Study of the Vedukkunari Hill Inscriptions
Study of the Vedukkunari Hill Inscriptions
The following three inscriptions are found at Vedukkunari Hill, located in the Olumadu area of Nedunkeni, within the Vavuniya North Divisional Secretariat Division.
IC-373 (Vedukkunarimalai)
The inscription reads: “Maha Samutha puta Kuttasa lene, sagasa; Parumaka Brahmadatta Kuttaha Maha Kuttaha lene.”
Its meaning is interpreted as: “The cave of Kuttan, son of Maha Samutha; food (sagasa) was provided.”
It also appears to refer more fully to: “The cave of Maha Kuttan, son of Brahmadatta Kuttan.”
Accordingly, the interpretation is that when Kuttan, son of Maha Samutha, entered the ascetic life, food was provided at this monastery or cave-site for all people without distinction, whether they came to the ceremony or not.
Another similar inscription is:
IC-133a (Handagala)
“Parumaka Samuttaha lene”
(“The cave of the chief Samutta.”)
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IC-374 (Vedukkunarimalai)
The inscription reads:
“Pada-Sudi-Tissaha lene.” Its meaning is interpreted as follows:
The term “Pada” may convey meanings such as teacher, leader, family head, chief of a group, or an eminent person. Likewise, “Pada Sudi Tissa” is understood as referring to a leader who had embraced the ascetic path.
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IC-375 (Vedukkunarimalai)
The inscription reads: “Parumaka Pusamita-puta Maha lene. Agata Anagata Catudisa Sagasa.”
This is interpreted as: “The great cave of the son of Pusamitta. On the day of entering the ascetic order, food was provided for all, whether they came or not, from the four directions.”
This is regarded as a customary practice associated with ordination into the ascetic life.
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References to Pusamitta Elsewhere When examining whether information about this Pusamitta appears elsewhere, another inscription is found:
IC-266 (Ritigala) The inscription reads: “Parumaka Kadali puta Parumaka Pusamita jita Upasihaya Samanaya ha lene.”
(From Inscriptions of Ceylon, Volume I.)
This is interpreted as: “The cave of the Jain ascetic belonging to the female devotee (upāsikā), daughter of the chief Pusamitta, son of the chief Kadali.”
From this, it may be inferred that Pusamitta was the son of Kadali (Kadalan). In inscriptions, genealogies are commonly traced through the male line before mentioning sons, daughters, or wives. Thus, the phrase “Kadali puta” means “son of Kadali.”
Furthermore, since Pusamitta’s daughter is associated with a Jain ascetic community, it is reasonable to suggest that Jainism was the religious tradition of this family.
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Comparative Evidence for Kadalan
Looking for comparable inscriptions referring to Kadalan, attention is drawn to two inscriptions at the Mangulam cave site in Tamil Nadu. These inscriptions are engraved beneath the drip-ledge on the rock face.
One inscription reads: “Kani Nanda Asiriy-i Kuvvanke Dhammam Ittā Nedunchezhiyan Panavan Kadalan Vazhuthi Kottupitta Palli.”
The terms are interpreted as follows:
- Kani – a title given to an ascetic who had attained a high level in astronomy, medicine, and meditation.
- Kuvvan – one who teaches or gives judgments.
- Ittān – “gave.”
- Panavan – supervisor of a precious-stone mine.
- Kottupitta – caused to be made or donated.
- Palli – stone bed for ascetics.
The inscription is interpreted to mean: “Kadalan Vazhuthi, the supervisor of Nedunchezhiyan’s precious-stone mine, caused this stone bed to be made as a charitable gift for the teacher at the educational institution conducted by Kani Nanda.”
The suffix ”-an” marks masculine singular forms in words such as Panavan and Kadalan. Therefore, Kadalan is understood to have been a superintendent of a gemstone mine.
Sangam literature and passages from the Silappatikaram often portray Eelam as a major source of precious gemstones. It is therefore suggested that Kadalan may have transported such gems from Sri Lanka.
Moreover, the Mangulam inscriptions, like the Vedukkunari inscriptions, are associated with Jain monastic establishments patronized during the reign of the Pandyan king Nedunchezhiyan.
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Interpretation of “Maha Samutha” Based on these comparisons, it is argued that “Maha Samutha” in the Vedukkunari inscriptions represents a Prakrit form corresponding to Kadalan.
The associated shrine is viewed as reflecting both Jain influences and the ancient Nāga tradition of Mani-Nāga Shiva worship, preserved through traditional terminology and now known as the Athisivan Ayyanar Temple.
Therefore, the site is considered to possess great antiquity.
It is further suggested that maritime trade involving gemstones, pearls, and fine textiles—conducted by figures such as Kadalan and others connected with Eelam and the Pandyan realm—played an important role in the spread of these religious traditions.
According to this interpretation, the inscriptions date to approximately the 5th century BCE, and the religious affiliation reflected in them is identified as Jainism.
Translation by Hari
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