A FESTIVAL NAMED AFTER FOOD AND
WORSHIPED AS FOOD--PONGAL OF TAMILS
(Discourse by N.R. Srinivasan, Nashville, TN, January
2014)
American Hindus are drawn from
various Hindu Traditions prevailing in India. To them to watch the way Tamils
do worship and celebrate Makara Sankranti calling the festival by the name of
their favorite food stuff Pongal looks bizarre. Pongal festival is closely connected with agriculture and the
harvest season. Symbolically it is
presumed to be the first harvest offered to the Almighty and the Sun God, who
has enabled cultivation of the crop. But
in reality it is the worship of food as such while it is still boiling in the
pot, along with the agricultural crop sugar
cane. During Pongal, landlords distribute food, clothes, money to the laborers
who work for them. The keynote of the
Pongal festival is, to be charitable, to be generous and treat your employees
as your bosom friends.
The day prior to Pongal is called Bhogi festival. Houses are cleaned and sometimes painted days
before. On this day, old worn out and
useless items are burnt in a bonfire. The main entrance of the house and doorways
are washed, wiped clean, and Kolam (art design with rice paste and red mud
paste called chemman) or Rangoli designs are applied all over the house floors
and walls. Bhogi signifies the cleansing of the mind of its ill thoughts and feelings,
while symbolically burning them up,
with a firm resolve to tread the path of love with truth and purity from this
holy day on-wards. Scholars have often compared
Bhogi to the Indra Vizha celebrated by the Chola kings at Kaveripattinam, also
known as Poompuhar. Indra Vizha was celebrated in honor of Lord Indra, also
called Bhogi, the God of thunder and rain.
During Pongal, puddings, sweet rice and other delicacies are prepared in
every home especially in Tamil Nadu. The pot in which the rice is cooked is
beautifully adorned with turmeric leaves and roots, the symbols of
auspiciousness. The doorways are decorated with mango leaves and plaited
coconut leaves. The doorstep entrance is
washed and when dry, decorated with Rangoli or kolam designs with dry rice
flour or liquid rice paste. Huge stocks
of sugar cane decorate the yard. All wear new clothes. The cooking is done by the women of the house
after taking a holy bath with great fervor and devotion. The pot is placed on the stove, and when the
milk in which the rice is being cooked boils over, the members of the family
assemble around the pot and shout "Pongalo Pongal". Special prayers
are offered in the temples and in homes.
After the conclusion of prayers the household gathers and part-takes the
offerings in an atmosphere of love and festivity. This is a time of family reunions.
On the next day of Pongal women visit their parent's house as a means of touching base with their roots. That is why this day is called Kaanum pongal meaning a pongal day for visiting or seeing others. Kaanum got corrupted to kanu in usage. Young girls and women prepare various colored rice and head to the river banks or water tanks. Rice balls are made and laid out on banana leaves with broken coconuts and bananas. Cooked rice is fed to the fish and other creatures. Birds appear and feed on the food that is set out in the open. Crows appear in large numbers and part-take the food. It is very interesting to note that before the crows eat, they call their mates to part-take the food that they are about to eat. Valuable lessons can be learnt here, to share what one has with his near and dear and friends. This bird spirit is reflected in celebrating Pongal.It is customary in Brahmin families for the women to offer these colored and prepared food (sweet, salty and spicy) rice balls to the elements of nature and pray for the welfare of all at their parent’s home, their husband's home and brothers (kannu pidi vaithen kaakkaiku pidi vaithen Pukkam pongi vaazha pirandaam tirandu vaazha udaipirandaan usandu vaazha pongalo pongal). Usually this worship takes place near the 'Brindavan' of Tulsi at home. These acts serve as 'Bhootayagna' an offering of food to the living creatures like ants, insects, birds, fish etc. Brothers give gifts to the sisters, who pray for their well being. This prayer is extended to all in the world who are considered as brothers. Generally Tamils address equals and bit older as anna (brother) and elders as maama (uncle) even though not related. Feasts are prepared and the whole family part-take in it. Vedas say whole world is one family and therefore these prayers are universal.
In Tamil Nadu, the same day, the cows are cleaned, bathed and decorated with clothes and flowers and worshiped. This is a day dedicated to the cattle which have helped them in the fields in furloughing and harvesting. The cattle are taken in procession from house to house and the cowherds are offered gifts. In some villages the youth demonstrate their valor by literally taking the bulls by the horns, and often win their brides. Some of these venues also support gambling at a very low level. This day is also called "Mattu Pongal" or Cow Pongal, a day dedicated to cows.
Pongal is essentially a food and cattle worship festival focusing on food charity. What could have prompted this ancient Tamil Tradition to name the festival after a food item and also worship? The keynote of the Pongal festival is to be charitable, to be generous and treat your employees as your bosom friends. What made Vivekananda lament “in India religion has entered into the cooking pot”. Probably he was remarking about the Pongal festival of Tamils only. Other traditions in the South celebrate this day as Sankranti as North Indians.
To a Tamil Vedic scholar this
does not come as a surprise though the renowned Vedic scholar Swami Vivekananda
from Bengal got agitated. In several mantras Upanishads worship Food
as an entity equated with Brahman (Vyaahriti) and praise food as the root cause
of creation. You will soon hear an elaborate discourse titled “Food
varieties for Celebration and Food Entity for worship; Do not abuse food” based
on mantras of several Upanishads and Hindu scriptures. Upanishad says: “prithivyaa osahadhayah /oshadheebhyoe-aannam / annaat purushah
// from earth herbs were produced;
from herbs food was produced and finally that food produced this
human body. Out of the gross earth rose up the entire world
of vegetation, the source of food. The food that is taken in large
quantities by the father crystallizes into its essence as the seeds in him and
a seed fertilizing an ovum in the womb of the mother grows into its full
maturity, to be born as an individual called Purusha. “Annam
vai prajaapatis-tato ha vai tadretah tasmaasdimaah prajaah prajaayante iti --Prasnopanishad- 14)” Food is verily the Lord of all
creatures. That human seed is from that Prajaapati. From that all these
people are born.
Mantras from several Upanishads
focus on the theme: One should not abuse food; one should not discard
food on the plate; one should earn so much food that will be adequate for the
guests, visitors and one’s own people in the family. One should have regard for
food. One should not refuse food to any person who comes to his house during
night time for food (offer food and shelter to the needy). As it is incumbent
on the individual not to refuse food to any one that comes to the individual’s
house for food, the individual should earn adequate food by what so ever means
it may be, even by un-fare means. One should earn plenty of food by all means.
These mantras echo the modern slogans, “Grow more food” and “Food for the
Million” and “Food and Shelter for the poor as an act of Charity”.
“Achieving food security for all
is at the heart of FAO's efforts – to make sure people have regular access to
enough high-quality food to lead active, healthy lives. Their mandate is to
improve nutrition, increase agricultural productivity, raise the standard of
living in rural populations and contribute to global economic growth”.
These are the objectives of FAO of United Nations. Don’t you feel it very much
echoes Pongal Spirit expressing Wisdom of Vedas that was directed to human society
at the very beginning of the present civilization!
It is customary for Tamils to
greet people wishing them happy Pongal thereby meaning wishing them with plenty
of food, community happiness and prosperity everything overflowing for
Pongal means that which over flows.
KANU PONGAL
This festival needs more explanation as a universal worship addressing all people on earth as brothers and sisters and praying for their prosperity. The prayer of this festival is:
“Kaakkaaiku pidi vaithen kanukku pidi vairthen Pukkaam pongi vaazha pirandaam tirandu vaazha udanpirandhavaal usarndu vaazha, pongalo pongal!”
This means I am praying to the crow with this food ball, I am praying to the one I am visiting with this food ball, I am praying for my parents-in–laws’ family to be overflowing in their living, my parents’ home always kept open and welcome for me, and my brothers and sisters to reach great heights of prosperity in life”
This festival is similar to “Bhai dhuj” celebrated in North India during Diwali season praying for brothers and in turn sister’s being honored with gifts on a magnified scale, and all family members and others who are on visit or visited, as the couplet explains. It is also extended to all beings through the medium of crow. But why particularly crow? In fact the girl or lady who performs this worship eagerly waits on the crows to consume the food she offered before braking the fast. Crows appear in large numbers and part-take the food. It is very interesting to note that before the crows eat, they call their mates to part-take the food that they are about to eat. Valuable lessons are conveyed here, to share what one has with his near and dear and friends. This bird spirit is reflected in celebrating Pongal.
What does this mean to-day to an American Hindu Tamil ? There are no crows seen in America in daily life. But they carry the crow-spirit with them by sharing their food and caring for others in this great celebration. In fact Kanu is the corrupted form of Kaanum in Tamil. Kaanum means visit, the day of visiting all those they are acquainted with and exchange greetings. It is also customary to call affectionately a young one as tambi or tangachi, the older one as anna or akka (brother and sister), the elderly aged ones as Maama (uncle) and Maami (aunt) irrespective of their caste or creed.
So the prayer above is universal in nature and belongs to the entire humanity. It is much more appropriate for an American Hindu Tamils because they celebrate this festival amid people drawn from different cultures. Here pukkaam means immigrant country and pirandaam means India his home of origin in the above prayer. The prayer is thus directed to all as universal brothers and sisters.
Sri Surya Stotram – Sri Padma Puranam
The following is a rare hymn
on Lord Surya by Lord Shiva as narrated to Lord Subrahmanya and taken from Padma
Puranam, Srishti Khanda, and Chapter 195 titled Sri Surya Shanti (Appeasement of Lord Surya). This contains a short
prayer on Lord Surya, two sets
of 12 important names of Lord Surya, Lord
Surya’s Moola Mantra and
Surya Gayatri. The gist of the long Phalashruti is
as below:
• One who
recites this hymn and especially the 12 important names will have not fear from
diseases (even the deadlies of diseases)
• One who
performs due worship to Lord Surya on a water (presumably in a
pot filled with water) and recites the following prayer, Moola mantra Japa and
sprinkles or drinks the holy water
• One who
recites this hymn once in the morning will get absolved of all deadliest sins
like killing a cow and bestow wealth, health, progeny, knowledge, etc.
• One
who recites this hymn in holy places will get the benefits multiplied by crores
of times and one who recites this hymn in front of saints and Devas will reach
the abode of Lord Surya.
śrīśiva uvāca -
mahāmantraṁ
pravakṣyāmi sarva-prītikaraṁ param || 1 ||
om
namaḥ sahasrabāhave ādityāya namo namaḥ |
namaste
padmahastāya varuṇāya namo namaḥ || 2 ||
namastimira-nāśāya
śrīsūryāya namo namaḥ |
namaḥ
sahasra-jihvāya bhānave ca namo namaḥ || 3 ||
tvaṁ-ca-brahmā
tvaṁ-ca-viṣṇūr rudrastvaṁ-ca namo namaḥ |
tvamagniḥ-sarva-bhūteṣu
vāyustvaṁ ca namo namaḥ || 4 ||
sarvagaḥ-sarva-bhūteṣu
nahi kiñcit tvayā vinā |
carācare
jagatyasmin sarva-dehe-vyavasthitaḥ || 5 ||
iti
japtvā labhet kāmaṁ svarga-bhogyādikaṁ kramāt |
ādityo
bhāskaraḥ sūryo arko bhānur divākaraḥ || 6 ||
suvarṇaretā
mitraśca pūṣā tvaṣṭā ca te daśa |
svayaṁbhūs
timirāśaśca dvādaśaḥ parikīrtitaḥ || 7 ||
nāmānyetāni
sūryasya śucir yastu paṭhen naraḥ |
sarva-pāpācca
rogācca mukto yāti parāṁ-gatim || 8 ||
punaranyat pravakṣyāmi bhāskarasya mahātmanaḥ |
raktākhyāye raktanibhāṁs sindūrāruṇa-vigrahāḥ || 9 ||
yāni
nāmāni mukhyāni tac chṛṇuṣva ṣaḍānana |
tapanas
tāpanaś caiva karttā hartā graheśvaraḥ || 10 ||
lokasākṣī
trilokeṣu vyomādhipo divākaraḥ |
agni-garbho
mahāvigraḥ svargaḥ saptāśva-vāhanaḥ || 11 ||
padmahastas
tamobhedī ṛgvedo yujussāmagaḥ |
kālapriyaṁ
puṇḍarīkaṁ mūlasthānaṁ ca bhāvitaṁ || 12 ||
yaḥ
smarecca sadā bhaktyā tasya rogabhyaṁ kutaḥ || 13 ||
|| mūlamantraṁ ||
mūlamantraṁ
pravakṣyāmi sarva-kāmārtha-sādhakam |
bhukti-mukti-pradaṁ
nityaṁ bhāskarasya mahātmanaḥ || 14 ||
om
hrāṁ hrīṁ saḥ sūryāya namaḥ |
Srīsūrya gāyatrī mantram ||
Om
ādityāya vidmahe bhāskarāya dhīmahi | tanno bhānuḥ pracodayāt ||
|| phalaśrutiḥ ||
anena-mantreṇa
sadā sarva-siddhir bhaved dhruvam || 15 ||
vyādhayo
vai na bādhante na cāniṣṭaṁ bhayaṁ bhavet |
sūryāvartodakaṁ
yastu gṛhītvā tu krameṇa tu || 16 ||
tasya
prāśana mātreṇa naro rogāt pramucyate |
na
dātavyaṁ na khyātavyaṁ japtavyaṁ ca prayatnataḥ || 17 ||
abhakteṣva
na patyeṣu pāpaṇḍalau kikeṣu ca |
kaṭu-taila
samāyuktaṁ nasyepāne ca dāpayet || 18 ||
sūryāvarta-jalaṁ
putra sarva-rogād-vimucyate |
mūlamantrastu
japtavyaḥ sandhyāyāṁ homa karmasu || 19 ||
japyamāne
tu naśyanti rogāḥ krūra-grahās tathā |
kiṁ
anyaiḥ bahubhiḥ śāstrair mantrair vā bahu-vistaraiḥ || 20 ||
sarva-śāntir iyaṁ vatsa sarvārtha prati-sādhikā |
nāstikāya
na dātavyā deva-brāhmaṇa-nindake || 21 ||
guru-bhaktāya-dātavyā
nānyebhyopi kadācana |
prātarutthāya
yo nityaṁ kīrtayiṣyati mānavaḥ || 22 ||
goghnaḥ
kṛtaghnakaścaiva mucyate-sarva-pātakaiḥ |
śarīrārogya-kṛc
caiva dhana-vṛddhi yaśaskaraḥ || 23 ||
jāyate
nātra sandeho yasya tuṣyed divākaraḥ |
ekakālaṁ
dvikālaṁ vā trikālaṁ nityameva ca || 24 ||
yaḥ
paṭhed ravi-sānnidhye so'bhīṣṭaṁ phalaṁ āpnuyāt |
putrārthī-labhate-putraṁ
kanyārthī-kanyakāṁ-labhet || 25 ||
vidyārthī-labhate-vidyāṁ
dhanārthī-labhate-dhanam |
śṛṇuyāt
saṁyuto bhaktyā śuddhācāra-samanvitaḥ || 26 ||
sarva-papa-vinirmuktas
sūryalokaṁ vrajatyapi |
bhāskarasya-vrate
yacca vratācāra makheṣu ca || 27 ||
puṇya-sthāneṣu
tīrtheṣu paṭhet koṭi-guṇaṁ bhavet |
grahe
bhojyeṣu pūjāyāṁ brahmabhojye dvijāgrataḥ || 28 ||
ya
idaṁ paṭhate vipras tasyā 'nantaṁ phalaṁ labhet |
tapasvināṁ
ca viprāṇāṁ devānāṁ agrataḥ sudhīḥ || 29 ||
yaḥ
paṭhet pāṭhayed vāpi suraloke mahīyate || 30 ||
|| iti śrīpādma-purāṇe sṛṣṭi-khaṇḍe sūrya-śāntir
nāmādhyāyeśrīsūrya-stotraṁ sampūrṇam ||
Yogini Devi on Pongal Sacred Celebrations
When
Suryadeva, the Sun Lord travels towards the North direction it is known
as the Uttarayana period. The pongal day is known to be the first day
of this uttarayana period when the rays of the Sun begin to warm
Bhudevi, Mother Earth.
Pongal
or Thai Pongal is a harvest festival celebrated especially in South
India over four days of festivities, rituals and puja where people show
their gratitude and reverence to Suryadeva, Mother Earth and Mother
Nature.
Surya,
the Sun as the Atma Karaka signifies one’s soul journey, drawing our
shakti force to understand the inner self, higher aspirations and deeper
soul stirrings.
Creating
a deeper awareness in our lives and around us draws each one to a point
of our individual karmic responsibility. Dharma is in sync with the
universal energies always, we need to embrace this natural way
of life to synchronize our inner being with the cosmic being.
Suryadeva
the Sun Lord bestows us with Prana-life force, prosperity and buddhi or
intelligence. In the animal realms the horse depicts the subtle power
of Prana shakti.
Symbolically Surya is represented riding His ratha or chariot drawn by seven horses.
Worshiping
Surya Devata, the Sun is deeply rooted in all native traditions and
ancient cultures where people lived close to Mother Earth, Nature, the
planets and stars.
In the Vedic lifestyle reverence to the Sun blesses the individual with universal well-being and an innate intelligence where we understood the relevance of the cosmic universe.
Make sacred offerings to Surya with some water and honey eleven times with mantras to revere the Sun.
Pongal
Festive rituals begin with women making preparations of boiling the
harvested rice and then offering this to Suryadeva in deep appreciation
and gratitude for ripening their fields for harvest.
Pongal
means ‘an overflow’ or literally boiling over and is celebrated with
the auspicious delicacy of cooking freshly harvested rice with milk and
jaggery (or gur) in an earthen or clay pot.
While
boiling the prasada womenfolk allow the milk to reach its boiling point
and spill over the earthen pot which is considered as an auspicious
sign of both spiritual and material abundance and prosperity. The
prasada is laced with ghee, jaggery, cashew nuts, dry fruits and
raisins.
As
part of the sacred rituals, the cooked Pongal is first offered to
Suryadeva, the Sun Lord as a mark of reverence and gratitude for an
auspicious harvest and later everyone partakes of it as prasada.
Sacred Mantras
Shri Ganesha Stuti
Vakratunda mahakaya surya koti samaprabha
Nirvighnam kuru me deva sarvakaryeshu sarvada
Vakratunda mahakaya surya koti samaprabha
Nirvighnam kuru me deva sarvakaryeshu sarvada
Surya Namaskar
Eka Chakro Ratho Yasya, Divya Kanaka Bhooshithaha
Sa may Bhavathu Su Preetha ha, Padma Hasto Divakaraha
Eka Chakro Ratho Yasya, Divya Kanaka Bhooshithaha
Sa may Bhavathu Su Preetha ha, Padma Hasto Divakaraha
Navagraha Nama Bija Mantra
Om hrim sum suryaya namah
Om hrim sum suryaya namah
Navagraha Tantric Bija Mantra
Om hram hrim hraum sah suryaya namah
Om hram hrim hraum sah suryaya namah
Surya Gayatri
Om bhaskaraya vidmahe divakaraya dhimahi
Tanno suryah pracodayat
Om bhaskaraya vidmahe divakaraya dhimahi
Tanno suryah pracodayat
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