Life style
Sri Dalada . Seal of Lanka’s Sovereignty
The 10-day public exhibition of the sacred tooth relic which commenced on April 18 after a respite of 16 years ends today.
Revered by millions and regarded as Sri Lanka’s seal of sovereignty, the sacred tooth relic of the Buddha, since its arrival in the island, had been the insignia of the royalty, shifting to wherever the seat of the government had moved. The most sacred relic had been sheltered in the last Sinhala kingdom of Kandy for the past three centuries in the Dalada Maligawa or the Palace of the Tooth Relic. The sacred tooth relic is revered with a continuum of deeply seated rites and rituals, evolving a tradition of its own which had caught the imagination of many foreign travelers to the island as well.
BY RANDIMA ATTYGALLE
John Davy an English physician who accompanied the Governor of Ceylon, Sir Robert Brownrigg on his tour of the Central and the Uva provinces, documents in his work, ‘An Account of the interior of Ceylon and of its inhabitants with travels in that island’ (1821) his impressions of the Dalada Maligawa and the tooth relic: ‘The Dalada Maligawa, was the domestic temple of the king, and it’s the most venerated of any in the country, as it contains the relic, the tooth of Boodhoo to which the whole island was dedicated and which is considered by good Boodhists as the most precious thing in the world.’
(spelled as in the original writing) Davy who goes onto note that he had the rare opportunity enjoyed by only a few Europeans ‘of seeing the celebrated relic when it was recovered, towards the conclusion of the rebellion (of 1818) and brought back to be replaced in the Dalada Malegawa, from which it had been clandestinely taken,’ provides a detailed description of it and even provides a sketch to give some idea of its size and form. ‘Never a relic was more previously enshrined; wrapped in pure sheet-gold, it was placed in a case just large enough to receive it, of gold, covered externally with emeralds, diamonds and rubies, tastefully arranged.’ Describing the outermost of seven caskets containing the relic, Davy writes: ‘the ornaments attached to it are extremely rich and consists of gold chains and a great variety of gems, suspended from it. The most remarkable of these is a bird hanging by a gold chain and formed entirely of diamonds, rubies, blue sapphires, emeralds and cat’s-eyes, set in gold, which is hid by the profusion of stones.’
Encrusted with gems
Colonial Secretary of Ceylon, James Emerson Tennent in the Volume 2 of his book Ceylon, provides another account of the relic accompanied by a sketch of the shrine in which it is deposited. ‘The apartment in which it is deposited is in the inmost recess of the Vihara, a small chamber without windows, in which the air is stiflingly hot, and heavy with the perfume of flowers. The frames of the doors are inlaid with carved ivory and on a massive silver table stands the bell shaped carandua, the shrine which encloses the relic, encrusted with gems and festooned with jewelled chains. The outer case contains a number of others, similarly wrought, but diminishing in size, till on removing the inner one a golden lotus is disclosed, in the centre of which reposes the mysterious tooth.’
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- Sacred Tooth Relic
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- Illustration from James Emerson Tennent’s Ceylon
An American professor of Historical Theology, John F Hurst in his documentation, The Country and the People of India and Ceylon (New York 1891) pens a section under the banner, The Enchanted Road to Kandy. Visiting the Temple of the Tooth, Hurst is impressed by the Kandyan craftsmanship describing it to be of a ‘style well worthy of the early Italian workers.’ He goes on to to provide a detailed account of the temple consisting of several doorways. ‘By this last doorway you enter the dark and mysterious sanctum sanctorum of the whole Buddhist faith. There is first a silver table, which stands before the shrine and await the worshipper’s gifts. You look through iron bars and behold a gilded shrine, shaped like a bell. This is a mere covering for six other shrines of decreasing size, one within the other. All are of solid gold with rubies, pearls, emeralds and other precious stones. Here are Oriental cat’s eyes encrusted into gold and silver. The two smallest of these shrines are covered with squarely cut rubies. The sacred tooth, invisible in these days, is contained in the smallest of all.’
A journey like no other
It is believed that Arahat Kema recovered the fourth left canine of Lord Buddha from the flames after the cremation and handed it over to the King of Kalinga in eastern India. For 800 years it became an object of veneration by Kalinga (present Orissa) kings. King Guhasiva during his reign, fearing that the relic being stolen by his enemy who declared war against him, entrusted it to his daughter Princess Hemamala and her husband Prince Dantha to take it to neighbouring Sri Lanka. King Kirti Sri Megawanna who reigned in Anuradhapura from 300-331 AD made the best of royal pageantry possible to receive the Sacred Tooth Relic of Lord Buddha which Princess Hemamala brought safely hidden amidst her tresses, 800 years after the passing away of Lord Buddha. Sri Lanka’s historic chronicle Mahavamsa records that the King having deposited the sacred relic in Dhammacakka Vihara (built by King Devanampiyatissa), further decreed that the sacred relic should be taken in parade around the city of Anuradhapura once a year. Mahavamsa further notes that the king spent over 900,000 kahapanas in celebrating the festival of the tooth relic. The famous Chinese Buddhist pilgrim traveller Fa Hien who visited Anuradhapura in 399 AD in his travelogue describes witnessing the celebrations replete with processions of jewel-encrusted elephants.
Thus began the tradition of the monarch of Lanka being the guardian of the sacred tooth relic. Its possession alone conferred on its owner a substantial claim to the sovereignty of the island. It was during the reign of King Vimaladarmasuriya I that the sacred tooth relic was deposited in a three-storied shrine near the palace of Kandy. His successors laboured to expand the shrine which came to be known as Dalada maligawa.
Insignia of the royalty
The relic was zealously guarded by our royals shifting its abode to multiple places of safety during foreign invasions. Prof. Lorna S. Dewaraja in her book, The Kandyan Kingdom of Sri Lanka, notes that the possession of the tooth relic alone conferred on its owner a substantial claim to the sovereignty of Sri Lanka and even Nayakkar kings ‘jealously guarded it specially when foreign invasions threatened its safety’. Prof. Dewaraja mentions that in the reigns of Sri Vijaya Rajasimha and Kirti Sri Rajasimha public exhibitions of the relic were held. ‘On both occasions a pavilion was erected in front of the Temple and the king himself exposed the relic to public view placing it on the palm of his hand. The scholar citing, several historical sources says that the practice which persists even today of displaying the relic to distinguished visitors from abroad prevailed even at that time, for Kirti Sri Rajasimha held a special exhibition of the relic for the benefit of the bhikkus and dignitaries who came from Siam. ‘The relic was held in great esteem in Siam, for the king sent a model of it to the Siamese monarch, much to his delight.’
During the 1818 rebellion in the uplands against the British rule, Wariyapola Sri Sumangala Thero smuggled the tooth relic from the Dalada Maligawa, fearing its seizure by the British and went into hiding in Hanguranketa. When the British captured the prelate and recovered the tooth relic, the rebellion too ended. John Davy in his account records that, ‘when the relic was taken, the effect its capture was astonishing and almost beyond the comprehension of the enlightened…after the recovery of the sacred relic, the possessor of which is considered by the natives the master of the country that is dedicated to it, the whole of the interior was speedily tranquilised.’
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- Dalada exposition of 1828 as illustrated in Jonathan Forbes’ Eleven Years in Ceylon
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- A painting of Dalada Maligawa in John Davy’s Account of Ceylon
Exposition during the British rule
A descriptive account of the first Dalada exposition during the British rule is provided by Major Jonathan Forbes in Eleven Years in Ceylon. Forbes who was privy to the four-day pageantry in May 1828, replete with ‘Kandyan pipes’ and the ‘din of tom-toms’, notes that, ‘Fifty-three years had elapased since the King Kirti Sri had openly displayed the relic; and from the revolutions which had since taken place in the country, but few people remembered the ceremony, and still fewer had seen the Dalada.’ Further in his observations, Forbes notes: ‘in front of the silver altar on which the tooth was exposed a plain tabled was placed; to this the people approached one at a time and having seen the Dalada and deposited their gifts, they prostrated themselves, then passed on and made room for others. The offerings consisted of things the most heterogenous; gold chains and gold ornaments, gold, silver and copper coins and all denominations, clothes, priests’ vestments, flowers, sugar, ereca-nuts, betel-leaves.’
Exposition as an extended ritual
Ancient texts such as Dalada Siritha offers a comprehensive account of the rituals which need to be followed by kings to pay reverence to the sacred relic as well as a code of conduct associated with it. “Since Anuradhapura times, it had occupied the pride of place with daily rituals governing it. However, a systematic constitution governing Dalada came into being during the Kurunegala era with the compilation of Dalada Siritha,” says Prof. Wimal Hewamanage from the Department of Buddhist Studies, University of Colombo.
According to historical evidence, exposition of the tooth relic had been an extended ritual of the Dalada Perahera and during foreign invasions when perahera was not possible, there had been expositions only, says the scholar. “It is during the Kandyan kingdom that Dalada exposition evolved as a separate event. The first such under the British occupancy in 1828 is believed to have been to invoke the blessings of the sacred relic to induce rain after a prolonged drought as the ancient agrarian community of ours similar to many other Asian counterparts such as India and China strongly believed in the connection between the rains and the Divine.” The tradition of Dalada exposition independent of the Esala Perahera thus continued, says Prof. Hewamanage who says that the first such exposition after independence was held in 1952.
In the vast dry-zone wilderness of Sri Lanka, where ancient reservoirs mirror crimson sunsets and monsoon winds whisper through forests untouched for centuries, there still roams a giant who has become both legend and symbol.
His name is Mahasen — perhaps the most celebrated wild tusker Sri Lanka has ever known.
To wildlife enthusiasts, photographers, researchers, and villagers across the North Central Province, Mahasen is not merely an elephant. He is the living embodiment of Sri Lanka’s ancient wilderness, a reminder of a time when giant tuskers ruled the forests that surrounded the island’s great hydraulic civilisation.
Secretary and Chief Coordinator of Wild Tuskers of Sri Lanka, Chandika Lakmal, describes Mahasen as “one of the greatest living treasures of Sri Lanka’s natural heritage.”
“When people see Mahasen, they are not simply looking at a wild elephant,” he said.
“They are witnessing history, culture, ecology, and wilderness all combined into one magnificent animal. Tuskers like Mahasen are extremely rare, and losing such an elephant would mean losing a part of Sri Lanka’s identity itself.”
Sri Lanka has long shared a sacred bond with elephants. Ancient kings regarded tuskers as symbols of sovereignty and divine authority.
From the kingdoms of Anuradhapura and Polonnaruwa to the Kandyan era, elephants marched beside rulers during ceremonies and wars alike. Within Buddhist culture, elephants became revered symbols of strength, wisdom, and spiritual purity.
Yet among all elephants, the tusker has always occupied a special place.
Unlike African elephants, only a very small percentage of male Asian elephants develop tusks. This makes Sri Lankan tuskers exceptionally rare. Over centuries, they became deeply embedded in folklore, temple art, and village legends.
Mahasen stands today as perhaps the finest surviving example of that ancient legacy.
Mahasen, one of Sri Lanka’s most iconic wild tuskers, photographed during his majestic prime in 2014 and in 2025 as the ageing giant continues his struggle for survival in the island’s shrinking wilderness
The legendary tusker was first photographed in 2002 by renowned wildlife photographer Vajira Wijegunawardena. During those early years, wildlife enthusiasts referred to him as the “Somawathiya Tusker” because he was frequently sighted around the floodplains near Somawathiya before travelling towards Minneriya and Kaudulla during the season of the great elephant gathering.
Later, the giant elephant was named Mahasen in honour of the ancient King Mahasen, the visionary ruler who built the magnificent Minneriya Tank. The name reflected not only strength and majesty, but also a deep connection to the same historic landscape shaped by kings, forests, and elephants thousands of years ago.
Today, Mahasen is believed to be around 60 years old, making him one of the oldest surviving wild tuskers in Sri Lanka. Towering above most elephants, he possesses perhaps the largest pair of tusks ever documented among Sri Lanka’s wild elephants, stretching beyond six feet in length.
For decades, Mahasen became one of the greatest attractions of the famous elephant gathering at Minneriya National Park and Kaudulla National Park — one of the largest congregations of Asian elephants anywhere in the world.
Photographers from across the globe waited patiently for hours hoping to capture the old king emerging from the dusty grasslands, at dusk, his enormous tusks glowing beneath the golden evening light. For many wildlife lovers, witnessing Mahasen in the wild became an unforgettable experience.
“Mahasen carries an extraordinary presence,” Chandika Lakmal explained. “Even among large elephants, he stands apart. There is a certain calmness, confidence, and dignity in the way he moves. You immediately understand why ancient people considered tuskers sacred.”
Yet beyond his beauty and fame, Mahasen also represents the fragile future of Sri Lanka’s elephants.
Modern conservation science identifies elephants as “keystone species” and “umbrella species,” meaning their survival protects entire ecosystems. Elephants create pathways through forests, disperse seeds, maintain grasslands, and help sustain biodiversity across vast landscapes.
“Elephants are ecosystem engineers,” Chandika Lakmal said. “The forest itself depends on them. Without elephants, the structure of these ecosystems begins to change. Protecting tuskers, like Mahasen, means protecting entire habitats and countless other species.”
Sadly, Sri Lanka’s wild elephants now face mounting threats.
Habitat fragmentation, shrinking forests, electric fences, roads, railway accidents, illegal shootings, and human-elephant conflict continue to endanger their survival.
Nearly 60 percent of Sri Lanka’s wild elephants live outside protected national parks, surviving within fragmented forests and ancient tank ecosystems increasingly surrounded by human settlements.
Traditional elephant migration corridors that existed for centuries have now been blocked by agriculture and development projects. As elephants lose access to food and water, they are increasingly forced into villages and farmlands, creating dangerous encounters between humans and wildlife.
Even Mahasen has not escaped these pressures.
In recent years, the ageing tusker’s movements have become increasingly restricted. Wildlife observers believe the enormous weight of his tusks, combined with old age, has forced him into smaller forest patches between Kakirawa and Maradankadawala where food and water are available within shorter distances.
Several months ago, Mahasen was discovered with a serious wound on his back believed to have been caused either by a gunshot injury or a clash with another elephant. Wildlife officials intervened quickly and treated the giant tusker, offering hope that he would recover once again.
However, concern continues to grow among conservationists and wildlife enthusiasts as sightings of Mahasen have become increasingly rare in recent months.
For many Sri Lankans, the thought of losing Mahasen is deeply emotional.
“Mahasen is not just another elephant,” Chandika Lakmal said quietly. “He is one of the last living symbols of Sri Lanka’s ancient wilderness. Future generations deserve the chance to see such animals alive in our forests, not only in photographs or history books.”
Despite his immense ecological and cultural importance, many villagers living near elephant habitats still struggle with fear and economic hardship caused by crop raids and property damage.
Conservationists stress that long-term coexistence can only be achieved through proper land-use planning, protection of elephant corridors, community awareness, and sustainable conservation policies.
Across the forests of Yala National Park, Wilpattu National Park, Gal Oya National Park, and Wasgamuwa National Park, Sri Lanka’s remaining tuskers continue their silent struggle against an uncertain future.
But among them all, Mahasen remains special.
He is more than an old tusker wandering through fading forests.
He is the last king of a vanishing wilderness.
And as long as Mahasen still walks beneath the ancient trees of Sri Lanka’s dry zone, the spirit of the island’s wild heritage continues to survive majestic, untamed, and unforgettable.
By Ifham Nizam
An auspicious beginning for ‘Tharulya’
The Muhurath ceremony of ‘Tharulya’ the newest teledrama directed by Sudarma Jayewardena, was held in a graceful setting at Waters Edge recently, bringing together artistes, television personalities and invited guests from the entertainment industry.
The auspicious occasion marked the official beginning of the much-awarded teleseries, with the lighting of the traditional oil lamp adding colour and glamour to the evening.
Cast members and crew joined Sudarma in celebrating the launch while industry well-wishers extended their support for the production.
Sudarma is known for her emotionally rich story telling and distinctive creative touch. When asked about her new tele-serial, she expressed optimism ‘Tharulya’ is expected to bring a fresh narrative to the local television audiences. For her ‘Tharulya’ can be described as a reflection of dreams, emotions and human relationships, woven into meaningful teledrama narratives. The word ‘Tharulya’ evokes a poetic sense of stars, hope and destiny, symbolising the journeys and emotional bonds explored through the story.
Sudarma Jayewardena is known for her work as a actress, director, producer and creative visionary behind several acclaimed teledramas. Over the years she has build a reputation for presenting emotionally layered stories that explore family dynamics, social realities, women’s experiences and human relationships with sensitivity and depth .
Her teledramas are known for strong story telling, refined casting and cinematic production.
The teledrama, ‘Ganga Adare’, directed by Sudarma, is among the well known television production.
This tele-series became popular on the small screen for its emotional story telling, strong character development and family centred narrative style that resonated with Sinhala TV audiences.
Sudarma’s involvement in musical events, like ‘Sonu Nigam,’ highlighted her versatility beyond teledramas, showcasing her ability to create large scale entertainment events that combined glamour, culture and audience appeal.
Sudharma, who is no stranger in the entertainment industry, is the Managing Director of Star Events. ‘Tharulya’ was produced by Saranga Mendis. This much talked about teleserial is all set to unspool on Derena TV.
Beyond teledramas , Sudarma also contributed to musical and entertainment programmes, expanding her influence within Sri Lanka’s media industry. Her productions are often noted for their polished presentation and emotional story telling. (Zanita) Pix by Thushara Attapathu
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- Smile,glamour and anticipation for the young star
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- Powerful performances expected as he steps into a key role
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- Moments from the launch
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- Soulful voice adds magic
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- Creativity in motion as Director Sudarma Jayewardena leads the cast with her spouse
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- Invited guests marked the launch
Air Bridge of Friendship
The state visit of the Party Secretary and State President, To Lam of Viet Nam, to Sri Lanka, heralds a defining moment in bilateral relations, where diplomacy and aviation converge in a new era of connectivity. With the launch of Viet Nam air services, linking the two nations, the partnership soars behind traditional statecraft -opening a seamless corridors for tourism, trade and cultural exchange between South and South East Asia.
My interview with the Ambassador for Viet Nam in Sri Lanka, Trinh Thi Tam, went as follows:
(Q) How significant is the State visit to Sri Lanka by Party General Secretary and State President To Lam?
(A)Party General Secretary and State President To Lam’s visit to Sri Lanka is highly significant as it takes place when the two countries have just celebrated 55 years of diplomatic relations in 2025. Viet Nam is the first ASEAN members to visit Sri Lanka, and is also the first ASEAN country that President Anura Kumara Dissanayake visited after assuming office. More, importantly, both sides agreed to elevate bilateral ties to a Comprehensive Partnership on this occasion, opening a new chapter for cooperation in politics, trade, tourism, culture, education, and connectivity. The visit reflects the strong mutual trust and the shared determination to deepen cooperation in the years ahead.
(Q) Viet Nam and Sri Lanka share centuries old Buddhist links. How can these spiritual and cultural ties be transformed into stronger people-to-people tourism?
(A) Viet Nam and Sri Lanka share centuries-old Buddhist and cultural links, which create a very strong foundation for closer people-to-people relations. These spiritual ties can be transformed into stronger tourism cooperation through Buddhist pilgrimage tours, exchanges between temples and universities, cultural festivals, and tourism promotion programmes. Increased air connectivity and easier travel arrangements will also encourage more visitors to explore each other’s cultural heritage and strengthen mutual understanding between the two peoples.
(Q) Direct flights between Colombo and Ho Chi Minh City has generated great excitement in Sri Lanka. How important is this milestone for tourism and bilateral relations?
(A) The launch of direct flights between Colombo and Ho Chi Minh City by Viet Nam Airlines (national carrier) and Viet Jet (a private airline) is a historic milestone for bilateral relations. It not only shortens travel time but also creates new opportunities for tourism, trade, investment, business cooperation as well as people-to-people and cultural exchange. This achievement comes at a very meaningful moment, following the establishment of the Comprehensive Partnership, demonstrating the commitment of both countries to enhance practical cooperation and strengthen connectivity between Southeast Asia and South Asia.
(Q) Do you think this direct flight will significantly increase Vietnamese tourist arrivals to Sri Lanka within the next few years?
(A) Yes, we believe the direct flights will significantly increase Vietnamese tourist arrivals to Sri Lanka over the next few years. Sri Lanka is becoming increasingly attractive to Vietnamese travellers because of its beautiful beaches, Buddhist heritage, natural landscapes, and hospitality. Easier connectivity and tourism promotion activities will help more Vietnamese people discover Sri Lanka. We also expect stronger two-way tourism exchanges, contributing positively to economic cooperation and people-to-people relations between the two countries.
(Q) Do you see Colombo becoming a stronger regional hub connecting Viet Nam with the Indian Ocean region?
(A) Colombo has great potential to become a stronger regional hub connecting Viet Nam with South Asia and the Indian Ocean region. Sri Lanka’s strategic geographic location, combined with improving connectivity and growing economic cooperation, can help facilitate trade, tourism, logistics, and maritime cooperation. Following the establishment of the Comprehensive Partnership, Viet Nam sees many opportunities to work more closely with Sri Lanka in regional connectivity initiatives and strengthen economic links between Southeast Asia and the Indian Ocean region.
(Q) Viet Nam and Sri Lanka have enjoyed decades of friendly relations. What makes this partnership unique in Asia?
Proud moment for Ambassador Trinh Thi Tam
Trinh Thi Tam played a key role in celebrating the historic visit
(A) The Viet Nam–Sri Lanka partnership has been built on longstanding friendship, mutual trust, and deep cultural connections rather than only economic interests. The two countries have consistently supported each other over many decades and share common values regarding independence, peace, and international cooperation. President Ho Chi Minh, Viet Nam’s Nation Father, stopped over in Sri Lanka on three occasions. Vietnamese people has always treasured the strong, unconditional support offered by Sri Lankan people during our hard struggle against imperialism and colonialism. The recent elevation of bilateral ties reflects the maturity of this relationship and the shared vision to expand cooperation across many sectors in a sustainable and balanced manner.
(Q) How does Viet Nam view Sri Lanka’s role with South Asia and the Indian Ocean together?
(A) Viet Nam highly values Sri Lanka’s important role in South Asia and the Indian Ocean region. Sri Lanka’s strategic location and historical role as a maritime and commercial centre make it an important partner for regional connectivity and economic cooperation. With Sri Lanka’s keen interest in engaging more with ASEAN (Regional Comprehensive Economic Parnership ) Viet Nam believes Sri Lanka can play an even stronger role in connecting South Asia and Southeast Asia, especially in trade, tourism, logistics and maritime cooperation.
(Q) How would you describe the current diplomatic relationship between Viet Nam and Sri Lanka after the Party General Secretary and State President’s visit?
(A) Following the visit, the diplomatic relationship between Viet Nam and Sri Lanka can be described as stronger, more dynamic, and more future-oriented. The establishment of the Comprehensive Partnership demonstrates the high level of political trust and creates a solid framework for expanding cooperation in many important sectors, including trade, investment, tourism, education, digital transformation, agriculture, and cultural exchanges between the two countries.
(Q) After the Party General Secretary and State President, what is your vision for Viet Nam-Sri Lanka relations over the next decade?
(A) Over the next decade, we hope Viet Nam–Sri Lanka relations will develop into a stronger, broader, and more practical partnership under the framework of the Comprehensive Partnership. We expect deeper cooperation in trade, tourism, connectivity, digital economy, education, renewable energy, agriculture, and maritime cooperation. At the same time, people-to-people exchanges and cultural cooperation will continue to grow, creating a solid foundation for long-term friendship and mutual prosperity between the two countries.
(Q) What message does Viet Nam wish to send to Sri Lanka and South Asian Region through the visit?
(A) Through the Party General Secretary and State President’s visits to India and Sri Lanka, Viet Nam wishes to send a strong message of friendship, cooperation, and shared development to Sri Lanka and the wider South Asian region. The visits demonstrates Viet Nam’s commitment to strengthening partnerships in South Asia and promoting peace, stability, connectivity, and economic cooperation in the Indo-Pacific region.
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