Language: සිංහල

The inscription is engraved on a mutilated pillar-slab, which was discovered near the spill (vān–äla) of the Tōpāväva in Poḷonnaruva. The slab was subsequently moved to the Archaeological Office in Anuradhapura, where it was seen by Senarath Paranavitana sometime before 1933; Paranavitana then published an edition of the text in the third volume of Epigraphia Zeylanica. The upper part of the pillar-slab is missing and the surviving fragment is irregularly shaped. The inscription states that it was issued by ‘the Kālinga Monarch’ – a reference to king Niśśaṁka Malla, who reigned from 1187 to 1196 A.D. However, unlike other inscriptions of this king, it does not contain any mention of Niśśaṁka Malla’s alleged military achievements, nor does it boast of his greatness. Instead, it is addressed to the officials of the treasury. The opening portion of the inscription is missing but it appears that the text was prefaced with three quatrains containing maxims on political morals. The main part of the inscription records that the king had become suspicious about the integrity of the accountants of the treasury; he exhorts them to inform the authorities before taking anything from the treasury and threatens those who fail to do so with royal disfavour, hinting at dire consequences. It is a sign of the corruption plaguing the kingdom at this time that Niśśaṁka Malla found it necessary to issue an edict of this nature. Although he attempted to introduce salutary reforms, the country was plunged into a period of economic uncertainty and political anarchy after his death. Indeed, his own extravagant expenditure on building projects and displays of power may have contributed to weakening the exchequer.

The inscription is engraved on all four sides of a broken pillar discovered in Giritaḷē, a village seven miles to the north-west of Poḷonnaruva, where it was first recorded by H. C. P. Bell in the Archaeological Survey of Ceylon Annual Report for 1905 (p. 39, no. 8). The pillar was subsequently brought to the premises of the Archaeological Commissioner at Anurādhapura, where it was seen by Senarath Paranavitana sometime before 1933. The lower part of the pillar is missing and the portions of the inscription on the second and fourth sides of the pillar are no longer legible. It is, however, apparent from the surviving parts of the inscription that, like the majority of pillar inscriptions of the tenth century, it is concerned with a grant of immunities to a certain land. The inscription is dated in the first year of King Udā Sirisaṅgbō, who is described as the son of Mahinda, the sub-king (or heir apparent) and who can therefore be identified as Udaya II (r. 952–955 A.D.).

The inscription is engraved on the outer surface of the east side of a huge, rectangular stone trough or ‘canoe’ associated with the Mahapali alms hall in Anuradhapura. The trough is situated about 200 yards to the east of the ‘Green Path’, at a distance of nearly a mile from the Sacred Bō-Tree and some 300 yards to the south of the ruined brick structure named the Geḍigē. Such troughs are popularly known as kän̆da oru (gruel boats). Nearby are the tall monoliths of a ruined shrine, identified as the Temple of the Tooth, and a partly effaced slab-inscription of Mahinda IV (IN03031). The trough bears three inscriptions: two on the north end (IN03113 and IN03114) and one the east side (the present record). All three inscriptions belong paleographically to the last quarter of the tenth century A.D. but they do not contain any information that enable us to date them more precisely.

The inscription is engraved on the outer surface of the north end of a huge, rectangular stone trough or ‘canoe’ associated with the Mahapali alms hall in Anuradhapura. The trough is situated about 200 yards to the east of the ‘Green Path’, at a distance of nearly a mile from the Sacred Bō-Tree and some 300 yards to the south of the ruined brick structure named the Geḍigē. Such troughs are popularly known as kän̆da oru (gruel boats). Nearby are the tall monoliths of a ruined shrine, identified as the Temple of the Tooth, and a partly effaced slab-inscription of Mahinda IV (IN03031). The trough bears three inscriptions: two on the north end (IN03113 and the present record) and one the east side (IN03115). All three inscriptions belong paleographically to the last quarter of the tenth century A.D. but they do not contain any information that enable us to date them more precisely.

The inscription is engraved on the outer surface of the north end of a huge, rectangular stone trough or ‘canoe’ associated with the Mahapali alms hall in Anuradhapura. The trough is situated about 200 yards to the east of the ‘Green Path’, at a distance of nearly a mile from the Sacred Bō-Tree and some 300 yards to the south of the ruined brick structure named the Geḍigē. Such troughs are popularly known as kän̆da oru (gruel boats). Nearby are the tall monoliths of a ruined shrine, identified as the Temple of the Tooth, and a partly effaced slab-inscription of Mahinda IV (IN03031). The trough bears three inscriptions: two on the north end (the present record and IN03114) and one the east side (IN03115). All three inscriptions belong paleographically to the last quarter of the tenth century A.D. but they do not contain any information that enable us to date them more precisely.

The inscription is engraved on a quadrangular stone pillar, which was at the Archaeological Museum at Anurādhapura in around 1930, as recorded by S. Paranavitana in Epigraphia Zeylanica (vol. 3, p. 126). Paranavitana also reported that the pillar was said to have been discovered in the jungle to the west of the Jaffna road, not far from the town of Anurādhapura. The pillar is inscribed on all four sides but only one side remains legible, the writing on the other three having been almost completely obliterated. The legible portion of the inscription consists of thirty-eight lines and represents the introductory part of the text. It includes a date in the second year of king Dāpuḷu Abahay, whom H. C. P. Bell identified as Dappula V (r. 940–952 A.D.). As the bulk of the inscription is no longer legible, the purpose of the text is not entirely clear. However, the damaged text on the third side of the pillar appears to mention the boundaries of a certain land, suggesting that – like the majority of pillar inscription of the period – the inscription was probably concerned with a grant of immunities.