Tuesday, January 25, 2011
Ankeli Puja and the Pattini Cult
(@Daily News, by B. H. Hemapriya)
“There is another sport, which generally all People used with much delight, being, as they called it, a sacrifice to one of their Gods; to wit, Potting Dio. And the benefit of it is, that it frees the Country from grief and Diseases. For the beastliness of the Exercise they never celebrated it near any Town, not in sight of Women, but in a remote place.
The manner of the Game is thus. They have two crooked sticks like Elbows, one hooked to the other, and so with contrivances they pull with Ropes, until the one break the other; some siding with one stick, and some with the other; but never is money laid on either side.
Upon the breaking of the stick, that Party that hath won doth not a little rejoyce. Which rejoicing is exprest by Dancing and Singing, and uttering such sordid beastly Expressions, together with postures of their Bodies, as I omit to write them....
...and even the King himself hath spent time in it, but now lately he hath absolutely forbidden it under penalty of a forfeiture of money. So that now the practice hereof is quite left off.
But tho it is thus gone into disuse, yet out of the great delight of the People had in it, they ofGompala would revive it again, and did....”
Robert Knox, An Historical Relation of Ceylon AD 1681
The sport that Robert Knox writes about is the offering of ankeli puja to the Goddess Pattini. It is being revived over the weekend in Uva-Udagama, a purana village at the foot of the Namunukula Peak between Badulla and Passara at the historic ampitiya built during the reign of King Rajasingha 11 (1635-87).
Ankeli puja in the villages in the hill country was almost an annual event some decades ago. However, this festival as well as Sokari (ritual dance-drama and mime), pora pol and gammadu (socio-religious observances) which represent other rituals of the Pattini cult are becoming far and few between with the gradual removal of rural characterisation. Rising costs of organising these elaborate rites is another factor.
The culture pulsating in the rural interior, the heartland of the island, is derived from Buddhism. However, it is derived not so much from the lofty teachings of orthodox Buddhism as from folk Buddhism.
Folk Buddhism is an amalgam of Yakka and other magico-religious rites, primitive animism, the worship of some of the Gods of the Hindu pantheon and the propitiation of deities and demons of Sri Lankan conception. Folk Buddhist beliefs are tinged strongly with an element of the fear of the jungle.
These beliefs can only be understood in terms of the fears ingraved in the local psyche from times when Yakkas and similar tribes held sway over the island and thereafter when Brahmanism became the religion of the ruling elite with gods of the Hindu pantheon being venerated.
These awesome fears were infectious diseases, fickle weather patterns and natural calamities attributed to the anger of a variety of gods and demons who had to be propitiated to obtain succour.
Even after the introduction of Buddhism in the Third Century B.C. and in spite of state patronage for orthodox Buddhism, the new faith had to come to terms with entrenched folk beliefs, one being adopted by the other in a spirit of accommodation. The tenacious devotion to Pattini was one such characterisation.
Popular belief is that King Gajabahu (AD 113) introduced the Pattini cult to Sri Lanka. The king is credited with restoring the country’s honour by liberating 12,000 Lankan prisoners taken to South India during the reign of his predecessor.
He also brought back with him the sacred rice-bowl and the insignia of the four devales of which the’ kingdom had been despoiled previously. As a further reprisal he is said to have brought with him the jewelled anklet of the South Indian Goddess Pattini, the worship of which set off the cult of Pattini.
This belief that King Gajabahu introduced the Pattini cult is disputed by Prof. Gananath Obeyesekera, one of the country’s leading anthropologists. His view is that the cult was introduced in the 13th Century by traders and merchants and Royal patronage was conferred on the Pattini cult during the reign of Parakrama Bahu VI (1411-1466) of Kotte who first built a shrine in her honour in Sri Lanka.
Whatever the view, the cult was so compelling that during the Kandyan period Goddess Pattini was elevated as one of the four guardian gods of country.
Whereas other gods and deities in folk Buddhism are venerated in respectful awe, the Pattini cult has a folksy appeal. In traditional society where motherhood is sacred, people reach out to Pattini endearingly as Pattini Amma.
It is a measure of her diverse appeal that observances to please her range from Sokari, healing rites, agricultural fertility rites and mass sports involving martial arts, one of which is ankeli. Her diversity is completed by being, also venerated as the goddess of chastity.
Ankeli is referred to at length in the late P. E. D. Deraniyagala’s monograph Some Sinhala Combative, Field and Aquatic Sports and Games.Deraniyagala was of the opinion that combative sports were practised in various parts of the country, not merely for amusement but in order to foster a disregard for pain and death and to inculcate the valour and pugnacity essential for the survival of a race.
Ankeli, according to him, was the sport of hook tugging. Two teams took part—udu pila and yati pila — the traditional ‘division of a Sinhala village in respect of the veneration of God Pattini.
The teams met at the ampitiya or tugging field. The teams bring a variety of an or hooks either made from very hard wood or from the base of a sambhur horn. A strong liana is fixed to the base of the horn belonging to each team and is passed between the hole of a stout tree or leg stuck firmly into the ground. Eventually both hooks are interlocked and the two teams tug at the liana in the same direction until one of the horns give way or is damaged.
The team having the damaged hook is declared vanquished and the winning team sings, and jeers the losers by going round them and resorting to gestural abuse bordering on vulgarity.
It is this type of jeering that does not allow women to participate actively and be near the proceedings. They are, however, wont to watch discreetly from afar.
The sport goes on throughout the day with several horns pitted against the other. The whole village participates, all in good humour in spite of purple patches in the proceedings. It becomes a healing rite (shanti karmaya) with the Goddess Pattini believed to be presiding watchfully.
“There is another sport, which generally all People used with much delight, being, as they called it, a sacrifice to one of their Gods; to wit, Potting Dio. And the benefit of it is, that it frees the Country from grief and Diseases. For the beastliness of the Exercise they never celebrated it near any Town, not in sight of Women, but in a remote place.
The manner of the Game is thus. They have two crooked sticks like Elbows, one hooked to the other, and so with contrivances they pull with Ropes, until the one break the other; some siding with one stick, and some with the other; but never is money laid on either side.
Upon the breaking of the stick, that Party that hath won doth not a little rejoyce. Which rejoicing is exprest by Dancing and Singing, and uttering such sordid beastly Expressions, together with postures of their Bodies, as I omit to write them....
...and even the King himself hath spent time in it, but now lately he hath absolutely forbidden it under penalty of a forfeiture of money. So that now the practice hereof is quite left off.
But tho it is thus gone into disuse, yet out of the great delight of the People had in it, they ofGompala would revive it again, and did....”
Robert Knox, An Historical Relation of Ceylon AD 1681
The sport that Robert Knox writes about is the offering of ankeli puja to the Goddess Pattini. It is being revived over the weekend in Uva-Udagama, a purana village at the foot of the Namunukula Peak between Badulla and Passara at the historic ampitiya built during the reign of King Rajasingha 11 (1635-87).
Ankeli puja in the villages in the hill country was almost an annual event some decades ago. However, this festival as well as Sokari (ritual dance-drama and mime), pora pol and gammadu (socio-religious observances) which represent other rituals of the Pattini cult are becoming far and few between with the gradual removal of rural characterisation. Rising costs of organising these elaborate rites is another factor.
The culture pulsating in the rural interior, the heartland of the island, is derived from Buddhism. However, it is derived not so much from the lofty teachings of orthodox Buddhism as from folk Buddhism.
Folk Buddhism is an amalgam of Yakka and other magico-religious rites, primitive animism, the worship of some of the Gods of the Hindu pantheon and the propitiation of deities and demons of Sri Lankan conception. Folk Buddhist beliefs are tinged strongly with an element of the fear of the jungle.
These beliefs can only be understood in terms of the fears ingraved in the local psyche from times when Yakkas and similar tribes held sway over the island and thereafter when Brahmanism became the religion of the ruling elite with gods of the Hindu pantheon being venerated.
These awesome fears were infectious diseases, fickle weather patterns and natural calamities attributed to the anger of a variety of gods and demons who had to be propitiated to obtain succour.
Even after the introduction of Buddhism in the Third Century B.C. and in spite of state patronage for orthodox Buddhism, the new faith had to come to terms with entrenched folk beliefs, one being adopted by the other in a spirit of accommodation. The tenacious devotion to Pattini was one such characterisation.
Popular belief is that King Gajabahu (AD 113) introduced the Pattini cult to Sri Lanka. The king is credited with restoring the country’s honour by liberating 12,000 Lankan prisoners taken to South India during the reign of his predecessor.
He also brought back with him the sacred rice-bowl and the insignia of the four devales of which the’ kingdom had been despoiled previously. As a further reprisal he is said to have brought with him the jewelled anklet of the South Indian Goddess Pattini, the worship of which set off the cult of Pattini.
This belief that King Gajabahu introduced the Pattini cult is disputed by Prof. Gananath Obeyesekera, one of the country’s leading anthropologists. His view is that the cult was introduced in the 13th Century by traders and merchants and Royal patronage was conferred on the Pattini cult during the reign of Parakrama Bahu VI (1411-1466) of Kotte who first built a shrine in her honour in Sri Lanka.
Whatever the view, the cult was so compelling that during the Kandyan period Goddess Pattini was elevated as one of the four guardian gods of country.
Whereas other gods and deities in folk Buddhism are venerated in respectful awe, the Pattini cult has a folksy appeal. In traditional society where motherhood is sacred, people reach out to Pattini endearingly as Pattini Amma.
It is a measure of her diverse appeal that observances to please her range from Sokari, healing rites, agricultural fertility rites and mass sports involving martial arts, one of which is ankeli. Her diversity is completed by being, also venerated as the goddess of chastity.
Ankeli is referred to at length in the late P. E. D. Deraniyagala’s monograph Some Sinhala Combative, Field and Aquatic Sports and Games.Deraniyagala was of the opinion that combative sports were practised in various parts of the country, not merely for amusement but in order to foster a disregard for pain and death and to inculcate the valour and pugnacity essential for the survival of a race.
Ankeli, according to him, was the sport of hook tugging. Two teams took part—udu pila and yati pila — the traditional ‘division of a Sinhala village in respect of the veneration of God Pattini.
The teams met at the ampitiya or tugging field. The teams bring a variety of an or hooks either made from very hard wood or from the base of a sambhur horn. A strong liana is fixed to the base of the horn belonging to each team and is passed between the hole of a stout tree or leg stuck firmly into the ground. Eventually both hooks are interlocked and the two teams tug at the liana in the same direction until one of the horns give way or is damaged.
The team having the damaged hook is declared vanquished and the winning team sings, and jeers the losers by going round them and resorting to gestural abuse bordering on vulgarity.
It is this type of jeering that does not allow women to participate actively and be near the proceedings. They are, however, wont to watch discreetly from afar.
The sport goes on throughout the day with several horns pitted against the other. The whole village participates, all in good humour in spite of purple patches in the proceedings. It becomes a healing rite (shanti karmaya) with the Goddess Pattini believed to be presiding watchfully.
Tuesday, August 17, 2010
Thursday, July 29, 2010
Divinity of chastity
by Aryadasa Ratnasinghe
The Pattini cult is a system of Hindu religious belief woven into the fabric of chastity or sexual purity claimed as the highest virtue of womanhood.
The cult was brought to the island by king Gajabahu alias Gajabahuka Gamini (112-134), from South India, along with the sacred anklet of the goddess, presented to him by king Senguttuvan, a Solian, as a token of goodwill.
While in India, king Gajabahu became aware of the miraculous powers of the goddess and saw the newly built temple erected in her honour. He participated in a grand 'pooja' conducted by the devotees who had assembled at the temple to pay homage to the deity.
When the cult was brought to Sri Lanka, a Hindu temple, dedicated in honour of the goddess, was first built at Vattapalli near Mullaitivu (Ethnology Vol. 1 p. 124). Today, the principal Pattini devale is at Nawagamuwa, about 20 km. from Colombo on the low-level highway to Avissawella.
The Buddhist temple near the devale is of later construction and was the work of Ven. Katuwawala Sumanatissa thera, for worship by the Buddhists before beseeching divine help of the goddess, in keeping with the Buddhist principle that gods are subordinate to the Buddha.
According to authoritative sources, the devale at Nawagamuwa was built by king Rajasinha I (1581-1592), who embraced Hinduism, on the advice of Artittakivendu Perumal, a Saivite, to overcome the patricidal sin in killing his father, king Mayadunne of Sitawaka.
Since then, the devale has become a principal place of divine worship, specially for women who go to the devale to invoke blessings to ease childbirth and to make vows to cure infectious diseases, such as smallpox, chickenpox, measles, mumps, pertussis etc., which are viral diseases.
When it comes necessary to prove the legitimacy of a child in dispute, and on an order of court, the mother is made to swear her innocence, by touching a stone pillar within the devale. It is known as 'divurum-gala' (swearing stone). It is done on an order issued by the magistrate, in the presence of court officials. According to folklore, the pillar has become shorter than before, by women touching it in averment.
Clandestine affair
This Tamil goddess Pattini, before she became deified, was known as Kannaki and her husband was Kovalan. According to the Tamil text 'Seelappadikaram' (the tale of the anklet), Kovalan developed a clandestine affair with a young temple dancing girl called Madhavi, who made him a destitute person, a pauper, by wasteful means.
Kovalan, leaving Madhavi, went to meet Kannaki and asked her for some money to redeem his debts. As she had no money to give Kovalan, she removed her anklet of gold and gave it to him to sell and find the money.
Kovalan went to a goldsmith and sold it to him, who melted it. In the meantime, the queen of the Pandyan king had told her consort about the loss of her anklet. Immediately, the king made a public announcement that anyone who could give information as to the whereabouts of the anklet, he would be rewarded. Hearing the news, the goldsmith rushed to the palace and told the king that a person sold him an anklet which he melted to make ornaments.
The king sent for Kovalan and butchered him for stealing the queen's anklet. Hearing the sad news, Kannaki rushed to the palace, blatantly upbraided the king and told him that the anklet was hers which she gave her husband to sell and find money.
In anger, she pulled out one of the breasts and dashed it on the ground. Immediately the palace was ablaze killing the king and the inmates. Her act of chastity made her a deity, receiving the veneration of those who had faith in her moral purity, a rare character of womanhood.
Goddess Pattini has seven manifestations ('avatars'), known as Orumala, Karamala, Gini, Devol, Saman, Ayragana and Siddha. These manifestations are represented by the Seven 'Kriammas' to whom 'dana' (alms) is offered in the fulfilment of vows.
Although these women are called 'Kiriammas' (breasts full of milk), the participants are all haggered-looking old women who have gone dry years ago. According to the Pattini-hella, the goddess was born of a mango. Legend has it that there was a huge mango tree in the garden of the Pandyan king.
It bore a huge fruit, bigger than a water pitcher, but no one was able to pluck it. God Sakra (Indradeva), who came down to earth, disguised as a brahmin, shot an arrow and the fruit fell to the ground. A drop of its lactiferous juice accidentally fell upon one eye of the king and he became blind.
He was so wrathful that he ordered to fell the tree. But, all efforts failed.
Miraculous power
The king having become scared of the miraculous power, put the fruit inside a golden pitcher and allowed it to float down the river Kaveri. The king Manthoduwa Manayara and his consort Marakkali, brought it to the bank of the river. Immediately, a princess was born and she was named Kannaki.
A twisted version of this story is that the fruit was offered to the Buddha, who, after eating it, threw the seed into the river and from it sprang the princess. However, it is evident that attempts have been made to connect the princess with Buddhism.
Today, goddess Pattini is one of the four guardian gods of the island, the other three being Natha, Vishnu and Kataragama. She came into prominence during the Kandyan period (1706-1815), when Malabari kings from South India ruled the Kandyan kingdom, from 1739 to 1815.
They were Hindus and had much faith in the goddess. Before this period, god Saman, the tutelary deity of Mount Sri Pada, was one of the guardian gods, but his place was taken over by goddess Pattini and the Esala perahera in Kandy has a place for the Pattini devale.
Apart from Pattini-hella, other works such as Palanga-hella, Salamba Santiya and Ambavidamana, deal with the story of Kannaki and her elevation to the status of a deity. There is also the story that she was born of a flower. Hence the name Mal Pattini. The work 'Panthis Kolmura' is associated with the 'Pooja' conducted by 'kapuralas' of the devale beseeching divine help of the goddess.
The birth of Kannaki, her marriage to Kovalan alias Palanga, her chastity and her miraculous powers are interwoven to form a group of 35 chants, known as 'Panthis Kolmura'. It is recited by the 'kapuralas' when offering 'Poojas' and by 'pattinihamys' (women who participate in the 'ammavarunge dana').
The text 'Seelappadikaram' has a Jain cum Hindu influence, where 'Kolmura' is influenced by Buddhism. 'Manimekhalava' is another text in Tamil that deals with the story of Pattini and the miracles performed by her. The Dance of Madhavi is similar to temple dances which were in vogue in Hindu temples in the ancient past. These dances are highlighted in the 'Sandesa-kavyas' (epic messages) belonging to the Gampola and Kotte periods.
Fire - walking ceremony
The Nawagamuwa devale perahera is held in the month Esala, with the plating of the 'kapa (sacred log) to mark the event. The 'Gini Maduwa' is held seven days after the perahera. It is also known as 'Devol Maduwa'. This event is marked by the fire-walking ceremony, to signify the valour of the god Kataragama. The water-cutting ceremony is conducted at the Kelani river.
The ceremony ends with the dance of the Gara-yaka, to remove the malignant effects of the 'evil-eye' (esvaha) fallen upon the "kapurala'. The sight of awful.
The name 'Nawagamuwa' is a corruption of 'Na-gomuwa' (the place clustered with 'Na' (Mesua ferrea) trees, which still adorn the devale premises. The old devale is about 400 years old and the 'kapuralas' are Sinhalese who become officials by right of inheritance.
There is a folklore known among the local residents of the village. It is said that a jak fruit grew on one of the door panels of the devale. When it was ripe, a beggar who saw it hanging, plucked it and ate a piece of it to overcome his hunger.
After transferring the merit, he went away. When the ;kapurala' saw the fruit missing, he cursed the one who plucked it, calling divine wrath on the person. But the curse boomeranged upon the 'kapurala' and his family that they all died, because the goddess had mercy on the hungry beggar.
Source:http://www.dailynews.lk/2004/09/22/artscop14.html
The Pattini cult is a system of Hindu religious belief woven into the fabric of chastity or sexual purity claimed as the highest virtue of womanhood.
The cult was brought to the island by king Gajabahu alias Gajabahuka Gamini (112-134), from South India, along with the sacred anklet of the goddess, presented to him by king Senguttuvan, a Solian, as a token of goodwill.
While in India, king Gajabahu became aware of the miraculous powers of the goddess and saw the newly built temple erected in her honour. He participated in a grand 'pooja' conducted by the devotees who had assembled at the temple to pay homage to the deity.
When the cult was brought to Sri Lanka, a Hindu temple, dedicated in honour of the goddess, was first built at Vattapalli near Mullaitivu (Ethnology Vol. 1 p. 124). Today, the principal Pattini devale is at Nawagamuwa, about 20 km. from Colombo on the low-level highway to Avissawella.
The Buddhist temple near the devale is of later construction and was the work of Ven. Katuwawala Sumanatissa thera, for worship by the Buddhists before beseeching divine help of the goddess, in keeping with the Buddhist principle that gods are subordinate to the Buddha.
According to authoritative sources, the devale at Nawagamuwa was built by king Rajasinha I (1581-1592), who embraced Hinduism, on the advice of Artittakivendu Perumal, a Saivite, to overcome the patricidal sin in killing his father, king Mayadunne of Sitawaka.
Since then, the devale has become a principal place of divine worship, specially for women who go to the devale to invoke blessings to ease childbirth and to make vows to cure infectious diseases, such as smallpox, chickenpox, measles, mumps, pertussis etc., which are viral diseases.
When it comes necessary to prove the legitimacy of a child in dispute, and on an order of court, the mother is made to swear her innocence, by touching a stone pillar within the devale. It is known as 'divurum-gala' (swearing stone). It is done on an order issued by the magistrate, in the presence of court officials. According to folklore, the pillar has become shorter than before, by women touching it in averment.
Clandestine affair
This Tamil goddess Pattini, before she became deified, was known as Kannaki and her husband was Kovalan. According to the Tamil text 'Seelappadikaram' (the tale of the anklet), Kovalan developed a clandestine affair with a young temple dancing girl called Madhavi, who made him a destitute person, a pauper, by wasteful means.
Kovalan, leaving Madhavi, went to meet Kannaki and asked her for some money to redeem his debts. As she had no money to give Kovalan, she removed her anklet of gold and gave it to him to sell and find the money.
Kovalan went to a goldsmith and sold it to him, who melted it. In the meantime, the queen of the Pandyan king had told her consort about the loss of her anklet. Immediately, the king made a public announcement that anyone who could give information as to the whereabouts of the anklet, he would be rewarded. Hearing the news, the goldsmith rushed to the palace and told the king that a person sold him an anklet which he melted to make ornaments.
The king sent for Kovalan and butchered him for stealing the queen's anklet. Hearing the sad news, Kannaki rushed to the palace, blatantly upbraided the king and told him that the anklet was hers which she gave her husband to sell and find money.
In anger, she pulled out one of the breasts and dashed it on the ground. Immediately the palace was ablaze killing the king and the inmates. Her act of chastity made her a deity, receiving the veneration of those who had faith in her moral purity, a rare character of womanhood.
Goddess Pattini has seven manifestations ('avatars'), known as Orumala, Karamala, Gini, Devol, Saman, Ayragana and Siddha. These manifestations are represented by the Seven 'Kriammas' to whom 'dana' (alms) is offered in the fulfilment of vows.
Although these women are called 'Kiriammas' (breasts full of milk), the participants are all haggered-looking old women who have gone dry years ago. According to the Pattini-hella, the goddess was born of a mango. Legend has it that there was a huge mango tree in the garden of the Pandyan king.
It bore a huge fruit, bigger than a water pitcher, but no one was able to pluck it. God Sakra (Indradeva), who came down to earth, disguised as a brahmin, shot an arrow and the fruit fell to the ground. A drop of its lactiferous juice accidentally fell upon one eye of the king and he became blind.
He was so wrathful that he ordered to fell the tree. But, all efforts failed.
Miraculous power
The king having become scared of the miraculous power, put the fruit inside a golden pitcher and allowed it to float down the river Kaveri. The king Manthoduwa Manayara and his consort Marakkali, brought it to the bank of the river. Immediately, a princess was born and she was named Kannaki.
A twisted version of this story is that the fruit was offered to the Buddha, who, after eating it, threw the seed into the river and from it sprang the princess. However, it is evident that attempts have been made to connect the princess with Buddhism.
Today, goddess Pattini is one of the four guardian gods of the island, the other three being Natha, Vishnu and Kataragama. She came into prominence during the Kandyan period (1706-1815), when Malabari kings from South India ruled the Kandyan kingdom, from 1739 to 1815.
They were Hindus and had much faith in the goddess. Before this period, god Saman, the tutelary deity of Mount Sri Pada, was one of the guardian gods, but his place was taken over by goddess Pattini and the Esala perahera in Kandy has a place for the Pattini devale.
Apart from Pattini-hella, other works such as Palanga-hella, Salamba Santiya and Ambavidamana, deal with the story of Kannaki and her elevation to the status of a deity. There is also the story that she was born of a flower. Hence the name Mal Pattini. The work 'Panthis Kolmura' is associated with the 'Pooja' conducted by 'kapuralas' of the devale beseeching divine help of the goddess.
The birth of Kannaki, her marriage to Kovalan alias Palanga, her chastity and her miraculous powers are interwoven to form a group of 35 chants, known as 'Panthis Kolmura'. It is recited by the 'kapuralas' when offering 'Poojas' and by 'pattinihamys' (women who participate in the 'ammavarunge dana').
The text 'Seelappadikaram' has a Jain cum Hindu influence, where 'Kolmura' is influenced by Buddhism. 'Manimekhalava' is another text in Tamil that deals with the story of Pattini and the miracles performed by her. The Dance of Madhavi is similar to temple dances which were in vogue in Hindu temples in the ancient past. These dances are highlighted in the 'Sandesa-kavyas' (epic messages) belonging to the Gampola and Kotte periods.
Fire - walking ceremony
The Nawagamuwa devale perahera is held in the month Esala, with the plating of the 'kapa (sacred log) to mark the event. The 'Gini Maduwa' is held seven days after the perahera. It is also known as 'Devol Maduwa'. This event is marked by the fire-walking ceremony, to signify the valour of the god Kataragama. The water-cutting ceremony is conducted at the Kelani river.
The ceremony ends with the dance of the Gara-yaka, to remove the malignant effects of the 'evil-eye' (esvaha) fallen upon the "kapurala'. The sight of awful.
The name 'Nawagamuwa' is a corruption of 'Na-gomuwa' (the place clustered with 'Na' (Mesua ferrea) trees, which still adorn the devale premises. The old devale is about 400 years old and the 'kapuralas' are Sinhalese who become officials by right of inheritance.
There is a folklore known among the local residents of the village. It is said that a jak fruit grew on one of the door panels of the devale. When it was ripe, a beggar who saw it hanging, plucked it and ate a piece of it to overcome his hunger.
After transferring the merit, he went away. When the ;kapurala' saw the fruit missing, he cursed the one who plucked it, calling divine wrath on the person. But the curse boomeranged upon the 'kapurala' and his family that they all died, because the goddess had mercy on the hungry beggar.
Source:http://www.dailynews.lk/2004/09/22/artscop14.html
A critical view on the Pattini cult of Sri Lanka
by Dr. Mirando Obeysekere
(May 17, Colombo, Sri Lanka Guardian) Godess Pattini is a shrine for the Sri Lankans, as well as the devotees of Tamil Nadu. As Sri Lankans we are proud to state that we had worshipped Godess Pattini since the illustrious days of King Ravana, who was the villain of the Ramayanaya epic. According to "Ravana Katha" an Ola manuscript of the Poth Gula of Nilgalla Walauwa, Sabaragamuwa king Rawana went to the Maha Pattini Devalaya of Matula Janapadaya and prayed for the blessings of Paththini Amma, and at the same moment King Rawana fainted and fell down near the feet of Paththini statue which had been made of pure gold. The forehead of King Rawana split and started bleeding. It is said that the drops of blood fell from Ravanas forehead became red mushrooms on the ground of Pattini Devalaya, Matale.
I think it is a folklore which had been included in the ola manuscript, called Ravana Katha. But we should not forget our folklores, which comes from generation to generation, since prehistoric days to the present millennium. This ola manuscript was written by Millava Vanni, Bandara Magina Mahakappina Wickramasinghe Adigar about a few centuries ago.
But the Ramayanaya had not written any thing regarding a Pattini Devalaya at Matale Janapadaya.
According to the same ola book King Watta Gamini Abaya alias Walagamba (104-103) had made a vow to the Pattini Devalaya of Ambokka Mountain. King Wattagamini Abhaya was chased away by Brahmin Saligrama Tissa, who brought five warriors from South India and ruled the country for 14 1/2 years. Saligrama Tissa Promised to transfer the throne to those warrior Princes, each for five years. But unfortunately power hungry warriors were relentless and began to murder them one by one and reigned only for 14 1/2 years. They had to rule for 25 years if they were obedient to the orders of Brahmin Saligrama Tissa who had lived in down south as the Royal adviser of five warrior kings, Pulahaththa, Bahlya, Panayamara, Pilayamara and Dathlya. (103-89BC).
King Walagamba’s fulfilled his vow, and offered the whole area, Ambokkka to the Pattini Devalaya. (89-77 BC) in his accession for the second time.
King Walagamba, disguised as a civilian and took refuge at the residence of Brahmin Thanasiva, a great grand son of Bralinnin Vishnu Rama Chandra of Mathula Janapadaya. He was called Mathula Janapadeeshwara who had helped Mahasangha to write Tripitaka on ola leaves.
There is a fallacy among some people that the Pattini cult was brought here during the days of King Gajaba (108-130 AD). The writers of Silappadikaram and Manimekalal certify that view. But we have a right to follow and trust the folklore as folklore constitutes a distinct part of our traditional heritage. Godess Pattini has been an important deity in the folk religion of Sri Lanka, dominant in all the Provinces. The main shrine is at Nawagamuwa where the famous Brahmin Neela Perumal held sway. Many devotees come to ask the Goddess the favour of the gift of prophesy at Navagamuwa, Arnbokka and Kosgoda Ilegalla, Pattini Shrines. Pattini Goddess is associated with three rituals namely Gammaduwa, Ankellya and Paneliya.
The Buddhists of Sri Lanka believe that the Goddess Pattini is a Buddhist god but is also worshipped by Hindus in the east coast.
Most Hindus treat her as "Muthu Marl Amman" and the Roman Catholics too treat her as "Muthu Marl Amman". Roman Catholics of Sri Lanka have a special regard for this deity.
Panthis Kolmura Kavi, which has been composed especially eulogising Goddess Pattini, is a very important literature connected with the Pattini cult. The Pattini Cult has spread from Sri Lanka to Kerala in South India and from there to all other Provinces of North India too.
Prof. Gananth Obeysekere says Pattini was a deity worshipped by merchants and that these merchants, who colonised Sri Lanka in later times brought with them the worshipping of Pattini to Sri Lanka so even in South India Pattini had its origin in the concept of Mother Goddess, which was widespread in West Asia and the whole of Meditarranian region between 500 BC and 2500 AD.
According to Prof. Gananath, the Pattini Cult was introduced in South India by the West Asian traders, who frequented South Indian sea ports such as Kerala. Whatever it is, we have facts to prove that the Pattini cult was in Sri Lanka from the Megalithic era—and still we follow the worship of Goddess Pattini as faithful devotees.
Now the present Pattini Devalaya of Matale has a long history since the British invasion of Ceylon. According to the ola Manuscript of Nilgalla Walauwa, we can guess that the present Devalaya has been built in the same locality where the Pattini Devalaya existed during the pre historic Megalithic era of king Ravana of Ramayanaya fame.
One can see the remains of a slime apple tree where Goddess Pattini was in a hut, in the form of a Tamil beauty queen.
- Sri Lanka Guardian
Source:http://www.srilankaguardian.org/2008/05/critical-view-on-pattini-cult-of-sri.html
(May 17, Colombo, Sri Lanka Guardian) Godess Pattini is a shrine for the Sri Lankans, as well as the devotees of Tamil Nadu. As Sri Lankans we are proud to state that we had worshipped Godess Pattini since the illustrious days of King Ravana, who was the villain of the Ramayanaya epic. According to "Ravana Katha" an Ola manuscript of the Poth Gula of Nilgalla Walauwa, Sabaragamuwa king Rawana went to the Maha Pattini Devalaya of Matula Janapadaya and prayed for the blessings of Paththini Amma, and at the same moment King Rawana fainted and fell down near the feet of Paththini statue which had been made of pure gold. The forehead of King Rawana split and started bleeding. It is said that the drops of blood fell from Ravanas forehead became red mushrooms on the ground of Pattini Devalaya, Matale.
I think it is a folklore which had been included in the ola manuscript, called Ravana Katha. But we should not forget our folklores, which comes from generation to generation, since prehistoric days to the present millennium. This ola manuscript was written by Millava Vanni, Bandara Magina Mahakappina Wickramasinghe Adigar about a few centuries ago.
But the Ramayanaya had not written any thing regarding a Pattini Devalaya at Matale Janapadaya.
According to the same ola book King Watta Gamini Abaya alias Walagamba (104-103) had made a vow to the Pattini Devalaya of Ambokka Mountain. King Wattagamini Abhaya was chased away by Brahmin Saligrama Tissa, who brought five warriors from South India and ruled the country for 14 1/2 years. Saligrama Tissa Promised to transfer the throne to those warrior Princes, each for five years. But unfortunately power hungry warriors were relentless and began to murder them one by one and reigned only for 14 1/2 years. They had to rule for 25 years if they were obedient to the orders of Brahmin Saligrama Tissa who had lived in down south as the Royal adviser of five warrior kings, Pulahaththa, Bahlya, Panayamara, Pilayamara and Dathlya. (103-89BC).
King Walagamba’s fulfilled his vow, and offered the whole area, Ambokkka to the Pattini Devalaya. (89-77 BC) in his accession for the second time.
King Walagamba, disguised as a civilian and took refuge at the residence of Brahmin Thanasiva, a great grand son of Bralinnin Vishnu Rama Chandra of Mathula Janapadaya. He was called Mathula Janapadeeshwara who had helped Mahasangha to write Tripitaka on ola leaves.
There is a fallacy among some people that the Pattini cult was brought here during the days of King Gajaba (108-130 AD). The writers of Silappadikaram and Manimekalal certify that view. But we have a right to follow and trust the folklore as folklore constitutes a distinct part of our traditional heritage. Godess Pattini has been an important deity in the folk religion of Sri Lanka, dominant in all the Provinces. The main shrine is at Nawagamuwa where the famous Brahmin Neela Perumal held sway. Many devotees come to ask the Goddess the favour of the gift of prophesy at Navagamuwa, Arnbokka and Kosgoda Ilegalla, Pattini Shrines. Pattini Goddess is associated with three rituals namely Gammaduwa, Ankellya and Paneliya.
The Buddhists of Sri Lanka believe that the Goddess Pattini is a Buddhist god but is also worshipped by Hindus in the east coast.
Most Hindus treat her as "Muthu Marl Amman" and the Roman Catholics too treat her as "Muthu Marl Amman". Roman Catholics of Sri Lanka have a special regard for this deity.
Panthis Kolmura Kavi, which has been composed especially eulogising Goddess Pattini, is a very important literature connected with the Pattini cult. The Pattini Cult has spread from Sri Lanka to Kerala in South India and from there to all other Provinces of North India too.
Prof. Gananth Obeysekere says Pattini was a deity worshipped by merchants and that these merchants, who colonised Sri Lanka in later times brought with them the worshipping of Pattini to Sri Lanka so even in South India Pattini had its origin in the concept of Mother Goddess, which was widespread in West Asia and the whole of Meditarranian region between 500 BC and 2500 AD.
According to Prof. Gananath, the Pattini Cult was introduced in South India by the West Asian traders, who frequented South Indian sea ports such as Kerala. Whatever it is, we have facts to prove that the Pattini cult was in Sri Lanka from the Megalithic era—and still we follow the worship of Goddess Pattini as faithful devotees.
Now the present Pattini Devalaya of Matale has a long history since the British invasion of Ceylon. According to the ola Manuscript of Nilgalla Walauwa, we can guess that the present Devalaya has been built in the same locality where the Pattini Devalaya existed during the pre historic Megalithic era of king Ravana of Ramayanaya fame.
One can see the remains of a slime apple tree where Goddess Pattini was in a hut, in the form of a Tamil beauty queen.
- Sri Lanka Guardian
Source:http://www.srilankaguardian.org/2008/05/critical-view-on-pattini-cult-of-sri.html
Tuesday, July 27, 2010
The Nawagamuwa Vihara
Among the archaeologically significant sites in the Colombo District, Nawagamuwa Devale is important as a historic place of worship. Legend has it that the origin of this Pattini devale close to the Kelani river goes back to the early Anuradhapura period.
Original Vihara Mandiraya
But, due to destruction by foreign forces and reconstruction over the years, little visible proof remains to confirm this belief. However, archaeological research has revealed several sites in the Nawagamuwa area to confirm that settlements in the area date back to a B.C. era.
When the early Aryan settlements were being established, Kelani river and Kelani thota were of importance. Nawagamuwa is located at the 13th milepost on the old Colombo - Ratnapura road. It is believed that during the early Anuradhapura period, Nawagamuwa belonged to the Kelani kingdom.
According to a popular legend, when King Gajaba 1 (A.D. 114 - 136) came from India with 12,000 men as prisoners, bringing with him a Pattini anklet, he alighted at the landing place close to the devale. It is said that he built a devale, enshrined the anklet and held poojas here. From then till the Kotte period no significant facts have been discovered about the site.
Ancient devale
During the Kotte period, the area was known as Hewagam Korale, according to Rajavaliya. It is said that when Rajasinghe I fought the Portuguese forces at Mulleriyawa, his last camp was pitched here. After his victory, he named the area Hewagam Korale in gratitude to the Hewagama soldiers who came to his aid. During this period, it is said, Nawagamuwa was used as a jetty on the road connecting Colombo Fort with Malwana, Hanwella and Gurubebili. The Pattini Devale was then famed as the Pattini Kovil. The first historical mention of the Nawagamuwa Pattini Devale is found during the Kotte period. Mention is made in the 'Godagama Sannasa', made known by Buwanekabahu V (A.D. 1521 - 1580), of a royal decree for a gift of oil to be made for the Nawagamuwa Pattini Kovil perahera.
During the Sitawaka period too this area was historically important. It is noted that when King Mayadunne (A.D. 1521 - 1580) set out to fight the Portuguese in the Colombo Fort, he stopped on his way at the Nawagamuwa Pattini Devale to make a vow before he went to war. According to Portuguese reports, in 1550, the Portuguese king sent 600 troops to help King Buwanekabahu V. They clashed with King Mayadunne at Nawagamuwa. It is also recorded that in 1576, the Portuguese army destroyed Nawagamuwa Devale and established an army camp there. The devale was rebuilt by King Mayadunne only to be destroyed again by the Captain of the Colombo fort, leaving a pile of ruins.
Mr. A.E.L.Tillekewardene of the Archaeological Department says that according to popular beliefs and historical data, Nawagamuwa devale was known as a pilgrim site from the beginning of the 15th century. Excavations around the devale from time to time unearthed building materials, wells, Dutch coins and iron implements of the middle ages. North of the old devale at what was known as the old landing place, coins used during the Dutch period in Ceylon, 1554 - 1765, have been found. Old stone posts have been found discarded on some of the private properties in the vicinity. Signs that a pier or similar erection had existed on a large flat rock by the riverside, have also been uncovered. These archeological artifacts were discovered when construction work on a suspension bridge across the river was in progress. The Archaeological Department then stepped in and construction has been discontinued until further research on the site is carried out.
During recent research conducted in the Nawagamuwa Devale area, remains of several buildings of the Kotte period and some buildings of the 19th century have been identified. The Department has declared eight archeologically important sites as protected monuments to be conserved. These sites are the Viharaya or Pilimage, the monks' abode or Sanghavasaya, Galkanu devale, Maha Pattini Devale, Vishnu, Kataragama and Dedimunda devales and the grove of ancient Na trees, which is over 100 years old.
The oldest of the shrines is the Galkanu devale. It was a 'tampita' devale, which is built on four stone posts, Mr. Tillekewardene explained. The original stone posts still remain. It is believed by some to be the site of the original Pattini devale. A shrine was rebuilt by Katuwawala Sri Sumanatissa Himi, the chief priest of the temple during A.D. 1813 - 1928.
When Sri Sumanatissa Himi first came to Nawagamuwa he built a small cadjan thatched dwelling place or 'Awasaya' at 'Thanayamwatte', where the fruit stalls are now. This place was known as thanayamwatte because there had been a rest house for travellers there. The autobiography of the learned Kalukonduwawe Sri Pagnasekera Nahimi, who was a student of Shri Sumanatissa Himi, describes the temple constructions undertaken by his guru. According to this the old name of the devale was Sri Sudarsharamaya, which was later changed to Sri Sugathabimbaramaya. It was Sri Sumanatissa Himi who also constructed a permanent abode for the monks.
After constructing the Galkanu devale, Sri Sumanatissa Himi constructed the monks abode or Sanghavasaya and the Vihare or Pilimage in 1894. The Maha Pattini devale and the Dharma shalawa were constructed later.
The facade of the Sanghavasaya, an old 19th century British period building is unfortunately defaced by the construction of a nondescript extension.
The Vihara also of the same period is a beautiful old building with a stone entrance and characteristic architecture. The stone pillars in front are believed to have been from a temple destroyed during the Portuguese period. The moonstone at the entrance is of the post Kandy period. The large reclining Buddha statue and wall paintings are in the style of the Kandy period. There are also 'doratupala' figures or guard stones and a 'Makara thorana'.
The Maha Pattini devale, which is the main devale on the premises is also from the 19th century but the front section had been added more recently. A gold plated statue of the goddess Pattini is enshrined within. Outside the Maha devale, is an old 'Asana' stone, dating back to the Kotte period, which is not in its original setting. The other five shrines stand in a row.
Of these the Vishnu, Kataragama and Dedimunda devales are of the 19th century while Saman and Moratu devales have been constructed recently.
The Archaeological Department has declared these important sites protected monuments to be preserved for future generations. Architectural conservation of the buildings is also being undertaken to preserve them in their original style as far as possible. Extensions such as the one to the Sanghavasaya would not be permitted in future.
Source:www.sundaytimes.lk
Original Vihara Mandiraya
But, due to destruction by foreign forces and reconstruction over the years, little visible proof remains to confirm this belief. However, archaeological research has revealed several sites in the Nawagamuwa area to confirm that settlements in the area date back to a B.C. era.
When the early Aryan settlements were being established, Kelani river and Kelani thota were of importance. Nawagamuwa is located at the 13th milepost on the old Colombo - Ratnapura road. It is believed that during the early Anuradhapura period, Nawagamuwa belonged to the Kelani kingdom.
According to a popular legend, when King Gajaba 1 (A.D. 114 - 136) came from India with 12,000 men as prisoners, bringing with him a Pattini anklet, he alighted at the landing place close to the devale. It is said that he built a devale, enshrined the anklet and held poojas here. From then till the Kotte period no significant facts have been discovered about the site.
Ancient devale
During the Kotte period, the area was known as Hewagam Korale, according to Rajavaliya. It is said that when Rajasinghe I fought the Portuguese forces at Mulleriyawa, his last camp was pitched here. After his victory, he named the area Hewagam Korale in gratitude to the Hewagama soldiers who came to his aid. During this period, it is said, Nawagamuwa was used as a jetty on the road connecting Colombo Fort with Malwana, Hanwella and Gurubebili. The Pattini Devale was then famed as the Pattini Kovil. The first historical mention of the Nawagamuwa Pattini Devale is found during the Kotte period. Mention is made in the 'Godagama Sannasa', made known by Buwanekabahu V (A.D. 1521 - 1580), of a royal decree for a gift of oil to be made for the Nawagamuwa Pattini Kovil perahera.
During the Sitawaka period too this area was historically important. It is noted that when King Mayadunne (A.D. 1521 - 1580) set out to fight the Portuguese in the Colombo Fort, he stopped on his way at the Nawagamuwa Pattini Devale to make a vow before he went to war. According to Portuguese reports, in 1550, the Portuguese king sent 600 troops to help King Buwanekabahu V. They clashed with King Mayadunne at Nawagamuwa. It is also recorded that in 1576, the Portuguese army destroyed Nawagamuwa Devale and established an army camp there. The devale was rebuilt by King Mayadunne only to be destroyed again by the Captain of the Colombo fort, leaving a pile of ruins.
Mr. A.E.L.Tillekewardene of the Archaeological Department says that according to popular beliefs and historical data, Nawagamuwa devale was known as a pilgrim site from the beginning of the 15th century. Excavations around the devale from time to time unearthed building materials, wells, Dutch coins and iron implements of the middle ages. North of the old devale at what was known as the old landing place, coins used during the Dutch period in Ceylon, 1554 - 1765, have been found. Old stone posts have been found discarded on some of the private properties in the vicinity. Signs that a pier or similar erection had existed on a large flat rock by the riverside, have also been uncovered. These archeological artifacts were discovered when construction work on a suspension bridge across the river was in progress. The Archaeological Department then stepped in and construction has been discontinued until further research on the site is carried out.
During recent research conducted in the Nawagamuwa Devale area, remains of several buildings of the Kotte period and some buildings of the 19th century have been identified. The Department has declared eight archeologically important sites as protected monuments to be conserved. These sites are the Viharaya or Pilimage, the monks' abode or Sanghavasaya, Galkanu devale, Maha Pattini Devale, Vishnu, Kataragama and Dedimunda devales and the grove of ancient Na trees, which is over 100 years old.
The oldest of the shrines is the Galkanu devale. It was a 'tampita' devale, which is built on four stone posts, Mr. Tillekewardene explained. The original stone posts still remain. It is believed by some to be the site of the original Pattini devale. A shrine was rebuilt by Katuwawala Sri Sumanatissa Himi, the chief priest of the temple during A.D. 1813 - 1928.
When Sri Sumanatissa Himi first came to Nawagamuwa he built a small cadjan thatched dwelling place or 'Awasaya' at 'Thanayamwatte', where the fruit stalls are now. This place was known as thanayamwatte because there had been a rest house for travellers there. The autobiography of the learned Kalukonduwawe Sri Pagnasekera Nahimi, who was a student of Shri Sumanatissa Himi, describes the temple constructions undertaken by his guru. According to this the old name of the devale was Sri Sudarsharamaya, which was later changed to Sri Sugathabimbaramaya. It was Sri Sumanatissa Himi who also constructed a permanent abode for the monks.
After constructing the Galkanu devale, Sri Sumanatissa Himi constructed the monks abode or Sanghavasaya and the Vihare or Pilimage in 1894. The Maha Pattini devale and the Dharma shalawa were constructed later.
The facade of the Sanghavasaya, an old 19th century British period building is unfortunately defaced by the construction of a nondescript extension.
The Vihara also of the same period is a beautiful old building with a stone entrance and characteristic architecture. The stone pillars in front are believed to have been from a temple destroyed during the Portuguese period. The moonstone at the entrance is of the post Kandy period. The large reclining Buddha statue and wall paintings are in the style of the Kandy period. There are also 'doratupala' figures or guard stones and a 'Makara thorana'.
The Maha Pattini devale, which is the main devale on the premises is also from the 19th century but the front section had been added more recently. A gold plated statue of the goddess Pattini is enshrined within. Outside the Maha devale, is an old 'Asana' stone, dating back to the Kotte period, which is not in its original setting. The other five shrines stand in a row.
Of these the Vishnu, Kataragama and Dedimunda devales are of the 19th century while Saman and Moratu devales have been constructed recently.
The Archaeological Department has declared these important sites protected monuments to be preserved for future generations. Architectural conservation of the buildings is also being undertaken to preserve them in their original style as far as possible. Extensions such as the one to the Sanghavasaya would not be permitted in future.
Source:www.sundaytimes.lk
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