Sri Dalada Maligawa
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Coordinates: 7°17′38″N 80°38′19″E / 7.29389°N 80.63861°E
The Sri Dalada Maligawa or The Temple of the Sacred Tooth Relic is a temple in the city of Kandy in Sri Lanka. It was built within the royal palace complex which houses a relic of Buddha, a tooth, which is venerated by Buddhists. The relic has played an important role in the local politics since ancient times; it's believed that whoever holds the relic holds the governance of the country, which caused the ancient kings to protect it with great effort. Kandy was the last capital of the Sinhalese kings.
Kings from 1592 to 1815 fortified the terrain of the mountains and made it difficult to approach Kandy. The city is declared by UNESCO to be a world heritage site, in part due to the temple. Udawatta Kele Sanctuary is bordered the Temple of the Tooth.
Monks of the two chapters of Malwatte and Asgiriya conduct daily ritual worship in the inner chamber of the temple, in annual rotation. They conduct these services three times a day: at dawn, at noon and in the evening.
On Wednesdays there is a symbolic bathing of the Sacred Relic with an herbal preparation made from scented water and flagrant flowers, called Nanumura Mangallaya. This holy water is believed to contain healing powers and is distributed among those present.
The Temple has sustained damage from multiple bombings in the past. The first deadly attack was carried out by JVP (Janatha Vimukthi Peramuna), a Sinhalese nationalist, Marxist-Leninist organization which has now entered into parliamentary politics, split into JVP and NFF, in the late 1980s. On January 25, 1998, Liberation Tigers of Tamil Eelam (LTTE), a banned terrorist outfit, carried out a deadly suicide attack inside the temple, killing 8 civilians and leaving 25 others injured, as well as causing significant damage to the temple structure. Fortunately, the temple has been fully restored each time.
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[edit] Ceremonies
The worship of corporeal remains of the Buddha, as recorded in the Mahaparinibbana Sutta (the Record of the Demise of the Buddha), was sanctioned by the Buddha himself on the verge of his passing away. The Buddha declared that four noble persons are worthy of their bodily remains being enshrined and honored, the Buddha, the Personal Buddhas (Pacceka Buddhas), the Arahanths (Buddha's disciples) and the Universal Monarchs (Cakkavatti kings). The bodily remains of the Buddha, after their distribution among various states, were enshrined in the funerary mounds known as stupa. However, the four canine Teeth were said to have been separately enshrined and worshipped. The right canine was worshipped in the heavenly domain of the king of gods, Sakra, while another was worshipped by the king of Gandhara in modern Pakistan. The third was taken away by the Nāgas and worshipped in a golden shrine room. The fourth, the left canine was removed from the funerary ashes by a monk and was handed over to the king of Kalinga in Eastern India, as recorded in the Digha Nikaya.
Thenceforth, the Tooth relic of the Kalinga became an object of great veneration by generations of Kalinga kings until it earned the wrath of brahmanical followers, and consequently several attempts were made to destroy the relic by fanatical rulers. Yet the Tooth relic was miraculously saved from such atrocities, which caused the kings of other states attempted to possess the Tooth relic for personal veneration. Thus, from the beginning, the Tooth relic came to be considered as an important symbol of veneration. The last Indian ruler to possess the Tooth relic was Guhasiva of Kalinga (c.4th century AD).
[edit] Arrival of the Sacred Tooth Relic in Sri Lanka
The final attempt made by a neighboring state to make war with Guhasiva for the possession of the Tooth relic caused this venerated relic to leave the Indian shores. By this time, Buddhism was well rooted in Sri Lanka, and the island rulers maintained close relations with the Indian states that fostered Buddhism. For this reason the Kalinga ruler, in imminent danger of losing in battle, decided to send the Tooth relic to the Sri Lankan king whose ascendants were from Kalinga, the present Orissa.
After about eight centuries of its existence in India, the Tooth relic was secretly taken away by Danta and Hemamala, said to be the son-in-law and daughter of Guhasiva. The literary works like Dathavamsa, Daladasirita and the chronicle Mahavamsa, record many and varied vicissitudes that the couple went through en route to Sri Lanka in order to safeguard the relic. It is recorded that the prince and the princess donned the garb of ascetics and carried the Relic hidden within the coiffure of Hemamala not to be noticed by passersby. A twentieth century wall painting of the well known monastery of Kelaniya (about 5 miles east of Colombo), depicts this episode in a classic style executed by a local artist (Solius Mendis).
Danta and Hemamala were said to have embarked on a ship at the ancient port of Tamralipti, a busy port at the time, located at the mouth of the river Ganges, and reached the shores of Sri Lanka at the port of Lankapattana (modern Ilankeiturei) in the Trincomalee District. The Relic was reported to have performed several miracles en route on the ship itself, thus being venerated by human and superhuman beings. The Tooth Relic finally reached the Sri Lankan capital, Anuradhapura, and according to the Sinhala text, Dalada Sirita, the Relic was kept at the Megagiri vihara in the park Mahameghavana.
At the time of its arrival, the Indian ruler Guhasiva's friend, king Mahasena had died and his son, king Kirti Sri Meghavanna (4th century AC), who himself was a pious Buddhist, had succeeded him. The Tooth Relic was well received by the king and placed on the throne itself with much veneration. The chronicle Mahavamsa reports that the king with great faith had the Tooth Relic enshrined in the edifice called Dhammacakkageha originally built by king Devanampiyatissa in the 3rd century BC, within the royal enclosure (Rajavatthu). The king built a special shrine and enshrined the Tooth Relic therein. This shrine has now been identified as the ruined edifice lying almost next to the great refectory known as Mahapali.
There are special religious programs conducted in the Maligawa on every Full Moon Poya day where large numbers participate. Apart from these daily, weekly and monthly ceremonies, there are four major ceremonies held every year. They are Aluth Sahal Mangallaya, Avurudu Mangallaya, Esala Mangallaya, Karthika Mangallaya. Of these, the most important is the Esala Mangallaya.
The relic is also one of the 80 treasures featured on Around the World in 80 Treasures series presented by Dan Cruickshank.
[edit] Sacred Tooth Relic in Sri Lanka
From the time of its arrival in Sri Lanka in the 4th century until the end of the 10th century when the capital Anuradhapura was shifted to Polonnaruva, only a few instances are recorded in the chronicle Mahavamsa. Yet Fa-Hsien, the Chinese traveller monk, who lived in the Abhayagiri monastery in the 5th century has left behind many details about the worship and rituals connected with the Tooth Relic. According to him, the procession instituted by king Kirti Sri Meghavanna in the 4th century, was continued in a grandeur scale. The sacred Tooth Relic was taken in procession from the Tooth Relic shrine to the Abhayagiri Vihara where the Relic was exhibited for three months with elaborate ritual worship.
Based on the descriptions of literary texts dealing with the sacred Tooth Relic, and also the sporadic references of the chronicle, it is possible to conclude that the sacred Tooth Relic was well guarded by the kings and considered it to be the palladium of kingship. Some of the kings even went to the extent of prefixing the term `Datha' (Tooth) to their names, e.g. Dathopatissa, Dathappabhuti, Dalamugalan, etc., which indicates their close association with the sacred Tooth Relic.
The intrusion of South Indian Cholas and the internal disharmony in the ruling houses resulted in the Tooth Relic facing unsafe vicissitudes now and then. Yet, the historical records indicate that the Tooth Relic continued to be in the custody of the Anuradhapura rulers, until king Vijayabahu I shifted the capital to Polonnaruva in the 11th century.
The present ruins of the Atadage at the Sacred Quadrangle (Dalada Maluva) in the ancient city of Polonnaruva, is identical with the Tooth Relic temple built by Vijayabahu. The Velaikkara stone inscription standing at the side of this edifice provides many details on the history of the Tooth Relic. It appears that the Tooth Relic, together with the Bowl Relic, was brought down from the Uttaramula -ayatana monastery of the Abhayagiri Vihara and installed in the Atadage shrine. This shrine, according to the Velaikkara inscription, was placed under the protection of the Velaikkara mercenaries who were in the service of the king.
The Atadage was well known for the ritual known as the Netra-Mangallaya. The eye-balls of the Buddha image located in the ground floor shrine room were washed annually with unguents, as recorded in the inscription. The architectural plan of the Atadage too, is significant in that this two-storied plan seems to have been the prototype followed in the later periods down to the present Dalada shrine at Kandy.
According to the text Sasanavamsa, king Vijayabahu I maintained friendly relations with his contemporary , king Anuruddha of Burma even to the extent of the latter requesting the Sri Lankan ruler to send him the sacred Tooth Relic. The wise king appeased the Burmese king's desire by sending him a replica of the Relic, which is said to be greatly venerated by the Burmese.
The years following king Vijayabahu's death appear to have been quite calamitous in the political field. The country came to be ruled under separate rulers who were weaklings. Consequently, many Buddhist shrines were destroyed. In this state of affairs, fearing the destruction of the sacred Tooth and the Bowl Relics, the monks secretly removed them to safer locations in the southern country, Rohana. With the accession of king Parakramabahu I in the year 1153 AD, Sri Lankan political scene assumed a firm basis again. While rebuilding the country's economy especially through vast agrarian schemes, he lost no time in bringing about a renaissance in the religious activities. Most of the existing religious edifices in Polonnaruva remain mementos to his immeasurable service to the cause of Buddhism.
Parakramabahu I managed to secure the possession of the sacred Tooth Relic and the Bowl Relic and enshrined the sacred objects in a new edifice built in the center of the city. He was also said to have had the exposition of the Tooth Relic in a circular shrine built at the Jetavana monastery, which is possibly the ruined edifice in proximity to the Tivanka Patimaghara image house in the northern extremity of the ancient city.
The next great ruler to build a formidable Relic shrine for the accommodation of the sacred Tooth and Bowl Relics was Nissankamalla (1187–1196). As recorded in his inscriptions, he had the Relic Shrine Hatadage built and, having offered his son and daughter to the Relics, redeemed them with the completion of the shrine. This edifice lying almost adjoining the Atadage, represents a larger version of the Atadage.
By the beginning of the second quarter of the 13th century, the glory of Polonnaruva waned, and with the invasion of Kalinga Magha, the capital was shifted to the south-western part of the country in the wet zone. Thus, began the Damabadeniya period, which period saw the blossoming of an era of classical literary works.
By this time, the Tooth Relic and the Bowl Relic had again been taken away by the monks to a safer location in Kotmale in the central hills. Later, King Vijayabahu III was reported to have brought down the two Relics and enshrined them in a beautiful edifice built for the purpose on the hill top of Beligala. The king re-instituted the rituals connected with the Relics and handed over the custody of the Relics to his elder son, who succeeded to the throne under the name Parakramabahu II (1236-1270). Being an erudite scholar, he was well known for the compilation of classical literary texts, including the Kavusilumina.
Parakramabahu II brought down the Relics from Beligala in a procession with great veneration and placed them in a shrine built near the palace at the Damabadeniya rock According to the text Dalada Pujavaliya, Parakramabahu conducted the Relics to Srivardhanapura, the city of his birth, and held a great ritual worship. He was responsible for the building of the Tooth Relic shrine at the Vijayasundararama at Dambadeniya, where the Relic was deposited and festive rituals were conducted by the king.
The peaceful and prosperous time under Parakramabahu was disturbed by the invasion of Chandrabhanu of Java. However, the king was able to expel the enemy and bring back the country to a stable status again. It is recorded that during a severe drought, the sacred Tooth Relic was taken out of the shrine and a great procession held. He placed the Relic on the throne and having worshipped the Relic for seven days, offered the kingdom to the sacred Tooth Relic, which resulted in the termination of the drought. This incident indicates the esteem that the sacred Tooth Relic enjoyed as a symbol of kingship.
Even during the lifetime of Parakramabahu II, his son Vijayabahu as sub-king, renovated and enlarged the Relic shrine and conducted great ritual services. As the chronicle records, he restored the ruined religious edifices at Polonnaruva, including the Tooth Relic shrine and having placed the Tooth Relic therein, conducted an abhiseka (coronation) ceremony.
Yapahuva (ancient Subha-pabbata) comes into prominence around this time with the appointment of his brother Bhuvanekabahu as the sub-ruler of this province. This location, simulating the well known Sigiriya rock fortress, found itself to be a very secure place for the Relics. However, Chadrabhanu of Java invaded the country for the second time and after defeating the local sub-ruler at Yapahuva, demanded the Tooth Relic from Vijayabahu of Dambadeniya. Yet, the Sri Lankan ruler was able to defeat him and bring peace to the island again.
Bhuvanekabahu built a shrine for the sacred Tooth Relic at Yapahuva with a grandeur stairway the ruins of which still portray the aesthetic achievement of the 14th century. As the chronicle records, he continued the tradition of paying homage to the sacred Tooth Relic daily.
Almost after his reign, Sri Lanka again faced severe droughts and also an invasion from the Pandyan country in South India, under the great warrior Arya Cakravarti. He devastated the country and plundered much wealth and treasure, including the Tooth and Bowl Relics, which he handed over to the Pandyan king Kulasekera. The next king, Parakramabahu III visited the Pandyan capital and after friendly discussions, brought back the Relics and initiated the traditional rituals. It is interesting to note that even at this late age, Polonnaruva Tooth Relic shrine was in existence, for the king is said to have brought the sacred Relics from India to Polonnaruva and enshrined them at the old Tooth Relic shrine at the ancient capital, which was abandoned by this time. According to Marco Polo, the well known traveller, the Chinese Emperor, Kublai Khan, sent a messenger to obtain the Tooth, Hair and Bowl Relics from the king. However, the king was able to please the Chinese Emperor by dispatching two fake teeth, which were graciously received by the Emperor who established ritual worship for the objects.
Bhuvanekabahu II (1293–1312) is reported to have brought the Tooth Relic from Polonnaruva and placed it within a shrine built at his capital, Kurunagala.
Next ruler was Parakramabahu IV, during whose time, there was a religious revival. He reorganized the rituals connected with the sacred Tooth Relic in a systematic manner as recorded in the text Dalada Sirita. Yet another significant factor was the handing of the responsibility of the security and conduction of rituals in charge of the chief prelate of the Uttaramula monastery, which institution originated from the Abhayagiri Vihara of Anuradhapura.
The next ruler of note connected with the story of the Tooth Relic was Bhuvanekabahu IV, who selected a new capital, Gampola, in the central hills. Yet ,no mention is made of his bringing the Tooth Relic to this new city. It was possibly Vikramabahu III who had the Relic shifted to this hill capital and held a festival in honor of the sacred Tooth Relic. He is credited with the building of the shrine at Niyangampaya at Gampola, which comes closer to the 14th century Gadaladeniya temple in the decorative elements.
Thereafter, Bhuvanekabahu V (1372–1408) shifted the capital to Jayavardanapura Kotte closer to Colombo. Although he did not bring the Tooth Relic to the capital, he is reported to have conducted many ritual performances for the Relic. It was his successor, Virabahu, who brought down the Tooth Relic to Jayavardanapura Kotte from Gampola. China entered into Sri Lankan politics during his reign. The Chinese general, Chen Ho, invaded the island, captured the king and the family and took them before the Chinese emperor at the time, together with the Tooth Relic. However, conflicting and stronger reports conclude that the Chinese general did not take away the Relic and that he left the island after paying due homage and worship to the sacred Tooth Relic. This belief is corroborated by subsequent reports on the processions, festivals and rituals conducted by rulers like Parakramabahu VI, who was held in high esteem as the greatest ruler of the late medieval period. He is said to have built a three-storied shrine for the Tooth Relic, had four golden caskets enveloping the sacred Tooth Relic and promulgated several regulations in the service of the Tooth Relic.
The subsequent period, which saw the arrival of the first colonial power, the Portuguese, in 1505, brought about the deterioration of Buddhist activities. Further, the disturbances in the ruling power, missionary activities of the Colonial powers of the Portuguese and the Dutch and other calamitous situations resulted in the Tooth Relic being secretly carried away by the faithful monks to safer locations. Thus, the Relic was shifted to the next kingdom, Sitawaka ruled by Mayadunne. According to Dathadhatuvamsa, prior to the bringing of the Tooth Relic to Ratnapura, it was taken as far south as the Mulgirigala Vihara and then to the Ridivihara in the Kurunegala District. The Tooth Relic was finally hidden in a coirn located in the Delgamuva Vihara in Ratnapura, and it was from this temple that the Tooth Relic was brought to its final and present resting place in Kandy by Vimaladharmasuriya I (1592-1603).
[edit] The Kandy Esala Perahera
The historic Esala Perahera in Kandy began on July 18, with the usual installation of the 'kapa' (sanctified log) at the devales dedicated to the four guardian gods Natha, Vishnu, Kataragama and goddess Pattini. It will be followed by the Devale peraheras from 18 to 21, and by the Kumbal perahera from 22 to 26.
The Randoli perahera, the most grandiloquent of the peraheras will parade the streets from 27 to 31. The ritual of the water-cutting ceremony will be held on August 1, followed by the Day perahera on the 2nd thus, bringing the grand spectacle to an end.
Seven days after the Day perahera, as tradition holds, 'Waliyaknetuma'(an abridged form of Kohomba-kankariya) is danced at the Vishnu devale, by people of the 'balibat' caste, for seven more days, with masked dancing, to avoid malignant influences.
This is a general account of the Esala perahera in Kandy, which has changed in detail down the ages, e.g., during the Kandyan period two peraheras were held, one by evening and one by night, preferably during the Randoli perahera.
The Associated Newspapers of Ceylon Ltd. (ANCL), will illuminate the Dalada Maligawa, during the perahera season, with due honour to the 'Dantadhatu'(the sacred Tooth Relic of the Buddha).
The Esala perahera in Kandy, we see today, dates back to the reign of Kirti Sri Rajasinha (1747-1780). It is a combination of the Dalada perahera, and the four Devale peraheras dedicated to the guardian deities of the island.
Earlier, the Esala perahera was conducted exclusively to appease the divinities, and patronized by the Malabari kings of South India, who ruled the Kandyan provinces. They were Hindus. The month of Esala is reminiscent of 'Esala Dev-keliya' (play of the gods).
How the band wagon of the Dalada perahera came to be merged with the four devale peraheras, has an interesting story. When the bhikkus from Siam (Thailand), headed by the Most Ven. Upali Maha Thera, came to Sri Lanka, to bestow the defunct 'Upasampada' (the highest ordination qualifying a bhikku), their arrival coincided with the Esala festival in Kandy, when preparations were under way to hold the Devale peraheras invoking the blessings of the gods for the king and his subjects.
The Maha Thera Upali, having heard the noise of jingalls (a kind of large Indian swivel musket), inquired from the king the reason for all that noise the king told the Maha Thera that arrangements were being made to hold the Devale peraheras, during the month Esala, to appease the gods and to receive their blessings.
The Maha Thera immediately took umbrage over the news, and at the attitude of the king in giving preference to Hindu customs, in a land where orthodox Buddhism has gained ground for more than one thousand years.
The king, realising his mistake and using his wits, not to offend the Maha Thera, informed him that Dalada perahera will lead the procession followed by the Devale peraheras, in their order of importance. There had been, throughout history, processions of great magnitude which could be considered as the precursors of the present day Dalada perahera.
When the 'danta dhatu' (Tooth Relic of the Buddha) was brought to the island by prince Danta and princess Hemamala of Kalinga (Orissa), during the reign of Kirti Sri Meghavarna (352–377), the three Buddhist fraternities in Anuradhapura (Mahavihara, Abahayagiri vihara and Jetavana vihara), claimed to possess it as the most revered object of worship.
The king, wishing not to displease the bhikkus of the three viharas, placed the Relic in a golden reliquary, and keeping it in his royal chariot, allowed to go to one of the three viharas.
The chariot unguided went to the Abahayagiri vihara, and the bhikkus thera accepted it and enshrined it in a gaily decorated 'dhatugruha' (relic chamber). It later became the palladium of regal authority.
The Mahaviharavasins and the Jetavanavasins did not claim it. Before the transfer of power from Anuradhapura to Polonnaruwa in 1058, the Tooth Relic was annually taken in procession from the vihara to the city of Anuradhapura and back to the vihara, with great pomp and ceremony. It was the beginning of the Dalada perahera in the island.
The significant and widespread belief regarding the origin of the Esala perahera is woven into the fabric of mythology, especially in regard to the water-cutting ritual. During the reign of Vankanasika Tissa alias Kasubu (109–112), a band of Cholians from South India, invaded the island, and having slain the king, took away 12,000 Sinhala captives to South India. His son, king Gajabahu, along with his herculian soldier Nila, crossed the Indian Ocean to India, by cleaving the waters of the sea with his massive iron rod.
After peaceful negotiations with the Colian king Senguttuvan, king Gajabahu was able to bring back the captives, along with an equal number of Cholians, in recompense. Later, they settled down in the villages of Hewaheta, Tumpane, Udunuwara, Yatinuwara, Alutkuruwa etc. The water-cutting ritual at the Getambe ferry reminisces the exploit of Nila in cleaving the sea to go to India.
King Parakramabahu I (1153–1186) of Polonnaruwa, held a Dalada perahera, when there was a severe drought in the country threatening a famine. The following day, rains came down in torrents inundating the low-lying areas, and filling the lakes that had gone dry.
In the Dalada Siritha, a treatise on the Tooth Relic, it is said: "Vesi novasnakala mama lesin Dalada pooja karanawa isa". (When there is no rain, make offerings to the Tooth Relic in this manner). There is belief among the Buddhists that whenever there is severe drought, the Tooth Relic should be carried in procession.
History tells us that during the governorship of Sir Edward Barnes (1824-1831), a Dalada perahera was held in Kandy in 1829, on the advice of the Kandyan chiefs, to avert a severe drought. It resulted in a heavy downpour when the flood waters spilled over the Kandy lake submerging the low-lying areas, and making roads impassable.
The flood waters came to be known as the Dalada Watura (Relic water). The governor was surprised over the miraculous power of the Tooth Relic, about which a despatch was sent to the Colonial Secretary in England.
The Esala perahera ritual complex begins with the installation of kapa, a pole about four feet in height, within each devale. A few days before the new moon in August, the Basnayaka Nilames of the four devales, along with the kapuralas, go in search of a young jak tree (Artocarpus integrifolia), that has borne no fruit, and clear the ground around the tree. it is then fumigated with the smoke of burning resin and sprinkled with specially prepared sandalwood water.
Flowers, betel leaves and a lighted lamp are placed at the foot of the tree, and the deity, whose abode, perchance, it may be, is implored to leave the tree, before it is felled. Earlier an asala tree (Cassia fistula) was selected, instead of the lactiferous jak tree, to make the kapa poles.
Once the tree is felled, it is cut into four equal parts and distributed among the four devales, the Natha devale getting the first kapa. The traditional procedure followed in felling the tree is mentioned in the Sinhala text Maimataya (Skt. Mayamata). Each log is carried in procession and planted inside the devales.
Earlier they were installed outside the devales, but now having reduced in size, they occupy an elevated ground inside each devale, specially built for the purpose. It is known as kap-situweema.
For five days from the date of installation of the kapa, the kapurala of each devale take around the log every evening (formerly twice a day), accompanied by music and drumming, flag and canopy bearers and spearmen and the sacred insignia of the gods (ranayudha).
This takes the form of a little procession in each of the devales, and is known as Devale perahera. On the fifth day, the insignias are taken out of the devale premises and borne inside a dome like structure, known as the ranhilige, on the back of an elephant, accompanied by the Basnayaka Nilame and his retinue.
The Devale peraheras come at the appointed hour and assemble in front of the Dalada Maligawa. The Relic casket, which is a substitute for the Tooth Relic, is placed inside a ranhilige, which is tied on to the back of the caparisoned Maligawa elephant.
The Maligawa perahera joins the waiting Devale peraheras in front and gives the lead in moving on. The perahera consisting the Maligawa and Devale peraheras march through the prescribed streets, and it is called the Kumbal perahera.
Randoli perahera is an expanded version of the Kumbal perahera, to which are added palanquins (randoli) of the four devales. These contain the ornaments of the goddesses, sword and pitcher of each devale. On the 5th day of the Randoli perahera, after a short break up, reassembles and makes its way to the Asgiri vihara, where the casket is placed, and the Devale peraheras return to their respective devales.
Later in the night the four Devale peraheras make their way to the water-cutting site at Gatambe ferry. At the river the kapuralas of the devales are led in a decorated boat to some distance, from where they cleave the waters with the sacred sword, and collect a pitcher full from the place where the sword touched the water, to be stored in the devales for one year, to be fed back into the river, at the next water-cutting ceremony.
On their way, the peraheras stop at the Ganadevi Kovil, Kandy, where the assembled crowds received the blessings of the gods, in the form of a tilaka (prasada) of sandalwood paste on the forehead.
In the afternoon, the peraheras of the four devales form into one unit and go to Asgiri vihara to join the Maligawa perahera. Thus, the full procession is formed again and the Day perahera, takes a prescribed route and goes back to the Maligawa, where at the prescribed auspicious moment, the casket is replaced at the sanctum sanctorum.
The introduction of Ves dancing to the perahera is of recent origin. Ves is a sacred dance. The ves-tattuwa (the magnificent head dress of the Kandyan dancer) is a sacred object guarded by a system of taboos and traditions. As a form of dancing Ves is considered fit for the gods. The Diyawadana Nilame, Punchi Banda Nugawela Nilame (1916-1937), who introduced it to the Maligawa section of the perahera, has made this great change.
In 1828, when Governor Barnes participated in the Dalada perahera, the Maligawa perahera consisted of the following: (1) Peramune Rala riding the Yahalatanne elephant. (2) Gajanayaka Nilame carrying the symbolic goad. (3) Kodituwakku Nilame and his retinue. (4) Disava of Four Korales. (5) Disava of Seven Korales. (6) Disava of Matale. (7) Disava of Sabaragamuwa. (8) Disava of Walapone and (9) Disava of Udapalatha, each carrying their respective flags.
Today, the provincial representation has been forgotten. The Kodituwakku department is absent. The Peramune Rala and Gajanayaka Nilame are solitary representatives. The extinction of old elements and the substitution of new elements have, doubtless, harmed the original integral symbolism of the Esala festival.
The elephants are less in number than in the old days, when more than one hundred elephants participated in the perahera. The winds of change have affected the old customs and rites to a reasonable degree.
[edit] Diyawadana Nilames since 1814
- Kapuvatte Adikaram (1814–1824)
- Dehigama Lokubanda (1824–1827)
- Kuda Molligoda (1827–1828 )
- Kuda Dehigama (1828–1835)
- Mullegama Adikaram (1835–1842)
- Dullewe Adikaram (1842–1848)
- Lokubanda Dehigama (1848–1862)
- Kudabanda Dunuvila (1862–1882)
- Kudamudiyanse Giragama (1882–1897)
- Seneviratna Ratwatte (1897–1901)
- Kudabandara Nugawela (1901–1916)
- Punchibanda Nugawela (1916–1937)
- Tikiribanda Nugawela (1937–1947)
- Kudabanda Nugawela (1947–1961)
- Harris Leuke Ratwatte (1961–1964)
- Heenbanda Udurawana (1964-1974)
- Dr. Nissanka Parakrama Wijeyeratne (1974–1985)
- Neranjan Priyadarshana Dullewe Wijeyeratne (1985–2005)
- Pradeep Nilanga Dela Bandara (2005– ).
[edit] Acting Diyawadana Nilames since 1814
Acting Diyawadana Nilames appointed by the Commissioner of Buddhist Affairs with recommendation from Mahanayaka Theras of the Malwatte & Asgiriya Chapters.
- General Anuruddha Ratwatte
- Anuradha Dullewe Wijeyeratne
- Rohan Salinda Paranagama
[edit] Gallery
 LTTE Attack on January 25, 1998 |
 LTTE Attack on January 25, 1998 |
 LTTE Attack on January 25, 1998 |
[edit] See also
[edit] External links
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Wikimedia Commons has media related to: Sri Dalada Maligawa |
- Sri Dalada Museum
- An article on Sri Dalada Maligawa by Neranjan Wijeyeratne
- English summary of MA theses about Sri Dalada Maligawa
- Sri Dalada Maligawa in Sinhala
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