New Year as observed by the Hindus

By Sivanandini Duraiswamy

Mother Nature heralds the coming of events well before the calendar months. The blossoms of the Flame of the Forests - the flamboyant Erabadu flowers usher in the New Year which falls in the auspicious month of Chittirai. Another messenger that Mother Nature sends is the cuckoo bird which sings sweetly to let us know that the spring season is nigh. The flamboyant flower and cuckoo bird are the iconic symbols of the marvel of Chittirai which let us know that nature is about to revive itself with the debut of Pudhu Varudam, the New Year.

As the flowers and birds usher in the season, goodwill, happiness and a sense of expectancy fill the air and the hearts of the Hindus and Buddhists awaiting the dawn of the traditional New Year. It is observed with great reverence, devotion, a sense of duty and loving kindness towards all, stimulating society, enlivening the nation and fostering national consciousness.

Pudhu Varudam or New Year marks the Hindu Solar New Year beginning on the first of the Tamil month of Chittirai. This marks the New Year, not only in Sri Lanka, but also in Punjab, Haryana, Assam, Bengal, Kerala, Tamil Nadu, Nepal, Bangladesh, Burma, Thailand, Cambodia and Laos. It is called Sonkran in Thailand from the Sanskrit Sankranti, Baisaaki in the Punjab, Aluth Avurudu in Sinhala, Pudhu Varudam in Tamil and so on.

Observances of the New Year differ by some days in certain countries owing to differences in calculations. Pudhu Varudam or Chittirai Varudap pirappu is indeed an auspicious occasion for the Hindus. And this year it is Vijaya varudam.

Solar cycle

Modern research has shown that the concept of the solar cycle was not unknown to the Indus Valley people. Four or five millennia ago, the people of Mohenjo-Daro have had a calendar stone, based on the solar cycle which indicated the days of the year in the agricultural cycle of the Indus Valley.

This was prepared by the agricultural community, perhaps for the preparation of sowing, irrigating and harvesting of crops. With more light being shed on the Indus Valley people and with the decipherment of the inscriptions on the seals, research has revealed inter-alia, historical facts that these Dravidians had made use of the Zodiac long before it reached the Sumerians.

The first symbol in the Zodiac is the ram (aadu in Tamil) and the fish (meen in Tamil) is the last zodiacal constellation of the year - both being used as a unit of system reckoning time. An ancient Tamil composition, the Paththuppaattu, speaks of the ram being the first constellation of the year and that the fast moving Sun goes from the horned ram to the other houses.

According to the ancient Dravidians and Aryans, the dawn of New Year ushering in the debut of spring in the month of Chittirai, is marked by the transition of the Sun from the last house of the Zodiac (Pisces), to the first house (Aries), which takes place every year at a precise moment.

The Sun, in traversing through the 12 houses of the Zodiac covers a period of one year. Religious observances and celebrations seem to have been associated with the advent of the seasons and the spring festival of the New Year was perhaps one such observance. And the very same New Year that was established by the ancient Indians is perhaps being celebrated today by the Hindus as the New Year.

Auspicious event

From time immemorial, the Hindus have considered the transition as an auspicious event, for the Sun is the presiding deity of the planetary system and the entry from Pisces to Aries is significant, marking the beginning of the year. The Hindu almanac known as the Panchaangam, substantiated by astronomical calculations, gives the exact time of the dawn of the New Year.

The New Year originated as a pastoral festival and did not really form an organic part of urban civilisation. It is basically a time when all the members of a family get back to their ancestral milieu with a sense of nostalgia. In fact, it is only a society living close to nature that could really enjoy and understand a festival such as the New Year, which is bound with nature and the cycle of life. And one should try to understand all the rituals against the backdrop of the village.

Unfortunately today, the pastoral milieu which supported the New Year is steadily crumbling and the festivities have been separated from their basic roots. However, as the New Year draws near, one is imbued with a sense of eager expectancy which never seems to dim.

The New Year falls around April 13 or 14 at a particular time that is based on the exact movement of the Sun to the first house in the Zodiac. The period just preceding and following this auspicious time is referred to as the Vishu Punnyakaalam or the Vishu auspicious time when the rites are observed.

In April, the rains come after a spell of hot dry weather ushering in spring when the plants burst forth into a riot of colour with blossoms of flowers, fruits and grains, portraying the benevolence of nature. The air is resonant with the sweet chirpings of the birds and the singing of the cuckoo.

Into this lovely atmosphere, the New Year or Chittirai Pudhu Varudam dawns with nature’s bountiful blessings. It is natural that the farmer looks upon the beneficial effect of the golden rays of the Sun for the luxuriance of his crops, the ripening of the grain and reaping a plentiful harvest. The farmer is indeed grateful for the bounteous gifts of nature and celebrates the occasion, showing his concern for the environment and nature, the resources and bountifulness, a concern that is all important today for his very survival on Planet Earth.

Traditional practices

The New Year celebrations are associated with a wealth of traditions, rituals and customs which are enchanting and mystical in character.

These are woven into the fabric of astrology, for it is believed that the New Year dawns with the Sun, Surya Bhagavan, coming down to earth riding his golden chariot drawn by seven horses each representing a day in the week. The Sun is also referred to as Kaala-thevan, the one who determines the various seasons - kaalam. And the observances on this day are made in conformity with this movement of the Sun and thanksgiving is offered to the Sun God.

Let us gloss through some of the traditional practices that are observed during the punyakaalam of the New Year. The bath comes first. Each member of the family is anointed with Maruththu Neer before the bath. The Maruththu water is a decoction of a variety of medicinal herbs, leaves, flowers and saffron prepared by the temple priests and is available only in the temples. The herbs and flowers that are used in this decoction are the lotus, pomegranate, tulasi, vilvam, aruham grass, saffron, thippili, sukku and pepper.

After the bath, new clothes are worn following the colours given in the Panchaangam. The ritual bath signifies outer purity, making way to spiritual purity,

The mother then specially prepares the threshold of the house for Ganesha. In the villages before sunrise, a layer of fresh cow-dung is applied in thick swirls on this spot and she draws the traditional kolam, placing an effigy of Ganesha, the guardian deity of the household, in the centre. This is made of fresh saffron with a strand of aruham grass placed on it. Ganesha is invoked to protect the inmates of the home.

Seven to nine newly picked mango leaves are tied up across the beam of the main door.

She next sets the Poorna-kumbam, consisting of a silver or brass pot of water on which is placed a coconut fringed with five or seven mango leaves. This pot, the kumbam, is placed on a bed of rice grains which are strewn on a banana leaf. A pair of kuththu vilakkus, the traditional brass lamps, are placed on either side of the kumbam and small brass or silver containers with holy ash, kumkum and sandal paste together with rose water in the panneer kumbam.

A tray of betel leaves arranged in a circular pattern with the leaves pointing outward with shavings of arecanut placed on this bed of leaves and a lime in the centre, is also placed by the kumbam. The betel is very significant to the Hindus.

The exchange of a sheaf of betel is a vital factor in knitting together the various threads of social fabric; it binds family relationships. A tray of fruits and flowers are also placed next to the kumbam.

This entire paraphernalia is indicative of prosperity and protection for the household. The guests are received at the entrance with the offering of kumkum, sandalwood paste, arecanut and betel leaves, and are sprinkled with panneer, as they enter the house.

Once the threshold is ready, the hearth is lit, milk boiled and pongal - sweetened milk rice is prepared. This is offered by the family to the Sun God as thanksgiving.

The family now gathers for prayers in the home shrine. After prayers, the father, with both hands gives each member the kaivishesham. The mother then gives the kaivishesham to the father. Kaivishesham consists of money, a few grains of rice, arecanut, lime, flowers together with holy ash, kumkum and sandal paste wrapped up in betel leaves. As the children receive this, they go down on their knees and revere the parents. This reverence by children has been a beautiful aspect of the Hindu culture expressing gratitude through worship and strengthening the family unit, creating love and good will.

First transaction

Kaivishesham marks the first transaction for the New Year. It is considered to be a lucky transaction and with it one looks forward to an year of plenty and prosperity. This exchange emphasises the principle of social obligation. Gifts are presented to all dependents of the household.

The family goes to the temple with offerings of flowers, fruits, garlands, incense and silk shawls. Collective worship in the temple is very important because it not only kindles devotion, but creates a sense of kinship, for New Year is indeed a season for sharing and caring. Social unity and co-operation have been emphasized since the Vedic age. After the pooja one would see many devotees distributing food parcels, money or clothing to the needy who may have gathered in the temple.

On returning home, the meal is served, first serving the food to any visitor who may have already called; generally the poor come to collect whatever is given. The meal is a festive one with a variety of palakaaram - sweet and savoury. These sweet meats are prepared in advance.

All these traditional practices of ritual bathing, lighting of the hearth, exchanging of kaivishesham, and starting work for the New year are programmed into a schedule of auspicious times and are observed by one and all with due decorum, in the belief that any ill effects of planetary combinations will be warded off. This belief lays the foundation for positive behaviour in practising the values and norms of life. Herein lies an important aspect of the Hindu culture where man has developed an intricate measure to manage time based on astrologically measured auspicious times. Furthermore, the structure of all the rituals and customs gives an insight to the anthropological significance of New Year. One looks back to give thanks to the Sun God and then looks forward with the firm resolution to achieve more. These ritualistic observances cleanse the mind and heart of the people and strengthen the family unit, creating a feeling of sharing and caring and finally renew the religious fervour, facilitating the progress towards the goal of spiritual perfection.

As we commit ourselves to the ceremonies of cleaning and renewal, caring and sharing and usher in the New Year, may we work towards building a society where peace, prosperity and harmony prevail in our lovely island home, Sri Lanka.