The unique and lofty liturgical methods and rituals associated with the sacred Tooth Relic of the Buddha hold a highly esteemed place in Buddhist culture. Beyond being a sacred religious artifact, it embodies profound cultural significance. Serving as the emblem of Sri Lankan sovereignty since ancient times, the sacred Tooth Relic has been revered as the living Buddha of Sri Lanka since 1 AD. Thus, it serves as a reflection of Sri Lankan Buddhist culture and heritage, manifesting through traditional cultural elements and societal behaviours. These enduring traditions associated with the Tooth Relic continue uninterrupted, each ritual conducted with the belief that the Tooth Relic embodies the living presence of the Buddha. Such practices are highly distinctive and are unparalleled in any other religion worldwide, underscoring the unique identity of Sri Lankan culture and tradition.
- Aluth Sahal Mangalyaya
- Aluth Avurudu Mangalyaya
- Esala Mangalyaya
- Karthika Mangalyaya
Among these, the Esala Mangalyaya is synonymous with the Esala Perahera. It spans from the middle of the Esala month to the end of the Nikini month, according to the traditional lunar calendar of Sri Lanka. During this time, several main rituals are conducted following ancient customs. They include Kap Situweeme Mangalyaya, Perahara Mangalyaya, Ethulatha Perahara, Kumbal Perahara, Randoli Perahara, Dawal Perahara, Diya Kepime Mangalyaya, and Hathdina Valiyak Mangalyaya.
The primary ritual within the Esala Mangalyaya is the Perahara Mangalyaya, which commences in the traditional Sri Lankan month of Esala (August) and concludes in the Nikini month. Hence, it is also referred to as the Esala Mangalyaya. Commonly known as Perahara Masaya or Perahara Samaya, this ritual has been known by various names since ancient times, including Siri Dalada Perahara, Mahanuwara Perahara, Nuwara Perahara, Maligawe Perahara, Senkadagala Perahara, Kandauda Esala Perahara, and Wasi Perahara. These diverse appellations underscore the ritualistic significance of the Perahara.
The main Perahara associated with the Perahara Mangalyaya consists of various components. These include the Dalada Perahera, Sathara Devala Perahera (devotional processions dedicated to the four main deities), namely Natha Devala, Vishnu Devala, Katharagama Devala, and Paththini Devala. Among these, the Dalada Perahera is the central element of the Esala Perahera. The term “Perahara” also finds its roots in the Pali language’s “Parihara,” signifying caretaking, respect, attention, and proceeding in an orderly manner. Thus, “Perahara” denotes a ritualistic procession marked by reverence. This procession, conducted in veneration of the sacred tooth relic, came to be known as Perahara.
Based on the information provided, it is evident that the month of Esala holds great significance for conducting rituals and is considered sacred. Consequently, the Perahera Mangalyaya, or the ceremonial procession, typically begins during the month of Esala. The primary purpose of organizing the Esala Perahera is to appeal for rain. During this time, deities are invoked to end prolonged droughts that often extend through the months of Esala and Nikini. This is particularly crucial for farmers who rely on rainfall for their agricultural activities. To beseech the Buddha for rain, farmers offer prayers, making this procession also known as the “rain procession,” as it is performed with the intention of bringing about rainfall. The rainfall obtained through these rituals not only brings joy to farmers but is also a blessing.
One of the significant rituals of the Dalada Perahera is the “Kap Situweema.” The term “Kap” is derived from “Kappa,” meaning dedication, and also signifies a column. The ritual involves erecting a permanent column in a sacred area dedicated to the Buddha, symbolizing a lasting dedication. This ritual, known as Kap Situweema, typically takes place not at the Temple of the Tooth Relic in Kandy, but rather at four prominent Devalayas. An auspicious time for establishing the Kap is determined by a Neketh Mohottala. Since ancient times, it has been customary to perform Kap Situweema before undertaking any auspicious endeavour.
The procession begins with the Kap Situweema ritual, which is aimed at fulfilling specific objectives. People from the four great Devalayas come together to prepare the Kap column. In ancient times, the Kap column was sourced from the premises of the Aluthnuwara Sri Vishnu Devala. For the Kap, a maiden jack tree is carefully selected, with a circumference measuring 3 Viyath. After the establishment of the Upulwan Devalaya in Kandy, the jack tree for the Kap began to be sourced from that location. Once the jack tree is chosen, the area around it is cleaned, and special liturgical performances are conducted. The tree is bathed with sandalwood water, lamps are lit, and nine betel leaves are offered. A tender branch that has not yet borne flowers or fruits is selected for this purpose. It is strictly prohibited to use a branch that bears fruits. Any hollows in the tree or divided branches disqualify it from being suitable for the Kap, so great care is taken in its selection. Once the Kap is chosen, the Poro Karaya (Axe-man) of the Maha Devalaya axes the jack tree, dividing the stem into four parts, each destined for one of the four Devalayas.
The installation of Kap is a sacred ritual steeped in tradition. It begins with the careful selection of a Kap tree, which must be cut while facing the east. Importantly, the chosen tree should not bear any fruits or flowers. During the installation ceremony, the designated area is adorned with a white cloth, and lamps are lit to illuminate the proceedings. Divine ornaments are safeguarded for a period of five days, symbolizing the sanctity of the occasion. The ritual of “diya kapima” further underscores the religious significance of the event. All aspects of the ceremony are dedicated to the gods, representing a solemn vow undertaken by all participants. This includes the king, ministers, and others who join the procession, seeking divine blessings for protection. References to the installation of Kap can be found in ancient Sanskrit texts such as “Maimath” and the “Jathaka” stories, including the “Bhaddasala Jathaka.” These narratives emphasize the importance of installing a Kap. King Brahmadatta, the ruler of the city of Baranes instructed the installation of Kap.
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