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Sinhala and Tamil New Year

A celebration in prose and verse

Erabadu blossoms

by Aditha Dissanayake

Spring is here once again. It is Vasanthe - that time of the year, when the long, red petals of erabadu open out in majestic glory, when Kaju trees are heavy with fruit, when the cry of the Koha dominates the chatter of squirrels, when damsels sing Unsili Varam, when cowries fall on coconut shells....

The swing and the cowry. Who would have thought they have symbolic meanings? According to Prof. Vinnie Vitharana the cowry with which we play the game of chance, called Panchi, is a symbol of procreation while the swing represents the sun, which also swings from the east and the west, daily. All the other events associated with the New Year too are symbolic. The hearth, for instance, which is lit at an auspicious time, by the woman of the house, facing a prescribed direction, symbolizes the center of life and nourishment in the household.

What happens on the 14th of April? The sun enters the sign of Aries from the sign of Pisces and begins a new solar year. Before he does so, there comes a neutral period called nonagathaya which is neither auspicious nor inauspicious. The last meal has to be eaten before Nonagathaya begins, and all pots and pans be washed. No food is cooked from then on, and no serious work is done. The New Year begins with the sound of crackers when the housewife lights the hearth for the first time after the nonagathaya and when the white foam of milk spill over the new clay pot kept on the hearth.

Everything is begun anew, at an auspicious time, with the hope that nothing will go wrong in the year ahead. This includes eating, bathing, spending money and beginning work. With most offices being closed from the 11th to the 17th, Colombo and the other major cities resemble ghost towns. In Fort, Pettah and Maradana, the vendors selling apples, oranges, boxes of soap and hair ornaments on the pavements, disappear. Unlike at any other time of the year commercial life comes to a grinding halt during the middle of April. Because everyone goes home for the New Year.

But not V. Thyagaraj, an Auditor in Thalawakelle. When I ask him if he is going home this New Year, he says "No". But grins from year to year. Even though the answer is negative, Thyagaraj is happy. All these past years it had not even crossed his mind he has a home to return to during the new year. Now there is hope and he is planning to go home next year. "Home" to Thyagaraj means Jaffna.

Mrs. L. Bandara faces a different problem every new year. All her neighbors are Muslims. When they celebrate their new year, they send her plates of Buriyani. During the Sinhala New Year she sends them plates filled with the traditional Sinhala sweetmeats. "There are twenty-one families altogether. I think I'll be spending about Rs.3500 this year on the sweetmeats. A kevum, no bigger than the size of a cutlet costs Rs. 5.00. laments Mrs. Bandara.

However expensive things would be she is determined to continue this tradition, as long as she lives.

Her nephew, Nilaksha, however, thinks all these customs and rituals are bunkum. (Moda vada). "They may have a meaning for farmers and others engaged in agriculture, but not for us. So, why should we bother with them?"

His sister, Nilakshi thinks otherwise. She believes it is silly to treat the 13th and the 14th as ordinary days. "They are special, if only because everybody is at home and it is only on the 13th of April that a time comes when you must not do anything, and it is not everyday that Amma switches on the rice-cooker at an auspicious time to make Kiribath". Nilakshi is all set to observe as many of the rituals as possible within the confines of her home in a housing complex in Kelaniya.

After all, this is spring, the time of blue skies, flowers, fruits and sweets. One need not be a farmer to capture the spirit of spring. It is there, in the air, let it enter your heart. Begin life anew. Have a wonderful New Year.

The New Year in Thai style

by Lionel Wijesiri

Thai New Year or Songkran (as it is known in Thailand) is in many aspects similar to our own Sinhala and Hindu New Year. It is a solar event when the Sun moves from Pisces into Aries marking the beginning of a new astrological year. This is a very important celebration in Thailand which falls on 13th April.

Two years ago, I had the opportunity of staying in the province of Chiangmai in Thailand for five days when Songkran festival was progressing. I always admired Thais. They are a friendly, hardworking and industrious people, proud of their King, country and their religion. They still maintain the Asian tradition of respect for their elders and the belief in upholding family ties. My short stay was such a stimulating experience that even today I have a vivid recollection of what I have learnt during that period.

Origin

The origin of the Songkran festival are complicated and have been widely studied. Scholars are relatively certain that Songkran started with the pre-Buddhist Tai people, descendants of whom still live in North Vietnam. It is inferred that Songkran was originally a sort of fertility ceremony to celebrate the New Year. The modern celebration and myth used to explain its origin were probably introduced by Brahmin priests in the early historic periods.

The word Songkran has its origins in the Pali language of the Theravada Buddhist scriptures. In Pali, the work Sankhara (Sankranti in Sanskrit) means a shift of the sun from one side of the Zodiac to another. In this case it means the movement of the sun from Pisces to Aries. The word later became Sangkan in Thai, and then Songkran or Songgran.

Although Songkran is officially set of April 13th, the festival stretches over four days, each with its different focus and activities.

April 13th - Wan Sungkharn Lohng

On this day the people clean their houses and engage in preparations for the New Year festival. The Songkran parade takes place in the afternoon with Buddha images, floats, and musicians and local beauties in traditional costume.

April 14th - Wan Nao

The people prepare cooked meals and preserved food for the Buddhist worship activities planned for the next day. This is also the day when people go down to the river and gather buckets of sand which are used to construct molded sand stupas, decorated with flowers and paper streamers, in temple courtyards. This is an old practice intended to raise the level of the temple grounds.

April 15th - Wan Payawan

The day begins with early morning worship at the temples where the people offer preserved and cooked foods, fresh fruits, robes and a variety of other items to the monks.

On this day people pour scented water over the Buddha images in their homes as well as in the temples. The families are dressed in traditional Thai costume and wearing leis of jasmine flower buds. The water is scented with the petals of these flowers.

In addition to the cleansing of the Buddha images, the traditional Songkran involves the sprinkling of water by people on their friends as a tribute of respect and for blessings. This is a genuinely sincere event whereby scented water is poured over the shoulder and gently down the back of the person. While pouring the water in this manner, people utter words of blessing for the New Year. The water symbolizes cleansing, refreshment of the spirit and all good things associated with life.

There is also the ritual of the tying of strings. This involves the tying of strings around the wrists of others and expressing good wishes for the New Year. A person approaches another with a gentle smile and holds out the string by the two ends. The recipient would have his or her arm outstretched with the under side of the wrist facing upward. While tying the strings, the person recites short verses of blessing. This is one of the most charming events of Songkran and it's one that you should show great appreciation. At Songkran a person could have as many as 25 or 30 strings on each wrist, and these are to be left on until they fall off of their own accord.

As part of the water sprinkling, water splashing and string tying rites, you may also encounter a person with a small silver bowl filled with a white powder or pasty substance. This is one of the oldest Songkran traditions. The white paste is a sign of protection and promises to ward off evil. The person with the paste is often older and he or she applies the paste to various parts of the face, neck and torso of others. One is expected to leave this paste on until it washes off of its own accord.

April 16th - Wan Park Bpee

On this day people remember their ancestors and also call on and pay respect to their elders and worthies of position and rank.

According to old custom, each member of the family and subordinates would approach the elder to be paid respect with a vessel of water scented with dried flowers, cumin and other herbs. These small offerings of water would be poured into a large red lacquerware bowl that would have already been placed before the seated elder. On the table would be presents of mohom shirts, multipurpose lengths of colourful cotton called pa-khao-mah, flowers and useful items.

A representative of the persons paying respect to the elder would then speak on behalf of all the gathering asking the elder to forgive misbehaviour and improper attitude on the part of the younger members during the prior year. The elder would then dip his or her hands in the large bowl of scented water and rub them over the sides of this head, pronouncing blessings for the New Year to the group assembled to pay respect. At the conclusion of the ceremony, the group, led by the elder, would proceed to the temple.

Value

The Songkran tradition is recognized as a valuable custom for the Thai family and community. For the family it provides the opportunity for family members to gather together in order to express their respects to the elders by pouring scented water onto the hands of their parents and grandparents and to present them gifts. The elders in return wish the youngsters good luck and prosperity.

For the community it provides the opportunity to create unity within the community such as meeting each other and enjoying the entertaining events. And for the society it creates concern upon environment such as clean houses, temples, public places and official buildings.

Water fun

While formal ceremonies continue to be followed, the festivity which will impact most on visitors and residents alike will be that of "Water Festival". Historically this event was the gentle sprinkling of scented water, from one person to another, in washing away the Old Year and as a blessing for the New. But, like most things in life, the festival has become a lot more frenzied and has evolved into a full scale "Water War" in which everyone gets wet, wet, wet!

From the Provincial Governor down to the lowliest street urchin-everyone will get wet at some point of the festival. It is fun, it is "Sanook Maak, Maak" and, if you accept it in the right frame of mind and, literally go with the flow, you will relish this uniquely Thai celebration.

If you are of a more retiring disposition and don't wish to get too wet, then you may seek sanctuary in the inner recesses of a restaurant. But remember you still have to run the gauntlet of getting to your chosen haven and that beaming smile, from your waiter or waitress may cover a multitude of intent as a glass of cold water is poured down your neck!

Stirrup-pumps, garden hoses, buckets, pots, bowls and anything capable of delivering water, short of riot-control water cannon, will see action in what is possibly their busiest time of year. Fifty-gallon water-drums will be mounted on the flat-bed of trucks and, attended by a team of boisterous water-bombardiers, will liberally douse anyone with range. And perhaps the drum will also contain a large chunk of ice just to make that soaking more refreshing!

So, all in all, during Songkran festival, you're going to get wet. I enjoyed the fun, joined in the fun, laughed at the fun and, above all, didn't forget to say, "Sawadee Pee Mai" - Happy New Year for everyone around. 

The Festival of Rituals

The Sinhala New Year (Aluth Avurudda), more appropriately known as the Hindu New Year (Puduvaruddam), is actually a solar festival of rituals, which marks the transition of the sun, from the constellation 'Meena'(Pisces) to that of 'Mesha'(Aries) of the zodiac (an imaginary belt in the heavens), through which the ecliptic passes centrally, making the apparent course of the sun, moon and planets (apart from Pluto) around the earth. Pluto is the ninth and the most distant planet from the sun, smaller than the moon, discovered in 1930 by Clyde Tombough, after extensive research.

The zodiac is the name given by the ancient Greeks to that zone of the heavens, containing the paths of the sun, moon and the five planets then known (viz: Venus, Mercury, Mars, Jupiter and Saturn), which were known to Vedic astrology as well. Now there are really nine solid planets in the solar system, which are Mercury, Venus, Earth, Mars, Jupiter, Saturn, Uranus, Neptune and Pluto. The stars contained in their paths were grouped into 12 constellations ('langas'), each of which was given a symbolic name appropriate to the sign.

The Sinhala 'Aluth Avurudda', which is annually celebrated in April, is purely of Hindu origin, influenced by customs, rites and rituals woven into the fabric of astrological phenomena, that have come down the generations, in keeping with traditions and beliefs of the people. The Sinhalese have adopted it as a national festival to be observed for health, wealth and prosperity.

The vacuum created between the transition of the sun, from 'Meena' to 'Mesha', is considered as the interregnum, devoid of planetary influences, and hence it is known as 'nonagathe'('no nekath') or 'sankrantiya', and this void space of time is the punya kalaya' meant for religious observances, during which all work within and without home, should be suspended in keeping with the ritual, in view of the belief that any mishap during the time may even prove fatal.

As we observe today, most Buddhist women and children, make their way to the temple, during the 'sankrantiya' to pay their homage to the Buddha, in keeping with the traditional practice of religious worship. Usually, most men keep aloof from such practice, stay at their homes, and pass the time in drinking with their boozer friends in jocund company, while some get involved in upbraiding each other, under the influence of liquor, and finally end up in brawls.

This festival of rituals marks the beginning of Saka Era, reckoned from teh coronation of the Kushan potentate Kanishka of India whose realm extended over Kabul, Kashmir, Gandhara and East of Benares. During his reign, the king of Sri Lanka was Valagambahu alias Vattagamani Abhaya (104-77 BC), whose reign is marked by the outbreak of the 'beminitisaya'(a famine that enveloped the country due to the curse of a brahmin woman).

The establishment of the Saka Era or 'Salivahana Sakaraja varsha', became most popular of the 'varshas'(years), adopted by the Sinhalese, and even to this day, it is being used by astrologers for purposes of calculation and record of events in private and public life of the community. In chronological order, the present Saka Era is 1924.

According to the Uttara Bharata Sastra (North Indian School of Epistemology), the 'Aluth Avurudda' is influenced by astrology, based on the hierophanies of the universe and the movement of celestial bodies, such as stars, asterisms, planets, comets etc., in their respective orbits and governed by certain injunctions to be followed at the given auspicious times, for health and prosperity of mankind, in the ensuing year. It is the time to lull hatred and begin a new life.

The observance of the injunctions ('nekath'), laid down in the almanac, has now become part and parcel of the festive occasion. Most housewives, irrespective of their religious feelings, observe the injunctions, without prejudice, since they have become accustomed to observe them traditionally. The lighting of the hearth and cooking the traditional 'kiribath'(milkrice).

In the days of our kings, before the approach of the New Year in April, the royal physicians and astrologers had certain duties to perform, which were considered compulsory for the health of the community as well as the King himself. The physicians had to superintend the preparation of the traditional 'nanu'(herbal medicinal oil) to anoint the head, before the customary bath for purpose of purification, in keeping with the induction, anticipating good health.

For the preparation of the 'nanu', the following wild medicinal plants were made use of by the royal physicians. 'Gorochana'(a sweet smelling substance obtained from the cow sacred to the Hindus),'kumkumappu' (sweet smelling flowers native to Kashmir in India), 'kalanduru-ala'(yam of Cyperus rotundus), 'sevendra-mul'(root of Andropogon muricatus), 'iriveriya'(Plectentus zylanicus), 'vishnu kranti'(Evolvulus alsinoidus), 'sassanda'(Pondamus humilus), 'goda manel-ala'(yam of Curinum zylanicum), 'nelun-dandu'(stalk of Nelum bium speciosum), 'nasnaran-mul'(root of Alatantia zylenica) 'eetana'(Isachne kuntiana) and 'venivelgeta'(Coscinium fenestratum).

These were put into a new pot filled with 8 cups of water, boiled down to 2 cups, and, thereafter, the juice of 'divul'(Feronica elephantum) leaves was added to the boiled mixture, together with lime juice, to meet the requirement of nearly one thousand pots which were sealed and sent to the palace. Thereafter, the pots were distributed to temples in the vicinity, for purpose of anointing the head at the auspicious time.

This highly medicated 'nanu' is not much vogue today. Instead, oils extracted from 'tala'(Sesamum indicum), 'mee'(Madhuca longifolia), 'aba'(Brassica juncea), 'kohomba'(Azadirachta indica) and 'endaru'(Ricinus communis), known as 'pas-tel'(five oils) are mixed together to make the 'nanu'. Coconut oil or milk, mixed with lime juice and tumeric powder is another preparation easy to make.

Usually, the anointing is done by an aged person who is healthy, as the symbolic representation of good health. Sometimes, it is done by bhikkus in temples, with a touch of religious fervour, where the 'nanu' is available in bulk supply. Customarily, in most village homes, the following verse is recited while anointing the head.

Kalu kaputa sudu vena thuru,
Kikili bijuva pelavena thuru,
Kitul mola dalu lana thuru,
Ekasiya vissata desiya vissak ayboho veva.

It means that "until the black crow turns white, until the hen's egg bears roots, until the epestle bears tender leaves, let thy age be increased from 120 to 220 years."

The royal astrologer was entrusted with the duty of drawing up the 'nekath wattoruva' (list of injunctions to be followed with the dawn of the new year). They were (i) the auspicious hour, precise to the minute, when the new year commenced, (ii) the lucky time for anointing the head with 'nanu' (iii) the time for bathing, (iv) the appointed time for taking refreshments with the dawn of the new year, (v) the prescribed hour for lighting the hearth, and (vi) the time for making presents to the king as a token of gratitude.

These injunctions have now become complexed and varied in keeping with the social changes of modern society. Most householders do not follow all the injunctions laid down in the almanac and some believe them to be mythical conceptions woven into the fabric of astrology. However, most wives are keen over the lighting of the hearth at the auspicious time, with a view to keep the home fires burning, without a breach, in the ensuing year. (This year it has to be done at 07.11 hrs., on the 14th., looking in the direction of East).

Anointing of the head with 'nanu' is the highlight of the festival. (This year it has to be done at 11.36 hrs., on the 15th., also looking East). The fulfilment of this injunction is believed to have a sound impact on the health of the person concerned. In the days of our kings, the 'nanu' was prepared in front of the Natha devale in Kandy, dedicated to the God who is still the foremost among the four guardian deities of the island.

At the appointed hour, the king sat on his throne is state, looking in the direction given, surrounded by his chiefs and other officials of the court, and the even was announced to the public by the discharge of jingalls (large Indian swivel-muskets) from the cannon of the city.

In keeping with the ritual, young women of certain families close to the king, with lighted tapers in their hands, and a silver dish containing paddy and tumeric water, stood at a little distance from the king. When he turned his face in the direction given by the royal astrologer, the women went close to the king and applied the 'nanu' on his head, exclaiming thrice: "Increase the age of our king to five thousand years, increase the age as long as the sun and moon last, and increase the age as long as heaven and earth exist".

At the hour appointed for partaking the first meal, "the king having first tasted a dish, on the gaily decorated table, called 'divya bhojana' made for the occasion, and compounded with all kinds of legitimate food, gave a portion of it to each of his chiefs, who were assembled at the ceremony, and he, following the royal example, tasted every item of food, in keeping with the ritual. On that same night, the chiefs were invited to the palace and were sumptuously entertained by the king.

The chiefs now sent rice, coconuts, fruits, sweetmeats, curd and treacle etc., to the royal store and received similar presents from the king in return. The people, in general, exchanged gifts among themselves in a friendly manner, and were indulged in being allowed to carry on an exchange of little articles of property at the royal stores, which were thrown open for the purpose.

In the course of the last ceremony, the king, seated on his throne, received his chiefs and other officials of the court, in succession, according to their respective ranks and status. Each placed his presents at the king's feet, and after prostrating thrice with due submission, exclaimed: "May your majesty live as long as the sun and moon and the heaven and earth exist". The presents received by the king were valued and deducted from the amount of what was due to the treasury annually. It was a holiday time for all and a time for rest and pleasure, and the chiefs were exempt from 'rajakariya' (public duty).

The impact of Hindu customs and traditions among the Sinhalese came into prominence during the period when the Nayakkar kings from Malabar in South India ascended the Kandyan throne. They were Hindus and gave much weight to Hindu practices. They, in turn, ruled the island for 76 years (1739-1815) during which period the observance of the Sinhala 'Aluth Avurudda' came into force among the native population. The offering of betel leaves to elders to mark the occasion is of Hindu origin.

In the old days, during the festive season, the rural community was more active than the urban community in making the new year a happy entertainment, both indoors and outdoors. Children enjoying their school vacation, busied themselves in preparing open grounds for outdoor games and in the construction of 'onchillas' (swings) and 'katuru-onchillas' (rotating swings) for group entertainment. 'Ankeliya' is a common sport mostly preferred by the teenagers and youngmen possessed of sportive vigour.

Among the national sports activities, organised during the 'Aluth Avurudda' are 'onchili-pedima', 'kalagedi-sellama', 'olinda-keliya', 'mewara-keliya', 'udekki-sellama', 'leekeli-sellama', 'polgehima', 'meemesi-keliya', 'kalligesima', 'kattipenima', 'lanuporaalleema', 'mallawapora', 'alipora', 'gonpora', 'rilapeti-pedeema', dadugesima' which are common to both males and females. The old women play the 'rabana' (drum) and four can sit at a time to play it.

The housewives are more busy than their husbands to make the festival a grand entertainment for their children as well as those in the neighbourhood. Children are given new clothes to wear to make them happy and the elders too wear new clothes to mark the occasion. 

A new tune for a new era

Oh! Dear Cuckooo,
Do not repeat old tunes
In this historic moment
Universal spring festival begins
New era with dawn of the new year
Sweetest day of the season
Happiest day of the year and ear
Auspicious day of the fortunate
Month of 'Bak'

The day of the Unity
And the day of the humanity
Please Cuckoo.
Behold the enchanting exivisite
Calm atmosphere

Sing your new song praising peace
Sing your new song acclaiming grace
Join with us in chorus
And sing with us the sensational song

Resonant melodious drones
Mixed with blessing tones of
Sadhu and Ooms
Echoing from Tempels, Kovils,
Churches and shrine rooms
All over the country.
Tell to the heart and tell to the all
Reality of Supreme
Human love affectionately
With fall of peace, pleasure and
Mental harmony

Rythem of conches, cymbals, flutes and drums
Combined with 'Rabanas' and 'Ghatams'
Can be heard
From Northward to southward
And Southward to Northward
From coconut stretch to palmyrah stretch
The solemn utterences of mankind
A pleasing new song of peace loving people
In a suitable facinating new Tune
Believe in compassion and loving kindness
Which mean the freedom and liberation
New Sri Lanka of Single Soul
Filled with prosperous Sri Lanka
Hail disarmed Sri Lanka
May all beings be happy and comfortable
Recite the mantram of Peace repeatedly.

- Kalakeerthi Pandita Wimal Abhayasundara.

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