The saga of the ‘Water Cutting Ceremony’-By L.B Senartne

Source:Dailymirror

• Robert Knox, who was a prisoner for 9 years in Sri Lanka, speaks of this water cutting ceremony
• An acolyte with a golden sword in hand awaits the arrival of the Devale processions and then goes up the river
• The sacred tooth relic was shifted to Delgamuwa Vihare in Kuruwita in the Sabaragamuwa Province and kept inside a grindstone; this was because there were fears that the  Portuguese may capture this sacred object. It was only brought back following victory over the Portuguese

 By the time you read the Daily Mirror today the ‘Water Cutting Ceremony’ of the Kandy Esala Perahara would have concluded.   

Adahana Maluwa or the cremation grounds of the ancient Kings is opposite the gates of Trinity College. There is a paved cement path there which earlier had a flight of steps leading to the ancient temple. 

But a fallacy still remains in the minds of the people that the Golden Karanduwa of the Sri Dalada Maligawa (Temple of the Tooth) which was removed to the Adahana Maluwa or is kept at this Vihare as security for a ‘Sword’; that is taken away for the water cutting ceremony. But there is no sword nor does there exist a need for a sword for the water cutting ceremony. The water cutting ceremony during the Kandy Esala Perahera by representatives of the Devales is by the Kapurala or his acolyte. The person chosen for the task immerses himself in the water and removes the river. 

Robert Knox, who was a prisoner for 9 years in Sri Lanka, speaks of this water cutting ceremony. Knox writes, “ Just at the hour of the full moon they ride unto the river and fill a container with water, which is kept till the year after and then flung away”. This statement appears in his book “An Historical Relation of the Island Ceylon”. 
But Sir John Davy- the British Surgeon who came to Ceylon with Governor Barnes and lived for four years – says that at the Gannoruwa Ferry, there are decorated boats used for the water cutting ceremony. An acolyte with a golden sword in hand awaits the arrival of the Devale processions and then goes up the river. Then the water in the golden goblets are thrown away and the Kapurala cuts the water with the golden sword and at this point, the acolytes of the Kapurala dip into the water and bring out fresh water in the golden goblets. They then return to the Devales.  

Both versions need consideration, but the fact remains that the water cutting ceremony is at the Gannoruwa ferry, which is a little away from the present site.

owever no swords are used now. Even the swords used in the past were that of the Devales. The Adahana Maluwa is only a Vihare built using the ashes of Queen Chandrawathie; the mother of King Vikramabahu III. The remains of the queen were cremated at the spot where there is a Boo tree. This Vihare was built because Queen Chandrawathie was a regular visitor to the Asgiriya Maha Viharaya. The Viharaya itself is around 600 years old and is built of rock in the style of a Hindu Temple. A dome is on top. There is also a Buddha statue built during the same period and built within the Viharage. There are some renovations carried out by the Cultural triangle, but the Viharaya remains because it was built during the period of ancient Kings.

There are remains of a “Poyage” or Disciplinary House, which could have been constructed for the purpose of Upasampada.  The present Poyage at Asgiriya is the work of Mahanayake Ven. Yatawatta Thera.
Adhana Maluwa, which denotes the cremation grounds, was in reality used for the cremation of royalty. The last being that of Prince Maha Astana the son of Dona Catherina or Kusumasana Devi, who died suddenly. Kusumasana Devi suspected King Senerat of having poisoned Maha Astana, after which Kusumasana Devi went and lived at Kegalla. Though it was a large land, now only a few square metres remain as squatters have taken over, but the Archaeological Department had done nothing to protect this area. After some time the practice was again revived by the kings of Kandy and came to an end during the period of King Rajadhi Raja Singhe in 1798.
Upali Thera from Thailand, who brought Upasampada rites to Sri Lanka during the period of King Keerthi Sri Rajasinghe, is believed to have been cremated at the Adhana Maluwa. The King also did not forget to take steps to remember Gedhige Vihare as it did accommodate the Sacred Tooth Relic when it was brought from Delgamuwa. The Sacred Tooth Relic was moved from Delgamuwa to Senkadagalapura. 

The auspicious time had passed and there was no alternative except to place it at Adahana Maluwa. Since then it has also come to be known as Gaman Maligawa. The sacred tooth relic was shifted to Delgamuwa Vihare in Kuruwita in the Sabaragamuwa Province and kept inside a grindstone; this was because there were fears that the  Portuguese may capture this sacred object. It was only brought back following victory over the Portuguese. 
In this background an interesting ceremony takes place at the Gedhige Vihare, known only by a few. On the last night of the Perahera after the golden casket returns to the Sri Dalada Maligawa, again the Golden Karanduwa is taken to Adahahana Maluwa and kept there until the day of the perahera.

The golden Karanduwa or casket is taken to Gedhige Vihare and it becomes the property of the Mahanayaka of Asgiriya. It is in his custody until the day comes for the commencement of the Perahera. 

There is another story as to why the Golden Casket is deposited at the Gedhige Vihare. It is said to be to honour Queen Chandrawathie, who had been cremated at this site. Once the casket is deposited at the Gedhige Vihare, the Sri Dalada Maligawa Lekam or Secretary who is in charge of the inventory of the articles on the Karanduwa or the Golden Casket arrives at the scene and outlines to the Mahanayake the valuables that are in the casket.  The Mahanayake himself then wraps the Golden Karanduwa in a white cloth, seals the casket, and deposits it in the enclosed area.

On Monday, the day of the Day Perahera, the Diyawadana Nilame  comes into the Gedhige Vihare and and the Lekam or the Secretary of the Sri Dalada Maligawa reads the inventory and checks every item of the Golden Karanduwa. 

Then the Mahanayaka hands over the Karanduwa to the Diyawadana Nilame. The Diyawadana Nilame has no right to take it until the Karanduwa is handed over by the Mahanayake or the Incumbent of the Vihare.