The Esala Perahera's changing composition over the years
by Sumana Saparamadu
In common parlance this grand annual pageant is the Kandy perahera,
but it is the Esala perahera held annually from the time Senkadagala
Nuwara became the Maha Nuwara or capital of the Sinhala Kingdom.
Robert Knox who was kept a prisoner by King Rajasingha II for 20
years (1660 - 1679) has recorded that "a solemn feast was celebrated in
the city of Kandy in the month of June-July."
Kandy's Esala perahera was originally known as the Satara devala
(four devala) perahera and it was the finale of the Esala Mangalla.
The Esala Mangalla is in honour of a particular god or gods and the
devala or kovil is the venue of the festival. Some of the festivals are
the Ruhunu Kataragama festival in honour of God Kataragama and the
Devinuwara in honour of God Vishnu. At Munneswaram the festival is in
honour of God Ishvara, at Nallur God Kandasamy and Goddess Pattini in
Nawagamuwa.
It was only in 1752/53 that the Maligawa or Dalada perahera was added
to the Satara devala perahera. It was done on a suggestion of Upali
Thera who had come from Siam (now Thailand) to confer the Upasampada
(higher ordination) on the Sinhala bhikkhus.
Watching the Satara devala perahera, the Thera felt sad that the
Buddha had no place in this grand procession and he told this to
Sangharaja Saranankara who conveyed it to the king. King Keerthi Sri
Rajasingha then gave an order that henceforth the perahera should be led
by the Maligawa perahera taking the Sacred Tooth Relic for public
veneration.
The order of the perahera is as follows: Natha Devala perahera
follows the Maligawa perahera and Vishnu, Kataragama and Pattini devala
follow in that order. Natha Devala perahera follows the Maligawa
perahera taking precedence over Vishnu, as Natha is the guardian God of
Maha Nuwara.
The composition of the perahera has changed over the years when Dr.
John Davy, physician to the British Governor saw the perahera in the
last days of the Kingdom of Kandy, the king, queen and ladies of the
court walked in the procession. Now there are women only in the Pattini
devala perahera. Now rows and rows of young men dressed in white
carrying Buddhist flags are part of the perahera. Some folk dances by
women have also been introduced.
Although the composition of the perahera has changed over the years
the rites haven't changed. The perahera starts sharp at the auspicious
time. The rites are followed meticulously. The first is the planting of
the 'Kap' - the sacred post with which the festival begins. The diya
kapeema brings the festival to a close.
Planting of the 'Kap'
On an auspicious day before the new moon, the Basnayaka Nilame the
chief lay official of each devala - assemble under a young jak tree that
has borne no fruit, and has a trunk of a certain girth.
The tree is fumigated with burning resin - dummala and smears with a
preparation of sandalwood. Nine lamps and nine flowers are placed on
nine betel leaves at the feet of the tree as offerings.
Then, the tree is felled by a woodcutter dressed in white, who has
earlier purified himself by sprinkling lime juice on his body.
The woodcutter divides the trunk into four equal parts and each part
is carried to the devalas led by tom-tom beaters.
On the day of the new moon, this piece of consecrated wood is planted
in the devala grounds, protected by an awning and is covered and
decorated with tender coconut palm leaves, flowers and fruits.
Diya kapeema - water cutting ceremony
After the Maha perahera goes back to the Maligawa, and the other
peraheras (processions) to their respective devalas, the procession
forms again after midnight and heads for Asgiriya Vihara. The Tooth
Relic is placed, with much reverence in the Vihara. The Maligawa
perahera remains at Asgiriya while the four devala peraheras proceed to
the Getambe Ferry, where a boat is waiting for them, in midstream.
The kapuralas or priests of the devalas each with an attendant gets
into the back and rows up the river carrying swords and pitchers.
At the first flush of dawn, the kapuralas strike the water with the
golden swords, as the strike, the attendants amply the pitchers of last
year's water and fill them with fresh water that the water has touched.
This ceremony brings the perahera to a close. |