The Sabaragamuwa Maha Saman Devala is an abode interwoven with folklore, history and heritage. Come July-August, the premises of the Devala is filled with festive air as the annual pageant tours the streets. This year’s pageant commences today (23) and will end on August 1.
The Maha Saman Devala of Sabaragamuwa is amid serene environs, atop a small hill, three kilometres away from the city of Ratnapura. The meandering river of Kalu Ganga flows just outside the Devala and adds a fascinating sight to the Devala. Arya Kamadeva, a Minister of King Parakramabahu II (1236-1270 AD) of the Dambadeniya period, is said to have built the Saman Vihara in Ratnapura in honour of the deity Saman in fulfilment of a vow made by him before engaging in gem mining.
Deity Saman is venerated as one of the four guardian deities of Sri Lanka. According to the Mahawamsa, the island’s chronicle, he was associated with the three visits of the Buddha. He had attained the first stage of sainthood by listening to the Buddha during his first visit to Sri Lanka - Mahiyangana. The deity Saman belonged to the Deva tribe of early settlers in Sri Lanka; the other tribes being Yakkhas, Nagas and the Rakshasas. The Buddha gave him some hair relics which were enshrined in the original Dagaba erected in Mahiyangana by the deity to commemorate his visit.
Subsidiary shrines
The figure of Saman, an ardent follower of the Buddha, is never depicted with weapons as in the case of other deities. His dress is white and his vehicle a white elephant. The chronicle also records that the placing of the footprint on the summit of Samntakuta (Adam’s Peak) was done by the Buddha on the invitation of this deity during the Buddha’s third visit to the island in the eighth year after his Enlightenment.
During the days of King Rajasingha I, three other Devalas had been constructed in honour of this deity in Mahiyangana, Deraniyagala and Boltumbe. The objective of the establishment of subsidiary shrines was to protect the valuable offerings of the main Devala in case of a calamity and attack by alien rulers. When the Saman Devala in Ratnapura was ransacked by the Portuguese in 1618 and the premises razed to the ground, the valuable were taken to Boltumbe Devala in Balangoda for safe keeping.
 The two-face Maha Bamba Kolama, holding a sword
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Subsequently, during the days of King Rajasinghs II (1635-1687 AD), the Devala was restored at the original site. Some of the remains testify to the Portuguese attack. In the annual pageant, the ornaments of the Queen (Queen Goddess) and of Kumara Deva (Prince God) are taken in the procession.
A figure of Saman which was in the Devala in close to Samantakuta too had been brought to Ratnapura during the reign of King Parakramabahu II. The rituals had continued since then. The origin of the pageant at Ratnapura, therefore, dates back to the Dambadeniya period.
Relics casket
At the main shrine, we observed the relics casket being carried in a covered palanquin with decorated costumes from the main shrine room of God Saman. After the conclusion of the morning pooja, devotees who carried the Pooja baskets lined up on both sides leading to shrine room, before filing in and sitting down on the ground after handing over their baskets laden with fruits, hopes and vows. All the baskets were taken into the shrine room and kept for some time until the chief Kapurala chants stanzas in a low hum and returns the baskets to the devotees.
The annual procession at the Ratnapura Saman Devala held usually in July-August is considered second only to the Kandy pageant in grandeur and the observances of age-old customs and rituals. It is during this month that the ten-day spectacular cultural pageant is held. After Basnayake Nilame – the chief lay custodian – decides on the auspicious events, a hierarchy of traditional performers of duties is informed about their responsibilities before the commencement of the pageant.
First in the series of events is the planting of the Kap to coincide with an auspicious moment. It is followed by the Kumbal Perahera held over five nights and the main Perahera for another five days. Deity Saman is represented by an arrow which receives a prominent place in the arrangement of the pageant and rituals associated with it.
Saman Devala pageant
As in the case of the Kandy pageant, the arrangement at the Saman Devala pageant depicts a merging of several events. At the head of the pageant is the Perahera in honour of the sacred Tooth Relic followed by the processions in honour of Goddess Pattini, Bisodeva and Kumaradeva. The procession dedicated to deity Saman is the final item. The rituals performed by the potter and the females (alatti ammas) provide great inspiration to the devotees.
Many of the highlights associated with the main pageant held during the past five days enhance the grandeur of this great religious festival. Bhikkhus from the Kottimbulwala Rajamaha Vihara chant pirith before the commencement of the procession which is heralded by the firing of Portuguese muzzle-loading gun.
Walking around the main shrine, we saw an ancient gun belonging to the Portuguese period, painted fresh and placed in a corner of the shrine room. It is known as a Portuguese muzzle-loading cannon which is fired at auspicious times to inform the people about the start of the Perahera. Making the figure of Maha Bamba Kolama and firing the muzzle loading gun is the duty of the person who performs ‘Peramune rajakariya’ which loosely translates as ‘frontline work’. This duty passes from generation to generation.
It was granted to the people of the Kolakkara lineage in Kolombogama, a village near Nivitigala in Ratnapura. They were also granted land, ‘Nindagama’ by the king to create the Maha Bamba Kolama and keep up the tradition. At the Devala ground, we met Amarasekara Vitharana, the incumbent descendant of this tradition of Peramune Rajakariya, overseeing the making of the Maha Bamba Kolama at this year’s pageant.
Maha Bamba Kolama
Most viewers of the pageant are mesmerised by the magnificent creation of Maha Bamba Kolama which can only be seen at the Saman Devala Perahera. This figure is an inherent feature of the pageant in Ratnapura. A huge two-faced figure of Maha Bamba with a serene face on one side and fierce on the other side is a remarkable feature. It is believed that this figure depicts the character of King Rajasingha I who was considered to be fierce like a demon in anger and pleasant like a deity to the virtuous.
At the pageant, various types of dance representative of major dance forms, Kandyan, Sabaragamuwa and Low Country, add colour and grandeur. The culmination of the pageant is the water-cutting ceremony at Malwala on the last day. On the night following the completion of the pageant, a ritual is performed to bless all those responsible including the Basnayake Nilame, Kapuralas, participants and the elephants who carries the casket. Many thousands of devotees and spectators take vantage positions along the route of the procession to view the pageant.
Glancing at the walls of the drumming hall and inner main shrine room, we observed that the walls had been painted over and over. Scraps of old paintings had emerged from various places on the walls. One such painting which depicts a figure of ‘Sivawatuka’ (Yaksha or demon) catching an elephant in the mouth remains intact, on the wall of the drumming hall close to the entrance. Probably, in ancient times, there were two figures of this devil drawn on the walls, on both sides of the doorway, but today, only one figure remains intact.
Pious deity
God Saman is venerated as a pious deity and honoured as one of the four Guardian Gods of Sri Lanka. The Sabaragamuwa Maha Saman Devalaya is frequented by a large number of devotees including gem miners who invoke the blessings of God Saman at the Devala. Others come to seek divine blessings for a cure or any other wish. They throng here with fruit laden baskets which are offered to the deity. First, the fruits are cleaned and arranged in the baskets before being offered to the deity.
During the Perahera period, the car park of the Devala is filled with vendors and Perahera viewers as it is one of the best places to sell their goods ranging from toys to household items. After seeking the blessings of the God and viewing the pageant, most devotees throng the ‘Perahera Pola’ (market) to buy goods. However, a group of vendors who sell baskets of fruits and flowers stays in their stalls permanently.
