Origins of gods and goddesses in Sri Lanka
 Various literary and folk genres are classified into areas of myths,
legends, stories, ballads and other forms of narratives. Most of these
creative forms from times immemorial have attempted to embrace the
subject of gods and goddesses. They too in turn have been subdivided
into minor and major types of gods and goddesses. Though broadly
speaking the very subject is linked into fantasies and supernatural
forms, there are other layers of reality as well.
Folklore studies have directed the attention of the birth of god
legends to certain historical and religious events of a particular
cultural milieu. This fascinating subject has given way to the
collection of various types of minor and major tales extant among the
common masses. The investigative reporter cum provincial reporter
Missaka Suriya Bandara has collected 23 such tales from various
provinces of Sri Lanka in order to create a fresh awareness regarding
the subject.
His compilation of these tales of gods is titled as Devivaru Gena
Katha (Stories about gods). Though by profession Suriyabandara is a
young journalist, he has devoted quite a number of hours to listen to
elderly people of the known linked to his functions. He too has
undertaken the task of browsing through historical chronicles and other
sources as research material.
 In the preface to the compilation, the writer Suriyabandara traces
the origins of the belief and faith in the pantheon of gods in both the
orient and the occident. Then he outlines various categories to which
some gods enter giving adequate examples drawn from history, religion
and archeology. He traces the genesis of one such ritual named as Jagan
Matha, the veneration of mother god in the ancient civilizations. Then
he traces the origins of both Hindu and Buddhist pantheon of gods,
culminating from the gods attributed to the creation and destruction of
earthly matters.
Tracing the legend of Pattini, the compiler Suriyabandara shows the
recreations of the legend as found in India and Sri Lanka. He cites
examples such as Tamil Silappadikaram and the Sinhala Pattini Hella, the
ballad, through similar in certain ways, they too hold certain
dissimilarities. The pattini cult as it came to be rooted down in the
remote villages is attributed to certain folk games and rituals
connected with family intimacies.
Certain noble beings who have rendered much help in the actual
agrarian matters too ascend to pinnacles of godhood. They are human
beings who after death are given a supernatural status depending on the
nature of their social functions. One example is the Minneri Deviyo. He
culls materials from chronicles such as Mahawamsa and compares them with
those found in the oral traditions in certain provinces.
The birth and significance of such gods as Ganadeviyo known for his
wisdom and the goddess known as Sri Lakshmi known for wealth are cited.
There is also a category of local gods who have ascended to the god hood
for being generous and diligent human beings. They include such local
gods as Kadawara Deviyo, Malla Bandara Deviyo and Aiyyanayaka Deviyo.
As a general reader interested in folklore I found the legend of
Ilandara Deviyo as included in the compilation is a rare finding. It is
seen as a sub narrative in the lengthy Pattini legend. These scholars
who are interested in certain allusions to classical texts such as
Saddharmaratnavaliya and Saddharmalankaraya may find some of these
stories interspersed in these legends. This enables to visualize the
extent to which the ancient writers of those texts have been influenced
by god stories.
Perhaps the interest in the study of god stories cannot be separated
from the study of Buddhist legends. Though the central doctrine of
Buddhism does not pave the way for god belief, the popular acceptance of
gods as protectors cannot be undermined. As such legends woven around
such gods as Sumana Saman who was responsible as the protector of Adam's
Peak have been implanted in the mind of the masses. In their manner
certain gods are supposed to be protectors of places. They are paid
homage sometimes as provincial gods who ward off evil from the people in
order to create a better existence. There are also some gods whose
background legends suggest that they have been helpful to evildoings.
One such example is laid down is the legend of Suniyam Deviyo. This
implies that there have been goods who are treacherous and punish those
who are up to mischievous and evil deeds.
I felt that there is a certain sense of commitment on the part of the
compiler gone into the collection of source material embedded. The
compiler Suriyabandara has attempted to broaden the horizons of his
function as a provincial reporter and a journalist. Much could be
expected from this young writer in the future.
[email protected]
|
