Nagapooshani Amman Kovil at Nainativu

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Nainativu (also known as Nagadeepa) Island in Jaffna is home to two prominent religious sites. One is the Nagadeepa Viharaya, which is venerated by Buddhists as one of the holiest sites in Sri Lanka. The other is the Nagapooshani Amman Kovil, a sacred Hindu temple dedicated to the goddess Naga Pooshani Amman. Travelers to the island typically disembark at the jetty adjacent to the Nagadeepa Viharaya and return from the jetty near the Hindu kovil. The goddess Naga Pooshani Amman is revered by Tamil devotees not only as a protector of Nainativu but also as a powerful deity of fertility.

Legends and Mythological Origins

The origins of the Nagapooshani Amman Kovil are rooted in several ancient legends. One story links the temple to the Hindu god Indra, as mentioned in the Mahabharata. According to this legend, Indra, captivated by Ahalya, the wife of Maharishi Gautama, deceived her by assuming Gautama’s form. When the sage discovered the deception, he cursed Indra to bear one thousand yonis (female reproductive organs) on his body. Overwhelmed by the curse, Indra is said to have come to Manidvipa (Nainativu Island) and worshipped the goddess Bhuvaneswari Amman. Pleased by his devotion, the goddess transformed the yonis into eyes. In gratitude, Indra built a temple to her on the island (Secretariat Office of the JCIC-Heritage, 2015).

Another legend tells of two merchants named Manayakan and Mahasathavan who witnessed a remarkable sight while sailing near Nainativu. They saw a Naga serpent swimming toward the island, carrying a flower in its mouth, while a vulture flew overhead, attacking it. After managing to drive the vulture away, the serpent continued its journey toward the island to pay homage to the deity. Even today, two rocks in the sea are pointed out as the ones behind which the serpent took shelter and where the vulture perched. Moved by this miraculous event, the two merchants built a shrine on the island dedicated to the goddess Ambal. Later, a man named Veerasami Chettiyar reconstructed it into a grand temple with seven concentric enclosures (praharams), enshrining both Ambal and Siva. However, in 1620, this temple was destroyed by the Portuguese along with many other Hindu shrines (Arumugam, 1991, p. 49).

In the early 20th century, Lewis (1917, p. 280) referred to the temple as the “Temple of the Snake God,” dedicated to Naka-Tambiran, considered a manifestation of Shiva’s consort. However, Prakasar (1917, p. 54) disputed this interpretation, asserting that the temple was popularly known as Nakammal, a name later transformed by scholars into Naga-bhushani, meaning “adorned with snakes.”

The original temple is believed to have been destroyed by the Portuguese in 1620. According to tradition, the main statue was hidden inside a tree trunk and survived the destruction. A new temple was built in 1882, incorporating the ancient image, and the site was thereafter known as the Nagapooshani Amman Kovil (Arumugam, 1991, p. 49).

Architecture and Festivals

The temple is an example of South Indian Dravidian architecture, similar to many Hindu temples in the Jaffna Peninsula. It features gopurams (ornate gateway towers) on all four sides, with the eastern gopuram—facing the sea—standing over 30 meters tall and visible from the Kurikattuwan jetty. This prominent tower was constructed in the early 20th century and is adorned with brightly colored sculptures.

Inside the temple grounds, aside from the mandapa that houses the main deity, there are several other mandapas used for worship and ceremonies. The temple’s annual festival is held during the Tamil month of Aani (June/July) and continues for fifteen days. During this time, numerous childless couples visit the temple to seek blessings for fertility. Many also return with newborns to fulfill vows, making this period one of intense activity and devotion.

Royal Inscription of Parakramabahu I

A significant historical artifact found at the temple is a stone inscription issued by King Parakramabahu I (1153–1186), who ruled from Polonnaruwa. This is the earliest known Tamil inscription issued by a Sinhalese king in the Jaffna District. The slab, measuring 3 feet 8 inches wide and 3 feet high, contains 23 lines of text and details regulations concerning shipwrecks near the port of Uratturai (Urathota, modern-day Kayts).

Dr. Karthigesu Indrapala of the University of Jaffna emphasized the political implications of this inscription:

“The fact that this edict was issued not by any subordinate official, but by the king himself shows that the monarch was in supreme control of the northernmost region of the island.” (Kannangara, 1984/1993, p. 36)

The translated inscription states:

“. . . . . . . . we . . . . . . . . that foreigners should come and stay at Urutturai (Kayts), that they should be protected, and that foreigners from many ports should come and gather in our port; as we like elephants and horses, if the vessels which bring elephants and horses unto us get wrecked, a fourth (share of the cargo) should be taken by the Treasury and the (other) three parts should be left to the owner; and, if vessels (laden) with merchandise get wrecked exact half should be taken by the Treasury and (the other) exact half should be left to the owner. This regulation shall be (enforced) as long as the sun and moon last. (This regulation was) caused to be inscribed on stone as well as copper. This regulation was framed and issued (by) Deva Parakramabhujo (who is like) a wild conflagration unto the dynasty of enemy kings, the overlord of all Simhala framed and issued this regulation.” (Indrapala, 1963)

Sadly, a part of the slab has been broken off and incorporated into the temple wall. The inscription was engraved on both sides, but the obverse side has been severely damaged due to the sharpening of tools on its surface, rendering the initial section illegible. However, the reverse side, which records the purpose of the regulation and the issuing monarch, has survived relatively intact. This allows historians to glean a reasonably comprehensive understanding of the contents and significance of the edict (Indrapala, 1963).

Nagapooshani Amman Kovil - Nagadeepa Viharaya - Jaffna

References

Arumugam, S. (1991). More Hindu Temples of Sri Lanka: Ancient, Medieval and Modern. S. Arumugam.
Indrapala, K. (1963). The Nainativu Tajmil Inscription of Parakramabahu I. University of Ceylon Review, XXI(I), 63–70.
Kannangara, E. T. (1993). Jaffna and the Sinhala Heritage (2nd ed.). The Associated Newspapers of Ceylon Ltd. (Original work published 1984)
Lewis, J. P. (1917). Folklore of Animals. The Ceylon Antiquary and Literary Register, II(Part IV), 280.
Prakasar, G. (1917). Temple of the Snake God. The Ceylon Antiquary and Literary Register, III(Part I), 54.
Secretariat Office of the JCIC-Heritage. (2015). Survey Report on the Protection and Utilisation of Cultural Property in the Northern and Northeastern Provinces of Sri Lanka. Japan Consortium for International Cooperation in Cultural Heritage.

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Travel Directions to Nagapooshani Amman Kovil

Jaffna can be reached through two principal routes. The most commonly used approach is via Elephant Pass, which has long served as the traditional gateway to the Jaffna Peninsula.

An alternative route reaches Jaffna from the direction of Pooneryn by crossing the Sangupiddy Bridge. This crossing follows what was historically the ancient route to the peninsula before the construction of modern highways. The route provides a connection between Jaffna and the Mannar region.

Route 01 from Colombo to Jaffna Through Kurunegala (Popular Route)	Route 02 from Colombo to Jaffna Through Puttalam and Pooneryn (Lesser Traveled Route)
Through : Kurunegala – Dambulla – Anuradhapura – Vavuniya Distance: 410 km Travel Time: 7-8 hours Driving Directions: see on Google Maps.	Through: Puttalam – Thantirimale – Mannar – Poonaryn Distance: 408 km Travel Time: 8 hours Driving Directions: see on Google Maps.