sidhaṁ therāṇa bhayaṁtaghosāṇa Ātevāsiniya pavaItikāA poṇakīAsaṇāA theriya leṇa pāṇiyapoḍhi ca deyadhama saha bhagi niya saha ca samaṇapapāAkehi cātu dise bhikhusaghe patiṭhapitā mātāpitaro sa Akhayanivi ca saghasa dinā kāhāpaṇa satāni be Eto ciArika solasaka paḍiko māse ca Utukāle sava lokasa hitasughatha *

Ātevāsiniya Atevāsiṇiye Atevāsiṇiye pāṇiyapoḍhi pāṇiyapoḍhi pāṇiyapoḍhi The space is likely caused by a crack running through the stone and no text is missing. ca ca ca The space is the result of the same crack as the line above and no text is missing. samaṇapapāAkehi samaṇapapaAkehi samaṇapāpaAkehi patiṭhapitā patiṭhāpitā patiṭhāpitā mātāpitaro Both ASWI V and Gokhale do not acknowledge the space between mā- and -tā, however it is clear on the eye-copy and photographs and is from the same crack as the above two lines.

Success! A cave and drinking cistern: the meritorious gift of the wandering elder Poṇakī°asaṇā, the pupil of the reverend elder Ghosa. Together with the sister and together with the samaṇas and lay followers (? samaṇapapāAkehi). Established for the universal order of monks, assigned to the mother and father.

And an akṣayanīvī is donated to the Saṃgha, two hundred kahāpaṇas. From this, a cloth money of sixteen and a paḍika per month in the (hot) season. For the purpose of the welfare and happiness of all beings.

The text of the inscription is not interrupted by the spaces in lines 3-5 which indicates that the crack in the writing surface existed at the time of engraving.

samaṇapapāAkehi. The meaning of this compound is not entirely clear. ASWI V states “I am unable to determine the meaning of the compound samaṇapapaakehi, though the first part is clearly śramaṇa. Possibly it may be a mistake for samaṇopāsakehi”. This is certainly better than Gokhale’s interpretation “brothers who entered into monkhood (śramanaya prapādakaihi)”.

83 21 88 34 83 226 fn. 30 19-20, 22, 26 213-214 262, 305-306 312 n. 127 103-104 51, fn. 19 206