e-book – (for free circulation)

PONGAL

The Harvest Festival

By

Tamarapu Sampath Kumaran

About the Author:

Mr T Sampath Kumaran is a freelance writer. He regularly contributes articles on

Management, Business, Ancient Temples, and Temple Architecture to many leading
Dailies and Magazines.

His articles are popular in “The Young World section” of THE HINDU
His e-books on nature, environment and different cultures of people around the world are
educative and of special interest to the young.

He was associated in the renovation and production of two Documentary films on Nava
Tirupathi Temples, and Tirukkurungudi Temple in Tamilnadu.

Acknowledgement:

I wish to express my gratitude to the authors from whose works I gathered the details for
this book, and Courtesy, Google for some of the photographs.

- Tamarapu Sampath Kumaran

 Pongal – Harvest festival

Since a large percentage of the Indian population still depends solely on agriculture to
survive, the biggest of Hindu festivals next only to Deepavali is the harvest festival. It is
known as Pongal in the South and Makara Sankranti in the North. It signifies the end of
the farming season and celebrates the bounty crop – thus rightfully called as the harvest
festival.

Consequently, most of the Hindu festivals are somehow linked to the seasons and
agriculture. Actually, major holidays around the world are related to the harvest, even
though they might have other beliefs and stories built on top of the earth based
foundation.

In many parts of India, rice is planted in October, and harvested in March or April.
Midwinter marks the first tentative sprouts emerging from the soil. This is a special time
of thanksgiving to God, the Sun, the earth and the cattle. God for providing the crops, the
Sun and the earth for growing them, and the cattle for producing milk and pulling the
plough.

Sun worship forms a part of the rituals of Pongal. In fact, the Sun itself stands for all the
ideals of the Pongal festival. On this day, the Sun moves into its most favorable position
from Cancer to Capricorn. Hence the name Makar Sankranti which translates to
Capricorn. Sankranti also means to go from one place to another place (to change
direction). It also means one meets another. The time when the Sun changes direction,
from one constellation (of the zodiac) to another is known as Sankranti.

To Hindus, the Sun stands for knowledge, spiritual light and wisdom. Makara Shankranti
signifies that we should turn away from the darkness of delusion in which we live, and
begin to joyously let the light within us shine brighter and brighter. We should gradually
begin to grow in purity, wisdom, and knowledge, even as the Sun does from this day.
 This is the day when the Sun begins its northward journey. It usually falls in
the middle of January, the Tamil month of “Thai”. For the people of the Northern
hemisphere, the northward path of the Sun marks the period when the Sun is getting
closer and closer to them, when the days are getting longer, and it is becoming warmer
and warmer.

The Indian system of beliefs venerates the Sun as an inexhaustible source of energy. Its
message is that of light, unity, equality and true selflessness. These are the ideals of
Karma Yoga. Hence, the Sun is the greatest Karma Yogi. Sun worship in India dates back
to ancient times. Perhaps the best known of the Sun temples in India are the remains of
the Konark temple on the east coast of India in the state of Orissa and the remains of the
Modhera Sun temple in the western state of Gujarat.

Modhera Sun Temple Konarak Temple

Sun worship was also spread widely among ancient Eastern and Mediterranean people.
Sun for the ancient Egyptians was God “Re”. For the ancient Babylonians the Sun was a
living being which moved against the solid vault of the sky. For ancient Hindus the Sun
God was one of the principal triad of deities called Surya. For the Greeks the Sun God
Helios associated with Phoebus Apollo.

Helios and Apollo

Religious devotion paid to the Sun is either as a deity or as the symbol of a deity. Sun
worship was practiced by the Tsimshian tribes of North America and reached a high state
of development among the Native Americans of Mexico and Peru. The Babylonians were
Sun worshipers, and in ancient Persia worship of the Sun was an integral part of the
elaborate cult of Mithras. Sun worship persisted in Europe even after the introduction of
Christianity, as is evidenced by its disguised survival in such traditional Christian
practices as the Easter bonfire and the “Yule log" on Christmas. The influence of the Sun
in religious belief also appears in Zoroastrianism, Mithraism, Roman religion, Buddhism,
and among the Druids of England, the Aztecs of Mexico, the Incas of Peru, and many
Native Americans.

Hinduism like several other religions is rich in tradition. It teaches us the way to live and
serves as a logical reference to all our day to day activities. Most of the customs that are
embedded in human life and its routine have a reason and a historical link to prove the
authenticity of these proposed theories and practices.

Even before the human living systems came into being there have been certain codes of
practices compiled by our ancestors to promote a domestic discipline. The everyday
rituals that we practice now have evolved over a period of time and these practices have
adopted themselves the growth of civilization, racial evolution and the influence and
impact of human thoughts. The mode of observing these practices varies upon the
geographical locations. The activity that is practiced by us in India is based on the
guidelines cited in Vedas, Shastras and prescribed by one’s own ancestry.

Based on the principles of Hinduism the Sun is considered as the most important
Devathas. The two most important events in human life such as birth and death are
calculated with Sun’s position as the chief referral source. The Sun’s southward
movement is termed as “Dakshinayanam” and its northward movement as
“Uttarayanam”. In fact the Uttarayanam is considered as the most auspicious period by
the Hindus. In Mahabaratha it is said that Bhisma (Pithamaha) after being fatally struck
and injured by Arjuna’s arrows, rested on a bed of arrows and waited to depart the
worldly life, till the onset of Utharayanam.

The history of Pongal festival can be traced back to the Sangam Age i.e. 200 B.C. To 300
A.D. Although, Pongal originated as a Dravidian Harvest festival and has a mention in
Sanskrit Puranas, historians identify the festival with the “Thai Un” and “Thai Neeradal”
which are believed to have been celebrated during the Sangam Age. It is also referred to
that as part of the festivities, maidens of the Sangam era observed 'Pavai Nonbu' at the
time of Thai Niradal, which was a major festival during the reign of the Pallavas (4th to
8th Century AD), during the Tamil month of Margazhi (December-January). During this
festival young girls prayed for rain and prosperity of the country. Throughout the month,
they avoided milk and milk products. They would not oil their hair and bath early in the
morning, worship the idol of Goddess Katyayani, which would be carved out of wet sand.
They ended their penance on the first day of the month of Thai (January-February), with
the beginning the second day’s celebrations of Pongal festival. This penance was to bring
abundant rains and bumper harvest. These traditions and customs of ancient times gave
rise to Pongal celebrations. Andal's (one of the Azhwars of the Vaishnavite sect)
“Tiruppavai” and Manickavachakar's (one of the Nayanmars of the Saivite sect)
“Tiruvembavai” vividly describe the festival of “Thai Neeradal” and the ritual of
observing “Pavai Nombu”. Ponagl celebrations were supported by the rulers of these
times. According to an inscription found in the Veeraraghava temple at Tiruvallur, the
Chola King Kuluttunga Cholan used to gift lands to the temple especially for the Pongal
celebrations

In olden days people treated every piece of earthly object as God’s creation and attributed
the credit and merit of everything they acquired to His feet. Such a procedure is called
“Ishti”. During the month of Thai when farmers brought fresh loads of grains to their
houses, they offered a thanksgiving ceremony to Surya the particular deity who helped
them for getting the produce.

On sankranthi day accompanied by his charioteer Arunan, Surya boards his chariot that
is pulled by seven horses and begins his journey from South. The chariot has a single
wheel called Kala Chakra (the wheel of life). Sankranthi underlines the momentous
movement when his chariot takes a sharp turn northwards.
Pongal is also referred to as “Uzhavar Tirunal” and “Thai Tirunal” .as it marks the
beginning of a very important time when the farmers begin a fresh harvesting season of
the year. Pongal celebration is spread over three days. On the first day “Bhogi” people
clean their houses and dispose off the old stuff.

On the next day that is “Pongal”, the celebrations wear a religious air. The Sun God –
Surya – is the principle deity of the day. On an elaborate kolam symbolizing Surya’s
chariot that has one wheel (the kala chakra) and two motifs (made out of cow dung)
representing Surya and Chandra are positioned. A long sugar cane stalk is also one
among the chief elements of the day’s offering. It symbolizes Sun God’s consistent and
indispensable duty of absorbing the land’s water and showering it back on earth
generously in the form of rain.

Elaborate rice “kolam” is put and before they light the first fire for the day to make the
meal making routine, they offer worship to Agni – the fire God, the Chief among the five
natural deities. The chief highlight of the gourmet meal course is Sakkarai Pongal (sweet
pongal).

.
Sakkarai pongal is cooked with a generous measure of freshly harvested rice in a brand
new earthen pot. The pot is smeared with rice powder and a fresh branch of turmeric that
is cut from the newly harvested lot is tied around its neck. A mixture of milk and water is
brought to boil in the pot. As the milk boils and bubbles up men, women and children
rejoice in a chorus “Pongalo pongal”, as the milk boiling is considered as a mark of
prosperity.

Going by the accomplished norms on an auspicious day, people in the olden days
consumed rice that is cooked in its own juices. Following the same procedure Sakkarai
Pongal offered on pongal day for the Sun God is completely cooked with rice, jaggery
and moong dhal cooked in a fixed ratio of milk and water. This is offered to Sun God
together with “Yezhu Kari Kuzhambu” – a dish made of white pumpkin and six other
vegetables prepared as gruel. There is an interesting story behind this offering to the Sun
God. It is believed that during Daksha Yagnam, Sun in the earlier incarnation as
Bhoosha while listening to the mocking account of Daksha regarding Lord Siva giggled
at the narration. His immature behaviour angered Lord Siva who cursed him to be born
without a single tooth. In order to make the offering suitable to the toothless Sun God
worshippers offer tender coconut, soft cooked Sakkarai pongal and white pumpkin for his
meal on pongal day. The act also goes to prove the fact that even though Sun was one
among the powerful Devathas he was punished for his mistake.

The third day “kanum pngal” or “mattu pongal” is completely dedicated to the worship of
cattle that is considered a form of Kamadhenu - the angle of wealth and abundance. In
olden day’s rigorous farming procedure were mainly performed with the help of cattle.
The celebration of Pongal is a way to highlight the inextricable link between the human
beings and nature.

Over the years, women have resorted to new ways to entice crows. Long- long ago only
cooked rice was offered. Later on, cooked dhal and a dash of ghee were added to the rice
to pep up the flavour. A separate area, be it the garden/ terrace/ compound wall, is
earmarked for the food to be placed for the crow

Come January and it is festival time for crows. A lavish spread is laid out for the birds
during Kanum Pongal festival. Women of the family place different kinds of coloured
rice, cooked vegetables, banana and sweet pongal on a plantain leaf and invite the crows,
which descend in hordes to share and enjoy the "Kaka pidi, Kanu pidi" feast.

Women offer prayers in the hope that this ritual will bring the brother-sister ties in their
families will remain forever strong like the family of crows.

According to a legend, once Shiva asked his bull, Basava, to go to the earth and ask the
mortals to have an oil massage and bath every day and to eat once a month. Inadvertently,
Basava announced that everyone should eat daily and have an oil bath once a month. This
mistake enraged Shiva who then cursed Basava, banishing him to live on the earth
forever. He would have to plough the fields and help people produce more food.

Thus this belief justifies the association of this day with cattle.
Joyous festivities of Pongal mark the celebration in every home. Servants, farmers and
the poor are fed and clothed, and given presents of money. The cow, which is regarded as
the symbol of the Holy Mother, is worshipped. Birds and animals are also fed. In this
manner the devotee’s heart gradually expands during the course of the celebrations. Love
extends from the household to servants, the poor, the cow and all other living creatures.

During this holy festival we learn to feel our oneness with all creation; we learn to be
unselfish and to tread the path of love, purity and forgiveness. We learn that our real
wealth is the goodwill and friendship of those around us, the land on which our food
grows, and the animals that help to make our work lighter.