‘Karunavai’ echoes all over

Saturday, 13 December 2014 00:10 - - {{hitsCtrl.values.hits}}

The annual Sri Pada pilgrim season began last week on Unduvap Full Moon Poya Day. From now until Vesak Poya in May, there will be a continuous trek to the holy peak, venerated because of the belief that Buddha’s footprint is there.

Sri Pada means Sacred Footprint, which the Buddhists revere next to the Sacred Tooth Relic at the Sri Dalada Maligawa. It is considered as one of the 16 places hallowed by the Buddha and is mentioned in the stanza worshipping the ‘Solosmasthana’. The ‘gatha’ starts as ‘Mahiyanganam Nadadipam, Kalyanam Padalanchanan……’ and as the chronicles state, Gautama Buddha visited the peak on the invitation of Saman Deviyo during the visit to Kelaniya, which was the Buddha’s third visit to the island. The first two were to Mahiyangana and Nagadipa, as mentioned in the stanza. Sri Pada, the fifth highest mountain in Sri Lanka (2,243 m/7,350 feet) is also referred to as ‘Sumana Kuta’ and’Samantha Kuta,’ meaning the abode of Saman Deviyo – one of the four guardian deities of Sri Lanka. ‘Samanala Kanda’ is another name, interpreted as the ‘mountain of butterflies’. Thousands of butterflies are seen flying to the peak during the season. Ancient kings had visited Sri Pada and also attended to the needs of the pilgrims. C.W. Nicholas in ‘History of Ceylon’ refers to how the Polonnaruwa King Vijayabahu (1055-1110 CE) repaired the roads and provided rest houses and alms-houses (‘danasala’) to provide food and shelter for monks and pilgrims who made the difficult journey. He mentions three routes which then existed – the Sabaragamuwa route through Gilimale; the Rajarata road via Ulapane, Valigampola, Ambagamuva and Kehelgamuva; and the path from Uva. King Nissankamalla (1187-96) himself had climbed the peak and worshipped the footprint. There were others who followed, including Vijayabahu III (1232-35), Parakramabahu II (1236-70), Vicremabahu IV (1336-73), Vilaladharmasuriya II (1687-1797) and Narendrasinghe (1581-93). For the Muslims, it is Adam’s Peak. They believe that Adam stood there for an age, on one foot to get over his disobedience, thus creating the depression. The Hindus call it ‘Sivam Adi (oli) Padam’. It is the Creative Dance of Siva that the ‘print’ calls to remembrance. Reference is made to the peak by foreigners from early times. Saran writer Sleiman (850 CE) is recorded as stating that Adam’s Peak was the mountain of the first human being. Ibn Bautua too refers to the peak. Robert Knox in ‘An historical relation of Ceylon’ (1681) writes about two places other than temples where the Buddha was commemorated: “One a Mountain and the other a Tree; either to the one or the other, they at this time go with Wives and Children, for Dignity and Merit one being esteemed equal with the other.” The places are Sri Pada and the Sri Maha Bodhi. Knox writes about the mountain: “The Mountain at the South end of the Countrey, called Hammanella, but by Christian people, Adam’s Peak, the highest in the whole Island; where the Print of the Buddo’s foot, which he left on the top of that Mountain in a Rock, from whence he ascended to Heaven. Unto this footstep they give worship, light up Lamps, and offer Sacrifices, laying them upon it, as upon the Altar. The benefit of the Sacrifices that are offered here do belong unto Muslim Pilgrims, who come over from another Coast to beg, this having been given them hereto by a former King. So that at that season there are great numbers of them always waiting there to receive their accustomed Fees.” John Davy in ‘An Account of the Interior of Ceylon’ (1821) wrote about the “the object of the worship of the natives, the Sree Pada – the sacred impression, as they imagine, of the foot of the Boodhoo”. “It is a superficial hollow, five feet three inches an three-quarters long, and between two feet seven inches and two feet five inches wide. It is ornamented with a margin of brass, studded with a few gems, of little value: it is covered with a roof, which is fastened to the rock by four iron chains, and supported by four pillars, and it is surrounded by a low wall. The roof was covered with coloured cloths, and its margin being decked with flowers, and streamers, it made a very gay appearance.”

Outing of the year

Today the trip to Sri Pada is simple. It was not so in the old days. It was a very strenuous and hazardous journey. Ananda K. Coomaraswamy in ‘Medieval Sinhalese Art’ describes the pilgrimage to Sri Pada thus: “The pilgrimage to Adam’s Peak is the outing of the year. Parties of men, women and children are made up and they trudge afoot from their own villages to the summit of the peak, there they lay their offerings upon the great footmark, and so return home. A good deal of rough living is involved, but the whole expedition is a delight, as one may judge who has met such a party of pilgrims on the narrow tracks beyond Ratnapura, or even the main roads below, singing almost continuously, carrying their little store of luggage in a double bag (‘ologuva’) slung over the shoulder. The songs show that great sympathy which the people feel for one striving to become a Buddha, and show also the great spell which the great forest and the high mountain cast upon them…. Even very old and infirm people undertake this pilgrimage; it was undertaken by more than one king.” The devotees always went in groups, the ‘nade’. A seasoned pilgrim who had done the trip earlier acted as the ‘nadegura’ – the leader of the group. Preparations were made months ahead and with the leader advising the devotees and planned the whole trip. There was so much fear that when pilgrims set forth on the pilgrimage, there were intense preparations. Some went to the extent of handing over their title deeds of the properties that belonged to them to a dear relative for fear of not being able to return due to the severe cold and strenuous climb. It was with great care and devotion that the pilgrimage was undertaken. Everyone listened to the leader and followed the guidelines given by him. He warned them to guard their tongue.”We are going to the ‘deiyange rata’ – the god’s country. You have to be careful not to annoy the gods. Otherwise the repercussions will be terrible,” is his advice. The first-timer (‘kodu-karaya’) is given strict instructions to be extremely careful in what he does and what he says during the climb. “Kata varaddagannaepa,” is the warning given to him. In fact, in the early days a novice is not allowed to look either side lest he feels nervous when he sees the precipice. That was the era when there were no steps but only a pathway. Things are different today and the climb is pretty smooth. ‘Karunavai’ is the word one hears from the time you start the climb. ‘Karunavai, karunavai – Samandevindu karunavai’ is the constant chant. A party going up would chant ‘Negalabahina me nadeta – Sumanasamandevi pihitai’ to which those coming down would reply ‘Vandintayana me nadeta – Samandevindu karunavai’. Often the chant is aimed at ‘nangi’, ‘malli’ ‘aiya’, ‘akka’ in place of ‘nade’.

Routes to Sri Pada

There are at least three routes to Sri Pada. One is from Ratnapura via Carney Estate. The walk is about 10 miles. The second from Kuruvita involves 12 miles on foot. It joins the first for the last three miles. The third is from Hatton via Maskeliya and the walk is only about four miles. There are steps throughout the route and is the most popular. Before climbing the pilgrims generally bathe at ‘seethagangula’ at the foot of the hill. Even though the water is quite cold, everyone feels the need to bathe and wear fresh white clothes before proceeding. Some take a vow for their safe return. Most pilgrims try to reach the summit to watch the ‘irasevaya’ – the dawn of the sun. One has to be lucky to have a clear sky without clouds to get a perfect view. If it is a full moon day or a weekend, there may be heavy crowds and one may not be able to reach the top in time. When the crowd is large, movement is slow. One can also enjoy the scenic beauty around, which is enhanced by the virgin forest in the peak wilderness. Four major rivers – Mahaweli, Kalu, Kelani and Walawe – originate here.

At the summit

Once on top, everyone’s wish is to worship the sacred footprint – ‘sripathula’ – by keeping one’s head on the slab, which covers the footprint. Though crowds gather, everyone gets a chance of doing it spending a few minutes chanting the ‘gathas’. Flowers are offered and oil poured to the ‘dolosmahepahana’ – the eternal flame or the lamp which lights throughout the year. Once the ritual is over, each pilgrim rings the bell. The novice would ring it just once to indicate it’s his first visit. Others vary according to the number of visits. Whether the same sense of devotion is still there is difficult to say. There have been varying reports in recent times about youngsters going in typical picnic mood with lot of fun and music. The amount of polythene bags and empty plastic bottles being thrown about has also been talked about every year, with appeals being made to refrain from spoiling the environment. Crowds have increased. Times are changing.