KAMALIKA PIERIS
There are three categories of objects which
are venerated by Buddhists, said historian Lorna Dewaraja. Firstly, the charred
bodily remains of the Buddha which were collected and distributed after his
cremation. Secondly, objects which came in touch with the
Buddha in his life time, such as the Alms Bowl and the Bodhi tree. The third category is Buddha images.
The most important items in the first category are the Tooth Relic and the Collar Bone, both of which are enshrined in Sri Lanka. The history of the Tooth Relic is known. The ‘Dathavamsa’ says that when the remains of the Buddha were divided, after the cremation, among rival claimants, the left Eye Tooth came to an Elder named Khema who took it to Dantapura in Kalinga where it was accorded the highest honour by the rulers of Kalinga. Kalinga is present-day northern Telangana, northeastern Andhra Pradesh, most of Odisha, and a portion of Madhya Pradesh .
For eight centuries the Tooth Relic remained
undisturbed in Dantapura. In the 4
century AD the ruler of Dantapura, Guhasiva, who was a convert from Brahmanism
to Buddhism, paid homage to the Tooth Relic. This angered the Brahmin priests
who complained to their king, Pandu at Pataliputra who ordered that the Tooth
Relic be brought to the capital. The Tooth Relic came, but Pandu converted to
Buddhism and the Tooth Relic was safe .Then Pandu was defeated in a battle with
the king of Savaththi, who demanded the Tooth Relic. However, according to
Dathavamsa, the Tooth Relic went back to Guhasiva.
Thereafter, the son of the king of Ujjain, who
was an ardent Buddhist, came on a pilgrimage to Dantapura bringing offerings to the Tooth Relic. Guhasiva
gave his daughter Hemamali to him in marriage and appointed him ‘Dantarakkkhadhikari’
or custodian of the Tooth Relic.
Savaththi again sent a large army demanding
the Tooth Relic. Guhasiva entrusted the Tooth Relic to his son- in- law and
daughter and told them that if he lost the battle with Savaththi, to take the
Tooth Relic to his friend, Mahasena, king of Sri Lanka, who had shown a great
desire to possess it.
Guhasiva must have lost the battle and
probably his life, said Dewaraja, for Danta and Hemamali brought the Tooth
Relic to Sri Lanka. They had travelled
disguised as beggars and after many adventures had arrived at the port of
Lankapattana situated in the Jaffna peninsula. They travelled to Anuradhapura
and offered the Tooth Relic to the king.
By this time, King Mahasena had died and his son, Kirti Sri Meghavanna (301-308
AD), was king. He was a contemporary of
Emperor Samudragupta in India.
Culavamsa only gives one sentence to this
event, observed Dewaraja. Culavamsa
simply says the Tooth Relic was brought to Sri Lanka during the time of King Kirti
Sri Meghavanna. But there are other
writings which commemorate the event, particularly the ‘Dathavamsa’. The
Dathavamsa was written in the 13 century, but it was based on an earlier work,
‘Daladavamsa’ which was composed during the reign of Kirti Sri
Meghavanna, at the express command of the king.
Dewaraja says information in Dathavamsa can be taken as authentic. The information agrees with conditions in
India at the time. In India the Gupta period saw a powerful Brahmanic revival .But
there were flourishing Buddhist centers too, and these had close religious ties
with Sri Lanka. That is why Guhasiva wanted the Tooth Relic sent to Sri Lanka
for safety.
Kirti Sri Meghavanna showed great reverence to
the Tooth Relic. He placed it in an urn of pure crystal and deposited it in the
Dhammachakka building, constructed by King Devanampiya Tissa on the palace
premises. This building was then called the Temple of the Tooth Relic. Kirti
Sri Meghavanna held a great festival for the Tooth Relic, for which
he spent 900,000 kahapana. Dewaraja says the Tooth Relic went to Abhayagiri and
not Maha vihara, because Kirti
Sri’s father supported Abhayagiri and
not Maha vihara. The son, perhaps out of
loyalty, did the same.
Kirti Sri Meghavanna ordered that the Tooth Relic must be brought
every year to Abhayuttara vihara (Abhayagiri vihara) and the festival be held
there. The annual Tooth Relic perahera
associated with Abhayagiri vihara continued throughout the Anuradhapura period,
said Dewaraja. It was a spectacular event. Fa Hien who was in Anuradhapura in
410 AD has left an account of the Tooth
Relic perahera in Anuradhapura.
Fa Hien
said there were many noblemen and rich householders living in the city. The houses
of the merchants are beautifully adorned. The streets and passages are all
smooth and level. There are fifty or sixty thousand priests in the country. At the head of the four principal streets
there are Preaching halls. On the 8, 14 and 15 days of the month they hold bana
preachings.
They always bring out the Tooth Relic in the
middle of the third month, continued Fa Hien.
Ten days before hand, the king magnificently caparisons a great
elephant, and commissions a man of great eloquence, dressed in royal apparel
and riding on the elephant to sound a drum and proclaim a statement about the greatness
of the Buddha.
‘After ten days the Tooth Relic will be
brought forth and taken to Abhayagiri vihara,’ the announcer said. ‘let all ecclesiastical and lay persons
within the kingdom who wish to lay up a store of merit , prepare and smooth the
roads, adorn the streets and high ways,
let them scatter every kind of flower and offer incense in religious
reverence to the Relic.”
Dewaraja summarizes the above account. The
King commissions an officer riding a gaily caparisoned elephant to announce the
fact that the Tooth Relic will be brought from the city to the Abhayagiri
vihara and kept for ninety days for the public to worship.
Fa Hien, continued his description, saying, the king
next causes to be placed on both sides of the road representations of the 500 bodily forms which the Buddha assume
during his births, such as elephant and antelope. These figures are all beautifully
painted in diverse colors and have a very life like appearance. Then the Tooth Relic is brought forth and
conducted along the principal road. As they proceed religious offerings are
made to it.
When
the Tooth Relic arrives at Abhayagiri vihara, they place it in the Hall of Buddha, where the clergy and laity all
assemble in vast crowd and burn incense,
light lamps and perform many religious ceremonies both night and day
without ceasing. After ninety days they again return it to the Vihara. This vihara
is thrown open on the chief holidays for the purpose of religious worship,” concluded
Fa Hien.
Dewaraja observes that this shows that Kirti
Sri Megavanna’s order was followed even hundred years later. Fa Hien said the Tooth
Relic was taken out in the middle of the third month, this will be Esala added
Dewaraja.
The
Tooth Relic continued under the protection of the king. In AD 428 king Mahanama
had sent a letter to the Sung Emperor in China together with a model of the
Tooth Relic as a sign of friendship.
King Dhatusena (455-473) showed great devotion
to the Tooth Relic. He repaired the temple and had a casket made for the Tooth Relic with a ‘halo’
made of closely fitting mosaic thickly set with precious stones. Aggabodhi I
(571-604) decorated the temple and built a golden reliquary with brightly
gleaming precious stones. Sena II (853-887) held a glittering festival of the
Tooth Relic.
Dewaraja points out that in this time, several persons, kings and
nobles have the Pali word Datha’ or the
Sinhala word ‘Dala’ which mean ‘tooth’,
attached to their names, such as Dhatusena,
Dathapabhuti ( 531AD) Dala Mugalan ( 531-551) Dathopa Tissa ( 639-650)
Hattadatha (659-667).
The Chinese traveler, Hiuen Tsang who came to
the island in 629 AD
reported , that beside the king’s palace was the Temple of the Tooth,
which was decorated with all kinds of
gems which dazzled like the sun and above the
temple at considerable height was
fixed a great ruby that shone with brilliant light,
Dewaraja observed that in Anuradhapura the
Tooth Relic had to compete with other shrines such as the Sri Maha Bodhi and
the Maha thupa. When the capital shifted
to Polonnaruwa only the Tooth Relic could be taken there. The Tooth Relic
became the sole object of worship In Polonnaruwa and this continued in all the
other capitals to which the Sinahla monarchy moved after that.
Dewaraja also observed that by about the 12th century,
the Dalada came to be regarded as the symbol of royalty and its custodian was destined
to wear the crown. So deep rooted was this belief in the minds of the public
that in 1818 the capture of the Tooth Relic by the British, quite by accident,
marked the end of the rebellion.
The Polonnaruwa kingdom faced an invasion of the Tamil Cholas, who ruled there for seventy years. When the Cholas invaded Sri Lanka, the bhikkhus took the Tooth Relic
and fled to Ruhuna in the south. The Tooth Relic returned to Polonnaruwa when
Vijayabahu I (1055-1110) chased away the Cholas and started to rule from Polonnaruwa.
Vijayabahu built a beautiful costly temple for
the Tooth Relic and instituted a permanent
great festival for the Tooth Relic. Vijayabahu
also obtained a fresh upasampada from Burma as the Sangha had declined in his
kingdom. In return King Anaurata asked for the Tooth Relic. Vijayabahu sent a
replica.
According to the Culavamsa, Vijayabahu’s son
Vikramabahu plundered the treasures offered to the Tooth Relic by devotees. The
bhikkhus, thoroughly alarmed, once again hid the Tooth and Bowl relics, taking them
from place to place to ensure their safety. The Tooth Relic ended up at
Udundora and its custody passed into the hands of the princes of Ruhuna.
Parakrama bahu I (1153-1186) found that his
rule was challenged because he did not possess the Tooth Relic when he took
power. The Tooth Relic was still in Ruhuna in the care of Queen Sugala. In 1157
Parakrama bahu waged war against Ruhuna to get the Tooth Relic and the Bowl
relic back. Ruhuna had planned to send the two relics abroad. Parakrama bahu
gave express orders to his generals to capture the relics. After a fierce battle led by Commander in
chief Rakkha, the Ruhuna group were defeated. The army took possession of the
two relics at Uruvela, southeast of modern Moneragala. They were sent to
Polonnaruwa under strict security.
Culavamsa said that Parakrama bahu shedding
tears of joy and with his hair standing on end walked eight miles to the river
to take charge of the relics. He held a grand festival then and there. He left
the relic heavily guarded, and returned to the capital. He ordered a temporary
pavilion for the exhibition of the Tooth Relic and a splendid edifice as a
permanent home for the Tooth Relic. The Tooth Relic was placed in a casket studded
with costly gems. The casket was then placed inside a gold box.
Parakrama Bahu I held a festival for the Tooth
Relic. .Culavamsa describes this festival. The king riding his favorite
elephant accompanied by his courtiers on
horseback, and hundreds of dancing girls and musicians, and surrounded by his
people, carried the relics amidst the trumpeting of elephants, the neighing of horses,
the clatter of chariot wheels, the rattle of drums and the cries of victory of
the bards.’ Dewaraja notes that the king’s procession as described in the Culavamsa
has a martial note to it. It includes all four components of war fare,
elephants, cavalry, charioteers and infantry.
Culavamsa says torrential rains fell at that
time, though it was not the monsoon season. Dewaraja observed, this is one of
the reasons the Tooth Relic is of such importance to the king. As custodian of
the Tooth Relic he could play the role of rain maker which is vitally important
in an agricultural society. Even today, she says, it is believed that rain will fall when the
relic is taken in procession.
Nissanka Malla (1186-1197) also looked after
the Tooth Relic. He built for it the temple known today as Hatadage. He made
several offering to the Tooth Relic, including his own son and daughter whom he
then redeemed by paying the price of a golden Dagoba to the relic. Dewaraja
observed that this custom is followed today.
Parents place their new born children before the Relic chamber in the
Dalada Maligawa in Kandy and then buy them back by paying whatever they can.
King
Kalinga Vijayabahu, known as Magha, ruled from 1215 to 1236. He was
against Buddhism and destroyed Buddhist monuments. Therefore, the Sangha,
headed by Ven. Vacissara took the Tooth Relic to Malaya rata and buried it in a
mountain for safety, reported Culavamsa. In the latter part of Magha’s rule, Vijaya
bahu III (1232-36) was also ruling at
Dambadeniya.
His
son, Parakrama bahu II (1236-1270) rescued the Tooth Relic and took it to Dambadeniya,. He held a
grand festival and built an edifice for it near the Palace. He is said to have offered his 64 ornaments
including his diadem and bracelet to the Tooth Relic. He wanted his son to take
the Tooth Relic back to Polonnaruwa. But his son Vijayabahu IV took it to
Yapahuwa, which he made his capital.
Chandrabanu of Ligor invaded Sri Lanka at this
time to obtain relics, presumably the Tooth Relic. Ligor was another name for Nakon si Thammarat,
in present day Thailand. In the Vat Hva Vian inscriptions datable to 1230
.Chandrabanu is identified at king Siridhamma of Dhammarajanagara. Dhammaraja
nagara has been identified as Nakhorn si Thamarat, and the ruler has been
identified as the Chandrabanu who invaded Sri Lanka. Chandrabanu invaded twice and the second time he is said to
have lost his life, according to Culavamsa.
There was a Pandya outpost in Jaffna during
this time headed by Ariyachakravarti. Ariyachakravarti successfully invaded
Yapahuwa, in the time of king Buvaneka bahu 1 (1272-84), captured the Tooth
Relic and sent it to the Pandya king Kulasekhera who was ruling in Madura in
present day Tamilnadu.
Parakrama bahu III (1287-93), who succeeded
his father, Buvaneka bahu 1, went to Madura, spoke to Kulasekera and brought
back the Tooth Relic. This diplomatic achievement has not received the applause
it deserved. Parakrama bahu took the Tooth Relic to Polonnaruwa as his father
had wanted.
In the meantime, the reputation of the Tooth
Relic had spread across Asia and Chinese emperor Kublai Khan sent an embassy to
the Sinhala king asking for the Tooth Relic and Bowl relic. At that time the
two relics had gone to Madura. Kublai Khan then sent an embassy to Madura, but
by then, the relic had come back to Sri Lanka.
The next king Buvaneka bahu II (1293-1302),
established his capital at Kurunegala and took the Tooth Relic there. Parakrama
bahu IV (1302-1326) known as Pandita Parakrama bahu also ruled from Kurunegala.
“Dalada sirita” was written by
Devrad in 1326 during the reign of this king. Dalada Sirita” said that
festivals of the Tooth Relic should be held to obtain rain.
Dalada sirita” described the ritual connected
with the Tooth Relic and also how the king should behave towards it. When the
king enters the Temple of the Tooth he should leave his retinue outside, clean
the room and reverently pay homage to it, said Dalada Sirita.
Dalada sirita” also said that when a king
went to reside in a new palace the Tooth Relic
should be brought accompanied by
the Sangha, reciting pirit and sprinkling sacred water. The temple was to function as a
sanctuary and those who entered it enjoyed immunity. Any money taken from the
temple, due to economic difficulties,
should be returned with interest within six months.
According to “Dalada sirita” every
year the Tooth Relic was taken in procession around the capital and exhibited
to the public. For seven days preceding the date fixed for the procession,
special offerings were made to the Tooth Relic, with the king, the high
dignitaries of the state and the public taking part.
After morning service on the 7th
day the relic was taken out and paraded along the streets of the city. The
casket containing the Tooth Relic was taken out in the presence of the head of
the Uturumula sect of the Abhayagiri
vihara.
The casket was then placed on an ornamental
chariot which was yoked to a gaily decorated elephant. Sacred water was
sprinkled on the streets. In front of the chariot walked members of the Sangha,
each one holding a string of protection, tied to the chariot, chanting pirit.
Officials attached to the temple of the Tooth, palace officials and detachments
from the army followed. After this the casket was opened and the relic
exhibited to the public.
The next king, Buvanekabahu IV (1341-51) moved
his capital to Gampola and the Tooth Relic went to Gampola. The only
information available for this period is that the Tooth Relic was housed in the
Niyamgampaya Maha vihara.
The capital then shifted to Kotte. Parakrama
bahu VI (1412-1467) set up his capital there. The literature of the time say that he built a splendid three
storey mansion to house the Tooth Relic near his palace.
The Chinese emperor Yung Lo (1402
– 1424) asked Cheng Ho, the
admiral of the Chinese fleet, to try and
get the Tooth Relic from Sri Lanka, when his ship docked there. There was a
clash between Cheng Ho and the chief officer of the king, Vira Alakesvara,
during Cheng Ho’s two visits to Sri
Lanka , the last of which was in 1412. Cheng Ho was unable to get the Tooth Relic. The
Tooth Relic never went to China. It stayed in Sri Lanka.
The Portuguese arrived in Sri Lanka in 1509
and eventually took control of Kotte ruling it through king Dharmapala. The
Portuguese were hostile to Buddhism. They had come to spread their religion, Christianity (Roman Catholic) to
Sri Lanka. Due to this, the Sangha fled from Kotte, taking with them the Tooth
Relic which they hid in a grinding stone in the Delgamu vihara in Sabaragamuwa.
Records indicate that during this time, King
Bayinnang ( 1551-1581) of Myanmar sent offerings to the Tooth Relic , and showed
great concern for its safety.
When the Portuguese took over
the Kotte kingdom, the Sinhalese moved the Sinhala kingdom to the Udarata. Vimaladharmasuriya I (1592-1604)
the first ruler of Udarata kingdom, rescued the Tooth Relic from Delgamu
vihara. He built a splendid two storied relic house near his palace and placed the Tooth Relic there.
The Udarata kingdom was a huge kingdom,
extending from the western shore to the eastern shore and including the ports
of Kalpitiya and Trincomalee. The Portuguese and the Dutch possessions in Sri Lanka
in the south west, were small in comparison. (See map no 4 in KM de Silva
‘History of Sri Lanka ‘)
The Udarata kingdom never went under the rule
of either the Portuguese or the Dutch. The Udarata kings such as Rajasinha II
were feared by them. The Tooth Relic continued to stay safely in the Udarata.
The Udarata capital, Senkadagala was attacked several times by the Portuguese and
the Dutch. Whenever this happened the Sangha took the Tooth Relic away from the
capital Senkadagala and hid it. During
the rule of Senerat when the Portuguese invaded, the Tooth Relic was hidden
in Pansiyapattu in Dumbara. Pansiyapattu
had impenetrable forests, mountains and
rivers. The public there were ‘made to protect the relic’.
Vimaladharmasuriya II (1687-1707) was very
religious. He held a festival of the Tooth Relic built a three storied palace and golden
reliquary inlaid with precious stones . Hs son, Narendrasinha, rebuilt the
palace his father had built for the Tooth Relic and had thirty two jatakas tales
painted on the two walls of the courtyard. Reported the Culavamsa.
The
next king came from Andhra Pradesh, India. He was Sri Vijaya Rajasinha (
1739-1747). According to Culavamsa, he became a Buddhist and patronized Buddhism . He refurbished the Dalada Maligawa , organized
a grand festival in honour of the Tooth Relic and displayed the relic to
the public.
King
Kirti Sri Rajasinghe (1782- 98) is remembered today as the king who combined
the Dalada perahera with the annual procession held in Senkadagala for the
Hindu gods, Pattini, Kataragama and Vishnu. I think that the Natha devale
perahera would also have joined this collection of peraheras once the Dalada Perahera came in. Natha is not a Hindu god. Natha is a Mahayana deity, the bodhisattva
Avalokitesvara. The Esala perahera which continues to this day in Kandy,
started in the time of Kirti Sri
Rajasinghe.
The last King of the Udarata kingdom, Sri
Wickrema Rajasinghe added the Pattirippuwa to the Dalada Maligawa. This is
today, the most conspicuous part of the Maligawa. During the reign of Sri Wickrema,
in 1815, the British took the Udarata kingdom. The Sangha once again took the
Tooth Relic away from Senkadagala for safety. After considerable persuasion,
they surrendered the Tooth Relic to the British rulers. The Tooth Relic was
brought back to the Dalada Maligawa in procession in April 1815.
It was brought back in a magnificent procession. This procession was conducted
very correctly, said observers, not a single lapse. It is difficult to see how
this could be. It had at least one alien element in it, the British representative
John D’Oyly.
This perahera,
according to the description related by Dewaraja, was full of tusked
elephants, grandly dressed, in sets each
of eight, six and five. First came
eight elephants, followed by the High priests, then Adigar Molligoda heralded
by whip crackers and accompanied by other disawas, then came another five
elephants with the Maligawa tusker in the middle, his tusks cased in gold. Then
came John D’Oyly followed by Ehelepola
on a horse. The procession was a mile long.
The Tooth Relic was handed over to the Sangha.
D’Oyly was invited to join them in the relic chamber. D’Oyly accepted and said that
the Governor, Robert Brownrigg wished to
make an offering to the Temple and handed over a beautiful musical clock. This was accepted
with great delight by all present.
The keys of the casket containing the Tooth
Relic were now given to D’Oyly. The Dalada perahera was held again in 1917 and
there are two eye witness accounts of it, by John Davy, physician to the Governor
and also by Milleva, former dissawe for Vellassa.
Then came the
rebellion of 1817 which was led by the ex-Bhikkhu Vilbave. He obtained
possession of the Tooth Relic , which he had
secretly removed from Kandy, with the help of soldiers and some
bhikkhus. The British quelled the
rebellion, took back the relic and in 1818 banned the Dalada perahera. But after a prolonged drought, the British
administration was persuaded to re-start the Perahera. The perahera was held in 1828
under the patronage of the Governor. There were torrential rains during the entire
festival.
The British government was now the custodian
of the Temple of the Tooth. And the Tooth Relic was in the custody of the
Government Agent, Central Province. The
keys of the casket were with him. The temple officials were appointed by him.
The temple lands continued to perform services for the Maligawa.
The Christian
missionaries in England were dead against the British administration supporting Buddhism like
this in Sri Lanka . Viscount Torrington was sent as Governor in 1847 with orders to de link the British administration
from Buddhism . In October 1847, the Temple of the Tooth was handed over to a
committee of two Bhikkhus and a chief, a decision which the Buddhists accepted
with great reluctance, said Dewaraja.
Today, Dalada Maligawa is open to the public
all through the year, every day. But as
far as I know, the only time the relic is presented for public exposure is the
Esala Perahera. The audience seated on
the pavement watching the Perahera say ‘Sadhu Sadhu’ and bow before the
Maligawa Tusker, as he moves along majestically carrying the karanduwa.
The Dalada Maligawa has various rituals
including daily rituals. There is the
morning, noon and evening thevava, with drumming in the open area facing the
relic chamber. The Maligawa is also the focus of the Alut sahal mangalyaya
ceremony held in January at the commencement of the harvest. At an auspicious
hour, the paddy set aside for the Maligawa from the new harvest is brought on
an elephant and ritually offered to the Maligawa, which means it is offered to
the sacred Tooth Relic.
The Sinhala
kingdom and the Tooth Relic would never have migrated to the central hills
as it did, if not for the arrival of the Portuguese. The Sinhala king and the
Tooth Relic ended up in the ‘Uda rata’ only because of the foreign occupation
in the ‘Pahata rata’.
From the 13 century the seat of government was
moving downwards as the East-West trade routes started operating near the island’s
fat bottom. The great leap to Kotte from Gampola shows that the monarchy
realized that they had to get to the southern coast fast.
I think that the capital city would not have
stayed for long in Kotte either. It is not possible to rule the whole island
from Kotte. The central hills are blocking. The capital city would probably
have moved from Kotte to a permanent capital in Ruhuna from where it would have
been easy to monitor the rest of the island, specially the east coast .The
Tooth Relic would then have gone where it had not gone before, to Ruhuna.
I have extensively
used the text of The Kandy Asala Perahera” by Lorna Dewaraja (Vijita Yapa,
2018) for this essay and wish to make grateful acknowledgment.