A humble temple with far reaching significance
The Kataragama ‘tirai’
“He who is with form and without form, who has no beginning or end, who manifests as one and as many, who is the reflection of Brahman, the eternal reality, who originated as powerful flame of fire, whose six sacred faces full of grace and compassion whose twelve arms ever extending blessings, who manifested as the brilliant rays of the rising sun, He is Murugan, the Lord whom I worship.”
Kachiappa Sivachariyar’s immortal work Kanda Puranam opens with the above hymn. If devotees worshipping Lord Kataragama would happen to read these lines, they might be excused for assuming that the sage wrote these verses with him specifically in mind.
As the name Su-brahmanya indicates, Murugan is the reflection of Brahman and is normally worshipped with form. However, according to Advaita Vedanta, Brahman, the eternal reality, is without form.
Though Murugan is described variously as Jñana Pandita (Expositor of Wisdom), Lord of Compassion (Karunakara) and as Sovereign Lord (Swaminatha), in truth Murugan is indescribable and indefinable since he is without form, attributes (nirguna), beginning or end. He appears in Kataragama not as an icon or form (murti, sila or vigraha) but as a presence experienced deep within one’s heart.
According to Kanda Puranam, Murugan first appeared in the form of a spark from the third eye of his father Siva. Once this spark was discharged at Saravana marsh, rays radiating from the spark illuminated Kataragama as his ultimate goal.
Despite its far-reaching fame, the Kataragama temple is a remarkably humble structure that was until relatively recently situated in the midst of forbidding dry jungle. The main temple, or Ruhunu Maha Kataragama Devalaya as it is known locally, is dedicated to God Kataragama, the Lord of infinite beauty, power and compassion.
Within this same small building complex one finds small temples for Ganesa, Visnu and also for Teyvanai and other minor deities. Eight hundred metres to the north is the ancient Buddhist stupa Kiri Vehera which is counted as one of the 16 places in Sri Lanka visited by Lord Buddha.
Two hundred metres south of the main temple complex, there is also the Muslim mosque and shrine immediately beside the Valli Amman Kovil, which indicates how Kataragama is the confluence (sangamam) of all faiths. So important is the mosque that the festival cannot begin or end without the ceremonies of hosting (kotiyetrum) and lowering an Islamic flag. Islamic tradition holds that there is an invisible spring on that very spot associated both with al-Khidr, (the ‘Green Man’) and with Valli, who is similarly green and associated with plant life.
Another unique feature of the temple is its link with Mount Kailasa in western Tibet. A North-South meridian line drawn on the map from Mount Kailasa meets Kataragama in the far South. This same North-South axis is also an analogue to the Lord’s Vel as well as to the sushumna nadi of yogic lore, which also explains Kataragama’s designation as Dakshina Kailasa, the Southern Kailasa, so important is this sacred forest in yogic lore since long before maps even existed.
No account of Kataragama would be complete without mention of its well-deserved reputation for mystery and secrecy. Mysteries within mysteries surround Kataragama and its traditions. Devotees from far off places eagerly come here to seek his grace, but when they stand before the sanctum sanctorum, they see only seven tirai or curtains painted with the image of Skanda flanked by Valli and Teyvanai.
The screens prompt the devotee to turn within so that his attention is fixed upon his own self as the reflection of Murugan. The presiding kapurala-priests, Sinhalese Buddhists who openly admit that their parampara has come down to them from the indigenous Veddahs before them, take the offering of the devotees, go inside, offer worship on behalf of the devotee and come back with the Lord’s prasadam.
The worship is offered to the deity, whose presence is widely believed to reside in a yantra or magical diagram etched upon a metal plate with the Omkara mantra inscribed on it. It is never displayed nor is its existence either confirmed or denied. Even though the devotee finds no image of the deity, he experiences the presence of Murugan within and returns with a great sense of fulfilment and illumination.
Legend of Kataragama
There are different Sri Lankan versions of how Kanthan came to accept Kataragama as his abode. Most versions agree that the Kataragama god first landed by sea in a stone boat, alone or with his associates, and walked to Kataragama following the shoreline. This is the origin of the Kathirkama Karai Yathirai or annual coastal foot pilgrimage.
All the local versions also agree on the purpose of his one-way journey to Kataragama. It was his affection for Valli, the adopted adolescent daughter of the chief of the local Veddah tribe of hunters. Valli, who was alone guarding a crop of millet growing in a jungle clearing, had been aspiring to marry Murugan ever since she had heard of him. Lord Murugan had also learned from sage Narada of both the benign qualities of Valli and her whereabouts.
Presenting the outward appearance of a handsome Veddah youth, the god boldly approached Valli and straightaway proposed to marry her. The girl, not recognizing him, threatened to stone him with her handy sling if he came any closer, so he had to withdraw and try another guise. So begins the timeless tale of the soul’s yearning to be united with her Lord.
In contrast to the Lord’s grand celestial wedding to Teyvanai Amman, Valli’s wedding was rustic and simple. Strange it may appear that Murugan, the Supreme Lord, who even acted as guru (Swaminatha) to his father Lord Siva, appeared to be infatuated by the poor innocent tribal girl.
It is a classic illustration of who qualifies for Murugan’s grace. It is only one whose heart is full of devotion, whose thoughts are directed toward no one else but Murugan and whose simple quiet and austere life qualifies them for Murugan’s grace. The path adopted by Valli is regarded by pundits as Valli Sanmargam. Valli symbolized the qualities of detachment, dispassion, humility and love. She transcended her own individuality without entertaining the notion of a separate ‘I’.
Valli Tirumanam is re-enacted today in order to highlight importance of Valli Sanmargam. What is relevant and important is its message that when the individuality or the ‘I’ notion ceases, the Jivatma is merged in Paramatma.
Kataragama has a long history which dates back several millennia. There are different theories about the origin of the temple. According to the records, it was the Sinhalese King Dutugamunu (161 to 137 BCE) who renovated the temple and its traditions that had already existed long before his time as a mark of gratitude to Murugan for the blessing he received in restoring his kingdom back from invaders.
In most of the temples associated with Kataragama, one finds the Vel (lance) alone worshipped. Rather than an icon of Murugan, it is the Vel, an iconic representation of Skanda-Murugan, that is venerated.
Vel worship constitutes one of the unique features of temples in Sri Lanka, especially in eastern and northern regions where Tamils live in large number. The root word vel comes from velluthal which means victory and Vel symbolizes victory over evil forces. The Vel held by Murugan is also known as Kathir Vel as it radiates brilliant rays of insight (jñanam).
The fortnight-long Adi festival of Kataragama in July is renowned for its rituals, pageantry and processions. During this time, the casket containing the yantra representing the deity, remaining fully cloaked and unseen, is taken out and mounted upon an elephant to go in procession by a winding route pay a brief visit to Valli Amman.
Kathirkama Ūrvalam or procession
The Kathirkama Urvalam or Perahera moves at the stately pace of the tusker that bears Lord Murugan accompanied by his royal retinue who all remain silent. Except for musical instruments, the entire Perahera is conducted in total silence as onlookers sing and pray.
Devotees in the tens of thousands—mostly Buddhists and Hindus but also Muslims and even Christians strain their eyes to view the invisible Lord of Kataragama as he passes by.
At Valli Amman’s nearby residence the unseen presence covertly dismounts and pays a short visit to his beloved Valli for six minutes only—just long enough for her to serve him with a cup of refreshing Ceylon tea—before returning straight back to his humble palace nearby, completely unseen by anyone except for the rarest pure-hearted friend and devotee!
During July-August, visitors may enjoy Kataragama’s grand Adi festival, a feast for the soul, eyes and ears, with caparisoned elephants, percussion music and nightly processions. Festivals for all faiths take place simultaneously creating a congenial atmosphere of peace and serenity. Kathirkamam remains as an outstanding monument of religious harmony.
The ancient tradition of undertaking foot pilgrimage to Kataragama known as Pada Yatra, sees devotees dressed in simple unstitched garb, walking from Jaffna and other places up to 57 days before the Kataragama Udi festival joined by other pilgrims along the way. Relying upon villagers for their meals along the way, they for walk weeks and weeks, through jungles, sleeping under the stars until they reach Kataragama.