The Saga of Lanka
By Ama H. Vanniarachchy
The Sacred Tooth Relic embodies the essence of Buddhism and the life of the Buddha, while also telling the tales of Kalinga and Andhra Pradesh. It holds within it the legacy of the Sinhalese people and their arduous journey through the many kingdoms, from Anuradhapura to Kandy. It speaks of the island’s struggles during countless foreign invasions and the fierce battles with the Portuguese, Dutch, and the British. This revered relic is at the heart of an intricate cultural heritage that has evolved over more than two thousand years. The Sacred Tooth Relic is, at its core, about the people of Lanka—about our rises and falls, our battles lost and won.
Esala festival; a fusion of Buddhism, Hinduism, and folk religion
The Esala festival is a beautiful blend of Buddhism, Hinduism, and ancient folk traditions. According to historical sources, the Esala Perahera in Kandy represents the merging of two distinct but interconnected processions: The ancient Esala festival and the Dalada Perahera. The Dalada Perahera is held in honour of the Buddha and commemorates the first Dalada Perahera organised by King Kithsirimewan in the 4th century CE during the Anuradhapura period, when the sacred Tooth Relic of the Buddha was paraded from the Daladage (Sacred Temple of the Tooth Relic in Anuradhapura) to the Abhayagiriya temple in a grand procession.
The story of the Tooth Relic’s arrival in Sri Lanka is deeply intertwined with the history of the island. It was during King Kithsirimewan’s reign (304-379 AD) that the Tooth Relic was brought to Sri Lanka by Princess Hemamala of Kalinga, accompanied by her husband, Prince Danta. Kalinga, now part of modern-day Andhra Pradesh, was a significant centre for Buddhism and Buddhist arts. The Sinhala King Mahasen, father of Kithsirimewan, was known to be a friend of Guhasiva, the King of Kalinga and father of Princess Hemamala.
In Kalinga, the Tooth Relic was revered with lavish rituals and an annual perahera in its honour. Scholars believe that these cultural practices were continued in Sri Lanka after the Tooth Relic was brought to Anuradhapura. Renowned scholar Kamburugamuwe Vajira notes that an Esala festival parade still takes place at the Jagannatha temple in Puri, which was once part of the ancient Temple of the Tooth Relic in the Kalinga kingdom. This parade serves as a poignant reminder of the Kandy Esala Perahera, connecting past traditions with the present.
Month of Esala, a time of monsoon festivals
Esala, known as the lunar month of July/August in the Gregorian calendar, is referred to as Asalha in the Mahavamsa and goes by various names across Asia, such as Asanha, Ashadha, Aashaadha, or Aadiare. This month heralds the onset of the monsoon season, bringing much-needed rain to the region. In honour of this life-giving rain, many Asian cultures hold monsoon festivals, celebrating the joy and gratitude that accompany the arrival of the rains. The Esala festivals, or peraheras, in Sri Lanka may well be echoes of these ancient rain rituals.
Archaeologist Charles Godakumbure suggests that the Esala festival was originally dedicated to the rain god. He believes that the Dalada Perahera, Diya Kapima, and Devala Peraheras are all linked to these ancient rain festivals of Sri Lanka. The Dalada, or Sacred Tooth Relic, is often associated with rainfall, and many rituals of the peraheras—such as the water-cutting ceremony and the Kap Situweema—reflect the deep-rooted pre-Buddhist beliefs of our ancestors, rather than the teachings of the Buddha.
A Parade of Historic Traditions
The ruins of ancient temples of the Tooth Relic can be found in Anuradhapura, Polonnaruwa, Dambadeniya, Yapahuwa, Kurunegala, and Kotte. To protect the sacred Tooth Relic from foreign invasions and civil unrest, Sinhalese kings and monks moved it from place to place. Eventually, the relic was brought to Kandy, where the current Temple of the Tooth was built by King Sri Veera Parakrama Narendra Sinha (1707–1739 AD).
After the reign of Narendrasinghe, the Nayakkars ascended to the throne, bringing their culture to Kandy. Hinduism began to influence the kingdom, gradually altering some Buddhist practices. This fusion of traditions gave rise to a rich, harmonious Hindu-Buddhist culture that deeply influenced Sri Lankan society, adding a unique flavour to the island’s heritage from the 18th century onward.
In 1815, concerned for the safety of the sacred Tooth Relic, the chief monks of Kandy briefly moved it to the Pusulpitiya Rajamaha Viharaya. During the 1818 Great Rebellion, the rebel leader Kappettipola possessed the relic, which bolstered his power and recognition.
From 1815 to 1847, except during the 1818 rebellion, the Tooth Relic was under British control. The Sinhalese briefly regained ownership in 1847, but it was revoked following the 1848 rebellion. Finally, in 1853, the relic was once again entrusted to the Sinhalese, marking a significant moment in the island’s history.
Anuradhapura period – Earliest eye-witness record of a Dalada perahera in Sri Lanka
The first known Dalada perahera was held by King Kithsirimevan, in the 4th century CE. Kings who ascended the throne after him continued to hold peraheras in honour of the tooth relic. There is a fascinating record about the Dalada perahera of Anuradhapura, witnessed by the Chinese Buddhist monk, Fa-Hien in the 5th century CE.
The Chinese monk Fa-Hien in his records, writes about the temple of tooth he visited at Anuradhapura.
The temple of Tooth Fa-Hien visited was entirely made of seven types of gems. He states that on the third month of the year a dalada perahera was held. The tooth relic was taken out from the temple and was paraded towards the Abayagiriya monastery. People were asked to come with offerings. The road was decorated with brightly illustrated paintings and sculptures that depict the life of the Bodhisattva. Fa-Hien says that these were very life-like. At the Abhayagiri monastery, the tooth relic was kept for veneration. Monks and lay devotees would come and pay their tribute to the tooth relic. After ninety days the tooth relic was paraded back to the temple of the tooth which was located in the citadel.
Fa-Hien’s account beautifully captures the splendour of the Dalada Perahera during the Anuradhapura period, showcasing its royal grandeur and the deep involvement of both Buddhist monks and the people. The kings of Anuradhapura faithfully continued this sacred procession until the very end of their reign.
Polonnaruwa period
In the Polonnaruwa period, kings and monks upheld the ancient tradition of the grand Dalada Perahera, parading the sacred tooth relic through the city to honour the Buddha.
King Parakramabahu the Great (1123–1186 CE) orchestrated a grand Dalada Perahera in the capital. The road from the royal palace to the Temple of the Tooth Relic, at the heart of the city, was richly sanctified and adorned. The city was beautifully decorated with pandols, flower garlands, and painted panels, while flags, chamara, and sesath added to the splendour. Roads were lined with coconut, areca nut, and plantain trees, and pun kalas—clay pots filled with symbols of prosperity—were placed along the way, creating a scene of majestic beauty.
In the grand procession, exquisite maidens dressed in fine garments and sparkling jewels danced, while drummers, singers, and musicians filled the air with sacred melodies. Their performances were offerings to the revered Tooth Relic. Following them were flag bearers and panel carriers, with majestic horses and elephants enhancing the spectacle. The king himself rode a splendidly adorned tusker, and beautifully decorated chariots added their own charm to the parade.
Upon reaching the Temple of the Tooth Relic, the sacred Tooth Relic and the Buddha’s Begging Bowl were placed on a lavishly decorated pavilion. This pavilion, adorned with carpets, umbrellas (chathra), a lovely roof, and flowers, was surrounded by nobles of the Lambakarna clan holding umbrellas, chamara, and swords, adding to the grandeur of the sacred occasion.
Dambadeniya period
Ancient texts reveal that during the Dambadeniya era, the Dalada Perahera continued the grand traditions of Anuradhapura and Polonnaruwa. The parade route was smoothed and covered with white sand, adorned with vibrant flags and panels. Trees such as Maruk, King coconut, Bodili Nawasi, Palmyrah, and Kithul Kadali lined the road, and beautifully painted panels and pun kalas were placed along the way. Magnificent pandols, many three stories high with Buddha statues, were erected, with decorations of gold, silver, gems, and crystals adding to the splendour.
The sacred Tooth Relic and Begging Bowl Relic of Buddha were paraded on a richly decorated chariot, accompanied by flag and panel bearers and various offerings. The king, resplendent in fine fabrics and jewels, followed in the procession. Dancers, singers, and musicians performed around him, while elephants and horses, also adorned in splendour, added to the spectacle. The parade was enlivened by actors and dancers performing various acts.
A gem-encrusted pavilion was prepared for the relics, where they were displayed for public veneration, accompanied by continuous religious rituals for 90 days, a tradition dating back to Anuradhapura. The capital city saw theatres constructed for performances, providing entertainment, and pavilions for monks where they offered spiritual guidance.
The Dambadeniya period also introduced the Sathara Maha Devala Perahera, a new addition to the Dalada perahera.
While records of a Dalada Perahera during the Yapahuwa kingdom are absent, the ruins of a grand Temple of the Tooth Relic there suggest that such majestic celebrations likely continued, preserving the ancient customs of earlier kingdoms.
Kurunegala period
During this period, the Dalada Perahera and its rituals surrounding the sacred Tooth Relic were held in the highest esteem. The preparation began with the Temple of the Tooth Relic being cleaned at an auspicious time, followed by a grand seven-day pooja attended by the king, his ministers, queens, ladies of the court, and citizens. On the seventh day, after the morning ceremony, the city was adorned according to ancient traditions.
The sacred relic was then carefully removed from the shrine and placed on a specially decorated chariot, drawn by a majestic tusker. Noblemen walked beside the chariot, and monks chanted pirith, tying a sacred thread (pirith noola) to the chariot as a symbol of protection. Chamaras and sesaths were carried in the procession, with high officials of the Temple of the Tooth Relic and royal palace marching close behind. The procession was followed by ministers, troops, elephants, horses, and royal chariots.
Upon reaching the Temple of the Tooth Relic, the chief monks and high officials carefully removed the relic from the chariot. The chief monk then handed the relic to the king, who, accompanied by monks and ministers, placed it in a pavilion for public viewing. After the public had offered their reverence, the relic was returned to the Temple and placed back in its casket before the king, marking the conclusion of the Dalada Perahera.
Gampola and Kotte periods
While written records of the Dalada Perahera from the Gampola and Kotte kingdoms are scarce, it is believed that the kings of these times diligently continued the ancient traditions, honouring the customs inherited from their ancestors. During this period, Devale Peraheras were incorporated into the Dalada Perahera, showcasing the significant Hindu influences present in the Gampola and Kotte eras.
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