Devale (The Gods' Shrine)
Vishnu Shrine (Vishnu Devalaya)
The chamber extending from the main shrine towards the west is known as the “Devrajageya.” Constructed simultaneously with the main shrine, its purpose, as indicated in the inscription, was to safeguard the temple. Like the main shrine, it comprises three sections: a pavilion or hall (mandapa), an antechamber (antarāla), and the inner sanctum (garbhagṛiha) mandapa. Initially dedicated to God Utpalavarna, it currently functions as a God Vishnu shrine. To imbue it with a Buddhist character, the tower and spire (Garbha Vimāna) are fashioned in the likeness of a stupa, following Hindu architectural principles.
These shrines, dedicated to specific deities associated with Buddhism and constructed in association with Buddhist temples, are commonly referred to as “Devalas”. A Basnayaka Nilame (a lay custodian) is appointed for a five-year term to oversee this Devalaya, which is an adjunct temple affiliated with the Sri Maha Vishnu Devalaya in the premise of the Temple of the Sacred Tooth Relic, Kandy.
God Utpalavarna, holds a significant place in Sri Lankan religious beliefs as a guardian deity, particularly revered among Buddhists. Depicted with a body color resembling a blue water lily, Utpalavarna is believed to safeguard both the island of Sri Lanka and the teachings of Buddhism within the country. The cult of Utpalavarna emerged during the medieval period, gaining prominence in Sri Lankan society. According to historical accounts and legends found in texts like the Dipavamsa and Mahavamsa, Utpalavarna blessed Prince Vijaya and his followers upon their arrival in Sri Lanka in 543 BC.
However, worship of Utpalavarna as a deity started to gain popularity in the 13th century, with references to his worship appearing in literary sources. Notably, the identification of Utpalavarna with the Hindu deity Vishnu occurred towards the end of the 15th century, aligning with the prevailing Hindu influence during the Kotte Kingdom era. Consequently, images of Utpalavarna as Vishnu began to be placed alongside Buddha images in Buddhist temples across Sri Lanka, marking a merging of religious practices. Today, there is general acceptance of Utpalavarna and Vishnu as identical deities in Sri Lanka, although differing views persist among historians and sources regarding their precise identity and significance.
The shrine consists of two sections. The innermost chamber, known as the sandalwood chamber, is strictly off-limits to all except the Basnayake Nilame, the overseeing priests, designated officials, and the Buddhist monks associated with the temple. Beyond this chamber lies another section referred to as the palace of the god, which houses an ancient statue crafted from Red-sandalwood. The sacred ornaments used for the annual procession flank the statue on both sides.
Both the Buddhist shrine and the Vishnu shrine are accommodated within the same edifice, with the Buddhist shrine extending from the north to the south and the Vishnu shrine occupying the west to east axis. The drumming hall of the Vishnu shrine is also situated within the temple’s premises.
The annual Esala Perahara festival, integral to the temple’s traditions, is closely associated with its activities. Additionally, festivals such as the new rice festival, the new year festival, and the Kārtika festival, which form part of the traditional grand ceremonies, are also organized by the both temples.
Drumming Hall (Digge)
The Drumming Hall, or Digge, is situated to the left of the main shrine and was constructed in the early 19th century. This elongated building, made of sandstone, clay, and plastered with white lime, serves as the departure point for the Vishnu temple processions and functions as a drumming hall. The structure is divided into three sections, measuring 58 feet in length and 15 feet in width. The central section, supported by eight square stone pillars, features walls adorned with a fence made of fishtail palm wood, providing light and ventilation. Historically, the Digge reflects the resolution of disputes and current traditions in the procession routes of the temple, maintaining its cultural significance within the complex.
Palle Devalaya (Shrine Dedicated to God Dedimunda)
The small shrine situated to the south of the main shrine is dedicated to the deity Devatā Bandāra or Dedimunda who is a revered deity among Sinhalese Buddhist communities in Sri Lanka, regarded as a guardian of the Buddhist dispensation in the country. It is believed that he possesses the power to cure mortal illnesses, epidemics, dispel evil possessions, and bestow hope for childbirth upon married women. The cult surrounding Dedimunda gained prominence during the Kandyan era, characterized by his portrayal in the attire of a Kandyan chief, holding a cane and scepter in his right hand, symbolizing his authority over the Kandy region.
Dedimunda, known by various names such as Alutnuvara Devatā Baṇḍāra, Meṇik Baṇḍāra, Ūve Baṇḍāra, Aluthnuwara Deviyo, and Kīrti Baṇḍāra, is deeply rooted in Sri Lankan folklore. Legends recount his birth on Talagiri mountain to a devil chief named Pūrṇaka and his Naga queen Erandathi, with ties to both Yakṣa and Nāga clans. He arrived in southern Sri Lanka from South India, settling in Aluth Nuwara after visiting places like Dondra. Some tales claim he was once a high-caste superhuman named Devaka Bandara, serving as a chief commander before becoming the deity Dedimunda upon his death. Sent by god Vaiśravaṇa (Vesamuni), he defeated Māra and his army during Gautama Buddha’s enlightenment and was tasked with protecting the Buddha Śāsana in Sri Lanka for 5,500 years. Legends include his survival from a shipwreck and the miraculous revival of a pregnant queen and her child from ashes, naming the child “Dāpulu.” Another account lauds Dedimunda’s unwavering presence during Prince Siddhartha’s struggle with Māra’s army, where he concealed himself beneath Siddhartha’s garment during the pivotal moment of Buddha’s enlightenment.
During the annual Esala Perahera festival, the sacred ornaments dedicated to this deity, kept in the shrine, are carried in procession atop an elephant. The temple building is erected on a naturally leveled foundation of granite stones stacked unevenly on top of each other on rocky terrain. As a result, the building’s foundation is considerably higher at the front and shorter at the back. Five steps lead to the entrance of the building, which opens into an open pavilion. Beyond that lies the sanctum, which is square-shaped with each side measuring 8 feet. A round platform of about two feet surrounds the sanctum on all four sides. The interior of the sanctum is enclosed on all sides except for the central portal at the front, where statues of deities and ornaments are placed. The granite walls of the sanctum stand at a height of seven and a half feet.
The two eight-feet-high pillars of the outer pavilion, along with the walls of the nave, support the entire roof of the building. Previously, there was a fence surrounding the building, constructed with tall wooden posts, although these are no longer present. The floor is paved with weathered stone tiles, while lotus and scroll designs adorn the doorway. The architectural simplicity and other features suggest that this building was constructed long after the original construction phase.
Throne Hall (Sinhasanage)
The Sinhasanage, or throne hall, is a specific building found in Sri Lankan rural Devalas. The throne hall of Gadaladeniya Deavale is believed to have been constructed in the late 19th century. Situated at a distance from the Devale, it stands at the end of the Devale Street, which begins from the main outer entrance of the Digge. The Devale Street serves as the route for the annual perahera procession.
Constructed primarily from clay and stones, the walls of the throne hall are plastered with lime, creating a smooth and cohesive surface. The foundation of the building is entirely made of stone, providing stability and endurance.
During the perahera procession, divine ornaments from the two Devalas are carried through the street and kept for a certain time inside the throne hall. Specific rituals conducted by the Devale priests take place during this time. This ritual signifies the occasion where the god meets his goddess inside the throne hall, symbolizing the divine presence.
The throne hall serves as a temporary resting place for the divine ornaments during the last five nights of the procession. This association with the throne hall emphasizes the significance of the structure in the ceremonial and religious practices of Sri Lankan rural Devalas.