Udayphulani and Santulani Caves

The Udayphulani and Santulana Caves are partly natural and partly artificial caves of immense religious, historical, and archaeological value located in north-central Tayara. The caves are situated in two adjacent hills, Updayphulana and Santulana, mentioned as Asravita Payvra (Holy Refuge) within the text of the Sharit, the holy book of Aranism. They have a number of finely carved and ornately decorated caves largely done during the 8th and 9th centuries, after the conversion of the Second Tayaran Empire to Aranism. After being used by the faithful as a place of refuge under the prophets Aran and Yopish, the site became a major pilgrimage destination. Udayphulana means “Northern Hill” and has 18 caves, while Santulana means “Celestial Hill” and has 15 caves.

The caves of Udayphulana and Santulana, called payvra in the Sharit’s texts, were originally natural caves in the hillsides that were greatly expanded to serve as abodes for Aranist monks and visiting sites for pilgrims. The most important of these added sites is Thakelvata, a two-storied monastery. The Agency of Archaeology under the Tayaran Ministry of Culture has listed both cave complexes on lists of “Must See” sites for national heritage. Many believe the complex to be the home of spirits, either of pilgrims and monks who dedicated themselves to the site in life, or even of those originally apostles of the faith. Sightings occur every year, being more common in some caves than others.

History
It is believed that humans have lived in the Udayphulani and Santulani caves for millenia, although evidence has been difficult to find due to the changes undergone by the caves in the years since the 8th century AC. Other similar, natural cave systems in the region have yielded rich evidence of human habitation going back as far as the 12th century BC, suggesting that the caves likely hosted humans for a similar duration. Like these other caves, it is believed that the Udayphulani and Santulani caves ceased being used for regular habitation around the 8th century BC, upon which they began to be used regularly by local peoples to hide in times of war or raids from desert peoples to the north. This was the main use of the caves by the 8th century AC, when the prophet Aran and his followers lived in the region and found themselves subject to periodic harassment from imperial forces due to their faith.

Under the tenures of the prophets Aran and Yopish, the faithful periodically fled to the caves with baskets of food and vessels of water when they received word that imperial forces were near and would soon harass them. The caves are mentioned extensively in both prophets’ sections of the Sharit, described as the Place of Holy Refuge, or Asravita Payvra. Numerous miracles performed by Tesh through the prophets are recorded in both books, including the multiplying of food and water, and creation of light to allow them to see one another. After the prophet Yopish was captured and executed by imperial forces, his disciple and son in law Eltash became the new leader of the faith, and guided the community to the spot where he would found the holy city of Holtin.

The caves sat largely abandoned for many years after the exodus of the Aranist community, until the adoption of Aranism as the state religion of the Second Tayaran Empire. At this time, the spot became a major site of pilgrimage, first only for monks and members of various holy orders. An order called The Brotherhood of the Sacred Caves developed to care for the site, beginning the embellishments and decorations that the site would later become famous for. The caves began to be used for mass pilgrimages around the 10th century annually, on the holiday of Apavada, which remembers the martyrdom of the prophet Yopish. Pilgrims would commonly come and leave offerings at the site for the monks who kept the caves, allowing them to amass a fair amount of resources. As the caves began to be weathered by repeated visits, the monks elected to glorify the caves by recruiting masons to turn the vesades of the caves, making them so ornate as to rival even the finest temples.

The site has continued to be among the most visited pilgrimage spots in the Aranist faith, visited by pilgrims from across Tarsis, as well as Dihara, Dyria, and wherever the faithful reside.

Number of caves
Scholar M. Hatibura, based on a reading of line 14 of the Gumpka inscription and consulting Sharit texts, declared that there were at least 35 caves in both hills at one point. Today, the number of existing caves at Udayphulana is 18, while Santulana has 15. In Udayphulana, Ansugupha (Cave 14, the Cave of Tears) and Laitigupha (Cave 10, the Cave of Lights) are perhaps the best known, due to the sculptures and reliefs found within, as well as their being directly referenced in the Sharit. Svargnigupha (Cave 1, the Cave of Heaven) is also filled with extensive carvings and elaborately embellished sculptural friezes. The hill of Santulana offers a fine view over the area from its summit, a common stop for pilgrims and visitors.

Udayphulana
The Udayphulani hills fall to the southwest of the site. Of the two, they offer the more popular and better preserved cave shrines, with 18 in total.
 * Svargnigupha “Cave of Heaven” The Svargnigupha is the largest and most popular cave contained within the site. The cave is double-storied.  Each story has three wings, the largest of which being the central one.  The lower floor has seven entrances in the middle wing, whereas the upper floor has nine columns in these places.  The upper portion of the central wing has relief images of the prophets Aran and Yopish, as well as their followers and their stories.  The area connecting the central wing with right and left wings have some panels with sculptures of wild animals, fruit-laden trees, human figures frolicking and playing instruments, and playful monkeys and elephants.  The corner columns contain arches decorated with scriptures from the Sharit.
 * Yadonigupha “Cave of Memories” The Yadonigupha is fairly simple and small. It has several stone beds once used by monks for shelter, with scripture engraved into its walls.  Aside from this and the plain pillars, there are no other sculptures found in this cave.
 * Valongupha “Cave of Guardians” The Valongupha is small in size. It has six small elephant figures in the facade and a statue of a minor guardian deity-turned-Emanation named Dyuka.
 * Sihonigupha “Cave of Lions” The Sihonigupha has a relief sculpture of the prophet Aran closing the mouth of a hungry lion and saving a young boy’s life, as recorded in the Sharit. Pillars with sculptures of human-like figures with wings and horns are found in this cave, believed to depict the Emanations.  It is double storied.
 * Mahilagupha “Cave of the Lady” The Mahilagupha is a double-storied cave depicting the wife of the prophet Aran, Darsana. She is shown with heavy earrings, bands, and beautifully decorated hair, making her appear like a noblewoman.  She is shown with a parrot resting in her right hand and the left on her waist, meant to show her grace and wisdom.
 * Mulagupha “Cave of Roots” The Mulagupha is a small and simple cave, with only some carvings of trees and scripture from Sharit on the walls as significant features.
 * Pratimbagupha “Cave of Reflection” The Pratimbagupha is a double-storied cave that is simple in style, with a few small relief sculptures and scripture engraved onto the walls.
 * Suryagupha ”Cave of the Sun” The Suryagupha is slightly larger than the Pratimbagupha, with a pillared veranda. It is situated such that from this veranda, the sun sets at specific, marked points for equinoxes and solstices.
 * Jodiyagupha “Cave of the Twins” The Jodiyagupha is named for the apostles Mangapuri and Swargapuri who followed the prophets Aran, Yopish, and Eltash. The cave itself is double storied, depicting the brothers along with their wives, children, siblings, and their spouses who they brought into the faith.  It also has three separate inscriptions on its walls of scripture mentioning the men from the Sharit.
 * Samhradagupha “Cave of the Prosperous” The Samhradagupha is among the most important caves in the hill of Udayphulana. The cave got its name due to a conversation between Aran and Yopish that purportedly took place within, in which Aran declared Yopish as his successor after wedding him to his daughter Vakana.  The cave has two large statues of elephants carrying garlands at the entrance, both as guards but also eternally celebrating their union.  Other carvings within detail the parable of Yopish and Vakana meeting after his saving her from brigands at a well, and his subsequent conversion.
 * Putrigupha “Cave of the Daughter” The Putrigupha is a smaller cave with one column and two pilasters dedicated to Vakana, daughter of Aran and wife of Yopish. The inscription tells of her righteous life and deeds, bearing some scripture engraved on the walls as well.
 * Vaghnigupha “Cave of the Tiger” Vagnigupha is another popular cave within Udayphulana. The cave’s entrance is carved like the mouth of a great tiger, with a single cell within the cave’s inside.  It is among the most photographed sites in the complex, although it is believed to have been granted its significance by the monks who arrived later rather than its original occupants.
 * Sapagupha “Cave of Serpents” Sapagupha is a very small cave, believed to be the cave where the prophet Yopish brought a young boy back from the dead after he’d been bitten by a snake. The cave’s walls are dedicated with scripture from the Sharit on the event.
 * Akasisanapagupha “Cave of Celestial Wisdom” The Akasisanapagmumpha is a large natural cavern, one of the few remaining at the site. It is believed that the prophet Eltash sat in the cave when he received Tesh’s vision to found Holtin.  One the wall, several inscriptions of scripture from the Sharit are found.
 * Mojagupha “Cave of Tides” Mojagupha is a small cave with two wide pillars and some statues to minor guardians associated with the seas and tides, as well as rainfall, carved at the entrance.
 * Salekhogupha “Cave of Inscriptions” The Salekhogupha is a small cave with three entrances and a veranda at its front. All along its walls are inscriptions from various parts of the Sharit, with no bare wall in sight.
 * Praveshagupha “Cave of Entry” The Praveshagupha is a cave with several elaborate inscriptions and sculptures with three entrances, as well as entryways to neighboring caves.
 * Buligupha “Cave of the Forgotten” The Buligupha is an unusually small cave that one must crawl to enter. Numerous reports of disembodied voices chanting from this cave have led some to believe that the spirits of monks, pilgrims, or even the original disciples may inhabit the cave, making it a popular one.  To many, the Buligupha is the center of spiritual acitivty in the complex.

Santulana
The Santulana hills fall on the northeastern side of the complex. There are 15 caves here in total, many of which were some of the first to be renovated under the Second Tayaran Empire.
 * Paksonigupha “Cave of Parrots” The Paksonigupha is named for the two stone parrots carved above the arch at its entrance, symbols of wisdom in Tayara historically. There are also two minor guardian figures carved onto the walls, Daphana and Khabara, both traditionally associated with wisdom.  There are additional sculptures in the form of friezes, railings, and arches depicting scenes from nature.
 * Darharatisvargagupha “Cave of Earthly Paradise” The Darharatisvargagupha is decorated with sculptural friezes of various animals, birds, fish, and other scenes from nature, with similar images found on its arch, columns, rafters, and vaulted roof.
 * Prajanagupha “Cave of Fertility” The Prajanagupha is a cave with little significance from the era of the prophets, instead famous for its carvings of women, trees, and geese, the last being a traditional Tayaran symbol of fertility. Couples attempting to conceive will often attempt to pass through the room to improve their chances.
 * Thambalanigupha “Cave of the Pillar” The Thambalanigupha is a small rock-cut chamber with a central column, decorated elaborately with alternating lines of scripture and scenes from the Sharit and nature.
 * Praksagupha “Cave of Light” The Praksagupha is a roughly cut cell with two stories that lets light in through its second story, granting it its name.
 * Samyagupa “Cave of Time” The Samyagupha is a roughly cut cell with some carvings of scripture on its walls, but is otherwise unremarkable.
 * Preritgupha “Cave of the Apostles” The Preritgupha is a roughly cut cell with sculptures of the nine original apostles of the prophet Aran and Aran himself, as well as one to Yopish, his successor. Aran and Yopish are both dedicated with 12 arms, a traditional sign of enlightenment in Tayaran spirituality.  It is believed that these carvings were added sometime in the 13th century, making them among the newest.
 * Bhayonigupha “Cave of the Brothers” Bhayonigupha within its walls contains five figures, representing Yopish and his four brothers, on the walls of the cell on three sides. The five men are shown battling brigands to save Vakana, daughter of the prophet Aran and eventual bride of Yopish.  On one wall, Yopish and his brother’s conversion is depicted.
 * Kalamnagupha “Cave of the Prophets” The Kalamnagupha contains three sculptures of the prophets Aran, Yopish, and Eltash, all seated in meditative poses. Around them are 24 sculptures of various spiritual guardians that are more rough-hewn and less detailed than the main three.
 * Savrikakalamnagupha “Cave of the Celestial Prophets” The Savrikakalamnagupha contains relief sculptures of all five human prophets of Aranism, seated around the Sharit, the sixth. In addition, it contains lines of scripture on its walls and smaller statues of guardian figures.
 * Divasadogupha “Cave of Judgement Day” The Divasadogupha contains two smaller cells. In cell 1, there are images of all of the prophets looking down onto the world, and in cell 2, there are images of the universe being made one in Tesh as reflected within the Sharit’s teachings on the end times.

Tickets and times
The entry fee for Tayaran citizens and visitors from countries that are part of the South Tarsis Organization (STO) (Ayeran, Abayad, Qaras, Kordalsam, Dhamila, Yinguo, Jhanavesha, and Katamur) is 50 cents a head, and $3.00 for every person outside of this framework (although children below 15 are admitted without cost). The complex is open to guests from sunrise to sunset.