• The sacred journey from Jaffna to Kataragama

If one is to study ancient Sri Lanka’s religious beliefs and folk traditions, one would come across various tribal faiths as well as a large number of deities, which are based on trees and rocks to different beliefs and myths. However, with the spread of Buddhism in the country, many converted to Buddhism, but, history shows us, a very small group retained those ancient beliefs, some of which centred on deities and have stood the test of time, remained unchanged.

During colonisation, the rulers brought Tamil persons from India to Sri Lanka as labourers. With this migration, their religion and culture spread in certain parts of Sri Lanka. At present, the Tamil population is dense in the plantation sector, the North-East. Many of them are Hindu, although some converted to Christianity later on.

Hinduism is considered the primary religion of the Tamil population, with the Kovil being their place of worship and the religion having a large number of deities. In modern times, these deities have been embraced by some sections of the Sinhala Buddhist population as well. Today, Buddhist temples have “dewala” that are set up for the worship of various deities.

When talking about pilgrimages, climbing Sri Pada or Adam’s Peak to worship the footprint of the Buddha is a ritual that began years ago. Today this journey has been made somewhat easy, with various facilities and comforts, but in the past, the elderly would even write their property to their children before making the climb. This is because of how tough the pilgrimage was, with uncertainty about one’s return.

Kataragama to many of us is connected to Lord Kataragama and related beliefs. As with the Sri Pada climb, for decades, Tamil communities have been making a foot pilgrimage for Lord Kataragama. This is known as Pada Yathra, and although many may have heard of it, not many seem to have a clear understanding of what it is. The Pada Yathra or foot pilgrimage is made by the Tamil people for Lord Kataragama, also known as Skanda-Murukan. This has a history of over a century.

The foot pilgrimage

Many are aware of the Pada Yathra that extends from Jaffna to Kataragama. However, documentation show that worshipers from North India as well as Central Asian Tibet would join this pilgrimage. When looking at the connection with Tibet, historical texts show that Lord Kataragama, before visiting Sri Lanka’s Kataragama, resided in Mount Kailash, which is located in Tibet’s Himalayan mountain range. This is a place worshipped by both Hindus and Buddhists, as Hindus believe that Lord Shiva resides here. In the map of the world, Mount Kailash and Kataragama are located along the same line.

Before the armed conflict that was centred on the north and the halting of maritime affairs between India and Sri Lanka along the Palk Strait, a large number of worshipers are said to have travelled along the Palk Strait to visit Sri Pada and Kataragama on pilgrimage. Even today, a large number of foreigners take part in the Sri Pada pilgrimage, and many from Central Asia and the West, whether laymen or clergy, join the Pada Yathra.

History

In the past, this pilgrimage took place in small groups, with pilgrims gathering around those with some experience of making the journey. The experienced pilgrim came to be known as a Swami, or someone with spiritual power. In some instances, the Swami would be a religious leader from the pilgrims’ village or town. Later, Swamis would be joined by 100-200 pilgrims, and there was one Swami who became quite popular in recent times among the “Nallur Gogaswami” pilgrims. This is Shiva Swami, who to this day makes this foot pilgrimage. A large number of people gather around him. There are other Swamis as well, who have a large number of pilgrims travelling with them.

In the beginning, this pilgrimage is said to have been made along the coast as well as through the hill country. A reason for the latter could have been the tribal communities or “Veddas” residing in the forests of the hill country joining the journey. The tribal communities or the “Vedi” communities worship at Kataragama due to the link between the tribal people and Valli, one of Lord Kataragama’s wives. Since 1910, this pilgrimage has taken the coastal route, with the pilgrims walking the 700-plus kilometres between Jaffna and Kataragama in 45-55 days. Pilgrims walk 5-6 kilometres or even 10-15 kilometres a day, spending the night close to various places of worship along the way or in forests.

The journey

The pilgrims wake up at dawn, prepare food and resume the journey at sunrise. It is said that there are over 60 such resting places along the way, and the pilgrims pause their journey during noon due to the midday heat. During this time, they prepare lunch and rest, before resuming their journey in the evening and walking until night time.

During the armed conflict of over 30 years, as well as various other times, the Pada Yathra was halted, but was resumed in 1988 by the Kataragama Devotees Trust and Cultural Survival Trust, with this historic pilgrimage given new life with a group of 60. During this time, the journey would begin in Jaffna’s Nallur Kovil, before travelling through Vattappalai, Trincomalee, Verugal, Batticaloa, and Tirukkovil to Panama. There, they spend a few days at the Okanda Temple in Panama, where a special divine service is held. The group then travels through Kumana National Park to Kuda Kebiliththa.

Then, some of the pilgrims spend a few days at the ‘Kuda Kebiliththa’ Temple, before crossing the Kumbukkan Oya to enter Zone Two of Yala National Park, and exiting through the Katagamuwa Exit of Yala and travelling to Kataragama. The route from Okanda Temple to Kumana and Yala National Parks and Kataragama is approximately 108 kilometres.

Approval is given for a few days of travel through Kumana and Yala, and until the gates are opened for the pilgrims, groups gather at the Okanda Temple. This is the only period during which people can travel through Kumana and Yala by foot. However, since both national parks have wildlife, a special programme is initiated by the Sri Lanka Army and Sri Lanka Navy for the safety of the pilgrims. After entering Kumana, there are two popular resting spots for the pilgrims. These are Bangure Pitiya and Kuda Kebiliththa Temple near Kumbukkan Oya. By crossing the Kumbukkan Oya, one can enter Zone Two of Yala National Park.

After entering Yala Zone Two, there are popular resting spots on the way to Kataragama. These are ‘Lin Thuna’ and ‘Parana Thotupola’, which is near ‘Uda Poththa’ and Menik Ganga, and is a favourite among the pilgrims. Some pilgrims also spend the night near Warahana and Katagamuwa Exit.

For the comfort of pilgrims, the entire route has water tanks every three kilometres, and the defence forces are enlisted nearby for the protection of these tanks. Under the guidance of the Kataragama Temple Committee and the divisional secretary, water is filled into these tanks by non-governmental organisations (NGOs) and the Sri Lanka Army.

The Sri Lanka Army and NGOs organise health camps and “dansal” near the resting spots at ‘Kuda Kebiliththa’ Temple and ‘Lin Thuna’. The Sri Lanka Army also provides protection to the pilgrims travelling through Kumana and Yala, as well as transport for any emergencies.

The pilgrims

During this time, 15,000-20,000 pilgrims travel through these two parks. Some years see more than 25,000 pilgrims. Some of the pilgrims are those who commenced the journey in Jaffna, while others join the pilgrimage midway. Many join in from the Panama Okanda Temple, and the pilgrims include those from Colombo and other parts of the country as well as foreigners. They are a mix of ethnicities, including Tamil, Sinhala and Muslim, as well as foreigners and Swamis from other countries. Some of the foreign Swamis and pilgrims join the Pada Yathra every year.

When talking about the Tamil pilgrims who make this journey, you will see small children to elderly pilgrims, the poor to the wealthy businessmen, and people from all walks of life. Historical texts point that Ceylon’s Governor-General Soulbury’s son, who was known as Soulbury Swami, walked this journey for several years.

Most Tamil pilgrims leave behind their belongings and only carry with them essential food items and a few clothes. Groups range from 5-6 people to 200-300 people, as well as extremely large groups of 1,500 people.

When travelling through Kumana and Yala especially, the pilgrims travel in large groups for their safety. However, in some areas, you can witness lone pilgrims. Even though travelling by oneself is extremely dangerous, you will see pilgrims and Swamis travelling by themselves at times. However, when travelling through the national parks, one must always be aware of one’s own safety as well as the safety of the group. Anything can happen in areas frequented by elephants, leopards, bears, and wild boar. There are reports of pilgrim deaths due to wildlife attacks and accidents. While a large crowd gathers at night time resting places, fires are kept ignited until morning to ensure protection from wild animals.

The pilgrims who take part in this journey refrain from eating meat for weeks or even months prior to the pilgrimage. They also follow certain religious rites and rituals and have faith in Lord Kataragama. They take part in the Pada Yathra with a sense of brotherhood. Here, race, religion, caste, class and so on do not divide people, and everyone joins this historic pilgrimage as one. They commence this journey with the one goal of taking part in the final Pooja for Skanda-Murukan at the Kataragama Temple without coming in harm’s way, before heading back to their villages and towns with their family.

Translated by Shailendree Wickrama Adittiya

(Udaya Samarathunga is the founder of Paradise Trails. He is also a photographer and content creator who recently documented the ‘Pada Yathra’ foot pilgrimage)

PHOTOS © Udaya Samarathunga