THE PROCESSION OF ESALA DURING THE BRITISH COLONIAL ERA

Abstract

The procession which is not an innovative concept introduced by Buddhism existed in the pre-Buddhist era. For instance, Queen Mahāmāya, the mother of prince Siddhārtha wanted to see her parents. King Suddhodana arranged the procession from the city of Kapilavastu to Devdaha. When Buddhism appeared in the society, Buddhist approach has been given to it. The term ‘perahera’ was derived from the Pāli term ‘parihāra’ which means honour or a group of gathering.1 Today it means walking one after another or walking in a line. The Mahāvaṃsa, the Great Chronicle of Ceylon, shows evidence in this regard. King Vijaya consecrated the daughter of King Pandu accompanied in a great procession.2 Another procession was organized by king Devānampiyatissa when the sacred Bodhi-tree was brought to Sri Lanka.3 However, procession has become a special traditional function in modern Sri Lanka. The main purpose of procession is to get rain in proper time. Economic development in Sri Lanka, being an agricultural country depends on water which comes naturally through rain. Hence, the role of rain is very high. The ceremony of Water Cutting (Diya kapima), the last part of the procession symbolizes the relationship between the procession and water. The other purposes of procession are to show the power and prowess of the king through the procession and to serve a religious purpose like carrying sacred Relic casket. It enhances the faith of devotees who come to watch the procession. Thus, it eventually becomes part of culture.