- Tracing the history of Matale’s Arulmigu Sri Muthumariamman Kovil and its deep ties to migration, faith, and survival
Worshipping the Goddess Shakti is a norm observed since primitive times. Amongst many other varieties of worship, one of the well-known forms is Mariamman worship. Amidst rural deities of Hindus in Tamil Nadu, the most famous goddess is Muthumariamman. Mariamman worship is the total reflection of nature worship, motherhood worship, and the worship of deities in the ancient past which prevailed globally.
In the Treta Yuga, Goddess Umadevi was given divine power by God Shiva and appeared as Renukadevi to eradicate deadly diseases on Earth, while in the Kali Yuga, Goddess Parvati, the beloved wife of God Shiva, also named Kayilai Easan, who holds River Ganga on his head to safeguard people in the face of Muthumari, graced the devotees.
‘Mari’ denotes rain – there are no crops without rain, hence there are no souls without crops. Mari is the goddess who protects people as if they are her soul. Mari safeguards them and compensates for their shortcomings, and graces them with good life and fortune.
Motherhood is the source from which all forms and expressions of life emerge. Our ancestors had experienced divinity in this, whereas Shakthi Vazhipadu has been the dominant form of worship since the Indus Valley Civilisation up to now.
Tamils from India had been migrating to other countries since before the time of Christ. Even so, the background of migration within the British era was for unprecedented purposes. These migrant Tamils were considered innocent labourers who were meant to shed their blood and sweat in sugarcane, coffee, tea, and rubber plantations.
These villagers from Tamil Nadu, who came to settle down in the central part of Sri Lanka not only laboured in the plantation sectors, but also began ancient Hindu cultural traditions. As they laboured in the plantations, they observed all rural cultural traditions as well as constructed kovils for both rural deities and family gods, developing rustic culture, rural dances, acrobatics, and folklore of rustic value with religious beliefs and devotion.
One remaining defining feature of these traditions is ‘Mariamman Thirukkolam’. Among all the Muthumariamman kovils, not only in central Sri Lanka but across every country where Tamil communities have settled, the Muthumariamman Kovil in Matale is revered as the foremost Shakti Peedam (shrine).
The Mahotsavam of the Matale Sri Muthumariamman Kovil is held annually in February as the ‘Masi Mahotsavam’. The festival begins with the ceremonial flag procession (Kodi Oorvalam) through the town of Matale, followed by the ‘Thuvaja Ascension’ (the hoisting of the sacred flag – Kodiyetram), and then continues for 21 days. The ‘Theru Festival’ (Rathotsavam) is held on the day of ‘Mahanatchchathiram’ and ends with the ‘Thuvaja Descension’ (the lowering of the sacred flag – Kodiyirakkam).
- The flagpole denotes ‘pathi’ (the divine)
- The flag denotes ‘pasu’ (the soul)
- Tharpakkayiru signifies ‘paasam’ (the worldly bonds that connect them)
Thus, ‘Maasi Mahotsavam’ symbolises ‘pasu’ breaking free from the ‘paasam’ and progressing towards ‘pathi,’ attaining ‘mukthi’ – the highest state of liberation.
There are six circular knots, equally spaced, which denote the six sources of energy in our body, while the flagpole is regarded as the main channel (kundalini). Therefore, the flag-hoisting ceremony signifies the rising of kundalini power through these six knots, aligned along the spinal cord, as sources to attain the state of ‘yoganerri’ or ‘yoganorm’, which is meant for connecting with God.
As the Sri Muthumariamman Kovil stands as a site of significant historical value and is closely associated with the lives of Indian Tamils – citizens of Sri Lanka, residing mainly in the central regions – the Government of India, in collaboration with the Government of Tamil Nadu, should extend support for its upliftment and preservation.
In 1815, the British imperialists captured the Kingdom of Kandy and started ruling Sri Lanka as a whole. The residents of Kandy, who opposed imperialism, joined forces with Buddhist monks and celebrated the coronation of Vengadasamy, who was a close relative of the last ruler of Sri Lanka, Sri Vikrama Rajasinha, at the Dambulla Rangiri Viharaya.
While they were making their way back to Kandy, between north Matale and Kawudupelella, Vengadasamy unfortunately died of a severe bout of diarrhea. Following this, the British imperialists established plantations and needed large numbers of labourers to develop these plantations and roadways at reduced wages.
Historical roots of hill country Indian Tamils and the sacred vilvam tree
There is significant historical evidence of Indian-origin Tamils residing in Sri Lanka’s central hills and their ‘thala virutcham,’ the vilvam tree, also known as Aegle marmelos.
The migration of Indian Tamils from Tamil Nadu to other countries took place even before the birth of Christ. However, migrations during the British colonial period occurred for reasons distinctly different from those of earlier movements.
The British rulers, after bringing the entire island under their rule, decided to build their commercial plantations for crops like tea, coffee, sugar, and rubber in the central hills, as this was the best suited geographical area for these crops. The labour requirement for building these plantations was immense, and therefore, they needed labourers who would work for lower wages. As a result, the British turned to Tamil Nadu for workers who would accept low wages, employing them to clear forests, construct roadways, establish plantations, and till and prepare the soil for cultivation.
A large number of villagers from Tamil Nadu were brought to Sri Lanka, often lured through deceitful promises made by overseers and supervisors. These Tamils were made to march towards the southern Indian ports such as Thondi, Dhanushkodi, Ramanathapuram, and Musiri, where they boarded canoes and voyaged to Sri Lanka, disembarking at the ports at Arippu, Vangalai, and Mannar, among others.
From here, they were made to march towards the central hills of Sri Lanka. Their long walks continued through the Wilpattu forest, across the Mahavilachchiya zone, and along the tropical forests of the North Central Province.
Those undertaking the journey endured immense hardships: unclear paths, dense thorny weeds, ferocious animals, and poisonous snakes on one side, and tropical diseases such cholera on the other.
They also faced severe shortages of food and water. Many who succumbed to disease or exhaustion were cast off in the forests on the way, leaving their skeletons as trails for both the labourers who survived and those making the journey behind them.
Thousands died on these arduous journeys, and the others who survived proceeded on their journey with the belief and faith in their family god Annai Muthumari, marching through Nalanda Pass, leaving the tropical forest, and reaching their destination of Matale – the gateway to the central hills.
Matale was formerly known as Panagama or Pannagamam. The word ‘nagam’ refers to mountain ranges, and ‘pan-nagam’ denotes a place surrounded by many mountains. To the east, Matale is bordered by the Knuckles Range, while to the west lies Alagumalai, which majestically resembles Airavata, the white elephant that carries the deity Indra. From the summit of the Knuckles Range, six waterfalls cascade down towards the eastern part of the town, creating a breathtaking view before merging with the Sudu Ganga.
Those who settled along this riverbank later brought ‘pidi-mann’ (a handful of soil) from the Sivagangai Seema Kalayar Kovil, and founded the Elu Muga Kali Kovil, named after the seven-faced Kaliamman. Along the bank of the river where the shower of mercy flowed down from the cascades, there was a null spot where Amman was residing in a small kovil belonging to a flat land under Alagumalai.
The labourers who survived the sufferings and deadly diseases sheltered and took refuge at the feet of Amman. It was none other than Annai Muthumari who gave shelter to these people, as she protects withered crops by showering rain over them. She granted them her blessings and glory.
Parallel to the Amman Kovil, which is located towards the northern direction of the stream, there stood a broad, green vilvam tree – the ‘thala virutcham’ – the primary sacred tree of the kovil.
People who gathered at the feet of Amman relaxed and were soaked in Annai Muthumari’s showers of mercy. Some of the labourers were taken to nearby plantations in Matale by the ‘durais’ (the masters). They settled down there and started their work, while the rest of them were taken to plantations in Hatton, Nuwara Eliya, and Bandarawela.
These labourer communities not only migrated to Sri Lanka and Malaysia, but also to Western countries via the Kolkata ports, to work on sugarcane plantations and mining in tunnels. Despite travelling to far-flung lands, they never failed to bring their family deity Annai Muthumari with them. This is why, even today, the worship of Amman continues in the Caribbean Islands, Madagascar, and Réunion Island of the former French colonies. Although these communities have gradually lost their mother tongue, Tamil, they have neither forgotten nor abandoned the worship of Annai Muthumari.
Today Matale has grown into a large city with a multi-ethnic community of people who are living in harmony under the grace of Arulmigu Sri Muthumariamman. The kovil boasts a Navathala Navakalasa Rajagopuram soaring 108 feet high. The Mahotsavam, featuring a procession of five chariots – the Masi Maha Pancharatha Bhavani – is an amazing sight, not to be missed and irreplaceable.
Despite the long-standing traditions of Sri Lankan Tamils in the northern and eastern parts of Sri Lanka, this kovil has integrated with the history and life of the unique Indian-origin Tamils. It holds utmost importance above all the Amman kovils in the Central Province. The Mahotsavam and other religious rituals here serve as a living testament to Mariamman culture – the distinctive hill country tradition.
Even Mahatma Gandhi has visited Sri Lanka’s Amman kovils, including the Sri Muthumariamman Kovil, where Amman originally resided in a very small shrine along the A9 road. He received the blessings and grace of Muthumariamman, and also laid the foundation stone for the girls’ school, Pakkiyam Vidyalayam. Sadly, this kovil, a site of immense historical value for the Indian-origin community, was destroyed during the ethnic riots of 1983.
Significance of the sacred vilvam tree
The significant characters of a Hindu kovil are:
- Murti: The god
- Thalam: The site of the kovil
- Theertham: The holy water
Among these elements, the ‘thala virutcham’ holds special importance as part of the ‘thalam’. Sacred trees such as thillai, margosa, Aegle marmelos, magilam, mango, jak, and atthi glorify the kovils, serving as the ‘thala virutcham’ of these kovils.
People gain countless benefits from the sacred ‘thala virutcham’ trees. Can you imagine a world without these trees of divine power? These ‘thala virutcham’ provide us with food, shelter for dwelling, and pure air for respiration. Will life be fruitful without the smile of the god of nature through flower blossoms? These shade-giving trees are the foundation of human life.
Clusters of trees form a forest and the forest brings us rain by drawing dark clouds. There will be no crops in the absence of rain, and there will be no life in the absence of crops. Annai Muthumari means protecting people like the rain. It is none other than Annai Muthumari who safeguards the people of our land.
Lord Buddha received enlightenment while meditating under a bo tree. In the Kali Yuga, Lord Krishna revealed that he was this version of a bo tree. Hindu legends reveal that Lord Shiva had observed his penance under the shade of ‘kallala maram’. The god of love Manmatha shoots his arrow using a bow made of sugarcane. Sage Vasishtar got Rama to shoot the arrow towards mango trees to test Rama’s masculinity.
Centuries ago, Thirumular Nayanar had revealed the following: “Maraththin marainthadu maamadayaanai. Maraththul marainthathu maamadayaanai.” Meaning, “The tree is hidden by the huge elephant and the huge elephant is hidden inside the tree.” This shows the importance of trees and their divinity.
Another folktale reveals that Lord Muruga, who came to Kataragama to destroy Surapadman, had a romance with Goddess Valli Amma inside the burrow of a tamarind tree, which can be seen even today in front of the Valli Amman Kovil in Kataragama. Inside this hollow, we can see the joint version of God Murugan and Valli Amma. These facts reveal that even before people had started worshiping gods and deities, they had worshipped trees which had divine power.
Siddhar, yogis, sages, rishis, ascetics, wisemen, erudite persons, and gnanis observed penance and meditated beneath divine trees. The sacred places where these great people meditated and observed penance later evolved into kovils and temples. Most of the kovils in South India have emerged along with the glory of such divine trees.
It is significant that thillai trees are the ‘thala virutcham’ of Thillai Chidambaram, which is known as thillaivanam or the thillai forest by local inhabitants. These trees are believed to possess divine power, as the gnanis and yogis are said to have attained enlightenment and observed penance under them.
The glory of the vilvam tree
The leaf of the vilvam tree is divided into three segments. It represents the three eyes of God Shiva. Every part of the Aegle marmelos has medicinal value. The root, leaves, bark, and branches of the vilvam tree have medicinal value and are used as herbal medicine.
The vilvam tree is also known as ‘sri virutcham’. it is believed that the vilvam tree emerged from the hands of the goddess of wealth Lakshmi. Therefore, it is believed that the goddess resides in the vilvam tree. For this reason, the tree has the power of preventing poverty and bestows wealth.
When we think of the vilvam tree, the first thing that comes to mind is Shivarathri and the pooja of vilvam leaves. The vilvam tree, which has graced us all these years with its presence, stands between Navathala Rajagopuram and Muthumariamman, towards the northern side near Kodikambam (flagpole). It is now withering and in a state of collapse.
The ‘thala virutcham’ – the mango tree of Kanchi Ekambareswarar Kovil in India – which was in a state of collapse, was rehabilitated and revived through genetic treatment. As a result, the ‘thala virutcham’ is flourishing, with new branches.
Therefore, there is a necessity to rehabilitate our ‘thala virutcham’ – the vilvam tree – at Muthumariamman Kovil, in order to enhance the grace and grandeur of the kovil.
Furthermore, this kovil is considered to be a historical source connected to Indian origins. Steps have been taken to construct an international research centre for Hindu culture, a museum, a library, and a technological unit under the guidance of Kanchipuram Ramakrishna Mission Swami Thavathiru Atmajnanananda Maharaj, through Gnanavel, a researcher at the Faculty of Agriculture in Peradeniya and Kilinochchi.
We are appealing for a helping hand from the Central Government of India with the collaboration of the State Government of Tamil Nadu in this endeavour. Especially for the rehabilitation of the ‘thala virutcham’ – the vilvam tree – which is in a state of decline, as well as for the construction of an international research centre and a library, and for the upliftment of the school.
We, the devotees in Matale, on behalf of those of Indian origins, would be much obliged if the Government of India could help in this great endeavour of preserving our ‘thala virutcham’.
(The writer is a former Cultural Officer at the Department of Hindu Religious and Cultural Affairs. He is also a Matale-based writer and cultural figure known for his contributions to Tamil literature and Mariamman worship studies)
(The views and opinions expressed in this article are those of the writer and do not necessarily reflect the official position of this publication)