The Holy Temple of the Tooth in the memorable city of Kandy houses one of Buddhism’s most hallowed relics and draws supporters of the Buddhist confidence from everywhere throughout the world. The Royal Complex arranged around the Kandy Lake and Tooth’s Temple– including the Ruler’s Royal residence, the Queens Palace, the Royal Boathouse, the famous Summer House and the Audience Hall speak to the height of old Sri Lankan structural design. It is also known as Royal Palace of Kandy.
The last fortress of the Sri Lankan lords against a chain of colonial intruders was at Kandy Sri Lanka. Presently a clamoring city, Kandy still remains a temple for conventional Sinhalese society, with various essential legacy sites in and around the city.
The Temple of the Tooth reveres Sri Lanka’s most vital relic of Lord Buddha. Developed amid the seventeenth and eighteenth century, this temple of the tooth is encircled by a deep moat. Close-by are three great holy devalas or places committed to protector gods: Pattini, Vishnu and Natha. A fourth devala, a short distance away, the Kataragama holy place, is famous around the world for its wooden segments with dazzlingly cut carvings.
The temple of the tooth was a part of a complex of structures that included the sixteenth century Ruler’s Royal residence (some part of which now houses the Archeological Museum), while the Ruler’s Royal residence, home to the National Gallery, has an accumulation of imperial formal attire. Kandy’s charming Lake in the center point of the old city was made by the last Sinhalese Ruler in 1807.
In the region of Kandy, numerous temples include the particular building design, wall paintings and cutting of the late-medieval period. These incorporate two, fourteenth century temples: the excellent peak Gadaladeniya and Lankatilleke, its wooden doors as yet bearing the unique paintings.
The temple of tooth Sri Lanka reveres relics of what is accepted to be the genuine teeth of the Buddha. After Buddha was cremated, his four canine teeth were taken from the burning remains. These teeth are viewed as the holiest relics of Buddhism. The worship of Buddha’s remaining parts has been going ahead consistently. It was recorded in the Mahaparinibbana-Sutta (the End’s Record of the Buddha), and was endorsed by the Buddha himself as he spoke at the time of his death.
After the burial, Buddha’s leftovers were carried among different kingdoms that looked for them. The leftovers were cherished in funerary hills known as the stupa. On the other hand, the four canine of Buddha’s were independently revered and adored. The true canine was honored by Sakra, the ruler of the Gods. Another one, which is now situated in Pakistan was adored by the lord of Gandhara. The third tooth was taken by Nagas who adored the tooth relic in a brilliant altar room. The fourth canine was taken by the lord of Kalinga in Eastern India.
It is the fourth tooth of the Kalinga, which is today cherished at the Kandy’s temple of the tooth or Dalada Maligawa. It had turned into an object of awesome reverence by eras of Kalinga rulers until it earned the anger of brahmanical supporters. Fanatic rulers tried to crush the Relic. Yet, it wonderfully survived every single such atrocities. Thus, numerous lords attempted to get hold of it for individual worship. The last Indian ruler to have the Tooth relic was Guhasiva of Kalinga.
When a nearby kingdom battled with Guhasiva to get hold of the Tooth relic, for its security, the tooth relic was taken out of India. Around then, Buddhism was settled in Sri Lanka, and the island’s rulers kept up close relations with the Indian states that encouraged Buddhism. So, when the Kalinga ruler was under risk from loosing the teeth, he chose to send it to his companion, the lord of Anuradhapura, the old Sri Lankan capital.
When the tooth relic reached Sri Lanka, the Sri Lankan ruler who was believed to get it had passed away, and the rule has gone to his son, Lord Kirti Meghavanna. Ruler Kirti Meghavanna happened to be a devout Buddhist. He got the Tooth Relic and set it on the throne with much love. He then constructed a special holy place for it.
The Tooth Relic was kept at the Abhayagiri Vihara in northern Anuradhapura from the fourth century until the end of the tenth century when the capital Anuradhapura was moved to Polonnaruwa. Records of the tooth relic were archived by a voyaging Chinese monk, Fa-Hsien, who recorded the ceremonies and love joined with it.
When Anuradhapura was attacked by the South Indian Cholas, the Tooth Relic again confronted another time of danger and instability. In any case, it stayed in the guardianship of the Anuradhapura rulers, until the capital was moved by lord Vijayabahu I to Polonnaruwa in the eleventh century.
In Polonnaruwa, the Tooth was kept in the Atadage, Holy Quadrangle. It is the same to the temple fabricated by Vijayabahu. The Tooth Relic, together with the Bowl Relic was brought down from the Uttaramula Ayatana religious community of the Abhayagiri Vihara and introduced in the Atadage holy place.
When Ruler Vijayabahu’s passed, the kingdom went however a terrible period, and numerous Buddhist holy places were demolished. Dreading the devastation of the hallowed Tooth and the Bowl Relics, monks subtly evacuated them to more secure areas in the southern nation, Rohana, and just returned it in the wake of Lord Parakramabahu I climbed to the throne. With Ruler Parakramabahu I came a rebirth in Buddhist religious activities.
The incredible ruler to construct a Relic sanctum to house the Holy Tooth and Bowl Relics was Nissankamalla. He fabricated the Relic Holy place Hatadage and, having offered his daughter and son to the Relics, recovered them with the altar’s finish. This structure is arranged adjacent to the Atadage, and is a bigger form of the Atadage.
The radiance of Polonnaruwa has begun to disappear by the second quarter of the thirteenth century. When the Kalinga Magha attacked, the ancient capital of the Sri Lankan kingdom was moved further south, toward the southwestern part of the nation. The Bowl Relic and the Tooth Relic were by and by taken away by the monks for protection. This time they were kept in Kotmale in the central hills.
When Lord Vijayabahu II climbed the throne, he had these relics brought down and cherished in an expanding on the ridge of Beligala. Lord Vijayabahu II was succeeded by his child, who took the throne under the name Parakramabahu II. An educated researcher, Parakramabahu II consented, some of Sri Lanka’s established abstract writings, including the Kavusilumina.
Parakramabahu II cherished the relics close to his fort at Damabadeniya rock. Then again, the Chandrabhanu of Java propelled an intrusion of Sri Lanka, shattering the peace and flourishing under Parakramabahu II. But, the lord had the capacity to remove the rival and bring steadiness back.
As per legend, there was at one time an extreme dry spell. The Tooth Relic was taken out of its holy place and an extraordinary parade was held for seven days. This ended the dry spell, and began the convention of the Perahera Celebration.
Amid the rule of Parakramabahu II, his child Vijayabahu who was the sub-ruler, remodeled and extended the Relic holy place and directed extraordinary customs. As the narratives recorded, he restored the destroyed religious buildings at Polonnaruva, including the Tooth Relic altar. Subsequent to putting the Tooth Relic in the holy place, he directed an a crowning celebration service for it.
When Chadrabhanu of Java attacked ancient Sri Lanka for a brief moment time, they vanquished the neighborhood sub-ruler and asked for the tooth relic. However, the Sri Lankan ruler had the capacity to rout them and finally, the island was serene. When Ruler Bhuvanekabahu came to power, he fabricated a holy place for the holy Tooth Relic at Yapahuva with a fabulous stairway. He proceeded with the custom of paying tribute to the holy Tooth Relic day by day.
Very quickly after his rule, Sri Lanka was again confronted with extreme dry seasons. In the meantime, the leaders of the Pandyan nation in South India attacked under the warrior Arya Cakravarti. He crushed Sri Lanka and pillaged a lot of its riches and fortune, bringing with him the Tooth and Bowl Relics, which he gave over to the Pandyan ruler Kulasekera.
The following Sri Lankan lord, Parakramabahu III, went by the Pandyan capital and after agreeable exchanges, figured out how to get back the Relics and started the conventional customs. The lord took the relics back to Polonnaruwa and honored them at the old Tooth Relic place of worship of the old capital which had been surrendered for quite a while.
Kublai Khan, as per Marco Polo, sent a person to get the Tooth, Bowl and Hair Relics from the Srilankan ruler. However, the lord could satisfy the Chinese Head by sending two replica teeth, which were charitably gotten by the Sovereign who built up the customary worship of the items.
Lord Bhuvanekabahu II brought the Tooth Relic from Polonnaruwa and put it on an altar in his capital, Kurunagala. Under the following ruler, Parakramabahu IV, there was a religious recovery. Ruler Parakramabahu IV rearranged the customs associated with the holy Tooth Relic in a methodical way as recorded in the content Dalada Sirita.
The following ruler, Lord Bhuvanekabahu IV, chose another capital, Gampola, in the central hills. Notwithstanding, it wasn’t said whether he brought the tooth relic into the new city. In all plausibility, it was Vikramabahu III, who moved the relic to this hill capital and held a celebration out of appreciation for it. He is credited with the place of worship’s building at Niyangampaya in Gampola.
The following ruler Bhuvanekabahu V moved the capital to Jayavardanapura Kotte which is closer to Colombo. Despite the fact that he didn’t carry the tooth relic to his capital, he directed numerous custom exhibitions for it. His successor, Lord Virabahu, brought the tooth relic to Jayavardanapura Kotte.
Amid Ruler Virabahu’s rule, the Chinese eunuch Zhenghe (Chief of naval operations Cheng Ho) landed in Sri Lanka. He took the lord and his family to the Chinese ruler of the time. Conflicting reports archived that the tooth relic was additionally taken to China, or that it was left on the island. More than likely, the tooth relic did not leave, for consequent reports archived of celebrations, customs and parades directed by later rulers like Parakramabahu VI. He is said to have manufactured a three-story holy place for the tooth relic and had four brilliant coffins wrapping it.
The resulting period saw the first’s landing pioneer control, the Portuguese, in 1505. This realized a breakup in Buddhist actions. Missionary exercises by the pioneer forces made the Buddhist monks anxious, and they cleverly took away the relics to more secure areas. In this way, the relic was moved to the king so as to follow kingdom, Sitawaka, ruled Mayadunne. Preceding carrying the tooth relic to Ratnapura, it was taken as far south as the Mulgirigala Vihara and afterward to the Ridivihara in the Kurunegala Locale. The Tooth Relic was at last covered up in a cairn in the Delgamuva Vihara in Ratnapura. It was from this temple that the Tooth Relic was at last carried to its present king, so as to rest spot in Kandy, Vimaladharmasuriya I.
Ruler Vimaladharmasuriya I assembled another three-story place of worship for the relic close to the royal fort. The Dutch sketch of 1765 demonstrates the ground plan of the two holy places. The one at the back ought to be the first one assembled by the ruler. When Lord Vimaladharmasuriya I died, the kingdom was again dove into troublesome times. At last Ruler Senarat, the lord’s sibling, possessed the throne. He needed to confront extreme restriction from different contenders to the throne. Thus, the ruler needs to inhabit a remote spot in Mahiyangana. He took the tooth relic to a protected area at Madamahanuvara in the hills encompassed with thick forest. Indeed, even under these troublesome conditions, Ruler Senarat had the capacity to put the relic in a suitable sanctum.
Ruler Rajasimha II succeeded Lord Senarat. Around then, the Portuguese was increasing their impedance in neighborhood legislative issues. Lord Rajasimha looked for the guide of the Dutch, in spite of complaint from the general population. The political atmosphere was turbulent to the point that the yearly Tooth Relic celebration was upset.
The following ruler was Vimaladharmasuriya ll. He found himself able to keep up amicable relations with the Dutch and go to numerous religious activities. He assembled another three-story relic house. The lord additionally arranged an amazing, brilliant coffin for the holy Tooth Relic and held extraordinary merriments out of appreciation for tooth relic.
The following lord was Viraparakrama Narendrasimha. He was the last Sinhalese lord. Lord Narendrasimha remade the Tooth Relic altar.
A late bomb impact by the Tamil Tigers brought about abundantly harmed to the temple of the tooth, yet, the place of worship known as Vadahitina Maligava was inexplicably safe.
Wasalkada or Wahalkada was an entrance or a door in temple of the tooth to an uncommon range or premises. The temple of the Tooth Relic had two Wahalkadas, in particular “Maha wahalkada” and “Nava Wahalkada”.
The Nava (new) Wahalkada and (entry) of the temple of the tooth had been built as of late. At the point when entering through the center of the city, the door just in front of the Queen’s Lodging was the new entrance. This had been constructed as per the Up Country design highlights.
The main passage gate to the temple of the tooth which lies over the moatis called Mahawahalkada. At the foot of Mahawahalkada steps, there is a moonstone (Sandakada pahana) which is cut in the Kandyan architectural manner. Mahawahalkada was completely damaged in a bomb impact in 1998 and revamped a while later, along with other stone carvings including sandakada pahana . On the both sides of the passage, elephants are delineated in stone.
It was a verifiable truth that the pattirippuwa in temple of the tooth , which had been considered as the image of the personality of the of the Kandyan Structural planning was implicit 1802 A.D on the guidelines of lords Sri Wickrama Rajasinhe., who was the last ruler of Nayakkar family. Got the name of the Tamil language, implied as the spot of this awesome development was an expert skilled worker named Devendra Moolacharya. Out of his development Magul Maduwa or the structure held a conspicuous spot.
As indicated by the tradition, he was born in Matale, and was staying for quite a while in Kotmale, lastly lived in Handessa, till his grievous passing which had occurred as a suicide for feeling humiliated about losing one of his fingers on the order of the ruler, who listened to criticize against this incredible expert. This building of temple of the tooth is a perfect work of art of Kandyan Structural engineering and the rooftop was an alluring creation with a steep inclination.
Between the statues of elephant on either side of moonstone and the Mahawahalkada in temple of the tooth is restricted open strip. It is encompassed with a short edge wall. The moat here is a defensive measure for the temple of the tooth. Ascending out of the establishment of Pattirippu, the octagon molded building, the water circles the structure. The moat, sustained initially from close-by Kandy Lake in the old times, is accepted to have stretched out up to the temple of Vishnu.
The External divider encompassing the moat had been manufactured in the state of drifting mists. In upper part get to, have been accommodated keeping lit dirt lights. The divider had taken the state of waves in an ocean. A high divider had been fabricated at the inward side of the moat.
The moat was loaded with the water of the Nuwara Wewa stretched out from the Palace of the Sacred Tooth up to the Vishnu Devalaya.
Lord Wickrama Rajasinghe was active in building the moat and it was built for the temple of the tooth assurance. There had been a foldable bridge over the moat, however, it had been supplanted by one finished by rocks.
Ambarawa was equivalent to a passage. The length was 29 feet and 08 inches while the breath was 8 feet.
The upper part was appealingly adorned with creepers and lotuses. The figures of 8 guys who had worn a male’s dress nobles with their exposed bodies were obvious. The compositions seen were attracted the later past. One could enter the ‘Hevisi Mandapaya’ when climbing the flight of steps passing the moon stone inside the ambarawa, temple of the tooth.
Before Hewisi Mandapaya, one might see the old ‘Wada Sitina Maligawa’ where the holy Tooth Relic is kept with most extreme honor in temple of the tooth,. This Wada Sitina Maligawa had two story’s specifically upper and lower story. Just before the lower story one could see a moon stone. The name “sandagala” too was utilized to it. One could see 3 lotuses in that moonstone. The lotus at the center is big while the other two that are on both sides are small. While looking at the front, one could see a ‘Makara thorana’ cut out of stones and a silver entrance completed with appealing carvings.
The pride and the temple of the tooth belief of the holy tooth relic were shown by the figures of two lions with mouths expanded cut in stone on both sides of the flight of steps and the two extensive couple of tusks. This passage or vahalkada was known as entrance tusk. These were two entryways from north and south and were utilized as doorways to the lower story. However, these entryways were not, by and large kept open. The encompassing verandah in the lower story was developed around 48 inches over the stone cleared compound. There were twenty six segments around the ‘Load of Tooth Relic’ or the ‘Vada Stitna Maligawa’. On these stone sections in a space of around one foot and eight inches works of art were done and shaded. Different bits of workmanship and canvases were done on the roof and the lower’s walls storey.
When continuing further through the ambarawa in temple of the tooth, one could reach the drummer’s stage or ‘Hewisi Mandapaya’ or dais in temple of the tooth. When the “Thevava” or the considerable offering to the holy tooth relic was done, one could go for offering of Hewisi or the Hewisi Poojawa or the drums utilizing the five sorts of musical instruments of the upcountry custom. It had been led day by day. The upper rooftop had been upheld by 20 stone segments 10 every side.
These monstrous stone segments were cut, made and remade amid the direction of Nilame Nugawela. Column caps at the highest point of stone sections are alluring. One can see three substantial metal lights or Dolos Maha Pahan which were lit through the 12 months of the year.
The encased quadrangular territory enclosed by bobbins or the Pirith Mandapaya was nearly raised close to the altar of flora in temple of the tooth. It has a pleasantly painted roof. Exceptional compositions of the discharge tooth relic were led by deferentially putting on an extraordinary dais inside the Prirth Mandapaya. The Prirth Mandapaya was utilized for exceptional occasions like the celebration led on Duruthu poya day (January full moon day) or the uncommon chantings of the Pirith and the Aluth Sahal Magalya to honor the accumulation and the offering made to the holy tooth relic of the first or new collect. The lovers who take an interest the muluthan Buddha poojawa anticipates in Pirith Mandapaya till they get the required reason after the entryways are opened.
Towards the left, on the opposite side of the Mahawahalkada in temple of the tooth, one discovers a longer structure. It is the fort of Wickrama Rajasinha, the last Lord of Sinhala. Looking simple initially, the royal residence has all the designs of Kandy period. Gates and Doors inside the palace are intended to make it simple for the Lord to reach at the temple of the tooth.
Once the Kingdom of Senkadagala legitimately established, the supervision of service goldsmith was looked to fabricate Ruler’s golden crown and golden weapons. The building developed for this reason on the left half of Magul Maduwa with all the kandyan structural components is the assembling plant of golden weapon. This structure was important to the point that few lords revamped it every once in a while.
“Tevava”, a custom service directed every day at normal times of the day in the morning, twelve and nights in temple of the tooth. It is like a Buddha-Puja more often done in an image sanctum. The distinction here is that just a set number of individuals, monks and layman, are permitted to join in the Dalada-Puja, not at all like in the typical Buddha-Puja in an image holy place where all members tune in unreservedly. This convention of leading preliminary service before conceding admirers to the holy place is a typical practice among Hindus. The “Tevava” of Hindu sanctuaries are likewise directed by servicemen at restricted times of the day. The Hindu gathering limits the induction of admirers just to the front hall. The holiness inside of the chamber is secured from vision by a fabric. Comparative practice is followed in the “Tevava” of the holy Tooth Relic also.
Then again, on account of the Buddhist apply, the coffin containing the Tooth Relic set inside of the chamber is made unmistakable to the admirer. At a decided time, two monks and a few servicemen enter the holy place carrying with them the fire,flower wicker container, spittoon, insect plate, towel, water vessel, tooth picks, camphor bloom splash, sandalwood coffin, ringer, cowries, and triplr robe. They are offered to the coffin typically as though taking care of the needs of the Buddha. The Buddha-Puja is constantly conveyed from the kitchen (Mulutange) in a pingo (Hemakada), supposed as it was readied out of fabric weaved with golden string.
Every day Services Thevava Preforming Shedule: 5:30 Am, 9:30 Am, 6:30 Pm
The gathering of washing the pictures or their images has been proceeded from the past by the Hindus, and this custom has been embraced by the Buddhists also in ceremonies joined with the Tooth Relic. A little silver coffin is utilized to symbolize the Relic Coffin. The coffin’s shadow is made to fall on a mirror which is showered with home grown unguents and oils.
For this reason, two service ladies known as Alatti Amma used to be utilized in the Nanumura Mangalle. Amid the service, the artists of the Kavikara Maduwa present ballads in acclaim for the Buddha. After the function, the utilized unguents and oils are disseminated among the fans who use them as home grown applications. At long last, flowers are offered to the relic coffin in the typical way.
This servive obtained entrance to Dalada Maligawa through a traditionally performed in the Lord’s court. For this Pooja, one needs to initially cook 32 serus (an outdated measuring) of Rice. Be that as it may, presently, this has been constrained to 16 serus. Likewise, 32 curries are additionally arranged. Arrangements of different things are likewise diverse here. This Pooja was particularly directed to express the Ruler’s appreciation to the holy relic. This is performed even today as Dalada custom in temple of the tooth.
This constitutes the new rice festival, which is directed in the month of January consistently. At the point when the harvest of paddy is finished, sure amounts of rice were conveyed in pingos to the devalas and temples and offered to the Buddha and the particular divinities. It is said that Ruler Narendrasimha started this festival subsequent to repairing the harvest from the paddy field, he arranged in his inhabitant region, Kundasale. The day preceding the festival, the authorities of the Temple of the Tooth of worship and the devales continue in parade to Gurudeniya barn on the edges of Kandy. On the festival day, the parade with elephants convey sacks of rice to the Natha Devale and the Dalada holy place. Milk rice is readied from this recently gathered rice and offered to the Tooth Relic in temple of the tooth and the other managing divinities. The offerings in this way made to the temple of the tooth Relic mean the offering of sustenance made to the Buddha and his pupils.
This speaks to the festival of sustenance offered to the Tooth Relic on the Sinhala New Year’s day in mid-April every year. An officer called Nakat Mohottala assumes a critical part in this festival. It was at such favorable time that the Buddha-Puja is made to the Tooth Relic place of worship on this day.
Indeed, even from the lifetime of the Buddha in the sixth century BC, the Esala festival was held to recognize the Buddha’s Origination, his Renunciation and the First Sermon. Esala is likewise thought to be the drizzling’s start season when the monks begin their Retreat. Additionally, this month is thought to be the period when custom exhibitions to the defensive divinities are held, (for example: Pattini puja) as recorded in the content ‘Pattini-Halla’.
As a customary occasion from the exact past, Karthika festival (Oil dissemination service) is held in November every year. The Kartika celebration of the Hindus has evidently impacted this his event of lights.
It is the convention to disperse oil to the temple powers who have assembled there, while the obliged oil is supplied by the temple of the tooth. The other huge occasion of this day is the holding of the Dalada parade together with the Devala parades on a small scale.
Vesak full moon day is a vital day in the schedule for the year for Buddhists everywhere throughout the world. Sri Lankans praises this with awesome admiration as this day happens to the Conception, Edification and demised of the Lord Buddha. In having Dalada Maligawa as the Middle, for a lot of religious and Social Projects are executed in the Kandy city on Vesak Day. Dalada Maligawa consistently makes a move to observe the Vesak Day in an excellent way. Likewise, this time also, Dalada Maligawa plan to execute a couple projects having Dalada Maligawa as the Middle.
The Thera Mahinda, the child of Ruler Asoka authoritatively acquainted Buddhism with Sri Lanka. Taking after the Sri Lankan convention of holding religious festivals, the Dalada Maligawa every year praises the event by holding a parade in a small scale.
The service of Higher Ordination in Temple of the tooth of amateur monks was started by ruler Kiriti Rajasimha amid whose time the higher ordination was re-built up with the assistance of monks from Thailand. The function which proceeds right up till the present time is held between the full moon days of May and June. Taking after the lord’s request, five monks of each of the two Parts, Asgiriya and Malvatta, get higher ordination. These ten beginner monks are called Vahalanaga. The lord himself offered the eightfold necessities to them, and this convention is presently completed by the Diyawadana Nilame of the temple of the tooth.
The block wall which keeps running along the Bogambara lake and the moat is famous as the water wave wall. Gaps in this wall are manufactured to light coconut oil lights. The fundamental passage entryways which lie over the moat is called Mahawahalkada. At the foot of Mahawahalkada steps, there is a moonstone which is cut in Kandyan compositional style. Mahawahalkada was completely devastated in a 1998 bomb impact and revamped a while later with other stone carvings. Elephants are delineated in stone on both sides of the passage. A Makara Torana and two gatekeeper stones are put on top of the staircase.
Hewisi drummers’ chamber in Temple of the Tooth is arranged before the primary sanctum. The two stories of the primary place of worship are known as “Palle malaya” and “Udu malaya” or “Weda hitina maligawa”. The entryways of the Weda Hitana Maligawa are cut in ivory. The real chamber which the tooth relic is kept is known as the “Handun kunama”.
The brilliant covering inherent 1987 over the principle holy place and the brilliant wall which surrounds the primary sanctum are other outstanding components. The tooth relic is encased in seven brilliant coffins, which engraved with valuable gemstones.The coffins have a state of a stupa. The Parade coffin which is utilized amid the Kandy Esala Perahera is likewise shown in the same chamber.
The Holy Tooth Relic was at one time the mark of the ruling lord. As much as the holy Temple of the Tooth turned into the most revered Buddhist holy place, the Diyawadana Nilame is hailed as the image of authority in the world. The individual chose to this regarded post ought to be a dedicate Buddhist, great executive, a legit money related controller, and a have a decent open relation with a presumed family background.
The selection to the position of Diyawadana Nilame was done by the ruling king amid the Sinhala rule. Later government administrates changed the procedure and directed the choice through a voting structure. Sri Dalada Maligawa is represented by old traditions.
1814-1824 KAPUWATTE ADIKARAM NILAME
1824-1827 DEHIKAMA LOKUBANDA NILAME
1827-1828 KUDA MOLLIGODA NILAME
1828-1835 KUDA DEHIGAMA NILAME
1835-1842 MULLEGAMA ADIKARAM NILAME
1842-1848 DULLEWA ADIKARAM NILAME
1848-1862 LOKUBANDA DEHIGAMA NILAME
1882-1897 KUDA MUDIYANSE GIRGAMA NILAME
1897-1901 SENEVIRATNE RATWATTE NILAME
1901-1916 KUDABANDARA NUGAWELA NILAME
1916-1937 PUNCHI BANDA NUGAWELA NILAME
1937-1947 TIKIRI BANDA RATWATTE NILAME
1947-1961 KUDA BANDA NUGAWELA NILAME
1961-1964 HARRIS LEUKE RATWATTIR NILAME
1964-1974 HEEN BANDA UDURAWANA NILAME
1974-1985 DR. NISSANKA PARAKRAMA WIJAYARETNA NILAME
1985-2005 NERANJAN PRIYADARSHANA DULLEWA WIJAYARETNA NILAME
The present Pradeep Nilanga Dela Diyawadana Nilame has satisfying every single obliged capability was chosen for this post on the 01st day of July 2005. He hails from a regarded family in the area of Ratnapura in the territory of Sabaragamuwa.He was born on the 28.10. 1973 as the second son of Mr & Mrs. Dixon Sarathchandra Dela who inhabited their hereditary home called Godella Walauwa in a delightful town in Dela.
Functions and duties of the Diyawadana Nilame was to get ready water blended with natural fragrances for the Lord to bathe and to be close by in participation until he completed his shower. Diyawadana Nilame needed to perform comparative duties in relation with the Queens and other imperial ladies bathing, sans being in participation by their sides. The obligation of Diyawadana Nilame next was to plan water blended with scents and different fixings to be splashed on flowers presented by King to Dalada.
To pour the water in the Lord’s hands for washing prior making the contributions also was his duty. His other duty was to make arrangements for the ‘Nanumura Mangallaya’ in worship of the Holy Tooth Relic.
The best time to go to the temple is at evening amid the `auspicious time` when the coffin holding the tooth is uncovered, if you there at that time, head left up the stairs from the primary zone and join the line of holding up people.The coffin is seen through a progression of entryways and you will have just a couple of minutes to view it.
There is an entry fee of Rs. 1000 charged, with additional payable for a video or a camera.
All guests entering the holy temple of the tooth zone are asked to abstain from wearing caps, mini skirts, sleeveless coats, short trousers so to keep up the holiness of the temple of the tooth. All guests are checked, female and male in separate cubicles, before entering the temple. All are requested to remove their shoes before entering temple of the tooth.
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