The Esala Perahera

The beginning of the Kandy Perahera (Pageant) dates back to the time of King Kirthi Sri Rajasinghe (1747-1782) during a Buddhist resurgence. Upali Maha Thera from Siam (Thailand) had arrived on the request of the king to reestablish the upasampada (higher ordination) to Buddhist monks.

When he was at the /uposatharamaya in the Malwatte temple opposite the Sri Dalada Maligawa (the temple of the tooth where Lord Buddha’s blessed tooth Relic is housed) elsewhere the Kandy lake, he heard the beating of drums and asked what it was all about.

When he was told that a procession was being held in the four devales (Hindu temples) nearby as an invocation to the gods, he asked why the sacred Tooth Relic was not being taken in procession.

The king was duly informed and he decided straightaway to organize for the Tooth Relic also to be taken in pageant. The Karanduwa (seat which the king used for the elephant’s spinal) was presented to carry the tooth Relic casket. From that day onwards, in the year 1753, the king commanded that the casket enclosing the relic be taken by procession every year for believers to see and respect.

“At that times the Tooth Relic was honored like the king’s confidential belongings. The relic was guarded under firm safety. No one was permitted to enter the temple of the tooth, which formed part of the king’s palace. It was acknowledged that the person who occupied the relic is the supreme of the kingdom. So it had to be protected at any cost. The king wouldn’t take any risk,” described the chief lay trustee of the Dalada Maligawa, Diyawadana Nilame.

The king’s court including the superiority of the day-the Adikarams, Dissawes, Retemahattayas, and other local chiefs gathered and paraded in the procession. In addition to the relic casket, the Ran Ayudha (gold emblems) and randoli (palanquins) of the four devales were also taken in the procession.

The Diyawadana Nilame plays the main role in forming the perahera. First he refers the Nekath Mohottala (Astrologist), the person well experienced in astrology to get the auspicious times to start all events attached with the perahera.

It’s quite a widespread list ranging from udekki, savarang, naiiyandi, pantheru and davul to lee keli. The four Basnayaka Nilames (lay guardians of the devales) are also informed of the dates. The government officials are prepared on safety, traffic control and other schedules.

The official of the Dalada Maligawa then get cracking on organizing the Perahera. Since elephants show main role, the official go and meet the owners and offering betel in the traditional way, invite them to send their elephants to take part in the perahera. The numbers being large, elephants are brought from far and near.

The perahera accomplishments initiate with the kap situveema in the four devales when a baby jack tree, which must have borne no fruit, is chopped, cut into four pieces and each post is set up at each of the four devales dedicated to the Hindu gods Natha, Vishnu, Katharagama and Pattini on the same day at the identical noble time. The Kap ruka (tree) is brought from the Alutnuwara devale dedicated to god Dedimunda, in the neighborhood of Kandy.

There is another annual procession is held before the Kandy Perahera, The kap situweema happens about a week before the start of the perahera.

Earlier to the beginning of the Dalada perahera, the front officer (Peramuna Rala) arrives to the Diyawadana Nilame’s office when he is offered the announcement “Sannasa” permitting him to comportment the perahera. The Gajanayake Nilame (who is in charge of elephants) is given the ridee ankusaya (silver goad) the icon of power to use the elephants in the perahera.

The officer next in command to the Diyawadana Nilame called Kariya Korala and vidanes, other Maligawa officials, then invite the Diyawadana Nilame to commence the Perahera.

Then he goes to the upper floor with the key and brings the perahera casket to be kept on the back of the Maligawa tusker. He is escorted by mura ayudhakaruwo, pandam and kavi maduwa (group of singers singing the admirations of the Relic) the Maligawa tusker, in high feather decorated, says near the steps.

Meanwhile, the four devale parades come up to the main gate of the Dalada Maligawa from where at the auspicious time the perahera will start parading the streets of Kandy. The firing of a canon signals the start of the Perahera. Immediately after, the knout (kasa) crackers start cracking the whips and forward clearing the path for the procession.

Next to the whip crackers, flag-bearers march carrying first the Buddhist flags and flag of the different devales. The Peramune rala walks the first elephant carrying the lekam mitiya (a register of the Maligawa lands and the tenants). Next hewisi dummers follow. The Gajanayaka Nilame rides the next elephant carrying the representation of his authority, silver goad. The Kariya Korala walks next along with other Maligawa officials, drummers and dancers.

Chants of “sadhu” reverberate the air as thousands lining the routes spot the Maligawa tusker carrying the casket walking magnificently, flanked by two elephants with riders holding the shelter over the casket and fanning and sprinkling flowers. The ornate tusker walks on a long white cloth spread in front.

The Kavikara maduwa, including singers, march ahead singing the admirations of the Tooth Relic. The Diyawadana Nilame walks behind along with other official with the most expert dancers and drummers performing.

In the Esala Perahera, only Kandyen dancers take part since the event is essentially one that is held in the up-country. Until 1917, dancers wearing the decorative ves dress did not take part in the Perahera. Now they wore and add colour and pageantry to the entire Perahera.

“These dancers used to participate in the Kohomba Kankariya, the elegant Kandyan ritual, and cherished their ves which symbolizes the skills of the dancer. The ves tattuwa, in fact, is respectfully kept at the highest point in the house called “Atuwa”.

At the end of the Perahera, the randoli or palanquins are carried by women. This is the only section where women walk in the Perahera.

On the last night, after the Perahera gets back to the Maligawa, the casket is again brought out after midnight and carried by the tusker to the deposited in the gedi-ge temple, Adahanamaluwa. An inventory of the precious gold jewelry is taken and the casket is concealed with a cloth and sealed with the Diyawadana Nilame’s ring. All rituals performed in the Maligawa are done at the gedi – ge until the casket is taken in procession the following day after the water cutting ceremony, which is held at Getambe at the crack of dawn.

The Esala pageant ends with the Diyawadana Nilame, accompanied by the Basnayaka Nilames and other officials; calling at the President’s House in Kandy to inform that the Perahera has been successfully completed. This again is in keeping with tradition when the King was notified of the efficacious conclusion of the Perahera.