Ponggal Tamil New Year

Ponggal festival is celebrated on the first day of Thai in Thiruvalluvar Year. Since the advent of agriculture, the Ponggal festival has been spread over four days from the last day of Tamil month Margazhi to first three days of Tamil month Thai as Bhogi, Grand Ponggal, Ponggal for farm animals and Ponggal for off-springs or for greeting one another. The Thiruvalluvar Year starts on the Grand Ponggal day (Thai 1st). Thiruvalluvar Year is regarded as the Tamil calendar . Tamils celebrate Ponggal festival with great enthusiasm. On the eve of Ponggal, houses are cleaned and washed. At the entrance of the house, sugar cane plants are kept with mango and coconut leaves hanging. The front portion of the house is well scrubbed and cleaned for designing a Kolam with rice powder. Greeting cards and invitations are also sent to their nearest and dearest ones. A variety of cakes and sweets are made to be distributed among friends and relatives. On the Ponggal day, early in the morning, in a spot where the bright sun light falls usually in the court-yard is chosen for the performance of cooking ponggal . A new pot is kept on a temporary brick stove. The new fire burns under a pot of pure milk with rice. When the boiling of sweet milk and rice spills, they loudly voice Ponggalo Ponggal!, Ponggalo Ponggal!. Ponggal festival is a much sung and honored festival in the Tamil Literature - Purananooru. In the Purananooru, under the chapter on the life history of Pidangkotraan, the celebration of Ponggal festival by the farmers in South India is described in detail. According to Tamil scholars, Ponggal festival is not mentioned anywhere in the religious books and therefore it is a festival for Tamils. In 1921, the Thiruvalluvar Tamil New Year Convention was held at Pachaiappan College, Chennai under the patronage of Maraimalai Adigalar, a highly respected Tamil scholar. About 500 Tamil scholars took part in this convention. The following declaration was made in the convention: “Under the name of great Saint Thiruvalluvar, the Tamil Calendar should be followed and further, it should be taken as the birth of a new beginning (Tamil New Year commences in the month of Thai) and Saint Thiruvalluvar’s era is 31 B.C.” The Taminadu government had accepted and implemented the above decision in 1971 in all government transactions . 1n 1935, Thanthai Periyar organized the Tiruchi Tamil Convention. The convention was presided by Naavalar Somasundra Bharathiyar. Many highly regarded Tamil scholars in Tamilnadu such as Maraimalai Adigalar, Tamil Thendral Thiru Vi.Ka, Tamil Kavalar K. Subramaniam Pillai and Tamilvel P.T. Rajan attended the convention. A strong debate ensued among the participants as to whether Ponggal is a religious festival or non-religious festival. Maraimalai Adigalar stood up and explained that Ponggal is a non-religious festival. It is not mentioned anywhere in the Vedas, Puranas, Ithihaasas or any other religious books. Since, the festival is not mentioned in any religious books, it is therefore cannot be considered as a religious festival. On the other hand, it is sung in the 2,500 years old Tamil literature Purananooru. Thanthai Periyar immediately accepted his explanation and declared that Ponggal is not a religious festival but a festival for the Tamils. The other scholars immediately rallied behind Thanthai Periyar and Maraimalai Adigalar . It is only after this convention; Ponggal started gaining prominence among the Tamils in Tamilnadu and Malaya. The entire Tamil scholars who decided the Tamil New Year relied on Thanthai Periyar to propagate it. As a result of the above conventions coupled with declarations made thereafter and the historical significance attached to Ponggal festival, the first day of Thai is considered as the beginning of Tamil New Year and is celebrated as Ponggal Tamil New Year. In Malaysia, Ponggal is celebrated by self-respect associations only after 1946. Prior to that, Ponggal was celebrated by Tamils at their home within their family. In an interview for the International Conference on Thai 1st Day the Tamil New Year, held in Kuala Lumpur on 6 January 2001, the former President of Malaysian Dravidian Association, Ka.Pa.Samy, said that none of the self-respect associations in Malaya celebrated any traditional celebrations of the Tamils before 1946. All the various self-respect associations such as Tamil Sirthirutha Sangam, Tamilar Sangam, Suyamariyathai Iyakkam and, Suyamariyathai Sangam merged to form All Malaya Dravidian Association (Agila Malaya Dravidar Kazhagam) in 1946. This move was initiated by Ayaru from Ipoh, Pallikondan from Banting, Velayutham, A.C. Suppiah, M. Maniarasu and Mu.Su. Maniam. All Malaya Dravidian Association decided to celebrate 3 celebrations namely, Celebration for Thanthai Periyar, Celebration for Thiruvalluvar and Bharathithaasan and Ponggal. It was also resolved that Ponggal festival to be celebrated by all branches of All Malaya Dravidian Association at their respective area. The Singapore Dravidian Association also accepted the resolution and began to celebrate it. Events such as art and literature contest for children, cultural shows and recital of Thirukural were included in the celebrations. This gave an opportunity for the All Malaya Dravidian Association to explain the uniqueness and specialties of Ponggal festival to the masses. They were also made aware that Ponggal festival is a celebration without religious, sastra, caste and, astrological connotations. In 1952, Ponggal was celebrated in a grand scale at Batang Berjuntai, Kulim and Penang. Today, Ponggal has been given a religious connotation. Astrology has also seeped in, thereby stipulating auspicious time and bad time to celebrate it. The name Ponggal has been changed to Magara Sangkraanthi. In Indian astrology, the word Magaram denotes month and Sangkraanthi denotes Sun. Ponggal is celebrated at the time when the sun rises in the East as stipulated in the astrology. For the last ten years, Radio Televisyen Malaysia’s (RTM) Indian radio station Minnal FM and Singapore’s radio and television station for Indians, Oli 96.8 and Vasantham Central, respectively are seen announcing the auspicious time to celebrate Ponggal. The auspicious time usually falls around noon. Therefore, Hindus in Malaysia and Tamilnadu are seen celebrating Ponggal towards noon instead of early morning when the sun rises. It is also celebrated in temples as a religious festival with all religious rituals. However, while the Catholic churches celebrate the same occasion as a cultural event, the Malaysian Dravidian Association, Malaysian Movement for Tamil Culture, Malaysian Tamil Neri Kazhagam and several other associations dedicated in promoting Tamil language and culture and self-respect are celebrating it as Tamil New Year. Despite all the conventions, decisions, declarations made thereafter and its implementations by the Tamilnadu government, there is still confusion among Malaysian and Indian Tamils on the Tamil New Year. The Tamil scholars, self-respecters, individuals and organizations for promoting Tamil culture, art and literature have accepted Ponggal festival or 1st Thai as the Tamil New Year. On the other hand, religionists and certain media are advocating and promoting the Chitirai New Year which falls in April as the Tamil New Year. The month Chitirai is the first month in the Hindu calendar. The Hindu calendar is a period of 60 years in cyclic form from Prabava to Atchaya. It was introduced in Tamilnadu by Northern Indian king, King Salivahana in 78 A.D. According to the puranaa, Narathar had sexual intercourse with Lord Krishna. As a result of the intercourse, 60 children were born. Each year of the 60 years cycle of Hindu calendar is named after these children. Tamil scholars despise Chitirai New Year, as the origin of 60 years is derogatory to Tamil culture and heritage and it is not pertinent to wisdom and scientific thinking. Since the years are in 60 years cyclic form, it makes it impossible to count the years. Further, the names of the 60 years are not Tamil words to justify it as Tamil New Year. The reason for the above confusion is due to two reasons. Firstly, although the decisions of 1921 convention were accepted and implemented by the Tamilnadu government, it did not however, gazette it. This gave the religionist and higher caste Tamils an opportunity to ignore the decisions. Secondly, religionist especially the Brahmins and higher caste Tamils have always shown opposition to Periyar’s ideology. They were unable to contain Periyar’s propaganda against caste and discriminating practices. As the print and electronic media is owned or controlled by them, they actively promote Chitirai New Year as Tamil New Year to show their protest against Periyar. Further, they know very well that the Tamilnadu government will not be able to take action against them, as it did not gazette the decisions. In Malaysia, private owned Tamil radio station, THR Raaga and Tamil daily, Malaysia Nanban are promoting Ponggal festival as the Tamil New Year. Malaysia Nanban’s chief editor, the late Athi Kumanan were seen giving detailed explanations in his editorial as to why 1st Thai is the Tamil New Year. Government owned Tamil radio station; Minnal FM and Tamil daily, Tamil Nesan are in a state of confusion. They sometimes promote 1st Thai as Ponggal festival and sometimes as Tamil New Year and the other as Chitirai New Year or Tamil New Year. Both Singapore’s print and electronic media are promoting Chitirai New Year as Tamil New Year. Tamils all over the world today are seen divided on the issue of Tamil New Year. To overcome the confusion and to set things right, self-respecters and Tamil scholars throughout the world have been urging the state government of Tamilnadu for many years to make a formal announcement that 1st of Thai as the Tamil New Year. However, all efforts were futile despite Tamilnadu is being ruled by Dravidian parties since 1967 with its Chief Ministers and ministers being disciples of Thanthai Periyar (except for former Chief Minister, Jayalalitha). Re.Su. Muthiah, the President of Malaysian Dravidian Association, elaborated that, the Dravida Munnetra Kazhagam came to power in 1967 with its president C.N. Annadurai as the Chief Minister of Tamilnadu. After the demise of C.N. Annadurai in 1969, Tamilnadu was ruled by either Dravida Munnetra Kazhagam or All India Anna Dravida Munnetra Kazahagam. The problem here lies with Mu. Karunanidhi, who replaced C.N. Annadurai in 1969. He being the disciple of both Thanthai Periyar and C.N. Annadurai, an orator, Tamil scholar and a self-respecter himself, has been reluctant to gazette the decisions of the 1921 convention. The main reason for his reluctance is his fear that his party, Dravida Munnetra Kazhagam may lose the votes of the Brahmins and upper caste Tamils. This clearly indicates that the Brahmins and the upper caste Tamils still dictate terms in the Tamilnadu politics despite the ruling party being a Dravidian party. Ironically, Mu. Karunanidhi wrote in Murasoli, a Tamil daily owned by him on 30 January 1995 the following: “The government of Tamilnadu accepted that the Thiruvalluvar year starts on the first day of Thai and implemented it in 1971. 1st Thai is not only a festival for Tamils but it is also the beginning of Tamil New Year. We should come forward to follow the Tamil year which is Thiruvalluvar year.” The Malaysian Dravidian Association, Malaysian Movement for Tamil Culture, Tamil Neri Kazhagam organized the International Conference on Thai 1st Day the Tamil New Year. Tamil scholars, poets and academicians from all over the world gathered in Kuala Lumpur on 6 January 2001 for this conference. A universal declaration that the first day of Thai shall be the Tamil New Year was made in this conference and it was sent to the United Nations. It was signed by the presidents of Malaysian Dravidian Association, Malaysian Movement for Tamil Culture and Tamil Neri Kazhagam. In the 1950’s, there was another confusion with regards to Ponggal festival. G. Sarangapany and his friends conceived and decided on the idea of celebrating Tamilar Thirunaal (Tamil Festival). They decided to celebrate it either on Ponggal or on the following days. The main objective of this celebration is to unite all Tamils in Malaya under the banner of language, irrespective of their caste and religion. The first Tamilar Thirunaal was celebrated in Perlis on January 1951. The following year it was celebrated in Singapore. G. Sarangapany makes it a point to invite speakers, linguists and, poets with self-respect and reformist ideas from Tamilnadu to propagate Thanthai Periyar’s ideologies. As Ponggal celebration by self-respect associations, events such as art and literature contest for children, cultural shows and, recital of Thirukural were included in the celebrations. According to Arivananthan, in the 1950’s, Ponggal greeting newsletters carrying poems and stories by self-respecters from Tamilnadu were circulated in Malaya. Members belonging to Dravidian associations in Malaya were widely circulating it locally. As G. Sarangapany declared that Tamilar Thirunaal should be celebrated on Ponggal day, certain section of the Tamils perceived that Tamilar Thirunaal and Ponggal as same . Soon, Tamils in Malaya divided into two groups with one group claiming Ponggal is Tamilar Thirunaal and the other claiming that they are two different celebrations. However, veteran journalist and former chief editor of Tamil Nesan, V. Vivekananthan gave a totally different explanation on the events leading to the confusion. According to him, G. Sarangapany who was responsible for spreading the Tamilar Thirunaal to Malaya and Singapore wrote in Tamil Murasu on 13 January 1952, that the most suitable day to celebrate Tamilar Tirunaal is on 1st Thai which is also Ponggal. It is a very special day. However, in the later years, he started propagating that Ponggal is a religious festival and Tamilar Thirunaal is not. Therefore, they are two different festivals. Even in his home, his family applies religious marks on the pot before cooking ponggal. He even went to the extent of saying that Tamilar Thirunaal is a new festival altogether. The reason is, as for many centuries the Hindus have been celebrating Ponggal as Magara Sangkraanthi and as a religious festival. As a result, G. Sarangapany found it increasingly difficult to attract the non-Hindus, especially the Chiristians and Muslims to accept Tamilar Thirunaal. V. Vivekananthan even wrote an editorial condemning G. Sarangapany on the above. In 1960, V. Vivekananthan, together with Tamil Nesan’s K.S. Arun and Kanagasundram wrote a lengthy article against G. Sarangapany saying that Ponggal is Tamilar Thirunaal. Even R. Vetrivel of Munnetram, a Tamil daily started by G. Sarangapany, criticized him severely on numerous occasions. Despite all the criticisms, G. Sarangapany, went all out to propagate that Tamilar Thirunal is not related to Ponggal in Tamil Murasu. V. Vivekananthan admits that, Tamilar Thirunaal did receive a lot of support from the youths. It did create a love for their mother-tongue and culture. Those who promote Ponggal on the other hand were not as enthusiastic and dedicated as G. Sarangapany . As a result of the above split, the celebration of Tamilar Thirunaal slowly faded and in the 1990’s there were almost no celebration at all. However, after the First Tamilvel G. Sarangapany Conference organized by the History Department of University Kebangsaan Malaysia in August 2000, G. Sarangapany’s supporters began to celebrate Tamilar Thirunaal on Ponggal day on a large scale. However, to date they have neither agreed nor refused to acknowledge Tamilar Thirunaal and Ponggal as same. Conclusion The community leaders, politicians, academicians, religionists and media of the Tamil community must first take some effort to learn about their culture. They must first learn to differentiate culture and religion. Tamil scholars have made ample research on the origins of Ponggal and have proven that it is not a religious festival but a Tamil festival and also the beginning of a new Tamil year. Those who oppose should conduct their own research, and if they don’t agree, than they must produce evidence to support their claim. Those who claim that Chitirai New Year as Tamil New Year, are well aware of the story behind it. However, they choose to remain steadfast in their claim. In Malaysia, it has become a norm to call the Indians and Tamils as Hindus. For example, during Deepavali it is common to hear “Wishing all Indians a Happy Deepavali”. It should be, “Wishing all Hindus a Happy Deepavali”. This mistake is not only done by wishers from other races but also by Indians. Common sense will tell us that the Indians and Tamils belong to various religions and ideologies. There are Tamils who are Christians, Muslims, Hindus, Bahais, atheists and free thinkers. Therefore, Chitirai New Year which is linked to Naarathar and Lord Krishna definitely cannot be a Tamil New Year. As it is, the Tamil community prefers foreign language, culture and lifestyle. Unless, the above situation is rectified, the next generation will be pushed to further confusion and eventually it will be without an identity. Community leaders, politicians, academicians, religionists and the media have an obligation to instill a sense of pride and self-respect into the future generation. They should stop creating confusions and instead be more responsible in promoting the culture, tradition and the Tamil language for the sake of future generation. As an old Red Indian saying goes, “We did not inherit the present from our grandfather, but we borrowed it from our children”.