Temple of the Tooth
History
After the Maha Parinirvana of Gautama Buddha, a sacred relic—his tooth—became a symbol of immense spiritual and political significance. According to legend, this revered relic was kept safe in the ancient land of Kalinga. Fearing its safety, King Guhasiva entrusted the relic to his daughter, Princess Hemamali, and her husband, Prince Dantha, with a daring mission: to carry it across the seas to the island of Lanka. Concealing it in her hair, Hemamali made the perilous journey with her husband, eventually arriving at Lankapattana during the reign of King Sirimeghavanna of Anuradhapura (301–328 CE).
The king received the relic with great reverence and enshrined it at Meghagiri Vihara—known today as Isurumuniya. From that moment, the relic became more than a religious symbol; it was now intertwined with the sovereignty of the island. The reigning monarch was considered its protector, and thus, the right to safeguard the tooth relic symbolized the divine right to rule.
As kingdoms rose and fell, so too did the location of the relic shift, always kept close to the ruling king. In the Anuradhapura, Polonnaruwa, and Dambadeniya kingdoms, rulers constructed temples near their palaces to house it. During the Gampola period, the tooth relic was kept at Niyamgampaya Vihara. When the capital moved to Sri Jayawardenepura Kotte, the relic found its sanctuary within the city, a fact recorded in messenger poems like Hamsa, Gira, and Selalihini.
But the relic’s journey was far from over. In the time of King Dharmapala of Kotte, amidst growing threats, it was hidden away—ingeniously concealed inside a grinding stone at Delgamuwa Viharaya in Ratnapura. It eventually made its way to Kandy, thanks to the efforts of Hiripitiye Diyawadana Rala and the monk Devanagala Rathnalankara Thera.
There, King Vimaladharmasuriya I built a two-storey shrine to honor and enshrine it, although that original structure no longer stands. In 1603, when Kandy was threatened by Portuguese invaders, the relic was spirited away to Meda Mahanuwara in Dumbara. It was later recovered and a temple was either restored or rebuilt under King Rajasinha II.
The temple as we see it today began to take shape under King Vira Narendra Sinha. His successor, Sri Vikrama Rajasinha, added iconic features such as the moat and the elegant octagonal tower known as the Paththirippuwa. Designed by the royal architect Devendra Moolacharya, the Paththirippuwa was originally a royal leisure pavilion before being dedicated to the relic. Today, it serves as the temple’s library, preserving not only sacred texts but the stories of a relic that shaped a nation.
Seven Sacred Vessels of the Tooth Relic
The revered Tooth Relic, a singular dental possession known as “Radanaka” (or “Datha| දාඨා ” in Pali), holds immense significance. It is said that the enlightened Buddha possessed four such Radanaka teeth, distinguished by their subtle pointedness and a notably whiter, brighter appearance compared to the others. Contemporary belief suggests the existence of four Tooth Relics globally. One is thought to reside in the celestial realm of Tavtisa (Eka Dahta Thidasapure| එකා දාඨා තිදසපුරේ), another animately dwells in Nagapura (Eka nagapure ahu|එකා නාගපුරේ අහු), the third rests in the ancient land of Gandhara (Eka Gandhara Visaya| එකා ගන්ධාර විසයෙ), and the final one is enshrined in the country of Sinhala (the Sihala region| එකාසි පුන සීහලෙ). The remaining Tooth Relic is venerated in our Sinhala nation. Within the inner sanctum of the Dalada Maligawa, or Gandakili, it is secured within a substantial coffer housed in a specialized glass enclosure. This grand casket is adorned with an array of necklaces, pearls, and golden chains, visible to those who offer their devotions at the Dalada Maligawa. These precious offerings were bestowed by monarchs, nobles, and faithful followers throughout history, their donations chronicled in the “Commissioner’s Book” within the palace.
The prominent, outwardly visible casket was presented by King Wimaladharmasuriya and gleams in silver. Contained within are six additional caskets. Upon removing this initial layer, the second casket is revealed, holding a collection of golden folios. Upon these delicate leaves are inscribed the sacred verses of the Dhammachakappawattana Sutta alongside other esteemed Dharma scriptures. This particular casket arrived as a gift from Burma. The subsequent removal unveils the third casket, standing approximately one and a half feet tall, crafted from a blend of copper and gold. Access to this requires a specific key, entrusted to the Diyawadana Nilame. Beyond this lies the fourth casket, known as the Malwatta casket, fashioned from pure gold and embellished with a profusion of precious stones. Its opening necessitates a key held by the esteemed Mahanayake Thero of the Malwatta Chapter. Once this is opened, the fifth casket, the Asgiri casket, comes into view. The key to this casket, a donation from the Ehelepola Maha Adikaram, rests with the Mahanayake Thero of the Asgiri Chapter. An inscription on its base records its offering on Sunday, August 29, 1816, along with the full name of the generous donor: Ehelepola Wijesundara Wickramasinghe Chandrasekara Amarakoon.
Following the fifth casket is the sixth, alongside which sits a smaller casket, believed to be the very one that accompanied Prince Dantha and Princess Hemamala on their historic journey to Sri Lanka bearing the Tooth Relic. Finally, the seventh casket, a mere four inches in height and also a gift from Burma, is discovered. It is within this innermost vessel that the sacred Tooth Relic itself is enshrined. Consequently, any public exposition or “Tooth Relic Vision” necessitates the collective presence of the custodians of key caskets: the Mahanayake Thero of the Malwatte Chapter, the Mahanayake Thero of the Asgiri Chapter, and the Diyawadana Nilame.
For the actual display of the relic, a separate golden casket is employed, often referred to as the “display casket.” The Tooth Relic is reverently placed within this casket, resting upon a golden lotus. Similarly, during the grand Kandy Tooth Relic Perahera, another distinct casket, the “perahera casket,” is mounted upon an elephant for the procession. Both the perahera casket and the display casket are typically housed within the same glass chamber that safeguards the primary caskets containing the Tooth Relic.
