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The Magic of the Esala Perahera

by 

Rajika Jayatilake

The annual Esala Perahera, a resplendent, colourful pageant which takes place in the hill capital of Kandy every year in the months of July and August, is one that is eagerly looked forward to by all Sri Lankans.

The Esala Perhera originated from Indo-Aryan traditions and in the early days was a ritual invoking the gods’ blessings for rainfall during drought. The belief that the sacred Tooth Relic has power to bring rain persevered among Sri Lankans even after the British captured Kandy. The British rulers suspended the Perahara in 1815 and a severe drought ensued which destroyed the country’s rice crops. As public protest mounted and intensified, the British relented and the Perahara was allowed. It was reported that torrential rains followed the initiation of the Perhara rituals.

Subsequently, Sinhala kings merged these ancient rituals with honouring the Sacred Tooth Relic of the Buddha, which is protected in a golden casket in the inner sactum of the Temple of the Tooth in Kandy.

The sacred Tooth Relic was brought from Kalinga in India to Anuradhapura, the first capital of ancient Sri Lanka, during the reign of the King Kitsiri Mevan A.D. 303 - 331. This happened about 500 years after the arrival of Buddhism in Sri Lanka during King Devanampiyatissa’s reign. Sri Lanka received Buddhism from India, brought by Mahinda Thera the son of India’s Emperor Asoka. This visit was closely followed by the arrival of Theri Sanghamitta, the Emperor’s daughter who brought a sapling of the sacred Bodhi Tree to Sri Lanka.

The annual Kandy Perahera continues for two weeks, beginning with the traditional "kap situweema" or planting of a tree and ending with the water cutting ceremony.

The Perahera is inaugurated when a stump of Esala, Jak or Rukaththana tree is ceremoniously planted within the precincts of Sri Dalada Maligawa and four other devalas (temple of the deities), as a pledge to the deities, that the perahera will be conducted according to customary rituals. A young 'jack' tree is selected and, its neighbourhood cleared up and cleaned for the ceremony. The selected tree is sprinkled with sandalwood-scented water and nine varieties of flowers are offered to the tree and an oil lamp with nine wicks is lighted. The priest of the Maha Vishnu Temple prays to all the deities, then the jack tree is felled and the trunk is split into four. The latex that flows is considered a symbol of prosperity. These four logs are taken to the four 'devales', one to each temple and each is planted under a canopy of flowers, fruits and leaves, and dedicated to the respective deity. This ceremony is known as 'kap situweema'. The ritual is performed at an auspicious moment decided by astrologers.

After planting Kap, the perahera is conducted on five consecutive days within the premises of the Maligawa and devalas.

The second stage of the Perahara is the Kumbal Perahara. Five Kumbal Peraheras are held outside the temples. All these peraheras take place in the night.

This is followed by the five 'randoli' (golden palanquin) peraheras, which are the most spectacular.

As the Perahera begins in the deepening twilight, muscular, bare-chested men in white sarongs lead the procession, their bodies flexing as they whirl whips on the ground in a deafening crack. Next, upright and with pomp, the bearers of the region's flags parade. Behind them the first elephant, huge and regal, in thick, heavy, gaily decorated and intricately illuminated gown, moves slowly forward. This first elephant carries the Peramune Rala, the dignitary with the Temple's tennant and property records, attired in traditional aristocratic gear.

The drummers, in their white sarongs, red cummerbunds and turban-like head gear, shiny ornaments jangling headwear, vibrate the air with thunderous rhythmic beating of their drums while gaily clad dancers bedecked with jangling silver jewellery, bracelets and anklets, move gracefully to the rhythms of the drums and the haunting tunes played by the horn blowers.

Brilliantly arrayed, a magnificent tusker carries the Gajanayake Nilame, who traditionally was the Head of the Royal Elephant Stables.
Elaborately adorned elephants, in rows of three, sway to the beat. At times, with their trunks linked or tucked away, it almost appears as if they are joining in the dance. Flanking the entire procession are the torch-bearers. Walking with measured step, they steadfastly carry the flaming long wooden poles, their golden-orange glow tinting the scene with magic light. At regular intervals, they lower their poles to revitalize the glow with coconut shells. The heat is intense. Their bodies glisten with beads of sweat. Smoke plays tricks with the coloured lights.

Temple officials with the Kariya Korala, or Master of Ceremonies, walk past.
Two elephants of the Sri Dalada Maligawa shower jasmine flowers as the sacred Maligawa tusker carrying the golden casket, regally steps on the white ‘pavada’ or broad white cloth that paves the way. The relic casket, decorated with traditional regalia associated with ancient Kandyan royalty, taken out of its usual protected environs, now sits upon the grandly illuminated, caparisoned elephant dazzling with gold and sequins, a huge, colourful canopy protecting it as it is carried out into the city. A gun is fired when the Diyawadana Nilame, the lay custodian of the Temple of the Tooth, takes his place in the procession.

The sacred Maligawa Tusker is flanked by two radiant tuskers, as he walks majestically on the royal white pawada cloth spread before him. He moves across it, careful not to let his feet touch the bare ground, crushing beneath his step the fragrant jasmine he is getting showered with.

With his ministers, guards and village chiefs the Diyawadana Nilame (Lay Custodian to the Sacred Tooth Temple), follows the sacred tusker. As the holder of the most honoured lay office, he is dressed in the ancient regalia of the kings.

In front of him are ‘Ves’ or masked dancers gyrating to the unending throb of drums and rhythmic singing. The dancers enthral the crowds with athletic, fluid movement.

So, the procession continues with more elephants, dancers, drummers and musicians following on.

The Basnayaka Nilames, the custodians from each of Kandy's devalas, follow in turn. First comes the procession honouring Natha, the benevolent god believed to be the next Buddha. Then follows the procession honouring Vishnu, the protector of Buddhism in Sri Lanka. The procession honouring Kataragama, one of the most popular gods among Sri Lankans, and finally, the procession for Pattini, the deeply cherished goddess of purity, chastity and health.

Sometimes the procession halts for enhanced participation of the crowds. As drummers form a circle, horn blowers serenade the crowd and the dancers respond in unison while the elephants quickly adjust to the pace.
The procession continues. And so do the elephants, obedient, gentle and totally unaffected by the shimmering heat, the swaying flames, the shrill sounds of the horns and the spirited movements of the dancers.

The Perahera concludes.

The night of the August full moon is the grand finale of the Esala Perahera, a blending of the magic and excitement of all the preceding nights, beneath the serene radiance of the full moon.

And so dawns the day, the "water-cutting ceremony" marking the final stage of the perahara rituals.

A representative group of the previous night are ferried across Sri Lanka’s longest river - the Mahaweli, that runs through Kandy, as they await the first light of dawn to perform the rituals. When the first rays of sun fall, the priests of the deities’ temples, the Kapuralas, cover their heads with white cloths, carry gilted swords and wade the water of the Mahaweli under a white canopy. They empty into the river, the water collected into gilted pichers at the same spot the year before. They draw a circle in the water with a gilted sword and fill the pitchers up again with water from within the circle. This ritual is known as the 'diya kapeema' (water cutting).

With the final rituals performed, ceremonies are also performed at the Ganesh Kovil, the shrine of the elephant headed god and at the Vishnu Devale to offset any mishaps or slips which may have occurred during the festivities. The Nilames, (custodians) visit the President's lodge in Kandy where they report to the leader of the country that according to tradition, the rites of the Esala Mangalle, have been enacted and completed.
The magic of the Esala Perahera is, for many visitors to Sri Lanka, the resplendent climax of a vacation in Serendipity.