The inscription is engraved on the portico of the so-called Häṭa-dā-gē, ‘the Shrine of Sixty Relics’, at Poḷonnaruva. It was discovered by S. M. Burrows in 1885; Burrows also discovered two further inscription in the shrine itself (IN03079 and IN03080). The inscription dates from the reign of Kīrti-Niśśaṅka-Malla (1187-1196 A.D.) and consists of 23 lines, starting with a Sanskrit stanza in triṣṭup śālinī metre and ending in a Sinhalese quatrain. Both of these stanzas contain Niśśaṅka-Malla’s appeal to future kings to protect and preserve the Dharma. The rest of the inscription describes some of Niśśaṅka-Malla’s administrative and charitable acts, including the building in stone of the Vaṭa-geya (‘Rotunda’), the (Niśśaṅka-latā-maṇḍapaya ‘Niśśaṅka flower-trail hall’), and the Niśśaṅka-daḷadā-geya (‘Niśśaṅka tooth-relic house’) at Poḷonnaruva.
[Lines 1-2.] Hail! This Dharma, which gives happiness and which alone deserves to be honoured in the whole world, should always be preserved. Vīra–Niśśaṁka–Malla makes this appeal over and over again to the Rulers of the earth in the name of [their] good fame.
[Lines 3-6.] In Siṁhapura in the country of Kaliṅga His Majesty Siri–San̆gabo Vīra–raja Niśśaṁka–Malla Aprati–Malla Kāliṅga–Cakravarttī was born of the womb of the great queen Pārvatī unto the king Śri–Jayagopa, descended from the family of Kāliṅga–Cakravarttin who had the power of travelling through the air and who belonged to the royal line of the Okkāka dynasty, exalted by [the possession of] an infinite assemblage of auspicious and sublime qualities.
[Lines 6-12.] [His Majesty] having in the due order of royal succession been anointed and crowned as the supreme king, freed the whole Island of Laṅkā from the thorns of lawlessness, and remitted taxes for five years for the benefit of the people of Laṅkā who had been distressed by the unjust exactions of former kings. [Moreover] by giving [them] five tulābhāras every year, and bestowing [on them] titles, lands, serfs, cattle, heritable lands, gold and gems, clothes and ornaments, and such [other kinds of] wealth in abundance, he made them prosperous. He abolished for all time taxes on chena cultivation and gave security to animals that live in forests and large tanks. He made tours throughout the three kingdoms, inspecting all lands and villages including the mountain and the forest fastnesses, as well as those places difficult of access owing to water and marshes. [In this way] he promoted the welfare of the State and the Church.
[Lines 12-15.] Being desirous of martial contests, he proceeded to India attended by his fourfold army and sought single combats or army contests. Finding none, and seeing [however] ‘the golden fingers’, the royal maidens, and other tribute that were sent by the suppliant kings of Coḍa, Pāṇḍi and other countries, he raised columns of victory and returned to the Island of Laṅkā.
[Lines 15-23.] Then reflecting ‘as there are no enemies in this world, we will conquer the enemies in the next’, he established in his own country and in foreign lands many almshouses, and furnishing them like ‘wish-conferring trees’, he maintained almsgiving in abundance. To the venerated ‘Tooth-relic’ and the ‘Bowl-relic’ he offered his own son, the sub-king Vīra–Bāhu and his daughter Sarvāṅga Sundarī; and for the purpose of redeeming them he caused a dāgaba of solid gold to be made. He built of stone the Vaṭageya (the Rotunda), the Niśśaṁka–latā–maṇ̆ḍapaya, and the Niśśaṁka Tooth–relic house, and expended countless wealth in making offerings. He dedicated also many villages, lands, and serfs. In this wise may future kings also protect [the Dharma] [symbol] It is indeed the Dharma that protects this whole world. So thinking, earnestly secure the welfare of both the worlds. Let it be thus understood by future kings that these are the virtuous sentiments of king Kalin̆gu–Lakindu–Nisaka.