Table of Contents
- Hinduisum
- Initiative of Hinduisum in Sri Lanka
- Pilgrimage tour on Foot
- The stronghold of Chettiar community
- Festival distinctions on pilgrimage tour
- Festivities at the temple on pilgrimage tour
- Extravaganza at the cultural show
Hinduisum
The Hinduisum contributed important component in the ancient history of Sri Lanka. consequently the, numerous names historically associated with the island, including Sivaboomi, Iswaraboomi, and Kuberaboomi, are indicative of the Ancient Sri Lanka’s profound connection to Hinduism. Today, Colombo, the capital of Sri Lanka, is a vibrant metropolitan center that has been instrumental in the exchange of culture and global commerce. It is home to a substantial seaport and pilgrimage tour as well.
Initiative of Hinduisum in Sri Lanka
Colombo’s port has long been a conduit for a variety of groups, including the Tamil population that migrated from South India. The Nattukottai Chettiar community, which was distinguished by their cultural heritage and business acumen, was among them. The Tamil community, regardless of their location, guaranteed the preservation of their unique religious traditions, culture, and art. It is worth noting that they introduced the Adi Vel festival to Colombo, a prominent Hindu festival that has become a highlight of the city’s cultural calendar.
Since 1874, the Adi Vel festival, which is also referred to as Adi Vel Vazha in Tamil and Vel festival in English, has been observed. Its importance is inextricably linked to the renowned Kataragama festival, which takes place in the Tamil month of Adi (July). The south coast of Sri Lanka is the site of the sacred shrine of Kataragama, where pilgrims from all over the country gather. In the past, devotees embarked on foot pilgrimages, or “Paatha Yathra,” to reach the sacrosanct site due to the limited availability of transportation.
Pilgrimage tour on Foot
These foot pilgrimages frequently commence two to two and a half months prior to the pilgrimage tour, attracting pilgrims from the Northern and Eastern Provinces, as well as other regions. These spiritual excursions to Kataragama were participated in by communities such as the Nattukottai Chettiar and Vellalar from the Colombo area.
Lord Murugan, who is highly regarded in Sri Lanka, is also referred to as Kathirvelauthan or Kathiresan, and by Buddhists as Kataragama Deviyo. The Kataragama festival is a representation of Lord Murugan’s triumph over evil and his union with Goddess Valli, the daughter of the Vedduva monarch. At the Kataragama temple, Lord Murugan is revered by devotees of diverse faiths and origins, with Hindus and Buddhists being the most prevalent.
However, the festival was significantly impacted by a tragic cholera epidemic that spread across the country in 1874, presenting significant challenges for both the pilgrims and the nation.
The government prohibited pilgrims from participating in the Kataragama festival as a result of the cholera epidemic in 1874. They were halted along Galle Road in the vicinity of three prominent temples. The pilgrims, who were disheartened, abandoned their Kaavadis at the Maddams, which are now the Bambalapitiya temples, and lingered there, consumed by feelings of frustration and sorrow. It is alleged that Lord Murugan appeared in a dream, assuring the devotees that the Kataragama festival could be celebrated in Colombo during the same period in the future, thereby providing them with a more accessible alternative. Two Kathiresan temples in Bambalapitiya, which were subsequently referred to as the “Upaya Kataragama temples,” were established as a result of this vision.
The stronghold of Chettiar community
The Chettiar community in Colombo was responsible for the administration of the Old and New Kathiresan (Kathirvelautha) temples. Thus, the Vel festival was held in the city in conjunction with the Kataragama annual pilgrimage tour festival, thanks to their collaboration. Lord Murugan’s right hand is adorned with an insignia known as “Vel,” which translates to “spear.” The trident was bestowed upon her second son, Lord Murugan, by Goddess Parvathi in order to vanquish evil, as per Hindu epics.
The festival is now referred to as the Vel festival. The Vel spear is venerated in the sanctum of certain Murugan temples worldwide in lieu of Lord Murugan’s idol. The festival entails the procession of the Goddess Valli Amman. “The Kataragama water-cutting ceremony is conducted on the full moon day of the Tamil month of Adi.”
Festival distinctions on pilgrimage tour
The Kataragama and Colombo Vel festivals are distinguished by a significant difference. The Yantra is carried out in procession during the Kataragama festival, whereas the Vel festival in Colombo displays the idols of Murugan and his two consorts during the procession.
The precise year of the Vel festival’s inception is unclear. It originated at the Old Kathiresan temple (Kathirvelautha Swamy temple) in Pettah. The New and Old Kathiresan temples were constructed in distinct years and are overseen by distinct administrative committees. Nevertheless, the Vel chariot ceremony is coordinated by both temples, with each temple possessing its own Vel chariot.
Three distinct varieties of Vel chariots are employed during the Vel festival, and they are associated with six distinct temples located throughout Colombo.
The Kaavadi Chariot procession commences at the Sri Sammangodu Kathirvelautha Swamy Temple on First Cross Street in Pettah, Colombo 11, and proceeds to the Sri Sammangodu Manika Vinayagar Temple on Galle Road in Bambalapitiya, Colombo. The festival also showcases two additional primary chariots: the Golden Chariot, which originates from the Old Kathirvelautha Swamy Temple on Chettiar Street in Pettah, and the Silver Chariot, which commences at the New Kathirvelautha Swamy Temple on the same street. Both chariots arrive at their respective destinations along Galle Road in Bambalapitiya.
The Golden and Silver Vel chariots are paraded in alternating years, with the Silver Chariot replacing the Golden Chariot in the following year. The annual Kaavadi Chariot Festival, which commences at the Sri Sammangodu Kathirvelautha Swamy Temple in Pettah and concludes at the Sri Sammangodu Manika Vinayagar Temple in Bambalapitiya, is in addition to these events. One day prior to the Golden or Silver Vel Chariot Festival, the Kaavadi Chariot, a timber structure that transports the deities of Lord Murugan and his two consorts, departs.
Festivities at the temple on pilgrimage tour
The deities are present at the Sri Sammangodu Manika Vinayagar Temple for a period of four days. The festival’s centerpiece is the water-cutting ceremony, which takes place at the Wellawatte sea on the full moon day of the Tamil month of Adi. The chariot will return to the First Cross Street Temple after this ceremony. The Kaavadi Chariot has maintained its consistent route for numerous years, and it is pulled by a tractor.
The Sri Sammangodu Manika Vinayagar Temple will host the deities for a period of three nights, during which time South Indian Natheswaram and Thavil musicians will present traditional performances. The temple offers complimentary meals to all devotees during the festival. The Vel spear is the sole item that is removed and immersed in the sea during the water-cutting festival. This event draws devotees from all over the island to the Wellawatte sea along Marine Drive. The annual Kaavadi Chariot Festival concludes with this spectacle.
Charlemont Road is traversed by the chariot to arrive at Wellawatte Marine Drive. It returns to the First Cross Street Temple the following evening, taking a five- to six-hour break at Galle Face Green. It travels through Sea Street in the early morning, navigates the Pettah area, and ultimately returns to the Sri Sammangodu Kathirvelautha Swamy Temple before noon.
Every other year, the Golden Vel Chariot from the Old Kathirvelautha Swamy Temple on Chettiar Street, Pettah, or the Silver Chariot from the New Kathirvelautha Swamy Temple is paraded out in procession. The chariots are pulled by snow-white bulls and they are rotated annually. The bulls are replaced every mile during the approximately eight-mile voyage from Chettiar Street in Pettah to the Kathiresan Temples in Bambalapitiya. Devotees from the Chilaw region provide these animals.
Extravaganza at the cultural show
Traditional temple musicians, who lead the procession, establish a melodious and devotional ambiance by playing Natheswaram and Thavil. Devotees chant devotional bhajans behind the chariot, while a variety of Kaavadis perform in front of the chariot, resulting in a divine ambiance that captivates onlookers. During the procession, devotees, residents, and local business owners line the streets to pay their respects, and the Vel festival can last up to four days.
Mandapapadi and Purnakumbham are prepared by the people to welcome the chariot. Many individuals fulfill their vows by performing Panneer Kaavadi, Pushpa Kaavadi, and Anna Kaavadi. Crowds from both sides of the road queue for hours to pay their respects. The Vel chariots, which are adorned with yellow lights, fresh flower garlands, palm fronds, thoranam decorations, and banana trees with ripe yellow bananas, are welcomed by members of the Hindu and Buddhist communities who stand together. Systematic divine rituals and poojas are conducted at the Upaya Kataragama Temples, where the deities are held. Previously, the water-cutting ceremony for the Golden and Silver chariots involved the introduction of sacred water from the Menik Ganga. However, this custom has been abandoned. Today, the water-cutting ceremony is conducted at the Menik Ganga in Kataragama on the full moon day of the Tamil month of Adi. Idumpan, the protector deity, occupies an exceptional position in the Vel procession. The Vel festival culminates in a concluding pooja that is dedicated to the deity Idumpan, who is paraded before the Vel chariot as a symbolic protector.