History

Esala Perehera festival, around 1885

The Esala is believed to be a fusion of two separate but interconnected "Peraheras" (Processions)
– The Esala and Dalada. The Esala Perahera, which is thought to date back to the 3rd century BC,
was a ritual enacted to request the gods for rainfall. The Dalada Perahera is believed to have
begun when the Sacred Tooth Relic of the Buddha was brought to Sri Lanka from India during the
4th century CE, eight hundred years after the passing away of Buddha.

According to tradition, the Tooth Relic was taken in procession to Sri Lanka by
Princess Hemamala & Prince Dantha.

It was also through the efforts of Upali Thera that the Kandy Esala Perahera came into being. This
procession was originally focused on honor to Hindu deities, particularly those incorporated into Sri
Lankan Buddhism. Upali Thera believed this to be inappropriate in a Buddhist nation, and his
infuence led to the king declaring that "Henceforth Gods and men are to follow the Buddha".

Modern Perahera
After the Kandyan Kingdom fell to the British in 1815, the custody of the Relic was handed over
to the Maha Sanga (the Buddhist Clergy). In the absence of the king, a chief lay custodian
called the "Diyawadana Nilame" was appointed to handle routine administrative matters
concerning the relic and its care.

The Procession

The Kandy Esala Perahera begins with the Kap Situveema or Kappa, in which a sanctifed young
Jackfruit tree (Artocarpus integrifolia) is cut and planted in the premises of each of the four
Devales dedicated to the four guardian gods Natha, Vishnu, Katharagama and the goddess
Pattini. Traditionally it was meant to shower blessing on the King and the people.

Dancers at the Esala Perahera

The Kumbal Perahera

For the next fve nights, the "Devale Peraheras" take place within the premises of the four
Devales with the priest of each Devale taking the pole every evening, accompanied by music
and drumming, fag and canopy bearers, spearman and the Ran Ayudha (gold Armaments), the
sacred insignia of the Gods.

On the sixth night, the Kumbal Perahera begins and continues on for fve days. Initially, the Devale
Peraheras assemble in front of the Temple of the Tooth, which is Sri Lanka's most important
Buddhist Shrine and where the Buddha's Sacred Tooth Relic has been kept since the 16th
Century, with their insignias placed on the ransivige (a dome-like structure) accompanied by
the Basnayake Nilames (the lay custodians of the Devales).

The relic casket, which is a replica for the Tooth Relic, is placed inside the ransivige afxed to the
Maligawa Elephant, the Maligawa Perahera joins the awaiting Devale Peraheras and leads the
procession. Whip-crackers and freball acrobats clear the path, followed by the Buddhist fag
bearers. Then, riding on the frst elephant, is the ofcial called Peramuna Rala (Front Ofcial). He
is followed by Kandyan Drummers and Dancers who enthrall the crowd, and are themselves
followed by elephants and other groups of musicians, dancers and fag bearers. A group of
singers dressed in white heralds the arrival of the Maligawa Tusker carrying the Sacred Tooth
Relic. The Diyawadana Nilame (traditionally required to do everything in his power to ensure
rain in the correct season) walks in traditional Kandyan-clothed splendor after the tusker.

The second procession is from the Natha Devale, which faces the Sri Dalada Maligawa and
is said to be the oldest building in Kandy, dating back to the 14th Century.

The third is from the Vishnu Devale (Vishnu being a Hindu god), also known as the Maha Devale.
It is situated in front of the main gate of the Natha Devale.

The procession of Katharagama Devale

The fourth procession is from the Katharagama Devale (dedicated to the God of Kataragama
deviyo, identifed with the warrior god Skanda) which is on Kottugodalle Vidiya (a street in
Kandy). This procession includes Kavadi, the peacock dance, in which the pilgrim-dances
carry semicircular wooden contraptions studded with peacock feathers on their shoulders.

The ffth and fnal procession is from the Pattini Devale (Pattini being a goddess associated with
the cure of infectious diseases and called upon in times of drought and famine), which is
situated to the West of the Natha Devale. This is the only procession that has women dances.

The following important times are announced by the fring of cannonballs, which can be heard
all across Kandy.

1. The commencement of the Devale Peraheras

2. The placing of the casket on the tuskers back

3. The commencement of the Dalada Perahera

4. The completion of the Perahera

The Randoli Perahera

The Randoli Perahera begins after fve nights of the Kumbal Perahera. Randoli refers to
palanquins on which the Queens of the ruling Kings traditionally traveled. 2018 Kandy Esala
Maha Perahera (Randoli Perahera) was held on 25 August 2018, the full moon poya day with
the participation of hundreds thousands people.

Diya Kepeema and the Day Perahera

After a further fve nights of the Randoli Perahera, the pageant ends with the Diya Kepeema,
which is the water cutting ceremony at the Mahaweli River at Getambe, a town a few miles
from Kandy. A Day Perahera is held to mark the ceremony.

Organization of the Perahera

Elephants at the Esala Perahera

The rituals connected with the Tooth Relic are conducted by Monks of the Malwatte Chapter
and Asgiriya Chapters of the Buddhist clergy in Sri Lanka. It is the duty of the Diyawadana
Nilame to organize the Perahera and thus he summons the large number of ofcials of the
Temple of the Tooth and entrusts them with various ceremonial duties connected with the
conducting of the Perahera. He frst gets the auspicious time from the Nekath Mohottala, the
advisor on astrological matters. The task of organising the different types of drummers is
handed over to the four ofcials known as the Panikka Mura Baarakaruwo.

The Maligawa ofcials also meet the owners of the elephants due to take part in the Perahera
(most elephants are privately owned). The dance troupes are given time to prepare. The
Basnayake Nilames (the lay custodians of the Devales) are then told to organise their
processions.

Perahera Sandeshaya

President William Gopallawa receiving the sannasa.

On completion of the Perahera, the Diyawadana Nilame would lead a procession consisting of
the Nilames of Sathara Maha Devalas and the Nilames of rural devalas to the President's
Pavilion carrying a sannasa (formal letter) known as the Perahera Sandeshaya to the
President stating the successful completion of the annual Esala Perahera. The President
would meet and receive the sannasa at the entrance to the President's Pavilion.

Notable Sacred Casket Bearer Tuskers

The following are some of the notable tusker elephants who participated as the main casket
bearer of the Kandy Esala perehera festival.

Raja

Heiyantuduwa Raja

Millangoda Raja

Nadungamuwa Raja

See also

Diyawadana Nilame, Sri Dalada Maligawa,

Kandy Sri Lanka portal

References

External links

Kandy Esala Perahera Viewing Gallery Seats (https://lakpura.com/kandy-esala-perahera)

Wikimedia Commons has media related to Kandy Esala Perahera.

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Last edited 29 days ago by Northamerica1000

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