KAMALIKA PIERIS
The Ramayana legend did not catch on in Sri
Lanka the way did in South East Asia. Unlike in south East Asia, Ramayana
tradition was not allowed to take root here, said Bandu de Silva. In Buddhism
there was no place for myths like Ramayana.
Buddhism abhorred anything which did not stand scrutiny, he said.
Dasaratha Jataka has Dasaratha, Rama, Sita and
Lakshman as the main characters, but the story is completely different. Also,
not a single manuscript of Ramayana is found among the many Sanskrit texts preserved
in Sinhalese tradition, concluded Bandu.
Vini Vitharana observed that the Sinhala and
Pali sources of Sri Lanka contain nothing that corroborates the Ramayana story. R.A.L.H. Gunawardana said that in the medieval
period, Ramayana and Mahabharata were denounced by the monks as useless works
which should be ignored. Several of the Buddhist texts stated that the study of
the Ramayana and Mahabaratha was a waste of time.
Tissa Kariyawasam read a paper titled
Ramayana in Sinhala Literature” at the symposium on the Ramayana Trail organized by Royal Asiatic Society, Colombo
in 2010. He said, inter alia, there is a
fleeting reference in Culavamsa to ‘as Sita loved Rama’ and ‘going forth to combat like Rama’.
Kumaradasa, writing in the 7 century,
versified Rama- Sita story into Janakiharana. But Buddhagosha rejected
the Mahabharata and Ramayana as
frivolous stories and this approach continued till end of 15 century, said
Tissa.
In the reign of Parakrama bahu VI (1412-
1467), however, the Vedas, Puranas and the two Maha kavyas, Mahabharatha and
Ramayana were studied at Vijayaba Pirivena under Sri Rahula. But this was challenged. Vidagama Maitreya, a contemporary of Sri
Rahula was very critical of the Ramayana. He pointed out, inter alia, that
while the monkey could swim across to Lanka, Rama needed a bridge. Sri Rahula’s Kavyasekera compares princess
Lokanatha to Sita. His sandesa poems refer to Rama, Ravana, Sita and
Vibhishana. Selalihini Sandesa refers to a
Vibhishana devale and speaks of a conversation in an ambalama
regarding Rama-Sita stories.
Ramayana, however, features in the folklore of
the Udarata kingdom. C. E. Godakumbura
presented a paper titled ‘Ramayana in Sri Lanka and Lanka of the
Ramayana” at the international Ramayana seminar, New Delhi, 1975. In this paper
he said that there is an abundance of folklore in Ceylon connected with the
story of Rama and Sita. Some of these explain place names, some point to
special geographical features, other the lay of the land, the positions of
hills, nooks and bend in rivers, the color of the soil and various curiosities.
All this is folklore and nothing archeologically probable or tested
historically, ‘concluded Godakumbura.
Sena Thoradeniya (2010) said that in his home
village Udurawana, a village in Patha Dumbara, there is a legend that the
village goes as far back as Ravana. Udurawana is the name given to the place
where Ravana fell facing the sky in his battle with Rama and the adjoining
Yatiravana, along the present Kandy-Wattegama road is where Ravana fell facing
the earth. There is a rock named Athobanagala where imprint of Ravana’s palm is
still visible on the hard rock, Ravana had rested his hand there while shooting deer. A tributary from
Knuckles flowing along Yatirawana is named Ravana oya.
Folk poetry of the Udarata period
‘made a fuss of Ravana,’ said Tissa Kariyawasam. The Ramayana also influenced
the Udarata rituals of the 18th and 19th century, such as Kohomba
Kankariya. Ravana is supposed to have
invented a string music instrument.
The indigenous medicine practitioners
of Sri Lanka believe in the existence of King Ravana, said a media report.
Ravana was a great physician credited with authorship of five books on
medicine, one of which is available even today. The technique of using
underground metal ash process and fermentation” belongs to the period of
Ravana.
A
ballet titled ‘Maha Ravana’ was presented in Colombo in May 2008 by the Sarasavi
Dehena Experimental Theatre School. The choreographer, Pabalu Wijewardana, who
comes from the Mihiripenna dancing tradition, said that Sri Lanka lacked a
truly iconic figure and he wished to project Ravana as an icon. He had researched into the story of Ravana.
He says Ravana was not a demon, but a wise king, who ruled over a vast South
Asian kingdom which included Sri Lanka. The flying machine may have been a real
one.
Present day writers say that neither Hanuman
nor Sita ever came here and there was no Ravana either. They have pointed out
that Sita Eliya in Nuwara Eliya district has nothing to do with the Rama and
Sita story. ‘Sita’ is derived from ‘seethala’, which means cold.
However, in the 1990s Sri Lanka decided to
embrace the Ramayana. A search for Ravana sites in the Nuwara Eliya and Uva
districts started. Rev. Harry Haas
(1925-2002) a Christian priest from the
Netherlands, who was living in Bandarawela, was very active in finding these
sites. Sri Lanka was full of Ravana and Sita sites which needed discovering,
Haas said. The image of King Ravana was
a universal one which appealed to the west as well as the east. Haas was the
patron of a Ravana Centre set up in Uva.
In 1997 work commenced on a Hanuman temple
complex at Wavendon, Ramboda, Nuwara Eliya with assistance from Tamilnadu
government. The complex consisted of a huge 16 foot granite statue of Hanuman, a
spiritual centre, library and auditorium. This project was initiated by Gurudev
Swami Chimayananda, who purchased 10 acres for the purpose. Minister S.
Thondaman donated 5 more acres and provided a motorable road from the main
Nuwara Eliya road to the temple site. This temple site, it is claimed, was
close to the Asoka vana where Sita was kept captive and Hanuman found her.
The
construction of the Hanuman temple was done by the Sri Lanka Army. There were large crowds at the first
anniversary, of this temple, in 2002 with thousands of devotees drawn mainly
from the plantation sector. The
procession went with the statue of Holy Hanuman to Sita Amman Temple at Seetha
eliya, where Hindu poojas were held.
In the 1999,
a newSita Amman kovil
was completed at Seetha Eliya in Nuwara
Eliya. The original kovil was a small unpretentious structure. Derrick Schokman recalled ‘the Sita Amman
Temple in Nuwara Eliya was simple temple when I first saw it. Now is it an
ornate Hindu kovil with images of Rama, Sita, Lakshmana and Hanuman.’ The new
kovil had its kumbhabisheka pooja in January 2008. There was a full page
announcement in the newspapers, with messages from President and Ministers.
The Seetha Amman
Temple in Nuwara Eliya was the only temple in the world dedicated to the Sita
in the Ramayana, said supporters. Although there are many Rama and Hanuman
kovils in India, there is no kovil dedicated to Sita. This is the only place
where Sita came alone. In all the other places Sita is associated with Rama.
North Indians worship Rama and they are keen on developing the Sita Kovil with
our support,” said Radhakrishnan, Chairman of Board of Trustees of the temple.
“The
estimated cost of building the temple is around Rs. four million. We have
collected the funds through public donations. Tills are also placed outside the
temple for collections. The Manoj Mody foundation of India gave about Rs.200,
000 for the renovation, he said in 1999.
“In January,
1999 we had a Festival of Unity organized by the Manoj Mody foundation of
India, Radhakrishnan said. About 800 devotees came to Nuwara Eliya for a 10-day
bajan programme. About 500 local devotees also joined in. They occupied all the
hotels in the area and attended the poojas daily at the temple. Since space was
insufficient, a tent was put up at the Buddhist temple nearby, to accommodate
the crowd.
Environmental
organizations and Buddhist organizations had staged a massive protest, before
the festival was held. The people had feared that the 800 devotees expected,
were from South India, although they were in fact mostly from North India where
there is a strong following for Rama. The Buddhist organizations set down
various conditions for holding the ceremony. These were adhered to and the
ceremony was held peacefully,” Radhakrishnan said.
The Seetha Eliya
Temple became the subject of a controversy in 1999 when the Ministry of Tourism
mooted a proposal for the development of Seetha Eliya as a Holy City. It was
proposed to vest 35 acres of land surrounding the temple in the Tourist Board
and develop it as a sacred area similar to Anuradhapura and Kataragama.
It was suggested
that Asoka Vanam, the forest where Sita was held captive is on the mountain,
some distance away from the Seetha Amman temple. Behind the temple is a stream.
Water flows over a basin like depression carved in the rock. It is said that
Sita came through a tunnel to this stream to bathe. There were protests from
environmentalists and the people in the area and the move for the Holy City was
halted.
Bandu de Silva commented on this move. The
government is trying to create a Hindu complex on the lines of the Cultural
triangle, he said. Tourist Development Authority is promoting the idea of
strong Ramayana tradition in the island. The Tourist Board first tried to develop
the area behind the Hanuman temple. Now there is a move to expand the Hanuman
Temple, taking in a tea kiosk built on a road reservation for use by laborers.
However, the
Seetha Amman kovil has certainly achieved its purpose. It is now an accepted
part of the tourist circuit and
strengthens the notion of a virile Hindu culture in Sri Lanka. Many
tourists who visit the Hakgala Gardens, stopover to see the temple, since it is
en-route from Nuwara Eliya to Hakgala. An average of 1500 local tourists and
1000 foreign tourists stopped by the temple in 1999 alone. During Thai Pongal,
in January many devotees from the tea estates nearby visit the kovil to perform
poojas said the media.
P Ramanujan, Secretary, Ministry of Tourism
stated in 2006 that they were planning to set up a Ramayana
Trail for tourists to encourage Indian tourists. In 2007 S. Kalaiselvam, Director General of
the Sri Lanka Tourism Development Authority said in a statement to Press Trust
of India that the Sri Lanka government
had decided to develop the sites associated with the Ramayana. They were being restored
and maintained. There was no archaeological confirmation for any of them,
certainly, but these sites were not imaginary and have existed since time
immemorial.
A Ramayana Trail Committee was set up, consisting of N.Kiriella,
Chairman, Dr Suriya Gunasekera an authority on Sri Lankan pre history. Dr
Subash Chawla an authority on International Ramayana, B.M.U.D Basnayake Additional Secretary
Ministry of Tourism and S. Kalaiselvam
Director General, Sri Lanka Tourism Development Authority.
In 2009 50 sites related to the ‘Ramayana
trail’ were selected by Sri Lanka
Tourism for the Ramayana Trail. Of these
50 , 12 are sites with archeological evidence, the rest are based on
unwavering faith and traditional beliefs, said Kailselvam. There is no need to
re –establish the authenticity of the
sites. People in the areas relate to the Ramayana. A dedicated team from Sri
Lanka tourist agencies are handling the promotion of the Ramayana sites. Books
were published to support the Ramayana trail, notably ‘Ramayana and Historical
Ravana’, edited by Kiriella.
The Ramayana tourist trail includes Ravana’s
palaces and dairy farm, also temples dedicated to Sita which had been built in
a later period. The trail also included a pond which is believed to have come
into existence through Sita’s tears. This pond never dries up even in the worst
drought.
The Tourist Ministry had identified five airports where Ravana parked his fleet of
pushpak vimanas, the mythological aircraft used by him to abduct Sita. The Ministry thinks that Ravana’s flying
machine may have landed at Weragantota,about 10 kilometres from Mahiyangana. Sita was then taken to
Gurulupota, now known as Sita kotuwa.
This is 10 kilometres from Mahiyangana on Kandy road. There is the
runway of Ravana’s aircraft, the aircraft landing place, aircraft repair centre
in Gurulupotha. Sita was thereafter housed in a cave at Sita Eliya, Nuwara
Eliya. Ravana cave at Ella, served as a
quick means of transport through the hills for Ravana.
It was decided that the Ravana-Rama battle
took place at Yudhaganapitiya in Matale and that Ravana was making his battle
plans at Lakgala just before he was killed. It was also decided that Rama
started his attack on Ravana at Dondra and the main battle was at Yudaganawa.
After killing Ravana, Rama performed penance at Muneswaram in Chilaw. Hanuman
had entered Lanka at Nagadeepa.He dropped the Dronagiri
Mountain brought from the Himalayas on Rumassala. Rama fired the Brahmastra at Ravana in Dunuwila. Sita is said to have
performed Agni puja to prove her purity
at Devurumpola.
Other sites
were added on thereafter, Ashok vatika in Nuwara Eliya, Vessagiriya cave, and
Isurumuniya lovers in Anuradhapura ,the cobra foot cave in Sigiriya, the statue near Parakrama Samudra, the
Hanumana kovil at Saranankara Road, Colombo 5, Gurullupotha jungle in Hasalaka, Ravana Caves in Ella area, the hot wells and Ussangoda are
included in the Ramayana trail. According to folklore Ravana’s body is
buried in a location in Welimada, reported the media.
The great basses ( Maha Ravana kotuwa) and
Little basses ( Kuda Ravana Kotuwa) are a long line of coral and rock just
below the surface of water in the southern sea. They are located not far from
Kirinda beach or Rummassala in Galle. King Ravana is said to have established his Lankapura
‘on the reefs.
The Ramayana trail was described at length in
the Sunday Observer of 23.8.2009 . Sri Lanka Tourist Development
authority has developed an itinerary that shows the Ramayana spots in Sri
Lanka the Observer said. there are over 50 Ramayana sites in Sri Lanka. These were described.
the jungles in gurullupotha in Hasalaka is the
place were Lankapura was, It is now called seetha kotuwa. The jungle on top of
Ramboda along the Kandy Nuwara Eliya road is believed to be the route along
which Ravana took seethe to ashoka vana. Ussangoda was the airport for Ravana.
The tunnels from Bandarawela past Ella to Ravana cave, were the way Ravana went
thorugh the hills, they were his secret passages. These tunnels are manmade and not natural
formations. Existing tunnel opening are situate at Isthripura, Senapitiya in
Halagala, Ramboda, Labookelle, Wariyapola and Seetha kotuwa, continued this
report merrily.
Dunuwila is where Rama shot and killed Ravana,
said the report. Hanuman, dropped
lifesaving herbs on Rumassala, Dolu kanda in Hiripitya, Ritigala, Thailaddi in
Mannar and Kachchativu. Divurumpola 15 miles from seethe Eliya on Nuwara Eliya
–Welimada road, is the place where seeth performed Agni pariksha. This is a
popular place of worship among the locals in the areas. The courts of law in
Sri Lanka permits and accepts the swearing done at this temple when settling
disputes. There is also Munneswaram,
where Rama received the blessing of Shiva. Ravana constructed the
hotwells. the soil of the ancient battle
fields is red in colour. Some areas look
scorched after Hamunan set fire to them, ended the report. ( continued)