It is said that even the King joined the procession mounting a tusker. Dancers, drummers musicians had formed the Dalada Perahera.

Many foreign visitors to our country have written about this grand pageant. Fahien who lived at the Abhayagiri monastery in Anuradhapura has left a detailed account of this great event.

Historical and literary sources reveal that the perahera had been held in the later periods with the addition of Devale peraheras especially during the Polonnaruwa, Dambadiniya and Kurunegala periods when it took on a grander look.

When Kandy became the capital of the Kandyan Kingdom and until the re-introduction of the Upasampada ceremony (Higher ordination of monks) the Esala Perahera had been conducted to honour the Deities of the Devales. This is stated by Robert Knox – the Britisher who was kept prisoner in Kandy (1635-87). The Maligawa Perahera along with the four Devale Peraheras joined in this Esala Pageant during the reign of Kirthi Sri Rajasinha.

The present Dalada Perahera consists of the maligawa procession followed by the four Devales in the order Natha, Vishnu, Kataragama and Pattini. The perahera goes round the city or ten days. The first five Kumbal and the next Randoli. The last night perahera is held on the full moon day of Esala. The following morning the water cutting ceremony (Diya Kapuma) is done at Gatambe a former ferry point along the Manaweli River. The perahera concludes in the evening.

The Esala Pageant follows certain traditions and rituals practiced from early times. Planting the Kapruka at an auspicious time marks the commencement of the rituals. The perahera is conducted within the temple premises for five days prior to its embarkation of the street pageant.

The formation of the procession too keeps to traditions. The whip crackers take the lead after the fixing of the three canons. They are followed by fire ball acrobats. Next the flag bearers with the Buddhist flag in front followed by the Districts, Temples and Devales indicating the religions significance of this pageant. The Peramune Rala riding an elephant comes next carrying the scroll containing the palm leaf manuscripts. The Drummers and dancers come next followed by the Gajanayake Nilame riding the second elephant. He is in charge of the elephants. The third elephant ridden by the Kariya Korale. Dancers, Drummers, Musicians intermingle in between and the Tusker with the Relics comes next accompanied by two others on either side. The Diyawadana Nilame (lay custodian of the Tooth Relic) along with his assistants parade behind the Chief Tusker who walks on a white cloth laid on the road. The Relics are placed in a casket and carried in a canopy on the tusker. Singers from the Kavikara Maduwe follow the Assistants. The best groups of dancers and drummers are taken for the Maligawa procession.

The Devales too follow the same form except that the chief tusker carries the insignias of the relevant Deities. The Kataragama Devale procession has the special dance form – Kawadi and Kohombakele popular with the Tamils. Female dancers perform in the Pattini Devale procession as the Deity is a Goddess. The Basnayake Nilames of the different Devales wall in their relevant processions. The palanquin Randoli (denoting the vehicles of the deities) comes last. The Dalada Perahera is widely acknowledge as a cultural symbol not only of Kandy but also of the whole Nation.

The traditional services and rituals connected with the Dalada Maligawa are performed by the Bikkhus of the two monastic establishments – Malwatta and Asgiriya. Each year in the month of July on the full moon (poya) day the shift in the services takes place in the presence of the Mahanayake Priests and the Diyawadana Nilame. The secretary of the Dalada Maligawa along with the priests documents all the goods and other connected data for the handing over.

The Mahanayakes select three priests from their Temple to perform the duties of the Dalada Maligawa. This delegation of authority has a long standing history. It is also said that the services rendered to the Sacred Tooth Relic are in keeping with the services rendered to Lord Buddha by Revd.Ananda Thera. These traditions had been followed even by the Kings from ancient times. The priests are assisted by a host of staff attached to the Dalada Maligawa.

Three main services are performed each day at 5.30-7.00 a.m., 9.30-11.00 a.m., 6.30-8.00 p.m. In the morning Heeldane (alms) is offered after clearing the Inner Chamber of faded flowers offered the previous evening and a new offering done. At noon too alms are offered. In the evening it is Gilanpasa comprising several juice extracts. Pilgrims who are in the premises during these periods are able to pay homage to the Sacred Relic placed in the Inner Chamber.

Whilst the above services (Thewawa) are performed there is continuous dumming (Hewisi) performed by four traditional groups of Drummers. They are the Ihala Dolospattuwa (from Mawatagama and other places in Kurunegala District) Pahala Dolospattuwa (from Hiriyala Hathpattuwe and related places) Dumbara and Matale. This tradition had been existing since the times of the Yapahuwa Kings. Today it is the Diyawada Nilame who invites them.

The Nanumura Mangalya.

Every Wednesday this ritual is performed by the priests in charge of the Thewawa. The medicinal extracts used in this ritual are distributed amongst the pilgrims after the performance. During the times of the Kings the water from the Heelpen Kandura (stream) had been used for this particular service.

Festivals connected with the Dalada Maligawa.

January full moon day - Aluth Sahal Mangalya (Rice from the new harvest is offered to the Maligawa)
April - New Year
May - Vesak - Perahera Upasampada ceremonies
(Higher Ordination)

June - Poson Perahera
July/August - Esala Perahera
November - kartika Mangalya