Adam's Peak (also Adam's Mount; Sinhalese Samanalakandabutterfly mountain", Tamil Sivanolipatha Malai - , 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 m rock formation near the summit, in Buddhist tradition held to be the footprint of the Buddha, in Hindu tradition that of Shiva, in Christian tradition that of St. Thomas, and in Muslim tradition that of Adam.Sri Pada is revered as a holy site by Buddhists, Hindus, Muslims and Christians. It has specific qualities that cause it to stand out and be noticed; including its dominant and outstanding profile, and the boulder at the peak that contains an indentation resembling a footprint.
Sri Pada is an important pilgrimage site, especially for Hindus and Buddhists. Pilgrims walk up the mountain, following a variety of routes up thousands of steps. The journey takes several hours at least. The peak pilgrimage season is in April, and the goal is to be on top of the mountain at sunrise, when the distinctive shape of the mountain casts a triangular shadow on the surrounding plain and can be seen to move quickly downward as the sun rises.
The mountain is most often scaled from December to May. During other months it is hard to climb the mountain due to very heavy rain, extreme wind, and thick mist. Climbing at night can be a remarkable experience, with the lights of the path leading up and into the stars overhead. There are rest stops along the way. Access to the mountain is possible by six trails (Ratnapura-Palabaddala, Hatton-Nallathanni, Kuruwita-Erathna, Murraywatte, Mookuwatte & Malimboda). Out of these the Nallathanni and Palabaddala routes are the most popular. Kuruwita-Erathna road is somewhat popular as well. Most of the pilgrims use Hatton route as the journey on foot can be reduced by more than five kilometers even though the slope of this route is much greater than other routes.
Adam's Peak location: N 06.80933 latitude; E 080.49933 longitude; elevation 2243 meters
The Legend
An ancient pilgrimage, which has long attracted thousands of pilgrims from perhaps all faiths, is the pilgrimage to the sacred mountain, Sri Pada, popularly known in English as Adam's Peak. It is a conical mountain 7,360 feet (2,243 meters) high, soaring clear above the surrounding mountain ranges. According to a legend, when the Buddha visited Ceylon he planted one foot on the north of the royal city and the other on Sumana-kuta (Adam's Peak) fifteen yojanas, or about hundred miles distant.
According to another legend the Buddha is believed to have left the print of his left foot on Adam's Peak, and then, in one stride, strode across to Siam, (now Thailand) where he left the impression of his right foot. It is called Phra Sat, and its appearance is supposed to be like that of the foot print on Adam's Peak and of similar size.
General Sir A. Cunningham, in his account of the Bharhut Stupa, which dates from the second century B.C., says:
"Footprints of Buddha were most probably an object of reverence from a very early period -- certainly before the building of the Bharut Stupa -- as they are represented in two separate sculptures there. In the sculpture the footprints are placed on a throne or altar, canopied by an umbrella hung with garlands. A royal personage is kneeling before the altar, and reverently touching the footprints with his hands. The second example is in the bas-relief representing the visit of Ajata-satru to Buddha. Here, as in all other Bharut sculptures, Buddha does not appear in person, his presence being marked by his two footprints. The wheel symbol is duly marked on both' (p. 112. abridged).
The Footprint
On the top of the Peak broad steps lead up to a walled enclosure containing the rock over which is a tower-like structure. The portion marked off as having the imprint of the Buddha's foot is about five feet seven inches long and two feet seven inches broad. The hole in the rock in Thailand, which is believed to have the imprint of the Buddha's right foot, is about five feet long and two feet broad. Buddhists attribute this universal size to the fact (such is the belief) that the Buddha was about thirty-five feet tall. The real footprint on Adam's Peak is believed to be set in jewels beneath the visible rock. *
Muslims believe the footprint to be that of Adam (hence the name Adam's Peak); Christians, that of St. Thomas, the disciple Jesus; and Hindus, that of the god Siva. The Tamil name of the rock (Civan-oli-pata) means "the mountain path of Siva's light". Alongside the rock is a shrine containing images (one of which is made of silver) of the god Saman and a Brahmin priest officiates at this shrine. In front of the shrine is a small table on which pilgrims place camphor and lighted candles.
*The soles of the Buddha's feet are said to be flat with all the toes of equal length. On each sole there are one hundred and eight auspicious marks (mangala lakkhana), with the wheel (chakra) the principal mark at the centre while around it are grouped figures of animals, inhabitants of various worlds and other kinds of symbols. The idea is that all things are subject to the Buddha who is lord or all, and under whose feet are all things.
The Pilgrimage
This pilgrimage usually takes place about the month of April, which is the dry season just before the southeast monsoon breaks. The great desire of every pilgrim is to reach the peak before dawn so that they could witness the glorious spectacle of the sunrise and thereafter perform their religious rites. Young and old married women carrying children and many old men, who really appear physically incapable of the strenuous effort, make the ascent strengthened by the belief that they are doing an extraordinary meritorious act. For some it is a pleasure trip.
The climb is by no means easy. It takes several hours to get to the top. There are several resting places (madam) at various points on the path, where pilgrims are able to rest, cook and eat their meals or even spend a night. There is a river that separates the peak from the surrounding mountain range in which pilgrims take a ceremonial bath of cleansing and change into clean clothes before crossing over a fort bridge to the sacred mountain itself. From this point the path is an ascent of steps, very steep at some points. Especially at these and other points iron rails are fixed to support the climbers. Since many pilgrims make the ascent during the night in order to reach the peak before dawn, the pathway is today lit with electricity. Formerly there were only lanterns at various points. Groups of pilgrims sing devotional songs as they climb. Cries of "Sâdhu sâdhu sâ" are heard especially as one group passes another.
Sunrise from Sri Pada
Aerial view at dawn
When they reach the peak they crowd inside the enclosure and upon the steps outside, facing the east with their hands held together in an attitude of adoration awaiting the emergence of the sun. They watch intently the changing colours or the sky prior to sunrise and just as the tip of the sun appears, the pilgrims cry out uproariously, "Sadhu, sadhu, sa!" bending their heads in worship, while a heavy bell is loudly rung. This is of course reminiscent of sun worship.
Shortly after this, the Brahmin priest brings boiled rice from a group of buildings beneath the steps. As he passes the pilgrims touch the covering of the bowl in which the rice is carried. Thus everyone participates in the ritual act that is to follow. The priest approaches the rock and places the food upon it as an offering. This points to a time when food was offered to the sun god. Many Hindu pilgrims carry heavy loads of food for the use of the temple while often large quantities of rice are carried on the head of a pilgrim. These gifts of food are handed over to the officiating priest.
Rites of worship on Sri Pada
view from Horton Plains
On one side of the mountain just below the enclosure is a ledge covered by a roughly constructed shed. On arriving at the peak, groups of pilgrims enter this shed and wait in a posture of worship while a leader intones prayers and verses which the whole group repeat after him. Then they burn incense in front of the rock.
Some groups of pilgrims, who probably came from the same village or area, spread out the food offerings they bring upon a large sheet, which a number of their company lift above their heads and in that manner carry the offerings round the rock three times, the rest of the group following behind. After this ritual of circumambulation they enter the small building that covers the sacred footprint and prostrating touch the rock with their foreheads. Here they leave their offerings of food and money. The money is collected by attendants and inserted into a large chest.
A pilgrimage to a sacred place is considered to be a meritorious deed, and the more the pilgrimages are, the greater is the merit. On Adam's Peak there is a large bell that every pilgrim rings, one toll for every pilgrimage he or she has made to that sacred mountain hallowed by the Buddha.
Text from Buddhism: Belief and Practices in Sri Lanka by L.A. de Silva (1974) pp. 176-179.
Saman's Realm
by Richard Boyle
One of the four guardian deities believed to watch over Sri Lanka, god Saman is identified with Lakshman, the brother of Rama from the North Indian epic poem, the Ramayana. It will be remembered that in the Ramayana, Rama invades Lanka with his brother and an army of monkeys to rescue his consort, Sita, who has been kidnapped by Ravana, the monstrous king of the island. This tale, perhaps loosely based on some obscure historical event, has had a profound impact on the inhabitants of both Indian and Sri Lanka. Indeed, in the past especially, it has been taken as fact rather than legend.
So it is that Saman is said to have had sovereignty over the western and southern parts of the country - after the inevitable death of Ravana at Rama’s hands - and greatly improved the justice of the land. From him Adam’s Peak received its ancient name of Samanakande, “The Mountain of Saman.” Furthermore, the millions of magnificent yellow butterflies that annually appear, and seem to converge in every direction upon the mountain, are called samanalayo.
Ratnapura provides the starting point for one of the pilgrim routes that ascends Adam’s Peak. The pilgrimage occurs between December and May because these are the best months climatically to make the ascent. Although the Ratnapura route – which starts at Carney Estate, some 15 km from Ratanapura - is the most arduous it is the classical one, the so-called “Father’s Path”. Many visitors who wish to climb Adam’s peak prefer the Ratnapura route for this reason. Visitors who wish to make the climb at other times of the year should be wary of adverse weather conditions.
Adam’s Peak is, without doubt, the single most important geographic entity in Sri Lanka. Apart from being Sri Lanka’s fifth highest (yet most dramatic) mountain, it is considered sacred by adherents to the island’s four major religions. In addition, Adam’s Peak has been the destination of many a notable wanderer since early history, including, it is believed, Alexander the Great. Quite a few of these visitors wrote of the mountain, so there are descriptions of it down the centuries that provide an excellent insight into its spiritual nature.
Being only 7,360 feet (2,243 metres) high, Adam’s Peak is not very tall as mountains go. Yet as you approach it from certain angles it appears much higher. Such is its imposing location and angular shape that devotees of a proto-religion invested it with sacred power, perhaps because of the foot-like indentation at the summit and the phenomenon known as “The Shadow of the Peak.” These early islanders therefore made it the residence of Saman.
It seems the mountain became a place of pilgrimage for people of many faiths in the 11th century. Buddhists began to refer to the mountain as Sri Pada (“The Sacred Footprint”), maintaining that Gautama Buddha himself visited it and left his footprint on the pinnacle boulder. Hindus called the peak Shivan Adi Patham (“The Creative Dance of Shiva”), as they felt that the footprint symbolized Lord Shiva’s dance. Meanwhile Muslims evolved a belief that the depression marks Adam’s expiation of his disobedience by standing there for an age on one foot. Sometime later, Roman Catholics asserted that the footprint is that of St. Thomas, the early Christian apostle who supposedly preached in South India.
One of the most interesting excursions to be made from Ratnapura is to the ancient Maha Saman Devale - a devale being a shrine dedicated to either a god of the Hindu pantheon or a local deity, which is usually situated within a Buddhist vihara or temple. This unique devale, only a short distance from Ratnapura, is of course dedicated to Saman. There is reason to believe that this spot has been the site of a devale from very ancient times, but it was formally built by King Parakramabahu II in the 13th century. It reached the height of its glory two centuries later, and was then captured by the Portuguese in the 1620s.
The strategic importance of the place led the Portuguese to convert it into a stronghold, and in the centre of the quadrangle they built a church, a portion of which is probably included in the existing devale. The temple, which has been restored, has an ornamental doorway and fine wall paintings. The remains of the fort lie alongside and on the temple wall is a sculpted Portuguese soldier.
Barbara Sansoni writes of the extraordinary atmosphere and architecture of the devale in Architecture of an Island (1999): “The Maha Saman Devale is very impressive – the grandest in size and setting of all the devales I have seen. Approached up long steps, flanked by dug out boats one either side (ready for the annual floods) one senses at once that one is entering a place of myths and legends and of fine style and historic importance . . . The devale compound is bound by a low, tiled and windowed, wall within which its space is ordered and emphasised by pavilion roofs, culminating in a three-tiered tower at one point, with two other deeply eaved shrine roofs for balance on the vast, flat quadrangle. The impression is of triangular weight airborne on carved pillars on a flat sandy expanse, glimpsed through ever changing frames as one walks through the cloisters.”
An annual perahera (procession) associated with the devale is held in the month of Esala (July-August), and is among the largest in the country. Constance Gordon Cumming describes it thus in Two Happy Years in Ceylon (1892):
“From the temple of Saman Dewiyo, alias Rama, a much-venerated gilt bow and three arrows were solemnly brought forth. They are said to have been placed here by Rama himself after he had slain Rawana, the demon king of Lanka, who had carried off the beautiful Sita, wife of Rama. These precious relics were sprinkled with holy water preserved since the previous year, and placed in the mysterious ark. The four bearers who carried it were each robed in white, and had their mouth covered with a strip of white linen. Then the small Juggernath car was dragged out – rather a pretty object, only 12 feet high, with a crimson body on very large wheels, and forming a three-storeyed square pagoda, each storey having a white roof with bells at the corner. Amid much blowing of horns and shouting, the procession then formed in the moonlight, elephants bearing headmen who carried large honorific umbrellas above precious objects, devil-dancers with astounding head-masks oing before the ark, and men on foot carrying more umbrellas.”
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