FESTIVALS IN SRI LANKA
Sri Lanka's deep rooted and ancient civilization endows the island with a legacy of colorful national and religious festivals. Hardly a month goes by without a unique national or religious celebration and on any given day there is an anniversary , event or festival taking place somewhere on the island. There are Buddhist, Hindu, Muslim and Christian celebrations. The majority of the festivals are Buddhist celebration. These are often celebrated with the leaving of frangipani — a sweet-smelling pink, yellow or white flowers — as offerings at Buddhist temples.
Most major public holidays and festivals occur on full-moon Poya Days. Poya days are generally regarded as solemn occasions and people are expected not to show the are enjoying themselves (See Below).
Main Festivals
January — Duruthu Perahera is a colorful religious pageant at Keniya Temple near Colombo
January 4th -15th — Thai Pongal Day is a Hindu festival that honors the sun god.
February — Nava Perahera is a colorful traditional perahera organized by the Gangaramaya Temple in Colombo.
February or March — Maha Sivarathri is a colorful Hindu festival that celebrates the marriage of Shiva.
March — Medin Perahera is a colorful traditional perahera held during the full moon.
July-August — Perahera in Kandy
Late July- Early August — Esala Festival of Kataragama is one of biggest and most important festivals in Sri Lanka.
July-August — Esala Festival of Dondra is held a shrine dedicated to the Hindu god Vishnu at Dondra (100 miles from Colombo).
July-August — Esala Festival of bellanwila is held at the Raja Maha Vihara (Buddhist temple) at Bellanwila, a southern suburb of Colombo.
July-August — Esala Festival of Munneswaran is held at a Hindu shrine dedicated to the god Shiva in Chilaw (50 miles north of Colombo)..
July-August — Esala Festival of Vel is the main Hindu festival in Colombo.
July-August — Purapathi Cart Festival in Colombo
December-April — The Sri pada Pilgrimage Season
Poya Days
The full moon day (Poya Day) of each month is of special religious significance.Poya days are generally regarded as solemn occasions and people are expected not to show the are enjoying themselves. Different episodes of the Buddha’s life are celebrated on these days. The most important of these full moon days—Vesak (Wesak), Duruthu, Navam, Poson and Esala — which are celebrated with colorful traditional rituals, ceremonies and sometimes with glittery pageantry. No alcohol is sold on Poya days.
Officially there are four poya days each month, with each equating to a phase of the moon. Sri Lanka Buddhist ideally visit their local pansala (temple) during all four days. The full-moon day is most important and treated almost like a sabbath — a day for the for the faithful to relax away from work and contemplate their faith. Full-moon poya days are public holidays. [Source: Holy Mountain Trading Company, San Francisco CA, 2016]
Poya Full Moon Days (Month — Poya Name — Full Moon Poya in 2020)
January — Duruthu Poya — 10th
February — Navam Poya — 8th
March — Medin Poya — 9th
April — Bak Poya — 7th
May — Vesak Poya — 7th
June — Poson Poya — 5th
July — Esala Poya — 4th
August — Nikini Poya — 3th
September — Binara Poya — 1th
October — Adhi Vap Poya — 1th
October — Vap Poya — 30th
November — Ill Poya — 29th
December — Unduvap Poya — 29th
Significance of Poya Days
Even before the birth of Buddhism, Asian ascetics in the ancient times when there were no calendars, made it a practice on full moon days to cease worldly pursuits and engage themselves in religious activities. The Buddha adopted this practice and from this developed the preaching of the Buddhist texts and commentaries (bana) in monasteries and temples on full moon Poya days. And when the Venerable Arahat Mahinda Thero introduced Buddhism to this country in 247 B.C. he also introduced the Poya tradition.
Poya Days provide opportunities for Buddhists to visit local temples and to practice sil (observing the fivefold morality of abstaining from causing injury, from falsehood, from improper sex, from taking intoxicants, or from taking anything that is not given). Buddhists are also expected to practicing meditation, listen to sermons, and, in general, emulate the lifestyle of monks for one day. [Source: “Worldmark Encyclopedia of Religious Practices”, Thomson Gale, 2006]
A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: “In their religious observances the Sri Lankan Buddhists have adopted from Indian tradition the use of the lunar calendar. The four phases of the moon are the pre-new-moon day, when the moon is totally invisible, the half-moon of the waxing fortnight, the full moon, and the half-moon of the waning fortnight. Owing to the moon's fullness of size as well as its effulgence, the full-moon day is treated as the most auspicious of the four phases. Hence the most important religious observances are held on full-moon days and the lesser ones in conjunction with the other phases. In the Buddhist calendar, the full moon, as the acme of the waxing process, is regarded as the culmination of the month and accordingly the period between two full moons is one lunar month. [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
“ The Sinhala term poya is derived from the Pali and Sanskrit form uposatha (from upa + vas: to fast) primarily signifying "fast day." Fasting on this day was a pre-Buddhist practice among the religious sects of ancient India. While the monks use the monthly moonless day (called amavaka in Sinhala) and the full-moon day for their confessional ritual and communal recitation of the code of discipline (Patimokkha), the lay devotees observe the day by visiting temples for worship and also by taking upon themselves the observance of the Eight Precepts.
Poya Day Observances and Practices
Poya day ceremonies are conducted from dawn until dusk at all temples. This includes Dharma sermons, meditation classes, pujas (offerings), administration of the precepts, and pirit-chanting of protective suttas (discourses). A tray of flowers is offered at each of the three places of worship, small oil lamps are lit (to represent wisdom and enlightenment), and incense is burned (to symbolize purity). Merit-making (punya karma) is considered to be the cornerstone of lay Buddhism. By following the Dharma and the precepts, by striving for compassion, equanimity and wisdom, and by performing meritorious deeds — such as dana (almsgiving), pilgrimage and worship, and paying homage to elders — one can assure oneself a more advanced rebirth on the spiritual ladder toward nibbana. [Source: Holy Mountain Trading Company, San Francisco CA, 2016]
A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: ““A practicing Buddhist observes the poya day by visiting a temple for the rituals of worship and, often, by undertaking the Eight Precepts. The Eight Precepts include the Five Precepts (see above, pp.5-6), with the third changed to abstinence from unchastity, and the following three additional rules: ; 6) to abstain from solid food after mid-day;; 7) to abstain from dancing, singing, music, and improper shows, and from ornamenting the body with garlands, scents, unguents, etc.;; 8) to abstain from the use of high and luxurious beds and seats. [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
“If one decides to observe the Eight Precepts, one would wake up early, bathe and clad oneself in clean white garments, and go to the nearest temple. The incumbent monk administers the precepts to the entire group assembled for the purpose. Thereafter they would spend the day according to a set timetable which would include sermons, pujas, periods of meditation, and Dhamma discussions. At meditation centers there will be more periods of meditation and fewer sermons and pujas.
“The observance of the Eight Precepts is a ritualistic practice of moral discipline quite popular among the Sinhala Buddhists. While the Five Precepts serve as the moral base for ordinary people, the Eight Precepts point to a higher level of training aimed at advancement along the path of liberation. The popular practice is to observe them on full-moon days, and, among a few devout lay Buddhists, on the other phases of the moon as well.
“The poya observance, which is as old as Buddhism itself, has been followed by the Sinhala Buddhists up to the present day, even after the Christian calendar came to be used for secular matters. Owing to its significance in the religious life of the local Buddhists, all the full-moon days have been declared public holidays by the government. Another noteworthy fact about this day is that every full-moon poya has assumed some ritualistic significance in one way or other.
Vesak (1st Full Moon Poya, in May)
Usually in May, Vesak (Wesak) Full Moon celebrates the birth, enlightenment and parinibbana (final spiritual attainment at death) of The Buddha. Colorful lanterns are displayed at the homes, shops and businesses of Buddhists. Young women dressed in white sing bhakti gee (devotional songs) in parks or the backs of trucks. Popular pictorial displays (pandals) of Jatakas (stories of the Buddha’s life are erected with spectacularly-lighted Buddha images in many towns and cities. [Source: “Worldmark Encyclopedia of Religious Practices”, Thomson Gale, 2006]
The Buddhist calendar begins with the month of Vesak. Vesak Day is the first and in the eyes of many the most important of the poya holy days. On Vesak Day, Buddhists world over commemorate the triple anniversary of Sakyamuni Siddhartha Gautama The Buddha. Triple anniversary because The Buddha was born, attained Supreme Enlightenment at the age of thirty five, and after a successful ministry of forty five years attained Parinirvana or passed away on a Vesak (May) full moon Poya Day. It is said that on a Vesak full moon Poya Day, in the eighth year of his enlightenment, that The Buddha made his third and final visit to Sri Lanka. [Source: Holy Mountain Trading Company, San Francisco CA, 2016]
A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: “ The significance of Vesak is further heightened for the Sinhala Buddhists, as Sri Lankan tradition holds that it was on the Vesak Poya Day, in the eighth year after his Enlightenment, that the Buddha paid his third visit to Sri Lanka, journeying to Kelaniya on the invitation of the Naga King Maniakkhika (Mhv. i,72ff.). Consequently, Kelaniya has become a very popular place of worship and pilgrimage, the center of worship there being the celebrated dagoba, enshrining the gem-set throne offered to the Buddha by the Nagas (dragons). An annual procession is held there to commemorate the event. [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
See Separate Article HOLIDAYS IN SRI LANKA
Poson (2nd Full Moon Poya, in June)
Poson Full Moon in June commemorates the introduction of Buddhism by Mahinda to Sri Lanka in the 3rd century B.C. There are major celebrations in Anuradhapura and nearby Mahintale, where Ashoka's son, Mahinda is said to have first preached the Buddha's dharma in Lanka. Usually more than a million people show up for the events. Mahinda established the Dispensation of The Buddha (Buddhasasana) in Sri Lanka. [Source: Holy Mountain Trading Company, San Francisco CA, 2016]
Poson Full Moon is celebrated with poya religious observances. The center of the celebration are Mihintale (10 kilometers from Anurdhapura), where Buddhist doctrine was first preached by Arahat Mahinda. A number of parades with illuminations and decoration are held in various parts of the island. Thousands of white-clad pilgrims climb the steps to the summit of Mihintale.
A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: “In addition to the normal ritualistic observances undertaken on a poya day, on Poson day devotees flock to Anuradhapura, the ancient capital city of the country, for it was there that arahant Mahinda converted the then ruler, King Devanampiya Tissa, and his court to Buddhism, thereby setting in motion a series of events that finally made Sri Lanka the home of Theravada Buddhism. Even today, on Poson Poya, Anuradhapura becomes the center of Buddhist activity. Mihintale, the spot where the momentous encounter between the Elder and the King took place, accordingly receives the reverential attention of the devotees. The two rituals of pilgrimage and the observance of the Eight Precepts are combined here. Processions commemorative of the event, referred to as Mihundu Peraheras, are held in various parts of the country. [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
Of great Buddhist significance, but unique to Sri Lanka, is the Poson pilgrimage during the full moon in June. The festivals history dates back to 247 B.C. when Sri Lankan King Devanampiyatissa was on a hunting expedition on the Mihintale mountain. In pursuit of a stag, he found himself lured to the mountain peak where he beheld a serene, dignified figure in saffron robes who beckoned to him. This was Mahinda, son of the Indian Emperor Ashoka and Sri Lanka’s first Buddhist missionary. He preached the Buddha’s teachings of Peace and Compassion to the king, triggering a dramatic conversion to Buddhism of the monarch and 40,000 of his men. [Source: Sri Lanka Tourism Promotion Bureau srilanka.travel ]
The inception of the Buddhist faith in the island is commemorated annually, as it has been for over two thousand years. Each year, streams of pilgrims in pristine white ascend to the summit of the forest-covered Mihinthale, offering fragrant frangipani and lotus blossoms to the dagoba built by King Devanampiyatissa. They walk in slow reverential columns to where Mahinda meditated, seated on a bed of stone, in a primitive rock cave perched at the steeply dropping peak.
Esala (3rd Full Moon Poya, in July)
Esala (full moon Poya in July) commemorates the deliverance of the first sermon to the five ascetics and setting in motion the Wheel of the Dhamma (Dhammacakka) at Sarnath Benares, India. The essence of this sermon is the explanation of the Four Noble Truths: The Noble Truth of Suffering or dissatisfaction or conflicts (Dukkha), the cause of suffering, the cessation of suffering and the path leading to the cessation of suffering. And The Noble Eight-fold Path: 1) Right understanding (Samma Ditthi); 2) Right thoughts (Samma Samkappa); 3) Right speech (Samma Vaca); 4) Right action (Samma Kammanta); 5) Right livelihood (Samma Ajiva); 6) Right effort (Samma Vayama); 7) Right mindfulness (Samma Sati); 8) Right concentration (Samma Samadhi). the day following the Esala full moon, Vassa, marks the beginning of Vassa, — the annual rainy season retreat of the monks, which last for three months. [Source: Holy Mountain Trading Company, San Francisco CA, 2016]
A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: Esala “commemorates several significant events in the history of Buddhism. The most prominent of these is the Buddha's preaching of his First Sermon, the Dhammacakkappavattana Sutta, to the five ascetics at the Deer Park, near Benares, thereby inaugurating his public ministry. The other noteworthy events connected with this day include the conception of the Bodhisatta in the womb of Queen Maya, his Great Renunciation, the performance of the Twin Miracle (yamaka-patihariya), and his preaching the Abhidhamma for the first time in the Tavatimsa heaven. An additional factor that enhances the value of this poya to Sri Lanka is the first local ordination of a Sri Lankan, when Prince Arittha, the nephew of the king, entered the Order at Anuradhapura, under arahant Mahinda, following the introduction of Buddhism. On this day there also took place the laying of the foundation for the celebrated dagoba, the Mahathupa or the Ruwanvelisaya and also its enshrinement of relics by King Dutugemunu. It is owing to the combination of all these events that the Sinhala Buddhists fittingly observe the day ceremonially by holding Esala festivals throughout the island, giving pride of place to the internationally famous Kandy Esala Perahera. [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
Esala is a time of festivals. The Esala Festival of Dondra, held a shrine dedicated to the Hindu god Vishnu at Dondra (160 kilometers from Colombo), and the Esala Festival of Bellanwila, held at the Raja Maha Vihara (Buddhist temple) at Bellanwila, a southern suburb of Colombo . feature Kandyan and low-country-dances, a traditional fair, and a sideshow. Esala Festival of Munneswaran is held at a Hindu shrine dedicated to the god Shiva in Chilaw (80 kilometers of Colombo). This is a popular pilgrimage center for both Hindus and Buddhist. Firewalking takes place at the festival. Esala Festival of Vel is the main Hindu festival in Colombo. The ornately decorated Vel chariot makes its annual trip through the streets of the capital carrying the weapons of God Skanda from one temple to the other.
The biggest of them all — the Perahera Esala in Kandy — is a ten day summer festival held before and on the full moon. Described as one of the most incredible celebrations in the world, it this medieval pageant starts slowly, gaining momentum each day until the climax at the full moon. Taking part in festival are hundreds of Kandyan dancers and drummers in colorful headdresses and traditional beaded costumes, Kandyan chieftains in medieval court dress, more than 100 caparisoned elephants, whip crackers, torch bearers, dancers, drummers, chieftains, conch trumpeters, dancing and juggling torch spinners and other participants.
Nikini, Binara, Vap and Il (4th, 5th, 6th and 7th Full Moon Poyas)
During Nikini (full moon Poya in August) the conducting of the first Dhamma Sangayana (Convocation) is commemorated. This was held three months after the passing away of The Buddha. Five hundred Arahat Theros participated in the convocation which was held over seven months in the cave at the foot of the Rajagahanuvara Vebhara Rock. On the day after Nikini, monks who failed to commence the normal Vassa rainy season retreat are allowed to enter the "late Vassa." [Source: Holy Mountain Trading Company, San Francisco CA, 2016; [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
Binara (5th Full Moon Poya, in September) commemorates The Buddha's visit to heaven to preach to his mother and celestial multitude. It also marks the inauguration of the Order of Bhikkhunis (nuns) with the ordination of Queen Mahapajapati and her retinue. Pajapati Gotami approached The Buddha and implored him to establish the Bhikkhuni Order.
Vap (6th Full Moon Poya, in October) concludes the final month of the monk’s three-month rainy season retreat. Kathina robes are offered to the monks who have duly completed the Vassa. The high esteem in which this ritual is held by the Sinhala Buddhists may be gauged from the fact that the month is popularly referred to as the "month of robes". Vap commemorates the conclusion of The Buddha’s preaching of the Abhidhamma for three months to his mother in the Heavenly realm (devaloka) and King Devanampiyatissa of Sri Lanka sending envoys to King Ashoka requesting him to send his daughter Arahat Sanghamitta Theri to Sri Lanka to establish the Bhikkhuni Sasana (Order of Nuns).
Il (7th Full Moon Poya, in November) signifies the end of the kathina ritual. It is also the day for commemorating such events as the despatch of the first sixty disciples by the Buddha on missionary work, the prospective Buddha Metteyya being declared a sure Buddha-to-be by Gotama Buddha, and the passing away of the arahant Sariputta, the Buddha's foremost disciple. Il celebrates the obtaining of Vivarana (the assurance of becoming a Buddha) by the Bodhisattva Maitriya. [Source: Holy Mountain Trading Company, San Francisco CA, 2016]
Unduvap (8th Full Moon Poya, in December)
Unduvap (full moon Poya in December) is also called Sangamitta Day. It marks the historic event of bringing to Sri Lanka the right branch of the sacred Bodhi Tree under which Guathama Buddha attained enlightenment in India. The branch of the Bodhi tree was brought by Arahat Theri Sangamitta, sister of Arahat Mahinda and daughter of Emperor Asoka. The branch was planted in the Royal gardens at Anuradhapura by King Evanampiyatissa who was ruling the island at that time. This tree still flourishes in the sacred city of Anuradhapura and is considered to be the oldest recorded tree in the world.
A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: “ “The Unduwap Poya is of great moment to Sri Lanka as commemorating two memorable events connected with the visit of Theri Sanghamitta, sister of arahant Mahinda, from India in the third century B.C. (Mhv.iv,18-19). The first of these events was the arrival at Anuradhapura of a sapling of the sacred Bodhi-tree at Buddhagaya, brought to Sri Lanka by Sanghamitta. The planting of this tree is the origin of the Bodhi-puja in the country. [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
“The other memorable event commemorated by this poya is the establishment of the Order of Nuns (bhikkhuni-sasana) in Sri Lanka by the Theri Sanghamitta when she ordained Queen Anula and her entourage of 500 women at Anuradhapura. Records indicate that the Bhikkhuni Sangha thus established flourished during the Anuradhapura period (third century B.C. to eleventh century ), but disappeared after the decline of that kingdom. Historical records are silent as to the reasons for its extinction, but they do report how the Sinhala Bhikkhuni Sangha helped in the establishment of the Order of Nuns in China.2] In the 5th century a group of Sinhala nuns headed by the Bhikkhuni Devasara went to China to confer higher ordination there and the Bhikkhuni Sangha thus established survives there to this day. The Sinhala Buddhists commemorate this poya day with peraheras, observance of the Eight Precepts, and meetings. The day is designated Sanghamitta Day. Nowadays the dasasil matas (ten-precept nuns) take an active part in initiating these commemorative functions.
Durutu (9th Full Moon Poya, in January)
Durutu (the 9th full moon Poya, in January) honors Lord Buddha's reputed first visit to Sri Lanka. This visit, to Kelaniya (12 kilometers outside of Colombo. it is said, took place in the first year of The Buddha's Supreme Enlightenment. The Duruthu Perahera is a colorful religious pageant at Keniya Temple. Many caparisoned elephants and torch bearers participate in the event. The festival is held during the full moon and is regarded as the second most important full moon festival after the one in Kandy.
A grand procession of drummers, dancers, torch-bearers, elephants and acrobats is very popular. The Duruthu Perahera was inaugurated in January 1927. A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: “ According to the Mahavamsa, nine months after his Enlightenment, the Buddha visited present Mahiyangana in the Badulla District, where stands the dagoba by that name enshrining the Buddha's hair relics and the collar bone (Mhv.i,197). The Buddhists remember the event by holding an annual perahera. This much-venerated dagoba is also of consequence as the first edifice of this type to be constructed here, originating the ritual of dagoba worship in Sri Lanka. [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
A variety of religious festivals take place for a week around Durutu, culminating in the colorful Duruthu Perahera. A festive air prevails in and around the Kelaniya Temple premises as numerous stalls selling a wide range of goods are built in the vicinity of the temple. Prominent among them are the clay utensils and other decorative forms of pottery. Beautiful ornaments made of terra-cotta, and handpainted and glazed earthenware jugs and decorative jars are also found in abundance at these stalls.
Navam and Medin (10th and 11th Full Moon Poyas)
Navam (10th Full Moon Poya, in February) celebrates the following events in Buddhist history: 1) the entrance into the order of two leading disciples of The Buddha (Sariputta and Maha Moggalana), 2) The Buddha proclaims for the first time a code of fundamental ethical precepts for the monks and 3) The Buddha announces that within three months His Parinibbana (death) will take place.
Nava Perahera is a colorful traditional perahera organized by the Gangaramaya Temple in Colombo. Held during the full moon, it features dancers, and whip crackers and more than 50 caparisoned elephants. Only the peraherain Kandy has more. Hundreds of saffron-robed monks talk part in the procession. Dances from the hill country, the plains and the mid country are represented.
Medin (11th Full Moon Poya, in March) commemorates the visit of The Buddha to his home to preach to his father King Suddhodana and other relatives and show them the path to enlightenment and final deliverance. The Medin Poya marks the Buddha's first visit to his parental home after his Enlightenment, during which he ordained the princes Rahula, Nanda, and many others as monks.
Bak (12th Full Moon Poya, April)
Bak (12th Full Moon Poya, in April) commemorates the second visit of The Buddha to Sri Lanka which took place in the fifth year of his Supreme Enlightenment. A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: “ Bak (pronounced like "buck"), is not the full-moon day but the new-moon day that invites attention as signalizing the Buddha's second visit to Sri Lanka, when he visited Nagadipa on the day preceding the new-moon day (amavaka: Mhv.i,47) in the fifth year after his Enlightenment.
Sinhala and Tamil New Year takes place in the month of Bak (April), which means “Times of Plenty”. Rohana R. Wasala wrote in The Island: The Sinhala Hindu New Year - the Aluth Avurudda - is celebrated in the month of Bak according to the Sinhalese calendar. The name ‘Bak’ derives from the Sanskrit word ‘bhagya’ meaning ‘fortunate’. The month of Bak corresponds to April in the Gregorian calendar, which is commonly used in Sri Lanka as it is in other parts of the world. Although there is usually little conspicuous seasonal change experienced in the course of the year in Sri Lanka except for a relatively hot August and a relatively cool December, the month of Bak is associated with a certain vernal atmosphere - an unusual freshness in nature enhanced by spring blossoms and azure skies despite occasional showers. This is also the time the ripened paddy is gathered in, which gives rise to a pervasive sense of plenty especially to rural Sri Lanka. [Source: Rohana R. Wasala, The Island, Virtual Library Sri Lanka lankalibrary.com ]
Kandy Esala Perahera — Festival of the Sacred Tooth
The Esala Perahera in Kandy in July-August is a ten day summer festival held before and on the full moon poya of Esala. Described as one of the most incredible celebrations in the world, this medieval pageant starts slowly, gaining momentum each day until the climax at the full moon. Taking part in festival are hundreds of Kandyan dancers and drummers in colorful headdresses and traditional beaded costumes, Kandyan chieftains in medieval court dress, more than 100 caparisoned elephants, whip crackers, torch bearers, conch trumpeters, dancing and juggling torch spinners and other participants.
The first six days of the festival are relatively mellow. On the seventh day the processions becomes more elaborate. There are processions in which the peraheras (shrines) for four devales (deities that protect the island) are carried through the streets. The four deities are Nantha (the deified Buddha-to-be and tutelary of Kandy); Vishnu (the guardian of Sri Lanka) ; Skanda (god of war and victory); and Pattini (the goddess of chastity).
The Kandy Esala Perahera is held annually in July August on days fixed by the Diyawadana Nilame (Chief Lay Head or Trustee) of the Dalada Maligawa (Temple of the Sacred Tooth Relic). The festival ritual formally begins the day after a new moon in July when a an escala tree is cut. The month of Esala also commemorates the birth of the Hindu god Vishnu and some say the festival is held annually to placate the Gods to ensure timely rain for cultivation. Other believe that the festival also celebrates the victory of the gods (suras) over the demons (asuras) and the invasion of the Chola country by King Gajabahu (A.D. 174-196). Perahera has been held more than 1,600 years.
A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: “The annual Esala Perahera in Kandy, held in honor of the Sacred Tooth Relic of the Buddha, is the most colorful traditional procession in the country. It is the prototype of the other peraheras held elsewhere in the island in such places as Kataragama, Aluthnuwara, Lankatilaka, Bellanwila, Devinuwara, etc. The Kandy Perahera is itself the latest expression of the annual festival in honor of the Tooth Relic that has been held with state patronage from the time the relic was brought to Sri Lanka from India in the 4th century . Although periodically there have been intermittent breaks due to unsettled political conditions, the festival was never neglected intentionally. This had been so even during colonial times. Respected as the palladium of Sinhala royalty, the Relic had been accommodated in different parts of the country, depending on the change of the capital city. Ultimately it came to stay in Kandy, which was the last royal seat of the Sinhala people. [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
See Separate Article KANDY ESALA PERAHERA — FESTIVAL OF THE SACRED TOOTH: HISTORY, RITUALS AND PARTICIPANTS
Sri Pada Pilgrimage
The Sri Pada Pilgrimage Season takes places between December and April at 2237-meter-high Adams Peak, a mountain venerated by Buddhists, Muslims, Hindus and Christians. Buddhist believe that it enshrines the footprint of Buddha and thousands of pilgrims climb the mountain to pay homage and make observances commencing from the full-moon day of December to the full-moon day of April the following year. Hindus, Muslims and Christian also make the pilgrimage for their own religious reasons.
The Sri Pada pilgrimage attracts thousands, who flock to pay homage to sacred footprint atop Adam’s Peak. Few mountains in the world have attracted as many pilgrims as this one which is situated near Ratnapura, the city of gems. The sacred footprint, according to the Buddhists, belongs to Buddha, who is said to have visited the peak at the invitation of its guardian deity. To the Hindus it belong to the great Hindu God Shiva. Christians say belongs to St. Thomas, while Muslims say Adam stepped there after he was expelled from the Garden of Eden and took refuge on this mountain. [Source: Sri Lanka Tourism Promotion Bureau srilanka.travel ]
The Sri Pada pilgrims follow a number of traditions customs. At a certain point during the climb, pilgrims pause en route to throw a threaded needle into the bushes, commemorating the legend that Lord Buddha paused to mend a tear in his robe during his climb. When crossing the Seetha Gangula, a stream about half-way to the summit, pilgrims cleanse themselves with the icy water, which helps refresh them for the final climb. People who how far it to the summit are considered to be lacking in religious devotion. Instead, passers-by exchange the greeting “Karunavai” or Peace. Many devotees recite religious poems as they climb to help them on their arduous journey.
Shortly before the summit the steps become almost vertical. At the height of the season, pilgrims sometimes have to wait in line for as long as half an hour before proceeding to the small platform on top. After completing their worship, pilgrims ring a bell, once for every visit. It is not unusual to hear the bell rung a dozen times or more by devout pilgrims who have made repeated voyages to the holy site.
Esalas
Esala (full moon Poya in July) commemorates the deliverance of the first sermon to the five ascetics and setting in motion the Wheel of the Dhamma (Dhammacakka) at Sarnath Benares, India. The essence of this sermon is the explanation of the Four Noble Truths: The Noble Truth of Suffering or dissatisfaction or conflicts (Dukkha), the cause of suffering, the cessation of suffering and the path leading to the cessation of suffering. And The Noble Eight-fold Path: 1) Right understanding (Samma Ditthi); 2) Right thoughts (Samma Samkappa); 3) Right speech (Samma Vaca); 4) Right action (Samma Kammanta); 5) Right livelihood (Samma Ajiva); 6) Right effort (Samma Vayama); 7) Right mindfulness (Samma Sati); 8) Right concentration (Samma Samadhi). the day following the Esala full moon, Vassa, marks the beginning of Vassa, — the annual rainy season retreat of the monks, which last for three months. [Source: Holy Mountain Trading Company, San Francisco CA, 2016]
A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: Esala “commemorates several significant events in the history of Buddhism. The most prominent of these is the Buddha's preaching of his First Sermon, the Dhammacakkappavattana Sutta, to the five ascetics at the Deer Park, near Benares, thereby inaugurating his public ministry. The other noteworthy events connected with this day include the conception of the Bodhisatta in the womb of Queen Maya, his Great Renunciation, the performance of the Twin Miracle (yamaka-patihariya), and his preaching the Abhidhamma for the first time in the Tavatimsa heaven. An additional factor that enhances the value of this poya to Sri Lanka is the first local ordination of a Sri Lankan, when Prince Arittha, the nephew of the king, entered the Order at Anuradhapura, under arahant Mahinda, following the introduction of Buddhism. On this day there also took place the laying of the foundation for the celebrated dagoba, the Mahathupa or the Ruwanvelisaya and also its enshrinement of relics by King Dutugemunu. It is owing to the combination of all these events that the Sinhala Buddhists fittingly observe the day ceremonially by holding Esala festivals throughout the island, giving pride of place to the internationally famous Kandy Esala Perahera. [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
Florence Wickramage wrote in the Weekend Express: “Amidst the wafting fragrance of the golden-hued Esala flowers, the Esala full moon will once again herald in a season of splendour, unequalled to any other such season anywhere else in the world. Festivals dedicated to various deities are held in several parts of the country. Certain festivals held during this season are dedicated to different Gods such as Skanda, Vishnu, Natha, Paththini and Saman.
Esala Festivals
Esala is a time of festivals. The Esala Festival of Dondra, held at a shrine dedicated to the Hindu god Vishnu at Dondra (160 kilometers southeast of Colombo), features Kandyan and low-country-dances, a traditional fair, and a sideshow. The festival is held near the southernmost point of Sri Lanka, Dewi Nuwara. In the olden days it was called Girihelpura and in recent times, Dondra or Devi Nuwara. The Esala festival here is held in honour of God Uppalavanna. It is held as an expression of gratitude to the devas and particularly to God Uppalavanna or Shri Vishnu.
The Esala Festival of Bellanwila, held at the Raja Maha Vihara (Buddhist temple) at Bellanwila, also features Kandyan and low-country-dances and a traditional fair, and a sideshow. Held since 1951, festivities at Bellanwila temple begins with the chanting of pirith. According to Bodhivamsa, about 2200 years ago, in the reign of King Devanampiyatissa, a sapling of the sacred Bo-tree at Bodh Gaya was planted at Anuradhapura. It is said that 32 saplings sprang up from its seeds and one of these plants was planted at the Bellanwila temple.
The Esala Festival of Munneswaran is held at a Hindu shrine dedicated to the god Shiva in Chilaw (80 kilometers of Colombo). This is a popular pilgrimage center for both Hindus and Buddhist. Firewalking takes place at the festival. Munneswaram temple dedicated to the Hindu Godess Kali. The nearly month-long festivities include "Rambadeema" where devotees shoot at a banana tree specially erected near the temple for the festival, and then eat pieces of it. This act denotes Godess Kali's victory over evil. At the culmination of the festivities, two chariots of the Gods are taken through the city streets to the Deduru Oya and the statues are immersed in the waters before they are ceremonially taken back tot he temple. The Esala Festival of Vel is the main Hindu festival in Colombo. The ornately decorated Vel chariot makes its annual trip through the streets of the capital carrying the weapons of God Skanda from one temple to the other.
The biggest of them all — the Perahera Esala in Kandy — is a ten day summer festival held before and on the full moon. Described as one of the most incredible celebrations in the world, it this medieval pageant starts slowly, gaining momentum each day until the climax at the full moon. Taking part in festival are hundreds of Kandyan dancers and drummers in colorful headdresses and traditional beaded costumes, Kandyan chieftains in medieval court dress, more than 100 caparisoned elephants, whip crackers, torch bearers, dancers, drummers, chieftains, conch trumpeters, dancing and juggling torch spinners and other participants.
Florence Wickramage wrote in the Weekend Express: “Similar Esala festivities take place in many other temples and kovils in the island. The Esale festivities at the ancient temple of Yapahuwa are also unique in that the perahera is held in homour of the sacred Tooth Relic. These festivities date back to the reign of King Bhuvaneka Bahu I, but the perahera had been continuously held annually from 1969. Esala festivities at Udappu mark the harvest season with festivities retain symbolic associations with primitive fertility rites. Here too the festivities conclude with a firewalking ceremony. The Esala festival of the Seenigama Devalaya down South, held in September is dedicated to God Devol. This temple is situated at the 59th mile post on the Colombo-Galle road. The history of this devalaya dates back to 235 B.C. [Source: Florence Wickramage, Weekend Express, July 24-25. 1999]
“Esala festivities also take place in the historic Natha Devale in Dodanwela in Yatinuwara. Dated back to its inception beyond the Portuguese period, the festivities of this temple are held in honour of God Natha. In the Sri Saman Devalaya at Deraniyagala, Esala festivities held in July in honour of God Saman begins with the traditional kap situveema. The festivities are brought tot a close after the water cutting ceremony at the Sitawaka Oya. History reveals that this devale too has a unique history and had been built by King Rajasinghe of Sitawaka.
“Taking pride of place among Esala festivities dedicated to gods is the festival at Kataragama. Situated behind seven hills and nestling within sylvan surroundings on the bank of the Menik ganga is a devale dedicated to the warrier God Skanda. Kataragama become hive of activity during the festival season when people from all walks of life and religion flock to this jungle-shrine, to pay their homage to God Skanda.
Kap Planting and Water Cutting Ceremonies at Esala Festivals
A.G.S. Kariyawasam wrote in “Buddhist Ceremonies and Rituals of Sri Lanka”: “The term perahera, primarily meaning "procession," signifies a popular Buddhist ceremony replete with many rituals, commencing and culminating respectively with the kap-planting and the water-cutting ceremonies. These two ceremonies are respectively the introductory and the concluding rites of the annual Esala festivals, held in July and August in various parts of the island. They are essentially connected with the Buddhist deities, either to invite their blessings or to give thanks to them for favors received. During this period every year, such religious festivals are held in almost all the religious centers of Sri Lanka where there are abodes dedicated to various Buddhist deities. However, the festival par excellence of this category is the Kandy Esala Perahera, which is connected with the Temple of the Tooth and the abodes (devalayas) of the four Buddhist deities, Vishnu, Kataragama, Natha, and the Goddess Pattini. The main feature of all these festivals held during this period is the elaborate procession held on the lines of the Kandy Esala Perahera. [Source: A.G.S. Kariyawasam, “Buddhist Ceremonies and Rituals of Sri Lanka”, Buddhist Publication Society, Kandy, 1995]
“Both the kap-planting and water-cutting ceremonies are performed by the lay officiating priests (kapuralas) of the devalaya concerned, who are traditionally the experts regarding the details of their performance. These details are generally regarded as secret and are not divulged to the profane public. The preliminary rite of kap-planting consists of planting a shaft, usually fashioned from a felled young jak tree, which must have borne no fruit. When cut, this tree exudes a white sap which is regarded as a symbol of prosperity. Even felling the tree is done with several attendant rituals at an auspicious time: the trunk is divided into four, one for each of the devalayas, where it is carried with drums and attendance. On the day of the new moon, at an auspicious hour (nakata), the "kaps" thus prepared are set up in the ground in a special place decorated with leaves, flowers, and fruits. For five nights small processions are conducted within the devalaya precincts around the consecrated kaps. Sometimes benedictory stanzas are chanted by monks. This rite of kap is a kind of vow that the Esala festival, consisting mainly of the perahera, will be held; it is also an invitation to the deities to be present during the festival, providing the necessary protection for its successful performance. In this sense it is this ritual that inaugurates the festival.
“The water-cutting ceremony (diya-kapum-mangalyaya), which is the concluding ritual of the Esala festival, is performed in the early hours of the day following the final perahera. The officiating lay-priest (kapurala) proceeds on a caparisoned elephant to a selected place along a river bank. He would either go to a selected spot in the river by boat or wade through the water to a particular spot and after drawing a magic circle on the water with the sword he carries, he "cuts" the water and fills the vessel he carried there with water from that spot. Before doing so he empties the water that he took in this same manner the previous year. He then returns to the devalaya, and the vessel of water is kept there until the following year. The ritual is repeated annually in an identical manner. This is believed to be a rain-making ceremony of sympathetic magic, which type of ritual is quite common in agrarian societies the world over. The Buddhists seem to have adopted this to suit their purposes.
Kataragama Perahera
The Esala Festival of Kataragama in late July- early August is one of biggest and most important festivals in Sri Lanka. Located in the southeast corner of the island, Kataragama is a jungle shrine dedicated to God Skanda, a Hindu deity also worshiped by many Buddhists. Pilgrims come from all over Sri Lanka. They form long lines at the temple and leave offerings of flowers and break coconut shells for good luck. From time to time an elephant appears ro leave a lotus flower offering
The festival is known for fire walking and acts of penance. To the sound of drumming and chanting, penitents march around with skewers through their cheeks and tongues, and pull carts with strings attached to hooks embedded in their skin. The firewalkers prance across red hot coals. Some roll in hot sands. For more on Firewalkers. See Dance.
The Kataragama Perehera is held during the new Moon in the lunar month of Esla. This two-week Perahera attracts thousands of Hindus and Buddhists , many of who make the pilgrimage on foot from as far afield as Jaffna in Sri Lanka’s northern peninsula. [Source: Sri Lanka Tourism Promotion Bureau srilanka.travel ]
Katharagama’s main temple of the Maha Devala is dedicated to the Hindu God of War, Skanda. Said to have six heads, twelve arms, twenty names and-two wives, Skanda is also ardently worshipped by Buddhists as the Katharagama Deviyo. Alongside are shrines dedicated to the deities Ganesha, Vishnu, to the goddesses Kali and Pattini and to Katharagama’s two consorts Valli Amman and Thevani Amman.
According to legend, Skanda arrived in Sri Lanka and liked the gifts bestowed by the Sinhalese — a house of leaves and a beautiful consort. And it is the romantic union of Skanda and Valli Matha that is commemorated annually. Every night of the festival, a procession takes place in which the yantra talisman is borne in a casket to the temple of Valli Matha and left briefly in its inner chamber.
But on the final night, it is left till dawn symbolising the consummation of the couple’s love. And the pageantry increases in grandeur as the festival reaches its climax, with a parade of brilliantly caparisoned elephants and a procession replete with dancers, drummers, torchbearers, devil-dancers, stilt-walkers, whip-crackers, flame-dancers, incense-bearers and elephant keepers.
Florence Wickramage wrote in the Weekend Express: Kataragama is situated behind seven hills and nestling within sylvan surroundings on the bank of the Menik ganga. It become hive of activity during the festival season when people from all walks of life and religion flock to this jungle-shrine, to pay their homage to God Skanda. Unlike attending other festivals, people attending to festivities at the Kataragama devale, according to tradition, first take a dip in the cool waters of the Menik ganga, before proceeding to the devale. The Kataragama Esala perahera season begins with the flag-hoisting ceremony at the mosque in the premises attended to by both the Chief Priest of the mosque and the Basnayake Nilame of the Kataragama devalaya. Commencing with a perahera from the Kataragama devale to Valli Amman kovil, the festivities end with a fire-walking ceremony. [Source: Florence Wickramage, Weekend Express, July 24-25. 1999]
Image Sources: Wikimedia Commons
Text Sources: New York Times, Washington Post, Los Angeles Times, Lonely Planet Guides, Library of Congress, Sri Lanka Tourism (srilanka.travel), Government of Sri Lanka (www.gov.lk), The Guardian, National Geographic, Smithsonian magazine, The New Yorker, Time, Reuters, Associated Press, AFP, Wikipedia and various books, websites and other publications.
Last updated February 2022