No. 34. — 1887.] 



POLONNAUUWA. 



59 



stands is a later addition, by Nissanka Malla, to the Heta 

 Dage. It is in a much more florid style, and is not necessary 

 architecturally. 



Srih Dharmassoyam Nissanka Malla. This sloka also 



commences the " Galpota." (See Miiller, op. cit., pp. 95, 128.) 



A'kdsachdri I take to be an honorific epithet, like Chakra- 

 wartin, although Dr. Miiller translates it literally. The 

 power of flying through the air implied in it is, according to 

 the ethics of Buddhism, " possessed by all birds and deivas, 

 by some men, and by some yakds."* 



Wahal sarak pamunu parapuren. The last two words 

 are left untranslated by Dr. Miiller. | I imagine the modern 

 equivalent to be wenat aniaivu prasan saniwu tanaturu, 

 and have translated accordingly : but I should be very glad 

 to be corrected if I am wrong. 



Kaetiada means, I fancy, all such grains as are cultivated 

 with the keti, i. e. 9 all chena produce. 



\_Divanda^\ yudha send yudha. The same phrase occurs 

 in the Galpota:" therefore we may safely supply the word 

 divanda, which, in the present inscription, is virtually 

 illegible. 



Ban aengill. This phrase also occurs in the " Galpota" 

 but is not translated by Dr. Miiller.J I suppose it means 

 "gold rings." 



Sarbudriga sundarm, literally, "the incomparable beauty," 

 Sllamdya ivata geya. This I take to be the Wata Dage, 

 which we know from the inscription on it was built by 

 Nissanka Malla. Dr. Miiller has committed a curious 

 mistake in calling this inscription " the frieze round the 

 Thuparama."§ The Thuparama bears no external inscrip- 

 tion, and the newly-discovered one inside does not refer to it. 

 The inscription he refers to is round the northern entrance 

 to the Wata Dage. 



Nissanka lata mandapaya. This, we now know (see 



* Spence Hardy : " Manual of Buddhism," p. 523. f Miiller, ojp. cit., p. 135, 

 % Id., pp. 98 (17), 131. § Id., pp. 65, 93. 128. 



