Pageant like no other

The 'kap situweema' at the auspicious hour on July 26 marked the beginning of the Esala Pageant, the annual Sri Dalada Perahera

By D. C. Ranatunga

The Sacred Tooth Relic of the Buddha is the most venerated object by Buddhists the world over. The Tooth Relic was brought to Sri Lanka in the 4th Century A.C. during the reign of King Sirimeghavanna (Kit Sirimevan) from Dantapura in Kalinga, India by a princess disguised as a Brahmin lady. The king who was ruling from the first capital of Sri Lanka, Anuradhapura, received the Relic with honour and declared that an annual festival be held taking the Relic in procession to the Abhayagiri Vihara, the great monastery where monks resided, and exhibited to the public.

Successive monarchs took great pains to protect the Tooth Relic particularly when there were foreign invasions. The Buddhist monks played a vital role in protecting the Relic shifting it from place to place whenever there was a threat of the enemy taking over and destroying it. In addition to being an object of worship, a tradition developed whereby the Tooth Relic was considered the symbol of royal authority so that anyone in possession of the Relic was accepted as the country's monarch.

The Tooth Relic is presently housed at the Sri Dalada Maligawa (the Temple of the Tooth) in the hill capital, Kandy – the last of the royal capitals occupied by the Sinhalese kings. The Perahera – the annual procession held as a mark of veneration to the Tooth Relic when the gold casket is paraded through the main streets of the city – attracts thousands of devotes from all parts of the country. In addition, it is a major tourist attraction with foreigners getting a rare opportunity of seeing a cultural pageant with hundreds of elephants parading down the streets, drummers and dancers performing in traditional fashion, and lay custodians of the Relic clad in ceremonial attire, accompanying the casket. It is a spectacle unmatched anywhere else in the world.

The ceremony begins several days before the Perahera is held when a young jak tree (Artocarpus integrifolia) is cut and planted in each of the four 'devales' – places of worship dedicated to the deities Natha, Vishnu, Kataragama and Pattini – situated around the Dalada Maligawa. This ritual is known as 'kap situveema' (planting of the 'kap' meaning 'kalpa vruksha' – the legendary wish-conferring tree). Traditionally it was meant to shower blessings on the king and the people. Thereafter for five nights, processions are held in the premises of the 'devales'. On the sixth night, the 'Kumbal Perahera' begins when the Dalada Maligawa procession joins the 'devale' processions and parades the streets.

The Randoli Perahera, the grand procession is held after five nights of the Kumbal Perahera. 'Randoli' literally means palanquins on which traditionally the queens of the ruling kings travelled.

The Perahera in the present form dates back to the time of King Kirti Sri Rajasinghe (1747-82), the ruler of Kandy when pride of place was given to the Dalada Perahera. It was the time when the Tooth Relic was considered the private property of the King and the public never got a chance of worshipping it. The Temple of the Tooth formed part of the king's palace and no one was allowed to enter it. It was a 'high security zone', in today's terms. Later the King decreed that the Relic be taken in procession for the masses to see and venerate.

After the Kandyan kingdom fell into the hands of the British in 1815, the custody of the Tooth Relic was given over to the Maha Sangha, the Buddhist clergy. In the absence of the king, a lay custodian – the Diyawadana Nilame – was appointed to handle routine administrative matters.

The rituals connected with the Tooth Relic are today conducted by the monks of the Malwatta and Asgiriya Chapters – the two leading monasteries belonging to the Siyam Maha Nikaya – one of the three main sects (Ramanna and Amarapura are the other two) of the Buddhist clergy. The Diyawadana Nilame plays a vital role in organising the Perahera when he summons the large number of officials of the Dalada Maligawa and entrusts them with numerous duties in connection with the conduct of the Perahera. He first gets the auspicious times from the 'Nekath Mohottala', the adviser on astrological matters. The task of arranging for the different types of drummers is handed over to the four officials known as 'panikka mura baarakaruvo'.

The owners of elephants are met by the Maligawa officials. The dance troupes are given the dates to prepare. The Basnayaka Nilames – the lay custodians of the four 'devales' are told to organise their processions.

The official declaration of the holding of the Perahera commences when the Diyawadana Nilame hands over the 'sannasa' (edict) to the 'Peramune Rala' (Front Officer) giving him authority to conduct the Perahera. The Gajanayaka Nilame (keeper of the elephants) is handed over the 'ridee ankusaya' (silver goad) symbolising permission to use elephants in the procession.

Every evening when the Perahera is held, the Diyawadana Nilame is invited by the 'Kariya Korala' (official next in line) and the 'Vidanes' to start the Perahera. He walks to the 'uda male', upper floor where the Relic is kept, takes over the casket from the monk in charge and brings it down to be kept on the elephant's back to be carried in the procession. The gaily decorated Maligawa tusker waits for him on the steps. The casket is kept on the special deck ('ransivige') on the elephant's back and once it is securely tied, a cannon fires heralding the start of the Perahera. Meanwhile, the four 'devale’ processions arrive at the main gate of the Dalada Maligawa to join the Dalada Perahera.

The sound of the cannon followed by the appearance of the 'kasakarayo' (whip crackers) is the signal for the crowds lining the streets that the Perahera has begun. Flag bearers carrying the Buddhist flag and flags of the different 'disaaves' follow with the 'Peramune Rala' riding the first elephant carrying the 'lekam mitiya' – the palm-leaf document bearing the records of lands belonging to the Dalada Maligawa and the names of the servicemen of the Maligawa. Groups of Kandyan dancers and drummers follow. Next is the Gajanayaka Nilame on the back of the second elephant carrying the silver goad followed by the 'Kariya Korala' along with more dancers and drummers. Ahead of the elephant carrying the casket, a group of musicians ('kavikaara maduva') march singing the praises of the Sri Dalada. Long white cloth ('paavada') is laid for the tusker to walk on. Behind the tusker walks the Diyawanada Nilame accompanied by Maligawa officials and the most skilled dancers and drummers.

The four 'devale' processions come next. The tuskers of each 'devale' carries the respective insignia. Numerous forms of dances other than the traditional 'ves' dances which distinguish the up-country dances which are the hallmark of the Dalada Perahera, are seen in these processions.

The Kataragama Devale procession, for example, features 'kavadi' and 'kohomba kale' dances while the Pattini Devala procession comprises mainly female dancers, Pattini being a goddess. The palanquins ('randoli') are carried by females at the tail-end of the Perahera.

After five nights of the Randoli Perahera, the pageant ends with the 'diya kepeema' - the water cutting ceremony at the Mahaweli river at Getambe, a few kilometres from Kandy town. A day Perahera is held to mark the conclusion.