The sacred tooth relic stands as the paramount object, revered and offered by Sri Lankan Buddhists throughout history. From kings and prime ministers to Buddhist monks and laymen, lives were dedicated to worshipping this sacred artifact. In ancient times, possession of the tooth relic was integral to establishing a kingdom, as inscriptions suggest that its possessor would reign as long as the Sun and Moon endured. Both the laity and monarchs safeguarded the relic fervently, envisioning the living presence of Lord Buddha and offering devoted worship amidst divine blessings. Consequently, the sacred tooth relic emerged as the pinnacle of Sri Lanka’s national identity.
To delve into the history and current rituals of the sacred tooth relic, various sources must be consulted. Notably, the Mahāpirinibbān̥a sutta of the Dīgha Nikāya provides intricate details on the worship and distribution of the tooth relic. This scripture eloquently recounts the latter part of the Buddha’s journey, delineating the distribution of ashes among the elite following his parinirvāna and the subsequent construction of enshrined stupas.
”ēvamētam̥ bhutapubbanti
ēva mētam̥ dhātu vibhajanam̥cēva”
This stanza details the distribution of relics following a remarkable incident. As the Buddha’s pyre self-ignited, His devoted followers eagerly sought to share the sacred relics. Notably, a Brahmin named Drōn̥a played a pivotal role in this revered distribution, ensuring an equal sharing of the relics. The Mahā Parinirvāna Sutta eloquently narrates this significant episode in the relic’s journey, underscoring the extraordinary events surrounding the Buddha’s passing and the subsequent equitable apportionment of his relics.
”ēkāhi dāthā tidicēhi pūjitā
ēkāpana gandhāra purē mahīyatī…..”
According to the depicted account, a divine entity claimed one of the forty identical teeth of the Buddha, while the other tooth is revered and worshipped in Gandhārapura. Furthermore, the narrative of the relic distribution finds mention in the Buddhavam̥sa Pāli of the Khuddaka Nikāya. The sacred text delineates the details of this distribution, offering insights into the reverence bestowed upon the relics and their sacred journey.
”ēkā dāthā tidasa purē
ēkānāga purē ahu
ēkā gandhāra visayē
ēkā kālim̥ga rājitō
cattālīsā samā dantā
kēsā lōmā ca sabbaso
dēvā harim̥su ēkēkam̥
scakkavāl̥a paramparā……”
The narrative unfolds with the dispersion of the Buddha’s relics, revealing that one tooth found its resting place in Tidasapura, another in the world of Nāga, a third in the land of Gandhāra, and the remaining tooth came into possession of the kings of Kālinga. Simultaneously, the deities took charge of the other forty teeth and strands of hair for worship in Sakwala. Notably, the sacred tooth relic, initially held by the Kal̥iñgu Royal Dynasty, eventually journeyed to the shores of Sri Lanka.
Delving into the historical trajectory of the sacred tooth relic’s arrival in Sri Lanka, two prominent perspectives emerge. Chinese foreign reporter Fahian Bhikkhu posits the introduction of the relic in the 5th century AD. Conversely, as articulated by Walpola Rahula Thero, the prevailing belief points to its arrival during the reign of King Keerti Sri Meghavarna in the 4th century AD. While the second viewpoint garners widespread acceptance among scholars, it is evident that the sacred tooth relic’s transference from India to Sri Lanka unfolded after the third Dhamma Sangāyanā.
The sacred journey of the tooth relic to Sri Lanka unfolds through a tale of devotion and peril. The venerable Maharahat Khēma undertook the responsibility of preserving the sacred body of the Buddha, presenting it to King Brahmadatta of Dantapura in the Kal̥iñgu Rata. In an act of profound reverence, the king constructed an opulent shrine, where the sacred body was enshrined, and grand offerings became a tradition. Successive monarchs, including King Kāsi and King Sunanda, continued the sacred custodianship. However, challenges arose during the reign of King Gubhasīha, who swayed by the misbeliefs of the Niganthas, subjected the tooth relic to disguised harassment-casting it into a dump, crushing it beneath an anvil, and even attempting its destruction following misguided counsel. Amidst adversities, the tooth relic exhibited miracles, yet remained unscathed. Even when King Visu Pan̥d̥u of Pātaliputra sought to crush it, the relic resisted and was eventually saved by a nobleman dedicated to the assertion of truth. The King, undeterred, cast it into a moat, where the miraculous sight of lotus-filled waters brought joy to onlookers.
Resilient in its journey, the tooth relic returned to Dantapura. As war loomed between King Guhasīva and King Khīradhāra, the former entrusted the relic to his daughter Princess Hēmamālā and her husband Prince Danta for safekeeping. Should they lose the war, they were instructed to carry the precious relic to Sri Lanka. Following defeat in battle, Prince Danta, disguised with his wife as Brahmins, concealed the tooth relic within Hēmamālā’s hair. Boarding a ship, they set sail for Sri Lanka. During this period, King Mahasēna ruled Sri Lanka, a trusted companion of King Guhasīva. In the face of adversity, Prince Danta and Princess Hēmamālā reached the shores of Sri Lanka during the reign of King Kīrti Sri Mēghavarn̥a (301-328 AD), the son of King Mahasen. This momentous journey, marked by trials and unwavering devotion, brought the sacred tooth relic to a new sanctuary in the island nation, securing its revered place in the annals of Sri Lankan history.
After the tooth relic came to Sri Lanka, a variety of literature related to the rituals related to it also developed. There, the author’s special focus is on the history of the tooth relic and the special offerings made during each reign. Among them, there are two types of work that are known and unknown works. Below we focus on some of the more prominent works that are published.
- Pāli Dāṭhāvaṃsa
This was composed during the reign of Queen Līlāvatī during the Polonnaruwa era. The author of this is a Buddhist monk named Rājaguru Dharmakīrti.
“sadesa bhāsāya kavīhi sīhal̥ē
katampi vam̥sam̥ jinadantadhātuyā…..”
The book has been compiled with the aim of presenting the history of Jinadanta Dhathu.
- Dal̥adā Sirita
During the period of Kurunegala, Devrada Dam Pasañgināvan compiled this book. Here, the history of the sacred tooth relic and how it was worshipped in Sri Lanka have been described using Virit Gandhi.
- El̥u Dal̥adā Wam̥saya
This is considered to be one of the oldest works written about the sacred tooth relic. This work, written in Sinhala, was composed during the reign of Kitsirimevan or a near period. This is written in association with Dāṭhāvaṃsa by Dharmakeerthi Thero.
- Dal̥adā Pūjāvaliya
Dal̥adā Pūjāvaliya written during the Kurunegala period of the reign of Parākramabāhu VI is another unique work. It mentions about King Parakumbā as follows.
“Bädimëhi gam wäw – siri lakhi set karavā
Sisil diya kañda rañdavā – pärakumbhā niridu kamē mē”
The content of this has been prepared by taking the information from the inscriptions. The specialty of the book is that it is composed according to the literature style of Buddhist sermons as of Sinhala Bōdhiwam̥saya, and Saddharmālam̥kāraya. Its language is melodious. The author states about the Damsak Pävatum sutta sermon as follows.
” saddharama nämäti madu bim̥du vǟhennā vu saśrika mukha nämäti padmaya vihidā”
Accordingly, the entire book has been composed in a lyrical language.
- Dal̥adā Varun̥a
This book which contains 40 verses was composed during the reign of King Wimaladharmasūriya I in the Kandy era.
- Sīhal̥a Dal̥dāwam̥saya
This book which was written during the reign of Keerthi Sri Rājasinghe, is based on the work Dal̥adā Sirita.
- Dal̥dā Hat̥ana
This poetry was also composed during the reign of Keerthi Sri Rājasinghe. Kahañda Navaratne Mudaligē is the author of this.
- Dal̥adā Pūjāvaliya
This was composed during the reign of Keerthi Sri Rājasinghe, indicating the offering rituals to the sacred tooth relic.
- Dal̥adā Vitti
This was composed in 1798 during the reign of Sri Wickrama Rājasinghe.
- Dāthāgot Pradīpaya
This was compiled by Wäligama poet in 1818.
- Dal̥adāwatura
This is a unique work written in 1925 showing the wonderful miracles of the sacred tooth relic.
The complete history of the sacred tooth relic, the various challenges associated with it and how they overcame those challenges, and the number of offering rituals can be understood in detail through those prose-poetry works. Another important thing in considering the news about the sacred tooth relic in Sri Lanka is the Perahära processions associated with it. The long history of it can be also understood in detail through such chronicles.
- The first Dal̥adā Perahära performed in Sri Lanka is mentioned in the reign of King Kīrti Sri Mēghavarn̥a. That is, in the 4th century AD. It is said that the King made arrangements to take the sacred tooth relic all over the city and conducted offering rituals after placing it in the Abhayagiri Vihāraya.
- It is included in the chronicles that during the reign of Kitsirimevan, the sacred tooth relic was displayed throughout the city, and various offering rituals were held.
- It is said that in the 2nd century AD, King Parākramabāhu built a beautiful mansion to enshrine the sacred tooth relic and held offering rituals.
- During the reign of King Pandita Parākramabāhu of the Kurunegala kingdom period (12-13 centuries AD), the Dalada constitution was prepared, mansions were built and Dal̥adā Perahära was held with the royals and women of harem.
- In the 15th century AD, during the reign of King Wimaladharmasūriya I, the ruler of the Udarata Kingdom, the sacred tooth relic came to Kandy from Delgamu Viharaya and conducted a perahära ceremony carrying the statues of the gods Vis̥n̥u, Kataragama, Saman and Vibhīs̥n̥a.
- The period of King Rājasingha II can be considered the most valuable factor regarding the Esala perahära of Kandy. It is said that during that period, the sacred tooth relic was taken along the streets placing it on an elephant and conducting perahära processions with actors and actresses. It is also mentioned in the reports of Robert Knox that there were perahära processions of four dēvāle.
- There is evidence that perahära processions were held continuously even during British rule. It is said that John Dave, who was in charge of the Wellassa district at that time, organized the perahära and he personally watched the perahära.
- In 1759, the devala perahära processions along with Dalada perahära were added to the Esala perahära. King Kīrti Sri Rājasingha was the ruler at that time. It was conducted according to the instructions of the monks led by the Upali Thero who traveled from Siam. Accordingly, the Esala perahära, which had been the devala perahära until then, became the Dalada perahära. From then until now, every year Dalada perahära is held in Kandy. At present, it has become the great Perahära procession and Cultural Festival of Sri Lanka.
The exploration of the sacred tooth relic’s presence in Sri Lanka necessitates a profound understanding of the Dalada Maligawa and its architectural legacy. According to the Tissamāhārāma inscription, the initial construction of the Dalada Maligawa took place in Anuradhapura, only to suffer destruction at the hands of the Cholas. Subsequently, the relic was carefully transported to Tissamāhārāma and enshrined within a stupa, as documented in a 10th-century AD inscription in the Kiriñda area, specifying the enshrinement of the Buddha’s left tooth relic. The annals of history reveal a pivotal moment during the reign of Vijayabahu VI in Polonnaruwa when the Dalada Maligawa was resurrected. It became a sanctuary for the left tooth relic, hosting elaborate ceremonies and offerings. The Velaikkara inscription sheds light on a subsequent chapter, narrating how Dravidian soldiers acquired the Dalada during the late Polonnaru period. Their reverence for the tooth relic manifested through devoted worship, marking a continued legacy of veneration for the sacred relic within the rich tapestry of Sri Lanka’s cultural and religious heritage.
In the pivotal year of 1215 AD, grappling with profound challenges to the Buddhist order amidst the Kālinga-Māgha invasions, the sacred tooth relic found refuge in the Kotmalaya region. Reigniting its sacred journey, King Vijayabāhu II, the visionary founder of the Dambadeni kingdom, orchestrated the return of the revered relic to Beligala. There, he erected a majestic three-storied Dalada house, an architectural testament to devotion, and enshrined the sacred tooth relic.
In the annals of devotion, King Parakumba II, following in the footsteps of his predecessor, constructed a palace adjacent to the royal seat. Within its hallowed halls, both the sacred tooth relic and the revered bowl relic were enshrined, and elaborate offering rituals adorned this sacred space.
A momentous chapter unfolded during the reign of Bhuvanekabahu I, marked by extraordinary events surrounding the sacred tooth relic. It was reported that the left sacred tooth relic faced an untoward fate, being seized by the Tamil ruler Māravarman or Āryacakravartī and delivered into the hands of King Kulasekhara in Pāndya land. In response, King Parakramabahu III embarked on a diplomatic mission to Pāndya land, cultivating friendship with King Kulasekara and successfully repatriating the sacred tooth relic to its Sri Lankan home.
Post this triumphant return, a distinctive palace graced the landscape of Polonnaruwa, echoing the enduring legacy of the sacred relic. This architectural testament was an ode to King Parakramabahu III’s unwavering commitment to the sacred tooth relic.
Beyond the Polonnaruwa era, King Bhuvanekaba II, recognizing the sanctity of the relic, erected a regal palace in Kurunegala. Following this tradition, King Parakramabahu IV also constructed a palace, a haven for conducting myriad offering rituals dedicated to the left sacred tooth relic.
In the epoch of King Parakramabahu IV, circa 1410 AD, the sacred tooth relic found its revered abode in the kingdom of Kotte. Within the confines of a three-storied mansion, eloquently described by Säl̥alihin̥i Sandēsha’s author, Thotagamuwa Sri Rāhula Thero, the sacred relic was enshrined. The verses paint a vivid picture of reverence, urging worshippers to pay homage to the relic, whose brilliance mirrors the silver rays of the Moon, bestowing the celestial wealth of Nibbana and embodying the eternal Dhamma preached by Lord Buddha.Confirmed by the poignant lines, it was during the reign of King Parakramabahu VI that the noble Tooth relic received devoted veneration in this three-storied sanctuary, where offering rituals adorned its sacred presence.
In the historical continuum, a transformative shift occurred during the rule of King Dharmapala, a later monarch of the Kotte era, who embraced the Christian faith. The guardianship of the noble Tooth relic transitioned to the King of Sītāwaka. Amidst this transition, the relic found its sanctuary in the hallowed precincts of Delgamu Viharaya, as vividly described in Saul Sandesha. The verses invite the faithful to worship this sanctified space, aglow with moonlit radiance akin to limestones on earthly terrain, embraced by a resilient wall and adorned with a terrace of white soft sand. This poetic imagery encapsulates the enduring sanctity of Delgamu Viharaya during this transformative period in Sri Lanka’s rich religious history.” Dispelling the darkness that fills the world, the sun rises in the morning spreading its rays. Then remember the Triple Gem from the place where you live and friend, come to the divine Dal̥adā Mandiraya”.
As the verses suggest, the noble Tooth relic found its revered sanctuary in Delgamu Vihara, fueled by the intention to conduct offerings in its honor. However, the advent of Portuguese rule over the kingdom of Sītāwaka marked a transformative period. Faced with this geopolitical shift, the left noble Tooth relic, residing in Delgamu Vihara, had to undertake a journey to Kandy.
During the reign of King Wimaladharmasuriya I, a chapter of profound significance unfolded as the sacred tooth relic arrived in Kandy. This momentous event, chronicled in the Cūlawam̥sa, paints a portrait of a joyous monarch, delighting in the relocation of the relic from Delgamu Vihara in the Sabaragamuwa province to the blessed land of Kandy. A purpose-built, two-storied mansion graced a noble piece of land near the palace, becoming the new sanctum for the sacred tooth relic. Within its hallowed walls, daily worship and elaborate offering rituals became integral to the spiritual tapestry of the region. In tracing this series of events, a rich narrative emerges, outlining the sacred journey of the noble Tooth relic and its relocation to Kandy. The nuances of these historical events invite a closer examination of the special rituals that have unfolded around this revered relic, weaving a tapestry of religious and cultural significance in Sri Lanka’s heritage.
-Ven. Shasthrapathi Handaganawe Wimaladhamma Thero-
© Satipatthana Magazine