After Esala Poya, a year of duties at the Dalada Maligawa
Esala(Asahla) Full Moon Poya day which falls on July 19 this year is important to Buddhists as there are many significant events connected with it: the conception of the Bodhisatva in the womb of Queen MahaMaya, Prince Siddhartha Gautama’s Great Renunciation, birth of Prince Rahula, performance of the Twin Miracles (yamaka patihariya) by the Buddha and the preaching of the Abhidhamma in the Tavatimsa heaven.
Hevisi drumming at the Maligawa
It was on Esala Full Moon day that the Buddha delivered his first sermon the Dhammacakkappavattana Sutta setting in motion the Buddha Dhamma, to the five ascetics Kondangna, Bhaddhiya, Vappa, Mahanama and Assaji at the Deer Park (migadaya) in Isipatana (Sarnath), close to Benares. Addressing the ascetics, the Buddha advised them not to cultivate the two extremes, kamasukallikanuyoga and attakilamatanuyoga – sensual indulgence and self-mortification but to follow the middle way (Majjhima Patipada), the Noble Eight Fold Path which is right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness and right concentration. The eight factors can be grouped into Sila (morality – right speech, right action, right livelihood), Samadi (concentration – right effort, right mindfulness, right concentration), Panna (wisdom- right understanding, right thought) – the stages for mental purity.
This, the Buddha explained would be helpful to see things clearly, to gain knowledge, wisdom, peace, enlightenment and nibbana. Everything in this world is full of sorrow and the cause for it is craving. The end of sorrow is Nibbana. The Buddha then taught the Four Noble Truths in His first sermon. These are Dukkha (suffering), Samudaya (the arising of suffering), Nirodha(the cessation of suffering), Magga (the path leading to the cessation of suffering).
In Sri Lanka, the foundation for the Ruwanveliseya Dagoba and the enshrinement of relics by King Dutugemunu was also on Esala full moon day. The Dalada perahera was initiated by King Kithsirimeghavanna in Anuradhapura on an Esala Poya. The world renowned Kandy Esala perahera (pageant) is held in July/August with many such festivals conducted throughout the island in the month of Esala.
The Most Ven. Dimbulkumbure Sri Saranankara Wimaladhamma Anunayake Maha Thera of the Malwatte Chapter explained how the ‘tevava’( duties at the Sri Dalada Maligawa) change from Malwatte Ubhaya Maha Vihara to Asgiriya Ubhaya Maha Vihara and continue for one year by each Chapter, from the day after the Esala Full Moon day. The bhikkhus begin their ‘vas’retreat during the rainy season on the same day, when they are confined to their pansala (abode) for three months, meditating and conducting religious discussions with devotees.
Five Theras who perform ‘teva’ duties observe ‘Vas’ in the Sri Dalada Maligawa. Lady Blake Aramadipathini Katukelle Sudharma Sil Meni, with the approval of the Diyawadana Nilame provide dane (alms) to these Theras during their ‘Vas’ retreat, explained the Ven. Anunayaka Maha Thera.
King Kirthi Sri Rajasinha, in the 18th century, requested the Maha Nayaka Theras of the Malwatu and Asgiri Ubhaya Maha Vihara, to perform the ‘teva’. After Sri Lanka was ceded to the British in 1815, the British Government continued to place the responsibility of safeguarding and protecting the Sacred Tooth Relic and the performance of all duties connected with the Sacred Relic on the two Maha Nayaka Theras of the Malwatte and Asgiriya Chapters.
The two Maha Vihara had agreed to take it in turn to perform ‘teva’(rites) at the Sri Dalada Maligawa. After one year of ‘teva’ by one Viharaya, it is customary to send a letter to the other Maha Nayaka Thera informing him of the completion of their duty, with a request to take over the ‘tevava’ for the following year.
On July 20, 2016, the day after Esala Poya, the ‘tevava’ duties of the Malwatte Maha Viharaya will end and the Asgiri Maha Vihara will take over. The meeting of the Maha Nayaka Theras and the duties in connection with the custom of handing over takes place in the afternoon around 2.30 p.m. in the Sri Dalada Maligawa.
The Diyawadana Nilame and his secretary with the ‘lekam mitiya’(inventory), which has the items used for the ‘tevava’ has to be present at the time of handing over. The Maha Nayaka Theras, the Diyawadana Nilame, his Secretary with his ‘lekam mitiya’ and the Vattoru Rala enter the Udamale or Ihalamale Barandaya, (ante- room) behind the Gandhakutiya (the chamber where the Sacred Tooth Relic is placed). The items used for the ‘tevava’ are placed on a table with a white cloth spread over it. The Vattoru Rala takes up each item, raises it and in a loud voice mentions what it is and hands it over to the Chief Thera who was in charge of the ‘tevava’. He shows it to the Maha Nayaka Theras and the Diyawadana Nilame after which it is returned to the Vattoru Rala to be placed back on the table. Items that cannot be used are taken out of the list to be placed in the aramudale kutiya (store), a room below, and any new items received are entered in the register.
Once the checking is over, they proceed to the room allocated to the Maha Thera in charge of the ‘tevava’ who signs the register to say that he is handing over the items. The other Maha Nayaka signs taking on the responsibility and accepts the keys. After a short anusasana (sermon) by both Mahanayaka Theras they leave the Sri Dalada Maligawa.
The Ven. Anunayaka Thera explained that there are five monks to perform the ‘teva’ duties appointed by the Maha Nayaka Thera. The officiating Chief Thera and two other Theras in the Ihalamale (upper chamber), one in the Pahalamale (lower chamber) and another in the Pattiruppuwa(Octagon). During this time, these Theras live in the Sri Dalada Maligawa. When on duty, the Theras wear the tumpota sivura, depata sivura, tanipota sivura, andane (robes) and the patiya (band or belt) that is used to keep the robes tightened in place so that they have their hands free to perform their duties without having to adjust the robes.
Sri Dalada Danta Dhatu (the Sacred Tooth Relic) is venerated by Buddhists as the living Buddha and the ‘tevava’ is performed with much reverence and respect, believing that one is in the presence of the Buddha. The Ven. Anunayaka Maha Thera says the ‘tevava’ in the Sri Dalada Maligawa is performed the way Ven. Ananda Thera, the Buddha’s aide performed his daily duties when the Buddha was alive.
‘Teva’ is performed three times daily, at dawn around 5.15, the next from 9.30 to 11.00 and the third at 7 in the evening. The morning puja starts with drumming (hevisi). Monks assigned to the duties and others who help in the rituals enter the room of the Chief Maha Thera in charge of the ‘tevava’. He hands over the keys taken from a cupboard to the Vattoru Rala. A torch- bearer leads the way followed by the Vattoru Rala who carries the keys wrapped in a cloth (which is known as yaturu payinda karanawa) keeping the bundle at shoulder level, with the chief officiating Thera, the four monks and others who are assigned for duty. In the absence of the Vattoru Rala, the chief Thera or his assistant takes the keys.
At the pallemale (lower chamber), the monks’ feet are washed by a steward in the hevisi mandapaya. The Vattoru Rala washes his own feet. The Pallemala Thera is handed over the keys of the lower chamber and the others walk up to the Ihalamale. Before opening the door, the officiating Thera kneels and makes his obeisance. The doors are opened and two pahan (oil lamps) are lit. A white cloth is spread on the table (altar) in the shrine where flowers are placed. The items that are required for the ‘tevava’, a large golden Kendiya (jug), two smaller golden jugs, three robes, deheti dandu(made out of a twig), a piece of cloth (handkerchief), vajirapath a(a fan), chamaraya (fly-whisk), golden finger bowl, a lamp for burning camphor, a spittoon and a bell are made ready.
The hevisi (drumming) resumes.The Theras pour the water into the jugs, Hakgedi Rala blows the conch in the midst of the beating of mangul bera (auspicious drumming). Once the drumming stops, the teva hevisi (drumming) commences. The Theras chant Pali stanzas and offer deheti dandu, water and the robes. The Geparala brings honey, the Kattiyana Rala and the Hakgedi Rala bring the early morning puja. Rice in the large golden patraya (bowl), two silver bowls with curry, a bowls filled with gruel and avulpath (sweetmeats). The drummers resume the hevisi puja. Finally flowers are offered by the Theras. The doors are opened for the devotees to view the karanduwa in the gandhakutiya (sanctum), to worship and pay obeisance to the unseen Sacred Tooth Relic. Finally a big bell is sounded thrice to inform that the morning ‘tevava’ has come to an end and the doors are closed. The keys are returned in the same manner to the officiating Thera’s room.
The second service for the day starts at 9.30 and there is no torch bearer. The keys are taken, the inner chamber is opened and the drummers perform. The first duty is malmure, to offer flowers, the duty of a temple tenant who has to supply the flowers, a rajakariya( duty to supply flowers). The flowers are placed in gold and silver trays held by the Thera who places them on the table (altar). Next, the food to be offered is brought and the drumming continues. Thirty two measures of rice in seven bowls, 32 kinds of curry in trays, sweetmeats and betel leaves are brought in as Buddha puja (offering). The jugs are filled with water, the monk washes his hands and makes his obeisance. Hakgediya (conch) is blown. The offering of the worshippers are taken in. The afternoon ‘theva’ comes to an end around 11 in the morning with the ringing of the bell.
The evening ‘teva’ begins around 7 p.m. with drumming for about half an hour which signifies the time of the evening service. Cooked food is not offered. The evening gilanpasa (gilanapaccayam) consists of soft drinks made of mango, pineapple orange, sugarcane, Telijja ( sweet sap from the Kitul tree, which is used to make treacle and juggery) and Bees’ honey, ghee, sugar, dried plums.
After the devotees have offered flowers and the shrine is swept, the doors are closed for burning of incense. The hakgediya (conch) is blown, drumming resumes. The bell is rung thrice to mark the end of the ‘tevava’.
There is a second offering of gilanpasa, a practice since the 18th century. A king had arrived late for the evening puja and a second one had to be arranged for his benefit.
A ceremonial bathing known as Nanumura-mangallaya is performed once a week at the time of the morning ‘teva’ every Wednesday. A significant change here is that two alattiamma( old women) dressed in white with two oil lamps walk upto the threshold and kneel before the gandhakuti. They are not permitted to go inside the shrine room. A curtain is thrown around them and through a slight opening, they stretch their hands with the lighted lamps. This ritual is known as alattibanawa. Only the officiating Thera and the steward witness this ritual.
Nanu, a mixture prepared using selected leaves, fruit, sandalwood, fragrant oil etc. is offered to the Sacred Tooth Relic by the officiating Thera who repeats Pali stanzas. Hevisi drums are beaten, the conch is blown and the service is conducted and concluded in the same manner as the normal morning puja.