The inscription covers all four sides of a stone pillar, which was found in 1857 near the Horaboraväva (Horaborawewa or Soraborawewa). Situated about three miles to the north-east of Mahiyaṅgaṇa, this tank is the most important of the ancient irrigation works in the province of Ūda. Writing about the Horaborawewa in 1857, John Bailey, then Assistant Government Agent at Badulla, described the pillar as lying in the midst of a forested area, which he speculated was once a range of paddy fields (Sessional Papers 1857, quoted in Herbert White, Manual of the Province of Uva [Colombo: H. C. Cottle, 1893], p. 33). However, when the tank was restored in 1870, the pillar was removed to Badulla and set up near the junction of the Kandy and Baṇḍāravela roads. It stood in this location for over fifty years without attracting any scholarly or antiquarian attention until H. W. Codrington made an eye-copy and transcript of the inscription in 1920.
Containing two hundred and three lines and close to two thousand akṣaras, the text is the longest known pillar inscription in Sri Lanka. The inscription is dated in the second year of Siri Saṅg-bo Udā. Paranavitana identifies this king as Udaya III and, following Hultzsch, dates the start of his reign to 941 A.D., making the date of the inscription about 942 A.D. On palaeographic grounds, the text may be ascribed to the middle decades of the 10th century A.D. The inscription outlines certain rules enacted for the administration of a village named Hopiṭigamy in the Sorabara division. These rules take the form of a charter granted by the king to some mercantile corporations at the place. They enrich our understanding of the lives of peasants and traders in tenth-century Sri Lanka, demonstrating – for instance – that local mercantile corporations were empowered to levy fines, arrest murderers and assist royal officers in the administration of justice.
[Lines A 1–15] On the fifth day of the waning moon in the month of Nikini (July to August) in the second year after the raising of the umbrella of dominion by the great king Siri–Saṅgbō Udā, descended from the lineage of king Ukāvas (Ikṣvāku) the pinnacle of the illustrious Kṣatriya race; who is by right of descent lord of the soil of the island of Laṅkā [which is comparable to] a young damsel; who was born in the womb of Queen Gon Samidi descended from the same lineage; and who has been established in dominion having attained to the sovereignty in regular succession after having enjoyed the dignity of Prince and Crown Prince.
[Lines A 15–39] Whereas, on the occasion of his visit to the great monastery of Miyuguṇ, when merry-makers came from the village, it was brought to the notice of His Majesty, by the merchants and [other] residents of the market [town] of Hopiṭigamu, that in days gone by, the subordinate officials of the magistrate in charge of the market transgressed the regulations enacted during the time of the Lord who expired at Sataḷosa, exacted fines illegally and received presents contrary to custom; and, whereas, it was ordered [by His Majesty] that a decree should be passed and promulgated prohibiting the unlawful acts committed in violation of the institutions established in the time of ‘the Lord who expired at Sataḷosa’, the following rules and observances were established by the officials of the Secretariat (lekamgē) connected with the Council of State (sabhā).
[Lines A 39–B 1] When the subordinate officials of the magistrate in charge of this market of Hopiṭigamu come to the village, they should hold session with the mandrāḍi, the corporation of the merchants and the Mahāgrāmas, and levy such fines as are in keeping with former custom, and according to the regulations of the time of ‘the Lord who expired at Sataḷosa’; but should not do anything contrary to law.
[Lines B 2–8] [They] should receive only such fines as are pointed out after due deliberation and assessment, by the subordinate officials of the village headmen and the mandrāḍiās in session; but fines should not be demanded by having the village surrounded or having the houses occupied [by force].
[Lines B 9–12] Fines should be demanded within the village, without taking villagers out of the village.
[Lines B 13–15] For fines not [thus] assessed, villagers should not be put in the välākma.
[Lines B 15–19] For fines imposed, only the master [of a house], and not his wives and children, should be put in the väläkma.
[Lines B 19–26] Royal officers who have come to the village should not receive liquor, meat, curd, or ghee [from the villagers]; they should not enter gardens and demand toddy, and they should not take part in illicit trade.
[Lines B 26–36] From whosoever trades on sabbath (pōya) day, a padda of oil should be levied for the offering of lamps; and this offering of lamps should be done at the great monastery of Miyaguṇ. From any [such] persons from whom [this quantity of oil] is not received for the offering of lamps, fines according to former custom should be taken for the offering of lamps.
[Lines B 26–39] Pack bulls entering the village bringing commodities should not be seized.
[Lines B 39–41] Raṭ dag should not be levied from this village.
[Lines B 41–C 3] [The officers named] accountants of the ulvāḍu who are in the vicinity should not create any disturbance to the village. The servants (or subordinates) of these [officers] should not rob liquor, meat, curd, and ghee being brought to the village. Commodities being brought to the village should not be robbed [by them] on the way.
[Lines C 3–7] As regards [the lands which are] religious endowments . . . . . . . . . . one should only take them on lease and enjoy [the benefit of] the rent paid; but no untoward designs should be contemplated.
[Lines C 8–10] [Commodities] should not be measured with lahasu measures other than the gaṇa lahassa.
[Lines C 10–16] Toll dues should be levied on commodities brought into the village, only if they be sold within its limits; but not on those that are only passing through it. In the case of those commodities sold without being shown [to the authorities] double toll dues should be taken; but no other disturbance should be created [on that account].
[Lines C 17–18] Weighing should not be done by madaḍi weights which are not [duly] stamped.
[Lines C 18–24] Commodities liable to toll dues should not be sold in improper places; they should not be weighed at such places as are not suitable for their sale. Those commodities which are not for sale should not be weighed.
[Lines C 24–27] When husked beans are being measured, (lit. filled) those beans which overflow and fall on the ground should not be discounted.
[Lines C 27–32] Betel leaves and areca-nuts should be sold in [the special] shed [intended for the purpose]. If it be seen that they are sold at other places, they should be removed by the royal officers.
[Lines C 32–36] Timber should not be cut down in the forests belonging to the two fraternities [of the Buddhist Order]; and no disturbance should be caused to the workmen.
[Lines C 36–38] Lodgings should not be taken [by officers on circuit] in the houses of ‘The Eight’ of this village.
[Lines C 39–43] On the occasion of a visit of His Majesty or of the royal princes, presents according to former usage should be given.
[Lines C 43–D 9] As the complaint was made by the householders . . . . . . on the occasion of [His Majesty’s] visit that, when the chief who has obtained the village comes to the market, (fines?) which are illegal are being taken instead of (lit. not taking) the present consisting of the twenty-five (pieces of money ?) according to former custom in the time of ‘the Lord who expired at Sataḷosa’, and as it was ordered [by His Majesty] that the twenty-five of the former custom may be taken, the twenty-five [only] should be taken [by the chief] as the lawful present.
[Lines D 10–13] If any person leaves this village after committing murder, he should be arrested in the same manner as he would be arrested when encountered by royal officers.
[Lines D 14–16] The office of district headman (raṭa nā?) should not be given to Tamils; [and] daughters should not be given in marriage to them.
. . . . . . . . . . . . . . . . . . . . .
[Lines D 20–31] Should any discord happen in the houses of the villagers, the officers should be informed and the dispute settled. Should any such villager not fall into the hands of the officers, [even] such unusual punishments as beating with clubs and punishments by torture may be inflicted . . . . . . . If he happens to enter the village for purposes of trade or husbandry he should be driven out of the village.
[Lines D 32–39] . . . ‘the Eight’ of the village, and ‘the Eight’ of the forests . . . who had received injury . . . the Eight who . . . and the pirivahannā should sit in session and make investigation. For this crime . . . should not be levied.
[Lines D 40–46] If the officers commit any illegal act in connexion with this village, contravening the above regulations, the Officials of the secretariat of the State Council should be informed and the grievances [thus] redressed . . . .
[Lines D 46–58] Taknaru Udagi and Mulavasā Sen, Members of the State Council, Maṇitilā Kili of the body-guard and . . . Goḷabāgamu Nilādevu [both] in the service of . . . and Kuḍasalā Vatkämi Devu in the service of the Chief Secretary Samannā Araksamaṇa having come [to this village], this Edictal Pillar was set up.