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| Tuesday, 13 April 2004 |
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The peace mission of Indradeva by Aryadasa Ratnasinghe The Sinhala 'Aluth Avurudda' traditionally marks the beginning of the
Saka Era (Shalivahana Sakaraja Varsha), a series of years The mythological conception concerning the Sinhala 'Aluth Avurudda', more appropriately known as the Hindu New Year (Puduvaruddam), is that the Prince of Peace (Indradeva alias Sakradeva), the god who controls thunder, lightening, wind and rain, and the principal god of the Thavathimsa celestial abode, who is always in conflict with the 'Asuras' (demons), comes down to earth, to ensure peace and happiness for mankind,, with the dawn of the New Year, which takes place at 18.32 hours, on April 13, 2004. According to legend, he comes in a white carriage, four leagues (12 miles) high, strewn with white flowers, smeared with chank lime of the gasteropod mollusc, and covered with a white cloth. On his head, he wears a white floral crown seven cubits (140 ins.) high, with ivory bangles and rings on his arms and feet. He first dips himself in the 'Kiri-muhuda' (Sea of Milk), and rushes out from the mouth of the great serpent Muchalinda, with a glaring white flame. To him is attributed the prosperity during the ensuing year. This peace mission is expected to promote harmony and goodwill and vanquish all fears faced by mankind. So, people who believe in the mythical conception of down-coming of Indradeva, celebrate the festival of the New Year, conforming to certain injunctions laid down according to the Uttara Bharat Shastra (north-Indian School of Thought), anticipating health, wealth and prosperity in the New year. At that time, the King of Sri Lanka was Valagambahu alias Vattagamani Abhaya (BC 104-77). When the Saka Era began in BC 78, Sri Lanka was visited by a great famine known as 'Beminitiya-saya', which had its origin in India. In Sri Lanka, it lasted for three years, claiming a heavy death toll due to scarcity of good and water. Although the Saka Era is not in much vogue, the Indian Government began to use it officially, since 1957, alongside with the Christian Era. Although Saka Era is not adopted in Sri Lanka as a chronological system of calendar calculation, it is still being used for purposes of astrological calculations connected with events in the public or private life of the community. It is customarily used by astrologers in drawing horoscopes (observational charts with diagrams showing the positions of the zodiac) and the movement of heavenly bodies at the time of birth. In addition, the reading of horoscopes to ascertain lucky and unlucky times, the selection of auspicious times for ceremonies, the matching of horoscopes of men and women to be married, before the commencement of new undertakings, specially in business matters, digging wells, laying foundation stones to buildings before construction, fixing door frames to houses under construction, ear-boring, weaning of children, puberty ceremonies etc., are considered inevitable and linked with the social life of the community. The reverence for ancestral ways, backed by traditions, customs, rites and rituals has compelled man to adhere to the basic principles of human conduct, the nurture of life, including the proper maintenance of the social order and the ungrudging co-operation in all matters needed to maintain peace and prosperity, in the coming year. These methods have survived to this day, to build good and sound relationships between kith and kin in forgetting displeasures of the past, by offering betel leaves to elders and smooth out differences, or to lull hatred. Before the commencement of the 'Aluth Avurudda', it is customary for every housewife to give a new look to her old house. The house is thus made clean by removing cobwebs, dust and soot. The floor, if not cemented, is given a fresh application of cow dung mixed with earth. Firewood is collected and stocked beforehand, of the preparation of sweetmeats, such as 'kevum', 'kokis', 'atirasa', 'aggala', 'aluva', 'asmi' etc., before three days to the New year. Money collected in tills is taken out to buy new clothes for the family, specially for children, and to purchase provisions for the occasion. Astrologically, the 'Aluth Avurudda' marks the commencement of the solar year, when the sun enters the zodiacal sign Aries (Mesha) from the sign Pisces (Meena). This natural phenomenon is marked by the observance of injunctions based on astronomical ephemeris. The zodiac is an imaginary belt in the heavens, about 18 deg. wide, through which the ecliptic passes centrally. It is divided into 12 parts (constellations) of 30 deg. each, represented by an appropriate symbol, viz: Aries (Mesha), Taurus (Vrshabha), Gemini (Mithuna), Cancer (Kataka), Leo (Sinha), Virgo (Kanya), Libra (Thula), Scorpios (Vruschika), Sagittarius (Dhanu), Capricorn (Makara), Aquarius (Kumbha) and (Pisces (Meena). Even today, the customs, rites and rituals of the 'Aluth avurudda', constitute the central core of aesthetic delight, where each family, their neighbours and friends form a part of the visible tangible of an enjoyable group. It is a day for jocund company, irrespective of being rich or poor, held with great jubilation. The extraordinary outlook of this national festival, as compared with the more elaborate transformation of later urbanisation, bears witness to its having done justice to customary practices that have come down the generations. Though heavily overlaid by myth and legend and also superstition, the astrological phenomena have given the sun and the moon, a divinely regulated existence by calling the sun 'Soorya Divyaraja' and the moon 'Chandra Divyaraja'. This belief was based on the hierophanies of the sky (high, bright and shining), and this fixation of the cosmic forces was a sound interpretation of life on earth, the life of man and his dependence upon the physical events beyond his control. The injunctions laid down under the Uttara Bharata Shastra, and to be observed during the 'Aluth Avurudda' 2004, are: (1) Looking at the moon for the ensuing year on March 22 as the lunar month, and on April 22 as the solar month, (2) Bathing to mark the previous year, on April 12, after anointing the head with 'Nanu' (medicinal herbal preparation), prepared from the leaves of the 'Divul' (Limonia acidissium, or Feronia elephantum) tree. The 'Aluth Avurudda' dawns on April 13, at 18.32 hrs. (3) The 'Punyakalaya' (the time set apart for religious observances) stands from 12.08 hrs. on the 13th to 00.56 hrs., on the 14th. Hence, during this period all work, including taking of meals, should be suspended before 12.08 hrs., and keep the time exclusively to go to temples for worship, which is the first phase of the 'Punyakalaya'. The second phase begins at 06.32 hrs. on the 13th and lasts till 00.56 hrs on the 14th., and during this period all matters connected with commencement of work, transacting business and taking of meals have to be done. (4) Lighting the hearth to cook the first meal (Kiribath) has to be done on the 13th at 19.49 hrs, looking South and wearing a red dress. partaking of the meal has to be done at 21.47 hrs. also looking South. (Most housewives are not satisfied with this time as it interferes with dinner), (5) Anointing the head with 'Nanu' is an important injunction considered as essential to health. It has to be done on the 15th at 10.57 hrs. looking North, and by placing 'Bo' leaves (Ficus religiosa) on the head, and 'Kohomba' leaves (Azadirachta indica), under the feet. Bathing is done after anointing the head which is the highlight of the festival. Leaving home for work has to be done on the 19th at 06.59 hrs. heading in the northern direction, after partaking a meal of 'Kiribath' mixed with 'Undu' (Phaseolus radiatus). In the days of our kings, the Royal Physician was entrusted with the task of preparing the 'Nanu' conforming to the established standard. The ingredients used were: 'Nelum-dandu' (stalks of Nelumbium speciosum), 'Goda-manel-ala' (Yams of Crinum zeylanicum), Bbeli-mul' (root of Aegyl marmelos), 'Wenivelgeta' Coscinium fenestratus), 'Ee-tana' (Isachna kuntiana), 'Kalanduru-ala' (yams of Cyperus rotundus), 'Kumkumappu' (sweet-smelling flowers native to Kashmir in India), 'Sudu-handun' (Santalum album), 'Vishnukranti' (Evolvulus alsonoides), 'Gorochana' (sweet-smelling substance taken from the cow), 'Sassanda-mul (roots of Pandamus humilus), 'Iriveriya' (Plectranthus zeylanicus) and 'Sevendra-mul' (Vetiveriya zizanioidus). Having pounded these ingredients together in a mortar, the mixture is put into a new earthen pot and boiled to reduce the contents from 8 cups to 2 cups. The juice of 'divul' leaves and lime leaves are added to the preparation, before application. Sometimes, 'Pas-thel' (five kinds of oil) are also added to the mixture, or taken separately for the purpose of anointing the head. The oils are extracts of 'tala' (Sesamum indicum), 'mee' (Madhuca longifolia), 'aba' (Brassica juncea), 'Kohomba' and 'Endaru' (Ricinus communis), which have medicinal values. Traditionally, the anointing is done by an old person who is healthy. In most villages, the temple is the venue for applying the 'Nanu' before bathing, and usually done by an elderly priest, with blessings for health and longevity. Women do not do the anointing as it is considered an exclusive right of the male. A certain mysterious efficacy is attributed to the leaves used for anointing the head. They are selected in relation to the day of the week on which the injunction has to be performed, e.g. 'Imbul' on Sundays, 'Divul' on Mondays, 'Kolong' on Tuesdays, "Kohomba' on Wednesdays, 'Bo' on Thursdays, "Karanda' on Fridays and 'Nuga' on Saturdays. Accordingly, this New Year, 'Bo' leaves have to be placed on the head and 'Kohomba' leaves under the feet. The archaic value of the Sinhala 'Aluth Avurudda' lies in its traditional way of celebrating the festival, but the modern society does not think that they are essential nor are they concerned with them. Urbanisation has given way to disregard the injunctions as unimportant. But the village housewives still follow old practices and get engaged themselves with indoor and outdoor entertainments in jocund company. The children, enjoying the school vacation, busy themselves in preparing grounds for outdoor games. "Ankeliya' is the common sport preferred by the teenagers. Among the national sports activities organised during the festive season are 'on chili-pedima', 'kalagedi-sellama', 'olinda-keliya', 'mewara-keliya', 'udekki-sellama', 'leekeli-sellama', 'korapol-gehima', 'meemesi-keliya', 'kalligesima', 'katti-penima', 'lanupora-allima', 'mallawa-pora', 'ali-pora', 'gon-pora', 'rilapeti-pedima', 'dadu-gesima', and many other games of interest to keep the festival a happy event. Old women love to play the 'rabana' (a single-sided drum about 3 ft. in diameter), and 4 or 5 women can play at one time, and it is an indispensable item in every home to be made use of whenever necessary. The Sinhala 'Aluth Avurudda' is influenced by Hindu customs of the Sathavahana dynasty of India, and it came to be held in a grand scale during the Malabari Kings who ruled the Kandyan Kingdom before 1815. The Sinhalese consider it as a national festival for entertainment. It has no religious significance from the point of view of Buddhism. Most males enjoy the festival with bottles along with their bottle-friends, who are no friends indeed. |
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reckoned from
the date of coronation of the Kushan potentate Kanishka (c. AD 200) of
India, whose kingdom extended over Kabul, Kashmir, Gandhara and North East
of Benares. Having become a convert to Buddhism, he held a council to
codify Buddhist writings.
