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by Aryadasa Ratnasinghe

"Perpetual fire-laughing ritual among the slow shuffle of elephants". - D.H. Lawrence

Although the Esala Perahera of Kandy, as we see it today, dates back only to the period of King Kirti Sri Rajasinha (1747-1780), there have been throughout the history of the island processions and festivals of magnitude, which could be considered as the precursors of the present perahera, the grand pageant of Sri Lanka.

The perahera begins with the traditional installation of logs ('kap situweema'), dedicated to the four guardian deities of the island, viz: Natha, Vishnu, Kataragama and Pattini and it ends with the water-cutting ritual ('diya kepeema'). The merger of the Dalada perahera, carrying the Tooth Relic of the Buddha, with the four devale peraheras, as we see today, coincided with the arrival of the Siamese (Thai) bhikkus in Sri Lanka to restore the 'Upasampada' (the highest ordination qualifying a bhikku).

When the Thai bhikkus, who came to the island in 1775, heard the noise of jingalls (large swivel muskets of Indian origin), inquired from the King Kirti Sri Rajasinha, the cause for all that noise. The king told them that preparations were under way for celebrating the Esala festival (of Hindu origin) to appease the four guardian gods, invoking their blessings for peace and prosperity.

As soon as the bhikkus heard so, they took umbrage at it, and expressed their sole disapproval for giving preference to Hinduism in a country where Buddhism has been established for more than a thousand years. They said that they were surprised to note that Hinduism had triumphed over Buddhism. The king, thereupon, using his wits, assured them that the perahera was mainly intended to glorify the Tooth Relic. In order to convince the bhikkus, the king proclaimed that the Tooth Relic too should be taken in the perahera, but ahead of the devale peraheras.

At the same time, the king dedicated his own howdah (a small gilded dome or cupola), known as 'ranhilige', which he used when riding on the back of the state elephant. Thereafter, no king used the howdah but was exclusively set apart to carry the Sacred Relic. Even today, the Dalada Perahera takes precedent over the devale peraheras. What is meant by 'kap situweema' in the perahera ritual complex? Tradition holds that a few days before the new moon in August, the representatives of the four devales, go in search of a young jak tree (Artocarpus integrifolia), which has borne no fruit and clear the ground around the tree. Thereafter, the tree is fumigated with the smoke of burning resin and smeared with the specially prepared sandalwood powder.

Flowers, betel and a lighted coconut-oil lamp are kept at the foot of the tree, and the 'Kapurala' (officiating priest), implore the deity, whose abode perchance it may be, to leave. Thereafter, the tree is felled and its trunk, cut into four equal parts, are distributed among the devales, the Natha devale getting the first 'kapa'. In the old days, the 'kapa' was called 'Esala kapa', since the selected was an 'Esala' (Cassia fistula) tree, which has now been substituted by the lactiferous jak tree.

For five days, from the date of installation of the 'kapa', the 'kapuralas', in the customary manner, go around their respective devales in the evenings, to the sound of drums and flute, carrying with them the sacred insignia of the four deities. These little processions are known as 'devale peraheras'. On the fifth day, the insignia of each deity, is carried in procession, in the company of Basnayaka Nilames of the respective devales, their retinue, dancers and drummers.

In the old days, the 'kapa' was installed in the open, in close proximity to each devale, and a temporary roof was erected over it, having covered it with cloth and decorated with flowers, coconut leaves and coconuts. The 'kapa' has now diminished in size, and is placed inside the devale where a special platform signifies its position.

The devale peraheras, at the appointed time, assemble in front of the Dalada Maligawa, to join the Dalada Perahera. The Diyawadana Nilame and the other officials of the Maligawa, busy themselves in making arrangements to place the Relic bearing casket in the 'ranhilige' specially reserved for it. The reliquary is not taken in the procession, but the casket only, which is tied on to the back of the Maligawa tusker.

At this point, the Maligawa Perahera joins the Devale Peraheras giving the lead to move on. This is known as the 'Kumbal Perahera', its successor being the Randoli Perahera, which is said to be an expanded version of the Kumbal Perahera.

In 1928, in which the governor Edward Barnes participated, in the manner of the Sinhala monarchs, the band wagon of the Maligawa Perahera, consisted (i) Peramune Rala carrying the 'lekam miti', (ii) Gajanayake Nilame carrying the 'ankusa' or the symbolic goad, (iii) Kodituwakku Nilame and his retinue, (iv) Disawa for the Four Korales and his retinue, (v) Disawa for the Seven Korales and his retinue, (vi) Disawa for Matale and his retinue, (vii) Disawa for Sabaragamuwa and his retinue, (viii) Disawa of Walapone and (ix) Disawa for Udapalatha and their retinues.

Today, these provincial representations have been forgotten, and all possible provincial representatives, probably march with the Diyawadana Nilame, who is the lay custodian of the Tooth Relic. The extinction of old elements and the substitution of new elements have, undoubtedly, harmed the original integral symbolism of the Esala Perahera.

'Ves netuma' is a sacred dance. The 'ves tattuwa' (the magnificent head dress of the Kandyan dancer), is a sacred object guarded by a system of taboos. As a form of dancing, 'ves' is considered befitting the gods. Punchi Banda Nugawela Nilame (1916-1937), the then Diyawadana Nilame, who introduced it to the Maligawa Perahera, is supposed to have prescribed it in the moving Perahera, around the Casket alone. The introduction of the 'ves' dance has given a freshness of life to the renowned dance.

To the Randoli Perahera are added the palanquins of the four devales. These contain the ornaments of the goddesses, sword and pitcher of each devale. The Randoli Perahera is the best of the peraheras, which lasts for five days. It is a grand show highlighting the occasion, and most people who desire to witness the Esala Perahera, get to Kandy on the last day, when the Dalada Perahera, in the customary manner, makes its way to the Asgiriya vihara, preparatory to the 'diya kepeema' ritual.

The four devale peraheras, carrying the insignia of the deities plus the 'randoli', make their way to the Getambe ferry for the water-cutting ceremony, which is of Hindu origin. At the ferry, the kapuralas' of the four devales are led in a decorated boat to a reasonable depth, and each of them cleaves the water with the sacred sword and, at once, fills the pitcher, from the place where the sword touched the water, to be kept in the devale for one year, to be fed back into the ferry at the next water-cutting ceremony.

On their return, the devale peraheras stop at the Ganadevi Kovil, en route, and the assembled crowd receives the blessing of the god, in the form of a 'tilaka' of sandalwood paste, which the 'kapurala' places as a 'prasada' invoking the blessing of the god, known to the Hindus as Ganesha, Vigneswara, Lambodara etc. This elephant-headed god is a popular deity of the Hindu pantheon, known for his wisdom and invoked for prosperity.

In the morning of the following day, the peraheras of the four devales is formed again and proceed to Asgiriya Vihara, and join the Maligawa Perahera stationed there.

Thus the full procession is formed again, which is popularly known as the Day Perahera, and wends its way along the prescribed streets of Kandy, until the Dalada Perahera breaks away to return to the Maligawa, to replace the casket in its original sanctuary. The devale peraheras, likewise, proceed to their respective devales, bringing the whole spectacle to an end.

The Dalada Perahera held in honour of the 'Danta Dhatu' (Tooth Relic of the Buddha) has an authentic history, from the time it was brought to the island in 311 AD, by prince Danta of Ujjain and princess Hemamala of Kalinga (now Orissa), during the reign of king Kirti Sri Meghavarna alias Kitsirimevan (302-330). Since then, it remained the palladium of regal authority, and with the transfer of power from Anuradhapura, the subsequent kings removed it to be kept enshrined in their capitals. Today, it lies at the Dalada Maligawa in Kandy, receiving the reverence and honour of all Buddhists throughout the world.

During the days of our kings, all provincial chiefs were obliged to take part in the Esala Perahera and perform their services annually, without fee or reward. The chiefs also took pride in their positions and welcomed the occasion to display themselves with the unique show of pageantry and strength.

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