Nainativu Island, Sri Lanka
Nainativu Island, easy to reach from Kurikadduwan Jetty (KKD), is one of the major attractions of Northern Sri Lanka. It is a major pilgrimage site for both Hindus and Muslims, because there are two significant temples of the respective religions, namely Nagapooshani Amman Kovil, which is the setting of the largest mainly Hindu festival in Sri Lanka, and the Nagadeepa Purana Viharaya, which is believed to be one of the places visited by the Buddha and thereby one of the holiest Buddhist sites in Sri Lanka.
Nainativu, sometimes spelt 'Nayinativu', is the modern Tamil name of an island of the Jaffna archipelago. Though smaller in size than the neighbouring islands, it's the archipelago's top destination for travellers interested in Sri Lanka's cultural heritage, as Nainativu is a significant pilgrimage site in the first place. The modern Sinhala name of Nainativu is 'Nagadipa', also transcribed Nagadeepa, not to be confused with the homonymic ancient Pali term, which in Sri lanka's chronicles' is a designation of the entire Jaffna Peninsula. The ancient Tamil name of the island was Manipallavam. During the Dutch colonial period it was called Harlem.
Nainativu, covered with palm trees, is a small stretch of land of only 4 square kilometers in size. The largest distance is 4.1 km from north to south. The maximum width of the island is 1.2 km. It's inhabited by approximately 3000 Tamil speaking people. Most of them are Hindus, only about 150 islanders are Muslims.
Nainativu, covered with palm trees, is a small stretch of land of only 4 square kilometers in size. The largest distance is 4.1 km from north to south. The maximum width of the island is 1.2 km. It's inhabited by approximately 3000 Tamil speaking people. Most of them are Hindus, only about 150 islanders are Muslims.
|
Nainativu Island is situated 27 km west of Jaffna, as the crow flies, and in 2 km distance from the port of Kurikadduwan (KKD), where ferry boat service to Nainativu is available. The KKD ferry port can be reached by vehicle, crossing two causeways connecting the neighbouring island Pundukutivu and Kayts with Jaffna Peninsula. Boats leave KKD at least once an hour. Travellers visiting Nainativu in the afternoon should be careful to ask, when does the last return-ferry depart from Nainativu and at which of the two piers. Usually, it's the pier of the island's jetty, just in front of the Hindu temple. The last boat to KKD leaves about 5.30 pm. Better ask to be sure.
|
ferry boat from KKD to Nainativu Island
|
Nagapooshani Amman Kovil - Hindu pilgrimage site
Nagapooshani Amman Kovil is a historic Hindu temple dedicated to the principal goddess of Tamil Hindus, Amman. Nagapooshani, also transcribed 'Nagapushani' or 'Nagapoosani' is the name of her local form. She is identified with the famous Tamil deity Meenakshi from Madurai from mainland India, who in turn is idetinfied with the pan-Indian deity Parvati, the consort of Shiva. Shiva, the highest god of Tamil Hindus, is venerated in this temple, too, in his local serpent form as Nayinar. Indeed, the temple was originally dedicated to this serpent deity.
The site of the modern temple complex is considered to be one of the most ancient places of worship in Sri Lanka. Many Tamils believe the sanctuary to have already existed when their ancestors, the Nagas, came to Sri Lanka in pre-historic times.
Adi Shankara, India's great 9th century founder of Vedanta philosophy, in his work "Shakti Peetha Stotram" identified the shrine as one of 64 Shakti Pithas listed in the Brahmanda Purana, one of the major eighteen Puranas of Hindu mythology. Shakti is the female aspect an the power of the highest god. All major Hindu goddesses are personifications of Shakti. 'Shakti Pithas' (also transcribed 'Shakti Peethams') are temples dedicated to various female deities all over the subcontinent.
Amman is a typical mother goddess attributed with powers to protect and heal and to grant fertility. Women wishing to conceive come to visit her. seeking blessings during the midday pooja. Many childless couples go on pilgrimages to Nainativu Island. Other devotees come to present their babies to the deity, in order to fulfil previous vows they had made here.
One myth of origin of the Nagapooshani Amman Kovil refers to the classic Sanskrit epic Mahabharata. An episode tells that Indra, seeking sexual intercourse with the wife of the sage Gautama Maharishi, simply disguised himself as that great sage. When Gautama Maharishi came to know about it, he cursed Indra. As a result of the curse, one thousand marks in the shape of a yoni (the female genital) covered the god's entire body. Indra, fleeing humiliation, went into exile to Nainativu Island for penitential exercises. The island's goddess, also known as Bhuvaneswari Amman, then accepted Indra's repentance an finally transformed the yoni marks into eyes.
Another legend has it, that a Naga serpent was swimming towards Nainativu Island, carrying a lotus flower for worshipping Goddess Amman. But a Garuda eagle spotted the cobra snake and attacked it. The Naga, in fear, wound itself around a rock 500m away from Nainativu. The name of the rock, Pambu Sutriya Kal, ever since refers to this event. A merchant from the Tamil Chola kingdom sailing across the Palk Strait saw the fight on that rocks and brought the Garuda eagle around to let the Naga serpent continue the voyage to the Goddess. But the eagle's condition was for allowing to do so was the construction of a temple for Amman on Nainativu Island.
The annual 15 day Mahostavam festival of Nagapooshani Amman temple, held in the Tamil month of Ani (June/July), usually attracts more than 100,000 pilgrims.
The site of the modern temple complex is considered to be one of the most ancient places of worship in Sri Lanka. Many Tamils believe the sanctuary to have already existed when their ancestors, the Nagas, came to Sri Lanka in pre-historic times.
Adi Shankara, India's great 9th century founder of Vedanta philosophy, in his work "Shakti Peetha Stotram" identified the shrine as one of 64 Shakti Pithas listed in the Brahmanda Purana, one of the major eighteen Puranas of Hindu mythology. Shakti is the female aspect an the power of the highest god. All major Hindu goddesses are personifications of Shakti. 'Shakti Pithas' (also transcribed 'Shakti Peethams') are temples dedicated to various female deities all over the subcontinent.
Amman is a typical mother goddess attributed with powers to protect and heal and to grant fertility. Women wishing to conceive come to visit her. seeking blessings during the midday pooja. Many childless couples go on pilgrimages to Nainativu Island. Other devotees come to present their babies to the deity, in order to fulfil previous vows they had made here.
One myth of origin of the Nagapooshani Amman Kovil refers to the classic Sanskrit epic Mahabharata. An episode tells that Indra, seeking sexual intercourse with the wife of the sage Gautama Maharishi, simply disguised himself as that great sage. When Gautama Maharishi came to know about it, he cursed Indra. As a result of the curse, one thousand marks in the shape of a yoni (the female genital) covered the god's entire body. Indra, fleeing humiliation, went into exile to Nainativu Island for penitential exercises. The island's goddess, also known as Bhuvaneswari Amman, then accepted Indra's repentance an finally transformed the yoni marks into eyes.
Another legend has it, that a Naga serpent was swimming towards Nainativu Island, carrying a lotus flower for worshipping Goddess Amman. But a Garuda eagle spotted the cobra snake and attacked it. The Naga, in fear, wound itself around a rock 500m away from Nainativu. The name of the rock, Pambu Sutriya Kal, ever since refers to this event. A merchant from the Tamil Chola kingdom sailing across the Palk Strait saw the fight on that rocks and brought the Garuda eagle around to let the Naga serpent continue the voyage to the Goddess. But the eagle's condition was for allowing to do so was the construction of a temple for Amman on Nainativu Island.
The annual 15 day Mahostavam festival of Nagapooshani Amman temple, held in the Tamil month of Ani (June/July), usually attracts more than 100,000 pilgrims.
The temple complex houses four gopurams. The Raja Raja Gopuram, which translates to "King of Kings gateway-tower", is the largest of the four temple towers sumounting the gates of the Nagapooshani Amman temple. Actually, with a height of 33 meters this is Sri Lanka's tallest Hindu temple tower at all.
Monumental gateway towers, in size by far surpassing the roof of the central shrine (vimanas), are the characteristic and dominant features of the Dravidian style of temple architecture, which originated in southern India in the early Middle Ages (Pallava period). The Tamil words "go puram" translate to "king exterior". However, the etymology is uncertain. In Sanskrit, "go puram" could mean "eye of the city". Gopurams are representations of the mountain abodes of the gods, consisting of different levels inhabited be divine and other numinous beings.
More than 2000 sculptures adorn the colourfull Raja Raja Gopuram, which became the landmark of Nainativu Island. It was constructed in the first years after the end of the civil war with support from of artists from Tamil Nadu in mainland India. Altogether, there are an estimated 10,000 sculptures at the shrine rooms and outer walls and roofs of Nainativu's Nagapooshani Amman Kovil. A temple revival ceremony, a typical Tamil Mahakumbhabhishekam, was held in January 2012. The event was attended by 200,000 Tamils from Sri Lanka and India and also from overseas diasporas of all continents.
At one entrance to the Nagapooshani Amman temple complex, there is a famous inscription of the Sinhalese King Parakramabahu (1153-86). Remarkably, it is composed in Tamil language. It states that foreigners landing at new ports should meet near the island of Kayts and that they have to be protected, that shipwrecked seafarers must be helped, and that one fourth of the cargo of shipwrecked vessels carrying elephants or horses is to be given over to the royal treasury.
Monumental gateway towers, in size by far surpassing the roof of the central shrine (vimanas), are the characteristic and dominant features of the Dravidian style of temple architecture, which originated in southern India in the early Middle Ages (Pallava period). The Tamil words "go puram" translate to "king exterior". However, the etymology is uncertain. In Sanskrit, "go puram" could mean "eye of the city". Gopurams are representations of the mountain abodes of the gods, consisting of different levels inhabited be divine and other numinous beings.
More than 2000 sculptures adorn the colourfull Raja Raja Gopuram, which became the landmark of Nainativu Island. It was constructed in the first years after the end of the civil war with support from of artists from Tamil Nadu in mainland India. Altogether, there are an estimated 10,000 sculptures at the shrine rooms and outer walls and roofs of Nainativu's Nagapooshani Amman Kovil. A temple revival ceremony, a typical Tamil Mahakumbhabhishekam, was held in January 2012. The event was attended by 200,000 Tamils from Sri Lanka and India and also from overseas diasporas of all continents.
At one entrance to the Nagapooshani Amman temple complex, there is a famous inscription of the Sinhalese King Parakramabahu (1153-86). Remarkably, it is composed in Tamil language. It states that foreigners landing at new ports should meet near the island of Kayts and that they have to be protected, that shipwrecked seafarers must be helped, and that one fourth of the cargo of shipwrecked vessels carrying elephants or horses is to be given over to the royal treasury.
Nagadeepa Purana Viharaya - Buddhist pilgrimage site
The Buddhist temple called Nagadeepa Purana Viharaya, also known simply as Nagadipa Vihara, is situated in only 300 m distance from the famous Hindu pilgrimage site. It's only a five to ten minutes walk from the Nagapooshani Amman Kovil to the south. Tuktuks are available for the short distance, too. Each of the pilgrimage sites has its own jetty. In case, more of the pilgrims coming from KKD jetty are Buddhists than Hindus, the ferry will embark at the pier of the Buddhist Vihara.
The Nagadeepa Purana Viharaya, though it's architecture is modern and of little interest for art historians, is one of the holiest Buddhist temples in Sri Lanka, since it is believed to be a place visited by the Buddha himself. A giant footprint similar to those found on the summit of Siri Pada (Adam's Peak) and to that on Delft Island is said to have been left by the Buddha on Nainativu Island. The story of the Buddha's visit is told in the Mahavamsa (pronounced 'Mahavansa').
The Mahavamsa, which is literally the 'Great Chronicle', was composed by the Monk Mahanama in the 6th century A.D. According to the chronicle the Buddha came to Nagadeepa, literally meaning 'Serpent Island', on his second visit to Sri Lanka, five years after attaining enlightenment. The aim of his journey through the air was to settle a violent dispute between two brothers, Chulodara and Mahodara, who were princes of the local Naga tribe. They both claimed to be the rightful owner of a throne richly ornamented with gem stones. But convinced by the peacefulness of the Buddha, the two quarrelling princes and their respective armies terminated their combat. Finally reconciled, they decided to gift the gem-set throne to the Buddha himself.
A corresponding story - mentioning the Buddha's visit, the footprint and the gem throne - is told in an classical Tamil epic called Manimekhalai, it's one of the "Five Great Epics" of Tamil literature and a sequel of the most famous Tamil epic, the Silappatikaram. The Manimekhalai was composed as an educational tractate by an Indian poet called Seethalai Sathanar, whose aim was to compare Buddhism favourably with Hinduism. It's the story of a female temple dancer, who was brought miraculously to Nainativu Island be the Goddess of the Ocean. There she found the once disputed gem throne. Worshipping it, she became aware of her previous life. And she took advice from the guardian deity of the seat and therefore after returning to India became a Buddhist nun.
The once disputed gem-set throne is believed to be enshrined in the dagoba of the Nagadeepa Purana Viharaya. However, this local tradition, though also known to Tamils in mainland India, see above, is not undisputed, as the Mahavamsa reports that later on the jewelled chair was used as the chair of the Buddha at his third arrival on the island of Sri Lanka, which took place in Kelaniya. Most Sinhalese Buddhists believe the legendary jewelled throne is buried under the stupa of the Kelaniya temple near Colombo.
Nagadeepa, as a place visited by the Buddha, nevertheless is held in high esteem by Theravada Buddhists from all over Sri Lanka and even from abroad. In 1956, the year of celebrations of the 2500th anniversary of the Buddha's death and final Nirvana according to the calendar of Theravadins, a Buddha statue made of bronze was donated to the temple by monks from Birma (today's Myanmar).
Nonetheless, it's disputed by historians that Nainativu Island, now bearing the Buddhist name Nagadeepa, was meant by the term 'Nagadeepa' in the Mahavamsa, as the chronicle's 'Nagadeepa' refers to a large island. It's more likely that the setting of the story of the gem throne dispute is meant to be Jaffna Peninsula, which by the way is a natural island and not a peninsula in a strict sense.
The Nagadeepa Purana Viharaya, though it's architecture is modern and of little interest for art historians, is one of the holiest Buddhist temples in Sri Lanka, since it is believed to be a place visited by the Buddha himself. A giant footprint similar to those found on the summit of Siri Pada (Adam's Peak) and to that on Delft Island is said to have been left by the Buddha on Nainativu Island. The story of the Buddha's visit is told in the Mahavamsa (pronounced 'Mahavansa').
The Mahavamsa, which is literally the 'Great Chronicle', was composed by the Monk Mahanama in the 6th century A.D. According to the chronicle the Buddha came to Nagadeepa, literally meaning 'Serpent Island', on his second visit to Sri Lanka, five years after attaining enlightenment. The aim of his journey through the air was to settle a violent dispute between two brothers, Chulodara and Mahodara, who were princes of the local Naga tribe. They both claimed to be the rightful owner of a throne richly ornamented with gem stones. But convinced by the peacefulness of the Buddha, the two quarrelling princes and their respective armies terminated their combat. Finally reconciled, they decided to gift the gem-set throne to the Buddha himself.
A corresponding story - mentioning the Buddha's visit, the footprint and the gem throne - is told in an classical Tamil epic called Manimekhalai, it's one of the "Five Great Epics" of Tamil literature and a sequel of the most famous Tamil epic, the Silappatikaram. The Manimekhalai was composed as an educational tractate by an Indian poet called Seethalai Sathanar, whose aim was to compare Buddhism favourably with Hinduism. It's the story of a female temple dancer, who was brought miraculously to Nainativu Island be the Goddess of the Ocean. There she found the once disputed gem throne. Worshipping it, she became aware of her previous life. And she took advice from the guardian deity of the seat and therefore after returning to India became a Buddhist nun.
The once disputed gem-set throne is believed to be enshrined in the dagoba of the Nagadeepa Purana Viharaya. However, this local tradition, though also known to Tamils in mainland India, see above, is not undisputed, as the Mahavamsa reports that later on the jewelled chair was used as the chair of the Buddha at his third arrival on the island of Sri Lanka, which took place in Kelaniya. Most Sinhalese Buddhists believe the legendary jewelled throne is buried under the stupa of the Kelaniya temple near Colombo.
Nagadeepa, as a place visited by the Buddha, nevertheless is held in high esteem by Theravada Buddhists from all over Sri Lanka and even from abroad. In 1956, the year of celebrations of the 2500th anniversary of the Buddha's death and final Nirvana according to the calendar of Theravadins, a Buddha statue made of bronze was donated to the temple by monks from Birma (today's Myanmar).
Nonetheless, it's disputed by historians that Nainativu Island, now bearing the Buddhist name Nagadeepa, was meant by the term 'Nagadeepa' in the Mahavamsa, as the chronicle's 'Nagadeepa' refers to a large island. It's more likely that the setting of the story of the gem throne dispute is meant to be Jaffna Peninsula, which by the way is a natural island and not a peninsula in a strict sense.
Solosmasthanas
The account of the Buddha's visit to Sri Lanka given in the First Chapter of the "Great Chronicle" Mahavamsa mentions only ten places honoured by the presence of the Buddha (three of which are in Anuradhapura), namely: Mahiyangana on the first visit, Nagadeepa on the second, Kelaniya as starting point of the third visit, then the summit of Siri Pada (Adam's Peak), a place at the foot of the mountain (Divaguhawa cave), Dighavapi in the East, finally the place of the later Bo-tree and Ruwanweliseya Dagoba and Thuparama Dagoba in Anuradhapura and Sila Chetiya in Mihintale.
A canonical list of 16 visited places, including Kataragama and Badulla as well as some more dagabas in Anuradhapura, came to existence in the late Middle Ages or even as late as the Kandyan period, when that list of 16 visited places (Solosmasthanas) became a common subject of religious art.
A canonical list of 16 visited places, including Kataragama and Badulla as well as some more dagabas in Anuradhapura, came to existence in the late Middle Ages or even as late as the Kandyan period, when that list of 16 visited places (Solosmasthanas) became a common subject of religious art.
|
|
|
Mahavamsa, Chapter 1, Verses 44-70
|
Now the most compassionate Teacher [Buddha], the Conqueror,
rejoicing in the salvation of the whole world, when dwelling at Jetavana [in India's Kosala Kingdom] in the fifth year of his buddhahood, saw that a war, caused by a gem-set throne, was like to come to pass between the nagas Mahodara and Culodara, uncle and nephew, and their followers; and he, the Sambuddha, on the uposatha-day of the dark half of the month Citta, in the early morning, took his sacred alms-bowl and his robes, and, from compassion for the nagas, sought the Nagadipa. That same naga Mahodara was then a king, gifted with miraculous power, in a naga-kingdom in the ocean, that covered half a thousand yojanas. [which is at least 4000 kilometers, much larger than Nainativu Island] His younger sister had been given (in marriage) to the naga-king on the Karmavaddhamana mountain; her son was Culodara. His mother's father had given to his mother a splendid throne of jewels, then the naga had died and therefore this war of nephew with uncle was threatening; and also the nagas of the mountains were armed with miraculous power. The deva [deity] named Samiddhisumana took a rajayatana-tree standing in Jetavana, his own fair habitation, and, holding it like a parasol over the Conqueror, he, with the Teacher's leave, attended him to that spot where he had formerly dwelt. That very deva had been, in his latest birth, a man in Nagadipa. On the spot where thereafter the rajayatana-tree stood, he saw paccekabuddhas [self-enlightened beings] taking their meal. And at the sight his heart was glad and he offered branches to cleanse the alms-bowl. Therefore he was reborn in that tree in the pleasant Jetavana-garden, and it (the tree) stood afterwards outside at the side of the gate-rampart. The God of all gods saw (in this) an advantage for that deva, and, for the sake of the good which should spring (therefrom) for our land, he brought him hither(to Lanka) together with his tree. Hovering there in mid-air above the battlefield the Master [Buddha], who drives away (spiritual) darkness, called forth dread darkness over the nagas. Then comforting those who were distressed by terror he once again spread light abroad. When they saw the Blessed One they joyfully did reverence to the Master's feet. Then preached the Vanquisher [Buddha] to them the doctrine that begets concord, and both [nagas] gladly gave up the throne to the Sage. When the Master, having lighted on the earth, had taken his place on a seat there, and had been refreshed with celestial food and drink by the naga-kings, he, the Lord, established in the (three) refuges and in the moral precepts eighty kotis of snake-spirits, dwellers in the ocean and on the mainland. The naga-king Maniakkhika of Kalyani [Kelaniya], mother's brother to the naga Mahodara, who had come thither to take part in the battle, and who, aforetime, at the Buddha's first coming, having heard the true doctrine preached, had become established in the refuges and in the moral duties, prayed now to the Tathagata: 'Great is the compassion that thou hast shown us here, O Master! Hadst thou not appeared we had all been consumed to ashes. May thy compassion yet light also especially on me, O thou who art rich in loving-kindness, in that thou shalt come yet again hither to my dwelling-country, thou peerless one.' When the Lord had consented by his silence to come thither, he planted the rajayatana-tree on that very spot as a sacred memorial, and the Lord of the Worlds gave over the rajayatana-tree and the precious throne-seat to the naga-kings to do homage thereto. 'In remembrance that 1 have used these do homage to them, ye naga-kings! This, well beloved, will bring to pass blessing- and happiness for you.' When the Blessed One had uttered this and other exhortation to the nagas, he, the compassionate saviour of all the world, returned to Jetavana [in India]. cited from: Mahananam. The Mahāvaṃsa or the Great Chronicle of Ceylon. Mahāvaṃsa <engl.>. Translation Series / Pali Text Society, [3]. Translated into English by Wilhelm Geiger. London: Pali Text Society, 1912 |
