Language: संस्कृतम्

Mihintale, Sri Lanka

In 1923, ninety-one inscribed copper votive tablets were found among the ruins of the Indikatuseya stupa at Mihintale. The tablets were discovered by the Archaeological Department of Ceylon during the restoration and rebuilding of the dome of the stupa. It appears that they were originally deposited in the relic chamber but became scattered when the stupa was raided by treasure-seekers, which would also explain the presence of some Dutch stivers in amongst the medieval copper tablets. Most of the tablets are about 0.8 mm in thickness and are inscribed on one side only. Some bear traces of gilding. The majority are completely intact but a few are broken or have missing corners. On palaeographic grounds, they can be dated to the eighth or ninth century A.D. The inscriptions on the tablets are extracts from Buddhist texts of the Mahāyāna school. Indeed, forty-six have been connected with specific passages in the Pañcaviṁśati-sāhasrikā Prajñāpāramitā (nos. 1–46). A further fifteen have been found to quote from various passages in the Kāśyapa-parivartta (nos. 47, 48, 50–54, 57, 58, 61, 63, 67, 69, 76 and 79). The language of the inscriptions is Sanskrit but they are written in Sinhalese characters. The tablets are therefore significant epigraphical rarities, since there are few surviving examples from the medieval period that show the transcription of Sanskrit in Sinhalese script. However, the scribe does not appear to have been overly familiar with Sanskrit and, as a result, the inscriptions on the plaques often diverge slightly from their source texts.

The inscription is carved on the sloping side of a gneiss boulder, which stands just to the west of a larger cluster of boulders and caverns on the beach at Kuccavēli (Kuchchaveli) – a small fishing-village in Kaḍḍukkuḷam East, twenty-one miles to the north of Trincomalee. To the right of the inscription, an area of the boulder’s surface measuring about four feet (121.92 cm) square has been partitioned into sixteen compartments of equal proportions, into each of which has been carved in low-relief a representation of a stūpa. The inscription is written in Sanskrit and consists of two verses in the Upajāti and Vasantatilakā metres. The palaeography indicates a date later than the fifth century A.D. and earlier than the eighth. From the degree of development in the script, Senarath Paranavitana tentatively ascribes the record to the seventh century A.D., making it one of the earliest Sanskrit inscriptions in Sri Lanka. The contents of the inscription do not furnish any more precise information about the date. It simply states the pious wish of the author that, by the merit he has gained (presumably through making the carvings on the boulder), he may become a Buddha in the future for the deliverance of suffering humanity.

Velaikkara Slab Inscription near the Atadage, Polonnaruwa

The inscription is incised on a fine granite slab found lying prone in the Tōpa-väva quadrangle (the Dalada Maluwa) in Polonnaruwa. The find was reported by H. C. P. Bell in his Annual Report of the Ceylon Archaeological Survey for 1903 (p. 11). The slab was subsequently framed with cement and placed upright near the Atadage in the Tōpa-väva quadrangle, where it stands today. Consisting of forty-nine lines in total, the inscription is written in Tamil with an introductory Sanskrit verse. It was erected by the members of the Vēḷäikkāṟa (or Velaikkara) community. As part of the expeditionary forces of Rājēndra Coḷa I, the Velaikkaras established themselves as a powerful force in northern Sri Lankan following the capture of Mahinda V in 1017–18 A.D. They were subjugated by king Vijaya-Bāhu I in 1073 A.D. but rebelled against his authority eleven years later, after he asked them to fight in his military campaign against their own kinsmen, the Coḷas. Although the king’s forces quickly quelled the rebellion, the Velaikkara community continued to hold considerable power. Indeed, such was their influence that, during the turbulent period of internal conflict that followed Vijaya-Bāhu I’s death, they were entrusted with the protection of the Sacred Tooth-relic Temple, which had been built (probably some twenty or thirty years earlier) by the minister Deva Senāpati under Vijaya-Bāhu’s orders. This inscription was erected around this time to provide written assurance that the Velaikkara soldiers would protect the sacred relics. The first part of the text serves as an introduction, describing Vijaya-Bāhu I’s charitable acts, including the building of the Tooth-relic temple. The second part details the provisions made by the Velaikkaras for the protection of the temple and relics. No date is given in the text but, drawing on a combination of palaeographic and historical evidence, Wickremasinghe argues that it dates from between 1137 and 1153 A.D., belonging either to the reign of Vikkama-Bāhu (1116–1137 A.D.) or, more probably, to that of his son Gaja-Bāhu (1137–1153 A.D.).

The inscription is covers the upper end of the prepared surface of a stone slab, which was discovered in July 1921 in or near a village called Ānaulundāva to the north of Poḷonnaruva. The text consists three lines written in the Sinhalese alphabet of the twelfth and thirteenth centuries. The third line is no longer legible and the first and second consist only of a number of high sounding titles of honour in Sanskrit. Wickremasinghe notes that these titles are practically identical with those applied to certain members of a guild of merchants called Vīra-Baṇañju or Vīra-Vaḷañjiyar, who are referred to as prominent donors in several Kanarese inscriptions of the twelfth century, including those from Kolhāpūr, Miraj and Mamdāpūr (see Epigraphia Indica 19 [1927-28], pp. 19-41). The inscription would thus seem to suggest that these merchants were present in Sri Lanka in the twelfth century, leading Wickremasinghe to infer the possibility of their having acquired important trading and other concessions during the time of Kīrti Niśśaṅka-Malla. Following their practice in Mysore and elsewhere in India, the merchants may have set up the present slab to record one of their pious gifts to a Hindu temple.