Material: Stone / unspecified

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.

Lankatilaka Vihara, Polonnaruwa

The inscription was discovered on the inner face of the left guard stone of the east entrance to one of the buildings in the Laṅkātilaka Vihāra in Poḷonnaruva. The discovery was noted by H. C. P. Bell in the Annual Report of the Archaeological Survey of Ceylon for 1910–1911. Although bad weathering has rendered the middle lines of the inscription unreadable, the rest of the text is perfectly legible. The inscription consists of seventeen lines in Pāli. The composition is metrical, the whole text being framed in two gāthās. The first half of the first gāthā records that king Parakkama-Bāhu I (r. 1153–1186 A.D.) built the Laṅkātilaka Vihāra; the other half is illegible but seems to deal with some repair works to a wall of the aforementioned temple. The second gāthā tells us that the Laṅkātilaka Vihāra fell into a state of disrepair for one hundred years until king Vijaya-Bāhu IV (r. 1270–1272 A.D.) had it completely rebuilt. The Mahāvaṁsa confirms that the Laṅkātilaka Vihāra was built by Parakkama-Bāhu I. It further notes that, towards the end of the reign of his father Parakkama-Bāhu II (r. 1236–1269 A.D.), the future Vijaya-Bāhu IV made extensive repairs to temples and shrines in Poḷonnaruva. Taking this evidence together with the text of the guard-stone inscription, it is clear that the Laṅkātilaka was one of the structures repaired during this campaign of restoration. However, Wickremasinghe was unable to determine whether Vijaya-Bāhu IV had had the inscription engraved on an existing guard-stone which was already in situ or whether the text had been incised on a new stone added to the temple entrance during the repair works.

Diagram of the Kantaläi gal-āsana. Published in:  Wickremasinghe, Don Martino de Zilva. (1912-27). ‘No. 42. (Reg. No. 3.) Kantaläi Gal-Āsana Inscription of Kitti Nissaṅka-Malla (1187–1196 A.D.),’ Epigraphia Zeylanica 2, p. 283.

The inscription is engraved around the four sides of a stone seat (gal–āsana), which was discovered in 1921 in the village of Kantaläi on the Trincomalee Railway and afterwards removed to Anurādhapura. The text identifies the stone seat as the one that king Nissaṅka-Malla, after returning from his Indian campaign, used to occupy whilst witnessing the various diversions such as alms-giving, dancing, singing, etc., in the Pārvatī-satra erected at his request in Caturveda-Brahmapura, ‘the city of the Four-Vedic Brahmans’. By way of an introduction, the inscription also includes a bombastic account of Nissaṅka-Malla’s military achievements and charitable acts. Virtually identical accounts are commonly found in other gal-āsana records of this king. The Kantaläi inscription is not dated but, since it references his tours of inspection and his expedition to India, it was probably composed towards the end of his short but eventful reign, which spanned nine years, beginning in 1187 and terminating in 1196. If Kantaläi was the original site of the seat, then this locality must once have been the town called Caturveda-Brahmapura, which was probably occupied mostly by Brahman families for whose benefit an almshouse called Brāhmaṇa-satra was also established by Nissaṅka-Malla.

Potgul Vehera, Polonnaruwa

The inscription is incised on a door-jamb of the ruined maṇḍapa at the so-called ‘Pot-Gul Vehera’, which is the central shrine in a group of ruined buildings erected on raised sites within a quadrangular mound once held up by a brick rampart faced with elephant head decorations. The site is situated about a mile to the south of the ancient city of Poḷonnaruva, not far from the southern end of the Tōpa-väva bund. Little is known about the original use of the shrine but the modern name – ‘Pot-Gul Vehera’ (‘library shrine’) – may be a misnomer, since there is no clear evidence that it was used as a monastic library. The building was excavated in 1906 by H. C. P. Bell.

The inscription records the original construction of the vihāra by king Parakkrama-Bāhu I (r. 1153-86), its rebuilding after his death by his chief-queen Līlāvatī, and the addition of the maṇḍapa by his sub-queen Candavatī. Līlāvatī’s rebuilding is described as having taken place after she had been installed as sovereign in her own right. The rebuilding can therefore have taken place no earlier than 1197, the year in which she first took the throne. She was deposed in 1200 but returned to power on two further occasions, reigning from 1209-1210 and again from 1211-12. It is clear from the inscription that the construction of the maṇḍapa by Candavatī occurred after Līlāvatī’s rebuilding (and thus no earlier than 1197). Since the inscription is written on a door jamb of the maṇḍapa, the text may have been commissioned by Candavatī’s order. Wickremasinghe and Bell identify Candavatī with the queen referred to as Rūpavatī in other sources.

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.