{"id":19,"date":"2021-07-18T05:14:05","date_gmt":"2021-07-18T05:14:05","guid":{"rendered":"http:\/\/kataragama.org\/blog\/?p=19"},"modified":"2022-11-12T14:12:40","modified_gmt":"2022-11-12T14:12:40","slug":"kathirkamam-the-abode-of-skanda","status":"publish","type":"post","link":"https:\/\/kataragama.org\/blog\/esala\/kathirkamam-the-abode-of-skanda\/","title":{"rendered":"Kathirk\u0101mam, the Abode of Skanda"},"content":{"rendered":"\n

By V.S. Krishnan and Patrick Harrigan<\/h4>\n\n\n\n

Two foreign devotees of Kataragama Skanda team up to present this hybrid tribute to Kathirk\u0101mam and its annual \u0100di festival, 10-24 July 2021.<\/p>\n\n\n\n

2021 Esala Festival is CLOSED to the public due to Corona virus pandemic. R\u0101jak\u0101riya and Mah\u0101dev\u0101le officials only<\/h5>\n\n\n\n

Flag-hoisting 10 July | Maha Perahera 23 July | Water Cutting 24 July<\/strong><\/p>\n\n\n\n

\u0b85\u0bb0\u0bc1\u0bb5\u0bae\u0bc1\u0bae\u0bcd \u0b89\u0bb0\u0bc1\u0bb5\u0bc1\u0bae\u0bcd \u0b86\u0b95\u0bbf \u0b85\u0ba8\u0bbe\u0ba4\u0bbf\u0baf\u0bbe\u0baf\u0bcd\u0baa\u0bcd \u0baa\u0bb2\u0bb5\u0bbe\u0baf\u0bcd \u0b92\u0ba9\u0bcd\u0bb1\u0bbe\u0baf\u0bcd\u0baa\u0bcd \u0baa\u0bbf\u0bb0\u0bae\u0bae\u0bbe\u0baf\u0bcd \u0ba8\u0bbf\u0ba9\u0bcd\u0bb1 \u0b9a\u0bcb\u0ba4\u0bbf\u0baa\u0bcd \u0baa\u0bbf\u0bb4\u0bae\u0bcd\u0baa\u0ba4\u0bcb\u0bb0\u0bcd \u0bae\u0bc7\u0ba9\u0bbf\u0baf\u0bbe\u0b95\u0b95\u0bcd \u0b95\u0bb0\u0bc1\u0ba3\u0bc8\u0b95\u0bc2\u0bb0\u0bcd \u0bae\u0bc1\u0b95\u0b99\u0bcd\u0b95\u0bb3\u0bcd \u0b86\u0bb1\u0bc1\u0bae\u0bcd \u0b95\u0bb0\u0b99\u0bcd\u0b95\u0bb3\u0bcd \u0baa\u0ba9\u0bcd\u0ba9\u0bbf\u0bb0\u0bc6\u0ba3\u0bcd\u0b9f\u0bc1\u0bae\u0bcd \u0b95\u0bca\u0ba3\u0bcd\u0b9f\u0bc7 \u0b92\u0bb0\u0bc1\u0ba4\u0bbf\u0bb0\u0bc1 \u0bae\u0bc1\u0bb0\u0bc1\u0b95\u0ba9\u0bcd \u0bb5\u0ba8\u0bcd\u0ba4\u0bbe\u0b99\u0bcd\u0b95\u0bc1 \u0b89\u0ba4\u0bbf\u0ba4\u0bcd\u0ba4\u0ba9\u0ba9\u0bcd \u0b89\u0bb2\u0b95\u0bae\u0bcd \u0b89\u0baf\u0bcd\u0baf.
-\u0b95\u0ba8\u0bcd\u0ba4\u0baa\u0bc1\u0bb0\u0bbe\u0ba3\u0bae\u0bcd<\/mark><\/p>\n\n\n\n

“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.” \u2014Kanda Puranam<\/em><\/mark><\/p>\n\n\n\n

\"\"<\/figure>\n\n\n\n

Kachiappa Siv\u0101ch\u0101riyar\u2019s immortal work Kanda Pur\u0101nam <\/em>opens with the above hymn. If devotees worshiping Kathirk\u0101ma Kanthan would happen to read these lines, they might be excused for assuming that the sage wrote these verses with Kathirk\u0101ma Kanthan specifically in mind, for every line of it is a true depiction of the Lord of Kathirk\u0101mam. It only serves to highlight some startling differences that Indian pilgrims soon notice about Kathirk\u0101mam.<\/p>\n\n\n\n

As the name Su-brahmanya<\/em> indicates, Murugan is the reflection of Brahman and is normally worshiped with form. However, according to Advaita Vedanta, Brahman, the eternal reality, is without form. Arunagirinathar\u2019s Kandar Anubh\u016bti<\/a><\/em> says: \u201cHe is with form and without form. He is and He is not.\u201d (Uruvai, aruvai, ulathai ilathai<\/em>) He appears as one and as many. He appears as Murugan.<\/p>\n\n\n\n

Though Murugan is described variously as J\u00f1\u0101na Pa\u1e47\u1e0dit\u0101<\/em> (Expositor of Wisdom), Lord of Compassion (Karu\u1e47\u0101kara<\/em>) and as Sovereign Lord (Sw\u0101min\u0101tha<\/em>), in truth Murugan is indescribable and indefinable since He is without form, attributes (nirguna<\/em>), beginning or end. He appears in Kathirkamam not as an icon or form (m\u016brti, \u1e61il\u0101<\/em> or vigraha<\/em>) but as a presence experienced deep within one\u2019s heart.<\/p>\n\n\n\n

According to Kanda Pur\u0101nam<\/em>, Murugan first appeared in the form a spark from the third eye of his father Siva. Once this spark was discharged at Saravana marsh, rays radiating from the spark illuminated Kathirk\u0101mam in Sri Lanka as His ultimate goal.<\/p>\n\n\n\n

A Rogue and a Trickster<\/h2>\n\n\n\n
\"\"
The rogue ‘sw\u0101mi’ and his trickster brother fool Valli into a promise of marriage.<\/figcaption><\/figure>\n\n\n\n

Names of ancient sacred places hold great significance and Kathirk\u0101mam is no exception. The name kathir-k\u0101mam<\/em> consists of two words kathir<\/em> (\u2018a ray\u2019) plus k\u0101ma<\/em> denoting longing and desire, often with a sexual connotation. Kathir-k\u0101mam thus means \u2018(the place of) illumination and earthly love\u2019.<\/p>\n\n\n\n

Even today, Sri Lanka preserves in Kathirk\u0101mam many archaic beliefs and practices that have long been lost throughout India. These traditions come broadly under the pre-Buddhist royal cult of maintaining justice and timely rains and fertility throughout the blessed island of Lank\u0101. For instance, the tradition survives of a weekly offering to the Kataragama god of cooked venison or deer flesh, the Vedda folk’s choicest offering, an ancient practice found nowhere in South India today.<\/p>\n\n\n\n

Stranger still, even today the Kataragama god is still widely reckoned by Sri Lankans of all faiths to be a rogue<\/em> and a trickster<\/em> who likes to play pranks upon believers and unbelievers alike. His staunch devotees include many unsavory characters, including criminals and politicians. This association of Skanda with rogues and criminals may be traced back to the Arthava Veda where in the Skanda Y\u0101ga<\/em> section he is worshipped by thieves as their guru and is explicitly called dh\u016brta<\/em>, which can only mean ‘a rogue’, associations which have survived solely in Sri Lanka for well over two thousand years. And yet, in spite of this, he is widely understood to be a loving and beneficent god who will grant anyone’s wish or vow–so long as both parties keep their end of the bargain!<\/p>\n\n\n\n

Temple complex<\/h2>\n\n\n\n
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Map of Kataragama Sacred City, Sri Lanka.<\/figcaption><\/figure>\n\n\n\n

Despite its far-reaching fame, the Kathirk\u0101mam temple is a remarkably humble structure that was until relatively recently situated in the midst of forbidding dry jungle. The main temple, or Ruhunu Mah\u0101 Kataragama Dev\u0101laya<\/em> as it is known locally, is dedicated to Kathirk\u0101ma Kanthan, the Lord of infinite beauty, power and compassion.<\/p>\n\n\n\n

Within this same small building complex one finds small temples for Ganesa, Visnu and also for Teyvanai and lesser deities. Eight hundred meters to the north is the ancient Buddhist stupa Kiri Vehera which is counted as one of the sixteen places in Sri Lanka visited by Lord Buddha.<\/p>\n\n\n\n

Two hundred meters south of the main temple complex, there is also the Muslim mosque and shrine immediately beside Valli Amman Kovil, which indicates how Kathirk\u0101mam is the confluence (sangamam<\/em>) of all faiths. So important is the mosque that the festival cannot begin or end without the ceremonies of hosting (kotiyetrum<\/em>) and lowering an Islamic flag. Islamic tradition holds that there is an invisible spring on that very spot associated both with al-Khi\u1e0dr, (the ‘Green Man’)<\/a> and with Valli, who is similarly green and associated with plant life.<\/p>\n\n\n\n

\"\"<\/a>
Mount Kail\u0101sa in western Tibet and Kataragama in the far south of Sri Lanka form a near-perfect analog to the axis mundi<\/em> or susumna nadi<\/em> of yogic lore.<\/figcaption><\/figure>\n\n\n\n

Another unique feature of the temple is its link with Mount Kail\u0101sa<\/a> in western Tibet. A North-South meridian line drawn on the map from Mount Kailasa meets Kathirkamam in the far South. This same North-South axis is also an analogue to the Lord\u2019s Vel as well as to the sushumna nadi<\/em> of yogic lore, which also explains Kathirkama’s designation as Dakshi\u1e47a Kail\u0101sa<\/em>, the Southern Kail\u0101sa, so important is this sacred forest in yogic lore since long before maps even existed.<\/p>\n\n\n\n

\"\"
No one can see behind the seven tirai <\/em>or painted curtains. And no one speaks about what is behind the curtains.<\/figcaption><\/figure>\n\n\n\n

No account of Kathirkamam would be complete without mention of its well-deserved reputation for mystery and secrecy. Mysteries within mysteries surround Kathirkamam and its traditions. Devotees from far off places eagerly come here to seek His grace, but when they stand before the sanctum sanctorum<\/em>, they see only seven tirai <\/em>or curtains painted with the image of Skanda flanked by Valli and Teyvanai.<\/p>\n\n\n\n

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 kapur\u0101la-priests, Sinhalese Buddhists who openly admit that their parampar\u0101<\/em> has come down to them from the indigenous Veddas before them, take the offering of the devotees, go inside, offer worship on behalf of the devotee and come back with the Lord\u2019s pras\u0101dam<\/em>.<\/p>\n\n\n\n

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\u2014nor 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.<\/p>\n\n\n\n

Legend of Kathirk\u0101mam<\/h2>\n\n\n\n
\"\"\/
Greek mariners of the early Christian era regularly ventured as far as the fabled island of Taprobane (Lanka) \u2014 and knew its coastal features well.<\/figcaption><\/figure>\n\n\n\n

There are different Sri Lankan versions of how Kanthan came to accept Kathirk\u0101mam as His abode. Indigenous Wanniyal-Aetto<\/a> tradition has it that the Seven Hills (Tamil: \u0112\u1e3bu malaika\u1e37<\/em>) of Kataragama are sacred to the great hunter god Kande Yaka who once lived there for a great long time.<\/p>\n\n\n\n

Greek mariners of the early Christian era sailed annually from Alexandria to the fabled island of Taprobane (Lanka) \u2014 and knew its coastal features well. The sea off of Kataragama was known to Alexandrian mariners as Dionysi Mare<\/em> (Latin: ‘The Sea of Dionysus’). The same Greeks mariner-informants called its town Dionysi seu Bacchi Oppidum<\/em>\u2014’The Town of Dionysus or Bacchus’, the Greek name of the god of ritual theatre and ecstatic abandon\u2014two enduring key features of Kataragama. Among those mariners were almost certainly some who were initiates into the Dionysian mysteries that were alive and popular in their times, making their identification of Kataragama with Dionysus<\/a> entirely natural. Cultural anthropologist Agehananda Bharati<\/a> observed in 1973 that Kataragama Skanda is a “Dionysian god”–so little has changed in 2,000 years.<\/p>\n\n\n\n

\n
\"\"<\/figure>\n\n\n\n
\"\"<\/figure>\n
Left: Ptolemy’s map of Taprobane. Right: ‘Bachi oppidum’ or the ‘Town of Bacchus’. Greek mariners reported the existence of a ‘Town of Bacchus’ (Bachi oppidum<\/em>) in the close vicinity of Kataragama.<\/figcaption><\/figure>\n\n\n\n

Both Sinhala and Tamil traditions agree that the Kataragama god first landed by sea in a stone boat at various places including Okanda<\/a>, alone or with His associates, and walked to Kathirk\u0101mam always keeping near to the the east coast. This is the origin of the Kathirk\u0101ma Karai Y\u0101thirai<\/em> or annual coastal foot pilgrimage.<\/p>\n\n\n\n

\"\"
Above: “Disguised as a handsome youth, the hunter god boldly approached Valli.” Detail from Valli Amma Kovil, Okanda<\/a><\/figcaption><\/figure>\n\n\n\n

Most all versions agree on the purpose of His one-way journey to Kathirk\u0101mam. It was His affection for Valli, the adopted adolescent daughter of the chief of the local Vedda tribe of hunters. As a mere girl she had sworn to marry no man, but only the Veddas\u2019 hunter-god himself and to allow no mortal man to come near her. Her girfriends teased her, but she was adamant.<\/p>\n\n\n\n

Valli, who was alone guarding a crop of millet growing in a jungle clearing, had been aspiring to marry Murugan ever since had heard of Him. Lord Murugan had also learned from sage Narada both the benign qualities of Valli and her whereabouts.<\/p>\n\n\n\n

Presenting the outward appearance of a handsome Vedda youth, the god boldly approached Valli and straightaway proposed to marry her. The girl, not recognizing who was standing before her, 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 this soul\u2019s yearning to be united with her Lord.<\/p>\n\n\n\n

\"\"\/<\/a>
The Kataragama shrine (background) and its traditions originated among the ancestors of Sri Lanka’s Wanniya-l\u00e6tto<\/em> or ‘Veddas’ (foreground).<\/figcaption><\/figure>\n\n\n\n

More than a Pretty Face<\/h3>\n\n\n\n

In contrast to the Lord\u2019s 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 (Swamin\u0101tha<\/em>) to his father Lord Siva, appeared to be infatuated by the poor innocent tribal girl, soliciting her favour and seeking her hand in marriage. Ancient Tamil Cankam poetry tells us that Lord Murugan suffered intense pangs of separation whenever He felt even the shortest separation from His beloved Valli!<\/p>\n\n\n\n

It is a classic illustration of who qualifies for Murugan\u2019s 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\u2019s grace. The path adopted by Valli is regarded by pundits as Valli Sanmargam<\/em>. Valli symbolized the qualities of detachment, dispassion, humility and love. She transcended her own individuality without entertaining the notion of a separate \u2018I\u2019.<\/p>\n\n\n\n

Today we often consider Valli as little more than a sweet and innocent tribal girl. And yet, she was also brilliant, possessing far more than a pretty face and figure. For from a very early age her attraction for the Veddas’ hunter God of the Mountain prompted her to think outside the box<\/em>, vowing to ‘do the impossible’ that no one had ever before even considered–and kept<\/em> that ‘impossible’ vow. This is undoubtedly the origin of Kathirk\u0101ma Kanthan’s reputation for granting ‘impossible’ wishes to those who keep their vows to Him.<\/p>\n\n\n\n

In his Kandar Alankaram<\/em> beginning with the words, Kinnam Kurithu<\/em>, Arunagirinathar explains this further. \u201cMurug\u0101! You have advised me that whoever worships Me without a sense of \u201cI\u201d (ego) becomes one with Me. Since Valli has lived the life that you advised for all, you went all out in search of her and after playing many divine sports, married her.\u201d<\/p>\n\n\n\n

Valli Tiruma\u1e47am<\/em> is re-enacted today in order to highlight importance of Valli Sanmargam<\/em>, the path of selflessness and purity followed by Valli. Whether the original encounter and marriage actually took place at Kathirkamam or in South India may continue to remain as a question. What is relevant and important is its message that when the individuality or the \u2018I\u2019 notion ceases, the Jiv\u0101tma is merged in Param\u0101tma.<\/p>\n\n\n\n

Kathirkamam 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 (reigned from 161 to 137 BCE) who renovated the temple and its traditions that had already existed long before his time. He did this as a mark of gratitude to Murugan for the blessing he received in restoring his kingdom back from invaders.<\/p>\n\n\n\n

Mode of Worship<\/h2>\n\n\n\n

In most of the temples associated with Kathirkamam, one finds the Vel (lance) alone worshiped as the predominant form of His worship. Rather than an icon of Murugan, it is the Vel, an aniconic representation of Skanda-Murugan, that is venerated and worshipped.<\/p>\n\n\n\n

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<\/em> comes from velluthal<\/em> 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 (j\u00f1\u0101nam).<\/p>\n\n\n\n

Arunagirinathar\u2019s Vel Vakuppu<\/em> describes the power of Murugan\u2019s Vel thus: \u201cI worship the Vel which broke the strong chain by which Soorapadman bound Indra, the Vel that rescued sage Nakkeerar from the evil spirit Karkimukhi and the Vel which helped the saints to ward off the ill-effects arising out of karma. (Surarkku Muni ..Vel Vakuppu 5).<\/em><\/p>\n\n\n\n

Kathirk\u0101ma \u016arvalam<\/em> or Procession<\/h2>\n\n\n\n
\"Mounted<\/td><\/tr>
Photo \u00a9 1991 Xavier Zimbardo: Mounted upon a tusker, Sw\u0101mi emerges from His temple compound to visit Valli Amma each evening of the festival. By tradition, only male devotees who had walked from Jaffna at least once were allowed to help to carry the immense and rather heavy solid aluminium kudai<\/em> which had been donated by Jaffna devotees. Some years, there were barely enough such men that they were asking author Patrick Harrigan’s help to complement the 12-man team. The kudai<\/em> and its tradition have since been retired.<\/td><\/tr>
\"The<\/td><\/tr>
The Kataragama Esala Perahera nowadays<\/td><\/tr><\/tbody><\/table><\/figure>\n\n\n\n

The fortnight-long \u0100di festival of Kathirkamam in the month of 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 to pay a brief visit to Valli Amman.<\/p>\n\n\n\n

The Kathirk\u0101ma \u016arvalam<\/em> or Aesala Perahera<\/em> moves at the slow but 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.<\/p>\n\n\n\n

Devotees by the tens of thousands\u2014mostly Buddhists and Hindus but also Muslims and even Christians\u2014strain their eyes to view the invisible Lord of Kathirkamam as he passes by at a leisurely pace upon a magnificent tusker.<\/p>\n\n\n\n

At Valli Amman\u2019s nearby residence the unseen Presence covertly dismounts and pays a short visit to His beloved Valli for six minutes only\u2014just long enough for her to serve Him with a cup of refreshing Ceylon tea\u2014before returning straight back to His humble palace nearby, completely unseen by anyone except for the rarest pure-hearted friend and devotee!<\/p>\n\n\n\n

During July-August, visitors may enjoy Kathirkamam\u2019s grand \u0100di 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.<\/p>\n\n\n\n

Kathirk\u0101ma P\u0101da Y\u0101tr\u0101<\/h2>\n\n\n\n
\"During<\/figure>\n\n\n\n
\"Pilgrims<\/figure>\n\n\n\n

The tradition of undertaking foot pilgrimage to Kathirkamam, known as P\u0101da Y\u0101tr\u0101, was already ancient when Arunagirin\u0101thar participated six hundred years ago. Devotees walk long distance, barefoot because the ground is sacred wherever they go on their long journey South. Dressed in simple unstitched garb, they endure both long walks and long waits between meals.<\/p>\n\n\n\n

\"\"\/
P\u0101da Y\u0101tr\u0101 pilgrims walk through Ampara District at Navitanveli in 2003.<\/figcaption><\/figure>\n\n\n\n
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P\u0101da Y\u0101tr\u0101 pilgrims enter Yala National Forest when they cross the Kumuna carrying their food and water for the remaining four-day trek through dry jungle in 2015.<\/figcaption><\/figure>\n\n\n\n

Away from the comforts of home, they walk endless miles under fierce sun, braving the adverse weather and foregoing basic necessities with the single aim of worshipping Murugan. Thus, they qualify themselves physically and mentally to obtain the grace of Kathirkama Kanthan.<\/p>\n\n\n\n

One who undertakes P\u0101da Y\u0101tr\u0101 is soon freed of attachments. His body, mind and intellect function harmoniously towards the Lord of infinite grace. While walking forward, often overwhelmed with devotion, they sing simple devotional songs and shout aloud the sacred mantra Hara Har\u014d Har\u0101!<\/em><\/p>\n\n\n\n

Tamil devotees start their marathon P\u0101da Y\u0101tr\u0101 from Jaffna and other places up to 57 days before the Kathirk\u0101ma \u0100di festival and are joined by other pilgrims along the way. Relying upon pious villagers for their meals along the way, they for walk weeks and weeks, through jungles, sleeping under stars until they reach Kathirkamam.<\/p>\n\n\n\n

Among the many saints and sages who undertook P\u0101da Y\u0101tr\u0101, special mention should be made of Muttukumar Vel Swami who walked over fifty times until the late 20th<\/sup> Century and Mrs. P. Maheswary of Trincomalee, or Bebi Amma<\/em> as she was widely known, who first walked with her family as a teenager in the 1950\u2019s and eventually walked the Y\u0101tr\u0101 nearly forty times. Both these earnest pilgrims and others as well helped to preserve countless oral and performative traditions, including local folk lore and sometimes vital information, like knowing one\u2019s way through the dry thorny jungle labyrinth–always barefoot.<\/p>\n\n\n\n

\"The<\/a>
57-day P\u0101da Y\u0101tr\u0101 to Kathirkamam<\/figcaption><\/figure>\n\n\n\n

Kathirkamam has remained one of the foremost centres of spiritual teaching and practice. Among the many saints who came here and did penance and meditation, special mention should be made of Kalyana Giri, a Dasan\u0101mi sanny\u0101sin hailing from North India who came here centuries ago to find Lord Skanda with the intention of bringing him home. It is said that he performed tapas by reciting the sadak\u1e63ara<\/em> mantra continuously for twelve years and attained realization at the end.<\/p>\n\n\n\n

Sri Kalyana Giri was succeeded by Swami B\u0101la Giri who functioned as the head of the temple administration (Devasth\u0101nam). He was succeeded by Swami Jayasingha Giri. It is believed that many saints are still continuing their penance here in their astral bodies and there are devotees who have experienced the invisible presence of these saints here.<\/p>\n\n\n\n

Normally in South India, as one approaches a great temple, one encounters a g\u014dpuram<\/em> or tower gate depicting episodes from mythology in colourful images. Kathirkamam, however, appears different. Here one finds a small arch that leads the devotees to the humble temple within. There are several important temples for Murugan at Sri Lanka, including Kathirk\u0101mam<\/a>, Selva Sannidhi<\/a>, Maviddapuram<\/a>, Ma\u1e47\u1e0dur<\/a>, Siddh\u0101\u1e47\u1e0di<\/a>, Verugal<\/a>, Thanth\u0101malai<\/a>, Tirukkovil<\/a>, Ukanthai Malai<\/a>, Sivasubramania Swami Kovil<\/a> (Colombo-2) and Sri Sivasubramaniya Swami Kovil Gintupitiya<\/a>, among other places.<\/p>\n\n\n\n

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Aru\u1e47agirin\u0101thar<\/figcaption><\/figure>\n\n\n\n

Aru\u1e47agirin\u0101thar<\/h2>\n\n\n\n

Sri Aru\u1e47agirin\u0101thar, the 15th<\/sup> Century saint-poet, who expressed advice intuited directly from Swamin\u0101than, is one of an uncounted multitude of sincere souls who walked from Kirimalai (Jaffna) via Tiru Konamalai to Kathirkamam and composed songs on the glory of the Lord. Though Arunagirinathar composed many songs including from Kathirkamam temple, some from Kirimalai (Jaffna) and Tirukonamalai, only fourteen songs survive.<\/p>\n\n\n\n

In his song Udukka Thukil Vendum<\/em>, Arunaginathar says that this is the land where R\u0101m\u0101yana events relating to Yudha Kandam<\/em> took place. By addressing Lord Murugan as Malon Marugan<\/em> (son-in-law of Visnu), he relates Murugan to Lord Rama.<\/p>\n\n\n\n

In another song the poet says: \u201cOh Lord, who has his abode at Kathirk\u0101mam, give me the kind of devotion that has no equal, the determination to meditate, the state where thoughts dissolve in the ocean! Oh Lord, whose shoulders are like the golden peak of Mount Meru, grant Thy grace to me!\u201d (Ethirillatha bhakti thanai<\/em>).<\/p>\n\n\n\n

In another song, Arunagirinathar implores: \u201cOh Muruga! You are privileged to be the nephew of Maha Visnu who is embraced by Maha Lakshmi. You reign supreme both in the earthly world and in the celestial world. You are the one who manifested as J\u00f1\u0101nasambandar, the highly venerated saint. You are the one who resides in the heart of devotees. You are the one who moves on your beautiful peacock. You are the one who has his abode at Kathirk\u0101mam where waters flow like gems and pearls. Oh Muruga! I worship you with a heart overflowing with devotion!<\/p>\n\n\n\n

\n\n\n\n

V.S. Krishnan<\/strong> is a life-long devotee of Lord Murugan in all His temples and traditions, especially the thousands of Thiruppugazh<\/em> verses by 15th Century Tamil poet Arunagirinathar. Contact the author V.S. Krishnan atvsk1940@gmail.com. Please visit his website: www.thiruppugazh.org<\/a><\/p>\n\n\n\n

The American scholar-devotee Patrick Harrigan<\/strong> has walked the Karai Y\u0101thirai<\/em> and attended the Kataragama Esala Festival twenty times since 1972. He has published several research articles on traditions of Kathirkamam<\/a>, organized international conferences on Skanda-Murugan in Chennai (1998)<\/a> and Kuala Lumpur (2013) and is publisher of the Murugan Bhakti network of websites<\/a>.<\/p>\n","protected":false},"excerpt":{"rendered":"

Even today, Sri Lanka preserves in Kathirk\u0101mam many archaic beliefs and practices that have long been lost throughout India. These traditions come broadly under the pre-Buddhist royal cult of maintaining justice and timely rains and fertility throughout the blessed island of Lank\u0101.<\/p>\n","protected":false},"author":1,"featured_media":27,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2,7],"tags":[],"class_list":["post-19","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-esala","category-history"],"_links":{"self":[{"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/posts\/19","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/comments?post=19"}],"version-history":[{"count":13,"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/posts\/19\/revisions"}],"predecessor-version":[{"id":223,"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/posts\/19\/revisions\/223"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/media\/27"}],"wp:attachment":[{"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/media?parent=19"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/categories?post=19"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/kataragama.org\/blog\/wp-json\/wp\/v2\/tags?post=19"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}