Transcending Tradition: The Worship of Senakanda Biso Bandara and Historical Gender Inclusivity in the 14th Century
By Nimesha Thiwankara Senevipala
This article examines the veneration of Senakanda Biso Bandara, a figure celebrated as a deity within the Kandyan region of Sri Lanka, particularly focusing on her unconventional identity and the implications of her worship for understanding historical perspectives on gender and sexuality in ancient Sri Lankan society. Drawing upon folklore, oral traditions, and surviving iconography, the case of Senakanda Biso Bandara provides powerful evidence that pre-Victorian Sri Lankan culture embraced open and diverse views on identity, challenging the rigid traditionalism that currently inhibits tolerance toward the LGBTQIA+ community.
Introduction: Diversity in the Ancient Context
The spread of intolerance fueled by extreme traditionalism often obscures the diverse historical foundations of ancient Sri Lankan society. Contrary to the rigid influences of later moral codes, evidence derived from cultural practices, legends, and folklore demonstrates that this ancient land historically maintained space for multiple expressions of sexuality and gender. One of the most compelling examples supporting this historical inclusivity is the figure of Senakanda Biso Bandara, who, despite an unconventional identity, was posthumously venerated as divine and became a deity in numerous parts of the Kandyan region, including Udunuwara, Udapalatha, Kotmale, Yatinuwara, Harispattu, and Hanguranketha.
The Legend of Senakanda Biso Bandara
Senakanda Biso Bandara’s narrative is steeped in miraculous origins, reminiscent of other major divine figures. According to oral traditions, her birth mirrored that of Goddess Pattini (who was born from a mango), as Senakanda Biso Bandara was believed to have been born from a Beli fruit.
Her life was marked by her connection to, yet separation from, the royal establishment. She is depicted in legend as the concubine of King Vikramabahu III. However, her life within the royal sphere was troubled; she suffered humiliation and mockery at the hands of the nobles. Although married to the King, she led a secluded life in Udunuwara, devoted primarily to religious practices, living separately from the monarch.
Facing adversity, Senakanda Biso Bandara eventually sought refuge under the protection of Gange Bandara of Kotmale. Gange Bandara was a figure described in tradition as having little interest in women. Their close friendship aroused suspicion from the royal court, compelling Senakanda Biso Bandara to retreat into secrecy.
Transformation and Divinity
The circumstances of her passing closely connect her narrative to the cyclical legends associated with Pattini. She met a mysterious death within the premises of the Pattini Devalaya at Savandrapitiya, Ulapane. Oral traditions surrounding her death include a divine transformation: it is said that God Skanda, initially captivated yet confused by her charms, sought to destroy her, but later intervened divinely, transforming her into a woman and taking her as his consort.
Grief-stricken following her death, Gange Bandara is recorded to have buried her body, which was kept in a wooden corpse, near the Kotmale Oya. Subsequently, a landslide carried her remains down the Mahaweli River to Gampola, where, according to legend, she was honored with a royal cremation.
Iconography as a Testament to Gender Duality
Perhaps the most significant evidence affirming the cultural acceptance of her unconventional identity is her surviving artistic representation. The statue of Senakanda Biso Bandara located at the Wegama Rajamaha Viharaya in Rahatungoda, Hewaheta, strikingly depicts a half-woman form. This sculpture clearly possesses both masculine and feminine traits. The artwork stands as an extraordinary spiritual and artistic testament to the concepts of divine transformation and gender duality. Although the statue was previously damaged by treasure hunters, it has been unsuccessfully preserved through the support of the Department of Archaeology.
Institutional Worship and Historical Inclusivity
The fact that Senakanda Biso Bandara was elevated to divinity and incorporated into institutional religious practice underscores the openness of the era. Ancient communities not only worshipped her but also erected temples, conducted processions, and performed specific rituals in her honor.
Today, worship of this figure continues, and her temple can still be located at Gangathilaka Viharaya in Gampola. The pervasive nature of her worship, evidenced by the construction of temples and the performance of public rituals, speaks volumes regarding the depth of inclusivity present in that historical culture.
Conclusion
The remarkable history and continuing veneration of Senakanda Biso Bandara—a transgender deity revered across major regions of the Kandyan kingdom—reveal a society that was spiritually and culturally enriched and far more accepting of diverse identities than its modern counterpart. The descent from this open culture into a contemporary one, where narrow-mindedness stifles compassion and diversity is met with scorn rather than reverence, suggests a deviation from ancient Sri Lankan foundational values. Understanding the historical precedent set by figures like Senakanda Biso Bandara is essential for recognizing that inclusivity is not a modern imposition but a tradition deeply embedded within Sri Lanka's past.
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