Vidvodaya J. Arts, Sci. Lett, Vol. 4 Nog. 1 & 2, 88—108, 1971, Upulvan, the Patron God of the Sinhalese: ‘An attempt to rediscover the God's identity through literary and archaeological evidence by A.D.T. E. PERERA Encyclopaedia of Buddhism, Ceylon. ‘The Sinhalese trace their historical origin to the Indian prince named Vijaya who is said to have arrived in the island from north India. According to the earliest historical chronicles of the Sinhalese, namely, the Dipavamsa and the Mahdvamsa, this prince and his seven hundred followers had the blessings of a god named Upulvan (Pali: Uppalavanna) when their ship anchored near Tambapanni (var : Tammanna) in Ceylon. Both Vijaya and Tambapanni and also other proper names that occur in the narrative of this prince as found in the Island’s chronicles have become nothing more than legendary on account of the abserice of acceptable data ding theit historicity. Thus Vijaya, Tambapannl, Kuveni and other ‘names have Feceded into oblivion with the passage of lime, But one individual in the Vijaya episode has left lasting impression on the minds of the Sinhalese people and his presence was felt even after several centuries of his initial appea~ Fance. This was Uppalavanna, the god who undertook to protect the fore father of the Sinialese and the religion of the Buddhs in the istand of Lanka (Ceylon). God Upulvan who initially appeared in the Vijaya legend had receded into background until ho appsared for the second time sflet a passage of several ries. His second appearance known fo literary souress was in the seventh or the cighth century A'D. ‘Then egain after @ lapse of several centuries he appeared as the fod par-excellence in the fourteenth-fifteenth centuries, only fo be forgotten thereafter by his votaries, after a short span of recognition. The disappearance of this once puissant god-head who has plzyed no less signi- fi e in the socio-religious history of the island, is quite puzzling to the student of history who is pliant on finding the hidden history of the god. Seve- Fal messages invoking the blessings of the god Upulvan on the ruling snonarch of Coylon and his subjects were sent in the form of poems versified by men of Tettors af the day, in the mediaeval centuries, to the most famous shrine of the god. These errands were to end at the city of the god (Devapura) known as Devundara in modern times, in the extreme south of Ceylon where lies the special abode of the divine-being. In the sixteenth century this famous seat of god Upulvan was sacked by the Portuguese’ who conquered the southern and western littoral of 1. S:Paranavitana, Phe Shrite of Upulan at Devundara, Memoirs of the Archacological Surver of Ceylon, vl. i, Colombo 1953.21; Paul E. Peis, Ceylonandthe Porupuese, Telippala, 1920, p. 109. 88A.D.T-E, PERERA Ceylon. After the pillage and destruction of the Divine abode of god Upulvan the Portuguese have set up a Roman Catholic church within the very precinets of thecity of god Upulvan. But thischurch was not toast longas a subsequent Sinhalese monarch (Rajasimha Il of Kandy) in one of his retaliatory campaigns against the Portuguese. razed this church to the ground and resinstatd the propriety of the premises to the custodians of the Upulvan shrine at Devun- Gara? These notices in regard to the study of god Upulvan need not be rientioned at length here as these were already made known to the reader in a Specific study of the god Upulvan by Dr. Senarat Paranavitana who had pub- shed a memoire in An attempt to identify this famous god-head of Ceylon.* ‘Numerous were the attempts made before S. Paranavitana towards disclosing ‘the identity of god Upulvan, but none of them were specific studies than cul sory Femarks just made while writing on other topics In a stndy to trace the historical origin of this god, the writings of Se Paranavitana could be considered most valuable, as this scholar has seemingly not kept a single stone unturned in the gravel-yard of literary references, in his ‘attempt to bring out the god's hidden identity. We feel that this scholar’s identification of god Upulvan could not be cortect in view of further evidence that has come to light through recent researches. Ergo, it is expected to make a fresh aitempt to identify the god Upulvan in the light of current material and counter evidence that ate available to us We believe, Paranavitana has struck very close to correctness in his identi- fication of the god Upulvan with the all embracing Mahayana Bodhisattva ‘Avalokitesvara when he made a passing remark on the god. This identifica- tion was made by Paranavicana before he embarked on a deeper study of the god in a subsequent attenspt, to prove that god Upulvan is a syncretistic form of the Vedie god "Varuna. To quote Paranavitana’s own words—" In my paper on Mahfylnism in Ceylon’ after having conclusively established that the god now known in Ceylon as Natha is none other than Avalokitesvara, I suggested that Upulvan, too, might have originally been a form of that all embracing Bodhisattva” Bat, further investigation by this scholar seem to have cemvinced him that the origin of Upulvan had to be looked in a different direction.” Thus he devores a complete memoire, a result of several years. if not decades, of 2. $.Paranavitana, op. cit, P-3 3. ibid 4 §-Paranavitana jn his attempt to identity divine cult worship in early Cevlon, seems to have for some time been ebsessed with the bei that ancient Ceslon in pre-Buddhst limes was a vertable soure of Vedic and Epic euture of Indan onan. Thus he ties {o dently the Inirurmaniva sculpture ofa Man and & horses head wath Vedic Parianya nd Agni respectively. ‘The God Saman of SrePida (Adam's Peak) be. iSenshes ‘ith Yama of Vedic Indian tradition and again in regard to Gd. Upalvan he bangs i Varuna of the Vedic repertory" Seo, 8 Paranavitana The God of Adun's Peak Aseona 1985 i The sculpture of @ man” and a horse's note Tisavava at Ansradhspara, (AAD) Arbus Asiaes Vol. xvi, 1983, pp. 161 ME. The Shrine of Uputvom, op. cit 5. § Paranavitans, Mabayanism in Ceylon, Ceylon Journal of Science, Sect. Gy Vol i peas 6 Tid 1 Wid 89UPULVAN, THE PATRON GOD OF THE SINHALESE exhaustive study on Upulvan in an attempt to identify the god with the Vedic ‘Varupa. Our own observations in regard to Upulvan have convinced us that the explanations given by Dr. Paranavitana in identifying god Upulvan with Varuna have to be re-examined on more recent researches. On the other hand the original belisf of Dr. Paranavitana, that Upulvan could be an aspect, of the all embracing Buddhist divine concep’, namely Bodhisattva Avalokites- vara, could be better substantiated with more evidence, Hence it is hope this paper to pursue a study for a new identification of god Upulvan, who among the present day Sinhalese, is only a fading divinity having lost both his former glamour and popularity. In our study of a relief sculpture at Isurumuniya we made a passing remark onan inscription of the earliest period discovered ‘in the precints ‘of this early Buddhist shrine at “Anurddhapura (Ceylon). Tn this particular inscription, one can find the word * Bo-Upulvan” as part of the name given by a Sinhalese monarch to this shrine in the fifth century A.D. (King Kassapa I cir. 473-491 A.D.). We do not wish to make this instance fe ths ward * Upalvan” oocurs in an early inscription as a specific case for Prevalenc> of the cult of Upulvan worship in early Ceylon. But we can ly say that there is no Justification in the explanation (given by the “Mahavarhsa author) that the two shrines built by King Kassapa T, were given the name“ Bo-Upulvan” to perpetuate the name of his two daughters, Bodbt and Uppslavanaé, tis true that in ancient times the donors” names were associated in naming the edifices which they cause to be built, But in this particular instance it is rather dificult to understand that the two princesses fh whose memory the shrines are believed to be so named, were the donors, It is also somewhat difficult to explain a feminine name-ending in the compound form wherein the word “Bo-Upuhan occurs. It the princesses? names wore intended to be incorporated in naming the shrine (or shrines) it ‘would have beena form at least equivalent to * Bo-Uppalavarna or * Bochi- Uppalavann - Kasubgiri - Radmahvehera’. Anslogcus a¥e the names of such early shrines like for excmple - Subhadda Cetiya,® Rupavatl Cetiya, Sunetridevi Pisivena, Somavatt Cetiya, Padmavett Pirivena (at KAregala), ‘which have received theirnamesafter female benefactors. ‘The nzming of these monuments however, had not rosulted in, the elimination of the feminine ings peculiar to Sinhalese (or Indian languages). An early inscrip. Mion discovered sometime back at the (modern) Vessagiri premises gives the Form *Boya-Opulavana - Kasapigari ~ Rajamahavehera’0 Here too it could not be possible that an original feminine term caused the derivative form inthe compound, These earlier records are of Mahayana character and would help to determine substantially the type of worship thet had prevailed at Ieuru- inuniya in the early centuries of the present era, (iere we do not wish to discuss the Mahay’ina affinities of the carly records discovered at Isurumuniya). Hence we may surmise that these early inscriptions were evidence to prove that the Shrine Isurumuniya was once dedicated in honour of the great divine concept of the Sinhalese Buddhists, namely the god Upulvan. However in view of the &. A.D.T-E Porera, A possible identification of a significant sculpture at Iaurumuniya ‘Pemple, Anuradhapurt. A man anda horse's head. Bast & West (EW) vol. 20, nes 12" Mareh-June 1970, pp. 122 9. Ml. 78, verse 51 10. EZ, vol iv, p 13%A.D.T-E. PERERA non-availability of further evidence we do not wish to make a positive claim that * Bo-Upulvan " and “ Boya-Opulavana” in these early inscriptions were compound forms of the ame of god Upulvan, conceived as an aspect ofthe Mahayana Bodhisattva Avalokitesvara in his special attitude of the lotus bearer, that is, “* Padmapani”." Nonetheless we take these inscriptional references to be the earliest ins- tances where the word Upulvan ’ occurs in literary sources. In this connec tion we Wish to quote a remark made by S. Paranavitana ~~ ‘The name of Upulvan oF any of its equivalents has not been met with in an inscription of the ‘Anuridhapura or Polonnaruva period, nor hias any representation of the god in ‘Sculpture or painting come to light which ean be assigned to a date earlier than the fifteenth century, and with the exception of the shrine at Devundara no ‘ernin are known o exit of fempledezaed to this od at ny ancient site in Ceylon™.!2 ‘The inscriptions which yield the names * Opulavana'* and * Upulvan” amongst other personal names found in the very lithic records make the above contention of Paranavitana somewhat puzzling. . The discovery of the existence fof images and shrines that were dedicated to this particular god in sites other than Devurclara makes the statement of Paranavitana still more faulty and inacesptable in the face of critical reasoning."* We have mentioned elsewhere that the possibilty of identifying god Upul- ‘van with the Bodhisattva AvalokiteSvara has been facilitated further by more recent investigetions, With this intent we may discuss the cult of Upulvan as it had originated and prevailed in Ceylon. Only when and where it is necessary We may take into consideration those contradictory theories that have been proposed by others in regard to the identification of Upulvan. God Upulvan’s first appearance was on the day when prince Vijaya is supposed fo have arrived im Ceylon. This was in the sixth century before Christ."* This incident has however been recorded in the chronicles, the Dipavamsa and the Mahavamsa several centuries after the Chistian era. pos- sibly thousand years after the supposed landing of Vijaya (cit $44 B.C)."” ‘The next occurrence of the name of god Upulvan (if the lithie records referred to above are excluded) is in the fiteenth century panegyric Pérakumba- Sirita’®” whieh ascribes to King Daputasen the installation at Devundara of a red sandalwood image of god Upulvan. The reference to god Upulvan in the 11, See. A.DAT-E. Pare, op. cit. p. 142, n. 70 "2 § Puranas De She of Up ops» 1 sc asi, Te af Ades Peak op cts. 85 4, and fig. &, where he observes the exsstence ot un image of Upulvan, ‘inte ia green a® the Dambulia sheine which he asribes to the date of King Nissan fulla (th. cent. A.D) 13. Madiyame, Sasa Lp Srerataa (Sih) Colombo, 19715 Mn 9, vee 14. Dpv. 9, verse, 24; Milby. vii, verses, 2-9. 15... Paranayitana believes thatthe reference to Upulvan in connection withthe legend of ‘Vioya indicates that he was one of the gods worshipped by the Sinhalese before they fmnbraced Buddhism. See, 8 Paranavitana, The Shrine of Upulvan, op. cit, p. 22 16. Pirakumbisirita, ed. Si Caarles de Silva, Colombo 1954, verse, 24. 1UPULVAN, THE PATRON GOD OF THE SINHALESE reign of King Dipulasen is further corroborated by the Cilavamsa which records that King Dappula I (cir : 659 A.D.) the south Ceylon (Rohana)potentate, had ‘rected the Khadirali Vihdra and offered itto the god. According to the same reference King Dappula I had also caused to be built a statue of the Bodhisattva Maitreya (Pali: Metteyya), about fifteen cubits (approx : 22 1/21.) in height.” fn the, Baideniya period. prince Virabthu, the snes son of king Pardkramabiku Il (eit "1240 A.D), having defeated the Javaka forces betook himselt to Devanagara (Devundars), worshipped there the goa. Upulvan abd celebrated a divine sacrifice tothe god. He alo erected there. privena named Nandana.” in the reign of the same king Parikramabsbw Il (of Darneadenia) the shrine of god Upulvan was renovated and an Asala (Pali; Asalba, Skt : Asigha) festival was instituted by the king himeell* Uppalavanna (Upulvas) god is mentioned again in the reign of king Pard- kramabahu TV of Kurundgala (cit + 1302-1326 A.D,).. This king is aid to have founded a new town in the Mayidunurata and there he had erected a shrine for the god Upulvan and celebrated. a great cacrificial festival.™ This king had earlier constructed new wings at the Devundata shrine of god Upulvan2 Daribulusirita, an edict of a royal grant by king Visaparakroma Narendra simha of Kandy (1707-1739 A.D.) given to a monk named Atthadass! and DembulihiraTadapaie a imiaredct of a grant by king iti SHt Riau of Kandy (1747-1787 A.D.) to 2 monk named Potuhara Ratanapala, enumerate among other cults of god worship at the shrine of Dathbulla, the cult of the god Upulvan.?* 17. Mh. 45, verses, 85, 56 & 62, 63. Note that tho statue of Metteyya (Maitreya Rodhic sttva) efecto by king Dappult I, was Mentioned in the Culavap a which Keeps & noto= ous lence on the name of the god at Devundra patronised Sy the same King 18. Mio. 83, ww. 49-50: Geiger commenting on the incident states thus He forthe rt tine we hove» opr ofthe Shrine of Vanu uote inthe middle ages. Ascordingto tradition. # wan bul in 90A'D. “Teas plundered and cestoyed By the Portuguese tn 1388 AD." (Seo Paul E, Pes, op" ep HOE eM tea Fant that Vikramabsy offered his sacrifice of victorin a Hindu ‘sanctaary. "AY RG same time, however. He buds Pravena forthe Bud@his order thus puting is tide Towards their parity beyond doubs. Even today a Hindu Devaiays and a, Buddhist Vihira sind, side’ by sein Devundara Gee, Colvamsa. Hi, Geiger transition. 0,133 nae 3) “Geiger mnconepon ofthe perc of Unda seca 5 ho researeh hts been done on ths parelar god when Geiger embarked ‘on Bi iagnunopi. the ansason of th Great Chronicle of the Since, The Malbonsa 19MM 85, v.85. 20. Mlb. 90. vw. 101 £ 21. If Devundara was the exclusive seat of God Upulvan as & Paranavituna believes, itis ‘oty unbecoming of King Pardkramal vt erecta new shrine forthe god at Maya nurafa after having tended to consiricton works 2 the shrine of Upulvan at Devtindara’-Mayidunurata ws the district of which tho eapital was Sittvakay the present township by that name, about twenty five miley east of Colombo (see Goiger’s {ranstaton of he Colas, iehape, 90, 100, and p. 203. note. 8). "This syetnother Shrine of God Upulvan which S, Parenivitina has Gnytingly or conssiouly omnted {to recognise in hls study of Gog Upulvan (but se. 8 Paramsvitans, The Gad of dant Peak. op sit, p48: University ivory of Cevlon, ef: LaBrooy, Nicholas, Natésan and Paranayivanayf,pt2.. 3781” In the Gaaldeniya inscriptions Uputvan is mentioned. S06 EZ. p58: 1sSRASCB, vols. no. 34, pp 83 Te 22. N.Mudivamse, op. cit, pp. 80-70. 92A-D.T. EB PERERA According to the first edict of king Narendrasimba (i. Daybulusirita), king Valagamba (Vatthagimiat Abhaya, cit : 103-37 B.C.) was the founder of the original Vihfras at Dambulla, One of «hese Vibiiras was named (in subse- ‘quent times) the Maharaja Vihara, in which was erected a stone statue of the Buddha under a wooden arch, flanked by the statues of the gods - Maitreya, Nitha, Upulvan and Saman.2" Herein was also erected a portrait sculptuse of the king Valagambt himself. During the reign of king Vimaladhramastriya I, a village that originally belonged to the Upulvan shrine in Kandy was trans- ferred to the Dathbulls Vihdra.2* According to the second edict, namely the Daribuluvihara Tudapata of king Kirtiset Rajasimha (1747-1782 A.D.), two images of Upulvan were installed in the cave shrine of Dambulla’ by king Valagambi. According to this dict, king Vatthagimin! not only erected two images of god Upulvan, but also caused to be built statues of gods Maitri, Natha and Saman and his own portrait sculpture in the vihira wherein he constructed recumbant images of the Buddha and an image of thera Ananda.» The same edict further records that king Narendrasimha of Kandy renovated the ‘Ot Pilima Vihira” at Dambulla which has the recumbant Buddha images, the image of Ananda and god Upulvan, Further more he reconstructed the “Maharaja Vilvira” which has a wooden Makara arch, a stone seated image of the Buddha and forty six other images of the Buddha, the statues of Maitri, Natha, Upulvan and Saman, and other statues of kings Valagamba and Nissankamatla.?? ‘These notices would suffice to’prove thatthe cult of Upulvan was not re~ stricted to a particular shrine in south Ceylon at Devundara (as we were led to believe in the thesison “Upulvan’ by Dr.S.Paranavitana). Evidence is ample to accept that god Upulvan had a special niche in the sheines at the famous Buddhist site at Dambulla and separate shrine in honour of god Upulvan had existed in Kandy in the time of king Vimeladharmastriya IT which in all pro- bability would have been founded before that king. Upulvan was worshipped in the Mayddunurata (a mediaeval territorial division close to Colombo). At Inka and GaJatideniva viviras near Kandy, god Upulven wes haloed. ipreme protector of the country and was elevated above god Visnu.* 23. Ibid. p. 6. 24. Vatthagiint Abhaya, cit. 103-77 B.C; Ibid. np. 65. Mly. js silent on any such image ‘oF God Upulvan being oactod at Damiullahy king Val nagimin: A later ithe record {ends to prove hit the ancient site known asVessagir where Vat hag} mnt ad assorted ‘mse with durag hisenle wa the same aa the peosent day Daripalla. Parana, ambuila in ncient times: The Verak Number, 3513, Dept of Cultural Affair, Cesion, 1969, pp. 65.0) 25. N. Mudivanse. op cit. 65 5, What is notieable in the (wo edict is thatthe Devarija Vintra.in the former edicts ingame ay the O: Palma Vihira of tho later, as 1 wes this Vitra where the staie of There Ananda vss found. "The former edict however ‘ontaes the state of Upuvan with Visma- Again the eelerenoe to to insages of Up ‘an too is confusing fk peabable that in later records the Upulvan images set up Separately in two diferent caves, mimely, the Ot Palins Viien aod the Mahi intra, were listed together. One can alo strmice that original smaller caves at Daye bulla were subeeguent times snnraed by breaking the operating natural wall of the fave in onder to provide more room for the devotees to gather ani also forthe Cult Images chat were installed periodeals 26. N.Mutlyanse, op. cit. pp. 67-68. 27. Ibid. p. 68. 28. JRASCB, vol xno. 4, pp. 83 : EZ. i. po. 2, pp. 8 f, 276 93UPULVAN, THE PATRON GOD OF THE SINHALESE ‘The ‘ Alutnuvara Devale’ in the Kegalle district was originally a shrine dedi- cated to god Upulvan, but at present is believed to be dedicated to a focal deity of the name of Dadimunda Bandara.” When such was the wide prevalence of the cult of Upulvan up to the mediaeval times in Ceylon, itis extremely unre sonable to pronounce that Upulvan cult was confined to a temple in the southern- most corner of Ceylon, at Devundara (Anglicised Dondra).*° We have already observed thatin the ancient chronicles, namely, the Dipa- vasa and the Mahavansa, Upulvan acted as the saviour god of the supposed fore-father of the Simhala people, who was prince Vijaya in this instance. The ‘Vijaya tradition was preserved by the Theravida fraternity of Mahavihira at Anuridhapura. According to sinother legend. preserved in the Mahiyina tradition (which often rejects the Mahfvihira tradition in Ceylon), the first human colonisation (Aryanisation) of the island was begun ty one Simhala, ‘a merchant prince from Tndia.3' In the case of Simphala he was saved from the blandishments of raksasis by a divine horse whom the narrators identified with the Bodhisattva Avalokitesvara. This could be considered as an early instance in which god Upulvan’s position was taken by the Bodhisattva Avalokitesvara. The two legends, although belonging to two traditions, both speak of a single episode that is, the ‘earliest colonisation of the island of L2#ka (Ceylon). The appearance of Upuk yan and Avalokitesvara in the same instance to render divine help (in the two legends) speak of the preservation of an original tradition by two separate schools often opposed to each other — namely, the Theravadins and the Maia nists. Tecould be presumed that the worship of Upulvan was practised widely ‘and was highly recognised by the early Sinhalese when one censiders the fact, that this god hus taken such a prominent role in the origin of the netion, however mythical or legendary it may appear today We have alteady suggested that god Upulvan could be identified with the “ Iotas-bearer” —- Badmapinl aspect of Bodhisattys Avalokitesvara and this has been alluded to in a study that wes not directly micant for this purpose.2? 28, EZ. iv. no. 34, p. 26, note 1; H.C P- Bel, Report on the Kegalle Disirct, Colombo. 1908, "np" 46 Prof! G. P- Mlolasehera, informs the present writer thst Soourdins {oan ctly werden of the origin of Goa Dadian, this god ssa to be the sole dine being who braved hdras attack om the Buddha when the rest of the pod tok to ther hols. "According to rare ola manuscript discovered inthe Kegalle (istrict and quoted by H. C*P. Bell (de, hie Report) the shrine nt Alstauvars was constructed in order #9 ‘ntl the mage of God Upulvan, whist had been brought there from Dewandara. Tis Image wis on a subsequent date transfered to other shine in Kad’. This shdiates tht the ruline monarch was desirots ef bringing Ged Upulvan, or at least his image, ‘wthia his capital “The tradition of Dedinunda’s faithfulness to te Buddha at the {ime of ara’ attack tates withthe Kokila Sandesaya reference See further, the foxt-note. Below 30. $°Parnnawiana, The Shrine of Upubvan, op. et 31. S. Baal, Chinese Accounts of Inia, SiVU-KG, Tian edition, Calcutta, 1988, vol iw Dp. (BE-£2 +See seo, Simhola tvadine in the DispSvadine, ea Cowell and Nee Coinbrdge, 1886, pp. 522-23, 32. See, A.D. T.E- Perera op ct, p. 14, note. 7 Milravin, Vivasvan, Cyaan, Ravan, Risghavan, Kesivan, Bhagasn, Siavan se snelogous forms that could be addveed regut fo the possessive meaning in compounds with vatvan (aso Mal/man,¢g. Hani “ sive compound in ely Sinhalese.” Although 8 Parana is slood ts Uppate Vaca" ard the second part of the Compo wae derived from an onginal Vana which gives Varta, we consider that ‘Stor’ aii i foo far fetched. osA. D.T.E. PERERA In early and mediaeval forms inlithic and literary records * Upulvan’, “Opula- vana" (also Uppalavanna), preserves a dental “N” in the vanjvana suffix which again denies a derivative from an original vana (meaning varuna or Varna) signifying the Vedic god Varuna and colour, respectively, which has always retained a cerebral “’.» Although Avalokitesvara is often depicted in more than one aspect of ‘which the most prominent was the *lotus-bearer ” aspect, we cannot be definite if this particular form of the * lotus-bearer ” god is of true Mahiysna origin ‘Tentatively we may suggest that this form of the lotus-beorer god had had pre-Mahiyina origin both in Ceylon and in India. Whatever be the origin Of the lotus-bearer god it could be definitely said that Avalokitesvara Bodhi- sattva had acquired this special attribute with the passage of time. By the time the ancient chronicles of the Sinhalese, namely the Diparantsa and the Mahdvamsa were compiled, Mahiyfnism was well established and Widespread in Ceylon as is evident from innumerable finds of Mahayana cult objects, and particularly those relating (o the wership of Avalokitegvara Bod= hhisattva. Innumerable representations of Avalokitesvara in variows aspects but with this distinctive attribute of the ‘lotus could be cited from Various places within and outside Ceylon. Thus we may suggest that the lotws-bearer Form of Avalokitesvara was named “ Upulven” (he who possesses a lotus - Upul) by the Pali chronicler, who did not and could not wish to do away with a religious cult that had by the time gained wide and popular currency. With the further spread of Mahiiyiina Buddhism, this particular form of Avalokites> vara would have crept into the popular religion of the Sinhalese. idence is not sufficient to believe that the cult of Upulvan was wide spread in ancient Ceylon, but the cult of Avalokitesvara was prevailing through- ‘out the island from the very early centuries of the present era. The discovery of icons of this particular Bodhisattva from such a wide range of localities enables one to believe that no other god concept had received so much popilla- rity in ancient Ceylon. ‘The only reason for the Pali tradition in Ceylon to have disregarded the popularity of the worship of Avalokitesvara or any other aspect of the Bodhisattvais his MshiySne afliistion. Upulvan would have by thetime of the late Anuridhapura period, become weil established as an aspect of Avalokitesvara. By bringing Upulvan (ike lotus bearer national god) below the position of Sakra, the Theravida bhikkhus of Mahivihira had contrived to lessen the importance of Upulvan. rears che as os nc ene pull tee eae eee, Pag gaetan SRS etn carne epee ate Ge cue Ba ce shieigendiprs, onaey tae cutis, Soe cles a Sai phiacd Qin acon pe congas, Stns ae fea oe ten Sh Cra eee Saas te te erst Hit had originated in Ceylon, would have 95 111886UPULVAN, THE PATRON GOD OF THE SINHALESE Most of the ofiginal Bodhisattva icons discovered in Ceylon (identified or hot with Avalokitesvara), do emphasize the * lotus-bearer * aspect of the god, Which caine to be known by the popular title “ Padmapani ” by later Msha- yanists* In many of the early bronze figures, the lotus flower is missing, but ihere is evidence that these icons Were once depicted with a lotus flower in one hand. The thumb aad the fore-finger of the left or right hand in most of the early icons were brought so close and kept in a position as if to hold a flower Stalk. Faint traces of a stalk are not invisible in most of these icons. In other types the lotus flower is shown arising from the seat and emerging above the shoulder (cf. Buduruvagala (Fig. 1) and other finds from Ceylon (Fig. 2) with the" Padmapant forms from India quoted in f.n. 37). The best representation of the lotusbearer aspect of Avalokitesvare is available from Ajant& cave paintings (Fig, 3) where the great Bodhisattva is depicted holding a white lotus flower in his right hand. This figure from Ajant& recalls the “* Tribhahga" bronze miniature of NétheSvara (Fig. 4) from Anuridhapura."” It seems that in early Indian cave temples of the Buddhists (e.g. Aurangibtd, Bagh, ‘Rjanta ctc.,), the lotus bearer aspect of the great Bodhisattva Avalokitesvara had taken’'a prominent place. Sinhalese literary works in and after the fifteenth century furnish evidence for the prevalence of a separate cult of Upulvan worship. The number of so~ called * Sandesa Poems" (of mediaeval Sinhalese literature) dedicated to this particular god is oft quoted by Dr. Senerat Peranayitana in his thesis on Upul- Yan, Documents of two Kandyaa kings, recently discovered, making allusions to this deity have already been cited. We may quote a few more of these already referred to, literary sources. whereby we Would be able to bring further weight on our new theory on the 36. A recently discovered original statue of God Nitha from Kandy bear close resemblance 2b The Wage Padinapant gong of the Mahayana in the Maharajaia‘r.the pose of Moyakense* (see, AD. TE, Perera, the dicovery ofthe orginal statue of God Nath in ¥ahay sun published by the Independent Newspapers of Ceylon Lid, 10th. June Hip 3. td. "the evolution of = great Bodbusativa cult in Ceylon, ‘Tike Buds Vol a, No. ty YMBA, Colombo, May 1971s pp. 18.10 1d, Isurumaniya, an Abode of Nidadylna givens, Phe Buedhs vol xt-liy No. Lp. 1972; fp. 421). The cose resem PHeMee GF hi icon fo the etry type Avalitesiar seated images, tempts the. present ‘aero take dhs parculay situs to be hat of Upuivan which wis once eashrined in We'Gpulvan Shrine im Randy. ‘Onecan nove say that ths could be. the icon tht had Stpereced transportation from Devundara Yo Alutnuvara and thence o another shrine Simeessgdom ef Kandy Gee H.C. P Bel. The Report of the Kegatle Disiriet. opi, pp. 46) 37. For other examples ofthe Lotus-bearer aspect of the Mahavina Bodhisattva Avalokits- Feta Gases EWA Nol i for 1988. No. 4, pp. 27928, figs 4 10,13, 14,18, 19,22, HeinvGanchahes she Wave the Buddha, Govt Of india Publication, 1956p 171, fg. 84, from Nalands p. {14 hg. 90, Vajrapont, but be holds & focus in the let hand p. 197 Fp 30, Vajapiat, wath a lotus ring from the seat ofthe left side. p. 198 fig. 21, Hada: ae nly te stalks vb, the flower missing. p. 200, hg 25, Lotus-betrer inthe aspect Bethdutuse, from Bengat: pr 0). Bg 29, Manjusm, p. 303, fig 32, Lotus-earer in ‘She spect of Siniuiands from Mahobs, p.203, 8g 33, Lotus-bearer’ Lokanatha from Biase he 35, Lotus bearer Lokesvara from, Nalanda, p. 20S, fg. 36, Lotus ates: Ayalokitesvara from eurkinar {ney Voi fascle, 3, pl. i, Lotu-bearer Pear ka from Bihar Pl ie Lotue-beter Aaokiteivara from Aurangabada Cave Taote Anil Be Siva Viger, The fife ofthe Buddha, Phaidon Press, London. 1955, Ta g¥ thom Bagh esves, 7h century A'D.-op. ett, p 48: Padmapani from AjantS, For Flo aeincaton ef Maniyana Bodhisatvac withthe lotus" se, Ene. Bom. We. 1 ase pep 'doo fe Avawvartacaka 96A.D.TB. PERERA identificat 22) “Naran rakina lesa sapimini mesura radun— Lalanu vavanu kima amutuya mitara nadun™. mn of god Upulvan. According to the Tisara Sandesaya™ (verse Upulvan seemingly guve up his divine happiness to come down to earth and protect human beings through compassion, This is quite consistent with the Meal and trait of a Bodhisattva and even more so in the case of Avalokitesvara, “According to the Bodhisattva doctrine of Mahdysna, the Bodhisattvas gave up their happiness for the sake of human beings through sheer compassion. Tn the Mayiira Sandesaya™, verse 142, the palm of the god Upulvan is likened to the fotus flower. One can even guess an allusion to @ lotus flower in the god's hand “111 alulé nam padarutanurit kale ‘Himi atulé siri sirikoda melotalé™. In yerse 148 of the same poem, the god’s compassionate nature is again emphasised, which is peculiar not to a divine-being of the Hindu pantheon but to the Mahiysna Bodhisattva pantheon © Suranindu kulunu saiida yadi sidi vannéya— ‘Sihikala sardama cma siri pamunannéya— ‘Sihinendutev. parihata.duralannéya— Yasateda suva nuvana asiri dennéya In verse 163 = “ Loset kara babali kihirdli”pul surinduveta — Sata mit sumit riki — Met silila piri sayurey™. Here too the emphasis is on the compassionate nature (Metti-Karund) of the god Kihirili — Upulvan. In the Paravi Sandesaya (verse, 4) Vipul Kultnu_men met gunayen levpusna-— Kopul ata dalasa lesa teda ras isna— Tepul gena suriddy rakinev lev sasna— Upulvan suritetu daka dey me asna Here again his compassionate nature is mentioned. In the verse (194 of the same poem Upolvan is addressed as * Lo-iseru. that is * Lokésvara which recalls the similar epithet of Avalokitefvara * Desavan namisan Suraniniy Loclsura”. In the same poem (verse 195), reference is made to Upulvan as * Kihirilt Upulvan" of * Girihela Pura. Verses 200 and 201 of this poem refer to the 38. Tissaasandesaya, ed, M. Cumaranatungs, Retnskare publishers, Buddhist ers, 2486 Indedition, verse 22. = 38. Mayinsondesaya. ed. M Camaranatunga, Colombo, 1959 v, 12. 40. Parauandesyaya, 9. W-F. Dharmavardana, Colombo 199, v4 ”UPULVAN, THE PATRON GOD OF THE SINHALESE 16 consort of Upulvan * Safidavan Bis6” and his companion, * Dunudev- raja * Safidavan yasa rasin helikala mulu diyata— Sandavan sirin danamana kotda kala. dimuta ‘Saidavan ‘surindu piya tunuran karan pata— Safidavan Biso sada vaiida kiyava mepuvata”. * Dunukam ramraju men lova puvaiarava— Dunuparasuram gana ran dun saradarava— Dunupulvan devraja kula garutarava— Dumudev raja hatada metepul sdlakarava.” In the Hindu pantheon Siva is often depicted with his consort Uma and two sons Gana and Kartikeya. But according to the Mahtyina pantheon Bodhisattva Avalokitesvara is shown attended by his consort "Taxa" and “Sudhankumira’ his compere, on cither side. The best representation of Avalokitesvara with the two attendant deities Tart and Sudhankumara is available from Burduruvagala near Wallaviya (Ceylon). In some early Indian ccave temples of the Buddhists, the trio is represented in their relief carvings.*! ‘We may surmise that before the Upulvan shrine at Devundara was devastated by the Portosuese. there was installed in the shrine an image of Upulvan flanked fa cither side by his consort the Safidavan Biso goddess end the male devinity Durudevraja, just in the same manner the Buduruvagala Avalokitesvara iS depicted with the attendant deities, Such a depiction of a divine being is not in conformity with Hindu coneepts. " However as we have mentioned above Siva lone is sometimes shown in Indian sculpture with his consort and two sons. The description of Upulvan as found in * Sandesa Poems referred to above, tallies with the portrayal of Bodhisattva Avalokitesvara in Mahayana legends. His compassion towards worldly beings (metti-karund), his liberality (Gina-Varada) varada is incidentally one of Avalokitesvara’s best known poses in iconography), his fame spread in all quarters, his power to grant wisdom (Tick the consort of Avalokitesvara is also personified as Prajii ie. wisdom). According to stanza 28 in the Kokila Sandésaya, Upulvan was the only god who dared to remsin at the Buddha's side when the hosts of the Evil Onc (Mira) began to sinleash bis attack on the great sage seated on the adamantine throne under the Boditi Tree, Pali Nidhana Katha says that all the denizens of the heavenly worlds and the aBeis of the nether World who had come to 41. N.Mudivanse, Mahayana Monoments in Ceplon, Colombo 1967, pp. 28 28, 39 ; D.T, Devendra, Classica! Sinalese Seuptu'e, Lorian, 198, p80. 42) Paranavitna elsewhere identifies the god Simin of Ratnapurs with Yama. But & mediaeval Sinshala Poem, viz Savul Sondssaya, referring 10 this god (vere, 208-203) feo coat apy” and atendant Keuaradtan Hire gun the to sin conformity with the depicuon of Mahayina Bodhsattas, Avalokierara nd Mahisthana. aoe 8, Patanavitana, The Ged of Adum's Peak op. ei Po. 23.27.39. 40, gO." Accoraing fo the sume poem, God Samay has a green coloured body, (verse 137). ae Dambula Upulvan too ts painted in dark green colour, 8. Paranavitin, op, cit, p. 43 st is mentioned in Mahayana herature that the peimodial Bodhisattva are ftsving sinilar physi! festuee. The colour of their bodes too is same (MT. De Malian Idec AL etd Aether, Paro 148, np 22-8)” Tau when Upulvan wt depicted in dreen its not disagreeable to portray Suman too in green these gods had boon originally associated with the Mahayansts of Cejlen: 98A. D-T-E- PERERA attend on the Buddha on the supreme occassion of his Enlightenment (ook to their heels when they saw Mara and the Evil One's myrmidons.*) | Senarat Paranavitana, however, simply rejects the above stanza as of no value. Although ali tradition in Ceylon (from Mahanma of the Mahdvamsa onwards) asso- ciates Upulvan with Sakka (Devanamiid, the lord of gods) the Kokila Sande saya (verse 28) shows that there was yet another tredition that did not take into account the power of the divine denizens represented in the Pali tradition. If Sakka was one of the first to flee at the sight of Méra, Upulvan who was subordinate to Sakka according to Pali tradition would not have dared to stay atthe Buddha's side, However we get a clue to the Kokila Sandésaya reference, from the Mahayina tradition, according to which the Bodhisattva Avalokites vara stood by the Buddha’s side when Miia unleashed his attack. ‘The above notices would suffice to strengthen our thesis that Upulvan was the original Buddhist god concept Avaidkitesvara derived from Mahiyana tradition. ‘The diversified character of Bochisattva Avalokitesvara in the ‘Mahayana field however did not have much effect in Ceylon, where Theravada predominated. Only few aspects of this ell embracing Bodhisattva have re- mained, having been mixed up with Theravada cults. Thus Nitha, Upulvan, and such syncretistic gods like Digimungs, Aiyansyaka, Gelebandara, Gam- ‘bara could be several aspects of the same divine concept, developed and sur- vived in Ceylon, just as in the same process Avalokitesvara cult ramified into Various cults in other Mah8yna countries. The introduction of Bodhisattva Maitreya (Metteyyia) by the carly Theravidins of Ceylon and also in several other Buddhist countries, seems not to have mattered in constituting a challenge ig the popularity ofthe Upulvan ~ N&tha cults of Avalokte}ara worship in yylon. Few more fetors could be adumbraded for the identification of Upulvan with the all embracing Bodhisattva Avalokitesvara. {tis mentioned that the famous shrine of Upulvan at Devundara received presents from the Chinese imperial court too. “One wonders why the Chinese Emperor fad recognised the divine authority of a fading divinity in Ceyion-* ‘This could be possible only if the Chinese emperor hed pursued an earlier practice of recognising the divine authority of Bedhisativa Avalokjtesvara who ‘had become famous amongst the Chinese Buddhists as * Kuem-Yin *, (Kuan-Yin is more famous among the mariers us their patren-gcd). | Surely there is no ‘ty for a Chinese Buddhist emperor to send gifts toa Hindu god worship ped at Devuncara. Although Upulvan was popular es Vigo in the fifteenth, 43. §.Paranaitena, Tie Sivne of Unnbran, op. cit, p. 50. 44 A,Grunwedel’s Budllist rt in India. teynslated by Agnes C. Gibson, 2nd etiion, Shier be'Sisi Gupta, London, 1968, p76. Pardnavituna who tekes the author. Sf Sandsse poem td other medieva feraiure in his attempt tg ently Unulvan with Varuna simply brushes aside the above reference inthe Kokila Sandesaya with the fol Tiesng Comment" One could well bebeve tis statement if ene were Co hve credence to theories told in the epics, of the gods from Brakums downesnts and willy Asvaghosa take Mora to be no other dian Kemadeva'”(S.Paranavitana, op.ct p. $0) Whea S¥faranavitana waked fo prove his ow diccymeracies, he takes into authonty the Vy Epics and ether literary sourges, but whon the) fl to ive any clue or support to Ms lions he gusts ese the Nop teary references a6 of no value (see also. Toot-note 2B" ahove) On Marte aack seo Mahavasta, My 238 ; Lalitesatra, 327. 45. BZ. IML, pp. 335 £. 8. Paranavitana, op. cit, p-2 99UPULVAN, THE PATRON GOD OF THE SINHALESE century, when the Chinese mission arrived, the fame of Upulvan as an aspect of Bodhisattva Avalokitesvara would have still persisted in other Buddhist lands, including China, and the most famous shrine of Upulvan (Avalokites- vara-Kuanyin) could not have so easily been forgotten by the Mahiyana Budd- hists outside Ceylon even as far as China. Senarat Paranavitana believes that the shrine of Upulvan was built close to the sea-shore in order to emphasise the god's association with the element of ‘water (ie. the ocean) as Varuna of Vedic tradition.«* ‘The discovery of shrines dedicated to Upulvan, further away from the seashore and especially in the hilly-regions of the country would however render hugatory Parundvitana’s thesis. "On the other hand the very shrige of Upuivan (or the Galge at Devun- dara) which Paranavitana identifies as the exclusive abode of the god, is nearly ‘two miles away from the sea-shore, as the crow flies and is on a small hill. If at all the ancient patrons of Upulven who regarded him to be the sea-god ‘Varuna the original shrine of Upulvan (sie) would have been founded close to the sea-shore, - In fact there are later Hindu shrines erected close to the sea shore at Devundara, justin the same manner the sea-shore shrines of the Palla- vas at Mamallpuram were constructed ‘The elevated position selected for the erection of the shrine of god Upulvan, tends to give a better clue to our identification of the god with Avalokitesvera. ‘According to Mahayana tradition the abode of Avalokiteivara is associated with a mountain and the Mahiynists named it* Potdiaka.*” As if in keeping ‘with this tradition the Mahfyanists of Ceylon too would have always selected ‘4 mountain or 2 hilly place in erecting shrines for Avalokitesvara, ‘The later syncretistic gods like Galé Deiyo, Gale Bendéra (Gala = roch) whese crigin ould be traced back to the Avaiokitesvara cult in Ceylon could be mentioned. in favour of the above thesis. In the like manner tke shrine of Upulvan too was built on an elevated place at Devurdara and not close to the sea-shore. ‘The original shrine at Devundara is referred today even by the name * alge rock house). Iti also pertinant here to note that mest of the fanes of ged Upulvan which we have tentatively identified above were either constrected entirely in neatly cressed slabs of stone (cg. the Gaigé at Devuncera, the Natha Devaliya at. Kendy, the Alutnuvara Devalaya ncar Kegalle* the Bérandi Kovil near Sitavaka) or founded in rock-hewn caves (e.g. Dambulla) as if to emphasize Uhe rocky nature of the god's domain.” God Upulvan was described by several writers in the past decedes as ef blue in colour. This could possibly be an error in ccnfucing the literal meaning of the word *nil “(in Sinhalese) as prevailing in the present day. ‘The Sinhalese word “nil” stands for both blue #nd green colour. Monier Williams in his Sanskrit-English Dictionory gives the meaning * green” tee fer the werd *nlla’ (according to the same Dictionary “ Maijusri un aspect of Avelckitesvera is called Nllabhatta). D.TE. Perera, EW. op. city p. 13h 448. See, "Ditimunds” in H.C. Bell's Report of the Kegalle District, op. cit 449. This should not however be taken an abeolute factor in support of our thesis. Tis a Custom inthe ancient Orient thit Shrines of gods alone should be. Constracted In perma~ nent material. Even Rina dared to construct ther palaces with anything other than Petshable matters mn many Asan Kingdoms, probabely in pursuance of this tradition. 100A. D.T.E. PERERA The image of Upulvan in the Daiibulla rock temple (see note : 12) is coloured in greon. We have already mentioned that the image of god Saman (in the Sabaregamuva Devalaya near Ratnapura, Ceylon) whom We prefer to ‘entity as another aspect of Bodhisattva Mahasthama (Maitreya 2), developed in Ceylon, was referred to by a mediaeval writer as green in colour (see above Mote : 42). On the same unalogy it would not be incorrect if we suggest that the god Upulvan at Devundara too was coloured green. Nikayasamgrahaya® a mediaeval book on the history of the Buddhist Church in Ceylon refers to a heretical doctrine (darsana) called “Nilapata? One could conjecture. that this was a reference to a Mahayana Tantric practice centered rouind the worship of Avalokitesvara or Tar, dresed in green, (Nila pate — green robe). Task too was at vertain instances represented in green colour." In the thirteenth sentury a Tibetan itinerary monk named Dharmasvainin (Chaglostsa-barChos- e-dpal) who had visited India, found in the famous Mahiyana Buddhist entre at Nalanda, a four-armed’ life size image of Jhananktha (an aspect of [Lokanitha Avalokitesvara) green in colour. The colour of god Upulvan siven in Sinhalese as “Nil” iPtaken to mean green would provide further strength for our identification of Upulvan withthe all embracing Mahayana Bodhisattva Avalokitesvara, We have observed in the preceding pages that god Upulvan could be a development of the cult of Avalokitesvara Worship that spread in Ceylon with the advent of Mahiiyanism after the first few centuries of the Christian era. ‘The spread of the cult of Upulvan too is noticed above with the location of shrines dedicated to this god at places other than Devundara, Itis very likely that the Theravida opposition had reduced the popularity ‘of Upulvan, although he figured as the patron god of the Sinhalese. The intro- duction of various forms of Mahayana divine cults headed by the cult of the all embracing Bodhisattva Avalokitesvara had to be checked by whatever means by the Mahdvihérins. The chronicles (Dpv and the Mf) record the continvous religious feuds between the two factions, namely the Mahivihira of the Thera- vadins and the Maliiyinists of Ceylon. But the Mahiiyina which was the more popular creed always had the support of the masses and could not be suppressed totally by the Theravidins. - Hence means other than open attack had to be adopted by the Mahavihsra fraternity. It could be presuined that the Bodhisattva cult with Maitreya was one such device adopted by the Theravidins. » But subsequent to the fifth, sixth centuries there was an absorption of Mahayana forms of cult worship by the Theravadins, Maitreya a Theravada Bodhisattva, himself was depicted in the same gerb and described in similar terms, as2 Mahayana Bodhisattva. The physical features in the images of AvalokiteSvara (Natha) Maitreya and Upulvan, Saman found in the Dambulla cave shrine (Svarnagiri guhi) bear close affinity to one another, {In later literary references “natha . which was originally an exclusive epithet of Avalokitesvara was used in reference to Maitreya (oo. se, Mohayana Monuments in Ceylon, op. cit. p. 9, SL. N.Mudiyante, op. cit, p- $6 52, George ‘Roerich, Biography of Dharmasramin, K. P. Jayaswal Research Tasttue Patna, 1989, pp. 352, © : 53. In the time of king Kassapa V, (cit. 914-923 A.D.), Bodhisativa Meteyya was called okanatha (Sho 52, vere, 4 101UPULVAN, THE PATRON GOD OF THE SINHALESE Thus itis not strange that the Theravada Bodhisattva cult oo had become engulfed in the tidal waves of the wide-spread Mahiydna cult worship. This pphenomenon could be well documented by tracing the development of Maitreya {(Meticyya) cuttin Ceylon, for which this paper does not warrant space or oppor- tunity. With the evolution of the Metieyya cult, the necessity for the cult Image of the Bodhisattva too had arisen. The result was the fashioning of the image of Bodhisetiva Maitreya too in the same manner whereby the earlier ‘Avalokitesvara icons were made. Thus the most noteworthy attributes of the great Bodhisattva Avalokitegvara were absorbed into the cult images of Mettey- ya. A Dhyini Buddha in the head-dress a lotus flower in hand, standing With 2yes turned downwards (Avalokana)attied in princely’ garb. Wo cannot be precise as to the exact date in which this new trend in Thera- yada cult worship originated. But by the end of the Anurichapura period these now developments in the religious structure of the Sinhalese would have been firmlyestablished. ‘The gap in the development of socio-religious culture of the Sinhalese, that was caused by the Tamil invasions under the Colas proved to be rather chaotic, More than ihe Cola invasion, its aftermath that resulted in unrest, neglect of ancient institutions and edifices that preserved traditional cults, internecine warfare between Sinhalese war-lor¢s, the shifting of early ‘capitals, ete. created Further confusion. People have failed to distinguish bet- ‘ween the Theravida and Mahfyana differences. Tamils too had by this, time introduced their own forms of cult worship eg. the cult of Kartikeya, Siva, ‘Visnut. Gana and the cult of female divinities like Um, Ammal, Pattini Kal ‘Thus the centuries that followed saw the emergenee of @ hoard of new cults ‘that caused to becloud the glory of once famous local divine cults of Avalokites- vara and Maitreya and of iemale divinities like Tara. ‘The confusion of Ava- Tokitesvara (Natha) and Mettevya, that was there even before this period was Further accentuated. Monuments of the Budéhists including the shrines of Upulvan were cither appropriated by Hindus er converted into Kovils cr shrines of new divinities of the Hindu pantheon, thus bringing further ec nfusicn so thet the subsequent generations were completely debzirec from cistinguishing their original seats of worship. The shrine of Upelven st Devundara thus “Visnu Devdlaya”. ‘The shrine of Upulvan st Alutnuvsra became 2 ** Didi- munda Devalaya ".” We would not be surprised if one were to trace the Upul- Van shrine of Mayadunorata in the so-called Biringi Kovil near Sitivaka now in ruins. The Upuivan shrine in Kandy could not be traced, but we may suggest that the present Natha Devalaya could be the same monument that fonced enshrined the * Patron God of Sri Lonka It was in this shrine that we have discovered an image of Avalokitesvara in the *lotus-bearer” attitude (mentioned above), that was discarded into a corner at the time the discovery was made, The present Kadiradeva shrine at Katsragamra famous for its 4. The presont writer had observed in Buddhist temples in Ceylon of not very recent origi, Mecesyn Bodhisattva Statucs wih the ect likeness of Avalokiteara (ee Keselatta Rjamahavihiraya, near Paradu; inthe previous decade atthe famous temple al Bel [nul near Colorabo, too had been ected a state of Maitreya with stot Roar tn the rgitchand sind 4 Dhyant Hudaa inthe head-dress) The present rier Is ratefal to Inte Me, T, Devendea Tor the folowing observation :~ Maitreya. holding a bluetoius from Fondukistan, Nt Hallede, The Ganchara Stleand the Evolion of Buddhist Art. ‘Thamey-Hudson, Londen, 1968 55. Seo H.C. P. Boll, Report of the Kegalle District, op. ci, sv. Birindikovi 102AD.T.E, PERERA annual ‘ Asafa" festival, too could be an original abode of * Kadirali Upul- van’, but appropriated on a subsequent date (probably during the chaotic times after the Cola invasion of the country) by Hindus, who had converted this shrine to a fane of god Skanda. The epithet “ Kadiradeva " by which the present day Sinhalese votaries refer to the god of Kataragama still echoes faint traces of the god’s original name, e.g. Kadirali Upulvan.* Not very fer from the present Kataragama, at Situlpauya, the Ceylon Archaeological Survey has discovered several cult images of Bodhisattva Avalokitesvare in stone. This factor gives decessive proof of the prevalence of the cult of Avalokitesvara either in the form of * Padmapfni ’ (Upulvan) or other aspects, in the region of Kataragama, It has to be mentioned that in our attempt to bring out a possible identi- fication of Upulvan we have dealt with several aspects of the data available that are germane to the historical behaviour of god Upulvan. But some of these aspects have not been treated very elaborately. This would possibly lead to confusion. Hence it was deemed appropriate to discuss further some of the arguments already adduced. If Upulvan and Natha were one and the same god Avalo- kkitefvara, one may question how it could be possible to imagine the presence of the worship and the cult images of these gods in the same shrine during the same period, eg. Damibulla, Laakitillaka ete. The presence of the cult images of Natha, Maitreya, and Saman at the Daibbulla shrine and the enumeration of these gods along with Upulven in the inscriptional records at Lankatilaka and Gadaladeniya and in the literary re~ cords already cited (see note 22), will render nugatory an attempt to ident Upulvan with AvalokiteSvara or Natha. On the contrary it may look Iu cerous, as one could easily argue that the presence of the cults of these gods in the same shrine at the same time is a better proof for the recognition of these gods as separate individuals by the early Sinhalese. thas to be noted that the recognition of Upulvan and Saman, Natha end Maitreya at Damibulla as individual gods, distinct from each other and the ‘enumeration of these gods separately at Lankatilaka and Gagaladeniva belongs to the period after the thirteenth century. We have already discussed above that by this period of Ceylon’s history, much confusion had set in with regerd to religious practices and beliefs, and people had obviously forgotten their pre- vious traditions, religious observances ete. It has already been pointed out how the cult of Maitreya Bodhisattva, initiated by the Therivada Buddhists to curb the inroads of Mahayana Bodhisattva worship, eventually became engulfed itself in Mahiyinism’ In the Mahayana tradition there were two primary Bodhisattvas, the Bodhi- sattva Avalokitesvara and the Bodhisattva Mahisthima.” According to the Mahayiina texts, the two Bodhisattvas Avalokitesvara and Mahasthama are represented on the left and the right side respectively of the Buddha Amit 56. $20,A.D.7.E.Perera, The Evolution of a great Bodhisattva Cult in Ceylon The Buiiist, op. ct, pp 18-20 57. Subhdvatiytha, SBE, 1894, vol. XLIX, ii pp. 1-72; Amitdyurbuddhinusmed-Sttra, SBE. 1894, Vol xix, Bil pp" 161, 201 ; MT. De Malimann, op: cpp. 21-27 103 111886UPULVAN, THE PATRON GOD OF THE SINHALESE yas. Tae bast iconographaical representation of these two Bodhisattvas as defined in the Mabiiyana texts is found in the Candi Mendhut Shrine in central Java. The Mabtyana texts state that these two Bodhisattvas are exactly alike in physical features.* In certain Gandhéra stone carvings and in rock-cut Chaitya shrines in western India and Deccan, these two Bodhisattvas are depicted flanking the Buddha. One cannot assuredly say the Buddha shown in these Gandhira and west Indian carvings is meant to represent the historical Buddha or a Mahiiydna *"Rdi-Buddha”, It could be surmised that at Daibbulla too this practise had been followed at a certain early date when Mahdydnism was flourishing in Ceylon. A subsequent donor or 2 royal patron would have added yet another pair just behind the original couple, This could be the only explanation for the Appsirance of four images of gods, having similar physical features in the same shrine at Dathbulla, The naming of these four images of gods came to us ‘only from a date subsequent to the thirteenth century. No description of the images of the four gods at the Darhbulla shrine prior to this date is available cithsr in a literary oF a lithic record so far discovered. It has already been mentioned that most of the earlier religious practices, calts and beliefs, have tended to be forgotten by about this period and this Factor had led to the confusion of naming of the icons of Bodhisattvas (or gods) etc., in and after the thirteenth century. Hence at the Daitbulla shrine the original Avalokitesvara (Nitha or Upulvan) and Mahisthima (Maitreya or Saman) would have been named by the Theravaidins as the gods Natha and Maitreya respectively, as they thought that there is not much distinction between the two names (Maitreya often being called Natha) and also by so naming they would have (correctly) thought that the Mahayana trait of the icons could be gradually wiped out. Their attempt would have been successful to an extent, but with the passage of the disturbed centuries (mentioned above) the Theravadins themselves had forgotten the real identification. Thus the images of Upulvan and Saman, Natha and Maitreya were taken to be icons of four distinct gods, thereby making more ‘gods from one.” ~The appearance of these names to distinguish separate dei- fies in and after the thirteenth century could thus be justified and need not confuse our identification of Upulvan with Avalokitesvara. ‘8. Thi, p. 24 158. Also if our tentative identifications of Saman with Maitreya (Mahasthama) could be Conroborated (whieh wo hope to doin a subsequent study) Kt would naturally follow that’ *Upulvan’ is same. as." Nath 104