A study about ‘The Kiri Amma
Shanthikarmaya and Goddess Pattini ’
By
Kavindu Subash Galkotuwe
BA (Hons.) Music and Cultural studies, Sangit Visharad , Dip in English
Subashkavidhu1@gmail.com
Introduction
Kiri Amma shanthikarma or Kiri danaya is a very famous ritual in Sri Lankan cultural context. It can be found from both Sinhalese and Tamil indigenes society with some changes. However this ritual as the other sacrifices mainly focus to save people from varies diseases which can hurt to the lives of rural people. In this article we hope to discuss the cultural background of kiri amma Shanthikarmaya and the traditional poems of that ritual.
Definition
In Sri Lankan context, the term of Kiri Amma has several meanings. Literary the meaning of Kiri amma emphasizes the idea of ‘Milk mother or breast feeding mother’. According to another definition, a woman who nearly gave birth to a child is called as kiri amma. But some people say that, kiri amma could be considered as an old woman who has children and grand - sons. If a women who hasn’t a child, so she could not participate for this event. (Dharmadasa ,2005, 148 page ) Though a matrimonial lady who cannot participate as a Kiri Amma to the shanthikarma , there is no obstacle for her to contribute or donate to the Puja (ritual) , receive blessings from Milk mothers (kiri Amma) and eat the foods of puja. Moreover, we can think that term of kiri amma must belongs to either a young mother or an old women who has given birth to children. Also that can assume this ritual consists of full of women. However according to the traditions followed in some , a very few of men are joined with Kiri Dana .They called as ‘Kiri Appas’
The Goddess Pattini
This ritual is some kind of Alms that goddss paththini or Paththini Amma is worshiped . Who is paththini ? Sri Lankan people believe that goddess paththini is the ideal of the community of women. Also she is known as the goddess of reciprocity and purity .According to some myths and legends she was an ordinary women before becoming a goddess named Kannagi or Kannahi . Her husband who named’ Kovalan ‘ was sentenced owing to unfair penal guilty , because the king judged him as the thief of his wife ‘s Golden foot moth. After her husband‘s death she proved that her husband was innocent. She could not bear this unfair so she cursed to all of them except Old people, Cows, women and children . She amputated her right breast and beat on the ground. After few days she has died, and became a goddess.
Worshipping goddess paththini in Sri Lankan Context.
Worshipping to paththini in Sri lanka has a long history. According to Mahawamsa , the old book says that the day which began to worship paththini devi was the Era of Anuradhapura - days of King Gajabahu. Historical sources says King Gajabahu invaded a Small zone of India named Pandya Desa , with his brave giant ‘ Neela maha Yodaya ‘ After that invading he took the battle of 20000 army from the king of Pandi and the foot moth (Paa salamba ) of goddess paththini , again arrived to the Sinhala Deepa or Sri Lanka. That day the worshipping to paththini devi was established in Sri Lanka.
Though the Paththini is a Hindu goddess, In Sri Lankan people believe that she will obtain the Buddhathva or Buddhist Enlightenment in future. That fact is not only regard to the paththini , but also for the many Buddhist gods in sri lanka. People believe that Godess Pattini has a huge power to rescue them from evil. This poem is an example for that.
“ Utun Kula Deviyo – Nam lat patini Deviyo
Madura Ma Deviyo – Me apa rakaden Patini Deviyo “ (Fernando , 1910 ,1st page)
Meaning – May the Goddess Pattini , the ruler of Madurai ,who is known as the God of the noble caste, free us from this Misery.
. Kiri amma ritual is not the only one that pray to god paththini. Among the 3 ,main conventional traditions of Sinhala dancing and Yatukarma , they are some of the festivals that praise and pray to paththini such as devol madu , gammadu , Kohomba yak kankariya , Kiri madu , pahan madu etc. (Saddhajeeva ; et al ,1974) Many poems are sung based on her in that festivals. Here at the end of this article I attached some of them.
‘Galeni jaleni maleni suraba pathini upanna
Galeni daleni saluveni ek varaka upanna
Evani saveni sathaveni vara abeni upanna
Mevani pathini thedini melak diva babalanna’
Here I has stated the brief idea of above poem . (‘The goddess paththini was born from A Stone , water , flower .Again she was born from flame , cloak . Like that she was born from seven times. This island is shining from her pride.’)
People think that goddess pattini is always ready to conserve mainly the children, women, and partially others . When someone is suffering from an epidemic, normal flue or any other disease they beg of paththini to protect their children , promise god to give a Kiri Dana completion of the recovery process. That promise is called as A ‘Baraya.’ In the occasion of baraya , they reserve a coin to the name of paththini. When the Kiri Danaya hold, the baraya is completed and the coin put in to a Temple or God temple.
The order of Kiri Danaya
When the day coming near to offer the kiri Danaya, people modify and clean the houses and make sweets like ‘ Kiri Kavum ‘. The special thing is the all items which are made by women for the kiri Danaya mostly consist of Milk or coconut Milk. That’s why we do call it as Kiri Danaya . (Milk Alms) The women of the family invites to 7 or 14 or 21 Kiri Ammas because they think number 7 has an Unique power. Also as above mentioned, they consider that paththini has born seven times from different roots and it is called ‘Satpattini’. So they think number of 7 and its multiplications are best.
Listen to this audio, The source person of this conversation is Mrs.Kamani Weerasinghe who lives in Gampaha Asgiri Walpola , Udugampola , Sri lanka . She is an experienced Kiri amma who has joined several Kiri Danas. She describes the agenda of this ritual and the main customs of same. According to her usually, early in the morning the seven or fourteen number of Kiri Ammas come to the relevant house in white dress. They have no permission to enter the home without owner’s invitation . and until the main Milk mother is arrived to the relevant home . Before they enter to the home they should wash their feet and sings several poems . Eg: That poems emphasize the nature of Kiri ammas , asking permission to enter the home and praying blessings to the goddess paththini. When they come in to the home , they sit on the traditional flour carpets (Paduru) In some zones they Doing the milk rising ritual. (Kiri Ithiraveema)In some areas this is done in a completely ritualistic manner and there are occasions when the main breastfeeding mother wears a yellow sari. However, the big breastfeeding mother has a special place in the group.
The owner of the house invites them by serving a glass of water to eccept the Danaya . After that members of the home present the Kiri Bath , Kiri Aluva , Kiri kavum and other sweets and goods to Kiri Ammas .Specially they have to prepare a plate for goddess pattini in a particular table. Kiri Ammas are given 7 seven pieces of each sweet and kiribath. In some areas Kiri ammas are given an envelope with some money. After the serving all offerings the Main kiri amma or Maha kiri Amma begins to sing hymns to Lord Buddha, to all gods especially Mother Paththini. They observe the five virtues and pray Lord Buddha and Gods . The important part of this stage is the singing some poems about the varies origins of paththini and poems for the twelve months (Dholos mahe kavi).
“Niritha dige paththini devi vadinne
Niritha dige sita divas helanne
Sudda athuva dena dan piliganne
Sidda pathini devi me pin ganne”
The meaning of this poem , we can deliver as this,
(Paththini Devi comes from the southwest. She observes the world from her divine eye. She admits the pure alms of prayers. May she take all the Kusalas (According to Buddhist context people can earn pin or Kusala , when they are doing good things. Also some academics say that pin is the inner great happiness which man can be obtained.)
Listen to this recording, a poem of Dholos Mahe Kavi . This poem is sung by Mrs, Indra Virasagoda (Age 65) who lives in Awissavella Maththamagoda Kannaththota, Sri Lanka. Though she is too old to sing yet her voice is very peacefully and charming.
Next they eat the Dane (offered food items), and drink a cup of tea of coffee. After getting food , they pray god paththini by singing another songs and poems to save the all people who join with this ritual. They already have prepared a table of seven kiri bath ketas (Milk shake cubes), seven kavums ,seven kiri aluvas , sweets, fruits and others . look at this picture . Also there are seven or fourteen lamp wicks (Pahan thira). They takes all the wicks one by one each and raise their hands to above and top sings another set of poems and hymns for each person at home .Finally they take all the food items offered to them and leave from the relevent home . There also have several traditional poems to say when leaving from the relevant home.
Poetic Literature of Kiri Amma Shanthikarmaya
This ritual contains rich poetic literature. Though that literature is originated from the folk mind and cultural background, here we can see a very developed rich language and poetic craftsmanship. Some one could argue the reason for that is should be the roots of Indian culture since paththini is an Indian women. (Later a god). All of poems express the devotion to Buddha and gods and praying good for others. It expresses that how much they are bound with their believes. Mainly the poems of kiri dana could be divided in to several categories.
⦁ Poems which express the religious facts ( about Lord Buddha, Godess paththini and related myths and legends , praying to all gods )
⦁ Poems which show the rural believes (auspicious omens ,customs that is used in Kiri danas ,)
⦁ Poems which emphasize the folk culture (Their food culture , clothings , verbal differences , similes and parables )
⦁ Poems that express the social context (The nature of a women , Advices which are given by elders )
As mentioned before said, main theme of this rituel is worshipping goddess paththini. In addition it has a Buddhist background. Although It is rare that worshiping a goddess in Sri Lankan culture than gods, people sacrifice many pujas for her and try to get blessings from her. .Why do they praise to god because they believe for that praising , singing poems and hymns , the evil will be destroyed. Their life is very unstable, They have no one to say about their grievance except god because the whole problems never come with prior informing. As an example in past when a child is suffering from a dreadful disease ,if there isn’t a doctor the only thing that they could to do is praying to the god. This is the basic reality contained in the Kiri amma Shanthikarma Songs too. According to some poems , that emphasize the believes in auspicious omens.
Eg : This poem is caught by the conversation with Mrs.M.Leelavathi
‘Abarana gala yata hathu pipunaavada
Kabara goyin ge athulata aavada
Napuru jame kaputan hadalavada
Ruduru evan vas duru veva ada’
The meaning of this poem is like this,
(‘Did mushrooms bloom under the grinding stone , did the ravens come in to the abyss , did the crows of evil go away , Get rid of such cruelty to day.’ ) This poem is a great example for auspicious omens. They are written in a simple manner .For that reason any one could understand the content of this poems easily. Also they have used the local terms, folk idioms and verbal terms. Women in particular inherit this poems and hymns.
According to this puja and its poems we can signify a society that women and men are considered in a same social statues. They treated women who nearly gave birth to children as sacred people. Therefore we can assume that how the worship of pattini with Buddhism was established in the Sri Lankan society and the sacred place of women through pattini offerings such as milk alms.
Sound and Music
As previously said this songs and poems are mainly sung by women community. Many of poems are sung in medium and slow tempo. But some of them are sung in little bit fast. That is depend on that time and atmosphere. As we found from some conversations, the poems of kiri amma dana has no particular melody. It can be sung in any way. But most of the women sing loud and sharp. But all the melody is sung in a limited note space. Also we can see A chorus singing in this types of singing. The main Kiri Amma (Maha kiri amma) gave the start to the singing and other women follow her.
Here we have provided some recordings of poems of Kiri Dane.
Conclusion
Every culture has its own style and unique characteristics. Ritual is a fundamental characteristic of culture. It shows the rural folk wishes , their lifestyle , willing nesses and so many others that related to the folk culture. Paththini devi or goddess paththini is still a famous and honorable goddess in Sri Lanka. Kiri Amma danaya or Shanthi karmaya is used to worship her and hope the blessings from her. To the extent that the society maintains the honorable status of Kiri Amma , Dane puja and expects blessings , the goddess pattini will forever bless to the souls and hearts of Sri Lankans.
Annexure
Some poems which are found from Interviews and their meanings.
⦁ Mrs.M.Lilavati (Age 65 )
Sata veta Kulunu kara - Pamunuvana saga mok pura
Tun lovata guruvara – vadimi sugatindu nitara padasara
Meaning : I worship the feet of the Buddha, the teacher of the three worlds, because kindness to animals leads to heaven. It is a conventional custom that praying to lord Buddha before hold any religious occasion
Pin ati teda pamin gala mada kara –ikmanatama vi isva pala kara
Sak devinndhuta dan duni piliyela kara- Bak masa van dos ebavin duru kara
Meaning : May all the evil be removed in the month of April, for you (Goddess pattini) have shown alms-giving glory, turned the stone into mud, and quickly sprinkled paddy seeds there, and gave alms to the God Shakra. There is a famous myth that conveys Lady paththini gave an alms to lord sharka . This stone which turned in to mud called as Anndun Giri. Finally she grew paddy seeds on the andun gira and take the harvest and cooked a milk rice for him. Such a wonderful myth that emphasize the power of goddess pattini.
Pattini deviya teda bala penna –Sat vara ipadi suba seta dunaa
Pat sama uvaduru ivatata panna – Hat davasata set kavi pavasannaa
Meaning : Goddess Pattini was born seven times with great power and benefited the world. Also all the dangers were eliminated. Thus Seth poems are sung for seven days. At the first stage of the article we said about that Lady pattini was born 7 times.
Uturu digin pattini devi vadinne – Uturu dige sita divas helanne
Uturu Digin a dos duralanne – Pattini deviyo seta salasanne
Meaning : Goddess Pattini is coming from the north. Looking at the world from the north. Eliminates bugs coming from the north. Goddess Pattini benefits . There are several poems say about 8 Directions that Pattini devi comes from.
⦁ Mrs.Indra Wirasagoda (65 age)
Kiri Ammavaru ena kala bale – Mal varusavak vahapi evele
E mal amuna gena ena vele – Kiri amma kala dosa natha bale
Meaning : When the Kiri Ammas came, a shower of flowers fell. When the fallen flowers were picked up, all the defects of the Kiri Ammas were removed. As a part of the ritual the owners of the home already make a flower necklace to wear on the framed picture of goddess pattini. They only use yellow flowers for that. Becouse according to rural people the yellow is the color of her. And also that color emphasizes the maternity.
"Lakdiva siri uma patini – panndi pura vadinaa gamane
Yakshani hata bara kale – Nara lova Sat ahata dukine
Duk vinndimin tama himiyan – thusitha pure bana asane
Bak masa van siyalu dosa – duralan pattini sanndine"
Meaning : On the way to Padi Rata, the Lady of the Lakdiva Pattini (similar to Uma ) handed over the protection to a demon who was saddened by the animal. Pattini removes all the errors that occur in the month of April when her suffering husband listens to the Dhamma in Thusitha heaven . Though pattini has an Indian origin people believes that she is a sri Lankan god , so they use some term to call her as Uma of sri lanka. According to Hindu vedic myths the uma or Umayangana is the most prettiest goddess in the heaven. So Sri Lankan people think that pattini also same to Hindu Uma or Umayangana and also the last two parts are very attractive for Sinhala context they believe that when someone who lived in very good way , after his death he rise to the heaven. According to Buddhist teaching there are several heavens such as Yamaya , thusithaya , nirmanarathi and paranimmita vasavarthi. This poem says that pattini’s husband Kovalan is following the doctrine of Lord Buddha in thusitha heaven. Not only the past but only in these days when some one die in rural zones , many of them have used to say that he or she has gone to the heaven (Divya Loka) .That rural issue has been linked here as well. That fact shows how much Pattini Devi has been localized.
"Daham balen eka vilasata gopalu koluge bas melesata
Tosan vadana gopalun hata –Teda bala pa anuhasayata
Daham balen net tunakin divas balu anuhasayata
Poson mase van uvaduru duralan pattini balayata"
Meaning : She also at other times wielded her power over the herdsmen. May all the dangers of the month of Poson (God Shiva) who sees the world with three eyes be removed.This poem expresses about lord shiva . Also they present another myth.
⦁ Mrs. Taranga Rodrigo
"Kiri ammala geta enna hadanava – Sudu piruvata annda hinnda ganna hadanava
Noyinndul dane piliganna hadanava – Kiri ammala hata avasara denava"
Meaning : Breast feeding mothers are expecting to enter the home in white cloths , to sit and take alms. Let the nursing mothers be mermitted for same.
"Sarasa maga tota kuda kodi banndava – Depa dova sudu piyavili sanndavaa
Supa kevili saha rannba kan idavaa – Dan duni kiri ammavaru kanndva "
Meaning : The road was lined with umbrellas, flags, white cloths. Delicious sweets and bananas, nursing mothers are invited and offered with alms.
"Sihi karagena deviyani obe naamaya –Itu kale kiribat danaya dimaya
Ati kara me aya venuven premaya –Salasanu mana me nivase samaya"
Meaning : God, in remembrance of your name, fulfilled the promise of giving alms with milk rice. So please love the people of this house and bring peace to the house.
"Sambudu saranay siyalu denata
Devi raka varanay nirogi vannata
As vaha kata vaha dos duru vannata
Sampath dena dey me siri nivasata"
Meaning : Blessings to all. God bless you to be healthy. Resources are brought to this Siri (lucky) house. They usually sing this type of poems when they are going to leave from home.
"Me nivasata pamini bisav me nivasen yanna yamav
Me nivasta pamini bisav me nivasen yanna yamav"
Meaning : The queens who came to this house are left from this house. Another pray before to leave.
Some Related Photoes
Source
Personal Interviews
1. Weerasinghe Kamani , Interviewed by: Galkotuwe K.S. , (20th September 2020)
2. Lilavati M., Interviewed by: Galkotuwe K.S. , (20th September 2020)
3. Wirasagoda Indra , Interviewed by : Galkotuwe K.S. , (18th September 2020)
4. Rodrigo Tharanga Dilhani , Interviewed by (Via Telephone ) : Galkotuwe K.S. , (21th September 2020)
Field Observations
1. Kiri Amma Shanthikarmaya of Mr. Susantha Glkotuwe’s Residence, 33/3,Helummahara , delgoda (23th February 2020)
2. Kiri Amma Shanthikarmaya of Mrs.Tamara Damayanthi’s Residence , Valgama ,aturugiriya , (5th September 2020)
Books
1. Ven, Saddhajiva Pavavahara and hevavasam P.B.G.,( 1974),Panthis Kolmura Kavi , (පන්තිස් කෝල්මුර කවි), 1st Edition , Colombo , pradeepa publications
2. Kariyavasam Tissa , 1991, Sirilaka Devivaru , (සිරිලක දෙවිවරු), 1 st edition ,Colombo , Godage and brothers publications
3. Darmadasa K.N.O. and Tundeniya A.M.S. ,1994, Sinhala Deva Puranaya, (සිංහල දේව පුරාණය), 1st edition ,Colombo, Government Printing publications.
4. Fernando S.J., 1910, Malyahan Kavi, (මල්යහන් කවි), 1st Edition , Place Isn’t Mentioned, Romanis Appuhami P.A.D.publications ,
5. Dharmadasa D.K.B., 2007 , Iparani Sinhale Lankeya Devi Devatavo, (ඉපැරණි සිංහලේ ලාංකේය දෙවි දේවතාවෝ), 2nd edition ,Colombo , Ratne Book Publications.
