Shri Arulmihu Sivasubramaniya Swamy Kovil:

Historical sacred institution of worship

by Kandiah NEELAKANDAN

Mahatma Gandhi once said - "To reject the necessity of temples, is to reject the necessity of God, religion and earthly existence". This great saying of a Great Personality of the last century appears to be more significant in this country. Everyday we being to feel the necessity of temples of our people.

Arulmihu Sivasubramaniya Swamy kovil is a historical sacred institution of worship with a long history going back to 1822. A Shri Subramaniya Shrine was established by one Periyathamby and others on a land owned by Periyathamby at Dam Street, Colombo. Sri Ranajee Maha Raajee officiated as the priest. One Manickam Pandaram was helping him by conducting religious classes for children. This shrine was known as a pilgrims' temple because devotees who congregated at the temple to worship were largely travellers, including those proceeding to Kataragama from the North and the other parts of the island. It is also recorded that it was also a place of worship for many service officers and men who travelled through Colombo from India to Africa for combat in the Boer War.

It will be pertinent to mention that the pilgrimage to Kataragama from various parts of the island through Colombo city paved the way for establishment of a number of shrines for Skanda in Colombo which also served as Hindu pilgrims' rests. Sir Ponnambalam Arunachalam writing on the importance of Kataragama had this to say:

Sanctified

"It was already held in high esteem in the third century before Christ, and is one of the sixteen places said to have been sanctified by Gautama Buddha sitting in each in meditation. The Mahavamsa (XIX 54), in enumerating those who welcomed the arrival at Anuradhapura of the Sacred Bodhi Tree from Buddha Gaya in charge of Sanghamitta Theri, the saintly daughter of the Indian Emperor Asoka, gives the first place after the king of Ceylon to the nobles of Kajaragama, as Kataragama was then called. It was privileged to receive a sapling of which an alleged descendant still stands in the temple court. About a third a mile off is the Buddhist Shrine of Kiri Vihare, said to have been founded by King Mahanaga of Mahagama, cir. 300 B.C."

Sir Ponnambalam Arunachalam has also written on the worship of Skanda. He says: "More often the Tamils call him by the pure Tamil name Murukan, 'the tender child'. He is represented in legend, statuary and painting as a beautiful child or youth. The priests worship him with elaborate rites and ceremonies, the rustic with meal and blood offerings, the aboriginal Vedda invokes him also with dances in the primitive manner of the woods. The philosopher meditates on him in silence, adoring him as the Supreme God, Subramaniya - the all pervading spirit of the universe, the Essence from which all things are evolved, by which they are sustained and into which they are involved - who in gracious pity for humanity takes form sometimes as the youthful god of wisdom, god of war when wicked Titans (Asuras) have to be destroyed, sometimes as the holy child muruka, type of perennial tender beauty, always and everywhere at the service of his devotees."

Sir Ponnambalam Arunachalam who appears to be an ardent devotee of Lord Muruga has rendered in English some of the ancient verses. I quote below one of those:

"His face of comfort shows. In the fierce battlefield, with 'Fear not', His lance shows. Think of Him once, twice He shows, to those who chant Muruka."

"A refreshing coolness is in my heart as it thinketh on Thee, peerless Muruka. My mouth quivers praising Thee, lovingly hastening Muruka, and with tears calling on Thee, Giver of gracious help-hand, Oh warrior! With Tirumurukarruppadai Thou comets, Thy lady in thy wake."

Sir Ponnambalam Arunachalam also recalls the memory of 'Pada Yathra' (pilgrimage of walking) in the following manner:

"It is possible now to travel from Colombo comfortably by train to Matara and by motor to Hambantota and Tissamaharama. The last stage of about 11 miles beyond Tissamaharama is over a difficult forest-tract and an unabridged river, the Menik Ganga, which in flood time has to be swum across there being no boats. In the thirties of last century, when good roads were scarce even in Colombo, my grandmother walked barefoot the whole way to Kataragama and back in fulfilment of a vow for the recovery from illness of her child, the future Sir Muttu Coomara Swamy.

The hardships then endured are such as are yearly borne with cheerfulness by thousands travelling on foot along the jungle tracts of the Northern, Eastern and Uva provinces and from India. Nearly all are convinced of the god's ever present grace and protection and have spiritual experiences to tell or other notable boons, recoveries from illness, help under trials and dangers, warding off of calamities.

I once asked an elderly woman who had journeyed alone through the forest for days and nights if she had no fear of wild elephants and bears. She said she saw many, but none molested her. "How could they? The Lord was at my side."

Hindus see His Almighty in different forms, but a large number of Tamil Hindus have over a period of years chosen to see His Almighty as 'Muruka'. I wish to quote how Sir Ponnambalam Arunachalam explained this concept:

"He is regarded as in his essence formless and beyond speech and thought, but assuming forms to suit the needs of his votaries and accepting their worship in whatever form, if only heartfelt. This is indeed the normal Hindu attitude in religious matters and accounts for its infinite tolerance. All religions are ways, short or long, to God. "The nameless, formless one we will call and worship by a thousand names in chant and dance," the Psalmist Manikkavacakar cries. God, under whatever name or form sought, comes forward to meet the seeker and help his progress onwards through forms suitable to his development. "They who worship other gods with faith and devotion,they also worship me," it is declared in the Bhagavad Gita (IX, 21). The merit claimed for the Hindu religious system is that it provides spiritual food and help for the soul in every stage of its development; hence it is significantly called the Ladder Way (Sopana Marga)."

"Muruka would thus appear to be a deity in whom were amalgamated many legends and traditions, many aspects of religion and modes of worship, primitive and advanced, and to embody the Hindu ideal of God immanent in all things and manifesting himself wherever sought with love. "Muruka means tender age and beauty and is often represented as the type of perennial youth, sometimes as quite a child".

We have Thirupugalz describing the part played by each of His six faces and each of His twelve arms, showing that this form was a personification of various divine aspects and powers.

Darkness

Sir Arunachalam again explains this as follows:

"One face spreadeth afar rays of light, perfectly lighting the world's dense darkness; one face graciously seeketh his beloved and granteth their prayers; one face watcheth over the sacrificial rites of the peaceful ones who fail not in the way of the Scriptures; one face searcheth and pleasantly expoundeth hidden meanings, illumining every quarter like the moon; one face, with wrath mind filling, equality ceasing, wipeth away his foes and celebrateth the battle sacrifice; one face swelleth smiling with slender waisted Vedda maid, pure-hearted Valli".

The following account of Shri Yogaswami's pilgrimage to Kataragama remains typical even today:

"Subsequently about the middle of 1910, Swami left on a solitary sojourn by foot along the island's coastal belt eastward, and met many ascetics on the way. He moved freely with certain Muslim Sufi saints, Buddhist monks, and Veddah chiefs. He communed with Murugan in Kathirkamam, the Holy of Holies skirted by the Manica Ganga... from 1910, he had taken solitary long distance pilgrimages to Tiruketheswaram, and on to Wattapalai and Koneswaram at Trincomalee, and skirting the east coast by the foot path, he had spent his recluse days at Sittankudi, Batticaloa and Tirukkovil. Many a time, he had related incidents when he trekked the Vedda tracts of Moneragala and Bibile to reach the abode of Murugan at Kathirkamam, skirted by the Manica Ganga and the seven hills of Kathiramalai".

As the property on which the Shrine, which was the sacred place for Lord Murugan's devotees, stood was acquired by the Government for its purposes, it made a sum of Stg. Pounds 500.00 available to Shri Arunasalam Ponnambalam Mudaliyar who was the father of Sir Pon Arunachalam in or about 1867 to construct a new temple for Shri Sivasubramaniya Swami at another site in Colombo. Thus this Temple came to be constructed at Kew Road, Slave Island in 1870 by Shri Arunasalam Ponnambalam Mudaliyar and it was dedicated as 'Kathiresan Kovil', Slave Island.

In 1902 Sir Pon Ramanathan (Sir Arunachalam's brother) remodelled enlarged and reconstructed the Temple and named it Shri Sivasubramaniya Swamy Kovil. This Temple was also under the same management as that of Shri Ponnambaleswara Temple in Kochchikade.

In 1942 a Board of Trustees was constituted to manage this Temple and M.S. Thiruvilangam was the Managing Trustee and Chairman of the Board.

In 1962 it was proposed that the Temple should be renovated, but the work commenced later only under the Board of Trustees chaired by V.N. Kanagasabai, K. Thiyagarajah functioned as the Secretary. With the reconstruction 'parivara moorthy shirines' including Shri Vinayagar Shri Nadarajaprruman with Shri Sivagami Amman Shri Mahavishnu, Shri Vairavar Navaragraham Saneeswarar have also been consecrated, and poojahs take place according to Saivaite Agamas Conventions and rituals. Having completed the renovation with a grand structure (except for the Raja Gopuram), a Maha Kumbabishekam (consecration) was held on March 31, 1975.

82 feet tall Rajagopuram (with two manigopurams) were constructed in 1995 giving a magnificient structural appearance for this sacred kovil which is a haven of solace for thousand of devotees of Lord Murugan. Thirukkopura Thiruppani Sabhai headed by Sinnathurai Dhanabalaa with the hard-working Secretary, K. Balasubramaniam are always commended for this noble service.

In view of the proximity of All Ceylon Hindu Congress Headquarters to this kovil we believed that we were able to complete the construction of our Headquarters only after Rajagopuram was constructed and completed for this Kovil. Its situation in the heart of the City attracts almost all the tourists to this Kovil.

The observance of Skanthasashdi annually for 6 days is another important feature of this Kovil's annual calendar and 'Soorasamkaram' will take place on Sunday November 18, 2012 this year.

The Annual Festival is held regularly in this Kovil, commencing with the 'Kodi Ettam' and concluding with the 'Theertham'. The THER Festival takes place on the day before Theertham.

'Kodi Ettam' (Flag hoisting) represents the soul's attempt to ascend to 'moksham'. The 'Ther' (Chariot) is a symbol of universe and the 4 wheels mean 'Inquire, Investigate, Analyse and Study'.

Deity

"As in South India, Murukan has been and still continues to be the favourite deity of the Tamils living in Ilankai. The ideas, beliefs and practices associated with the worship of Murukan constitute an integral part of the Hindu religious tradition in the island. The shrines dedicated for the worship of Murukan are numerous and one could hardly come across a village or town inhabited by Saivite Tamils where temples dedicated for his worship are not to be found".

The 'Thangathther' (Golden Chariot) of this kovil was constructed and floated on August 9, 1998 and a committee chaired by Thirukumar Nadesan would be blessed by Lord Murugan for having this 21 feet tall (with a golden umbrella) Ther, adding a holy significance and veneration of this 188 years old Kovil. A number of dedicated 'Thondars' led by K. Balasubramaniam stood by Nadesan and made use of his talents and resources to accomplish this. Nadesan still continues to ensure the Golden Chariot Festival takes place in a grand scale as a real devotee of Lord Murugan for which he has the blessings of His Almighty, Skanda.

Thirukumar Nadesan who chairs the Board of Trustees of this kovil believes, "Engum Murugan Ellam Murugan Yathum Murugan" (meaning, 'He resides everywhere - He is in everything - He is everything'). This is the ardent belief of every worshipper of this Kovil. When these devotees recite 'Arohara Arohara' at the time the Golden Chariot starts rolling on the street, everyone could know (not merely knowingly - could really feel) their faith in Lord Murugan who with His six faces and two consorts appear on the chariot to bless His devotees.

The writer is General Secretary, All Ceylon Hindu Congress