The multiple cult at Kataragama

By Kalakeerthi Edwin Ariyadasa

According to hallowed tradition, the Esala Pageant at Kataragama began on August 9. The climactic Maha Perahara - The Grand Pageant - will take place on August 20.

The sacred water cutting ceremony will take place under the patronage of President Mahinda Rajapaksa on August 21.

“... When I visited Kataragama in 1960 I found myself surprisingly moved by the devotees’ religious feelings...”

- Leonard Sidney Woolf (1880 – 1969)

Leonard Woolf, the imperialist sophisticate, renowned for his metropolitan cultural outlook, could not help but be overwhelmed by the spirit of the ‘sacred’ that pervades the shrine at Kataragama.

The cult of God Skandha, at this forest haven, elicits frenzied fervour from those individuals at the lowest scale in society up to Kings, rulers and the elites at the top rungs.

From the far past the cult of Skandha continues to extend through the history of this land as a streak of belief that touches the lives of people in privileged positions and the way of life of the masses at folk level.

In the spiritual profile of Sri Lanka Kataragama occupies a place very much its own. Followers of a multiplicity of faiths worship at the Kataragama shrine. Sri Pada (Adam’s Peak) is predominant among the sacred sites in Sri Lanka that attract worshippers from a wide range of faiths. Sri Pada receives devoted veneration from Buddhists, Hindus, Islamists and Christians.

Divine favours

Kataragama is held sacred by Buddhists, Hindus, and Islamists. Kataragama is a sought after shrine for those who seek divine favours, whatever may be the faith, they formally follow.

Picturesque myths and legends illuminate the origin and evolution of the Skandha cult. Some of these are complex and exceptionally absorbing. But it’s quite certain that all these traditions can ultimately be traced to ancient Indian sources.

There is an unchanging central fact. Skandha is the son of God Siva. Since Skandha was born with Siva as his father-deity the offspring is at times assumed to be the Hindu Mars, God of war. This is because Father God Siva destroyed the Asuras through his martial prowess.

Some researchers pursuing this divine paternal martial legacy attempt to trace the name to Conqueror Alexander. Through a process of etymological derivation, Alexander would have been Indianised as Sekander which in turn produced the name Skandha.

Eventually, deity Skandha would have earned a whole series of names primarily because of his iconic attributes. For instance, the name Shanmukham (six faced deity) reflects the depiction of God Kataragama, as possessing six faces.

Knotty issue

Many scholarly studies and folk initiatives have made an effort to elucidate the knotty issue of Kataragama, turning out to be god Skandha’s abode.

The ancient chronicles of Sri Lanka Mahawamsa and Culawamsa have many references to Kataragama. Folk traditions indicate that the cult of the deity at Kataragama existed even prior to the arrival of Vijaya who established the first Aryan settlements in this island.

Parallel to the dynasties that conducted governments at Anuradhapura there was a clan of warrior rulers in the deep south as well. These “Dignitaries of the warrior clan from Kataragama” (Kshatriyas of Kataragama) formed part of the prestigious group of ruling clans who were invited to Anuradhapura to receive the sacred Bodhi sapling sent to Sri Lanka by Emperor Asoka. This spiritual gift was brought to Sri Lanka by the emperor’s own daughter Bhikkhuni Sangamitta.

When Buddhism was brought to Kataragama, to establish that faith in the deep south, Skandha Kumara assumed the position of the guardian deity of Sinhala Buddhism.

According to the religious lore of Sri Lanka, the Buddha, in the course of his third visit, spent a few moments in trance at the future site of Kataragama.

Sacred shrine

Early in the history of this sacred shrine one of the eight Bo-saplings, from the sacred Bodhi tree, was planted at Kataragama. Currently the Bodhi Tree seen at Kataragama shrine is identified as that grown from the original sapling.

Many rulers of Sri Lanka have been ardent followers of the Skanda cult. Legend has it that the hero king of Sri Lanka-Dutugamunu displayed dedicated devotion to god Kataragama.

The Kataragama Devala has been the central shrine of the Skandha cult in Sri Lanka. In the early days of Rohana Kingdom, Kataragama functioned as the capital city of that domain.

Many are the names by which this region was known to history. Kacaragama (The shining village) Kataragama (The village in the wilderness) have been among its main appellations. These have been adapted in a variety of ways.

The royal patronage that had been amply provided in later centuries to the Skandha Cult is recorded in an extensive range of documents. In Salalihini Sandeshaya (The Salalihini Message Poem) produced by the erudite Thotagamuwe Sri Rahula Maha Thera in the 15th century, there is an impressive reference to Skandha cult at the then capital city Sri Jayewardenepura (at present, Kotte).

Mahasen

The message poem draws attention to two prominent shrines in that capital city. At one of these, the cult of Iswara, flourished (Iswara Kovila). God Isvara (Shiva) is the legendary father of Deity Skandha. The other is the shrine dedicated to Deity Mahasen, (Mahasen Dev Rajapaya). Incidentally Mahasen, is yet another name for Skandha Kumara.

This way both the father and the son were prominent cult figures at Kotte (Sri Jayewardhenepura).

The central divinity of the Skandha cult enters the spiritual history of Sri Lanka both as a warrior king and as a Romantic god. His abode is on the banks of Manik Ganga (Literally the river of Gems). Its healing powers and the therapeutic efficacy are extolled in legend and folklore. His formal consort was an Indian. But, in his sojourn in the forest of the Kataragama region, Skandha Kumara, became romantically involved with a native beauty whose pursuits were agriculture. With the passage of time, the shrine at Kataragama began to draw devotees in fervent and impassioned hordes. The pilgrims from India and various parts of the Island, travelled to Kataragama seeking favours and fulfilling vows.

Valliamma

In the early days of the cult it is said that Skandha-Kumara was protected by the indigenous people of that region especially because his local consort Valliamma was from those native clans.

With the end of the line of Sri Lankan Kings the Shrine at Kataragama suffered neglect. But the British administrators took an interest in the shrine-region, Kataragama, as it was an important division in their southern sector of Jurisdiction.

One the of the earnest British civil servants to take an in-depth view of Kataragama was Thomas Steele. He delved into the ancient history of Kataragama and was keen to administer this region with an understanding that went beyond the routine call of duty. Most of the English civil servants who recorded their findings at Kataragama were sorely troubled by the disease – prone group of pilgrims who had to make a strenuous trek to reach the shrine.

The Civil Servant R.A.G. Festing recounts the legendary beginnings of the Skandha cult at Kataragama without any attempt whatsoever at disguising his personal enthusiasm for the folklore material associated with the Romance of Deity Kataragama.

He has an amusing explanation of the Loud drum - tatoos that form part of the Perahara at Kataragama.

“When the procession (Perehara) conducts deity Kataragama to Valliamma, there is a furious bell-ringing and beating of drums to drown Tevani’s cries or as others say, to distract her attention” (Tevani is Kataragama’s formal-legitimate-wife); Civil servant Festing enlivens this occurrence by adding his own little note to it: “The noise would do either easily!”

In the current scenario, Kataragama has achieved a highly impressive re-incarnation. A neat network of modern roads, provides a comfortable transport facility to the pilgrim throngs that travel to the shrine. The needs of the visitors are meticulously looked after.

As in the old days there is no specific season for the devotees to visit the shrine. To propitiate God Kataragama, to fulfil the vows of devotees, to make formal vows and to seek favours, one can approach the shrine, on any day.