to be gilt. . . . . . . celebrated a great pūjā at a cost of seven lacs of money, and gave (to this cave) the name of Suvarṇa–giri–guhā ‘golden rock-cave.’ (To this effect) the rock-inscription was executed and proclaimed.