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Kataragama

by R. Kandasamy

In 1966 the German scholar Paul Wirz observed in his book "Kataragama, the Holiest Place in Ceylon", "one could say that all religions are represented in Kataragama and that all are getting on well with each other.

All ritual differences seem to be resolved out here; all are reconciled with each other and even the feeling of caste is completely forgotten." In recent years, however, religious, social, cultural and economic changes have left this hidden Muruga sanctuary all but a Buddhist citadel. Few traces of the Hindu share to Kataragama remain.

On a July visit to attend the Muruga festival and investigate claims of a Buddhist takeover, Hinduism Today found the sanctuary almost beyond recognition from earlier times. In each of its main sections - Kataragama the Sacred Area, Sellakataragamam and Kataragamalai (the most important sacred peak) - one now sees Buddhist shrines, houses, shops and other business concerns. And not a single bo-tree nor a Hindu temple under Buddhist control, is spared the ubiquitous Buddhist flag.

The work of 35 years

The move on Kataragama began shortly after Sri Lanka's independence in 1948, even before Mr. Wirz wrote his book. Sinhalese Buddhist politicians who dominated the country's legislative, aggressively manoeuvred to transform it to a prominent place of Buddhist worship.

After making the village motorable in 1950, Sinhalese were encouraged to settle there. Previously, pilgrimage was on foot through dense jungle tracks. The place covering the main Murugan Temple and the ruined Kiri Vihare was declared "Kataragama Sacred Area." Introducing the Development Scheme, the outskirts of the Murugan Temple were given a Buddhist outlook by demolishing all the 21 Hindu pilgrim abodes - like the 150-year old Chetty Madam - and shrines attached to each of them, like the Multumani Amman Temple.

This included removing shops crammed with puja offerings, rudraksha malas and vegetarian food and other Hindu business establishments such as barber stalls for pilgrims taking vows.

Under the same scheme, Kiri Vihare, about one third of a mile from the Murugan temple, was renovated and its environs, including lands formerly used by Hindus, were developed to facilitate Buddhist worship.

Out with the old, in with the new

On the land where demolition was effected, four new shrines, built according to Buddhist architecture, have come up. Says the manager of one of them, Murugesapillai Rengaraj of Bandarawela, "I was permitted to build the Vinayagar shrine on the small plot allotted to me on condition that I should not alter the given building plan." The planter said further, "To preserve our cherished Hindu culture, at least in a small way, I got the beautifully carved door and door frame of our Old Arunsalam Madam fitted to the shrine."

The Ramakrishna Mission Madam was taken over in 1960 by the Sirimavo Bandaranaike government and given to be used as bhikkus' quarters. More recently it has become a Buddhist Archaeological Museum, with a statue of Buddha at its entrance.

On the loss of the Mission's great services to pilgrims, V.R. Pasupati, 56, a school principal from Kottagala, lamented: "Hindus miss the Thiruvasagam relayed through the loudspeaker at Brahma-Muhurtam to awaken them to get ready to go to the Temple."

Now pirith recital and bana preaching of the Buddhists fill the air everywhere. "Kavadi dance has become baila dance," observed Nagaratnam Sivakumaran, a 38-year old technical officer from Wellawatte. "In the past, it threw a bewitching spell of bhakti on the on-lookers.

But today, the Western band music and the Sinhalese drumming provided for it gives a pep for pop music." Puja offerings kept in an archanai thattu for sale are similar to those at Buddhist temples. Paper garlands are kept instead of fresh flowers. The Hindu holy ash, kumkum, sandalwood paste and lime are not to be found. "Since there are no Hindu shops in Kataragama, what is available is offered," says a housewife from Point Pedro, S. Vijayalakshmy, 32 years.

The changing face of Holy festivals

Those interested in projecting Kataragama as a Buddhist centre have capitalised on the colourful festival procession by introducing Buddhist features into it. On the day before the water-cutting ceremony, Lord Murugan goes to Sooran Kottai (Kiri Vihare to the Buddhists), the fortress of the Asura, to meet the mother of Soora Padman whom He vanquished in the Sooran Por.

Now, a 'relic' is taken ceremoniously from the Buddhist temple (formerly Perumal Hindu Temple) in the inner courtyard of the Murugan Temple, placed on a caparisoned elephant and made to lead the procession.

With Buddhist monks, banners and torchbearers in the procession (in which there is a well-organised Buddhist cultural display of Kandyan dance of various forms) and the voice of 'Sadhu, Sadhu' reverberating from the vast Buddhist crowd - any foreign tourist or television viewer would feel that a Buddhist pageant is in progress!

The shortage of both local Hindus and Hindu pilgrims has adversely affected regular features of the festivals. This July, the absence of the traditional Aum Vadivela Varuga canopy held over Lord Murugan in the procession was conspicuous. It is normally carried by 12 of the pilgrims who walk long distances from the North and the East, covering more than 300 miles.

Also absent were the groups of Hindu devotees who go dancing and singing the praises of Lord Murugan. A few elders who braved dangers to be present for the festival sang bhajans. The Ananda Nama Bhajan - chanting Aum Muruga mantra at the Palani Andavar Temple - could not be continued throughout the night. "One day I had to keep the bhajan going until Swami returned from his other festival duties and wound it up at midnight," said Tiruchelvam who works at the Temple.

Muscling in

Individuals with the sole aim of making money for themselves are bent on creating mischief, to erode the rights of the Hindu Theivanai Amman Trust managed by 66-year-old Swami Dattaramagiri Bawa of the Swami Kalyanagiri succession.

"Some Hindus will be surprised to hear that all temples in the village of Kataragama were managed by the successors of Kalyanagiri Swami some years ago," states an authoritative source.

(Courtesy Living Heritage)

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Copyright 2001 The Associated Newspapers of Ceylon Ltd.