This may make the Sinhala 'Thēravāda' Buddhists to come to a hurried conclusion that the Sinhala 'Thēravāda' Buddhists only lived in the village at ancient time. But, it is very important to note here that the Tamils were 'Mahāyāna' Buddhists and later adhered to Saivaism, the perfected 'Mahāyāna' Buddhist philosophy. This is the reason why we find a number of Kannaki Kōvils in the North and East of Ceylon. In 'uduvil' also there existed an ancient Kannaki Kōvil situated at 'Sitthāwatthai,' Uduvil. Later it was converted into Saivaite Amman Temple. The land adjoining on the eastern side of the temple is now called 'Pūthar Walavu.' It should have been 'Putthar Walawu.'  'Silappathikāram' is a Mahāyāna Buddhist epic. The epic 'Silappathikāram' emphasizes the married life and the epic 'Manimēhalai' the renounced life. Renounced life has no meaning and possibility without the existence of married life. Thus, 'Mahāyāna' Buddhism emphasises these two. That was the reason why the 'Mahāyāna' Buddhist Monk 'Thiruvalluvan' in his 'Kural' placed the main chapter 'Domestic Virtue' at the beginning. The three small chapters 'the Praise of God,' 'the Might of Virtue, and 'the Greatness of Ascetics' placed at the beginning of 'Kural' praise the Buddhist Triple Gem. Also, the four stanzas placed at the beginning of 'Silappathikāram' praise Buddha (1st stanza), Dhamma (second and third) and Sanga (fourth). In the Sinhala literature 'Vayanthimālaya' that describes the early life of Kannaki and Kōvalan also, we find stanzas that praise Buddha, Dhamma and Sanga placed at the beginning. There are a number of Sinhala literature that praise the Triple-Gem at the beginning. Symbolizing a literature or a book by praising the Buddhist Triple Gem is the literary symbolization of Buddhism. It is very important to note here that the 'Thēravāda' Buddhism rejects completely the Purānas, literature, symbolization, symbolization of Lord Buddha and Buddhism, music, dance, and other forms of fine arts.