Karava - Royal Insignia

Royal Insignia

Although the Karava community describes the usage of royal insignia, there is no mention in the entire 2500 year odd history of the Sinhalese race that the Karava or for that matter any other caste (other than kshatarya) had any claims to the throne of Sri Lanka except for the 'Rajavaliya'. The origin of the term 'Royal Insignia' is therefore hotly debated among scholars and considered a modern affectation of gentility. However, it is certain that these insignia of royal emblems existed before the archaeological excavations of Anuradhapura began in the latter part of the British and post British era, substantiating them. The symbolic use of the conch shell in all things sacred and regal cannot be denied, so too was the tying of the royal forehead plate; Nalapata because they are mentioned in the 'Rajavaliya'. Ancient rock inscriptions, copper plates & coin engravings are now available trough archaeological excavations depicting the emblems of the ruling dynasty. These customs are common to all regions of South Asia and beyond, not just Sri Lanka (whose royal dynasties originate mostly from India in any case) and scientifically valid. Likewise the sun and the moon, pearl umbrella are traditional royal items in Sri Lanka's past and throughout the region.

For the past 1,700 years the sacred Tooth Relic of Gautama Buddha was a possession of the ruling king/dynasty of that period, whosoever possessed this was acknowledged as the rightful ruler of Lanka and whoever won the throne usually came to possess it. Upon each change of capital, a new palace was built to enshrine the Relic. Finally, in 1591 it was brought to Kandy where it is at present, in the Temple of the Tooth. Contrary to the current practice, the tooth relic is not exclusive to any caste or gender as that tarnishes the doctrine of Buddhism and becomes a tool of oppression. Even if we overlook the possibility of some royalty stemming from this Suryawamsa warrior/mercenary community, what is certain is that the Abayagiri Viharaya was the early custodian of the Tooth Relic and the Karava Navika held a distinguished & privileged position in that Viharaya. Again during the Polonaruwa period, the custodians of the relic was the Veleikkara regiment, its one time commander was Kurukulattaraiya; 'the man with the golden anklet' Also, the Island's last north Indian (Aryan) king Nissankamalla disliked the Govi aspirations, Maha Parakramabahu too, taxed them heavily Therefore, it is clear that the present ideology and situation surrounding the relic was different in the past.

The possession of the tooth relic alone was however not sufficient for the general turned king; Don John Wimaladharmasurya, but the 'royalty' of Mahapatabandige Donna Catherina Kusumadevi. Additionally, there had been many instances in history where there had been several simulteneous kingdoms, the 'rightful' not possessing the 'Tooth', while many not so 'rightful' had ruled, e.g., Rajarata-Ruhuna-Dakkhinadesa, Kashyapa-Mogallana, Alakeshwara-Buwanekabahu V, Kotte-Sitawaka-Kandy, colonial. Even in the land-locked Kandyan kingdom 'Unambuwe' a son of a concubine of some considerable background from the vicinity of the 'Tooth' was deemed not of 'royalty', hence a Tamil of royalty was imported from Madurai. This last Kandyan royal dynasty (four kings) of Nayake origin was from the Balija caste.

The oldest Buddhist sect in Sri Lanka, the Siam Nikaya (estd. 19 July 1753) are the current custodians of the Tooth Relic. As of 1764, the Siyam Nikaya controversially restricted higher ordination only to the Radala and Govigama castes, Sitinamaluwe Dhammajoti (Durawa) being the last nongovigama monk receive its Higher ordination. This conspiracy festered within the Siyam nikaya itself, where Moratota Dhammakkandha, Mahaayaka of Kandy, with the help of the last two Kandyan Tamil kings took possession of the Siri Paadha shrine and the retinue villages from the low country Mahanayaka Karatota Dhammaranma and appointed a rival

Apart from flags, the Karavas were the only community in Sri Lanka entitled to the use of the said 'royal insignia'. Insignia such as the pearl umbrella, flags, swords, trident, yak tail whisks, lighted flame torches and drums were previously widely used by the Karavas at their weddings and funerals. Such usage is now greatly reduced but even now it is not unusual to see these royal symbols used even at funerals of extremely impoverished Karavas. See Karava Heraldry

Across the Palk Strait, the kinsmen of the Karavas too have used similar insignia in the past. H. R. Pate describes a wedding as follows: "A peculiar feature of the wedding is the procession to the bride’s house with virudus or banners supposed to be the insignia of the Kingly ancestors of the race. The emblems consist of 21 flags embroidered with representations of various objects, animate and inanimate, such as a Snake, a Peacock, a Palmyra, a Chank, the Sun and Moon an Elephant. A Fish and so on. In addition to these a large Umbrella, a Shield and other trappings are carried. The bridegroom wears a costume called KAPA resembling the state robes of Jathi Thalavi More and white cloths are spread before hi in his path". (Madras District Gazetteer 123 & 124)

With the fall of Sri Lankan kingdoms under Dutch and British colonialism the Karavas kept to their occupations such as deep sea fishing, cultivation, and trading for survival.