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Pattini
Other namesPattini Deviyo
AffiliationKannaki Amman
Symbol
MountGoat

Pattini (Sinhala: පත්තිනි දෙවියෝ, romanized: Pattiṉi Deviyō, Tamil: கண்ணகி அம்மன், romanized: Kaṇṇaki Ammaṉ) is considered a guardian deity of Sri Lanka in both Sri Lankan Buddhism and Sinhalese folklore. She is also worshipped by Sri Lankan Tamil Hindus under the name Kannaki Amman.

Pattini is regarded as the patron goddess of fertility and health, especially as a protector against smallpox, which is referred to in Sinhala as deviyange ledé ("the divine affliction").

History

[edit]

Goddess Pattini is the deified form of Kannaki, the central character of the Tamil epic Cilappatikaram, composed by Ilango Adigal in south India after the 2nd century CE.[1] The worship of Pattini was introduced to Sri Lanka shortly thereafter, where it absorbed earlier local deities such as Kiri Amma ("the Milk Mother"). Historians attribute the introduction of Goddess Pattini to Gajabahu I, a Sinhalese ruler who reigned in Sri Lanka from 113 to 135 CE. According to some historians, the Cilappatikaram mentions Gajabahu's presence at the consecration of a temple to Kannaki (identified with Pattini) by the Chera king Cenkuttuvan.[2][1]

Rituals

[edit]

Pattini is honored in annual fertility rites such as:

  • Gammaduwa (the village rebirth) festivals, during which the Pattini myth is dramatized.
  • Ankeliya (the horn games), where teams—similar to the British "Uppies and Downies"—compete in a contest.
  • Porakeliya (the fight games), during which two teams hurl coconuts at each other.

Nursing mothers' alms-giving

[edit]

The Sinhalese people believe that diseases like chickenpox and measles are punishments by the gods for human frailty. During such illnesses, they pray to Pattini Devi, the Goddess of Healing. When a family member is infected, they hold dānas (alms-givings) in her honor, called Kiri-ammāwarungè dānaya (the Nursing Mothers' Alms-Giving).[3]

As part of the ritual, Sri Lankan Sinhalese families first invite seven or more (in multiples of seven) virtuous women known for their good behavior. They then prepare traditional dishes such as Kiriya (a sweet dish similar to Dodol, made from pure coconut milk, jaggery, treacle, and sometimes plums and cashew nuts), Kavum (Sri Lankan oil cake), milk aluwa, and milk rice. All these dishes are made using milk, which is considered a symbol of good fortune. Plantains are also included.

On the day of the alms-giving, the food is first offered to Lord Buddha and Goddess Pattini. Afterwards, the invited women are served. The ceremony concludes with the reading of the ancient text Pattini Halla and the chanting of verses dedicated to goddess Pattini.

Pattini temples in Sri Lanka

[edit]
Devalaya/Temple Image Location District Province Description Refs
Halpe Pattini Devalaya Halpe Badulla Uva Province Archaeologically protected monument [4]
Kabulumulla Pattini Devalaya One of the four major Pattini temples where the great 'Pattini Salamba' is preserved. This devale was built by king Rajasinghe I in 1582.
Lindamulla Pattini Devalaya Lindamulla Badulla Uva Province Archaeologically protected monument [5]
Maduwa Pattini Devalaya The festival of the Pattini Devale is held here annually during the July–August season.
Mahanuwara Pattini Devalaya Kandy Kandy Central The Pattini Devale is located to the west of the Natha Devale, near the premises of the Sri Dalada Maligawa. [6]
Nawagamuwa Pattini Devalaya Nawagamuwa Colombo Western According to legend, Gajabahu I of Anuradhapura (114–136 AD) returned from India with 12,000 prisoners and brought with him a Pattini anklet. He landed at a place near the devalaya, which was later built to enshrine the anklet. [7]
Madulla Paththini Devalaya Madulla Nuwara Eliya Central An ancient devala built by king Rajasinghe II.
Gagula Sri Sudharshana Pattini Devalaya One of the oldest Pattini temples on the western coast of Sri Lanka.
Mee Gaha Kovila Pattini Devalaya Oldest Pattini temple located in the city of Panadura. It is named after the large Mee tree found within its premises. The temple also has several large tamarind trees.

See also

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References

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Further reading

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Pattini

View on Grokipedia
from Grokipedia
Pattini, also known as Kannaki or Kannagi, is a revered female deity in Sri Lankan culture, worshipped by both Sinhala Buddhists and Tamil Hindus as the guardian of the island, embodying chastity, fertility, health, and protection from epidemics such as smallpox. Her unique status as the only female figure honored in the Sinhala Buddhist pantheon highlights her role in bridging Hindu and Buddhist traditions, with rituals focused on offerings for prosperity, rain, and moral virtue. The origins of Pattini's cult trace back to the ancient Tamil epic Silappatikaram, composed around the 5th century CE, which recounts the legend of Kannaki, a chaste wife whose story of injustice and deification forms the basis of her worship. According to legend, Pattini's worship was introduced to Sri Lanka in the 2nd century CE by King Gajabahu I, who brought sacred relics including her anklet from South India following interactions with the Chera king Senguttuvan; however, scholars suggest a later introduction, possibly after the 5th century CE. This integration exemplifies Hindu-Buddhist syncretism, as Pattini is revered by Hindus as an incarnation of Kali, while Buddhists view her as a bodhisattva-like protector of the Dharma and the nation. Her cult gained prominence under later rulers, such as King Parakramabahu VI in the 15th century, who formalized rituals and shrines to invoke her blessings for peace and prosperity. Shrines, or devalayas, dedicated to her—such as those at Navagamuwa and Kaduwela—feature non-Brahmin priests called kapuralas who perform ceremonies like the milk-offering ritual (Kiri Amma invocation) and fire-walking processions to honor her powers. These practices persist today, particularly in rural areas, where she is invoked during festivals and crises for healing and safeguarding the community.

Identity and Origins

Etymology and Attributes

The name Pattini derives from the Tamil word paṭṭiṇi, signifying a "chaste woman," which is etymologically connected to the term pativratā, referring to a devoted and faithful who upholds her marital vows with unwavering loyalty. Pattini embodies core attributes as the patroness of , , and , serving as a protective deity against illnesses, particularly , known in Sinhala as deviyange ledé or "the goddess's affliction." Her role extends to safeguarding marital fidelity and maternal well-being, reflecting ideals of purity and devotion in both Hindu and Buddhist contexts. Among her epithets, "Kannagi-Pattini" highlights her identification with the Tamil literary figure , while "Goddess of the Golden Arm" evokes her symbolic power and divine grace. Key symbols include the golden hand, representing benevolence and protection, and the ankle (miniya), emblematic of her unbreakable of . In , Pattini is typically depicted as a seated in royal attire, often holding a fan or betel leaves, which underscore her queenly dignity and nurturing, maternal essence. These representations emphasize her dual role as a sovereign figure and compassionate guardian, integral to her across syncretic traditions.

South Indian Roots

Pattini traces her origins to the Tamil epic Silappatikāram, composed around the 5th century CE (though some scholars date it to the 2nd century CE) by the Jain prince Ilango Adigal, in which she appears as Kannagi, the archetype of the wronged wife embodying unyielding chastity and moral retribution. In this literary foundation, Kannagi's narrative establishes her as a deified figure whose vow of vengeance against injustice elevates her from mortal to divine status, laying the groundwork for her worship as a protector of fidelity and righteousness in South Indian culture. The epic's events are set in the 2nd century AD, synchronized with the reigns of Pandyan and Chera kings. Kannagi's emergence as a folk deity occurred in ancient Tamil Nadu, where she became central to chastity cults intertwined with early Dravidian goddess worship traditions that revered female power and domestic virtue. These cults positioned her as a guardian against marital discord and infertility, reflecting broader Dravidian emphases on matrilineal elements and heroic femininity in pre-medieval society. The development of Kannagi's drew significantly from Jain and early Hindu traditions in , framing her as an enduring symbol of marital fidelity amid ethical and devotional currents. As a Jain-authored figure, she exemplifies ascetic ideals of non-violence and moral purity, yet her attributes parallel Hindu exemplars of wifely devotion, facilitating her role in syncretic worship that bridged sectarian divides in pre-medieval .

Mythological Narrative

Legend of Chastity and Vengeance

The legend of Pattini originates from the Tamil epic Silappatikaram, where the chaste wife transforms into a divine avenger following profound injustice. , a virtuous woman from the merchant class in the ancient Chola kingdom, marries , but their life unravels when he squanders their wealth on the courtesan Madhavi. Reduced to poverty, the couple journeys to the Pandya capital of to seek fortune, where attempts to sell one of 's golden . Tragically, the city's , having stolen a similar anklet from the queen, falsely accuses of the theft, leading the Pandya king to order his immediate execution without trial. Devastated by grief and rage, Kannagi rushes to the palace with her remaining anklet—the silambu—as irrefutable evidence of her husband's innocence. She confronts the king, breaking the anklet open to reveal rubies inside, contrasting the queen's anklet filled with pearls, thus exposing the goldsmith's deceit and the monarch's hasty judgment. Enraged by the irreversible wrong, Kannagi curses the Pandya king and the city of Madurai for harboring injustice, invoking the power of her unyielding chastity (karpu). She tears off her left breast and hurls it toward the city, commanding the god of fire, Agni, to consume the unjust. Flames erupt, devastating Madurai and claiming the lives of the king and queen, who die realizing their error. This cataclysm underscores the theme of chastity as a supernatural force capable of both protection and destruction when moral order is violated. In the aftermath, Kannagi ascends a hill outside the burning city, where the gods, including , receive her and elevate her to divinity. The gods, moved by her righteousness, deify her as Pattini, a of vengeance against tyranny. This foundational narrative, centered on the silambu as a symbol of truth and the fire as , spreads her cult across and , establishing her as a protector of the wronged.

Deification and Multiple Lives

Following her act of vengeance against the Pandyan king for the unjust execution of her husband , ascends to divine status as the goddess Pattini, with deities such as intervening to affirm her chastity and cosmic power, thereby granting her dominion over , , and from calamity. In the Sinhala mythological expansions, this deification occurs after she extinguishes the flames engulfing , a symbolic act of benevolence that underscores her transformation from mortal avenger to benevolent . Central to Pattini's eternal narrative in Sinhala traditions is the concept of her seven births, known as Sath Pattini, each reinforcing themes of , devotion, and moral purity as a chaste , queen, or spiritual devotee. These cycles include extraordinary origins such as birth from a woman's body, a lotus flower, a sacred lake, a tree, a rose-apple , a coconut flower, and bangles, culminating in her final, immortal form as the eternal guardian goddess. Variations in describe alternative births, such as from a or cobra's tears, highlighting the fluid, localized adaptations of her across Sri Lankan regions. In Sinhala , Pattini is reimagined as a bodhisattva-like figure who safeguards the and the island's prosperity, blending Hindu origins with principles through rituals that invoke merit transference and incantations. This integration positions her as a protective force against moral decay, distinct from her initial Tamil vengeance narrative. Mythological variations further depict her intervening in crises, such as alleviating famines by introducing cultivation—where she meditates on a mountain and provides sustenance to a beggar, enabling the crop's propagation across the land—and warding off plagues like by commanding disease-bearing spirits.

Worship Practices

Core Rituals and Offerings

The core rituals of Pattini worship center on communal ceremonies known as devol-madu, which encompass a range of performative acts designed to invoke the goddess's blessings for , , and . These include the kohomba kankariya, an elaborate expiatory originating as part of Pattini devotion, featuring rhythmic drumming, masked performers enacting divine invocations, and symbolic gestures to appease deities and ward off afflictions. Similarly, the gammaduwa (village rebirth) structures annual observances with processions carrying sacred symbols, intense drumming sequences, and masked theatrical performances that dramatize Pattini's legend, fostering community unity and supernatural safeguarding. A prominent ritual reenacting Pattini's mythological vengeance is fire-walking or trampling, performed during gammaduwa and related ceremonies to balance elemental forces and cure communal ills, such as epidemics, by devotees traversing hot coals as an act of devotion and purification. Flag-hoisting ceremonies, often integrated into these festivals, symbolize the elevation of Pattini's protective presence over the village, marking the commencement of rites that ensure agricultural abundance and health. Offerings form the symbolic core of these practices, emphasizing and renewal; betel leaves, , and are presented as primary tributes, with milk-rice (kiri) boiled in representing nourishment and the goddess's role in and sustenance. These are offered during gammaduwa consecrations, alongside lights and boughs, to pacify Pattini and transform participants through prasada (blessed remnants) that promote healing and prevent disease. Devotees undertake vows () as personal commitments for healing or protection, involving fasting, pilgrimage to devalayas, or ritual abstinences that invoke Pattini's intervention against ailments, often culminating in performances once fulfilled. Protective rites prominently feature Pattini's image or amulets, such as her sacred anklets (salamba), worn or carried to avert illnesses like and through exorcistic dances in rural settings, where tovil performers summon the to expel malevolent forces. These practices, historically tied to her deification, continue as vital safeguards in village life.

Alms-Giving and Vows

In the worship of Pattini, a prominent practice among devotees, particularly nursing mothers, is the kiri amma danaya, or alms-giving by milk mothers, where postpartum women offer rice (kiri) and other dairy-rich foods to seven elderly women representing the goddess as nurturers. This seeks Pattini's blessings for , successful , and , with participants dressed in white and invoking the through chants and boiled offerings to symbolize purity and abundance. Vow fulfillment forms a core element of devotion to Pattini, with individuals promising specific offerings such as cloth draperies for her statues or items like and sweets upon the granting of prayers for , safe , or recovery from illnesses like . These , often made during personal crises, are fulfilled at temples through public acts of giving, reinforcing the goddess's role as a guardian of women's life cycles and emphasizing reciprocity in her . Communal alms-giving during Pattini festivals further extends these practices, involving group distributions of rice-based s to the poor as a form of merit-making (pin), tied to her mythological association with sustenance and averting . Such collective efforts promote community welfare and , with participants pooling resources to honor her protective powers over and household prosperity. These traditions, emphasizing women's active participation in public piety, are documented from the medieval Kandyan kingdom (1591–1815), where Pattini devale rituals integrated almsgiving as a means of social cohesion and royal endorsement of the cult.

Sacred Sites

Major Temples in Sri Lanka

The Nawagamuwa Pattini Devalaya, situated near in the Kaduwela area of the Western Province, stands as one of the oldest and most revered centers of Pattini worship in . According to historical accounts, it was established in the 2nd century AD by Gajabahu I (112–134 AD), who returned from a campaign in with the sacred of the , using it as the foundational relic for the shrine. The site, declared a protected archaeological monument, features structures dating to the Kotte Kingdom (15th–16th centuries) and later renovations, including a moonstone entrance and wall paintings in the Kandyan style. Its annual Gon Pita Perahera festival in August draws pilgrims seeking remedies for ailments, bolstering the local village economy through processions, offerings, and related trade. In the central highlands, Kandyan-era temples underscore Pattini's role as a guardian deity, most notably the Pattini Devalaya within the Sri Dalada Maligawa complex in . Constructed during the Kingdom of Kandy (1592–1815), this shrine is positioned to the west of the Natha Devalaya and is believed to safeguard the sacred Tooth Relic, with devotees offering vows for , health, and national protection. The temple hosts rituals tied to broader Buddhist observances, reinforcing its centrality in Sinhala worship. Architectural elements across these devalayas emphasize symbolic and functional design, often featuring intricate wooden carvings that narrate Pattini's legendary exploits, such as her and . Inner sanctums provide secluded spaces for personal vows and offerings, while outer structures typically include timber-paneled walls on stone platforms, latticed fences for enclosure, and processional items like lances and idols. In , the devalaya's rectangular form with southern orientation exemplifies this style, supporting pilgrimage-driven village economies through seasonal festivals and relic veneration.

Regional and Syncretic Sites

In , Pattini worship manifests primarily through the veneration of , her South Indian counterpart, centered around the ancient city of as depicted in the epic Silappatikaram. Dedicated temples exist in , such as the in near the border, though her narrative of chastity and fiery retribution against 's unjust king is commemorated annually during cultural festivals, including recitations of the epic and symbolic fire rituals that evoke her act of burning the city. These practices, often integrated into broader temple festivals like those at the , emphasize Kannagi's role as a symbol of moral justice and female empowerment, drawing devotees for dramatic performances and offerings. Syncretic sites in extend Pattini worship beyond traditional Sinhala Buddhist devales, incorporating hybrid elements with local Hindu deities. The complex in exemplifies this blending, where Pattini is revered alongside , , and in a shared Hindu-Buddhist space; Sinhalese Buddhists, forming the majority of patrons, participate in the annual Adi festival through offerings, processions, and , while legends portray Pattini subduing to protect devotees. In the Eastern Province, joint shrines like the Ampitiye Pattini Devale in serve multireligious communities, hosting the 13-day An Keliya festival in August that attracts , Sinhalese Buddhists, and even for communal rituals under a single roof. Over 60 Kannaki Amman kovils dot the region, many established in the 18th-19th centuries, fostering interethnic harmony through shared veneration. Regional variations highlight Pattini's dual aspects: Tamil traditions in sites like Eastern Province kovils stress her vengeful justice, with rituals like cooling songs to appease her anger from the legend, while Sinhala practices prioritize healing and compassion, integrating her into Buddhist guardian roles through therapeutic ceremonies like water-cutting. Shared elements, such as adoration, underscore underlying unity across these expressions.

Cultural and Religious Role

Guardian in Buddhism and Hinduism

In Buddhism, Pattini holds a prominent position as one of the five guardian deities (devata) of the island of and the Buddha-sasana (), alongside Natha, , Skanda (), and Saman. She is invoked for protection against threats to the Buddhist order and the nation's well-being, with her story adapted into Sinhala literature, such as the 15th-century compendiums that integrate her legend into Buddhist moral teachings. As the sole major female deity in the Sinhala Buddhist pantheon, Pattini embodies chastity and maternal care, serving as a bodhisattva figure aspiring to enlightenment while safeguarding fertility, health, and the moral fabric of society. In Hindu traditions, particularly among , Pattini is revered as an incarnation of chastity-oriented goddesses, drawing from the Tamil epic Silappatikaram where she originates as Kannaki, a symbol of unwavering fidelity and righteous vengeance. Her worship incorporates Shaivite elements, associating her with fierce protective aspects akin to or , emphasizing her role in upholding through feminine power in Tamil devotional practices. The syncretic integration of Pattini into both religions began in the AD, when Sinhala kings adopted her cult from South Indian origins to foster religious and cultural unity amid diverse populations. This adoption extended to state rituals, notably in the Kandyan Kingdom (1592–1815), where she was invoked for royal protection and national stability, with temples like the Pattini Devale serving as centers for invocations against calamities. Her unique protections encompass defense against foreign invasions, famines, epidemics, and moral decay, positioning her as a unifying divine force across Buddhist and Hindu communities.

Social Symbolism and Modern Observance

Pattini embodies ideals of female empowerment rooted in and , serving as a model of the devoted who wields power through self-control and righteous indignation in Sri Lankan . Her is central to her deification, symbolizing wifely loyalty that grants her the ability to curse wrongdoers and protect the innocent, a theme drawn from the Tamil epic Cilappatikāram adapted into Sinhala traditions. As a patron of , Pattini is invoked by women in cases of marital or , reflecting her role in empowering females within patrilineal societies through oaths that affirm their moral standing. In , Pattini functions as a guardian of marital , where her story promotes balanced domestic relations, particularly in matrilocal systems that afford women leverage via and residence rights to mitigate conflicts. She also symbolizes child welfare, revered for her kindness and tenderness toward small children, embodying well-being and to ensure family prosperity and protection. Socially, her cult aids through oaths sworn in her name, where perjurers face , a practice historically used among Sinhalese Buddhists to settle conflicts over property or without formal courts. Pattini's influence extends to Sinhala literature, particularly poetry, where her laments and exploits inspire verses on feminine virtue and justice, as seen in traditional ballads and ritual songs that recount her vengeance. Modern feminist interpretations reframe her as a symbol of resilient womanhood, challenging patriarchal norms by highlighting her agency in defying injustice, though her idealized chastity sometimes reinforces traditional gender roles. In contemporary observance, Pattini's cult has seen revivals during health crises, paralleling her historical role in smallpox protection through rituals that invoke her against epidemics. During the , practices like the Gammaduwa ritual were adapted for national protection, with performances broadcast on television and online platforms such as to reach urban audiences unable to attend in . These urban adaptations, including televised Sath Paththini Seth Shanthiya events in 2021, shifted from rural village settings to public media, blending traditional dances with modern dissemination to foster communal healing. Urbanization has led to declining rural rituals, rendering the cult increasingly moribund in traditional forms, yet it persists in efforts toward Tamil-Sinhala post-conflict, where shared devotion to Pattini-Kannaki bridges ethnic divides through cross-communal and exhibitions documenting her unifying symbolism. devotions invoke her for justice and solace among war-affected communities, highlighting her enduring social relevance in promoting harmony amid ethnic tensions.

References

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