The third interesting historical unbelievable episode too happened here. King Rajasingha after losing the war had not returned to Kandy on the usual Kandy, Kadugannawa Road. Instead, he with his army used the ancient road to Kandy - through Balana Siyambalagoda Dodanwala, passing Na hamy’s Kovil on his palanquin. On reaching the Dodanwala Kovil of Na hamy’s premises the palanquin bearers had humbly requested the king to alight from the palanquin and walk past this kovil and offer a "Padura" to the God Nathas as this was the custom observed by all who walked pass this place. The king furious of this request refused to walk past this as he thought that this insignificant, Kovil is of no value. The haughty king had then remarked that although he was defeated in war he still remains to be the king of Sri Lanka and that he will never get down and walk past this kovil nor offer "paduru." No sooner had he uttered those undesirable words the cross bar of this palanquin had snapped and he was compelled to get down. Shivering within, he sat on a stone under a large Na tree, which still stands at the Devale premises.
He next ordered that Na hamy be brought to his presence. Then had said to Na hamy in a very harsh voice . "Now show me the wonderful powers of your God Natha - tell him to mend my snapped bar. If your prayer is not answered, you shall die here today. If you are able to prove the truth of Natha God at Dodanwala, then I shall help you to make this Kovil a famous Dewale. Lands will be given for Rajakariya and an annual perahera, will be held every year. All my jewelley shall be offered to this Dewale".
At these "words Na Hamy was impressed at the same time had a fear of death as he knew who the king was, if he failed to comply with the request.!
He humbly bowed down, recited the Ithipiso gatha. Then he had yelled in a very loud voice and prayed to God Natha to mend the broken palanquin bar to enable the king to proceed his journey to Kandy. He also prayed that his life be saved. His voice of prayer was heard in all villages in the vicinity and the spectators were numberless. His loud speaker voice, dimmed. He looked up within worshipping hands fear of death shivering within he softly spoke to the palanquin bearers to remove the white scarf that was wrapped round the broken cross bar. When it was removed, every body was really surprised, to see the well mended cross bar.
This was in perfect order. Not even a trace of the broken place was visible.
Shocked at this mystic happening the king had next ordered the Kapurala (Na hamy) to bring some oil to light a few pahanas. With shivering hands, as there was no oil he had brought some water. He had poured this water and it lit to the surprise of the onlookers. They too could not believe their eyes. The oil lamps burning at the feet of the Muni, gave light to the entire sacred ground of the God Natha’s Kovil. This was another miracle.
The Esala Dodanwala Perahera starts with the kap planting ceremony. At -the auspicious time a sapling from the Esala tree is taken and wrapped with saffron washed white cloth. This is then placed in the inner chamber of the Devale. The perahera commences. Next begins the Kumbal Perahera and continues for seven days. After the first six days of Kumbal the Randoli Perahera begins in all its splendor, grander than the previous nights. The Randoli is taken on the longer route. With more dancers, more torch beares, pantheru, kulu natum, kavadi. The grandest of all are the elephants. The Basnayaka Nilame majestically dressed in his colorful majestic Mul Anduma walking stately like a king of Sri Lanka. (Mr. Manendra Keppetipola - from Dodantale Walawwa, Mawanella).
The last perahera reaches up to the Ritta ge (...) This is a small tall construction, colour washed in white, situated on the margin of the devale land and of the God’s home - Diyakelinawala Walawwa Watta. The Kapurala dressed in spotless white walks up to this building with the big tusker in front. He starts to chant the Coal Mura This is the history of the 7 (Seven) Devale Gods taken from this ancient walawwa and the beginning of the Kovil and perahera. This ancient walawwa still stands with a beautiful glory past. Still well maintained with ancient furniture and brass ware and also a beautiful garden with old trees. This Walawwa is over 35O years old. Even King Sri Wickrama Rajasinghe had visited this place. This Walawwa had been famous for astrology and wedakama (Ayurveda medicine). The king after experiencing all this mystic power of the God’s of this Kovil overjoyed, was compelled to fulfil his promises. His jewellery, crown, and mended palnquin were all donated to the Devale. At present the Kandy museum has a replica of the crown.
Coming back to the perahera after the Randoli perahera is over the water cutting ceremony ends the day perahera. This pageant ends leaving behind the dull and mystic Dodanwala village. So ends the story of the mystic history of a Devala. Today too, people in distress go to this devale to get blessings and come satisfied with their prayers answered.
During the Perahera season Gammadu (...) is in flow from all parts of Yatinuwara. Food is all prepared at the devale premises. After offering to the gods, this sacred food of (...) 7 trays has to be sent to this old Walawwa as gratitude.
Across the lake from the temple of the Tooth Relic, is situated one of the great centres of the Sangha, belonging to the Siam Nikaya, known as Malwatu Maha Viharaya. This great monastery consists of two sections. The first is the Uposatha Viharaya on the right, popularly known as Poyamalu Viharaya and the other Pushparama Viharaya popularly known as Malwatu Viharaya which is seen today with a newly built octagon. Of these two complexes, the older is the Poyamalu Viharaya, supposed to have been built by Senasammata Vikramabahu with a two storeyed Uposathagaraya or Ordination Hall and a Caitya or a Dagaba close by. The Chronicle goes on to say that he further built 86 monasteries for the use of the monks in the two fraternities namely, Malwatu and Asgiri Viharas. This account is further supported by Sulu Rajawaliya, Asgiri Talpata, and Pohoya Malu Upatha.
Since the time of the Sangharaja, residing monks have grown in numbers and a great number of high priests specially those who are in the Karaka Maha Sangha Sabha or the executive council of monks now reside there. The Maha Nayake is the Viharadhipati or the chief incumbent of the monastery and one of the three joint custodians of the Tooth Relic, the other two being the Maha Nayaka of Asgiriyia Maha Viharaya and the Diyavadana Nilame, the lay custodian.
The Poya-ge of the Malwatu Viharaya is part of the Malwatta complex and here in takes place all the important meetings of the Sangha Sabha as well as the annual higher ordination ceremony. The poye-ge is supposed to have been built during the reign of Kirti Sri Rajasinha with a beautiful image of the Buddha installed therein.
Asgiri Maha Viharaya and the Adahana Maluva
North from the lake is situated the Asgiri Maha Viharaya, the other monastic centre of the Siyam Nikaya. This temple is believed to be considerably older 'than the Malwatu Viharaya and the Asgiriya Talpata voices this claim.
Asgiri Maha Viharyaa was founded by Commander Siriwardhana at the inquest of Parakramabahu IV of Kurunegala (1305-1335 A.D.). The original buildings were set up in the TrinityCollege premises. The bhikkhus to take up residence here was sent from Valasgala hermitage in Yapahuva. The name Valasgala is translated into Pali as Acchagiri and the present Sinhales name Asgiri is derived from it. According to another legend Asgiri was named after the mother queen of Vikramabahu who was cremated in the present cremation ground or Adahana Maluva at Asgiriya.
The King also made land grants to the temple and an inscription by him to this effect is still seen nearby. But the popular name Asgiriya continued to be used. During the reign of Rajadhi Rajasinha (1779-1797 A.D.) the streets of Kandy were straightened and as a result the old buildings of the Viharaya had to be demolished and a new temple was built at Udamadapota. This is now known as Pahala Pansala or lower temple. The demolition for the second time took place during the reign of Vimaladharmasuriya II when he was building a wall round the city.
It is seen from the history of the Asgiri Viharaya that almost all the rulers of the KandyanKingdom have contributed much towards its development. On the other hand, it was mainly the monks of this Chapter who have safeguarded the Tooth Relic on behalf of the ruling monarch during troublesome times.
Again, it was Wariyapola Sumangala Anunayake Thera of the Vihara who re-hoisted the Sinhalese flag in protest when the British hoisted their flag at the time of the signing of the Kandyan Convention in 1815.Historically, Adahana Maluva Gedige is the second oldest monument in the city and architecturally it belongs to the same school that influenced the monuments at Natha Devale and Gadaladeniya Vihara in Uda Nuwara. It is believed that the plan of the Nathe Devala Gedige has been made use of here. Adahanamaluve Gedige Viharaya plays a significant role in the Kandy Esala Perahara in that in final night the Relic Casket of the Dalada Maligava is deposited there until the commencement of the last day Perahara which begins from this site. This is done in order to fulfil a wish of Kirti Sri, who, having re-started the Dalada Perahara, ordered that the Casket be deposited at Adahana Maluva as a mark of respect to his queen mother cremated there.
Adahana Maluva was the place where the dead bodies of the kings of Kandy were burned and their remains were buried. Valentyn says that the body of Vimaladharmasuriya I, who died in 1604 was "cremated according to the custom of his country in a princely arbour". Maha Astana, the son of Vimaladharmasuriya I, and Dona Catherina who died in 1612 was also cremated there with "very great state and royalty, while great mourning lamentation were taking place at the sepulchre". He also speaks of Dona Catherina who died in July 20, 1613. "She was cremated on the 21st with great splendour on the same spot where the funeral of her son had been celebrated".
In 1878-80 the railway line to Matale was constructed under the Adahana Maluva in a tunnel and the last of the tombs which was almost the only remains of the Royal burial ground was destroyed.
Among the historical monuments in the city of Kandy are three other important temples belonging to the late Kandyan period. They are Gangaramaya, Huduhumpola and Nittawela. These stood outside the boundaries of the old city but today they are within the municipal limits because of their close proximity to the ancient city. A description of these temples is therefore appropriately included here.
The most spectacular Buddhist festival of the year, the historic Kandy Esala Perahera of the Sri Dalada Maligawa commenced on 27th July 2009, with the Kumbal Perahera and comes to a conclusion on the August 5th with the final Randoli Perahera. The day Perahera will be on the 6th with the water cutting ceremony (Diya Kepeeme Mangalya) at the Gatembe ferry.
This year, the route of the Kumbal Perahera was extended. It started from the Maligawa Square and proceeded along Dalada Veediya. D. S. Senanayake Veediya (Trincomalee street), Pansala Para, Deva Veediya, Srimath Bennet Soysa Veediya, Kotugodella Veediya, Raja Veediya and back to Maligawa Square.
With the planting of the Kap, the inner Perahera commenced on the 22nd by parading within the Sri Dalada Maligawa Complex and continued till 26th before it took to the streets with the Kumbal Perahera.
The perahera festival - an event of great historical and cultural significance - takes place annually in the charming hill capital of the country in the month of July/August. This event, known the world over as the Kandy Esala perahera, is not only a religious ritual but also a folk festival which provides an occasion for local artistes and multi-racial populace to exhibit their reverence and devotion to the Buddha and Gods and Goddesses such as Natha, Vishnu, Kataragama and Pattini who with their divine blessings protect this country.
The Sacred Tooth Relic of the Buddha was brought to this island in the reign of King Kirthi Sri Meghavanna (303-331), as an invaluable gift of the King of Kalinga (Orissa in India). Since the day it was brought here, it has been the custom of the devotees to celebrate this great event with the highest esteem and reverence.
However, the Sacred Tooth Relic was never enshrined in a Dagaba, unlike other relics, but always remained a movable revered object devoutly venerated by the Buddhists all over the world. Whatever it is, it had to be buried in the earth once at Kotmale to save it from the enemies.
The King enshrined the Sacred Tooth Relic in a pure crystal bowl and placed it at Abhayagiriya Viharaya in Anuradhapura, the Kingdom of King Kirthi Sri Moghawanna, embellished with costal jewels for public worship. It is recorded in the history that the Dalada Perahera came into being during this King in his kingdom. Furthermore, the Abhayagiri Viharaya undertook to conduct annually the Perahera.
The Maha Viharaya, Abhayagiri Viharaya and Jethavanarama Maha Viharaya were the three main places of worship when King Kirthi Sri Megavanna was reigning Anuradhapura. The three places were known as thun nikaya (three nikayas).
Fa Hien, the Chinese traveller who visited Anuradhapura, in his writings has described the ceremony of the Sacred Tooth Relic which was conducted with great splendour.
When Cholians conquered Anuradhapura in 1017 the devout Buddhist Bhikkus had to shift the Sacred Tooth Relic to Rahula for safety. Again it was brought to Polonnaruwa. However, the Sacred Tooth Relic was shifted to so many places like Beligala, Dambadeniya, Yapahuwa, Kurunegala, Kotte, Kuruwitha, Kothmale, and after seventeen centuries to Senkadagala - Kandy.
When once the loaders of the Uva Rebellion were captured in 1818, Rev. Wariyapola Sumangala Thera hid the Sacred Dhantha Dhatuwa in a bubble of robes, but the Britishs soldiers captured him and the Sacred Tooth Relic fell into the hands of the British for the second time and their rule was firmly established.
The Sacred Tooth Relic is now under the three custodians - two Maha Nayake Theras of Asgiri and Malwathu socets of Siam Maha Nikaya and Diyawadana Nilame of the Kandy Dalada Maligawa safely secured under the Sri Lankan government.
Whatever the reasons attributed to the origin of the Kandy Esala Perahera are, the general belief is that the pageant in Kandy commenced during the reign of Kirthi Sri Rajasinghe (1747 - 1781). This belief has probably come about because it was during the reign of Kirthi Sri Rajasinghe that the Perahera, as it exists today took form, with the amalgamation of the four Devale Peraheras with the Dalada Perahera. There is sufficient evidence, both historical and literary, to effect that the annual celebrations in connection with the Sacred Tooth Relic originated since its arrival.
Fa-Hien describes that this annual festival has been performed every year in the middle of the third month, and the Sacred Tooth Relic was taken in procession from the shrine in the centre of the city to the Abhayagiri monastery. It was kept there for three months and the exposition of the Tooth Relic held, after which the Relic was brought back to the city. The doors of the Relic house were kept open for the devotees to pay their reverence to the Relic on every Uposatha (Poya) day. Fa-Hsien further observes that as a result of the regular performance of these rites in honour of the Sacred Tooth Relic, the Kingdom suffered neither from famine, calamity nor revolution.
Formerly the King himself in person used to ride on horseback with all his train before him in this solemnity, but now he delights not in these shows.
Three very interesting points emerge from Robert Knox’s observations:
In earlier times the King himself participated in the procession.
The Natha Devala Perahera which is seen today as an integral part of the procession was absent earlier.
Instead of the present Vishnu Devala Perahera, there was the Aluthnuwara Devala Perahera which is no longer held.
The next account of the Perahera belongs to the era of King Sri Wickrema Rajasinghe. It was during his reign that the Dalada Perahera amalgamated with the four Devala Peraheras, thereby making the whole pageant more Buddhistic.
As per the contents in the book ‘The Kandy Esala Perahera’ authored by Anuradha Seneviratne:
John Davy who spent four years in Sri Lanka from 1816 - 1820 has given in this work an Account of the interior of Ceylon (1969: 128-130) a graphic description of the Perahera. Davy’s description though lengthy is very fascinating. His account reveals the following features:
The High officials who performed administrative functions in the temples and the government participated in the procession.
The Perahera was held twice a day, in the afternoon and night.
The Natha Devala Perahera was incorporated into the Kandy Esala Pageant.
The Vishnu Devale Perahera took the place of the Aluthnuwara Devala Perahera.
The Dalada Perahera for the first time was associated with the Devale Perahera, thereby giving the whole pageant a Buddhist complexion.
The ruling king participated personally in the grand procession.
On the final night of this pageant the relic casket of the Buddha was taken in procession to Asgiri Vharaya where it was deposited until the conclusion of the Perahera. Records reveal that this is done to honour the mother of Kirthi Sri Rajasinghe who was cremated there.
In respect of the reliability, the account of the perahera held on the August 19, 1817 given to the British Governor of Ceylon by Millawa Disawe (chieftain) of Vellassa region and appearing in the Government Gazette of the September 13, 1817 is more authentic. This account begins with reference to the preliminary ritualistic practice-erection of sacred poles (Kap) - and is followed by a description of the whole procession.
The Buddhist priests of the Maligawa bring to the gate of their temple the dhatukaranduwa and place it in the ranhilige on the back of an elephant, who remains at the gate. In the meantime the procession moves from the gate of the Maligawa, where the Relic of the Buddha is waiting.
The procession is as follows:
The King’s elephants with gajanayake.
Gingals with Kodituwakku Lekam.
The people of the Four Korales, Disavane, carrying gingals, muskets and flags with the disava and petty chiefs of that Disavane.
The people of the Seven Korales.
These of Uva.
Of Matale.
Of Sabaragamuwa.
Of Valapane.
Of Udapalatha.
The bamboos or images representing devils covered with cloths.
The elephant of the Maligawa bearing the shrine followed by other elephants and the people of the Maligawa who precede the Diyavadana Nilame and Nanayakkara Lekam With umbrellas, talipat, flags, fans, shields, tom-toms, drums, flutes, etc. accompanied by dancers.
The elephant of the Natha Devale bearing the bow and arrow of the God, attended by the women of the temple, and followed by the Basnayake Nilame with the same pomp of attendants as the former.
The elephants, bow and arrows, and people of the maha Vishnu Devala.
Of the Katharagama Devala.
Of the Pattini Devala.
the people of the Maha Lekam Departments carrying muskets and flags and proceeding their chiefs.
The people of the Atapattu department, similarly equipped, followed by the Atapattu Lekam, and the Ratemahatmayas of Udunuwara, yatinuwara, Tumpane, Harispattu, Dumbara, Hewaheta.
The people of Vedikkara Department, followed by their Lekam.
The people of the Vadanatuvakku department with their Lekam.
The people of the Padikara department and their Lekam.
The procession was very grand.
Maha Lekam Mahatmaya with the Lekam mitiya and writing style.
Gajanayake Nilame with the Hastiya (elephant) Maha Kodiya (flag).
Kodituwakku Nilame with the Kodituvakku (gun flag) Maha Kodiya.
Ketara Korale Disave with the Ira-sanda (sun and moon) Maha Kodiya.
Sat Korale Disave with the Sinha (lion) Maha Kodiya.
Uva Disave with the Hansaya (sacred goose) Maha Kodiya.
Matale Disave with the Sudu (White) Maha Kodiya.
Sabaragamuwa Disave with the Pataredi (Yellow Silk) Maha Kodiya.
Tun Korale disave with the Bheru (Double headed eagle) Maha Kodiya.
Valapane Disave with the Mayura (Peacock) Maha Kodiya.
Uda Palata Disave with the Nelum Mal (Lotus flower) Maha Kodiya.
Nuwara Kalaviya Disave with the Gajasinghe (elephant trunk lion) Maha Kodiya.
Vellasse Disave with the Kotiya (Leopard) Maha Kodiya.
Bintenne Disave with the Girava (Parrot) Maha Kodya.
Tamankaduwe Disave with the Valaha (Bear) Maha Kodiya.
Elephant of the Maligawa, bearing the shrine and Tooth Relic attended by other elephants and the people of the Maligawa.
Elephant and people of the four devales: Natha, Vishnu, Kataragama and Pattini.
According to Sri Lankan legends, when the Buddha died, his body was cremated in a sandalwood pyre at Kusinara in India and his left canine tooth was retrieved from the funeral pyre by Arahat Khema. Khema then gave it to King Brahmadatte for veneration. It became a royal possession in Brahmadatte's country and was kept in the city of Dantapuri (present day Puri in Orissa).
A belief grew that whoever possessed the Sacred Tooth Relic had a divine right to rule that land. Wars were fought to take possession of the relic. 800 years after the Buddha's death, in the 4th century CE, the tooth came into the possession of King Guhaseeva of Kalinga, which roughly corresponds to the present day state of Orissa.
Kalinga had become a Buddhist and begun to worship the Sacred Tooth relic. This caused discontent among some of the citizens, who went to King Paandu and said that King Guhaseeva had stopped believing in god and that he had started to worship a tooth.
King Paandu decided to destroy the relic, and ordered to it brought to the city. It is said that, as the tooth arrived at the city, a miracle occurred, and King Paandu converted to Buddhism.
When King Ksheeradara heard, he went with his army to attack Paandu in the city of Palalus. The invaders were defeated before reaching the city, and King Ksheeradara died.
A prince from the city of Udeni who had become a Buddhist came to worship the sacred tooth. King Guhaseeva was pleased with him, and let him marry his daughter. The prince was known as Dantha and the princess as Hemamala.
When they heard that King Ksheeradara had died in the war, his sons raised a large army to attack King Guhaseeva and destroy the relic. They entered the city, but King Guhaseeva secretly sent Dantha and Hemamala out of the city, with the relic.
to walk past this as he thought that this insignificant, Kovil is of no value. The haughty king had then remarked that although he was defeated in war he still remains to be the king of 
