Ponggal Is Not A Secular Festival

Pic Credit: Thestatesman. Representative image Photo: AFP

Ponggal, the harvest festival of the Tamils, is often perceived as a secular celebration, observed by various cultures under different names. However, a detailed analysis reveals that Ponggal holds significant religious connotations and is primarily associated with the Hindu Tamil community. From its origins in the Sidereal solar calendar to the specific rituals and deities revered during the festival, Ponggal distinctly aligns with Hindu practices, setting it apart from Christianity and Islam.

The Significance of Ponggal in the Sidereal Solar Calendar

Ponggal marks the day when the Sun enters the 10th zodiac, Capricorn, at an angle of 270 degrees - 300 degrees of the celestial sphere. This event, also known as Makara Sankranti in Sanskrit, is derived from the Sidereal solar calendar and coincides with the Winter Solstice. While any community following this calendar system may acknowledge this celestial moment, in Tamil society, only Hindu Tamils utilize the Sidereal solar calendar for their religious observances.

Gurukkals: Guardians of Ponggal's Date and Time

The date and time of Ponggal are meticulously calculated and determined by the Gurukkals (priests) of Hindu temples who maintain the Panjangam (Almanac). Conversely, the Gregorian calendar is followed by Tamil Christians, while Tamil Muslims adhere to the Hijri lunar calendar. As such, Pastors and Imams do not base their religious or cultural celebrations on the Panjangam, further distinguishing Ponggal as a Hindu event.

Distinctive Rituals and Deities in Ponggal

Ponggal unfolds over three days, each marked by unique rituals and devotional offerings. The eve of Ponggal, Bhogi Pandigai, commemorates Indra, the lord of heaven, also known as Bhogindra or Bhogan, and is a day to express gratitude for rain and favorable weather. This deity holds significance solely in Hindu belief, making Bhogi Pandigai a Hindu celebration.

The first day of Ponggal, Surya Ponggal, involves worship of the Sun, Hari (Vishnu), and Lakshmi, symbolizing life, preservation, and prosperity, respectively. The veneration of celestial objects is exclusive to Hindus, setting Surya Ponggal apart as a Hindu occasion.

On the second day, Maatu Ponggal, bulls and cows receive worship, particularly in Hindu temples during Nandi worship. Although Jallikattu, a traditional sport involving bulls, is observed on this day, Hindu Tamils revere these animals and abstain from consuming beef, distinguishing Maatu Ponggal as a Hindu event.

The final day, Kaanum Ponggal, is devoted to fertility and features rituals honoring the virgin goddesses, Kanni deivam. This practice, unique to rural Tamil Nadu, reflects Hindu beliefs in seeking the blessings of these goddesses for fertile land. Kaanum Ponggal's association with Sakthi worship and the reverence of young unmarried girls as SapthaKannimaar aligns with Hindu traditions, making it exclusive to Hindu Tamils.

Conclusion: Ponggal as a Distinctly Hindu Festival

From its calendar basis to the specific rituals, deities, and practices involved, Ponggal bears the distinct hallmarks of Hinduism. While individuals of different faiths may partake in Ponggal celebrations alongside Hindus, the festival's essence and spiritual significance remain rooted in Hindu culture and belief. Acknowledging the non-secular nature of Ponggal does not imply opposition to participation by non-Hindus; rather, it serves to recognize and appreciate the cultural and religious heritage of this cherished Tamil harvest festival.

How To Find Your Kula Deivam?

*DISCLAIMER-Article written from a believer's perspective. 

One of the most common questions I get from my readers is "How do I find my Kula Deivam?"

Kula Deivam is the patron deity of your lineage. Some families have more than 1 deity.  The easiest way to know your Kula Deivam is of course by knowing the ancestral village of your patrilineal lineage (father's side). 

Usually the Kula Deivam shrines will be in the ancestral village. If the family has migrated to several villages, then the shrine will usually be in the main village where the family originated from. Knowing your caste or clan background is also helpful in finding out more about your Kula Deivam.

For females, they have an advantage. They also inherit the Kula Deivam from their matrilineal lineage (mother's side). So if you are a woman, your mother's Kula Deivam (from her mother) will continue to be present throughout your life.

If you are married, your husband's Kula Deivam (from his father) will also be there for you and your family. Usually Kula Deivams prefer to communicate through the women in the family as they are the key to the family's continuity and well being. 

So don't be surprised if you are a man and your Kula Deivam prefers to communicate to you through your wife, mother, sister or even daughter. Usually communication happens via omens, dreams and in some cases, trances. The Kula Deivams are after all spirits. They are not God.

There could be some exceptional ones such as those with mainstream deities as kula deivam i.e Tirupathi Balaji, Puri Jagganath, Tiruchendur Murugan etc

So how does one who do not know the ancestral village or their caste/clan find out who their Kula Deivam is? What if you do not know anything about your roots? 

Well, there is a method which I heard about. It is a form of "bypass" but I was told that it actually worked!

Take some tumeric and kumkumam. Some even add a coin. Put them together in a piece of yellow cloth. Tie it into a knot. This then needs to be tied at the entrance of your house. 

If possible, use a small prayer altar which is usually made for a single photo frame. Place a villakku (oil lamp) and offer aarti with lighten camphor and sambrani. Treat it like how you treat the other pictures/statues/yantras in your prayer altar inside your house. 

Keep the house entrance clean. Be respectful. Be modest. 

It is believed that your Kula Deivam will usually be at the very entrance of your house. By doing this, you will attract their attention. 

So although you do not know the name of the Kula Deivam, you are still referring to that deity by offering prayers. This is said to then compel the Kula Deivam to reveal itself to you. Usually via dreams or through someone who gets trance or some other way.  

Because once you do your part in continuing the worship as done by your ancestors, the Kula Deivam will have no choice but to do its part for you.

If you are meant to know, you will know.

Konsep Marga Dikalangan Masyarakat Mukkulathor

Mungkin ramai rakyat Malaysia sudah pun tahu bahawa kaum India mempunyai pelbagai etnik yang berdasarkan bahasa ibunda.

Kaum India di Malaysia boleh dibahagikan kepada pelbagai etnik:

Tamil

Telugu

Malayali

Punjabi

Gujerati

Kannadiga

Bengali

Marathi

Seperti yang anda sedia maklum, etnik Tamil adalah majoriti di kalangan kaum India . Kebanyakan etnik-etnik India di Malaysia adalah dari India selatan.

Kaum Tamil yang populasinya kini mencecah hampir 80 juta di seluruh dunia sebenarnya mempunyai banyak suku. Kira-kira 364 suku termasuk yang asalnya bukan Tamil kini menetap di Tamil Nadu. Setiap suku ini mempunyai asal-usul yang berlainan walaupun kini mempunyai bahasa ibunda yang sama. (Rujukan People of India Vol XL. Anthropological Survey of India)

18 suku Tamil bersifat keibuan (matrilineal), sama seperti suku Minangkabau di Nusantara. Contohnya suku Maravar, Illathu Pillaimar, Sonagar dan Nanjil Vellalar. Boleh dikatakan hampir kesemua suku keibuan adalah dari wilayah Pandya (selatan Tamil Nadu) dan Batticola (timur Sri Lanka).

Kebanyakan suku-suku Tamil mempunyai marga yang menjadi petanda keturunan. Mereka yang bersasal dari marga yang sama tidak boleh berkahwin sesama sendiri kerana mereka mempunyai pengasas keturunan ataupun moyang yang sama.  

Suku-suku Kallar, Maravar dan Agamudayar dikumpulkan bersama sebagai satu konfederasi yang dikenali sebagai masyarakat Mukkulathor. Jumlah populasi masyarakat ini adalah mungkin 8 juta di seluruh dunia.

Mereka mempunyai 1,135 nama marga yang diwarisi melalui keturunan bapa sahaja. Di Malaysia, hampir 64 nama marga telah pun dikenal pasti oleh Persatuan Mukkulathor Lembah Klang. 

Masyarakat ini berasal dari kawasan Tamil Nadu selatan dan kampung-kampung halaman mereka adalah kebanyakannya di selatan Sungai Kaveri. Migrasi mereka ke Tanah Melayu berlaku semasa zaman British selepas tamatnya Peperangan Palayakkarar di India (1799-1805 SM).

Sebelum kedatangan British dan kuasa Eropah yang lain, Tamil Nadu dibahagikan kepada beberapa negeri yang berdaulat. Negeri Arcot, Negeri Madura, Negeri Ramnad (Sethu), Negeri Thanjavur, Negeri Pudukottai adalah antara yang terkenal.

Setiap negeri ini dibahagikan lagi kepada wilayah-wilayah yang mempunyai unit tenteranya yang tersendiri. Wilayah-wilayah bersifat ketenteraan (militarized provinces) ini dikenali sebagai Palayam dan ketuannya diberi gelaran Palayakkarar.

Palayakkarar etnik Tamil adalah dari masyarakat Mukkulathor.  Palayakkarar etnik Telugu di Tamil Nadu adalah dari suku Tottiyar yang juga dikenali sebagai Naicker.

Selepas tewas kepada British, ramai Palayakarar dan panglima-panglima mereka beserta pendekar mereka dibuang negeri. Segelintir daripada mereka dihantar ke Pulau Pinang sebagai tahanan perang.

Beberapa dekad selepas itu, ramai orang dari masyarakat Mukkulathor berhijrah ke Tanah Melayu. Kebanyakan orang masyarakat ini tidak bekerja di estet getah seperti orang India yang lain.

Kebanyakan daripada mereka bekerja di pelabuhan, lombong arang, jabatan keretapi atau berniaga. Ramai keluarga Mukkulathor kini menetap di kawasan Lembah Klang. 

4 daripada marga ini, iaitu Thevar, Servai, Nattar dan Ambalam adalah unik kerana mempunyai nama keturunan ibu yang dikenali sebagai kilai dan kelompok keturunan bapa yang dikenali sebagai karai. Jadi sekiranya seorang Thevar ingin berkahwin dengan perempuan Thevar yang lain, dia harus berlainan kilai dan berlainan karai. 

Untuk menyeragamkan sistem pertalian di Malaysia, masyarakat Mukkulathor termasuk 4 marga unik di atas biasanya tidak akan berkahwin dengan mereka yang mempunyai nama marga yang sama. 

Marga ayah saya adalah Thevar dan ibu saya adalah Kandapillai. 

Raja Negeri Pudukottai, Martanda Bhairava Pallavarayar

Majlis Raja-raja selatan Tamil Nadu

Istana Negeri Ramnad, milik raja marga Sethupathi

Raja Ramnad, Bhaskara Sethupathi

Antara bekas tokoh politik yang terkenal di Malaysa dari masyarakat Mukkulathor adalah mendiang Tun Sambanthan (marga Thevar), mendiang SA Ganapathy (marga Thevar), Tun Samy Velu (marga Nattar) dan Dato S.Subramaniam (marga Servai). 

Setiap marga ini mempunyai sejarahnya. Misalnya, marga Kandapillai, Kandapiriyar dan Kandakili diasaskan oleh seorang panglima wilayah Chola yang bernama Kandar. 

Marga Pallavarayar, Kalingarayar, Valangar, Sethibar dan Thondaiman adalah sebahagaian daripada 12 keluarga diraja dari kerajaan Pallava.  Raja negeri Pudukottai adalah dari marga Thondaiman.

Marga Vandayar, Vanathirayar dan Vanakovayar dikatakan berasal dari orang-orang suku Bana yang berasimilasi dengan orang tempatan pada masa silam. Mereka adalah dari wilayah Chera. Mengikut teori sesetengah sejarahrawan, kaum Bana berasal dari Iran dan berhijrah ke India apabila kerajaan Parsi tumbang. 

Raja wilayah Singampatti adalah dari marga Teerthapathi, Raja negeri Ramnad adalah dari marga Sethupathi, raja wilayah Urkadu adalah dari marga Sethurayar, raja wilayah Kallakottai adalah dari marga Singapuliyar, raja wilayah Poondi adalah dari marga Vandayar dan raja wilayah Gandarvakottai adalah dari marga Pandarathar.



Pelakon filem Tamil yang terkenal, mendiang Sivaji Ganesan adalah dari marga Mandrayar, manakala mendiang Manorama adalah dari marga Kilakkudaiyar.

Nama-nama marga ini tidak diketahui ramai di Malaysia kerana kebanyakan orang Mukkulathor kini tidak lagi menggunakan nama marga mereka secara terbuka. Ini adalah disebabkan oleh pengaruh pergerakan ideologi atheisme Dravidian yang menentang konsep marga, agama dan juga Tuhan dikalangan etnik Tamil.

Kali, MahaKali & Katteri - Are They The Same?

The word Kali has two meanings. One meaning is dark and the other is the feminine of Kala (time). Generally in Hinduism, particularly in the Sakta religion, Kali is the name of the goddess. There are actually more than 1 Kali.

Kali is one of the 7 Matrika devis which are actually the Sakti (power) of individual deities. They are worshipped as virgin devis and they are not consorts of the associated deities. 

Brahmi (power of Brahma)
Maheswari (power of Maheswara)
Kaumari (power of Kumara Muruga)
Vaishnavi (power of Vishnu)
Varahi (power of Varaha or Yama)
Mahendri (power of Indra)
Chamunda (power of Durga)

Varahi is an interesting deity to be studied as she also exist in Buddhism as VajraVarahi. She is associated with both Varaha (Vishnu) and Yama. Although she is sow faced (VarahaMukhi), her attributes are associated with the lord of death. She has many forms but the most commonly worshipped form is the one with a buffalo as vahana. As the power of Yama, she is often associated with death and longetivity. Hence the sloka Ayur Rakshatu Varahi (may Varahi protect my life). 

The Durga Sapthasathi mentions Chamunda as being originally called as Kali, the dark one. Kali which was created from the wrath of MahaDurga kills Chanda and Munda. From then on, she is called Chamunda. It is this Chamunda who we worship as Chamundi, Chamundeshwari, Chamundiamman. Since she was the youngest of the Matrikas, she is called as Chelli in rural Tamil Nadu. This is how we get other names like Chelliamman, Chellayee and Chellatha.

Therefore, this particular Kali is a matrika which is seen as the source of MahaDurga's power. She sits on a corpse and guards all 10 directions.

Evam Dasa Disa Rakshe Chamunda Sava Vahana

The other Kali is MahaKali or AdiParasakti herself in her glorious form as ParaBrahma. This is what we worship as MahaDurga in the Durga Sapthasathi or Devi Mahatmyam. As ParaBrahma in Sarguna form, MahaDurga has three main aspects: 

MahaKali, she awakened MahaVishnu to kill Madhu and Kaitabha
MahaLakshmi, she is also known as MahishaSuraMardhini
MahaSaraswathi, she is also known as NisumbhaSoodhani

Again, these three forms are not consorts of the Tirumurti; Parvathi, Lakshmi, Saraswathi. They are three aspects of the same ParaBrahma as per the ChandiVidya tradition of the Sakta religion. As per the SriVidya tradition, ParaBrahma is in the form of Kamesvari or LalitaTripuraSundari. Both traditions refer to the same ParaBrahma in different female forms.

Hrdaye LalitaDevi, Uddhare SoolaDharini (from ChandiKavacham)
Durlabha Durgama Durga Dukhahantri Sukhaprada (from Lalita Sahasranamam)

MahaKali also exist as one of the DasaMahaVidya.

The word Kali is also used in reference to other female deities who are the expansion of the original Kali (Chamunda) or MahaKali (Parasakti). You may come across names like SmashnaKali, MayanaKali, RudraKali, DakshinaKali, BadraKali, GuhyaKali, UchistaKali and many others. 

Kali worship is popular in the Bengal region, where Tantra is the dominant Hindu scripture. It is also popular among other Indians particularly in the rural areas. Many of the Kali shrines includes spirit worship. They include rituals that involves trance. They add the suffix Kali and call the deity as Kali but it is not necessarily the actual Kali herself. Usually it is Her attendants which are being propitiated under her banner. 

Katteri statue. PIC CREDIT richardarunachala

Another spirit worship which is peculiar to the Tamils is the worship of Katteri. There is a grave misinformation in the internet where Katteri is being called Katyayani. I also noticed that some Hindus in the Caribbean worship Katteri as Kalratri by using the statue of Kalratri. 

It is fine to worship Kalratri or Katyayani but both are not Katteri spirits. They are actually MahaDurga herself. In the Sakta religion, Durga can be worshiped as NavaDurga (9 Durgas). There are two main version of NavaDurgas.

The Puranic version - Sailaputri, Brahmacharini, Chandraganta, Kushmanda, Skandamata, Katyayani, Kalratri, Mahagauri and Siddhidatri.

The Agamic version - VanaDurga, SooliniDurga, JatavedaDurga, ShantiDurga, SabariDurga, JvalaDurga, LavanaDurga, DeepaDurga and AsuriDurga (some includes KanagaDurga and JayaDurga)

The Tamil Hindus often add the suffix Amman (mother goddess) whenever it involves a female deity. This includes spirits and beings like Yakshis i.e Isakkiyamman. So Katteri becomes Katteriamman although she may not necessarily be a benevolent amman.

Katteris are malevolent spirits which are found in the Kaadu (forest) and Eri (Lake), hence the name Katteri (Kaadu + Eri). The word Katteri also refers to vampires in the Tamil society. In fact, rural folks often call these spirits as RattaKatteri (blood vampires) and they don't have a good reputation among the masses. 

Over time, some Katteris were worshiped as family deities. If there were some form of mutual agreement between a person (especially an ancestor) and a Katteri, i.e person agreed to give offering so that in return the Kateri does not cause mischief or should provide protection from other malevolent spirits, then this can also happen.

Therefore, I hope that the difference between Kali, MahaKali (Durga) and Katteri is now clearer.

Muruga - The God of War

The Ram used to be the Vahana of Muruga before he upgraded it to Peacock. I call it an upgrade because the Peacock can fly ;)

Muruga appeared from the third eye of Siva in the form of a very bright spark. Some say he was transferred by Agni (Fire). Some say he was Agni himself. Hence Muruga is also called as Agnibuh. Like Muruga, Agni also has the Ram as his Vahana.

Qualities like anger, ferociousness, aggressiveness are considered as fiery qualities. Hence it is associated with Agni. There is another word for this. It is called Murka. The Malays still use phrases like "Baginda murka dengan...." when the king is angry or displeased.

Fiery qualities are the hallmark of a warrior. The ancient Greek god of war is Ares. Ares was also known as Mars in the Roman world. Mars is the red planet.

Sunday (Sun), Monday (Moon), Tuesday (Mars), Wednesday (Mercury), Thursday (Jupiter), Friday (Venus), Saturday (Saturn).

Muruga is worshipped on Tuesday, the day of Mars. Muruga is also associated with the colour red like Mars. Hence, he is also called Seyyon and Senthil.

The Tamil calendar begins in mid April (Chitirai) when the Sun enters Aries. Special prayer is also conducted for Muruga during this month. Many pray to Muruga on Puthandu.

Muruga is also the God of War.
This is the connection :)

The Concept of Avatara Purusha

Vishnu in the form of Venkateswara or Balaji in Tirupathi. Picture source unknown.

The Samkhya philosophy speaks about the duality of reality. Samkhya is one of the 6 valid philosophies of Hinduism. Buddhism was influenced by Samkhya. It contains humanistic and practical values.

The cosmos is known as Purusha and the energy or nature that sustains it is called Prakriti. If Purusha is Static, Prakriti is Dynamic. The Chinese call it Yin and Yang. For the Saivites, Siva is Purusha and Sakthi is Prakriti.

In the Vaishnava religion, Narayana or Vishnu takes up the role of Purusha. His energy is called Vaishnavi. Vishnu is also the Preserver and Protector of Dharma. As we all know, Vishnu has many Avatars or incarnations.

In the Bhagavat Gita, Krishna mentioned that whenever there is a decline in Dharma, he will be reborn again and again to uphold Dharma. This brings us back to the concept of Purusha or the cosmos itself. 

The cosmos repairs itself. It does not have an external input to fix its internal problems. Because there is nothing external. Everything is internal and happens within the cosmos.

Whenever there is a problem, the Purusha will manifest itself to solve it. Whenever someone stands up for the right thing and restores order during desperate times especially when all hope is lost, such person will be considered as the manifestation of the Purusha itself. 

Krishna was needed to slay Kamsa, Rama was needed to slay Ravana. Their act restored order. Hence they are considered as Avatara Purusha; the Purusha (Vishnu) that incarnated/manifested.

There is an Avatara Purusha in each of us. It will and it must manifest in times of need. A separate God in blue will not appear to fix the problems in our society. We are the solution for our problems. We are our own saviour.

Pic Credit: Madhurya

Tamil and The Sanskrit Aindra Grammar School

The oldest available Tamil book known as Tolkappiyam written by Tolkappiyan is dated to be from 300-400bc. In this book, Tolkappiyan has mentioned that the natural languages spoken by the people in the region between Venkatam and Kumari (Indian Ocean) was formalised into Tamil.

This process was done based on the Aindra grammar system which happened to be a Sanskrit grammar system. Tolkappiyan was well versed in the Aindra system. On other words, formal Tamil which we consider as the Classical Tamil was influenced by Sanskrit grammar school.

Aindra is called as Aindiram in Tamil and the word Aindra simply means from Indra as he was considered to be the founder of this system. Tolkappiyan's teacher was a person who was well versed in the 4 Vedas. This was mentioned by Tolkappiyan himself in Tolkappiyam. It also explains why Tamil starts with syllable "ka" like most of other Indian languages.

For reference, I am attaching the prologue taken from Tolkappiyam. It is indeed proud to have one of the oldest surviving language as our mother tongue. 

But let's not forget the fact about how it was formalised and lets also not forget that there are approx 7000 languages in the planet and there is no evidence to say that Tamil is the oldest language in the world. It is only one of the oldest surviving language, not the oldest.

Our ancestors would have had a different language similar to Tamil or different from Tamil prior to 300-400 bc. Language used tend to change over time. Migration of various tribes into similar region is also a contributing factor. Let's be open minded about this one fact.

சிறப்புப்பாயிரம் 
வட வேங்கடம் தென் குமரி ஆயிடைத் 
தமிழ் கூறும் நல் உலகத்து 
வழக்கும் செய்யுளும் ஆயிரு முதலின் 
எழுத்தும் சொல்லும் பொருளும் நாடிச் 
செந்தமிழ் இயற்கை சிவணிய நிலத்தொடு 
முந்து நூல் கண்டு முறைப்பட எண்ணிப் 
புலம் தொகுத்தோனே போக்கு அறு பனுவல் 
நிலம் தரு திருவின் பாண்டியன் அவையத்து 
அறம் கரை நாவின் நான்மறை முற்றிய 
அதங்கோட்டு ஆசாற்கு அரில் தபத் தெரிந்து 
மயங்கா மரபின் எழுத்து முறை காட்டி 
மல்கு நீர் வரைப்பின் ஐந்திரம் நிறைந்த 
தொல்காப்பியன் எனத் தன் பெயர் தோற்றிப் 
பல் புகழ் நிறுத்த படிமையோனே.

Ciṟappuppāyiram 
vaṭa vēṅkaṭam teṉ kumari āyiṭait 
tamiḻ kūṟum nal ulakattu 
vaḻakkum ceyyuḷum āyiru mutaliṉ 
eḻuttum collum poruḷum nāṭic 
centamiḻ iyaṟkai civaṇiya nilattoṭu 
muntu nūl kaṇṭu muṟaippaṭa eṇṇip 
pulam tokuttōṉē pōkku aṟu paṉuval 
nilam taru tiruviṉ pāṇṭiyaṉ avaiyattu 
aṟam karai nāviṉ nāṉmaṟai muṟṟiya 
ataṅkōṭṭu ācāṟku aril tapat terintu 
mayaṅkā marapiṉ eḻuttu muṟai kāṭṭi 
malku nīr varaippiṉ aintiram niṟainta 
tolkāppiyaṉ eṉat taṉ peyar tōṟṟip 
pal pukaḻ niṟutta paṭimaiyōṉē.

Translation of Tolkappiyam prologue into English: 
Tamil-speaking land was extended between Veenkatam (Tiruppathi) on the north and ocean Kumari on the south. The spoken and written Tamil languages are the sources of his work. He extends his study on phonetic letters, word-syntax and the matter revealed there-on. He studied properly the culture of the language-people and his predecessors' conventions and wrote his work of 'linguistic knowledge'.This work does not contain any objectionable point. It has been published in the learned-court of the Nilantharu thiruvin Nediyon. Atankoott Aasaan is the name of his professor. This professor is a man of balanced virtuous character.He is well-versed in four 'Vedas'. During his presentation some raised-doubts of his professor were cleared. The work is unambiguous. The author of this work is well-versed in 'Aindiram' (Aindra). He posses sound knowledge on sea-grit word. Tolkaappiyan is a renowned sage.