The finale of a grand pageant

The annual Mahanuwara Sri Dalada Esala Perahera is the most important event in Kandy during the months of July/August which is known as Esala according to the Sinhala almanac. The ceremony which marks the end of the Kandy Esala Perahera is the 'Diya Kepeeme Mangalya' which could be termed the water cutting ceremony or the water slashing ceremony, as the water is struck or slashed with a sword.

This year the last Randoli perahera was concluded on the night of August 28 and the water cutting ceremony took place in the Mahaweli river at Getambe during the early hours of August 29. In earlier times, the Sri Dalada Maligawa Perahera and the four Devale peraheras were not conducted as one. It was Ven. Upali Maha Thera from Siam (Thailand) who was invited in 1753 to perform the Upasampada (the high ordination of samanera -students) at the Malwatte Maha Vihare together with Ven.Weliwita Asarana Sarana Saranankara Thera who requested King Kirthi Sri Rajasinha to combine the Sri Dalada Perahera and the four Devala - Natha, Vishnu, Kataragama and Pattini peraheras. Heeding his advice, the King made it a colourful cultural pageant.

Even after the Devala peraheras were made part of the Sri Dalada Perahera, they continued their many rituals together with the Dalada Perahera.

Mohan Panabokke, Basnayake Nilame of the Maha Vishnu Devale speaking to The Sunday Times explained the rituals conducted during the last night of the Randoli Perahera on August 28, which was the Nikini Full Moon Poya day and of the 'Diya Kepeeme Mangalya' during the early hours of August 29 and the 'Daval' (Day) perahera, which follows, bringing the Kandy Esala Perahera to a close.

The Diyawadana Nilame, the 'Sathara' (four) Kandy Devala Nilames (chieftains) and the 'Pitisara' (outstation) Devala Nilames meet at the 'Perahera Ge' (a temporary shed built in front of the Maha Vishnu Devale), on the last night of the Randoli Perahera. It is the duty of the Basnayake Nilame of the Sri Maha Vishnu Devalaya to ensure the safety of the Dalada 'Karanduwa' from the time it is placed at the 'Gedige' and until it is returned to the Sri Dalada Maligawa on the following day after the 'Daval' perahera. The Sri Vishnu Maha Devala Nilame names two Basnayake Nilames from the 'Pitisara Devala, one for 'Murata' (to guard) and the other for ‘Gangata' (to the river) and informs the Diyawadana Nilame, stated Mr. Panabokke.

These two Nilames have to perform special duties. The 'Murata' Nilame has to stay at the Asgiriya 'Gedige' overnight to look after the 'Karanduwa’. The 'Gangata' Nilame has to be at the river bank to receive the Perahera when it reaches Getambe for the 'Diya Kepeeme Mangalya' and ensure the rituals are conducted and performed according to custom.

About 5000 people step into the river at the time of the 'Diya Kepeeme Mangalya', he added. On August 29, when the last Randoli Perahera completed its circuit along the streets of Kandy, the Maligawa Tusker carried the 'Ransivige' , the casket with the golden 'Karanduwa ' followed by the Devale Perahera to the 'Adahana Maluwa' at Asgiriya. The Diyawadana Nilame handed over the Golden 'Karanduwa' to the Ven. Asgiriya Maha Nayake Thera who placed it at the 'Gedige' of the Asgiriya Temple. It is in the custody of the Ven. Mahanayaka Thera of the Asgiriya Maha Viharaya until the 'Daval' perahera which is during the afternoon of the following day. The four 'Devale' perahera return to their respective Devala after this ceremony. At the Gedige the 'Hewisi' (drumming) pooja and other rituals and duties (Thevawa) are performed as at the Sri Dalada Maligawa.

About two hours after the last 'Randoli Perahera' was concluded on the night of the 28th, the four devala perahera start once again on another journey with the Chief 'Kapuralas' (officials) of the devala riding on four elephants carrying the 'Deva Ayuda' (insignia) of the Deities to the banks of the Mahaweli river at Getambe for the 'Diya Kepeeme Mangalya'. In the four 'Randoli' (palanquins) that follow in the perahera are the 'Pen Kendiya' (goblets) containing the water from last year's 'Diya Kepeema', swords and the 'Kap' (a stump of a tree such as Rukkattana or Jak with a milky sap) which were planted at the devalas as the first ceremony of the Esala Perahera. At day break on the 29th, the procession arrived at Getambe. The 'Gangata' Basnayake Nilame received them on the river bank.

The 'Kapuralas' placed the deities' insignia in the 'Randoli'. They then prepared themselves for the ceremony by wrapping a white cloth on their bodies and covering their head and mouth with pieces of white cloth. Taking with them the swords under a canopy, they were conducted upto the river's edge. At the 'Nekath' (auspicious) time they went to the centre of the river and whilst slashing or 'cutting the water' with the sword, released the old water out from the 'Kendiya' (goblets) into the river with the 'Kap' also being thrown in. At the same time the other officials from the Devalas are waiting to fill the ' Kendiya' with fresh water from where the sword struck the water in the river.

The goblets are covered with a white cloth and taken upto the Bo tree on the bank of the river. Rituals are performed with flowers and 'pahanas', (oil lamps). The preparation for the ceremonies at the Bo tree is the duty of the Basnayake Nilame of the Sri Maha Vishnu Devale.

Once these ceremonies are over the chief 'Kapuralas' ride on the elephants carrying the insignia of the deities. There is a belief that the Bo tree was planted after the battle of Gannoruwa.

The next stop on this journey was at the 'Ganadevi Kovila', a Hindu temple at Katukelle. The deities' insignia are placed in the 'Randoli' and taken into the kovil where the trustees and the priests accept it. In the presence of the Kataragama deity Skanda's image the priests conduct a 'Shiva pooja', a religious ceremony. Until the Day perahera resumes, the 'Kapuralas' are with the 'Randoli' (palanquins) at the 'Kovil' but do not take an active part in the 'pooja'.

On the last 'Randoli Perahera' night, which is the Poya, the trustees and the priests from the 'Ganadevi Kovil' (Hindu temple) take flowers, incense and garlands to pay their obeisance to the Sri Dalada, the Sacred Tooth Relic of the Buddha.

Meanwhile on the 'Daval' perahera day, the 'Karanduwa' that was taken to the 'Gedige' at the Asgiriya Viharaya is placed on the Maligawa tusker and is made ready for its return journey to the Sri Dalada Maligawa. An hour before the start of the 'Daval' perahera which begins at an auspicious time, the four Devale perahera commence their journey from the 'Ganadevi Kovila' to join with the Maligawa perahera. They proceed along Katukelle Road, Dalada Vidiya, E.L. Senanayake Vidiya (Kotugodelle Vidiya), Kande Vidiya and finally at the D.S. Senanayake Vidiya junction (Municipal junction) meet with the Maligawa perahera. They then proceed to the Temple Square and circle three times round that area. Then the Maligawa perahera enters the Sri Dalada Maligawa (Gevadeema) through its Wahalkada (the main entrance).

The four Devale perahera continue on their way and after passing the Wahalkada of the Sri Dalada Maligawa return to their respective Devales. The 'Pen Kendi' or water goblets, the deities' insignia, jewellery and the golden swords are placed at the devale amidst further ceremonies.

The day perahera marks the end of the Kandy Sri Dalada Maligawa Esala Perahera. It is stated that when the Sri Dalada Maligawa was being built next to the Maha Wasala, during the time of King Wimaladharmasuriya I, the Sri Dalada (the Sacred Tooth Relic) was placed at the Asgiriya 'Gedige' for safety until the conclusion of the building work.

After the Day Perahera, the Sri Vishnu Maha Devale conducts a 'Waliyak Netuma', a dance performance for seven days after which the Sri Dalada Esala Perahera is officially concluded.