Kataragama (Katirkamam) is a unique Murukan temple amongst all the temples in Sri Lanka. It is a place where all ethnic groups and religious cultures meet and mingle. Veddas, Hindus, Buddhists and Muslims all claim to preserve the 'original' tradition of Kataragama. In spite of all the socio-political conflicts, the shrine continues to flourish.

The temple is located in the southeastern region of the country, which is a thick forest covered area. But its cultural origin is buried in ancient history. Just as the social history of the country remains a mystery, the historical origin of the temple is also shrouded in mystery.

The Mantar Murukan temple is situated along the Batticaloa lagoon, about 20 miles south of the Batticaloa town. The temple is popularly known as Tillai Mantar or Cinna Katirkamam (Little Katirkamam). The temple is shrouded in myths; most of these centre around the Veddas, some of which are described below.

Mandur Yogaswami

God Skanda after successfully defeating the asuras was returning East, when he encountered the Vakara Hills. The God in his anger split the hill into two with his Val. Three bright rays emanated from this, each one of the range traveled in different directions. One of these reached Mantar and sheltered within the tillai trees, which came to be patronized by the Veddas.

Another myth relates to the might of God Skanda-Murukan. A detachment of Portuguese soldiers after the conquest of the East advanced toward the temple to loot it, but they were attacked by wasps. The frightened soldiers fled for their lives, leaving behind their weapons, including muskets and swords. The latter are still kept in the sanctum sanctorum as reminders of the might of the God residing at Mant?r.

Temple Structure

A permanent temple was put up in 1215-1248 by King N?ka. The structure of the temple is a replica of that in Katirkamam. In the outer courtyard there are two lesser temples. One of these is for Teyvayanai Amman and the other for Valli Amman. In the inner courtyard there are two shrine rooms: one for Pillaiyar and the other for Nakatampiran. There is a worshipping platform for Kumara Tampiran. In addition there are nine stone pit?s, one representing Valli’s brother and the other eight the Attatikku Palakar, meaning those in charge of the protecting the eight directions.

Patterns of Worship at Mantar are ancient and virtually identical to those in Katirkamam. The officiating priest is called Kappukanar, equivalent of Kappurala of Katirkamam. The priest is chosen from the Carpata kulam (clan). The Veddas are also given equal importance; for instance, the Arati Pen or woman performing the lamp rituals is chosen from the Vedda group.

Annual Festival

The annual temple festival of 20 days starts with the hoisting of the flag (kotiyarrum) and ends with the water cutting ceremony or tarttam, which falls on a full moon day in the month of August. A sacred box, reputed to contain the deity is taken in procession in a covered v?kanam. On its way it is brought to the Valli shrine for a while before returning to the main temple. On the last day, following the water cutting ceremony, Murukan rests in Valli’s shrine for the rest of the day.

During the procession, Arati Penkal and the Vedda representatives (pretend to) faint, and they recover only after being carried to the Valli shrine before the lowering of the flag on the last day when the Vannimai (Vannakkar) is informed by the chief priest that the festival has been conducted successfully. With the lowering of the flag, the festival is declared over. The day ends with the management taken in procession to a feast prepared by the Vannakkar, Vellalar, Kannakka Pillai and the Tasa Vannimai (authorities of the surrounding villages).

The ritual importance and prestige given to the administrators like Vannakar and others tends to reinforce the continuity of the administrative structure. In addition the present day socio-political problems have helped to maintain this administrative structure. To a question concerning changes in administration or temple structure, one of the local authorities said, “We should preserve our traditions not only for our prestige, but also for our regional identity.” On the third day after the water cutting ceremony, the Veddas celebrate by cooking what is called a paraviyal consisting of milk rice, sweetmeats and venison and offer the same to Kumara Tampiran in earthen pots.

Kanta Casti is another important festival celebrated for six days in the month of October-November. On the last day, the divine marriage of Murukan to Teyvayanai is celebrated, with the devotees divided into two groups, one representing the bride’s party and the other the bridegroom’s party, and exchange cirvarisai, just as in a village wedding. At the end of the fasting, devotees cook milk rice and offer it to the kannikai (virgin bride).

Mandur Yogashram: Exchange of songs and stories

At the end of the fasting, devotees cook milk rice and offer it to the kannikai (virgin bride).