BRITISH ERA CUSTOMS REGARDING THE SACRED TOOTH RELIC ( Nov 2024 )

The Sacred Tooth Relic is not only the identity of Sri Lanka but also an integral part of its citizens’ lives. History bears witness to how the people of Sri Lanka have embraced various cultural and religious activities centered around the relic. It has been revered and worshipped by all, shaping the country’s customs, traditions, and national identity. The Sacred Tooth Relic has long been honoured as the living Buddha. From the Anuradhapura era to the present day, the entire Buddhist community worldwide continues to uphold and respect this invaluable heritage.

With the British invasion of the Kandyan Kingdom, Sri Lankan Buddhists faced al devastating blow. The Sinhalese people lost their kingdom, and their king was taken into custody by the British. This event left the Sinhalese people feeling deeply upset, saddened, and helpless.. In the aftermath, an anonymous Buddhist monk, believed to have lived at Suriyagoda Viharaya in Kandy, composed a poignant poem. Some identify this monk as Kunkunawe Thero, whose work reflects the sorrow and despair of the time.

In the poem, the monk addresses the ants, expressing the collective despair of the Sinhalese people. He says, “Dear ants, you have a king, but we don’t. What can we do? It’s our bad luck. If we ever have a king again, we will prepare milk rice and oil cake, hold a procession, and loudly chant ‘Sadhu’.” Through this poignant address, the monk conveys the deep sense of loss and longing felt by the Sinhalese people after the fall of their kingdom.

Losing their king was a deeply deplorable plight for the Sinhalese people, leaving them in a state of extreme helplessness, unable to change their fate. In the poem, the monk highlights the irony that even the ants are fortunate to have a king, whereas the people of Sri Lanka are without one. This sense of misfortune underscores the profound loss the people felt. The Thero expresses a glimmer of hope, imagining that if the day ever comes when they have a king again, they will prepare traditional milk rice and oil cake, hold a grand procession, and joyously chant “Sadhu.” The poem poignantly conveys the despair, loss of hope, and helplessness of the Sinhalese people. However, it also offers a vision of what they would do once they regain their kingdom, a dream of restoring the great Kandyan procession, lost due to the British invasion. Through this, the Thero expresses the desire for the restoration of their cultural and religious traditions that had been disrupted by foreign rule.

Despite the British conquest, the British rulers managed to maintain certain customs associated with the Sacred Tooth Relic. British writers documented these customs and how they continued during the colonial period. In his diary, John Doyle mentions that Governor Robert Brownrigg attended the grand Kandyan procession and offered a clock to the Temple of the Tooth Relic. The diary also notes that high official named Right and John Doyle himself, participated in walking to observe the procession. This demonstrates how, even under British rule, the customs surrounding the Sacred Tooth Relic continued to be respected and observed, albeit under a changed political landscape.

In his book ‘Eda Heladiva’, Robert Knox references the Kandyan procession, providing valuable insights into the customs of the time. Knox observes the rituals performed at various temples (devalas) within the main premises, indicating a clear understanding of the Sathara Maha Devala and the Diya Kepime Mangalyaya. The British writer demonstrates a knowledge of the purpose and significance of these rituals, including what should be done and what should be avoided. Additionally, Dr. John David also writes about the noticeable change in the behaviour of the citizens during the Kandyan procession, highlighting how the event had a profound impact on the people, altering their demeanour and sense of community.

In the book ‘David Dutu Lankawa’, the author describes the behaviour of the Sinhalese people during the Kandyan procession. It is noted that the people were obedient and disciplined in both words and actions. They understood the proper conduct required in the presence of the Buddha, reflecting a deep reverence for the sacred occasion. This disciplined behaviour impressed the British, who were astonished by the conduct of the people and praised their respect and devotion. The way the Sinhalese carried themselves during the procession demonstrated their profound respect for Buddhist traditions and their cultural identity.

Robert Knox writes with awe about the grandeur of the Kandyan procession, particularly the acts of the Kapuralas (temple attendants) at the commencement of the procession. He describes the dances, liturgical activities, and the elaborate performances during the procession, all of which were integral parts of the event. The people of Sri Lanka showed equal reverence for the Sacred Tooth Relic, the king, and the gods. Similarly, John David provides a detailed account of the procession in his own book, where he explains the lineup and structure of the procession. Having witnessed the event firsthand, David offers a unique perspective on the procession, describing its organization and the ceremonies that took place, further highlighting the devotion and respect shown. by the people during this important cultural and religious event.

The procession of the Sacred Tooth Relic was a grand and meticulously organized event, with various groups and individuals taking part in a specific order. Here’s a detailed breakdown of the procession as described:

1. Gaja Nayaka Nilame The leader in charge of the elephant herd, followed by the royal elephants, leads the procession.
2. Kodithuwakku Lekam and His People This group follows the elephants, possibly involved in preparatory rituals or other ceremonial duties.
3. Sathara Korale Disawa and His Retinue The representative of the four korales (administrative divisions) in the region, along with his entourage, follow.
4. People of Hath Korale – The people from the Hath Korale area, one of the administrative divisions, participate next.
5. People of Uwa The people from the Uwa region follow in the procession.
6. People of Matale The Matale region’s people join the procession, demonstrating regional participation,
7. People of Sabaragamuwa The people from Sabaragamuwa follow, adding to the diversity of the procession.
8. People of Walapane The people from Walapane are next, representing another part of the island.
9. People of Uda Palatha – The people from Uda Palatha also take part in this grand event.
10. Symbols Depicting Yakka People – These symbols represent the indigenous or mythical Yakka people, adding cultural and spiritual significance.
11. Diyawadana Nilame and the Casket Containing the Sacred Tooth Relic The Diyawadana Nilame, the chief custodian of the Tooth Relic, carries the sacred casket containing the Tooth Relic.
12. Natha Devala Team, Basnayaka Nilame, and the Team Carrying Flags and Sesath – The team from Natha Devala, led by the Basnayakal Nilame, along with those carrying ceremonial flags and the Sesath (a traditional ceremonial umbrella).
13. People Carrying the Bow and Arrows of Vishnu, Katharagama, and Paththini Devala Devotees carrying the sacred weapons associated with these deities in the procession.
14. Secretary and His Retinue – The secretary of the procession and his attendants follow the religious and ceremonial leaders.
15. Raterala Team – The Raterala, traditionally administrative officials, join with their group.
16. Vedikkara Lekam Team This group, possibly from the temple administration, follows as part of the procession.
17. Secretaries and the Team Carrying Guns This group carries ceremonial guns, possibly for ceremonial protection or as part of the tradition.
18. Secretaries and Pandikara Team – The final group, consisting of secretaries and other important temple or ceremonial officials, completes the procession.

In the book ‘Sinhala Samaja Sanvidhanaya’ by Ralph Peiris, there is a reference to the Kandyan procession, which is further detailed in a letter written to Governor Edward Barnes. The letter describes the grandeur of the procession, stating that the golden casket containing the Sacred Tooth Relic was taken to the temple and placed in the Hewisi chamber with the utmost respect. The sacred relic itself was then carefully placed inside the casket. It is also mentioned that during the month of Esala, a spectacular procession took place, which was a significant event in the Buddhist calendar. The letter notes that special arrangements were made for the governor to observe the procession from the Paththirippuwa, where seating was arranged for him. Robert Brownrigg, in his notes, also describes the procession as a long event, stretching for about a mile, featuring flags, the sesath (ceremonial umbrellas), and elephants, all elements of the traditional procession. This documentation shows that, even during the colonial period, the procession continued largely unchanged, preserving its cultural and religious significance despite the British presence.\

Handaganawe Wimaladhamma Thero