Dr. Ruwan M Jayatunge, M.D. PhD
In The
Cult of the Goddess Pattini (1984), Gananath Obeyesekere analyzes the
historical, sociological, and psychological aspects of the Pattini cult in Sri
Lanka, examining the goddess's syncretic nature and challenging conventional
interpretations of South Asian religion.
Obeyesekere
mentions that his study of the Cult of the Goddess Pattini was his inaugural
field research, a project guided by Lyn Ludowyk. He emphasizes that this
exploration of Pattini has influenced the entirety of his anthropological
career. In his view, Obeyesekere portrays him as an Anthropological Don
Quixote.
Obeyesekere
explores the psychological dimensions of the goddess's myths and associated
rituals. He highlights the syncretic dimensions of the cult, its relation to
sociocultural change and Sanskritization, and the gender dynamics within the
Pattini myth.
The
worship of Goddess Pattini holds significant historical importance in Sri
Lanka, as it reflects centuries of cultural exchange, religious syncretism, and
the enduring nature of folk beliefs. The worship has been deeply integrated
into the Sinhala Buddhist and Tamil Hindu traditions; the cult offers a window
into the island's complex religious and social history.
Folk Religion
The
veneration of Goddess Pattini (or Kannaki Amman) is considered a significant
part of folk religion that involves numerous folk rituals and ceremonies. Folk
cult has been established on the grounds of actualized and modified motives
(Souček & Karásek, 2022). People are attracted to fork religions primarily
to fulfill deep psychological and social needs. During times of transition or
crisis, people seek a sense of purpose or direction in life. Moreover, it
offers emotional support, community belonging and a feeling of security,
helping individuals cope with anxiety and ongoing life stresses.
The Cult
of the Goddess Pattini is largely syncretic and community-based, focused on
immediate, worldly concerns, and operates outside the formal, scriptural-based
doctrines of Theravada Buddhism. The integration of indigenous beliefs is
evident in Pattni worship, which emphasizes the fulfillment of earthly desires.
This cult is characterized by its poetic verses and folk dramas, showcasing a
vibrant oral tradition.
The Origin
The
origins of Pattini worship are rooted in South India. Her worship originates
from the central character, Kannagi, of the Tamil epic Cilappatikāram
(The Tale of an Ankle), but her story and cult have evolved differently among
Sinhalese and Tamil traditions in Sri Lanka.
King Gajabahu of Sri Lanka, who reigned from
171 to 193 AD, played a fundamental role in the introduction of the Pattini
Puja to the island. He established a temple dedicated to the Goddess Pattini
and conducted daily rituals in her honour, thereby embedding her worship into
the cultural fabric of Sri Lankan society.
Historical evidence indicates that the
formalization of Pattini Puja in Sri Lanka occurred between the fifth and the
sixteenth centuries. The Sinhala text Poojavaliya, thought to have been
composed in the 13th century, references King Gajabahu and highlights the royal
support for the worship of Pattini.
Notable figures such as King Mayadunne of
Sitawaka (the founder and ruler of the Sitawaka Kingdom from 1521 to 1581),
King Rajasinghe of Sitawaka (reigned 1581–1593), and King Wimaladharma Suriya I
(king of Kandy from 1592 to 1604) are recognized for their patronage, which
significantly contributed to the proliferation of this faith throughout the
region.
The worship of Goddess Pattini in Sri Lanka is
commonly associated with King Gajabahu I, who allegedly promoted the cult
during his reign in the 2nd century CE. However, this narrative is challenged
by scholar Gananath Obeyesekere. He posits that the story might be a
constructed myth meant to account for the cult's presence in Sri Lanka,
emphasizing that it actually has its roots in South India.
Obeyesekere interprets the supposed
"Gajabahu synchronism" as a metaphorical representation of the
historical settlement and cultural impact of South Indians in certain regions
of Sri Lanka. He argues that the Pattini cult was likely brought to Sri Lanka
by colonists from Kerala after the 10th century, suggesting a timeline that
contrasts with the traditional belief in a 2nd-century origin. In sum, while the legend ties Goddess
Pattini's worship to King Gajabahu I, Obeyesekere views this as a myth rather
than a factual account. He believes this narrative emerged for socio-political
reasons long after the time of the king. His assertion about the cult's true
origins in South India and the later introduction into Sri Lanka aligns with a
revised understanding of the historical context.
The Gender Dynamics
The
Pattini myth presents a complex interplay of gender dynamics that reflects the
cultural and societal norms of the time. Central to the narrative is the figure
of Pattini, who embodies both feminine virtues and assertive agency,
challenging traditional gender roles. Her story often highlights themes of
sacrifice, loyalty, and the struggle for justice, positioning her as a powerful
female archetype within a patriarchal framework. The myth explores the tension
between male authority and female empowerment. The cult is a model of female
power, and it challenges traditional patriarchal norms.
The Female Archetype
Obeyesekere
identifies a complex and multifaceted female archetype in the cult of the
Goddess Pattini. The female archetype of the Pattini cult is complex and dynamic,
embodying a spectrum of female power that spans from the ideal, chaste wife and mother to a
fierce, avenging deity with immense, destructive power. Although there
is no direct,
historically or anthropologically proven link between the specific Mother
Goddess figurines found in the Mohenjo-Daro (Indus Valley) civilization and the
South Indian/Sri Lankan Pattini cult, scholarly research points to a connection
in the broader, continuous tradition of mother goddess worship in
the Indian subcontinent, suggesting a shared archetype or underlying cultural reverence
for the divine feminine.
Religious Syncretism
The
Pattini cult is a classic example of religious syncretism, where a Hindu
goddess was incorporated into the Theravada Buddhist pantheon in Sri Lanka.
It's an indicator that highlights how religious traditions can merge and
coexist in Sri Lankan society. The historical evolution of religious syncretism
in the Pattini cult can be traced through a process of initial introduction,
political integration, and gradual, organic blending with local beliefs over
centuries in Sri Lanka.
Sri
Lankan Buddhists embrace the worship of Goddess Pattini through a process of
syncretism, which blends indigenous folk beliefs and South Indian Hindu
traditions with their practice of Theravada Buddhism. This practice is not seen
as contradictory to their Buddhist faith but rather as a complementary way to
address immediate, worldly concerns that the core Buddhist doctrine does not
focus on.
Hindu-Buddhist Synergism in Sri Lankan
Pattini Worship
Samarakoon
and Herapathdeniya (2021) describe Hindu-Buddhist synergism in Sri Lankan
Pattini worship as a notable cultural phenomenon involving the integration of a
Hindu deity into a local Buddhist framework.
Originally South Indian Hindu goddess (Kannaki) was seamlessly
incorporated and transformed into a prominent Sinhalese Buddhist deity Pattini.
This shared devotion acts as a significant cultural and social bridge between
the two major ethnic groups in Sri Lanka. Transformation into a Bodhisattva: In
the Buddhist context, the goddess is not merely a lesser deity but is elevated
to the status of a Bodhisattva, a being aspiring to attain Buddhahood. This
integration allows her worship to fit within the Theravada Buddhist worldview,
which does not typically prioritize female deities at a supreme level. Both
communities share similar beliefs about the goddess's powers, particularly her
ability to grant fertility, health, and protection from infectious diseases. Ranganath (2015). discusses the cultural adaptation of Pattini
cult and its Hindu-Buddhist synergism.
Cultural Significance
Pattini worship holds a central and complex
place within the culture of Sri Lanka. Revered as a symbol of justice,
fertility, and healing, Pattini's veneration transcends religious divides,
attracting both Sinhala Buddhists and Tamil Hindus to her cult. This shared
devotion illustrates a rich cultural heritage that endures despite the
differing religious beliefs of these communities. Obeyesekere emphasizes that
shared devotion and similar ritual practices act as a cultural and social
bridge between these two ethnic groups. Moreover, Pattini worship illustrates
how communities navigate their cultural identities through the lens of
spirituality. According to de Alwis (2018), Pattini worship indicates cultural
resilience in Sri Lanka.
The Psychological Role of Pattini
Worship
According
to Obeyesekere, the cult and its associated rituals serve as a mechanism for
externalizing and addressing deep-seated individual psychological anxieties,
particularly related to women's status, sexuality, and reproduction, within a
culturally sanctioned framework. Obeyesekere provided a psychoanalytic and
syncretic analysis of Pattini worship in Sri Lanka and South India. He explored
how religious myth and ritual provide socially sanctioned ways of expressing
unconscious conflicts and anxieties, and how this practice both incorporates
and transforms different religious traditions.
By employing psychoanalytic theory,
Obeyesekere examines the unconscious motivations that drive individuals to seek
solace and meaning in Pattini's worship, suggesting that her veneration serves
as a mechanism for coping with existential anxieties and societal pressures.
Furthermore, his syncretic approach highlights the blending of various
religious traditions and cultural influences that shape Pattini worship,
illustrating how this practice not only preserves ancient beliefs but also
adapts to contemporary contexts.
Psychologically,
the cult offers insights into the collective consciousness of the Sri Lankan
people, revealing how rituals and narratives surrounding Pattini provide a
framework for understanding concepts of fertility, health, and protection. The
veneration of Pattini not only reinforces community bonds but also serves as a
coping mechanism for individuals facing life's uncertainties, thereby
highlighting the cult's dual role as both a spiritual and social institution. Weerakkody (2022) indicates psychological catharsis and therapeutic
benefit for participants and the community by allowing for emotional release,
acting as group therapy through shared social behaviour.
Psycho-trauma
and Healing
Obeyesekere considered the Pattini cult to be a
medical system, as its rituals focus on the treatment, management, and
prevention of diseases. Pattini worship provides a powerful framework
for psycho-trauma healing through catharsis, community support, symbolic
expression of conflict, and narrative therapy, transforming private anxieties
into public, shared experiences. Covid time." ResearchGate. According to
Jayasena (2021) the Pattini cult in Sri Lanka served as a
vital source of spiritual support and a traditional healing system during the
COVID-19 pandemic.
A victim of psycho-trauma can heal themselves
through a process that transforms private suffering into a communal, culturally
validated experience. Piyarathne (2021) indicates that the Pattini worshipping
cult in Sri Lanka exemplifies how indigenous cultural practices serve as an
effective community-based mechanism for disaster preparedness and survival. The
collective nature of the worship transforms individual trauma into a shared
social experience.
References
de Alwis, M. (2018). "The incorporation
and transformation of a 'Hindu' goddess: the worship of Kannaki-Pattini in Sri
Lanka." The South Asianist, 6(1), 150–180.
Jayasena, N. (2021). "Pattini Cult in Sri
Lanka and how it worked in Covid time. ResearchGate.
Obeyesekere, G. (1981). In
The Cult of the Goddess Pattini. University
of Chicago Press.
Piyarathne, A. (2021). The
Pattini worshiping cult and indigenous approach to negotiating natural
disasters in Sri Lanka. OURS.
Ranganath, G. I. Y. (2015).
"An Exploratory Study of the Cult of Pattini in South Indian and Sri Lanka
Societies based on Silappadikaram and Panthis Kolmura." International
Conference on the Humanities 2015.
Samarakoon, P. S. M., & Herapathdeniya, S.
K. M. K. (2021). "The Pattini Cult: A review on the beliefs on a female
deity venerated by people in Sri Lanka and the Hindu-Buddhist synergism in Sri
Lanka." World Wide Journal of Multidisciplinary Research and Development,
7(3), 75-77.
Souček I, Karásek M. The Wedding with a Stolen
Goddess: The Ethnography of a Cult in Rural Tamil Nadu. J Relig Health. 2022
Jun;61(3):2500-2513. doi: 10.1007/s10943-020-01010-x. PMID: 32221757.
Weerakkody, I.S (2022). The
Lament of Goddess Pattini and its Therapeutic aspect with Reference to the
Mara- Ipaddaweema (Killing and Resurrecting). International Research
Journal of Social Sciences ISSN 2319–3565 Vol. 11(3), 36-46.
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