This inscription is engraved on a rock by the side of the flight of steps leading to the shrines and monastic buildings at the Galapāta Vihāra, situated about two miles south-west of the Rest House at Bentoṭa in the Valallāviṭi Kōraḷē. Edward Müller published the first scholarly account of the inscription in his Ancient Inscriptions in Ceylon (1883, p. 71, no. 165). The record opens with a Sanskrit śloka in the Śārdulavikrīḍita metre, before switching to Sinhalese prose. It states that a dignitary named Mindal (Mahendra), who held the office of Demaḷa-adhikāra and was administering the Pasyodun District, founded the Galapāta Vihāra with the royal assent and with the cooperation of his mother, his nephews Kodānāvan of Miyaṅguṇubim and Vijayānāvan of Degalaturubim, and his kinsman Kaṭuvitnā Sätumba or Devu. It also gives a long list of the lands and serfs granted to the temple by its founders and ends with the signatures of the donors and of the witnesses to the document.
The date of the inscription is a subject of scholarly debate. The record is dated in the thirtieth year of a king called Parākramabāhu. There are three kings of this name who ruled for more than thirty years: Parākramabāhu I (r. 1153–1186), Parākramabāhu II (r. 1236–1271) and Parākramabāhu VI (r. 1412–1467). Since the inscription can be dated on palaeographic grounds to the twelfth or thirteenth century, the last of these kings can be ruled out immediately. However, scholars disagree over whether the inscription should be attributed to Parākramabāhu I or II. Overall, the evidence is not wholly decisive and the record could belong to either monarch.
[Line 1] In the thirtieth year of Parākrama–bhuja, the lord of the earth. (Herein) are enumerated the villages, &c., granted to the monastery of Śailān–tāyatana which was established, at His Majesty’s behest, by His Lordship the Dra[vi]ḍādhikārin of pious conduct, by name Mahendra, who was born in high lineage, is wise and is of good repute.
[Lines 2–5] On the full-moon day of Vesaga in the thirtieth year of His Majesty, the Emperor Sirisaṅgabo Parākramabāhu. We, Kahambalkuḷu Mindalnā, the Demaḷa-adhikāra, administering the Pasyodun-vaga, the lady our mother, our nephews, Kodānā of Miyaṅguṇu-bim and Vijayānā of Degalaturu-bim, and our kinsman, Kaṭuvitnā Sätumba, grant, as . . . . to the Galpāta Vihāra which we have founded with royal consent, making it connected with Velgammuḷa and included in the Saddharmmarājan Pirivana, and having established [therein] relic-shrines, great bodhis and images; and for the things requisite for their lordships [the monks] who reside in this vihāra, the following lands which have been in the possession of our family.
[Lines 5–12] Siyambalāpaya and, appertaining thereto, the fields in the area included within Sumbulupat-hälla which has been made suitable for sowing; the koḷavel-aya of this including coco-nut and areca (palms) given as religious donations; the extent granted to the vihāra from the allotment of Ṭiṅgavaṭu, included in the tāvaḷama of Bemtoṭa, which was bought by giving gold to the caravan leader Kunrāmā, bounded, on the east by the pond (pokuṇa) at which kumbuk trees have been planted, on the south by the lagoon, on the west by the pond (pokuṇa) near the garden of Uḍayā Daśapālayā and on the north by the street in the allotment of the coco-nut garden planted by Nam-seṭṭi; the koḷavel of this area and the fields appertaining to this; Tiratenayā-vatta which was bought by giving gold from the vihāra to the fisherman Maṇa-kappambarāyaru, which is planted with coconut and areca palms and in which Mundal-kämiyā resides; Isamviṭi-vatta; Panäspol-vatta in Beravā-gama; in which Āveriyā resides; Kasagalu-goḍa; . . . . goda; . . . lagantoṭa-vatta which was prepared by having the jungle cleared; the island Dharmma-nandana in the middle of the lagoon; the island Manonandana in the same vicinity; Bolutuḍāva in which koḷavel has been planted after having had the jungle cleared; Niśśaṁkagala, in Beravāgoḍa in the same vicinity, to which the boundaries are, on the eastern side the lagoon, on the southern side the kōn tree near the house of Suva Vatkämi, on the western side Aramboḍa of Kakuḷuvā-gala, and on the northern side Ilubässa in Kitkevuva in which coconut palms have been planted; the koḷavel planted and the lands within these boundaries.
[Lines 12–23] And in order that they may perform services to this vihāra and to their lordships [the monks] residing in this vihāra, the following [were granted] from among the slaves who have belonged hereditarily to our family, the purchased slaves and those acquired by paying gold from the funds of this vihāra:
Konta Boganta, his mother Uba, his younger sister Mindi, his father Uyavandā, his younger brother Getkämi Lokeyi, his younger brother Ponvāṇī Mindā, his younger brother Raku, his younger brother Suva; Mindal-kämiyā . . . raya, his daughter Goḍäli Deva . . . natta, his elder brother Poraṇa Maṇiyä, his younger brother Poraṇa Budu; Dämi Deva and his son; Goḍali, Heḷili, Raka-häla‚ and Sigiliya; his daughter Sātiya; his Son Karaḍi . . . his younger sister Selliya; Goḍali . . . his daughter . . . kaḷi Raka; Suva Goḍaliya, daughter of Māniya; Senän Kottiya, her daughter Kottiya, her younger sister Raka, her younger brother . . . . . . his wife Mindi, his father . . . nattu; . . . li Deva, his son Matdaḷa Satā, his younger brothers Poraṇa Salā and Matdaḷa Koraḷa Devu; Sātan Si . . . ‚ his younger brother Lokeyi, his younger brother . . . . , his younger brother Goḷu Mindā, his younger brother Budu; Bemtoṭa Kita, his son Suva; . . . . Deva, his son . . . . . ; Kaḷu Kitu, Eṇḍera Boyi, Suvayā son of Heḷili Deva; Kora Nāthā, his aunt Satiya, his younger sister Sātiya, his son Suvayā, his younger brother . . . . . . his younger brother Lokeyi, his younger brother Raka, his younger brother. . . Äveri Devu; Demaḷa Payā, his wife Supaniya, his daughter Nambiya, his son . . . . . . Kora Nambā; Maddaḷa . . . . ya ; Karaḍi Devā; Ambalavā; . . niyā; Kiḷa . . Kitā; Gaṅgā; Ga . . gaṅgiya; La . . . . diya; Näviya; Demaḷa . . . . . . ; Sundā; Jayavandā; . . . . . Selē; Heḷalu Rāmā; Kaḷu Rāmā; Kuḍā Rāmā; Sīn . . . ; Demäḷi Gäviya; Baḍal Periya, his daughter . . . . . . ; his son . . . ya, . . . . . . his wife Ādittiya, and his son Kovivā.
[Lines 23–24] To all mentioned above, including neat cattle and buffaloes . . . . . . by one’s own self . . . . . . considering . . . . . . heaven and final liberation. If there be any person who, not considering . . . . . . does any harm to this [religious gift], may he become a crow or a dog; he is like one who has eaten the rice put in the kāvaṇu.
[Lines 25 – 28] We are Kahambalkuḷu Mindal. I am Kaṭuvitnā Devu, We are Miyaṅguṇu-bim Kodānā. We are Degalaturu-bim Vijayānā. I, Rak-häli But . . . . . know [this]. I, . . . . . . Deva, know [this] . . . . . . I, Vatkämi Pedara Nāthā, know [this]. I, Pedara Vijayā, know [this]. I, Vatkämi Ramukkaḍu Da . . . . . know [this] ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗ ∗