Skanda the Saviour

by Shanmuga PRIYA

In the last three decades, the Tamil community living in the peninsula experienced intense hardship. Since the 1983 ethnic conflict, polarisation occurred between the two communities increasing the violence.

During 1987, the Indian Peace Keeping Force and the Liberation Tigers of Tamil Eelam engaged in a battle and the innocent civilians were displaced. Nallur Kanthaswamy Temple gates were opened to accommodate these refugees. Young and old, men and women, rich and poor congregated in the temple for days and weeks.

During 1990 a bomb scare in the temple, (which later turned out to be a hoax) completely devastated and affected the devotees living around the Temple. Over the years, bombs fell in the vicinity but considering the number of human errors, that led to disasters elsewhere, the Temple incurred no damage.

In 1996, the temple was closed for three months and keys left with Thuvarapalar, the guards, while everybody in the neighbourhood evacuated.

The devotional song captures the primordial feelings of fear and pain experienced by a child. It also reflects the hope and trust the devotee places in her saviour.

The annual festival of 2003 registered the largest crowd ever, arriving from far and near, from Sri Lanka and abroad to affirm their faith, proclaim their beliefs, register their gratitude, to love and become one with Nallur Kanthan, their saviour.

During the peace process days, many international non-governmental organisations have established their offices in the Temple Road adjacent to the Temple. It is referred to as "Little Geneva". This in itself has initiated multi-cultural activities. Employees of foreign denomination living in the vicinity attend temple activities, jog and run around the temple and conduct English classes for locals.

The village surrounding the Temple is essentially a temple village which exhibits community spirit associated with the Temple. Residents are influenced and governed by the festivities of the Temple and plan their lives accordingly and participate with enthusiasm. Shopkeepers are influenced by the Temple activities and cater for devotees.

Housewives are guided by the punctual Temple routine. The 4.00 a.m. bell provides the wake up call, 10 a.m. prompts cooking activities, noon bell inspires lunch preparations and the 4 p.m. bell reminds tea. Students intertwine their lives with Kumaran. Many participate in bhajan singing organised by the Thirugnana Sampanthar Atheenam before leaving for school. They also eagerly volunteer to do services during festival days.

This community exhibits a psychological connection with the deity and the Temple. While war raged, many were able to survive adverse hardships due to this spiritual connection with the deity. In the spate of the two decades, many devotees never left the village until the mandatory evacuation enforced by external forces such as the Indian Peace Keeping Force, the Sri Lankan Army and Liberation Tigers of Tamil Ealam.

Historians have asserted that religions have significant social and historical ramifications for society. The Tamil community living in Jaffna have essentially identified themselves with the Kanthapuranam culture.

The prolonged conflict with the majority community has led to a desperate situation and the Tamil community classified themselves with the forlorn Devas seeking a resolution to their predicament. This relevance of Kanthapuranam for contemporary Tamils in Sri Lanka and abroad has far reaching social implications.

Their perceptions of past glories and present afflictions and hopes of future restoration of the Tamil community and prosperity determines the present attitude towards peace building. Kanthapuranam myth seems to sustain hopes of divine intervention and grace for a satisfactory outcome in Sri Lanka.