The inscription is incised on both sides of a quadrangular slab, which was discovered sometime before 1874, standing upright at a spot north of the Häṭadāgē in Poḷonnaruva. The text is mostly in Sinhalese but two Sanskrit stanzas in śārdūlavikrīḍita metre make up the first and last five lines; these stanzas are separated from the rest of the text by fish emblems. The inscription gives an account of the parentage and ascent to the throne of Siri San̆gabo Kāliṅga Vijaya-Bāhu, noting that he was the (half-)brother of king Niśśaṅka-Malla and assumed the biruda epithet Sāhaṣa-Malla. It then records that Sāhaṣa-Malla appointed the general Lak-Vijaya-Sin̆gu-Senevi as his prime minister and granted him much wealth.
Whereas most Sri Lankan inscriptions of this period are dated only by the regnal years of ruling monarchs, this record contains a date in the Buddha-varṣa and thus provides a fixed point of historical reference within broader chronologies of the period. The date given in the inscription is 1743 years, 3 months and 27 days of the Buddhavarṣa, Wednesday, the twelfth day of the bright fortnight of the lunar month of Binera (Bhādrapada, Aug.-Sept.). Following Fleet (1909: 331), Wickremasinghe identified this date with Wednesday 23 August 1200 A.D. It refers to Sāhasa-Malla’s anointment as king and not the incision of the inscription. However, the grant recorded in the inscription is described as having taken place in the first year of the king’s reign (between August 1200 and August 1201 A.D.).
A.
[Lines 1-5] The illustrious Sāhasa–Malla, lord of the Siṁhaḷas and head of the Kāliṅga dynasty, gave to the venerable general who brought’ (him) here from Kāliṅga and established (him) in the splendour of sovereignty over Laṅkā, great wealth, such as villages, &c.; and so he established himself in the kingship of grateful men. [i.e. displayed himself as the most grateful person possible].
[Lines 5-11] His Majesty, King Siri San̆gabo Kāliṅga Vijaya–Bāhu who has received the epithet (biruda) Sāhasa–Malla on account of his incomparable valour, was born in Siṁhapura of the womb of the great queen Lokā as a legitimate issue of His Majesty King Śrī Gopa of the lineage of Kāliṅga-Cakravarti (emperors) who, in the illustrious line of the Okkāka dynasty, had brought the whole universe under one canopy of dominion.
[Lines 11-15] Since the attainment to heaven (svarga) of his Majesty’s exalted brother Niśśaṅka–Malla who had before (him) risen to kingly power in Ceylon, several kings passed away like so many stars (that rise) after sunset and Laṅkā became kingless and darkness, like (that of) a moonless night, prevailed over it.
[Lines 16-22] Then Laṅkādhikāra Lolupälǟ–kuḷu Dūttäṭi Ābonāvan, being himself imbued with ministerial qualities such as learning, virtuous conduct, family (or caste) propriety, and the like, and being one adhering to justice, associated himself with his intimate friend Laṅkādhikāra Lolupälǟ–kuḷu Budal–nāvan and deliberated [as follows]:—‘A kingdom without a king, like a ship without a steersman, would not endure; like a day without the sun, it would be lustreless, and the Buddhist religion without the “wheel of the law” would be devoid of support.’
[Lines 22-32] ‘Moreover, King Vijaya preserved the Island of Laṅkā by destroying the yakṣas, like a tract of land which he had prepared by removing stumps and roots, and on this account the Island has been a place much protected by kings of the same dynasty (as Vijaya). In these circumstances we should dispatch (an embassy) to the country of Kaliṅga and, having had the younger brother of our late king Niśśaṅka-Malla brought over here, should (through him) protect the people and the religion.’ So they (the two ministers) decided and sent to the country of Kaliṅga, the chieftain Mallikārjunā, a resident of that country, who was endowed with the virtue of profound and steadfast loyalty to (one’s) lord. They (thus) invited (the prince) and had him brought in great pomp to the (sea-port) town of Kahakoṇḍa in the Coḷa country.
B.
[Lines 1-8] And he was being entertained here with (gifts of) bejewelled ornaments, wearing apparel, &c., in such splendour as befits the dignity of the prospective king. (The two ministers) heard of this fact. So, in the course of two years, they subdued the evil ministers who were causing obstruction with the object of gaining personal power for themselves and so were not desiring to have kings that would be powerful enough both for (granting) rewards and (for inflicting) punishments, and that would protect the people and the religion. Thereafter, they caused the prince to resume the journey by sea at an auspicious moment, just as the full moon rises and shows herself.
[Lines 8-13] The prince having been thus escorted (to Ceylon) in safety, brought the Tri-Siṁhaḷa under one canopy of dominion and was crowned at a lucky moment on Wednesday, the twelfth day of the waxing moon in (the lunar month of) Binera after the expiration of 1743 years, 3 months, and 27 days of the Buddhist era.
[Lines 13-18] For this unique act of loyal service [on the part of the first named minister], His Majesty, in the first year of his reign, invested him with the rank of Senevirat and appointed him as his prime minister. Then thinking that it is but right to do high honour to mothers who have given birth to children such as this [minister], he conferred on the minister’s mother the title of Laṅkātilaka–mahādevī, and decorating her with the waist-band of gold, granted her many privileges.
[Lines 19-25] His Majesty, moreover, bestowed on [this minister] Lak–Vijaya–Sin̆gu Senevi Ābonāvan perpetual grants of lands, as well as escorts, and all (kinds of other) riches. Then he made the declaration: ‘since it is the duty of kings to protect those who have rendered them loyal services, let future kings not cause harm but [continue to] maintain these gifts as they are now maintained and thus preserve the families of these (loyal men)’ and thereafter caused this declaration to be inscribed on stone.
[Lines 26-32] With this continually before their eyes, should any ministers or others in royal favour [at the time] forcibly appropriate the above-mentioned gifts or should they utterly destroy them, they would be as though they have obliterated the Royal Order and would be on a level with those degraded from caste as well as with crows and dogs. Therefore, let those who desire to foster loyalty to kings protect all the riches bestowed on this (minister).
[Lines 32-37] This King Sāhasa-Malla (who is) honoured by the world makes (this) prayer personally:—‘As the protection of strongly loyal adherents is in the highest degree a duty incumbent on kings, so let (future) kings protect, as long as the sun and moon endure, the lineal descendants of this venerable general who caused the ascendancy of the Kāliṅga dynasty, together with their possessions.’
Other versions
Please note: The translation below is reproduced exactly as it appears in the original publication, complete with erroneous and archaic spellings. The final paragraph appears to relate to Ruvanväli-Dāgaba Slab Inscription of Kīrti-Niśśaṅka-Malla (IN03077) and seems to have been included in this translation by mistake.
Saahasa Malla, of the illustrious race of Kaalinga, having been brought over from the country of Kaalinga and installed king of Ceylon by the fortunate chieftain, has rewarded him with extensive lands and other riches, which being the sacred gifts of gratitude, ought to be guranteed unto him.
After the demise of Nissankha Malla who formerly reigned in Ceylon, and subsequent to the immersion (of the ashes) of a number of kings who succeeded him and had like so many dimunitive stars twinkled after the sun had gone down, when Ceylon being, without a ruler was as a dark night without a dawn, Kooloon-doottetti Abo-nawan, a chieftain of Ceylon, who bore a great affection for his country and was endowed with wisdom, virtue, honor, and other qualities befitting a statesman, advised with his old and constant friend Kumbudal-nawan, another patriotic chieftain, and saying, a kingdom without a king, like a ship without a steersman, cannot prosper, and is as cheerless as a day without sun; and the religion of Buddha has nothing to depend upon for support in the absence of the discus of domination—Wijaya Raja having extirpated the yakshas from the island of Ceylon, converted it as it were into a ground-plot free of roots and stumps, and therefore the kings of that dynasty protected this country with great assiduity—they resolved, saying, we shall send to the country of Kaalinga and have the younger brother of Nissankha Malla Swamy who formerly reigned here, to be brought hither, and so we shall preserve the religion and the country—and in pursuance of their resolve, they dispatched thither the loyal and accomplished chieftain Mallikaarjuna lo invite the prince, namely;—Sirri Sangabo Kaalinga Wijayabaahu Raja surnamed Saahasa Malla because of his surpassing prowess, who was born at Singhapura of the queen Laka Maha Devi, to the king Sree Gopa Raja, a descendant of Kaalinga Chakkrawarti, who was sovereign of the whole (of this) Sakwela and was of the illustrious race of Okaaka. The prince was accordingly conducted with great pomp to the town of Kahakonde pattanama in the Solee country where he was attired in rich vestments and jewels, and was served as became one who was expected to fill the royal office. The malecontent chieftains who, hearing of this, caused tumults with the design of establishing themsevles in power, and who hated monarchs because they inflicted punishments and granted rewards, thereby to protect the country and promote religion, were subdued within two years, and then, as it were the elevating and displaying of the full-moon, they brought forth the prince and having embarked him at an auspicious moment and during a fortunate stellary coincidence, conducted him in safety over the sea and over the land, and the triple kingdom being brought under the shelter of one regal canopy, he received the sacred unction at an auspicious moment and under a fortunate asterism, on Wednesday the 12th day of the encreasing moon, in the month Binera, at the completion of 1743 years and 27 days of the era of Buddha.
In reward of this transcendent exploit, he, in the very first year of his reign, invested the said chieftain with the badge of the dignity of Senewirat, and appointed him prime minister, and because the mother of such offspring deserved to have much rendered unto her, he conferred on the said chieftain's mother the title of Lanka Tileke Devi, and caused her to be invested with a girdle of gold and bestowed on her many valuable gifts.
Inasmuch as it is a duty incumbent on kings to reward and protect those who have done exploits in their service, it is enjoined and thus recorded on stone that future kings shall not resume the lands and the retinue and other riches which have been granted to this chieftain Lak Wijaya Senewi, to last so long as the sun and the moon should endure, but that they shall guarantee the same on these terms and so perpetuate their own dynasty.
If seeing this, ministers and others entrusted with the administration of the government, should yet arrogate these things to themselves, or confiscate them for the king, they will be as subverters of the kingdom, they will be as outcasts, and they will be like unto dogs and carrion crows. Therefore let those who are really loyal and desirous of guarding their sovereign lord, secure unto this person all the wealth which has been bestowed on him.
The rewards conferred by the king Saahasa Malla of the Kaalinga dynasty on the fortunate Ceylonese chieftain who was steadfastly resolved on preserving the kingdom, ought to be guaranteed to him by future sovereigns, so that the Kaaliuga dynasty may endure as long as the sun and the moon, and also by persons in authority, so that the rewards of their loyalty may be likewise ensured unto them.
Sirri Sangabo Weera Raja Nissankha Malla, of the race of Kaalinga, and Chakkrawarti (Sole sovereign of this kingdom) having established order in Ceylon and brought the whole country under one canopy; having relinquished the revenues of five years and thereby relieved the people of Ceylon from the distresses occasioned by the exactions of former kings; having distributed yearly five times his own weight of valuables, and bestowed titles and lands, slaves and cattle, gold, precious stones, vestments and jewels and various other riches and thereby caused gladness * * ; having caused places of shelter to the necessitous to be constructed in other countries as well as in his own kingdom, and abundance of alms to be dealt out thereat; having surveyed the whole country and explored all the strongholds, and established the prosperity of the country and of the religion; having then, through a vehement desire of engaging in war, proceeded to Dambadiwa, followed by an army complete in all the four constituent hosts, and challenged to battle and meeting with no opponent, but seen the gifts of homage, consisting of royal virgins gold &c. which were presented by the princes of Pandu * * * , and having then set up the staff of victory, he returned to Lakdiva and reigned in accordance with the 10 precepts of government, during which period he caused the Ruanwaeli dagoba to be constructed and beheld the work from the rock whereon this is inscribed—Success !—
[Sanskrit.] The illustrious Sāhasa Malla, King of Ceylon, and chief of the Kālingan race, having come over here from Kalinga, gave to the deserving and venerable aged chieftain the great fortune of the Lordship of Ceylon, together with much land, giving a share in his absolute power to those who were grateful to him.
Come of the stock of the Kālinga Emperors, who, descended from the sacred and illustrious race of Ikshwāku, brought the whole earth under one umbrella, born at Sinhapura, in the womb of Bahidāloka (the large-eyed one), the chief queen of the illustrious Goparāja; the illustrious king Sangabo Kālinga Wijaya Bāhu was, on account of his unequalled daring, celebrated under the name of Sāhasa Malla, “the excellent by courage.” After his elder brother, Niṣṣanka Malla, who before him had come to the regal dignity in Ceylon, had gone to heaven; when, like a number of stars after the sun has set, several kings had sunk and gone, and Ceylon being without a ruler, was dark as a night without the rising of the moon, Lolupælākulu, Adhikār of the realm, and Lord High Admiral, spoke (as follows) with Lolupælākulu, Adhikār of the realm and Lord High Treasurer, who,—as he excelled in ethics, being endowed with all the qualities of an adviser, by his faithful disposition and family virtues,—had become his dearest friend.
“The kingdom without a king, like a ship without a steersman, will not continue; like a day without the sun, will not flourish; and the religion of Buddha, without regularity, will become profitless: and further, after Wijaya rāja drove away the devils, and made Ceylon like a field formed by the tearing out of stumps and roots, it is a place which has been much protected by kings of that family: therefore let us send to the country of Kalinga and fetch the younger brother of the Lord Niṣṣanka Malla who was reigning here, and thus secure the government of the world.” Having determined to do so, they sent to Kalinga the chief Malli-karjjunā, who was a resident of that country, well affected towards his master, and of a brave and firm disposition, and having conciliated (the prince), and brought him with a great retinue from the Soli country, and placed him at the port of Kahakoṇḍa, they hospitably entertained him with all the splendour of jewels, ornaments, and robes suitable to the dignity of the kingship to be.
Whilst this was being done, some evil-designing men, each considering and hoping for his own advancement, did not desire kings who would secure the government of the world, (but) in two years, having overthrown them, raising and showing as it were the moon in its fullness, they brought him safely, at a lucky moment, over the sea in a great ship, and having united the three divisions of Ceylon under one sceptre, 1743 years 3 months and 27 days after the Nirvāṇa of Buddha, at the full moon of the month Binara, on Thursday, at a lucky moment, him they crowned. For this service, unequalled by others, in the first year of his reign he gave to the honourable one the office of Commander-in-chief, and made him his Prime Minister: and thinking, “to the parents of such children much honour should be done,” he gave their mother the name Lankātilakdēwī (the princess, the ornament of Ceylon), and girded her with a golden girdle, and gave her much honour.
And using (the royal sign manual of) sun and moon, he was pleased to make a record on stone that future princes might in a similar manner protect their family, and leave undisturbed the complete enjoyment of the lands and dignities he had been pleased to grant to the Commander-in-chief Lakwijaya Singu; for it is the duty of kings to protect those who have done them service. If ministers and others who enjoy royal favour should, after seeing this (inscription), take by force the things here mentioned, or claim them as property of the crown, the kingdom will go to ruin, and they will become like low-caste men, and like dogs and crows. Therefore, let them protect the wealth granted to them by Him who desired to protect those who had been loyal.
The glorious Sāhasamalla, lord of the Siṃhalas, the head of the Kālinga dynasty, having come here from Kālinga, gave to the aged general who obtained for him the splendour of sovereignty over Laṃkā a great fortune, viz., villages, etc., and so fulfilled the parts of grateful men in sovereignty.
Descended from the unbroken line of Kālinga emperors who in the glorious line of the Ikshwāku family had reduced all cakrawālas under one umbrella, whom Çrī Goparāja had generated from the womb of the great queen Bahidāloka at Siṃhapura, celebrated under the name of Sāhasa Malla on account of his incomparable valour, His Majesty Siri sāngabo Kālinga Wijayabāhu after his royal brother called Niççaṃka Malla, who formerly had gained royal power in Laṃkā had become an inhabitant of swarga, when like a number of stars after sunset, some kings had sunk and gone, when Laṃkā being without a ruler was placed in darkness like a night which has not obtained the rising of the moon, the ādigār of Laṃkā Lolupaelāekuḷu ābonāwan being himself endowed with excellent virtue, the qualities of a minister, as kulācara, etc., together with the ādigār of Laṃkā Lolupaelaekuḷu bulalnāwan who, by his being intent on nīti had become his best friend (having said) a kingdom without a king like a ship without a steersman cannot last, like the day without the sun cannot flourish and Buddha's law without the wheel of order will become unsupported, moreover because king Wijaya having destroyed the Yakshas established Laṃka like a field made by rooting out the stumps, it is a place much protected by kings from this very family; therefore the younger brother of king Niççaṃka Malla who reigned here, having sent to Kālinga, (having said): “Let us protect the world and the religion,” having persuaded his brother, having sent to Kālinga the chief Mallikārjuna who lived in that country, endowed with firmness in his loyally, having invited (the prince), having fetched him with great pomp, having established him in Soli, in Kahakoṇḍa paṭṭanam (B), when they entertained (him) with splendour becoming the future dignity of royalty, having overthrown in two years the bad counsellors, who, having heard this thing, not liking kings who powerful both for reward and punishment would protect world and religion desiring each their own government, made obstacles, shining like the full moon when she has risen under a lucky constellation, seeking their way on the ocean, without obstacles, having come, having united Trisiṃhala under one umbrella, when 1743 years three months 27 days had gone since Buddha on the 12th in the bright half of Binera, on Tuesday, having been crowned under a lucky constellation, having for this service, unequalled by others invested him with the rang of a general, and thinking: To mothers who have got such children it is right to give superlative honour, having given the name Laṃkātilakamahādewī to their mother, having girded her with a golden girdle, having given much honour, (thinking) it is right that to all the fortune with villages and retinue which I have given to General Lag Wijaya Singa having made it last as long as sun and moon exist, future princes also (shall stick) because it is a duty of the kings to protect those who to every one do a service, not making obstruction, having it established in this way, shall protect their family, he was pleased to put up an inscription. If seeing this king’s friends, ministers, etc., should take by violence this said property . . . . . . . . they will become like low caste man, crows and dogs. Therefore such people as wish to protect loyalty, shall protect all the property given to these.
King Sāhasa Malla revered in the world prays himself as protection of stout adherents, is the first law for kings, therefore, may the kings protect the family of the aged general who caused the ascendency of the Kālinga family together with the fortune.