The 91传媒 held an inaugural ceremony to mark the beginning of 2025 on January 1, 2025. The ceremony commenced at 8.45 a.m. at the University Vihara Mandiraya.

The ceremony was inaugurated by the current Vice Chancellor, Senior Prof. Pathmalal M. Manage, in the presence of Maha Sangharathna, Deans of faculties of the university, university academicians, and staff.

The attendees paid their respects to the Sri Sumangala Maha Thero statue and the Sri Soratha Maha Thero statue in the Buddha Mandiraya on the campus after the religious rites. The national flag, the Buddhist flag, and the university flag were then hoisted to mark the beginning of the new year. This was followed by New Year rituals and the Vice Chancellor delivering his New Year compliments and greetings.

The ceremony concluded with the staff proceeding with the oath or affirmation of the public service for 2025 and the Registrar of USJ giving the vote of thanks.

The 91传媒 hopes that the ceremony marks the beginning of a prosperous and successful year for the university.

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The 91传媒 held an inaugural ceremony to mark the beginning of 2024 on January 1, 2024. The ceremony commenced at 8.45 a.m. at the University Vihara Mandiraya.

The ceremony was inaugurated by the current Vice Chancellor, Senior Prof. Pathmalal M. Manage, in the presence of Maha Sangharathna, Deans of faculties of the university, university academicians, and staff.

The attendees paid their respects to the Sri Sumangala Maha Thero statue and the Sri Soratha Maha Thero statue in the Buddha Mandiraya on the campus after the religious rites. The national flag, the Buddhist flag, and the university flag were then hoisted to mark the beginning of the new year. This was followed by New Year rituals and the Vice Chancellor delivering his New Year compliments and greetings.

The ceremony concluded with the staff proceeding with the oath or affirmation of the public service for 2024 and the Registrar of USJ giving the vote of thanks.

The 91传媒 hopes that the ceremony marks the beginning of a prosperous and successful year for the university.

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The Ceremony inaugurated with current Acting听痴颈肠别 Chancellor, Prof. Upul Subhasinghe听with the presence of Maha Sangharathna, Deans of faculties of the university, university academicians and the staff.

The attendees paid their respects to the Sri Sumangala Maha Thero听statue听and Sri Soratha Maha Thero Statue situated in the Buddha Mandiraya on the campus after the religious rites. The national flag, Buddhist flag, and the University flag were then hoisted in order to mark the beginning of the new year. This was followed by New Year rituals and the current Acting Vice Chancellor delivering his New Year compliments and greetings.

The ceremony concluded with the staff proceeding forth with the Oath/Affirmation of the public service for the year 2023 and the Registrar giving a Vote of Thanks.

The University of Sri Jayewardenepura hopes that the ceremony marks the beginning of a prosperous and successful year for the university.

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What is New Year – 喽氞督喾忇穬喾斷痘喾� 喽嗋稜喾忇痘喾娻逗 喽脆穵‍喽秽东喾撪董喾� 喽呧斗喽亨穬喾斷侗喾娻动喽�

According to Astrology the house of Pisces is the twelfth and last house in the Celestial. Folklore therefore permits a belief that the dawn of the New Year celebrates the sun鈥檚 transition from the house of Pisces to the house of Aries. However it is scientifically proven that it is not the sun which moves but planet Earth. The New Year therefore is not just a celebration of the sun but it also involves the moon. It is an important and cherished festival since it brings together an entire society which ultimately promotes peace and harmony.

Sinhala – Hindu New Year or Sinhala 鈥� Tamil New Year?

The very term 鈥淪inhala – Hindu New Year鈥� is problematic since Sinhala is a race while Hindu is a religion. This is probably why it has been re-articulated as the 鈥淪inhala 鈥� Tamil New Year鈥�. Ancient scholars have identified this as the 鈥淣ew Year of the Sinhalese,鈥� nevertheless even the Tamil population celebrates this festival. This tradition of celebrating a New Year in the month of April (Baka) where prosperity blossoms in terms of crops and nature, is generally a period of flourishing goodness to those involved in agriculture; even though it is not visible in the Northern parts of India, I鈥檝e witnessed this celebration among the Southern Indian Tamils in addition to the numerous other communities around the world who celebrate. People take a break from their busy lives roughly from the 10th to 20th of April and indulge in ceremonial cultural activities associated with this festival which promote and peace, goodwill and happiness.

Tidying, clearing and cleaning for New Year

Tidying, clearing and cleaning the surroundings before the dawn of the New Year is a customary habit practiced. Houses made of clay and wattle are renewed and cleaned with a new layer of cow dung and clay. This entire process highlights two significant ideas;

1) 鈥淒aha maha dosaya iwath kirima鈥� which signifies the removing of dirt and dust that is collected within the household, by the lady of the house.

2) 鈥淜unu Tikirata bath deema鈥� is a traditional service of sorts mentioned in a text written by Ven. Rev. Baddegama Wimalawansa. The Aryans traditionally offered a pooja to God Rudra and 鈥淜unu Tikirata bath deema鈥� is identified to be an offshoot influenced by that custom. It says that the garbage collected in the household should be taken to the place it is dumped, wherein a candle, camphor and incense is lit with an offering of a flower and a piece of milk rice.

Prof. A. W. Adikaram has also written on this topic questioning if we should renew ourselves physically and mentally during this period only, and has suggested that we do so constantly. Sharing is also another prominent feature of this period which should be practiced continuously.

Water Conservation Customs and Rituals during 91传媒n New Year

鈥淟indha Indul Kireema鈥� also known as 鈥淟indha samaga ganu denu kireema鈥� is yet another traditional avurudhu custom practiced during the Sinhala 鈥� Tamil New Year. This which in certain other parts of the country involves lakes/ponds etc. (Waewa samaga ganudenu kireema) People herein would fill a pot of water from the well/lake during the New Year season, strain it for purification and would place it in a safe place indoors allowing it to hang from the roof. As the New Year dawns the following year, they would take this pot and empty the water to the well/lake from which it was taken. When doing so the natives would also drop a copper/one cent coin, cubes of coal, milk rice etc. and would refill the pot and leave it until the next year as before.

This custom becomes tricky for those of us living in the cities since we negotiate with taps over wells/lakes etc. The urban living group can perform this custom by filling water from the tap instead of the well etc. and deposit it in a safe location indoors after straining to purify it.

Water is an invaluable resource and this practice promotes the preservation of this treasure. At a time when the country is facing a beastly draught, preservation of water is something we all should keep in mind.

History and Current trends of 91传媒n New Year

Sinhala and Tamil New Year – New Concepts for New Year

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In the first part of this post we discussed Sinhala and Hindu New Year as Traditional and Cultural Festival.听In this post we discuss Sinhala and Hindu New Year Rituals.

New Year Rituals

Amunugama (1990) divides the New Year rituals for four different parts.

1. The old year
2. The interim period between the 鈥極ld鈥� and the 鈥楴ew鈥� year
3. The New Year Festivities and
4. Purification for the coming year

The first two rituals belong to the; old year鈥� whereas the latter two rituals belong to the 鈥淣ew Year鈥�. All the activities of the past year are to be considered as past or gone. The New Year should be 鈥楴ew鈥� in real sense of the word. Therefore, all make it to a point to complete all their work before the 鈥榠nterim period鈥� 鈥� 鈥榥onagathaya鈥� begins. Even children are advised not to engage in any activity and the elders spend their time without engaging in any serious activity. They consider the 鈥楾ransition time鈥� is so inauspicious that no work should begin during that time. After the transition time is over it is the renewal; the beginning of a new cycle.

Specific Activities at auspicious times

When deciding the time for each and every activity the following are considered.

• Auspicious day
• Auspicious Time
• Auspicious Direction
• Auspicious Color
• Auspicious leaves of certain trees

For Ex. Preparing First Meal: Friday, April 16 at 5.41 am clad in gold color, facing North, light the hearth and prepare milk rice mixed with ghee and jiggery.

Bathing for the passing year and viewing the old moon

Rituals connected with the New Year commence with bathing on the last day of the 鈥渙ld year’, that is on听12th April听and viewing the moon on the same night. In many village temples, the chiming of the bell is accompanied with the beating of drums (Hewisi) to make the people aware of the exact auspicious time to perform each ritual. In taking this ceremonial bath on the last day of the old year the people apply Nanu a herbal mixture, on their head and body before bathing. This herbal, according to belief has a cathartic effect on the body and the soul. So 听听purification ritual is attached to the concepts of 鈥榩urity鈥� and 鈥榢illa鈥� in the Indian Tradition. Natha Devala of the Temple of the Tooth was selected as the venue for the distribution of oils and Nanu during Kandyan Kingdom because of the belief that God Natha has curative power.

The dawn of the New Year and the transition time听

The ending of the old year and the beginning of the new year take place several hour apart from one another and the astrologers count this time span is usually around 12 hours and 48 minutes, which starts when the Sun starts to cross the astrological boundary between the ‘House of Pisces’ and 鈥楬ouse of Aries’ and ends when the crossing is complete. The halfway point between this transition movement (sankranthi) is considered as the dawn of the New Year. This period is referred to as the Nonagathaya or the neutral period. During this time, according to tradition the 91传媒ns are encouraged to refrain from material pursuits, and engage solely in religious activities. This time is called ‘Nonagathaya’ during which people devote their time in performing religious practices. It is for this reason it is also called 鈥楶unya Kalaya鈥� the time for meritorious activities, when people stop all their day-to-day 听activities, and visit the temple t accrue merit and get their blessings from the priests in the temple.

Preparing food

Preparing food has been another prominent element. Before preparing food the New Year is celebrated with boiling milk in a newly earthen pot symbolizing prosperity as the spillover from all sides of the pot. After that only the k rice is prepared. People get ready to prepare a series of sweet meats for the New Year to serve the visitors, to听听 gift the neighbors and to take when they visit others. kokis’, ‘aasmee’, different varieties of听 kewum (oil cake). “aluwa’ and ‘weli thalapa’ to name a few of these famous sweet meats.

Commencement of work, Ganu Denu and having food

The children begin to work with their lessons because in the New Year it is expected that they should perform well in their studies. The elderly people begin their work according to their profession in a symbolic manner. For example, a farmer might go to the paddy field does some planting activity. A teacher might write some verse to commence his work for the New Year.

Then there is the time for greeting the elders with a sheaf of betel leaves. The members of the family who could afford buy gifts for the others and mostly these are clothes.听 While offering betel leaves the New Year gifts are also presented. The elders give their blessings for the young ones for the coming year. Exchanging money in a symbolic manner is another ritual. Many people prefer to exchange money with a person who is successful in earning and saving money in the last year. So, the prosperous, wealthy, upper class and thrifty people have better opportunities and demands for this than any other l is considered听 the hour to commence business to have profits.

Some villagers in rural areas still practice drawing water from the well as the first activity of the year. So they do exchange their give and take practice with the well that has听听 been supplying water for the last year. This may be symbolic again in two ways. First, it is a payment of gratitude for supplying water continuously for the entire year passed; second water is the life giving source for the mankind throughout history. Without water no one can live. To highlight that aspect also priority is given to the well. To drive away the ‘evil’; if there is any, is another thing the tradition expects. A tree that exudes milk is tapped and that concludes this set of rituals.

Finally, it is time for the family meal at the table. This ritual marks the harmony and togetherness of the family. All sit together to enjoy the milk rice prepared at the auspicious time by lighting the hearth for the New Year Lighting of the hearth symbolizes the continuity of life. The table is laid with sweet meats and “lunu miris’ (prepared using shredded onion, chilies, lime and salts) that adds taste to milk rice.

Visiting relatives, neighbors and kith and kith and Kin

After the basic rituals are over the villagers begin to visit immediate relatives live close by and friends or neighbors while going to these places it is customary to take a bear or betel leaves to worship the elders, gifts if there are any, and sweet meats prepared or cake or 听biscuits since the Sinhalese believe that going to a house in the New Year with empty hands is an impertinent act. After spending a few amicable moments the visitors return enjoying the hospitality or the hosts. Then the turn begins to visit the distant relatives and this lasts sometimes even a week after the New Year is dawned.

Applying oil on head and bathing-purification tor the coming year听

Applying oil on heads is another ritual that is associated with the New Year festival. In any cases it is the most eldest family member who anoints the herbal oil prescribed specifically for the year on the heads of the others. There are some instances in which the anointment is done at the village temple where all the villages are gathered to have anointed oil on their heads by the priest in the temple. At the 鈥楾emple of the Tooth鈥� Kandy even the tusker who carries the relies of the Lord Buddha and leading tuskers in many other Raja Maha 听Viharayas too are anointed herbal oil at the auspicious time.

Leaving for jobs

In the set of traditional rituals the villager began his work at the auspicious time as the New Year dawned. But the recent phenomenon has been that there is a specific time to leave for the jobs. After the westerners have introduced novel administrative system there has been a growing number of public and private sector employees who are permanently or temporarily residing in the urban areas. These people either go to their respective rural areas for the festive season or visit the relatives and kith and kin in the rural areas. After this vacation the people should begin their work in a novel way, so the astrologers have devised an auspicious time for the people in rural areas to leave for the respective job in an auspicious time.

Read First Part of this Post – Sinhala and Hindu New year as a Cultural Festival
http://www.sjp.ac.lk/culture-arts/sinhala-and-hindu-new-year-traditional-and-cultural-festival/

By

Senior Lecturer
Department of Sociology and Anthropology
Faculty of Humanities and Social Sciences
91传媒

The post Sinhala and Hindu New Year – Customs and Rituals appeared first on USJ - 91传媒.

History of Sinhala and Hindu New Year

In 1885 the British Colonial rulers have announced this as a holiday. Science then, even though there were many successive administrative changes, it has been considered a government announced holiday. 鈥�By the end of this month (March) several flowering trees are in bloom and many tropical fruits are abundance yet 鈥淎pril is the warmest month of the year鈥� says Handbook for the Ceylon Traveler. 听Further it continues 鈥淎pril is also a month of festivals in 91传媒: the Sinhala and Tamil New Year, Milad- un- Nabi, and Easter.听听

Robert Knox (1981) who resided in Kandy as a prisoner of the Sinhala King too mentioned his experiences of the Sinhala and Hindu New Year as celebrated by the locals. Robert Knox writes that during the time of his residing in Kandy New Year was a major festival of the Sinhalese and it was celebrate in March with royal patronage. It is a assumed that the Nayakkar Kings of Southern India who ruled during the later part of the Kandyan Kingdom shifted the festival to April to fall in line with the Tamil New Year called Pudu Warsham. This might have avoided both Sinhalese and Tamils having two separate festivals in successive months. Davy (1983, 126) also mentions that this (Sinhala and Hindu New Year) is one of the four great national festivals. Parker (1982, 18) explains the pains taken by the locals for this august festival.

鈥極ne of the pleasantest features of village life is the family re-union at the Sinhalese New Year鈥︹��..I have known considerable numbers of villagers tramp ninety miles of hot dusty roads, with an equality return journey in prospect, in order to be present at this home gathering鈥�.

But Wijesekara (1987) believes that Sinhala and Hindu New Year, marks a set of customs and ceremonies associated with sheer supervision. He points out the reference to the lunar calendar in arranging the programme of activities in their day to day lives. New Year is a solar festival but the main Buddhist festivals in 91传媒 such as Vesak, Poson and Esala hold on Poya days are based on lunar observations. Yet again there is an argument that Sinhala and Hindu New Year cannot be categories as a Hindu festival because it is a national festival of Tamils and some others in South India but not of the all Indians who are Hindus. Puthandu is the better known Tamil New Year, that falls on the first day of the Tamil New Year is , 13^th April, celebrated by the Tamils in Tamil Nadu, in Pondicherry in India, is 91传媒 and by Tamil populations in Malaysia, Singapore, Reunion Island and Mauritius.

Astrological Concept

The astrologers believe that the house of 鈥淎ries鈥� (Mesha Rashiya) can be seen directly above 91传媒. One group assumes that it is above Mannarama whereas the others believe it to be above Dondra Head (Devinuwara). The reason for the fact is that the belief 鈥淚rugal Devalaya鈥� (Seenigama) is located exactly above the house of 鈥淎ries鈥�. So this geographical reason has made people select the 14^th of April as the day to celebrate New Year.

According to all these historical records and the present experience we could understand that the Sinhala and Hindu New Year is combined with mass culture through the institution religion in two main ethnic groups on the society. The relevant authorities announce through media how the Sinhala and Hindu New Year should be spent and the masses follow these instructions. The auspicious times of the specific activities are decided according to the planetary movements of the universe. So it is an activity based more of the Hindu astrological tradition than the Sinhala Buddhist tradition.

Traditional and Cultural Festival

The Sinhalese people, mainly the Sinhalese Buddhist and the Tamil Hindus get ready for this traditional and cultural festival of April from March itself. First, they clean up their environment either the immediate garden or the surrounding of the house. Then, many colors wash their houses and some buy certain new items replacing the old, outdated or unusable items. All those who could afford want to make it a 鈥榥ew鈥� year in real in real sense of the world and deed. The people go to buy 鈥榥ew鈥� cloths for themselves, parents, children relatives and buy provisions to prepare numerous sweetmeats that are going to be a major part of this traditional and cultural event.

The small children are waiting for the festival time since they enjoy the freedom from their school activities. Further the parents also give them to enjoy their time among the peers or siblings so the New Year season is truly a festive season for the children. Fire crackers are lit, and locally made 鈥榖amboo guns鈥�, through dangerous at times, add noise to the merry making environment. The 鈥楽wing鈥� does not have a rest for the most part of the day because as one leaves it another one is waiting to get in and have a swing. The 鈥楰oel鈥� too adds its melodious voice from time to time to announce that the 鈥楴ew Year鈥� has arrived. The young ones, especially females, and in certain instances the elders get together to play 鈥楶anchi鈥� and 鈥極linda鈥�. Revelry with folk dancing and music, raban playing (large bass drum with open bottom) and sports coupled with the age-old customs are other marked features.

鈥楴ew Year鈥� marks the movement of the sun from the zodiac house of 鈥楶isces鈥� (Meena Rashiya) to the house of 鈥楢ries鈥� (Mesha Rashiya) the worship of 鈥楽un God鈥� which was believed to be originated among the Aryans was another base for this festival. According to Hindu mythology 鈥業ndradeva鈥�; the prince of Peace descends upon the earth to ensure peace and happiness among individuals. It is believed that the prince comes in a horse-drawn carriage. The color during of dress he wears varies each year and people are advised to wears that particular color during the festival season. The worship of Sun God is not unfamiliar to the Asian continent.

Sun is the all life giving source so playing the gratitude has been a great virtue. Rig Veda and Upanishad too discuss the power of the Sun. The 鈥楾haipongal鈥� festival of Hindus too has been a form of worshiping the Sun God. He was worshiped in many communities such as 鈥楻a鈥� in Egypt, 鈥楬elios鈥� in Greece and 鈥楳ithra鈥� in Persia. Even in Sri Lnaka there had been the worship of Sun God and it is mentioned in Ramayanaya. The great King Ravana was also the pioneer of the 鈥楻a鈥� (Sun) clan of 91传媒. There are four devalas (Shrine rooms) erected in four different places to worship Sun. Eg; Hindu Kovila (Thirukkovil), Hiru Koneshwaram (Thirukoneshwaram), Hirugal Devalaya (Koggala) and Hirugal Thilakaya (Dondra Head). In other places like Arankale, Thanthirimale and Munneshwaram also the witnesses to the worship of Sun God.

The term 鈥�Awuruddda鈥� means the Awur (Sun) that moves straight 鈥榠dda鈥�. When the Sun moves straight above the earth the Sun positions itself exactly above the earth. The term 鈥榖ak鈥� used for April also signifies the prosperity. The plenty of fruits and vegetables make the time period more prosperous. Another important aspect is the spring festival.

The Sinhala and Hindu New Year is the only festival in the world that is based on the movement of the solar system and time. The Orientals measured times through the seasonal changes,. The main measuring criterion was the sun. The entire movement of the Sun is divided into twelve equal proportions and for each phase a zodiac sign is attached, the ancient tribes all around the globe who worshiped Sun and nature. They believed that the arrival of the spring bring new life like a new deity taking charge of Mother Nature. All the festivals during the New Year season could be traced to this concept.

The two Asian ethnic communities, Sinhala and Tamil, are mainly relying on agriculture. So the traditional Sinhala and Hindu New Year coincide with the ending of one phase of the agricultural cycle. The harvesting of the 鈥淢aha Season鈥� (September to March) is over by March and then the farmers have to get ready for the 鈥榊ala season鈥� (May to August). It marks the end of the harvest season and also coincides with one of two instances when the sun is directly above 91传媒. During this period the stores are full and there is no any serious agricultural activity so there are ample opportunities for the villagers to take part I any activity leisurely.

Rain falls after a period of hot and dry weather. Trees are covered with fresh leaves and lush green fields are visible everywhere. Flowers bloom in numerous colors, vegetables and fruits are in abundance so it is the time of fruitfulness. Since harvesting is over, granaries are full and people have enough time to celebrate. Fertility of the harvest made the people happy and that has given birth to many rituals, customs and ceremonies connected with the New Year. The majority of the people in Asian contexts being farmers, they celebrate the occasion by offering thanks for the gods and goddesses who have helped them in numerous ways to achieve a better yield. The customs and rituals portray the beliefs and thinking of the people whose life is centered on agriculture. It is during this time in many villages many parents want to get their sons and daughters marry.

Read our next Post on Sinhala and Hindu New Year – Customs and Rituals

Sinhala and Hindu New Year – Customs and Rituals

Selected bibliography

Amunugama. Sarath (1990) Notes on Sinhala Culture, Colombo: M. D. Gunasena.
Davy, John (1983) An Account of the interior of on and of its inhabitants with travels in that island, Dehiwala, 91传媒: Tisara Prakashakayo.
Handbook for the Ceylon Traveler (1983) Colombo: A Studio Times Publication
Knox, Robert. (981) An Historical Relation of Ceylon, Dehiwala. 91传媒: Tisara Prakashakayo.
Parker, Henry, (1982) Village Folk Tales of Ceylon – vol. 1. Dehiwala. 91传媒: Tisara Prakashakayo.
Wijesekara. Nandadewa (1987) The People of Ceylon, Colombo M. D. Gunasena.
William, R. H. (2004) Sinhala Aluth utwurudda raha Jayatishayu (Sinhala New Year听and Astrology] Colombo: S. Godage and Brothers.

By

Senior Lecturer
Department of Sociology and Anthropology
Faculty of Humanities and Social Sciences
91传媒

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喾冟秱喾�喾掄栋喾忇侗喽� 喾�喽� 喾勦窂 喽脆窂喽秽窉喾冟痘喾掄稓 喾�喾掄动喾�‍喽亨窂 喽呧栋喾�‍喽亨侗喾忇秱喾佮逗-喾佮穵‍喽秽窊 喽⑧逗喾�喽秽穵喽班侗喽脆窋喽� 喾�喾掄穪喾娻穩喾�喾掄动喾�‍喽亨窂喽洁逗

Photographed by Dhnanjaya Bandara Attanayaka
Japura Flames

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