A journey in search of Sri Pada

Professor Sunanda Mahendra

RELIGION: Quite a number of books have been written on Sri Pada, the Holy Mountain, where the historical records mention the imprint of Buddha's foot on the peak. It has, ever since, become holy to Buddhists and the local pilgrims seasonally venturing forth to get the blessings remembering the entire historical and spiritual significance of Buddha's three-time visit, thus making it a significant place of worship, despite the difficult circumstances, the devotees may encounter in mounting.

The devotees of other faiths as well attribute their holy allegiances to the same holy place claiming religious links; for Mohamedans it is the footmark Sivanolipadam, Adam's Peak for Christians. All these indicate Sirpada, or Samanala Hill to the pilgrims of other nations as well, is a place of common sanctity.

Perhaps no one is quite certain about the origin of the footmark and the search for the place and the vicinity had become a subject of much interest to many historians, anthropologists and folklorists from their varying points of view. I could recall all these nuances with the Sinhala translation of the British writer William Skeen's research work back in 1860, on visits to the peak several times.

The work searches more about the place and its cultural and historical significance transcending the intrinsic value as a travelogue. The original work is given the title: Adams Peak, legendary, traditional and historical notices, though its publisher is not mentioned in the translation.

Translation

The value of the original work could be gauged by the Sinhala translation, which is a remarkable contribution perhaps gone passed from the eyes of our scholars over the years. The Sinhala translation, Sri Pada Samanala Janapravada Puravrtta Ha Eitihasika Toraturu (Godage 2006), in many ways, is an eyewitness account of a traveller in search of information pertaining to the holy mount.

What is primarily observed is the review of such facts by other investigators belonging to the categories of historians, anthropologists and general travellers, who include such persons as Tennent, Forbes, Davies, Iban Batuta, Marco Polo and Ven. Fahien Thera.

Having browsed through the notes and remarks of those scholars and travellers, the writer is seen adding more of what is neglected to straighten the records pertaining to the subject with stimulating and resourceful personal experiences lurking in observation, investigation and discussion.

Basically, the original writer makes use of the historical and folklore sources and cross-checks them with his fellow searchers, who so join him, inclusive of such persons drawn from the subject areas of botany, archaeology, religions, administration etc, in the venture of rediscovering the holy place.

The entire venture, according to the original writer, is based on curiosity and search for new information. He carefully classifies his work into ten chapters and several appendices.

In a synoptic view, the writer underlies how the various types of pilgrims look at the holy peak, as related to their spiritual ideologies. In this chapter he traces one of the earliest articles written in English to The Ceylon Observer (1869 October 2nd).

In that he mentioned how the peak had become holy to pilgrims all over the world. Then he makes reference to the chronicle Mahavamsa, where King Dutugemunu is referred to have offered one of his danas or alms to the monks in the holy abode of Sri Pada inclusive of one of his own men in the army regiment who became a monk named Theraputtabhaya, who possessed sacred powers.

It is believed that a number of monks had been living in the holy peak in the state of meditation.

The reference is made of the chapter 64 of the chronicle, where King Parakramabahu is said to have visited the holy peak with a retinue of monks, and since then the protection on the part of the kings had been in vogue. The holy peak Sri Pada is also well-known as a landmark for the pilgrims and other visitors to our country.

The writer makes a special mention of the King Kirti Sri Nissanka, who had made the pronouncement of the peak as a holy place of pilgrimage.

Chapter two is devoted entirely to the records and references of many a writers and historians pertaining to the holy place. The names and references will be a useful index to contemporary researchers and writers who so like to make further investigation.

In the following chapters, the reader is introduced to various place names, mainly used by the pilgrims. They include the names such as Sitagangula (the cool water pool), Indikatupana (a place where a certain monk had been sewing his robe), Mahagiridamba (a difficult climb requiring walking sticks), Haramitipana (the place of walking sticks), the mode of travelling that was extant in the past mainly the horse driven coach (ashva kocchiya) is mentioned with lots of curiosity underlying the text reminiscent of the difficulties encountered in the actual travelling process.

Those who are interested in the place names and their symbolic allusions may have a special interest in the text, for each name carries a tale behind. A number of illustrations are included in order to have a closer scrutiny of the study.

The appendices that follow, help the reader to gauge the value bestowed on the ownership, and the custody of the holy place as granted by the Sinhala kings and in addition these historical documents (inclusive of sannasas or royal grants) indicate the gravity of honour placed to the holy place as a national heritage.

The popular belief is that the god Saman or Saman Deviyo is the guardian god of the holy peak, and his power is spread all around making the entire vicinity look sacred and sanctified. As a result, the province that envelops the holy peak is known as Saman Devi Adaviya or Deviyanne Rata.

Just one passing comment is sufficient as regards the Sinhala translation. This is one of the authentic resourceful translations to have come relating to a holy place of worship. Translator Yasapala Wanasinghe makes extra footnotes and references wherever necessary for the benefit of the reader.

He makes amendments and updates in order to make the material and information in the original work look so enriched to make the reader feel it an easy browse to a harder endeavour.

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