Sri Pada (Adam's Peak),Sabaragamuwa,Sri Lanka
Sri Pada (also Adam's peak), is a 2,243 metres (7,359 ft) tall conical mountain located in central Sri Lanka. It is well known for the Sri Pada "sacred
footprint", a 1.8 metres (5 ft 11 in) rock formation near the summit,
in Buddhist tradition it is held to be the footprint of the Buddha,
in Hindu tradition that of Shiva and in Muslim and Christian tradition
that of Adam.
God Maha Sumana Saman
Saman is
a deity, subject to local and indigenous belief and worship in Sri
Lanka. The name Saman means "the rising morning sun". His character is
of historical significance for the Sinhala people and veneration
especially to all the Buddhists.
In the legendary history, Sumana Saman deviyo invited Lord Buddha to the Samanalakanda(Sri Pada Mountain) and
on request Lord Gautama Buddha left his foot print on the rock at top
of the mountain as a token of symbolic worship, in the absence of the
Buddha. God Maha Sumana Saman is depicted crowned, bejeweled, holding a
lotus flower in his right hand and accompanied by a white elephant.
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| Saman Devio (God Saman) |
God
Saman is considered one of the guardian deities of the island and
the Buddha Śāsana. Natha, Upulvan, Vibhishana and Kataragama are the
other guardian deities. Nayakkar dynasty from South India introduced
Goddess Pattini replacing God Saman.God Saman is the guardian (patron
deity) or the presiding deity of Sabaragamuva and the Sri Pada mountain.
Accordingly his main shrine or devalaya is at Ratnapura, where an
annual festival is held in his honor.
According
to common belief, he may have been a King or a provincial ruler
(Mahasumana) of Sabaragamuva from the Deva clan, one of the four main
clans in ancient Sri Lanka. Others are Yakkha, Naga and Raksha.
According to the tradition of Sammuthi Deva (considered a deity
by common acceptance), he is revered as a deity. He is also thought to
have been a Deva (god) of the heaven. There is much debate regarding his
origin. By a few, he is also related to Vibhishana and God Katharagama.
Some also relate him to the Mahayana tradition of Samanthabhadra.
WHEN TO GO
The pilgrims season to Sri Pada traditionally starts on the full moon of December and ends on the full moon of April . It takes a while for the crowds to build up but by the second half of the season they can be very large so it is best to go earlier. Weekends and particularly full moon days are always crowded and should be avoided. Most people make the climb at night so they can arrive in time for the sunrise. Alternatively, you can climb up during the day, stay overnight and go down the next morning. This way you can avoid the crowds, climb at a leisurely pace, have plenty of time to enjoy the view, see the sunset and get the best place to observe the sunrise in the morning. Accommodation on the summit is basic and you would have to bring your own food and perhaps a blanket or sleeping bag. However, whenever you decide to go, check the weather report before setting out. Rain can make for a miserable trip and it is more likely that cloud or mist will obscure the view.
In ancient times
the only way to approach Sri Pada was from Ratnapura, the City of Gems.
When Sinhalese civilisation moved to the central highlands after the
13th century and the forests began to be cleared, two other paths, one
from Uva and another from Kehelgamuva, also came into use. These two
paths ceased to be used at least a hundred years ago and indeed they can
hardly be traced today. After the British began building roads through
the highlands in the middle of the 19th century the Hatton path became
and remains the most popular pilgrims route to the mountain. There are
several ways to get to Hatton. You can take a bus from the Colombo Bus
Stand. Alternatively you can take a bus from Kandy's Goods Shed Bus Dept
which is situated just past the Post Office. Once at Hatton take one of
the numerous private buses to the foot of the mountain, a distance of
about 33 kilometres. Hatton is also on the main Colombo-Kandy-Nuwara
Eliya railway line so it is possible to get there by train. The more
adventurous traveller might consider taking the Hatton path up and the
Ratnapura path down. This second path is thickly forested for its entire
length, crosses numerous streams and is definitely only for those used
to trekking. There are few food stalls on the way so it can be a good
idea to bring water and something to eat. It is at least a five hour
trek to the first village, Sripadagama from where regular buses go to
Ratnapura.
WHAT TO BRING
Whether making
the assent by day or night it can be an arduous climb, so bring only
what you are likely to need. There are food and drink stalls all the way
up the Hatton path but prices are considerably higher than normal so
you might like to bring your own snacks and water. You are likely to be
warm during the climb itself but you can get very cold while waiting for
the sunrise at the summit, so bring warm cloths. If the weather is
uncertain an umbrella or rain coat will be useful. A pair of binoculars
if you have them will also be most useful.
WHAT TO SEE
The Asent
From
the bus stop to the summit the Hatton path is about 3 kilometres long
and if there are no delays, takes about four hours to climb. For some
way both sides of the path are lined with stalls and shops selling all
manner of things. Among the junk for sale you will notice small booklets
of poems, songs and verses that have traditionally been sung by
pilgrims making the assent. The assent proper starts at the great
Makhura Gateway some way from the bus stop. Beyond this point you will
notice that much of the path consists of cement or rough stones stairs
and that the whole way is illuminated with electric lights. The story
behind the electrification of the path is an interesting one.
Since
the inauguration of the Norton Bridge Hydro Scheme in 1924 the project
had been plagued by one problem after another, delays, strikes and
several bad accidents. When the contractors eventually requested to pull
out it looked as if the project would never be completed. Finally on
the 2nd November 1947 Sir John Kotelawala, then minister of works and
later to become prime minister, made a vow to Samanta that if the
project was finished soon and without further mishaps, he would
electrify the paths up the mountain. The workers' morale shot up,
accidents ceased, the scheme was successfully completed and Sir John was
able to fulfil his vow.
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| Great Makhura Gateway |
After
a while you will come to the Sama Chatiya, the World Peace Pagoda. This
stupa was built by the famous Japanese Buddhist monk Ven Nichi Fuji in
1976 and is maintained by several Japanese monks. At night there is
little to see but during the day the brilliant white stupa stands out
dramatically against the vast grey cliff behind it.
About
150 feet from the summit, just next to the last tea shop, is the
Bhagava Cave. To get there climb on to the retaining wall and just walk
into the undergrowth for a few yards. For centuries this cave was the
only refuge for pilgrims caught on the mountain at night and for those
seeking shelter from storms. Acetic monks used to spend the nine months
of the off season up here, completely isolated from the world below,
living off wild fruit, herbs and moss. There are two inscriptions on the
wall of the Bhagava Cave. The first was written by King Nissankamalla
(1187-1196) when he climbed Sri Pada during one of the many tours he
made of his kingdom. This inscription records the improvements he made
to the path up the mountain and the generous gifts he offered to its
shrines. To the left of the inscription is the figure of a man in the
gesture of reverence, probably a portrait of the king. Further to the
left is yet another inscription. Written in Arabic in the 13th century
it reads, "Mohammed, may Allah bless him...the father of Mankind". There
is another cave on the slopes of Sri Pada, the Divaguha, where the
Buddha is said to have rested. It is referred to in many ancient sources
but to this day it has not been located.
There
is little to see on the top of Sri Pada, a few buildings, the belfry
with the bell that people traditionally ring once for each time they
have made the pilgrimage, the shrine to Samanta and right next to it,
the shrine over the sacred footprint. It is to worship at this last
place that people throughout the centuries have risked hardship and
danger to come to Sri Pada. Nearly as much has been written about the
sacred footprint as has been about the mountain itself. According to
Giovani de Marigolli, "The size, I mean the length thereof, is two and a
half of our palms, about half a Prague ell. And I was not the only one
to measure it , for so did another pilgrim, a Saracen from Spain".
Robert Knox, an Englishman who lived in Sri Lanka in the 17th century,
wrote that it was "about two feet long". John Ribeyeo in his account of
Sri Lanka presented to the king of Portugal in 1687 claimed that the
footprint "could not be more perfect had it been done in wax" and in
1859 James Emerson Tennent described it as "a natural hollow
artificially enlarged, exhibiting the rude outline of a foot about five
foot long". Obviously peoples perception of the sacred footprint differ
according to their expectations and their faith, or lack thereof. Look
carefully and see what you think of it. Remember also that the footprint
is an object of great religious significance to Buddhists so an
attitude of quiet respect while near it and indeed throughout your stay
on the summit is appropriate.
Sri Pada is not
actually very high but its steep sides and the many lower mountains
surrounding it give the impression of exceptional loftiness. It is
sometimes possible to watch from above as clouds silently drift past.
James Emerson Tennent's description says it all. "The panorama from the
summit of Adam's Peak is perhaps the grandest in the world, as no other
mountain, although surpassing it in altitude , presents the same
unobstructed view over land and sea. Around it, to the north and east,
the traveller looks down on the zone of lofty hills that encircle the
Kandyan kingdom, whilst to the westward the eye is carried far over
undulating plains, threaded by rivers like cords of silver, till in the
purple distance the glitter of the sunbeams on the sea mark the line of
the Indian Ocean"
Every morning a
series of intriguing phenomena can be observed from the summit of Sri
Pada. Just before sunrise everyone will assemble on the eastern side of
the summit waiting for the sun. When it appears it seems to leap over
the horizon rather than rise gradually. At this moment the more pious
people will shout 'Sadhu!' an exclamation meaning 'It is good'. The
Sinhalese say that the sun is paying homage to the Buddha's footprint.
Then everyone will move to the western side of the mountain. Join them
and you will see the perfectly triangular shadow of the mountain laying
over the landscape. Sometimes if there is a light mist the shadow will
appear to stand upright. Within moments, as the sun climbs higher, the
shadow will move rapidly towards the base of the mountain and finally
disappear. This phenomena is supposed to occur in only one other place
in the world, somewhere in Arizona.
Go to the stairs leading down to Ratnapura and descend about a hundred feet. You will notice that soon the stairs become very steep. Everywhere else the hand rails are helpful, here they are absolutely necessary. On the right you will notice large chains riveted into the rock. In the thousand or so years that the Ratnapura path was the only way up the mountain these chains assisted the final assent and they are mentioned in most ancient accounts of Sri Pada. The Muslims believed they were put here by Alexander the Great. The Zaffer Namah Sekanderi, a 15th century Persian poem celebrating the exploits of Alexander says "he fixed thereto chains with rings and rivets made of iron and brass, the remains of which exist even today, so that travellers, by their assistance, are enabled to climb the mountain and obtain glory by finding the sepulchre of Adam". In actual fact they were probably first put here by an early Sinhalese king and replaced when needed over the centuries. In 1815 Major Forbes witnessed a tragic but at that time not uncommon accident at this very place. "Several natives were blown over the precipice, and yet continued clinging to one of the chains during a heavy gust of wind; but in such a situation, no assistance could be rendered, and they all perished".
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