The inscription is engraved on two boulders on the summit of a hill in Am̆bagamuva, a small village near Nāwalapiṭiya. The text outlines king Vijaya-Bāhu I’s parentage, his qualities as both a war lord and a benevolent ruler, and his victory over the Tamil forces. The inscription then records the king’s offerings to the Buddha’s footprint on Adam’s Peak, his improvements to the footprint’s shrine, and his charitable grants to pilgrims visiting the area. These grants are followed by the usual statement of ‘sanctions’ in respect of the villages dedicated to the shrine.
The date of Vijaya-Bāhu’s benefaction to the pilgrims of Adam’s Peak is given in the inscription as the seventh day of the waxing moon in the month of Män̆dindina (February–March) in the thirty-eighth year of his reign. This king’s Polonnaruwa rule began in 1070 A.D. and his coronation took place about two years later, thus placing the date of the benefaction around 1107. Since Vijaya-Bāhu I died in 1110, this must have been one of his last charitable acts. The specific date of the incision of the inscription is not given. However, as the text is situated in one of the villages affected by the benefaction, it may be presumed that it was incised not long after the grant was made.
[Lines 1-6] His Majesty, King Siri San̆gabo Vijaya–Bāhu, was born unto the great King Abhā Salamevan, the Kṣatriya Lord descended from the Royal line of the Okkāka dynasty, [a branch] of the Solar race, which, abounding in a multitude of benignant, boundless and transcendental virtues, has caused other Kṣatriya dynasties of the whole of Jambudvīpa (India) to render it homage. [He was born] in the womb of Queen (Dev Gon) of equal birth and descent.
[Lines 6-10] After enjoying the dignities of Governor and Chief Governor, he, in due course, became King, and was anointed on his head, resplendent with the bejewelled crown, with the unction of world supremacy. He is [thus] like unto a tilaka mark (of adornment) to the lineage of great lords of the soil of Laṅkā, anointing the heads of other Kings with the effulgence of the nails of his feet.
[Lines 10-15] He has surpassed the Sun in the majesty inherent in him, Maheśvara (Śiva) in prowess, Viṣṇu in haughty spirit, the Chief of the Gods (Indra) in kingly state, the Lord of riches (Kuvera) in inexhaustible wealth, Kitisuru in (bestowing) happiness to living beings, the Preceptor of the Gods (Bṛhaspati) in the fertility of his wisdom, the Moon in gentleness, Kandarpa in the richness of his beauty and the Bodhisatta in the fullness of his benevolence. Glittering in the resplendence of his crown and royal apparel and mounting the massive scale pan, he fills the ocean of hearts of all poor folk that have migrated from various countries with the waters poured out without measure in [the shape of] gems of various sorts, as if his person itself were the wish-conferring tree.
[Lines 15-21] (His Majesty) who has [thereby acquired] an unbroken fame which was spread by the people of the whole world illumines the Island of Laṅkā with his glory. With the prowess of governors of districts displayed at the gate of the Palace which is constantly filled with the wonderful presents that are being offered by kings of various lands, His Majesty brought fame upon prosperous Laṅkā. Veneration for the Triple Gem, hospitable attention to preceptors, homage to the righteous, prosperous conditions to the learned, assistance to kinsmen, intimacy to friends, haughtiness towards foes, compassion for all living beings, wisdom in council—(all these qualities) he made completely secure for himself.
[Lines 22-27] With his own valour he drove away wholly the darkness of Tamil forces and brought the whole Island of Laṅkā under one canopy (of dominion). He passed thirty-seven years in the enjoyment of his kingdom and in the thirty-eighth year of his raising the canopy (of dominion), in the first half of the lunar month Män̆dindina (February–March), on the seventh day of the waxing moon, (His Majesty) made offerings of various adornments studded with beautiful gems of seven kinds to the Sacred Footprint impressed on the summit of Samanoḷa rock (Adam’s Peak) which sustained the Sacred lotus-like feet of the four Buddhas that attained Buddhahood in the present cycle, namely, Kakusandha, Koṇāgamana, Kassapa, and Gotama. He raised also various canopies, flags and banners made of silk cloth (over the footprint) and, anointing it with the four kinds of unguents, he decked it with his own bejewelled crown.
[Lines 28-38] Thereafter, he instituted the maintenance of repairs, offerings, paintings, lighting of lamps on Samanoḷa rock (Adam’s Peak) which bears the sacred footprint (of the Buddha); and for providing the great community of Buddhist monks who arrive from the four quarters to worship the (foot-)relic here, with suitable food and other necessary things, and also for keeping up the alms given to those other travel-worn pilgrims who come together to worship the relic, he had almonries (dāna–śālā) established in his name, one at each of the last five gows of Rāja-raṭa road and endowed them with means for almsgiving. He had a terrace constructed below the terrace where the sacred footprint is, and [thus gave facility] for low caste people to worship the relic of the Sage. He had the first terrace enclosed by a great wall with two gateways at the two roads [leading in and out], which are fitted with locks and keys. [Thus] did he give those worthy of his protection facility to worship the relic of the Sage. He had a net also put over the sacred footprint, and in the neighbourhood all round it he caused the formation of paddy fields.
[Lines 38-50] He moreover made [a partition of] Vilbā and dedicated (to the sacred footprint) all the [following] properties (situated) therein, namely, one garden of areca-nut trees in Kelagamuva, one koṭaväli in Tiniyagal, one koṭaväli in Soragoḍa, one koṭaväli in Liyavaḷa, one koṭaväli in the forest of Badulla, the areca-nuts of the koṭavälla at the Uḍu-hō (upper stream), as well as Makuḷumula, Am̆bagamuva, Väligampoḷa and Ulapanā in Kaḷan̆gavela. In all these places he set up kusalān and bō–pā and made the order that into none of these there shall enter (tuḍināḷā) employés of the Royal family, or deruvanä–de–kamtän; that wayfarers, tramps, coolies, and melāsī shall not take away the offerings made (from time to time); that cart-oxen, milch cows, and hauling labourers shall not be taken away; that, should persons after committing a crime that comes within the [purview of] the ‘five great crimes’ enter (these) villages [for refuge], they can be delivered over [to the authorities] only after they have been made to get outside the boundary line of the [respective] village, but no arrest can be made by entering the village. [And this decree is in force] from the thirty-eighth (regnal) year for future years.
[Lines 50-58] Hakka–gam Kitu, Koḷom̆ba–galu Dovu and Mahakiliṁ–gam Kitḷi–deṭu (all) of the family of Mekāppara–vädǟrum Kaḷunnaru–bim Ayannātavan, as well as Kuḍasalā Kitu of the family of Ramukkaḍu Abhā–rakkamaṇan—by all these lords who have come from the King’s Council after taking leave of him by prostrating at his feet, this Council Warrant of immunity (inscribed) on the pillar is granted .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. the superintendent of repairs .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. was caused to be done.