Kandy Esela Perahera
The Kandy Esala Perahera, which is 235 years old, is one of the grandest and holiest events in Sri Lanka. Many local as well as foreign visitors look forward to witness this wonderful festival every year. This is held during the Esala month, in August The procession is a veneration of the Tooth Relic of Lord Buddha, which is held in the Sri Dalada Maligawa (Temple of the Tooth) in Kandy. The procession begins with whip crackers, then fire dancers, then alternations of Kandyan drummers and dancers and elephants. The centerpiece of the parade is the tusker carrying (a replica of) the shrine container for the Tooth Relic. White cloths are laid before this elephant so that it does not walk on the ground. The entire procession includes somewhere around 50 elephants and a thousand dancers and drummers, and lasts around 3 hours.
Many have been fascinated by the Perahera and have written notes about it; among them is the famous British poet and novelist, D. H. Lawrence, who describes the Perahera as a “perpetual fire-laughing motion among the slow shuffle of elephants.”
Many have been fascinated by the Perahera and have written notes about it; among them is the famous British poet and novelist, D. H. Lawrence, who describes the Perahera as a “perpetual fire-laughing motion among the slow shuffle of elephants.”
History
Fa-Hien, one of the famous Chinese monks who arrived in Sri Lanka on a pilgrimage in the fifth century A.D. also gives a full description about the Perahera in his book, Fa-Hien Travel Records. “By the side of the King’s Palace is the Vihara of the Buddha’s Tooth, several hundred feet high, brilliant with jewellers and ornamented with rare gems. Above the Vihara is placed an upright pole on which is fixed a great Padmaraja (ruby). The Tooth of the Buddha was always brought forth in the middle of the third month.
Ten days in advance, the king magnificently caparisoned a large elephant. A man dressed in royal robes on this elephant, who could speak distinctly, and the man went round it, beating a large drum, describing the life and the virtues of the Buddha, and announcing to the public; “Behold, ten days after this, Buddha’s Tooth will be brought forth, and taken to the Abhayagiri Vihara. Let all, whether monks or laymen, who wish to amass merit for themselves, make the road smooth and in good condition, grandly adorn lanes and by-ways, and provide an abundant store of flowers and incense to be used as offerings to it.”
When this announcement was over, the king placed for exhibition on both sides of the road, the 500 different bodily forms in which the Buddha had appeared in his previous births according to the Jataka stories. All their figures were brightly coloured and grandly executed, looking as if they were alive. After this, the Tooth of the Buddha was brought forth, and was carried along in the middle of the road. Everywhere on the way, offerings were presented to it, and thus it arrived at the hall of the Buddha in the Abhayagiri Vihara. There the monks and the laity gathered in crowds, burned incense, lighted lamps and performed all the prescribed services, day and night, without ceasing till 90 days had been completed until the Tooth was returned to the Vihara. On Poya Days, the doors of the Vihara were opened, and forms of ceremonial reverence were observed according to the rules.
Even during the Kandyan era between 1739 and 1815, the Esala Perahera was given much prominence. Four Devale Perahera, which was dedicated to the four guardian deities, Natha, Vishnu, Kataragama, and Pattini, was merged to the main Perahera during the Keerthi Śrī Rajasingha Era.
The Perahera is held according to some rituals coming down from traditions. They are known as ‘Esala-keliya’. This festival begins with the installation of ‘kapa’ in each Devale. According to the ritual, for five days after installation of kapa, the kapuralas of each devale take it around every evening in a procession, accompanied by music and drumming and along with flag and canopy bearers and spearmen, and the sacred emblem of the gods.’ This is known as the Devale Perahera.
The Randoli Perahera begins on the 5th day. This is a lengthened version of the famous Kumbal Perahera. Palanquins of the four Devales which contains ornaments of the goddess, pitcher, and the sword are added to the Randoli Perahera. On the full moon day, this Perahera reassembles to go to Asgiriya temple, where the casket is placed. Then Devale Peraheras return to their Devales.
Again, in the night, the Devale Peraheras make their way to the water-cutting site at the Getambetota. At the river, the ‘kapuralas’ of the devales, go in a decorated boat, to some distance in the river.
At this place, each ‘kapurala’ slashes the water with the sacred sword and collects a pitcher full at the place where the sword touched the water. This water will be stored in their Devale for one year, and will be put back into the river, next year at a similar Ceremony.
After seven days from the day Perahara, the ‘Waliyak-netuma’, a shortened form of ‘Kohomba-kankariya’ is performed at the Vishnu devalaya, along with masked dancing. On the seventh day, the Esala festival will be declared as over. The people of the ‘balibat’ caste, who are sorcerers and exorcists, were the dancers in the Perahera during the days of our kings. It was a form of ‘Rajakariya’ (duty) to the king.
Different segments of the Kandy Perahera
1) Whip crackers - Indicates that the way should be cleared for the perahera to pass and that it is coming closer.
2) Fireball dancers (Gini bola karuwan) - Illuminate the way of the procession, clear the path for the procession to proceed, attract the attention of viewer and increase the viewers' faith and piety towards the Buddha.
3) Buddhist flags - Indicate the arrival of a Buddhist procession. One national flag is carried to symbolise the national nature of the festival.
4) Disa flags - The sun and moon flag of four korales, the swan flag of Uva, the white flag of Matale, the yellow silkk cloth flag of Sabaragamuwa, the twin-headed hawk flag of the three korales, the peacock flag of Walapane, the lotus flag of Udapalatha, the Gajasinghe flag of Nuwar Kalaviya, the tiger flag of Wellassa, the parrot flag of Binthenna and the bear flag of Thamankaduwa are carried. Brass Disa flags are also part of the procession.
5) Sword bearers - A traditional item which symbolises security and protection to the perahera.
6) Peramune Rala - Rides an elephant and carries the Lekammitiya (containing the perahera Sannasa and customs) along with its silver box.
7) Drummers - Showcase drums, double drums (Thammattam), trumpets (Horane), cymbals (Thalam), bugle horns (Kombuwa) and conches (Hakgedi).
8) Gajanayaka Nilame - Chief of the Royal elephant stables, this high official rides on an elephant.
9) Dancers with yaks' tails (Chamara Netuma) - Yaks' tails (chamara) were used to fan kings, queens and other noble people and the dance originated to depic this ancient item in the king's council.
10) Dancers using wooden sticks (Leekeli Kandayama) - A simple dance which is isolated from cast dances. A folk dance which had originated through the movement of sticks and notes of simple movements and developed according to upcountry dancing traditions.
11) Pantheru team - A special dance in the Kandyan dancing tradiiton (Pantheru is a round brass frame in which small double symbols are fixed to emit musi. Can be played with both hands while dancing).
12) Hawadi Dangaya -(weaving of the waist chain / Hawadi) - An attractive folk dance developed from Leekeli Netuma. The sticks in the Leekeli Netuma are used along with ropes (of various colours) to weave and unweave an attractive pattern while dancing.
13) Nayyandi dancers - A traditional dance performed by two teams of experienced artistes dressed in Nayyandi dancing ornaments. The geta bera is played and verses used for upcountry dancing are sung.
14) Kadu Saramba (sword fighting) - A popular folk dance where panegyric verses, verses sung for battle, are used. Hand and body movements are performed according to the beat of drums.
15) Ves dancers - The highest and most honoured of all Kandyan dancing item. Takes place in front of the Diyawadana Nilame.
16) Kariya Karawana Korala - Chief officer under the Diyawadana Nilame whose duty is to be in charge of the Sacred Relic casket.
17) Naga Singham - Among the instruments played in the Nanumura Mangallaya and other special festivities in the Dalada Maligawa. Was added due to Hindu influence.
18) Mangala tusker, who carries the Sacred Relic casket - Travels with two other tuskers on both sides. Raja accomplished the great task of carrying the sacred relic casket for 50 years and accumulated much merit. Later other tuskers were employed for this great and noble task.
19) Kavikara Maduwa - The team of versifiers (in the Dalada Maligawa) recite verses on the virtues of the Buddha and the Sacred Tooth Relic, playing udekki, pantheru and cymbals.
20) Those carrying flowers and oil lamps - A traditional custom re-started recently.
21) Diyawadana Nilame - Nineteen Diayawadana Nilames hava participated in the perahera since 1814 AD.
Source: Sri Daladal Maligawa website
Ten days in advance, the king magnificently caparisoned a large elephant. A man dressed in royal robes on this elephant, who could speak distinctly, and the man went round it, beating a large drum, describing the life and the virtues of the Buddha, and announcing to the public; “Behold, ten days after this, Buddha’s Tooth will be brought forth, and taken to the Abhayagiri Vihara. Let all, whether monks or laymen, who wish to amass merit for themselves, make the road smooth and in good condition, grandly adorn lanes and by-ways, and provide an abundant store of flowers and incense to be used as offerings to it.”
When this announcement was over, the king placed for exhibition on both sides of the road, the 500 different bodily forms in which the Buddha had appeared in his previous births according to the Jataka stories. All their figures were brightly coloured and grandly executed, looking as if they were alive. After this, the Tooth of the Buddha was brought forth, and was carried along in the middle of the road. Everywhere on the way, offerings were presented to it, and thus it arrived at the hall of the Buddha in the Abhayagiri Vihara. There the monks and the laity gathered in crowds, burned incense, lighted lamps and performed all the prescribed services, day and night, without ceasing till 90 days had been completed until the Tooth was returned to the Vihara. On Poya Days, the doors of the Vihara were opened, and forms of ceremonial reverence were observed according to the rules.
Even during the Kandyan era between 1739 and 1815, the Esala Perahera was given much prominence. Four Devale Perahera, which was dedicated to the four guardian deities, Natha, Vishnu, Kataragama, and Pattini, was merged to the main Perahera during the Keerthi Śrī Rajasingha Era.
The Perahera is held according to some rituals coming down from traditions. They are known as ‘Esala-keliya’. This festival begins with the installation of ‘kapa’ in each Devale. According to the ritual, for five days after installation of kapa, the kapuralas of each devale take it around every evening in a procession, accompanied by music and drumming and along with flag and canopy bearers and spearmen, and the sacred emblem of the gods.’ This is known as the Devale Perahera.
The Randoli Perahera begins on the 5th day. This is a lengthened version of the famous Kumbal Perahera. Palanquins of the four Devales which contains ornaments of the goddess, pitcher, and the sword are added to the Randoli Perahera. On the full moon day, this Perahera reassembles to go to Asgiriya temple, where the casket is placed. Then Devale Peraheras return to their Devales.
Again, in the night, the Devale Peraheras make their way to the water-cutting site at the Getambetota. At the river, the ‘kapuralas’ of the devales, go in a decorated boat, to some distance in the river.
At this place, each ‘kapurala’ slashes the water with the sacred sword and collects a pitcher full at the place where the sword touched the water. This water will be stored in their Devale for one year, and will be put back into the river, next year at a similar Ceremony.
After seven days from the day Perahara, the ‘Waliyak-netuma’, a shortened form of ‘Kohomba-kankariya’ is performed at the Vishnu devalaya, along with masked dancing. On the seventh day, the Esala festival will be declared as over. The people of the ‘balibat’ caste, who are sorcerers and exorcists, were the dancers in the Perahera during the days of our kings. It was a form of ‘Rajakariya’ (duty) to the king.
Different segments of the Kandy Perahera
1) Whip crackers - Indicates that the way should be cleared for the perahera to pass and that it is coming closer.
2) Fireball dancers (Gini bola karuwan) - Illuminate the way of the procession, clear the path for the procession to proceed, attract the attention of viewer and increase the viewers' faith and piety towards the Buddha.
3) Buddhist flags - Indicate the arrival of a Buddhist procession. One national flag is carried to symbolise the national nature of the festival.
4) Disa flags - The sun and moon flag of four korales, the swan flag of Uva, the white flag of Matale, the yellow silkk cloth flag of Sabaragamuwa, the twin-headed hawk flag of the three korales, the peacock flag of Walapane, the lotus flag of Udapalatha, the Gajasinghe flag of Nuwar Kalaviya, the tiger flag of Wellassa, the parrot flag of Binthenna and the bear flag of Thamankaduwa are carried. Brass Disa flags are also part of the procession.
5) Sword bearers - A traditional item which symbolises security and protection to the perahera.
6) Peramune Rala - Rides an elephant and carries the Lekammitiya (containing the perahera Sannasa and customs) along with its silver box.
7) Drummers - Showcase drums, double drums (Thammattam), trumpets (Horane), cymbals (Thalam), bugle horns (Kombuwa) and conches (Hakgedi).
8) Gajanayaka Nilame - Chief of the Royal elephant stables, this high official rides on an elephant.
9) Dancers with yaks' tails (Chamara Netuma) - Yaks' tails (chamara) were used to fan kings, queens and other noble people and the dance originated to depic this ancient item in the king's council.
10) Dancers using wooden sticks (Leekeli Kandayama) - A simple dance which is isolated from cast dances. A folk dance which had originated through the movement of sticks and notes of simple movements and developed according to upcountry dancing traditions.
11) Pantheru team - A special dance in the Kandyan dancing tradiiton (Pantheru is a round brass frame in which small double symbols are fixed to emit musi. Can be played with both hands while dancing).
12) Hawadi Dangaya -(weaving of the waist chain / Hawadi) - An attractive folk dance developed from Leekeli Netuma. The sticks in the Leekeli Netuma are used along with ropes (of various colours) to weave and unweave an attractive pattern while dancing.
13) Nayyandi dancers - A traditional dance performed by two teams of experienced artistes dressed in Nayyandi dancing ornaments. The geta bera is played and verses used for upcountry dancing are sung.
14) Kadu Saramba (sword fighting) - A popular folk dance where panegyric verses, verses sung for battle, are used. Hand and body movements are performed according to the beat of drums.
15) Ves dancers - The highest and most honoured of all Kandyan dancing item. Takes place in front of the Diyawadana Nilame.
16) Kariya Karawana Korala - Chief officer under the Diyawadana Nilame whose duty is to be in charge of the Sacred Relic casket.
17) Naga Singham - Among the instruments played in the Nanumura Mangallaya and other special festivities in the Dalada Maligawa. Was added due to Hindu influence.
18) Mangala tusker, who carries the Sacred Relic casket - Travels with two other tuskers on both sides. Raja accomplished the great task of carrying the sacred relic casket for 50 years and accumulated much merit. Later other tuskers were employed for this great and noble task.
19) Kavikara Maduwa - The team of versifiers (in the Dalada Maligawa) recite verses on the virtues of the Buddha and the Sacred Tooth Relic, playing udekki, pantheru and cymbals.
20) Those carrying flowers and oil lamps - A traditional custom re-started recently.
21) Diyawadana Nilame - Nineteen Diayawadana Nilames hava participated in the perahera since 1814 AD.
Source: Sri Daladal Maligawa website