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Kandy Perahera

One of the biggest Buddhist celebrations of the year, the annual Kandy Perahera (Esala Perahera) is a religious ceremony Kandy Perahera during which devotees pray for good rains to cultivate the crops. One of Buddhism’s most sacred relics, the Sacred Tooth is taken from the Temple the Tooth and paraded through the streets with the Kandy Perahera. Following this Kandy Perahera, more festive events take centre stage and visitors can expect to see a lively cast of dancers, jugglers and fire-breathers milling amongst the crowds Kandy Perahera

Kandy Perahera Commences on Esala Full Moon Poya Day on the month of July and Concludes on Nikini Full Moon Poya Day on the month of August Esala Perahera – Kandy Perahera is the grand festival of Esala Perahera – Kandy Perahera held in Sri Lanka. It is very grand with elegant costumes. Happening in July or August in Kandy, it has become a unique symbol of Sri Lanka. Kandy Perahera It is a Buddhist festival Kandy Perahera consisting of dances and richly-decorated elephants in the Esala Perahera – Kandy Perahera. There are fire-dances, whip-dances, Kandian dances and various other cultural dances. Kandy Perahera The elephants are usually adorned with lavish garments. The Esala Perahera, Kandy Perahera festival ends with the traditional ‘diya-kepeema’.

Kandy Perahera The significance of this great event is to invoke blessings of the gods to give the farmers rain to cultivate their crops. This ritual is performed by carrying the sacred tooth relic of the Buddha through the city streets which is done with great Kandy Perahera ceremony.

The tooth relic was brought to Ceylon (Sri Lanka) in the year 310 AD and the first Kandy Perahera (perehera) was performed in Anuradhapura the first capital where the sacred relic was housed. Kandy Perahera Kandy Perahera Even as the capitals were shifted for security reasons due to invasions, the tooth relic went with it too and was much revered and always in the custody of the king. Kandy Perahera Finally finding a permanent resting place in the hill capital of the last Sinhalese kindom Kandy, It lies in the “Dalada Maligawa” (Palace of the Tooth Relic) which was built by king Wimaladharma suriya in the 16th century. Kandy Perahera This three-storey building erected solely for the purpose of housing. Kandy Perahera The Sacred Relic still stands and is the most visited and important temple of Sri Lanka.

Kandy Perahera the History

 

The ritual of the Kandy Perahera (The Esala Perahera) – Kandy Perahera continues in Kandy with more and more people attending each year to watch majestic tusker proudly parade the streets of the ancient Sinhalese kingdom followed by over more than a hundred elephants in Kandy Perahera with the custodians and other officials dressed in the traditional Sinhalese attire of chieftains riding them. Kandy Perahera The sound of blowing conch shells and whip cracking starts off the excitement or the approaching Kandy Perahera perahera. The beating of at least three types of traditional drums, the Kandyan dancers, Acrobats, and other artists that perform in Kandy Perahera the light of flame torches certainly would take you back in a time machine.

The historic Esala Perahera in Kandy began on July 18, with the usual installation of the ‘kapa’ (sanctified log) at the devales dedicated to the four guardian gods Natha, Vishnu, Kataragama and goddess Pattini. Kandy Perahera It will be followed by the Devale peraheras from 18 to 21, and by the Kumbal perahera from 22 to 26.

The Randoli perahera, the most grandiloquent of the peraheras will parade the streets from 27 to 31. The ritual of the water-cutting ceremony will be held on August 1, followed by the Day perahera on the 2nd thus, bringing the grand spectacle to an end.

Seven days after the Day perahera, as tradition holds, ‘Waliyaknetuma’(an abridged form of Kohomba-kankariya) is danced at the Vishnu devale, by people of the ‘balibat’ caste, for seven more days, with masked dancing, to avoid malignant influences.This is a general account of the Esala perahera in Kandy, which has changed in detail down the ages, e.g., during the Kandyan period two peraheras were held, one by evening and one by night, preferably during the Randoli perahera.

The Associated Newspapers of Ceylon Ltd. (ANCL), will illuminate the Dalada Maligawa, during the perahera season, with due honour to the ‘Dantadhatu’(the sacred Tooth Relic of the Buddha).

The Esala perahera in Kandy, we see today, dates back to the reign of Kirti Sri Rajasinha (1747-1780). It is a combination of the Dalada perahera, and the four Devale peraheras dedicated to the guardian deities of the island Kandy Perahera .

Earlier, the Esala perahera was conducted exclusively to appease the divinities, and patronized by the Malabari kings of South India, who ruled the Kandyan provinces. They were Hindus. The month of Esala is reminiscent of ‘Esala Dev-keliya’ (play of the gods).

Kandy Perahera How the band wagon of the Dalada perahera came to be merged with the four devale peraheras, has an interesting story. When the bhikkus from Siam (Thailand), headed by the Most Ven. Upali Maha Thera, came to Sri Lanka, to bestow the defunct ‘Upasampada’ (the highest ordination qualifying a bhikku), Kandy Perahera their arrival coincided with the Esala festival in Kandy, when preparations were under way to hold the Devale peraheras invoking the blessings of the gods for the king and his subjects.

Kandy Perahera The Maha Thera Upali, having heard the noise of jingalls (a kind of large Indian swivel musket), inquired from the king the reason for all that noise the king told the Maha Thera that arrangements were being made to hold the Devale peraheras, Kandy Perahera during the month Esala, to appease the gods and to receive their blessings Kandy Perahera.

Kandy Perahera The Maha Thera immediately took umbrage over the news, and at the attitude of the king in giving preference to Hindu customs, Kandy Perahera in a land where orthodox Buddhism has gained ground for more than one thousand years.

Kandy Perahera

Kandy Perahera The king, realising his mistake and using his wits, not to offend the Maha Thera, informed him that Dalada perahera will lead the procession followed by the Devale peraheras, in their order of importance. There had been, Kandy Perahera throughout history, processions of great magnitude which could be considered as the precursors of the present day Dalada perahera.

When the ‘danta dhatu’ (Tooth Relic of the Buddha) was brought to the island by prince Danta and princess Hemamala of Kalinga (Orissa), during the reign of Kirti Sri Meghavarna (352-377), the three Buddhist fraternities in Anuradhapura (Mahavihara, Abahayagiri vihara and Jetavana vihara), claimed to possess it as the most revered object of worship.

The king, wishing not to displease the bhikkus of the three viharas, placed the Relic in a golden reliquary, and keeping it in his royal chariot, allowed to go to one of the three viharas.

The chariot unguided went to the Abahayagiri vihara, and the bhikkus thera accepted it and enshrined it in a gaily decorated ‘dhatugruha’ (relic chamber). It later became the palladium of regal authority.

The Mahaviharavasins and the Jetavanavasins did not claim it. Before the transfer of power from Anuradhapura to Polonnaruwa in 1058, the Tooth Relic was annually taken in procession from the vihara to the city of Anuradhapura and back to the vihara, with great pomp and ceremony. It was the beginning of the Dalada perahera in the island.

Kandy Perahera The significant and widespread belief regarding the origin of the Esala perahera is woven into the fabric of mythology, Kandy Perahera especially in regard to the water-cutting ritual. During the reign of Vankanasika Tissa alias Kasubu (109-112), Kandy Perahera a band of Cholians from South India, invaded the island, and having slain the king, took away 12,000 Sinhala captives to South India. His son, Kandy Perahera king Gajabahu, along with his herculian soldier Nila, Kandy Perahera crossed the Indian Ocean to India, by cleaving the waters of the sea with his massive iron rod Kandy Perahera.

Kandy Perahera After peaceful negotiations with the Colian king Senguttuvan, king Gajabahu was able to bring back the captives, along with an equal number of Cholians, in recompense. Later, they settled down in the villages of Hewaheta, Tumpane, Udunuwara, Yatinuwara, Alutkuruwa etc. The water-cutting ritual at the Getambe ferry reminisces the exploit of Nila in cleaving the sea to go to India.

King Parakramabahu I (1153-1186) of Polonnaruwa, held a Dalada perahera, when there was a severe drought in the country threatening a famine. The following day, rains came down in torrents inundating the low-lying areas, and filling the lakes that had gone dry.

Kandy Perahera In the Dalada Siritha, a treatise on the Tooth Relic, it is said: "Vesi novasnakala mama lesin Dalada pooja karanawa isa". (When there is no rain, make offerings to the Tooth Relic in this manner). Kandy Perahera There is belief among the Buddhists that whenever there is severe drought, the Tooth Relic should be carried in procession.

Kandy Perahera History tells us that during the governorship of Sir Edward Barnes (1824-1831), a Dalada perahera was held in Kandy in 1829, on the advice of the Kandyan chiefs, to avert a severe drought. It resulted in a heavy downpour when the flood waters spilled over the Kandy lake submerging the low-lying areas, and making roads impassable Kandy Perahera.

Kandy Perahera The flood waters came to be known as the Dalada Watura (Relic water). The governor was surprised over the miraculous Kandy Perahera power of the Tooth Relic, about which a despatch was sent to the Colonial Secretary in England Kandy Perahera .

Kandy Perahera The Esala perahera ritual complex begins with the installation of kapa, a pole about four feet in height, within each devale. A few days before the new moon in August, the Basnayaka Nilames of the four devales, Kandy Perahera along with Kandy Perahera the kapuralas, go in search of a young jak tree (Artocarpus integrifolia), Kandy Perahera that has borne no fruit, and clear the ground around the tree. it is then fumigated with the smoke of burning resin and sprinkled with specially prepared sandalwood water Kandy Perahera.

Kandy Perahera Flowers, betel Kandy Perahera leaves and a lighted lamp are placed at the foot of the tree, and the deity, whose abode, perchance, it may be, Kandy Perahera is implored to leave the tree, before it is felled. Earlier an asala tree (Cassia fistula) was selected, Kandy Perahera instead of the lactiferous jak tree, to make the kapa poles.

Kandy Perahera Once the tree is felled, it is Kandy Perahera cut into four equal parts and distributed among the four devales, the Natha devale getting the first kapa. Kandy Perahera The traditional procedure followed in felling the tree is mentioned in the Kandy Perahera Sinhala text Maimataya (Skt. Mayamata). Kandy Perahera Each log is carried in procession and planted inside the devales.

Earlier they were installed outside the devales, but now having reduced in size, they occupy an elevated ground inside each devale, specially built for the purpose. It is known as kap-situweema.

For five days from the date of installation of the kapa, the kapurala of each devale take around the log every evening (formerly twice a day), Kandy Perahera accompanied by music and drumming, flag and canopy bearers and spearmen and the sacred insignia of the gods (ranayudha).

This takes the form of a little procession in each of the devales, and is known as Devale perahera. On the fifth day, the insignias are taken out of the devale premises and borne inside a dome like structure, known as the ranhilige, on the back of an elephant, accompanied by the Basnayaka Nilame and his retinue.

Kandy Perahera The Devale peraheras come at the appointed hour and assemble in front of the Dalada Maligawa. The Relic casket, Kandy Perahera which is a substitute for the Tooth Relic, is placed inside a ranhilige, which is tied on to the back of the caparisoned Maligawa elephant.

The Maligawa perahera joins the waiting Devale peraheras in front and gives the lead in moving on. The perahera consisting the Maligawa and Devale peraheras march through the prescribed streets, and it is called the Kumbal perahera.

Randoli perahera is an expanded version of the Kumbal perahera, to which are added palanquins (randoli) of the four devales. Kandy Perahera These contain the ornaments of the goddesses, sword and pitcher of each devale. On the 5th day of the Randoli perahera, after a short break up, reassembles and makes its way to the Asgiri vihara, where the casket is placed, Kandy Perahera and the Devale peraheras return to their respective devales.

Kandy Perahera Later in the night the four Devale peraheras make their way to the water-cutting site at Gatambe ferry. At the river the kapuralas of the devales are Kandy Perahera led in a decorated boat to some distance, from where they cleave the waters with the sacred sword, and collect a pitcher full from the place where the sword touched the water, to be stored in the devales for one year, to be fed back into the river, at the next water-cutting ceremony Kandy Perahera .

Kandy Perahera On their way, the peraheras stop at the Ganadevi Kovil, Kandy, where the assembled crowds received the blessings of the gods, in the form of a tilaka (prasada) of sandalwood paste on the forehead Kandy Perahera.

Kandy Perahera In the afternoon, Kandy Perahera the peraheras of the four devales form into one unit and go to Asgiri vihara to join the Maligawa perahera. Thus, Kandy Perahera the full procession is formed again and the Day perahera, takes a prescribed Kandy Perahera route and goes back Kandy Perahera to the Maligawa, where at the prescribed auspicious moment, the casket is replaced at the sanctum sanctorum Kandy Perahera.

Kandy Perahera The introduction of Ves dancing to the perahera is of recent origin. Ves is a sacred dance. Kandy Perahera The ves-tattuwa (the magnificent head dress of the Kandyan dancer) is a sacred object guarded by a system of taboos and traditions. Kandy Perahera As a form of dancing Ves is considered fit for the gods. The Diyawadana Nilame, Kandy Perahera Punchi Banda Nugawela Nilame (1916-1937), Kandy Perahera who introduced it to the Maligawa section of the perahera, has made this great change Kandy Perahera.

Kandy Perahera In 1828, when Governor Barnes participated in the Dalada perahera, the Maligawa perahera consisted of the following: (1) Peramune Rala riding the Yahalatanne elephant. Kandy Perahera (2) Gajanayaka Nilame carrying the symbolic goad. (3) Kodituwakku Nilame and his retinue. (4) Disava of Four Korales. (5) Disava of Seven Korales. (6) Disava of Matale. (7) Disava of Sabaragamuwa. (8) Disava of Walapone and (9) Disava of Udapalatha, Kandy Perahera each carrying their respective flags Kandy Perahera.

Today, Kandy Perahera the provincial representation has been forgotten. Kandy Perahera The Kodituwakku department is absent. Kandy Perahera The Peramune Rala and Gajanayaka Nilame are solitary representatives. Kandy Perahera The extinction of old elements and the substitution of new elements have, Kandy Perahera doubtless, harmed the original integral symbolism of the Esala festival Kandy Perahera.

Kandy Perahera The elephants are less in number than in the old days, when more than one hundred elephants participated in the perahera. The winds of change have affected the old customs and rites to a reasonable degree Kandy Perahera.

The Esala Perahera, Kandy Perahera in Kandy is believed to be a fusion of two separate but interconnected Kandy Perahera "Peraheras" (Processions) – The Esala and Dalada. The Esala Perahera, Kandy Peraheras which is thought to date back to the 3rd century BC, was a ritual enacted to request the gods for rainfall. The Dalada Perahera Kandy 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 AD.