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.
The Sacred Tooth Relic in Kandy is associated with four main rituals, collectively known as the “four rituals” or Sathara Mangalyaya. The term “Mangalyaya” conveys connotations of goodness, beauty, and wholesomeness. These rituals have remained unchanged since the Kandyan period. They are:
- 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 term “Perahara” is derived from the Sinhala word “Pelahara,” which originally referred to the miraculous acts performed by the Buddha. Over time, it also came to signify respect and reverence. Initially, it was a ceremonial offering to the deities but later evolved into a procession honouring the sacred tooth relic of the Buddha in Kandy. This transformation occurred during the reign of King Kirthi Sri Rajasinghe in the 18th century when it was initially referred to as “Deva 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.
Originally, the Esala festival was dedicated to deities but gradually transformed into a Buddhist festival, now one of the main celebrations among Sinhala Buddhists. The Esala month was chosen due to its astrological significance, being the fourth month according to the lunar calendar, corresponding to June-July in the Gregorian calendar. This period witnesses numerous festivals celebrated not only in Sri Lanka but also in India since ancient times. The significance of the Esala month is multifaceted. It marks the occasion of Prince Siddharth’s great renunciation, the Buddha’s maiden sermon, the commencement of the monks’ Was Vasaya, and is referred to as Neketh Keliya (the religious festive season) in Jathaka stories. Additionally, King Dharmasoka performed various rituals and offerings during this month. Many rituals associated with goddess Pattini are also performed during this month.
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.
Throughout history, people have performed various rituals to invoke rain. Among these ancient practices include rituals dedicated to the Vessa Valahaka deity and Heli Eli, which were believed to have helped King Wessanthara obtain rainfall. Additionally, rituals performed at the Jaya Sri Maha Bodhi tree and the sacred tooth relic were also associated with rainfall. During the British colonial period, it is said that the mere act of shaking the sacred tooth relic brought an end to prolonged droughts, resulting in rainfall. The incident is elaborated upon in the Dalada Wathura book, suggesting that obtaining rain was one of the main objectives of such performances.
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 objectives of installing a Kap column are multifaceted. They include providing protection to all involved in the procession, seeking blessings from deities for the smooth completion of all related rituals, and invoking deity Indra for rainfall. Several rituals associated with Kap Situweema bear similarities to Hindu rituals.
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 Kap is then taken to the temples amidst a musical procession, often involving elephants, creating a spectacular sight that underscores the reverence people hold for the Kap. The Kap is typically wrapped in white cloth, symbolizing the effort to appease both the rain deity and local deities. For the four days following the installation of the Kap, the chief Kapurala of the temple circumambulates it, holding an arrow and a bow, while carrying the ornaments of the deities, signifying the presence of the deities at the Kap. Subsequently, the celestial ornaments are safeguarded in a Ransivi Geya and then taken to the Dalada Perahera. The King and other officials recognize this as the commencement of the procession, marking the significance and solemnity of the event.
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.
In one such tale, masons were tasked with finding a suitable tree for the installation of Kap. Despite their search, only a Sala tree from the king’s garden proved suitable. Following proper rituals and invoking the deity associated with the tree, the Kap was successfully derived. These ancient texts and rituals highlight the deep-rooted connection between Kap installation and Buddhist tradition. Through liturgies and invocations, blessings are sought from divine entities for protection and prosperity.
© satipatthana magazine
