sinhala and tamil new year essay

Sinhala and Tamil New Year in Sri Lanka: Celebrating Unity and Tradition

Sri Lankans are well-known for their kind, innocent, and welcoming smiles. But there is one particular period of the year when the whole of Sri Lanka will smile like one family. This is the time when Sri Lankans celebrate the Sinhala and Tamil New Year celebrations in April.

The whole island, including nature, animals, birds, and people, gets a brand new start during this season. It’s like pressing a refresh button once a year.

The arrival of the Sinhala and Tamil New Year in Sri lanka

Asian Koel starts to sing songs calling its female counterpart while announcing the arrival of the new year at the same time.

The sound of Raban (one of the Sri Lankan traditional drums that are played especially in the New Year season) and firecrackers can be heard filling the air and uplifting the Avurudu spirit.

The flowers are blooming, bee hives are filled with honey, and ripened cashew fruits are hanging onto the trees like decorations.

People are busy with cleaning and painting houses, buying new furniture and clothes, and most of all, making sweets, which are New Year’s specials.

Lifestyle, Planets, and Harvesting Season = Perfect time for Celebration

This celebration is bound with the lifestyle of the Sri Lankans because agriculture lies in the beating heart of Sri Lanka. Let me explain how it is.

The new year falls in the middle of April every year, usually on the 13th and 14th. This marks the entry of the sun from the house of Pisces (Meena Raashiya) to the house of Aries (Mesha Raashiya), completing one full cycle and thus the dawn of a brand new year according to astrology.

This is the perfect time to celebrate and start the new year with a new and refreshed attitude since this transition occurs on the days following the harvesting of the high season (Maha Kannaya), which provides a higher yield. So people are happy and are ready to celebrate after months of hard work in the fields to earn this harvest.

Sinhalese and Tamils come together to celebrate the New Year

Both Sinhalese and Tamils join to celebrate the New Year on this day.

Tamils celebrate the new year (Puththandu) slightly differently than Sinhalese. The religious aspect of the new year is more prominent in the way Tamil people celebrate the new year, whereas Sinhala people go to the temple in the beginning, and then the party begins. Even though there are a few differences in the way we celebrate, the New Year is an event that brings both the Sinhala and Tamil communities together.

This is a time of unity, harmony, and reconciliation.

Everyone does everything at the same time during Sinhala and Tamil New Year

The specialty of this festival is that almost the entire country engages in activities at the same time.

A group of expert astrologists prepares a special schedule known as “Litha” every year that states the auspicious times, directions to look while performing the rituals, and even the color of the cloth to be worn during these ceremonies.

So, everyone will follow this schedule, and the whole country will act as one. Which is pretty amazing. Of course, some will not have the chance to celebrate the new year according to this exact schedule because of essential duties. But almost everyone does.

And the rituals begin!

The New Year rituals start with seeing the moon for the new year . The new moon symbolizes new beginnings.

Before I tell you about our next New Year ritual, I have to explain what is meant by “Old Year”. The old year means the day before the new year, usually the 13th of April. It is a day symbolizing the last day of the previous year, even though it is called the “old year.”.

The next ritual, which is called “Bathing for the Old Year,” is usually scheduled on the day before the Old Year to wash off all the physical and mental dirt, all regrets, and all sins, and to cleanse the body.

Bathing again in the new year is done after anointing oil on the head which is a special New Year tradition.

According to my father, we’re not allowed to apply hair products like shampoo or gel to our hair until the New Year ritual called “anointing oil on the head” is over.  Which means we can’t take a proper shower until the said ritual is done. It is believed that good health is guaranteed in the new year if we wait until the anointing oil ritual is over to wash our hair with shampoo and take a proper bath.

The good thing is that the auspicious time for the anointing of oil comes only one or two days after the day of bathing for the old year. Can you imagine if the auspicious time comes after, like, one week, and you have to wait until that to take a shower? That would be a disaster. Haha…

Anyway, we can shower without applying any shampoo, soap, or any other product to the head before the anointing oil ceremony, which is a relief.

The time that belongs to no year

The official beginning of the new year comes with the neutral period (Nonagathe or Punya Kalaya).

This is the transition period of the sun from the house of Pisces to the house of Aries.

This period doesn’t belong to either the old year or the new year, and no auspicious times fall into this period.

People refrain from cooking, eating, studying, and doing professional work and only engage in religious activities to get blessings for the new year during the neutral period.

This period extends for almost 12 hours. But the non-working, non-auspicious period is the first half of these 12 hours. In the second half, auspicious times for cooking, eating, starting work, and starting transactions are scheduled.

It’s time to get a fresh start!

The next few rituals are happening on the day of the New Year.

The lighting of the hearth (Lipa gini melaweema) and boiling milk is the first ritual that comes after the “Nonagathaya” (Neutral period), where fresh milk or coconut milk is boiled in a brand-new clay pot.

Overflowing milk symbolizes good luck and prosperity. It is believed that if the spilling of milk happens equally from all sides of the pot, abundance will come to the house from all directions in the coming New Year.

Once milk is boiled, a special rice dish (Kiribath) is prepared. Milk rice is also a sacred sign of prosperity.

Milk rice is available at any time of the year. So even if you don’t visit Sri Lanka during New Year’s, you can taste Kiribath, which I highly recommend you do.

If you are a foodie like me, you can read about more Sri Lankan food that you must try when you visit Sri Lanka in this article.

The Highlight of the New Year’s Day - The New Year Feast! (At least it’s the highlight for me. Haha..)

Once the milk rice is prepared, the New Year feast (Avurudu kema mesaya) will be arranged. Which is without a doubt my highlight of the new year. So many foods that are “New Year Specials” will be arranged on a table with an oil lamp in the center.

A few of the sweets and other delicacies that will be in the New Year feast include:

• Peni walalu
• Konda kavum 
• Athirasa kavum
• Hendi kevum
• Cake and so many more delicious, mouth-watering foods

I will write a separate article about New Year delicacies. I don’t want to make this article too long. But I must say, a piece of kiribath, a konda kavum, a piece of cake, a peni walalu, and a banana will be included in my first serving. And I will not count calories during the New Year period. It wouldn’t be fair to the Grand New Year feast if I didn’t enjoy it fully and appreciate it. I think all foodies will agree with me on this.

You can read more about “ Avurudu Kema mesaya” or New Year Feast from the above link.

3 tasks at the same time? Resuming Work in The Sinhala And Tamil New Year...

The next auspicious time is dedicated to starting work (Weda elleema), exchanging money (Ganu denu kireema), and taking the first bite of food (Ahara anubhawaya) in the New Year.

I know what you are thinking right now. How can you do all three at the same time? I had the same question when I first started doing the New Year rituals by myself as a child.

Well, to be honest, I still don’t know why three completely different tasks got together at one auspicious time, and I haven’t mastered the skill to do all three at the same time. Haha…

However, I have realized that this auspicious time symbolizes the start of normal day-to-day activities for the new year.

And it is supposed to first start work, then start transactions, and then start eating.

This is how I start my New Year

Even though I can’t do all three things at the same time, I have found a way to start my new year within 60 seconds.

Here’s how I do that.

Since I’m a student, I’ll prepare a book to read or some small task to do before the neutral time starts near the place where the New Year feast will be prepared since that’s where we will eat. And when the auspicious time comes, I’ll read the book or do the task as fast as I can and start eating. I usually skip the part about the starting transaction. Eating has always been a bigger priority of mine. Anyway, after not eating throughout the neutral time while smelling the delicious New Year foods, who can resist eating, the first chance they get? Right? 

Sometimes we do transactions with a well

Starting transactions is usually done by exchanging money with a respected person, but sometimes with the well that provides water. One will put a coin in the well and take a bottle of water from it. It symbolizes starting a coexisting, equal give-and-take with nature in the new year by showing the appreciation of that person for nature with a coin, i.e., the water in the well.

Now you might be thinking, Where’s the logic in that practice? The well doesn’t have any use for a coin, which will probably contaminate the drinking water.

Well, this practice has more to do with beliefs than logic. Maybe the act itself isn’t 100% logical. But the basis for this practice is just golden. I think showing appreciation for nature, or just the thought of it, is one of the most noble things a human can do. Don’t you agree?

The other main rituals take place in the days following New Year’s Day.

Anointing oil - Wishing Good Health in the New Year

Anointing oil (Hisa thel gema) is done by the hands of a respected and healthy person in the family or community. Usually by father, a monk in the village temple, or a respected adult in the village. Oil is applied to the head together with a mixture of herbs that are believed to bring good health during the new year. After this ritual, we can take a proper bath using shampoo and apply any products to the head.

Last ritual - Time to go to work again!

The last ritual is to go to work for the first time after the dawn of the new year.

With this, the scheduled auspicious times for rituals come to an end, but the New Year vibe is far from over.

Let the Games Begin! Special games are played during Sinhala and Tamil new year...

Throughout April, people organize events called “Avurudu uthsawa”, where special New Year games are played. These games are focused more on building unity within the community and having fun than actually winning. Of course, prizes are included to increase the enjoyment. But the real fun comes from playing and having a good time.

The New Year games include:

• Placing the eye on the elephant
• Game of eating buns fastest
• Pillow fights
• Breaking the pot
• Climbing the greasy pole and many more

I will write a separate article detailing the New Year’s games. This article is already long. Let’s save some fun for the future. I’ll add a link once I post that article.

Some hotels organize New Year events for foreigners like you to enjoy during the New Year season. Even if you see one in the place you’re visiting at the time, just go and have a look. Sri Lankans would invite you to play Avurudu games with them. It will be so much fun.

Sharing is caring!

Starting from New Year’s Day, during the days following the new year (or sometimes even during the time before the new year), Sri Lankans share the sweets that they make with friends, neighbors, and relatives. They use this time to catch up with them.

While this practice enhances unity in the community, happiness and joy spread from one home to the next, from village to village, and finally, the whole country is filled with the bliss and cheer that is blessed upon by the dawn of the brand new year.

Public transport can be a challenge during the Sinhala and Tamil New Year season

Apart from the obvious festivity and celebrations going on, as a foreigner, you will notice that public transport is busier during the holidays. This is because people are traveling to their villages from the cities for the New Year and vice versa after the New Year. Also, this is the time when locals travel to meet their relatives who are living in faraway places from home. So, public transportation will be quite busy. So, going on the train or bus will be a bit chaotic. If you’re planning trips like the Ella train ride, it’s better to skip the holidays unless you manage to book a seat early on.

You can read about the Ella train ride and the Special Ella Odyssey Tourist Train by clicking on the links.

Also, this is the biggest holiday of the year. So, on the days of the old year and the new year, most shops will be closed. So, it’s better not to go shopping on New Year’s Day. Some supermarkets will be open, though. But most shops will be closed.

Closing thoughts...

Sinhala and Tamil New Year are my personal favorites of all the festivals in Sri Lanka. I think you already noted my passion for this celebration when you were reading the article. I hope you learned something interesting about Sri Lankan culture by reading this post.

Please let me know in the comments what you liked the most about Sinhala and Tamil New Year. I would love to know your thoughts. If you have any requests for new articles that you would like to read, please don’t hesitate to drop them down in the comments too.

I will be back with another interesting article next week.

Until then…

නැවත හමුවෙමු😉 ( Newatha hamuwemu = Let’s meet again)

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Table of Contents

• Sri Lanka - People (Language, Customs, Marriage)

SINHALA AND TAMIL NEW YEAR: CUSTOMS, HISTORY, FOODS, GAMES AND TRADITIONS

Sinhala and tamil new year.

Sinhala and Tamil New Year is celebrated across Sri Lanka in April by the island’s two main ethnic groups. Originally a harvest festival, this event marks the passage of the sun from the constellation Pisces to Aries. The holiday is celebrated with traditional rituals, merrymaking, feasting and fun and games. Sinhala New Year is the Buddhist New Year. Tamil New Year is the Hindu New Year. They are both celebrated at the same time.

New Year — known as Aluth Avurudhu in Sinhala and Puththandu in Tamil — coincides with end of the harvest season and the run up to the monsoon season. It is a time when everything it seems has a special auspicious meaning or has to be done in a prescribed way. People are anointed in oil, cook and eat “kiri bath” (milk rice) and conduct their first business of the year. There are special clothes that are worn and proscribed directions that are faced when doing certain activities to maximize good fortune.

The New Year holiday season lasts for about a week. Many shops are closed and the public transport system is packed as people return to their home villages. When the family is all gathered together the house is thoroughly cleaned and a ritual “raban” drum is pounded. The first official act of the new year is the lighting of the hearth which is used to make the kiri bath. Other foods associated with the holiday include plantains, “kokis” (a Dutch sweetmeat) and “kaung” (an oily cake). Gifts are exchanged, often new clothes are put on after they are received.

Because the new year coincides with the time when the harvest ends, colorful fruit from the trees is collected in bulk to fuel the week-long celebrations. Festivities are prepared well in advance and most of the country grinds to a halt as hundreds travel home to be with their families and stores close down in their wake — it can be impossible to track down the simplest of things just before it all starts. Wealthy Sri Lankans make it an excuse to come home from wherever they are to make it a long holiday season. Those who can't handle the heat of the pre-monsoon season in the south escape to the cooler hills and indulge in the expensive pastimes of the elite — such as polo, golf, tennis and motor racing.

Bak and the Sinhala and Tamil New Year Season

Sinhala and Tamil New Year takes place in the month of Bak (April), which means “Times of Plenty”. Rohana R. Wasala wrote in The Island: The Sinhala Hindu New Year - the Aluth Avurudda - is celebrated in the month of Bak according to the Sinhalese calendar. The name ‘Bak’ derives from the Sanskrit word ‘bhagya’ meaning ‘fortunate’. The month of Bak corresponds to April in the Gregorian calendar, which is commonly used in Sri Lanka as it is in other parts of the world. Although there is usually little conspicuous seasonal change experienced in the course of the year in Sri Lanka except for a relatively hot August and a relatively cool December, the month of Bak is associated with a certain vernal atmosphere - an unusual freshness in nature enhanced by spring blossoms and azure skies despite occasional showers. This is also the time the ripened paddy is gathered in, which gives rise to a pervasive sense of plenty especially to rural Sri Lanka. [Source: Rohana R. Wasala, The Island, Virtual Library Sri Lanka lankalibrary.com ]

W. T. A. Leslie Fernando wrote in The Island:“In our country some festival or other is celebrated almost every month. As Sri Lanka is a meeting point of four world religions, Buddhism, Hinduism, Christianity and Islam most of the festivals are associated with a religion. However the most widely celebrated festival is the Sinhala and Tamil New Year, which stimulates society, enlivens the nation and fosters, national consciousness. Earlier the Sinhala and Tamil New Year was celebrated mainly by the Buddhists and the Hindus in our country. Now Christians too participate in New Year celebrations and it has become almost a national festival. Both Easter and New Year fall during the same season of the year. In some years New year falls during or before the Holy Week, where Christians commemorate the Passion of Christ, in a penitential atmosphere. In that event Christians join New Year celebrations after the Holy Week. [Source: W. T. A. Leslie Fernando, The Island, Virtual Library Sri Lanka lankalibrary.com ]

“The "cukoo" call of the ‘Koha’ during the harvesting time of Maha, the major rice crop in Sri Lanka, reminds that the New Year is approaching. And the beautiful Erobodu flowers begin to blossom. The bounties of farmers begin to fill. Nature brings the message and people prepare for this annual festival celebrated all over the country.

History of Sinhala and Tamil New Year

Prof. Nandasena Ratnapala: “The history of the New Year goes back to our primitive period in history. Various beliefs, perhaps those associated with fertility, gave birth to many rituals, customs and ceremonies connected with the New Year. The advent of Buddhism in the third century B.C. led to a re-interpretation of the existing New Year activities in the Buddhistic light. The majority of the people in our country were Buddhists, and as such, it is no surprise that the Buddhist outlook was predominant in transforming the New Year rites to what they are now (possessing a logical and positive base). [Source: Prof. Nandasena Ratnapala, Virtual Library Sri Lanka lankalibrary.com ]

“Hinduism, on the other hand, existed side by side with Buddhism, in medieval times. New Year practices interpreted in the Hinduistic way developed among the Hindus. Buddhism and Hinduism were historically connected with each other. Their philosophies were running along parallel dimensions, except for certain ultimate truths concerning the self, the way to achieve emancipation and the nature of a creative god and nirvana (which Buddhism denies). There was no serious contradiction in New Year rituals that are found among the Buddhists and Hindus. Even today, Hinduism exists peacefully with Buddhism in the Buddhist areas. The organised rivalries appearing as ethnic diversions are the result of terrorist tactics which did not disturb the main lines of such peaceful integrative existence of the two religions.”

W. T. A. Leslie Fernando wrote in The Island: The Sinhalese have celebrated New Year from time immemorial. Robert Knox writes that during his time New Year was a major festival of the Sinhalese and it was celebrated in March. It could be that during the latter part of the Kandyan rule, the Nayakkar Kings who gave royal patronage to New Year shifted the festival to April to fall in line with Tamil New Year called "Pudu Varsham". [Source: W. T. A. Leslie Fernando, The Island, Virtual Library Sri Lanka lankalibrary.com ]

“Festivities similar to our New Year in this season are found in India, Iran, Myanmar (Burma), Thailand, Taiwan, Japan, China and some other societies in Asia. There is a belief in Sri Lanka and in India a new deity "Avurudu Kumaraya" arrives at New Year. In some parts of our country they make altars with tender coconut palms for the deity at New Year. In some areas in the South a lamp is lit for the new deity. In some countries the worship of deity is performed during the harvesting time and the New Year is associated with the harvesting ceremonies.

“Whatever the origins New Year is not a Buddhist festival, though the Buddhists go to the temple at the Nonagathe time. Strictly speaking there is no place for auspicious times in the Buddhist doctrine. The major Buddhist festivals are Wesak, Poson and Esala. Besides Buddhist festivals are held on poya days based on Lunar observances. New year is a solar festival commencing with the entry of the Sun to the zodiac of Aries. New year also cannot be classified as a Hindu festival for it is not celebrated all over the Hindu world. It is a national festival of Tamils and some others in South India. The Andras, Kannadigas and Malayalis though Hindus do not observe it. Those Hindus in North India and the Himalayan region have their own dates for the New Year. According to Dr. P. Poolagasingham it is a misnomer to call Tamil New Year as Hindu New Year.

Sinhala and Tamil New Year Customs

W. T. A. Leslie Fernando wrote in The Island: New Year observances commence with the Sun entering the asterism of Aries. The rituals begin with the observance "Nonagathe" where people stop all work and go to the temple for religious rituals. The festivities begin with the lighting of hearth at the auspicious time. The whole family then clad in new clothes in the lucky color eat together the first meal also at the auspicious time. They next exchange gifts and are pardoned by elders for their lapses in the past. The celebrations take group form when the villagers get together to play the traditional games. The womenfolk participate in indoor games or play the rabana. Some play games of cards introduced by the Dutch. This festival atmosphere lasts for a number of days and during this time they also visit relatives and friends with kavum, kokos, and other sweetmeats and gifts. The festivities end with the anointing of the oil ceremony, where at the auspicious hour an elder annoints the young with oil invoking the blessings of Gods. There are also auspicious times set apart to go to work in the New Year and to watch the New Moon. [Source: W. T. A. Leslie Fernando, The Island, Virtual Library Sri Lanka lankalibrary.com ]

Sinhala and Tamil New Year rituals begin with the cleaning of the house and lighting of an oil lamp. Women congregate to bash on the raban (drum) to warn others of the incipient change in the year. If you fail to hear this, a storm of firecrackers is bound to hammer the point home. Families indulge in a variety of rituals which are carefully determined by astrological calculations — from lighting the fire to making the kiri (milk rice) bath, to entering into the first business transaction and eating the first morsels.

Once these are done, the partying really begins as families mingle in the streets. Homes are thrown open and children are let out to play. The ubiquitous plantain is dished out alongside celebratory feasts of kaung (small oily cake) and kokis (light, crisp, deep-fried sweetmeat, originally from the Netherlands). House visitors are indulged with sweets and tea. On their departure both young and old have traditionally been given a gift of coins wrapped in betel leaf. Usually there is a silver coin and a copper coin. In rich families it has been customary to include an Indian silver rupee coin along with a copper cent. This was done to ensure property for the coin receiver in the coming year.

D.B. Kappagoda wrote in the Daily Mirror: The events associated with the celebrations are bathing during the old year, viewing the moon, Punniyakalaya or Nonagatha, lighting the hearth, preparing meals, partaking of meals, transactions, exchange of gifts, anointing with oil and herbal mixtures and setting out for work.Women play a prominent role in the celebrations. They prepare for the festival in advance by purchasing the required coconut oil, kitul honey and jaggery to make sweetmeats like kevum, kokis, aluva, asmi, and other provisions to prepare meals during the festive season. New clothes and other items meant to be given as presents are purchased from shops. [Source: D.B. Kappagoda, Daily Mirror, Virtual Library Sri Lanka lankalibrary.com ]

There are some interesting poems describing how olinda keliya is played by women which convey their belief in the goddess Pattini. Young girls take to the swing. There are verses describing the joy experienced by them when the swing goes up and down. There is raban playing by elderly women who compete with one another when they play the rabana to their singing describing the flight of the parrot. Rana dela del is a game in the Vanni where women recite a line from a verse describing some aspects of Sinhala Avurudu celebrations. The day after observing the anointing ceremony the women gather to perform Kevummale nateema. This is performed to amuse themselves by singing and dancing.

There is also worship offered to Bahirawa known as Bahirawa pooja in which the ash collected from the hearth is collected into a winnowing fan (kulla). To do this three portions of food are placed on a banana leaf along with ash and taken to the corner of the land where they are placed. Later three oil lamps are lit to worship Bahirawa. It is an appeal to Bahirawa begging him for protection. There is an interesting dance called muthi gasilla in which women sing these verses and dance with others who perform with them. This is performed purely for amusement. Some interesting games played in the past are described in verses. They were recited while engaged in playing outdoor games. The famous out of these national games are olinda keliya, eluvan keliya, mevara sellama, raban upatha, buhu keliya, muthi gesilla, rena dela del, muthu keliya, onchili varam and mee sellama.

Astrology and Sinhala and Tamil New Year

Sinhala and Tamil New Year takes place when the sun moves from the Meena Rashiya (House of Pisces) to the Mesha Rashiya (House of Aries). Unlike the usual practice where the new year begins at midnight, the New Year in Sri Lanka begins at the time determined by the astrologers. Not only the beginning of the new year but the conclusion of the old year is also specified by the astrologers. And unlike the customary ending and beginning of new year, there is a period of a few hours in between the conclusion of the Old Year and the commencement of the New Year , which is called the nona gathe (neutral period). During this time one is expected to keep off from all types of work and engage solely in religious activities. [Source: Virtual Library Sri Lanka lankalibrary.com ]

Most of the rituals are based on times calculated according to astrology. ‘Aluth Sahal Mangallaya’, ‘Esala Keliya’ and ‘Karthikeiya Mangalliya’ are essentially indigenous ceremonies based on the beliefs woven around agriculture. Rohana R. Wasala wrote in The Island:In terms of traditional astrological belief the sun is said to complete one circular movement across the twelve segments of the zodiac in the course of the year, taking a month to traverse each constellation. The arbitrary beginning of this circular solar progress is taken to be Aries (Mesha), which is conventionally represented by the zodiacal sign of ‘the ram’. Having travelled from Aries to Pisces the sun must pass from Pisces to Aries to begin a new year. The solar new year (known as the Shaka calendar) is reckoned from this transit (sankranti), which comes a week or two after the beginning of the new year according to the Sinhalese calendar. The Vesak Festival, which marks the dawn of the Buddhist new year, comes at least another month later. The Aluth Avurudda centers on the ‘transit’ of the sun from Pisces to Aries. It is remarkable for Sinhalese Buddhists to thus celebrate the beginning of the solar new year, rather than that of their own new year. So the Aluth Avurudda appears to be in homage of the sun god important for an agricultural people. [Source: Rohana R. Wasala, The Island, D.B. Kappagoda, Daily Mirror, Virtual Library Sri Lanka lankalibrary.com ]

Aryadasa Ratnasinghe wrote in the Sunday Obervor: “The injunctions laid down under the Uttara Bharata Shastra, and to be observed during the 'Aluth Avurudda' 2004, are: (1) Looking at the moon for the ensuing year on March 22 as the lunar month, and on April 22 as the solar month, (2) Bathing to mark the previous year, on April 12, after anointing the head with 'Nanu' (medicinal herbal preparation), prepared from the leaves of the 'Divul' (Limonia acidissium, or Feronia elephantum) tree. The 'Aluth Avurudda' dawns on April 13, at 18.32 hrs. 3) The 'Punyakalaya' (the time set apart for religious observances) stands from 12.08 hrs. on the 13th to 00.56 hrs., on the 14th. Hence, during this period all work, including taking of meals, should be suspended before 12.08 hrs., and keep the time exclusively to go to temples for worship, which is the first phase of the 'Punyakalaya'. [Source: Aryadasa Ratnasinghe CDN, Sunday Observor,Virtual Library Sri Lanka lankalibrary.com ]

The second phase begins at 06.32 hrs. on the 13th and lasts till 00.56 hrs on the 14th., and during this period all matters connected with commencement of work, transacting business and taking of meals have to be done. 4) Lighting the hearth to cook the first meal (Kiribath) has to be done on the 13th at 19.49 hrs, looking South and wearing a red dress. partaking of the meal has to be done at 21.47 hrs. also looking South. (Most housewives are not satisfied with this time as it interferes with dinner), (5) Anointing the head with 'Nanu' is an important injunction considered as essential to health.

It has to be done on the 15th at 10.57 hrs. looking North, and by placing 'Bo' leaves (Ficus religiosa) on the head, and 'Kohomba' leaves (Azadirachta indica), under the feet.

Bathing is done after anointing the head which is the highlight of the festival. Leaving home for work has to be done on the 19th at 06.59 hrs. heading in the northern direction, after partaking a meal of 'Kiribath' mixed with 'Undu' (Phaseolus radiatus).

Ayurveda Medicine and Sinhala and Tamil New Year

Dr. Upali Pilapitiya wrote "Sinhala and Hindu New Year custom and traditions are mainly based on Ayurveda system of Medicine which has been developed on the Principles of Hindu Philosophy. The New Year begins with the offerings to various gods. As a method of wading off evil spirits and misfortunes brought about by different planetary positions. By performing these rituals and pujas, mental tranquility, is achieved. Hope of success is implanted in the mind. [Source: Dr. Upali Pilapitiya, Virtual Library Sri Lanka lankalibrary.com ]

Ayurveda mentions a category of diseases called Daiva Bala Pravritta. In this category there are some kind of diseases which are engendered by forces beyond human control. These are considered to be caused due to providential dispensation or acts of gods. According to traditional beliefs, some of the diseases included under this category are considered to be embodiments of curses, divine wrath or displeasure. Some of them are caused through mystic powers of charms and spells that are mentioned in Atharva Veda.

The nonekata is the transitional period in the planetary movement and considered to be inauspicious to start any propitious work. Therefore, this time is set apart for religious observances. Ayurveda envisages a method of treatment known as Daivavyapasharaya or spiritual therapy. This therapy involves the use of mantras or incantations such as Aushadhi or sacred herbs, Mani or precious gems, Mangala or propitiatory rites, including oblations, bali or offerings and homa or sacrifices, Niyama or vows, prayaschitta or cremonial pevitence, uparasa or fasts swastyayana or prostrations and pranipata — gamana or pilgrimages and so on. [Source: Dr. Upali Pilapitiya, Virtual Library Sri Lanka lankalibrary.com ]

Ayurveda explains that transitional period at different seasonal variations changes an imbalances in the body humours or forces namely Vata, Pita, Kapa. Therefore it is advised to have light food or complete fasting (Langana) during such periods. So that minimal fluctuation in the three Dosha will take place. Therefore during nonekata it is the custom to be aloof from all normal activities and to confine only to religious observances.

Ayurveda New Year Medicines and Treatments

Aryadasa Ratnasinghe wrote in the Sunday Obervor: “ In the days of our kings, the Royal Physician was entrusted with the task of preparing the 'Nanu' conforming to the established standard. The ingredients used were: 'Nelum-dandu' (stalks of Nelumbium speciosum), 'Goda-manel-ala' (Yams of Crinum zeylanicum), Bbeli-mul' (root of Aegyl marmelos), 'Wenivelgeta' Coscinium fenestratus), 'Ee-tana' (Isachna kuntiana), 'Kalanduru-ala' (yams of Cyperus rotundus), 'Kumkumappu' (sweet-smelling flowers native to Kashmir in India), 'Sudu-handun' (Santalum album), 'Vishnukranti' (Evolvulus alsonoides), 'Gorochana' (sweet-smelling substance taken from the cow), 'Sassanda-mul (roots of Pandamus humilus), 'Iriveriya' (Plectranthus zeylanicus) and 'Sevendra-mul' (Vetiveriya zizanioidus). [Source: Aryadasa Ratnasinghe CDN, Sunday Observor,Virtual Library Sri Lanka lankalibrary.com ]

“Having pounded these ingredients together in a mortar, the mixture is put into a new earthen pot and boiled to reduce the contents from 8 cups to 2 cups. The juice of 'divul' leaves and lime leaves are added to the preparation, before application. Sometimes, 'Pas-thel' (five kinds of oil) are also added to the mixture, or taken separately for the purpose of anointing the head. The oils are extracts of 'tala' (Sesamum indicum), 'mee' (Madhuca longifolia), 'aba' (Brassica juncea), 'Kohomba' and 'Endaru' (Ricinus communis), which have medicinal values.

“Traditionally, the anointing is done by an old person who is healthy. In most villages, the temple is the venue for applying the 'Nanu' before bathing, and usually done by an elderly priest, with blessings for health and longevity. Women do not do the anointing as it is considered an exclusive right of the male.

“A certain mysterious efficacy is attributed to the leaves used for anointing the head. They are selected in relation to the day of the week on which the injunction has to be performed, e.g. 'Imbul' on Sundays, 'Divul' on Mondays, 'Kolong' on Tuesdays, "Kohomba' on Wednesdays, 'Bo' on Thursdays, "Karanda' on Fridays and 'Nuga' on Saturdays. Accordingly, this New Year, 'Bo' leaves have to be placed on the head and 'Kohomba' leaves under the feet.”

Historical Origins of New Year Anointting

Aryadasa Ratnasinghe wrote in the Sunday Obervor: “Anointing the head with 'nanu' (herbal oil) is one of the injunctions ('nekath') laid down under the Uttara Bharata Shastra (North Indian School of Epistemology), to be observed during the New Year festival, and it is considered indispensable for health and longevity. Besides other injunctions to be observed to mark the New Year, our kings were particular to get their heads anointed with 'nanu' at the appropriate time laid down in the almanac. [Source: Aryadasa Ratnasinghe CDN, Sunday Observor,Virtual Library Sri Lanka lankalibrary.com ]

Before the approach of the New Year the king's physicians and the Royal astrologer had certain functions to perform which were inevitable. The physicians had to superintend the preparation of a thousand pots of the herbal oil, making use of wild medicinal plants supposed to contain certain mysterious powers to maintain good health. They were kalanduru-ala, sevendra-mul, iriveriya, vishnukranti, asasanda, godamanel-ala, nelum-dandu, nasnaran-mul, eetana, venivelgeta, kohomba-kola, kumkumappu, and gorochana.

As the time approached the king sat on his throne and the event was announced to the public by ringing the temple bells and by the discharge of jingalls (large Indian swivel muskets) from the cannon of the city. At the auspicious time, young women of noble families, with lighted tapers in their hands, and a silver tray containing paddy and turmeric water, stood close to the king. As he turned his face towards the given direction, the women went close to the king and applied the 'nanu' on his head, exclaiming thrice "Increase the age of our king to five thousand years, increase it as long as the sun and moon lasts and as long as the heaven and earth exist." The ritual was then followed by the chiefs by kneeling down before the king in complete obedience. The event was marked by the saying: "Kalu kaputa sudu venathuru, Kikili bijuva pelavena thuru,, Gei molgaha dalu lana thuru, 120 ta 220 ayu boho veva." [“Until the crow turns white, until the hen's egg grows to a plant, until the mortar bears slender leaves, be thy age be increased from 120 to 220 years.}

At the time of partaking of meals, the king first having tasted a dish on his table, mixed with various kinds of food, called 'divya bhojana' gave a little to each chief participated in the ceremony. Later, they were all invited by the king to the palace to have a sumptuous meal in the night. Finally, the king received his chiefs according to their respective rank and file and the Maha Adikaram took the lead. Now they took their turn to greet the king.

Each chief prostrating before the king, exclaimed thrice: "May Your Majesty live as long as the sun and the moon and the heavens and earth exist." The presents received by the king were valued and deducted from the taxes due from each chief annually to the king's treasury. During the festive season, both the chiefs and the people were exempted from 'rajakariya' (state service).

Celebrating New Year in Sri Lanka

Recalling Sinhalese New Year in his youth, Rohana R. Wasala wrote in The Island: “The sighting of the new moon was the first of the Ayurudu rites. Then came ‘bathing for the old year’ as it was called, followed by the ‘nonagate’ period which being considered inauspicious for any form of work was entirely devoted to religious observances and play. Cooking and partaking of milk-rice, starting work for the new year, anointing oil on the head and leaving for work were the other practices. All these rites were performed at astrologically determined auspicious moments. Although belief in astrology and other occult sciences is contrary to the spirit of Buddhism, in the villages it was the Buddhist priests who prepared the medicinal oils in the temples and applied these on the heads of people while chanting ‘pirit’ so as to ensure health for the whole year. These Aluth Avurudu traditions touched every important aspect of life: health, economy, religion and recreation . [Source: Rohana R. Wasala, The Island, Virtual Library Sri Lanka lankalibrary.com ]

Children and adults walked in gay abandon about the village dressed in their new clothes visiting friends and relatives amidst the cacophony of ’raban’ playing and the sound of firecrackers set off everywhere. The aroma of savoury dishes and the smell of sweetmeats arose from every household. Visitors were plied with all sorts of sweets. Amidst all this visiting, playing and merrymaking everybody was careful to be at home for the observance of the rites at the appointed times.

It never occurred to us (and to our parents, I am sure) to question the necessity or disbelieve the efficacy of these rites. The sun was a god; the shining thing in the sky was not him, though, it was only his chariot! We really sympathized with the uncertainty and anxiety he was supposed to undergo during the interregnum between the old year and the new, i.e. the period of ‘transit’ (sankranti). The Avurudu Kumaraya — the New Year Prince — was as real in our imagination as the sun god. That we didn’t see him in flesh and blood was in the nature of things, too.

But today the Aluth Avurudda means much less to us than it did in the past. Our response to the theme of the festival has lost much of its emotional content. Today those rites, auspicious times and astrological beliefs are nothing more than irrelevant superstitions. Most of those who still follow the Avurudu customs do so as a concession to tradition out of a sense of nostalgia. Our failure to participate in the joyous experience which the Aluth Avurudda was in our childhood is a very significant loss. The mystique charm and the sense of the numerous which informed the event have evaporated. This in large measure is due to our ineluctable sophistication. Not all is lost, nevertheless. The Sinhala Hindu New Year still remains a powerful symbol of renewal of hope for the future and reaffirmation of our bond with nature and our commitment to the time-honoured values of our forebears. It is truly a celebration of life.

Preparation for Sinhala Avurudu

Recalling the preparation for Sinhala Avurudu in his youth, Sybil Wettasinghe wrote: “ “Before making the sweetmeats, coconut oil had to be made. For this our immediate neighbours gathered together at Aththamma's center hall. The huge basin from under her massive bed was dragged out, washed thoroughly and cleaned. Then the women sat on the coconut scrapers around this huge basin, and scrapping coconut. A big heap of coconuts was cracked and the coconut water was the kid's delight who drank and drank the water till their bellies bloated out like balloons. Then they kept jumping up to hear the water gurgling in our tummies. Nobody stopped them. [Source: Sybil Wettasinghe, Virtual Library Sri Lanka lankalibrary.com ]

“The highlight of the day was when the temporary hearth was put together in a corner of compound. The big cauldron from under Aththamma's bed was pulled out. Into this was poured the extracted coconut milk. And then each one took turns to ladle the boiling milk. They ladled till the sun turned westwards. After some time the oil appeared on the surface, which was gently skimmed and stored in a big jar.

“The whole village seemed to be getting ready as if for a great wedding feast. One of the other major preparations for the New Year was the washing of the house which was another great day for the kids. They didn't mop the floor with wet cloth like now-a-days. Instead whole bucketfuls of water were splashed on the entire floor.

“Usually on New Year's eve mother and Caroline had much to do. They cleaned and removed ash from the hearth. Astrologers prescribed a time to stop work for the old year, on New Year's eve. And until the dawn of the New Year it was Nonagathe time to devote to religious activities. During the Nonagathe no work should be done and the hearth should not be lit. Lighting the hearth for the New Year is done at an auspicious time.

New Year Bath in Sri Lanka

Sybil Wettasinghe wrote: “The first bath for the New Year had to be taken at an auspicious time as well. For this a special herbal oil was brought from the temple. An elderly man anointed this oil on the heads of other with blessings for long life. Then they took the first bath in the New Year, usually two days after the dawn of the New Year. [Source: Sybil Wettasinghe, Virtual Library Sri Lanka lankalibrary.com ]

Dr. Upali Pilapitiya wrote: “The customary bathing for the passing year is equally important facet. Herbal bath gives physical purification. When one takes a herbal bath over the entire body, anointed with gingelly oil or mustard oil that provides a soothing effect for the body. Herbal baths are prescribed in Vedas too. [Source: Dr. Upali Pilapitiya, Virtual Library Sri Lanka lankalibrary.com ]

“For this year, water mixed with the Juice of Bo leves is recommended. Body massage and herbal bath promotes blood circulation, and it is considered the best method of maintaining positive health. Herbal baths are prescribed as a method of treatment in many nervous disorders and diseases of the muscles and joints.

“Anointing of the head with Nanu (medicated shampoo) and oil is described in Ayurveda as a way of promoting health, specially massaging the scalp with oil and cleaning the head with medicated decoction known as Nanu. It promotes the growth of hair. It improves a sound sleep and balances the body humours. These rituals and New Year custom are healthy. Therefore they should be incorporated in our daily life for greater progress and prosperity. [Source: Dr. Upali Pilapitiya, Virtual Library Sri Lanka lankalibrary.com ]

Family and Betel Nut Bonding During the Sri Lanka New Year

After the New Year meal the mother in a family has traditionally shown here respect to her husband by offering him a sheaf of betel leaves. This is followed by children offered betel to their father and mother. Elders in the village have also been offered betel in this way on New Year's day.

Dr. Upali Pilapitiya wrote: Another salient feature of the New Year is to respect the elders and to strengthen relationships with neighbours. Usually, visiting relations and friends and exchanging presents, greeting them with a sheaf of betel is the order of the day. Betel play a vital part in the New Year particularly in Asian culture. Betel is considered a sacred herb with many medicinal values. Chewing of betel along with cloves, cardamoms and arecanut after a meal is considered the best way to strengthen the gums. A chew of betel cleans the mouth, and wades off bad breath. [Source: Dr. Upali Pilapitiya, Virtual Library Sri Lanka lankalibrary.com ]

“The juice of betel leaves promotes digestion, kills organisms which are harmful to the body. The value of betel is also appreciated in Buddhist literature. Building up confidence, love, friendship and hope among elders, relations and friends plays a great role in achieving mental, physical and social wellbeing. Arrogance, hatred, sorrow, pangs of jealousy, cruelty are all considered as mental illnesses. Exchanging sheaves of betel and paying respect to elders brings about a new feeling of freshness. The elders feel that they are accepted, wanted and venerated by their kith and kin. This warmth helps to a great deal to the elders in maintaining good health and vitality.”

Sinhala and Tamil New Year Foods

During the New Year holiday season people cook and eat “kiri bath” (milk rice). The first official act of the new year is the lighting of the hearth which is used to make the kiri bath. Other foods associated with the holiday include plantains, “kokis”(a Dutch sweetmeat) and “kaung” (an oily cake).

Godwin Witane wrote in The Island: During the New Year period every household prepared sweetmeats or rasa kevili for the occasion. They included kavun, kokis. athi rasa, aasmi, kalu dodol, Aluwa, mungedi and weli-talapa. Few days before the dawn of the New Year, my father selected two or three matured bunches of plantains from our garden. Having dug a pit in the garden he usually wrapped the bunches of plantains in biling leaves and fronds of keppitiya plant and after placing the bunches of plantains flat in the pit covered it with planks over which he piles up the dug up earth. Into this pit smoke was blown in twice a day both in the morning and evening. For this he devised a global gadjet made out of two coconut shells that have holes and in the shape of a husked coconut. Into this ball he stuffed coir fiber and shredded dry plantain leaves and placed it carefully at a top corner of the pit. When a piece of burning ember was introduced to the ball through the hole on top and blown into it with the mouth the packed coir and leaves caught fire forming a cloud of smoke that filled the pit completely. When smoke was seen leaking through the loose earth it was prevented by stamping more earth on these places. When this process is carried out twice a day, morning and evening for two days the plantain bunches get ripened and when taken out of the pit they are completely yellow. These ripe plantains along with the various sweets adorn every table in all Sinhalese houses. [Source: Godwin Witane, The Island, Virtual Library Sri Lanka lankalibrary.com ]

Dr. Upali Pilapitiya wrote: “The food which is taken during Sinhala New Year has many nutritious values. Sweet meat such as Mung Kevum, Konda Kavum made of brown rice, flour, Unduvel made of undu are indigenous sweets. All they have many food and nutritious values. Taking meals at an auspicious time with all family members sitting together is a noble, and healthy custom. [Source: Dr. Upali Pilapitiya, Virtual Library Sri Lanka lankalibrary.com ]

“This happy get together should be adapted at all meals, and not confined to the New Year table alone. Many indulge in unwanted arguments and talks while taking meals. The Avurudu custom, gives the signal to avoid such unhealthy manners. Happy state of mind is very necessary for the proper digestion of food. Ayurveda makes it clear that wholesome food taken at proper time in proper quantity will not digest properly if the person is in bad mental state, such as fear, sorrow or arrogance. Therefore happy state at meals is ulmost importance in attaining healthy digestion.

Food Preparation and Eating During Sinhala and Tamil New Year

Describing food preparation in her family during Sinhala and Tamil New Year, Sybil Wettasinghe wrote: “Aththamma had brought out her big rabana, The largest tambourine, propped up on three wooden legs. Before beating a tune with her fingers Aththamma heated the rabana over burning coals to make the tune clearer when playing on it. Mother and Caroline were in the kitchen with everything ready for the making of kiribath and waiting for the auspicious time to light the hearth. Washed rice was in the brand new pot. The hearth was made with dry wood and a small sheaf of dried coconut fronds. The box of matches was at hand. That moment, everybody in every household was waiting for the auspicious time to light the hearth to welcome the New Year. And then the temple bells pealed, the burst of fire crackers filled the air. From far and near came the rhythmic beat of the rabana playing. [Source: Sybil Wettasinghe, Virtual Library Sri Lanka lankalibrary.com ]

“In our own kitchen the fire in the hearth began to crackle richly. I watched how the new pot with rice was slowly getting covered with soot on the hearth. Caroline cracked the coconut and began scraping it, to extract the milk to add to the rice when cooked to make kiribath — milk rice. A smile was appearing and disappearing on Caroline's face. Out in the yard Aththamma was beating a popular tune on her rabana When I went to her, she taught me to play a simple accompaniment to her beat. "Punchi batala getatumba kola Linda watakara bahina batala."

“Soon the smell of kiribath came swirling out of every kitchen in the neighbourhood and the spirit of a happy New Year filled the air. Our dining room became charmingly alive. A pure white cloth was laid on the table. On it was placed the small brass lamp polished for the occasion and new wicks and oil ready for lighting at the auspicious time, before partaking of the first meal of the New Year. Mother brought in the big tray of kiribath cut into diamond shapes, and placed it on the center of the table. The various types of sweetmeats were arranged around the tray of kiribath. There were kevum, asme, athirasa, kokis and aluwa and also a luscious comb of golden yellow bananas. One could eat the kiribath with either the red chilli sambol that was there or with jaggery.

“Just a little before the appointed time to partake of the first meal for the New Year, father lit the lamp and kindled a handful of joss sticks and placed them in a little jar on the window sill. The smoke carrying the smell of burning incense went curling around creating an aura of divine sanctity. Mother dished out platefuls of the meal for everyone and we waited for the auspicious time to eat. The first meal for the New Year had to be taken facing a certain direction prescribed by astrologers each year.

“Once again the temple bells pealed and then it was time to begin the meal. Mother handed father his plate of food and ours were given in turn. There was a most peculiar thing that intrigued me in this whole ceremony. Before we began to eat our food, each one of us had to pick out a bit of every item of food on our plates and drop into a piece of banana leaf. This was taken outside the house and placed on a high elevation away from cats and dogs.

“I asked my father for whom this food was meant to be. And he told me it was for the unseen ones, the spirits of the dead. I was unable to understand how the dead could turn into spirits and still lurk around. But all I saw was that the birds and squirrels too had a feast as well on New Year's day, which I thought was a wonderful thing.

Games and Pastimes Enjoyed During Sinhala and Tamil New Year

Aryadasa Ratnasinghe wrote in the Sunday Obervor: Among the national sports activities organised during the festive season are 'on chili-pedima', 'kalagedi-sellama', 'olinda-keliya', 'mewara-keliya', 'udekki-sellama', 'leekeli-sellama', 'korapol-gehima', 'meemesi-keliya', 'kalligesima', 'katti-penima', 'lanupora-allima', 'mallawa-pora', 'ali-pora', 'gon-pora', 'rilapeti-pedima', 'dadu-gesima', and many other games of interest to keep the festival a happy event.Old women love to play the 'rabana' (a single-sided drum about 3 feet in diameter), and 4 or 5 women can play at one time, and it is an indispensable item in every home to be made use of whenever necessary. [Source: Aryadasa Ratnasinghe CDN, Sunday Observor,Virtual Library Sri Lanka lankalibrary.com ]

Godwin Witane wrote in The Island: “During Sinhala Avurudu time the whole village transformed itself into a grand festival. Both young and old were kindled with the enthusiasm of an enjoyable and happy atmosphere. [Source: Godwin Witane, The Island, Virtual Library Sri Lanka lankalibrary.com ]

“The menfolk prepared swings. on the branches of overhanging trees for the enjoyment of young boys and girls. They sang swing songs while the swings swayed to and fro reaching great heights. Sura love wimane Suran padinne Nara love guvaney naran padinne Sura Saema Athhtho vaaran denne Budunne saranin apida padinne. Purawara meda bendi onchilla Durayana satiyata puduma novella Waeragena pirimin thawa pedapalla Surapura Deviyan rakinu siyalla

“Sinhalese womenfolk have excelled and figured in the alluring pastime known as onchilli pedima. The songs sung by these females have been handed down to us from our forefathers as also, carters’ songs, boatmens’ songs and other Siv Pada of a bygone era. The ancient ordinary villager was capable of expressing his innermost feelings and faith in the sweetest of poetry to be found in the Sinhalese language. Our Sinhalese merry makers revelled in singing these melodious songs which made the New Year celebrations seemingly lively. They were a living testimony to the peace and tranquility that existed among the village folk. But the present day damsels, boys and girls both from the villages and towns have more alluring pastimes than enjoying in a swing singing Siv Pada. Their rendervous are the numberless sangeetha sandharahanas or musical events where they gather in unpredictable numbers wherever they are held on day to day arrangements unrelated to any’ significant occasion appearing on the calendar.

“The kathru onchilla or great wheel was introduced by the foreigners when they held sway within this country. This wheel like structure was put into motion going round and round by a person who actually walked in step inside the wheel to turn it round anti clockwise. Usually, eight seats were hung from eight cardinal points on the wheel and when persons, usually young boys and girls sat on the hanging seats they maintained an upright position throughout the operation of the giant wheel. This was a rare attraction in the village and the construction of which required the expertise and skill of several people.

“The playing of raban during the festive season is a common feature both during day time and especially in the night accompanied by the singing of resounding Siv Pada and folk songs. Games such as panchi or kawadi were played for stakes by both males and females. The scoring by means of runners was done on a drawn up chart on a plank or on card board.

Playing of cards was a pastime exclusively of the menfolk. They either played a game of buruwa or asking and hitting and ajutha akin to Bridge. They choose to play these games either in the open air seated on mats or inside the house. This gambling was supposed to be exempted from the attention of the police as a concession during the festive days. Playing of cards was an important eventduring the New Year celebrations. While having a game of cards, I remember seeing my grand father entering his room for a hurried peg. He usually resumed his seat viping his mouth with his palm.

Kids and the Sinhala and Tamil New Year

Rohana R. Wasala wrote in The Island: “I have vivid memories of how the Aluth Ayurudu festivities were held in the remote villages of the Nuwara Eliya District in the late fifties and early sixties when we were young children. The Aurudda was an event we looked forward to for a whole year through interminable months of school and ups and downs of childish fortunes (such as exam success or failure, friendship or fighting among playmates). At this time of the year we were invariably aware of a general awakening in nature. It was the time when the paddy was harvested and the fields were left fallow for a few weeks, allowing us children to romp about and play ‘rounders’; it was the time when exotic birds with bright plumage like the golden oriole sang from flower-laden trees; it was the time when the humble dwellings of the peasants were cleaned and whitewashed, adding to the sunny brilliance of the surroundings. Unlike children today we had more time to play, because tuition and cramming was almost unknown then and nature had not been replaced by TV and computer in engaging the aesthetic sense of the young. The impression we got from observing the multitude of beauteous forms in the environment was that even nature joined us in our joy — a very positive sort of pathetic fallacy. [Source: Rohana R. Wasala, The Island, Virtual Library Sri Lanka lankalibrary.com ]

Sybil Wettasinghe wrote: “ The elders in our village always had children in mind, in whatever they did. That was the reason why they started off by putting up the swing first. It was made of home made rope, strong and tightly twisted to ensure the safety of the young ones. From the time the swing went up on the mango tree, it was the start of the New Year celebrations for the kids who more or less lived on the swing. [Source: Sybil Wettasinghe, Virtual Library Sri Lanka lankalibrary.com ]

Everyone went to the temple during Nonagathe time. We too joined our neighbours, all dressed in white, carrying flowers, joss sticks, coconut oil and wicks for the oil lamps. On returning home, mother spread mats under the mango tree, and we spent out time in joyous mood. We played indoor games like Panchi. Panchi is played with five small sea shells, a coconut shell and a chart. Players are divided into two groups. My father and I were always on one side, whilst mother and Caroline were on the opposite side. Half way through the game, father would whisper to me, ``we should let them win. If mother loses, she will be angry and getting angry on New Year's day is not very good.''

“Father gave each one of us a silver rupee coin blessing us with good health, happiness and prosperity. Many people came visiting my mother on New Years day, mainly to receive a silver coin from her as the first transaction of the New Year. They believed she was a generous lady. The people came with platefuls of kiribath and sweetmeats and all this fare was heaped on the string bed in our dining room which had a mat on it.

“The old and the young played together on New Year's day. Some played the cadju nut game on the gravel road. Some sat in groups on the verandahs playing panchi The menfolk indulged in playing draughts and card games. We kids had a rollicking time on the swing. The swing had a long plank, on which sat all the kids holding each other firmly. On either side stood two young women who swung forward by turns. As the swing moved to and fro, the women worked up the speed by pushing themselves forward in mid-air. Soon the swing went flying high to and fro, whilst the women sang long drawn swing songs.

Legend and Myths Associated with Sinhala Avurudu

Punyakante Wijenaike wrote: "The mythological conception of a Aluth Avuruddha' is that the Prince of Peace called Indradeva descends upon the earth to ensure peace and happiness. He comes in a white carriage wearing on his head a white floral crown seven cubits high. He first dips, like a returning space capsule plunges, breaking earth's gravity, into a kiri' or sea of milk. "It was incredible. The moon, like the sun, had been, up to that moment, mysterious, sacred and elusive, smiling down on earth through centuries, keeping us in awe. As children we learnt to trace the outline of a hare on it during Poya. We were told that Handa Hamy, peeped down on us children and often provided us with milk and honey. Lovers kissed under and poets wrote — about the moon. She hung, like the Mona Lisa, above us." [Source: Punyakante Wijenaike]

Aryadasa Ratnasinghe wrote in the Sunday Obervor: This peace mission is expected to promote harmony and goodwill and vanquish all fears faced by mankind. So, people who believe in the mythical conception of down-coming of Indradeva, celebrate the festival of the New Year, conforming to certain injunctions laid down according to the Uttara Bharat Shastra (north-Indian School of Thought), anticipating health, wealth and prosperity in the New year. [Source: Aryadasa Ratnasinghe CDN, Sunday Observor,Virtual Library Sri Lanka lankalibrary.com ]

At that time, the King of Sri Lanka was Valagambahu alias Vattagamani Abhaya (104-77 B.C.). When the Saka Era began in 78 B.C., Sri Lanka was visited by a great famine known as 'Beminitiya-saya', which had its origin in India. In Sri Lanka, it lasted for three years, claiming a heavy death toll due to scarcity of good and water. Although the Saka Era is not in much vogue, the Indian Government began to use it officially, since 1957, alongside with the Christian Era. Although Saka Era is not adopted in Sri Lanka as a chronological system of calendar calculation, it is still being used for purposes of astrological calculations connected with events in the public or private life of the community. Though heavily overlaid by myth and legend and also superstition, the astrological phenomena have given the sun and the moon, a divinely regulated existence by calling the sun 'Soorya Divyaraja' and the moon 'Chandra Divyaraja'.

Socio-Anthropological Look at Sinhala Avurudu

"To many of us, the Sinhala and Tamil New Year is an occasion on which we attempt to repeat certain rituals and ceremonies of the past, based on a lifestyle that had agriculture (i.e. paddy cultivation) as its main vocation. Some of us, I mean, a significant portion of our people fail to see any relevance of such New Year rituals, customs and ceremonies to modern life. [Source: Prof. Nandasena Ratnapala, Virtual Library Sri Lanka lankalibrary.com ]

But on closer inspection, with a knowledge culled from our sociology and anthropology of the past, we observe in these practices a definite social relevance and a meaning. Such a relevance and meaning could be underestood only in the total context of all such rituals, customs and ceremonies. An understanding of that nature perhaps would assit us to develop new insights and gain from the practice of New Year customs etc, and help in building the nation in a positive way.

“The value of paying respect to elders is found underlying all phases of New Year celebrations. It is one of the vital reasons that motivates our young people not to forget their parents in their old age. If we understand social-cultural occasions such as the New Year with their emphasis on such values, it would be an eye-opener for all other ethnic groups (Muslims, Burghers etc,) and religious to make the best out of it.

“Of values associated with the Sinhala Tamil New Year” are “gratitude and paying respect to elders. Cleanliness (i.e purity of body and mind) is another such value. The ritual baths at the end of the passing year and the onset of the New Year lay emphasis on washing the head with lime and such other medicinal herbs, weraing clean clothes etc. These values, the elders see, are ingrained in young children during the New Year. The New Year is thus not an occasion only of celebrations but also of positive socialization.

“The importance attached to food cannot be forgotten. It should be shared by everyone. No one who comes to the house is allowed to depart without a meal. Even animals are fed, as they also considered a part of the family. The food often consists of milk, milk-rice and other grains and fruits. The use of such items, I believe, are dictated by reasons of health. The ritualistic offerings made to Hindu gods and the Buddha consists of such items only. Could it be that the insight into our individual and community health prompted our ancestors to choose such items of food alsofor the New Year?

“The leadership pattern in the village is often articulated during the time of the New Year. The religious leader (i.e. the Buddhist monk or the pusari), the social leader (i.e. the physician or teacher), and. Also the economic leader (i.e. the affluent landed or management strata), all have a duty to perform which they do with great dedication and pleasure. The mutual interaction of the community awakens itself from a long, incentive slumber and adds color to the rural village life. Even those who do not visit the village temple or the god's shrine do so on this occasion. With social change, interior patterns of behaviour have come to March the usefulness of the Sinhala and Tamil New Year. One such pattern is the inordinate use of alchol. Sometime ago, if one were to partake of alcohol, he could not take part in New Year activities. The wing dedicated to Goddess Pattini would never tolerate a drunken individual who mounts it. It is unfortunate to observe how today such positive cultural values are undermined, giving rise to verbal and physical disorganisation among people.”

“Even the solutions to conflicts is built-in to the structure of the Sinhala and Tamil New Year celebrations. The strengthening of family units takes place in the form of eating together at home according to a set plan created by auspicious times and fortified by rituals which are looked at with respect. The father and mother lead, and the children follow. They exchange gifts, paying attention to seniority, and these activities release a fund of goodwill and thus strengthen the foundation of family life. In the community, social visits are made, and usually a plate of oil cakes, milk rice and plantains are sent from one house to the other. Each one reciprocates by continuing the chain of mutual exchange. Even those who for some reason or other have developed ill-feeling, exchange such food. I have never come across any family refusing such a plate of New Year food sent to them in the village. The only instance that I experienced it in the city was in a so-called educated family who blatantly refused such a gift from another family (a neighbour) who wanted to put an end to the misunderstanding between them that arose over a simple act of misinformation.

Tamil New Year

The Tamil New Year is widely celebrated in mid April in Tamil areas of southern India as well as Sri Lanka. Northern Indian festival like Holi and Dussehra are not that big in Tamil Nadu in southern India.. Diwali, the festival of lights, is widely celebrated. Held around the time the monsoons arrive, Tamils New Year is viewed as a time to wear new clothes and is considered the beginning of summer. The first thing that a person sees in the morning is supposed to influence one for the rest of the year. The Tamil New Year in 1996 was named ``Thathu'' in the Almanac. Its beginning (“Varushapirappu'' ) was at 2.25pm on April 13. The “Vishu Punya Kalam'', auspicious period, was from 10.25am to 6.25pm on the same day.

Nirmala Ragunathan wrote: “ Homes are cleaned and got ready for the event on previous day. On the day, during the auspicious time Maruthu Neer'' — clean water boiled with various herbs, selected flowers and leaves, milk, saffron and other ingredients is made by the priests in temples. Maruthu Neer is applied on the heads of all family members whilst the placing Punku'' leaves on head and Fig leaves under the feet and bathe. Then new clothes are recommended according to the colors mentioned in the almanac to wear. This year's colors are shades of black or ash. [Source: Nirmala Ragunathan, Virtual Library Sri Lanka lankalibrary.com ]

“Giving thanks to the Sun God is observed by making Pongal''. A sweet rice made if possible with new raw red rice, jaggery, cashew nuts ghee and plums. The area in front of the house is cleaned and sprinkled with saffron water, and cowdung. A decorative design Kolam'' is put with raw white rice flour. The hearth is made a little distance away facing the East, and a new pot is used to cook the Pongal''. Lamps are lit by the housewife, and the head of the household will arrange the Mangala Kumbam''. A pot with five mango leaves and a coconut, joss sticks are lit, a tray of flowers, betel leaves, arecanuts, comb of bananas and the sweet rice are offered to the Sun God and Lord Ganesh to compete the pooja. A coconut is broken by the head of the household, and incense is shown.

“In earlier times, people made a sambol ``Pachchadi'' with the flowers of Margosa, the sour mango, and the sweet jaggery. Sweet rice was eaten together with this sambol. The sambol was made to remind people of the fact that life has sorrows, troubles and happiness — a mixture of circumstances in life that one faces in the year ahead cannot be overlooked. This practice is hardly in use today.

“The elders in the family bless the children, who worship them and seek their blessings and good wishes. A visit to the temple is a must when New Year dawns. The Hindus always begin by worshipping and offering poojas to Lord Wina Vinayaga to have his blessing in the coming year for prosperity. The priests bless them too. Customarily alms should be offered to the poor.

“During the auspicious time, the sweet rice is partaken by the family. Later the head of the family gives money, betel leaves, paddy and flowers — Kai Vishesham'' to the family members and wishes them good luck. The head of the family performs, Er Mangalam'' — during this time. This ploughing ceremony — being an agrarian community, is the traditional act on a new year day. However, today people observe this according to their occupations. A teacher would start a lesson, a trader starts a new account, a craftsman starts his craft and so on.

“Visiting relatives and entertaining relatives and friends are also important duties of the New Year celebrations. As a Hindu housewife I shall observe the rituals laid down by my ancestors in todays context to the best of my ability. In this ``Thathu'' Hindu New Year, when I offer poojas to the Sun God and pray to Lord Vigneshwar, I will pray most sincerely and ardently to ask his blessings for Mother Lanka and all her children to live happily in peace, harmony, understanding and prosperity. "We Hindus try to celebrate the new year by observing the procedures and rituals practised by our ancestors over the years.

Sinhalese and Tamils and the Celebration of New Year

New Year is an important national holiday for both Sinhalese Buddhist and the Tamil Hindu Sri Lankans. The holiday is unique in the way the two cultures celebrate it together and at the same time. It would be sort of like Christians and Jews celebrating January 1st together. Sinhalese make up about 75 percent of the population of Sri Lanka and Tamils, about 16 percent. The two groups fought against each other in bitter civil war that lasted from 1983 to 2009 and left around 100,000 dead and Tamils claim they are still discriminated against today but the two groups generally hide or leave behind their ill feelings and enjoy the holiday together.

Rohana R. Wasala wrote in The Island: The Bak festive season centers around a national cultural event which is unique in a number of ways. The Sinhala Hindu New Year is probably the only major traditional festival that is commonly observed by the largest number of Sinhalese and Tamils in the country. Its non-ethnic non-religious character is another distinctive feature. This festival cannot be described as ethnic because it is celebrated by both the Sinhalese and the Tamils, yet not by all of them: only Sinhalese Buddhists and Tamil Hindus participate in it, the Christians in both communities having nothing to do with it. On the other hand it is a non-religious celebration in that not all Buddhists nor all Hindus in the world take part in it, only the Sinhalese Buddhists and Tamil Hindus do. Yet another fact that adds to its secular character is that the festival focuses on an event which has no connection with religion or race at all. [Source: Rohana R. Wasala, The Island, Virtual Library Sri Lanka lankalibrary.com ]

Prof. Nandasena Ratnapala wrote: The start of the New Year ceremonies is made by looking at the so-called old moon and engaging in a ritual bath on behalf of the passing year. Buddhism turned this act to an act of gratitude for the past year. To Hinduism it was one of establishing purity — specially bodily purity, gradually making way to spiritual purity. [Source: Prof. Nandasena Ratnapala, Virtual Library Sri Lanka lankalibrary.com ]

“The break with the past by doing away with everything associated with it might have been a practice, we, as primitive people had in the past. In the sixties, I observed, how, when a death had occurred the Veddas [the original forest people of Sri Lanka]completely demolished their huts and constructed a new one. In the past, they left the old cave and occupied a new cave; thus starting a new life, breaking from the past.

“The New Year for the Buddhists, and maybe according to Hindu practice, provided an important break with the past. It was a break undeertaken with two important principles in mind. On the one hand, you break away from the past, but do that with gratitude. This gratitude was not found in primitive times. The awe the primitive people had for natural objects (e.g. the sun, moon etc,) prompted them to worship such objects, and the Hindus gazed at the moon and bade `adieu' to the past year, perhaps with some nostalgia, but always with gratitude.

“Secondly, they did this with a firm resolve to do better in the New Year. The prayers of the Hindus to gods and the transfer of merit to gods by the Buddhists were believed to a prosperous harvest and a successful New Year. This resolve was very important to both cultures — Sinhala and Tamil. One could observe it on a number of occasions associated with the New Year; particularly in the astrological beliefs which gave life to certain rituals.

“The gazing at the old moon and ritual bathing for the passing year were undertaken at auspicious times. Even the preparation of the hearth, lighting of the hearth, preparation of food; particularly milk rice, the partaking of meals, engaging in the ritualistic bath for the incoming year, and gazing upon the New Year moon as well as the start of economic life in the New Year — all had specific auspicious times set for them. Buddhism, although it does not believe in good and bad times, saw in it a sociological truth. A community of people get disciplined by working to time. An auspicious time once set, people believe that it is bad to work outside it. The strength of the beliefs lays the foundation for a trait of positive behaviour; working according to a time-table. Long before Western management specialists talked of time management, the Sinhala and Tamil culture had developed an intricate measure to manage time through a framework of auspicious and bad times. This came into their culture through astrology.

Image Sources: Wikimedia Commons

Text Sources: New York Times, Washington Post, Los Angeles Times, Lonely Planet Guides, Library of Congress, Sri Lanka Tourism (srilanka.travel), Government of Sri Lanka (www.gov.lk), The Guardian, National Geographic, Smithsonian magazine, The New Yorker, Time, Reuters, Associated Press, AFP, Wikipedia and various books, websites and other publications.

Last updated February 2022

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Welcoming the New Year (Avurudu) in Sri Lanka

Discover the traditions practised in Sinhala and Tamil households during the Sinhala and Tamil New Year

Being a significant festival to the people of the Island, the Sinhala and Tamil New Year is celebrated with much pomp and fanfare. The transition of the Sun from the House of Pisces to the House of Aries marks the beginning of Aluth Avurudu (in Sinhala) and Puthandu (in Tamil) and is usually celebrated on April 14th every year. The whole island takes on a festive mood as people gear up for the upcoming celebrations by cleaning homes, shopping and making New Year sweetmeats, to begin the New Year on a joyous and positive note.

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Auspicious times for New Year

Prior to New Year

Household preparations are done in advance, perhaps even two or three weeks prior to the festival; homes are re-painted, floors are polished and kitchens are cleaned. All unwanted items are thrown away, making the setting clean and tidy to mark a new beginning. The best part is the preparation of sweetmeats and purchasing new clothes. The traditional oil lamp is lit at the auspicious time.

As the sun exits Meena, people take the final bath of the old year. As the ‘punya kalaya’ or ‘nonagathaya’ (inauspicious time) begins all business and work related activities come to a halt. Everyone occupies themselves in spiritual activities by visiting temples.

Dawn of the New Year (Aluth Avurudu Udawa)

The sound of firecrackers and the rhythm of ‘rabana’ (a one-sided traditional drum) signal that it’s the dawn of a new beginning – ‘Aluth Avurudda’. As the New Year sets in, families become busy with activities, getting ready for the rituals that are to follow.

Lighting the hearth (Lipa gini melaweema)

The hearth is lit by the lady of the house facing the designated direction (which varies every year) and either the traditional new year dish, Kiribath, is cooked or a pot of milk is boiled, both signifying prosperity. Before lighting the hearth, the lady of the house would worship the new pot three times. From the oldest of the family to the youngest, all gather around to witness the milk bubbling from the pot.

First meal at the Avurudu table (Ahara anubawaya)

At the table, kiribath, bananas, sweets like aggala, kavum, thalaguli, aasmi, kokis, aluwa and many other delicacies become the centrepiece. Families sit around the table and share the kiribath, as the head of the family offers it to all members. After this the oil lamp is lit and the feast commences. 

Performing rituals and exchanging money (Wada alleema saha ganu denu kireema)

Every ritual is performed at an auspicious time. After meals, children show respect to their elders by offering sheaves of betel and elders bless them. The elders in return would give them money and commence the first financial transaction (ganu denu) of the New Year. In the ancient times ‘ganu denu’ or financial transaction was done in a different way, The woman of the house would drop a new coin wrapped in clean cloth into the well and draw a bucket of water. She would then fill a bottle with that water and keep it aside, which will be renewed the following year. 

Friendly exchange of sweets amongst neighbours

Plates of sweets and other goodies are exchanged between neighbours and it is a tradition that the plates should not be returned empty. Families visit their relatives and friends forgetting resentments and to strengthen their relationships during this joyous season.

Anointing oil

Anointing the holy oil purifies one’s mind as well as the body; families conduct this ceremony at their homes or go to temples where the priest anoints oil on the devotees’ heads and bless them. The patriarch of the family or the chief of the temple stands upon leaves, roots and flowers and anoints the oil while chanting shloka or gatha. During this ritual one is blessed from head to toe.  

Time to play

After the rituals finish the celebrations move out into the streets where various games and many other fun filled activities begin. Bridging families and friends together, these traditional games and joyous activities are the limelight of the day. 

In Tamil households

Setting up the house.

As the festival date closes in, chores like scrubbing, cleaning and getting rid of old items begin. Houses are white washed and tidied up as it is believed that the Goddess Lakshmi visits and resides in a clean home and showers her blessings to the family to prosper. Tying the traditional Maviliai Thoranam symbolises the onset of a festival in any Hindu house hold, during these times. On the eve of the new year, the garland of Mango leaves or the Maavilai Thoranam is hung in front of the doorstep to ward off the evil eye while announcing that the festivities are about to begin. Another attraction, is the Kolam which are designs drawn with rice flour at one’s doorstep or the main entrance. Ladies of the same neighbourhood embark on a silent competition with each other on coming up with the best design, as they draw these artful creations on new year’s eve.

Morning of the New Year

At the dawn of the new year, families rise early and collect ‘Maruthu neer', a special water that contains a mix of herbal leaves and flowers such as lotus, pomegranate and few others. This ritual is considered an act of purification and normally ‘Maruthu neer' is anointed at an auspicious time as recommended by the astrologers or priests in the kovils. The spirit of new year sets in when everyone dresses in new clothes and wish family and friends with “Puthandu Valthukkal” (Happy new year). Later on, families gather at a place, ideally at the entrance to the house where a potful of milk is boiled. As the first rays of the new year begin to fall, watching the milk overflow from the rim is a sight meant to bring boundless joy and bounty into ones life. The milk is used to make pongal—a type of sweetened rice made in Hindu homes during times of festivals. The Pongal is made at a specific time in which the sun moves from the Meena Rasi ( Pisces) to Mesha rasi (Aries).

The traditional Pooja

The new year pooja is a ceremony conducted to thank the gods for the previous year and to seek their blessings in order to face the forth coming year of possibilities with strength and fervour. Typically the lady of the family sets up the Kumbam—a silver pot with coconut on top adorned with mango leaves on the sides, in the prayer room. The kumbam along with fruits like mangoes, jack, and comb of bananas and sweets are laid in front of the gods as offering. Once the ceremonies at home finish, families visit temples during the ‘Punya Kaalam’ which is a specific time of the day, considered ideal for visiting temples and being involved in spiritual activities.

Kai visesham

A rather special custom, the Kai Visesham is a ceremony during which the elders of the family offer a small amount of money to the youngsters thereby commencing the first financial transaction of the year. The Kai Visesham money is supposed to bring luck to the youngsters and it shouldn’t be spent, until the next year. Like all other new year customs the Kai visesham too must be conducted at a special time.

Towards the evening various games like Porthenkai( a game played with coconuts), uriyadi (pot breaking), Pole climbing and tug-o-war are conducted amongst the neighbouring communities. Cart racing is a popular sport in the village areas which attracts the crowds in large numbers. One can also spot ladies hopping around gracefully, dancing Kolattam and Kummi, while singing songs about the new year.These fun filled activities are a way of promoting kinship amidst neighbours and other people from the locality.

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Sinhala and Tamil New Year

• Explore Sri Lanka

Many countries in the world celebrate the new year in 1st of January. Yet there are several calendars around the world that celebrates different days to welcome New Year. In Sri Lanka, new year celebrations start on 13th of April and end in 14th of the month. Sinhala and Tamil New Year. The biggest celebration in Sri Lanka that features a load of rituals and customs is one of the must things to experience in your holiday on the island. Based on the sun’s movement from the Meena Rashiya (House of Pieces) to the Mesha Rashiya (House of Aries) Sri Lankan welcomes the new year in April with a lot of firecrackers, fireworks and gourmet of traditional sweets…

Also known as the sun festival, the Sinhala and Tamil new year is a ritual performed to honour the God of Sun for hundreds and hundreds of years now.

Comes with such a long history the festival is the best season to experience Sri Lanka’s core traditions and rituals and to enjoy fun activities and traditional games at the same time that you cannot experience anywhere else.

Sinhala and Tamil New Year Rituals The unique rituals and the traditions are what make Sinhala and Tamil new year special and memorable. Neutral period (Nonagathe) The new year rituals start in 13th with a ritual called neutral period or Nonagathe. During this time people keep off from all the work and do nothing but engage in religious activities to get the blessing of their religion to prepare for the new year.

Sinhala & Tamil New Year Rituals 

Lighting the hearth (Lipa gini melaweema)

Once the dawn of the new year comes the first ritual of Sri Lankans is the lighting the hearth of the house to prepare milk rice a must have a traditional dish on the new year feast that symbolises prosperity.

First meal at the Avurudu table (Ahara anubawaya)

Food plays a major role in new year celebrations in Sri Lanka. A huge table with Kiribath, bananas, sweets like kavum, kokis, thalaguli, aggala, aasmi, aluwa and many other traditional sweets become the centrepiece of any house. Every family in Sri Lanka enjoys the feast at an auspicious time after lighting an oil lamp. Starting work and exchanging money (Weda alleema saha ganu denu kireema) Once the family finishes the new year meal people do some work to symbolise starting to work in the new year. This ritual is called weda ellima. Next people perform transactions among family members and other respected parties and even with the well to thank for the clear water it had provided you during the last year. Anointing oil (Hisa thel gaama) Here a series of oils are anointed on peoples’ heads young and old to bless with health and healing.

All these rituals are performed during an auspicious time. Meaning the entire country cooks, eats and engages in work at the sometime. The Tamils also celebrate the New Year that commonly known as ‘Puththandu’. Their new year also has traditions and rituals practised over the years which are slightly different to those of the Sinhalese.

Sinhala and Tamil New Year Sweets

You cannot speak about Sinhala and Tamil new year without having to talk about food. Which is why tasting new year sweets is a must thing to do during your April holiday in Sri Lanka. Below are some of the sweets you should try during the new year season. Konda Kewum- Made with coconut trickle and rice Konda Keum is a deep fried fluffy cake. Kokis A deep-fried, crispy sweet made from rice flour and coconut milk Asmi A crunchy traditional sweet topped with a traditional caramel syrup Mon kewum -A diamond-shaped sweet that comes with a crunchy crust with a sweet paste of sweetened green grams inside.

Avurudu Music and games Sinhala and Tamil new year is a season it’s all about family-focused celebrations. During this season people work in cities return to their hometown or village and celebrates the new year with their extended family. Fun games and activities also play an important part in new year celebrations.

Playing the Rabana Rabana is a large drum people sit around and play during happy occasions. This is mainly played by elderly females and sometimes involves dancing as well.

Traditional board games Olinda Keliya and Pancha Demima are two board games mostly Sri Lankan ladies play during this season which involves two or more players. All the items used in such games are natural. For an example, boards of the games are made of wood and use plant seeds and seashells to play.

New year festival games During this season, the whole village gets together and organize events that include many traditional games to celebrate the season and children and elders alike enjoy participating in such events. Some of the new year games played in new year events are Placing the eye on the elephant- (Aliyata asa thabeema) Eating buns (Banis kema) Pillow-fight – (Kotta Pora) Tug-o-War-(Kamba Adeema) Breaking the pots – (Kanamutti bindeema) Climbing the greasy pole – (Lissana gaha nageema)

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The Sinhala and Tamil New Year Customs and rituals

The Sinhala and Tamil New Year or as we all call it Avurudu in Sinhala, has become an important national holiday for both Sinhala Buddhists and the Tamil Hindus of Sri Lanka. It is unique because it is not celebrated in any other country as a national festival.

There is greenery everywhere; fresh leaves on trees, flowers in bloom, vegetables and fruits in plenty and the songs of birds in the air. The aroma of sweetmeat, the sound of raban and the koha's cry, symbolise that the entire country is ready to celebrate this national festival.

According to the Sinhala calendar, Sri Lankans begin celebrating 'Aluth Avurudu' in Sinhala and 'Puththandu' in Tamil, in the month of Bak when the sun moves from the Meena Rashiya to the Mesha Rashiya. The name 'Bak' is derived from the Sanskrit word 'bhagya' meaning 'fortunate'. The month of Bak corresponds to April in the Gregorian calendar, which is commonly used in Sri Lanka as in other parts of the world.

The Aluth Avurudda signifies the reaping of the harvest and social customs especially of the farming community. After the Maha harvest, the farmers celebrate the occasion giving thanks. And these customs and rituals portray the beliefs and thoughts of these people whose life is centred around agriculture.

Rituals associated with the Aluth Avurudda begin with bathing on the last day of the old year and viewing the moon on the same night. The pealing of the bell accompanied with the beating of drums (hewisi) in the village temple announces the times to perform the different rituals.

The custom of offering betel to parents and elders symbolises the act of paying gratitude. The children in turn receive blessings from parents. The sense of goodwill and friendship among relations and friends is also seen during the festival time.

Something unique about Avurudu is the celebration of the beginning of the new year as well as the conclusion of the old year as specified by astrologers. And unlike in the customary ending and beginning of new year, when it comes to the Sinhala and Tamil New Year, there is a period of time in between, which is called the nonagathe (neutral period). During this time, people keep off from all types of work and engage in religious activities. It is for this reason that it is also called the "Punya Kalaya".

Before Avurudu it is customary for every housewife to give a new look to her old house. In villages, the floor, if not cemented, is given a fresh application of cow dung mixed with earth. Preparation of sweetmeats, such as kevum, kokis, atirasa, aggala, aluva and asmi takes place at least three days before the new year.

The customary bathing for the passing year is equally important. A herbal bath gives physical purification. When one takes a herbal bath , anointed with gingelly oil or mustard oil, it provides a soothing effect for the body. Traditionally, the anointing is done by an old person who is healthy.

In most villages, the temple is the venue for applying the 'nanu' before bathing and is usually done by an elderly priest, with blessings for health and longevity. Anointing is considered an exclusive right of the male.

A certain mysterious force is attributed to the leaves used for anointing the head. They are selected in relation to the day of the week on which the rituals have to be performed, e.g. 'Imbul' on Sundays, 'Divul' on Mondays, 'Kolong' on Tuesdays, 'Kohomba' on Wednesdays, 'Bo' on Thursdays, 'Karanda' on Fridays and 'Nuga' on Saturdays.

Another prominent feature of the Avurudu is the respect paid to elders and the strengthening of relationships with neighbours. Usually, visiting relations and friends, exchanging presents and greeting them with a sheaf of betel is the order of the day.

Avurudu involves some interesting games as well. During this period many engage in playing outdoor games. Famous national games are olinda keliya, eluvan keliya, mevara sellama, raban upatha, buhu keliya, muthi gesilla, muthu keliya, onchili varam and mee sellama.

The arrival of the Avurudu Kumaraya attired in princely clothes symbolises the dawn of the New Year. The prince comes in a horse-drawn carriage and his clothes vary in colour from year to year, in keeping with the colour meant for that particular year.

There is also an auspicious time for the women folk to commence work at their respective homes. Facing the specified direction, they light the hearth to prepare the traditional kiribath. Prior to this, milk is boiled in a new earthen pot and allowed to boil over, symbolising prosperity.The hath maluwa with seven different flavours which is considered a delicacy, is a speciality dish prepared during Avurdu. Other festive sweetmeats are generally made in advance to serve visitors and send to neighbours as a sign of goodwill.

Meals too are taken at an auspicious time. Did you know that taking meals at an auspicious time with all family members sitting together is a noble, and healthy custom.

Avurudu, which is rich in culture and tradition could be celebrated by all as a national festival and its unique features made use of to promote friendship among people.

Hindu customs

The Hindus also celebrate the New Year, commonly known as 'Puththandu', by observing the traditions and rituals practised by ancestors over the years. However, they are slightly different to those of the Sinhalese.

Homes are cleaned and made ready prior to the event. On the day of the Avurudu, during the auspicious time, Maruthu Neer - clean water boiled with various herbs, selected flowers and leaves, milk, saffron and other ingredients are made by the priests in temples. The Maruthu Neer is then applied on the heads of all family members prior to bathing. New clothes are recommended according to the colours mentioned in the almanac. A sweet rice is made if possible with new raw red rice, jaggery, cashew nuts, ghee and plums.

The area in front of the house is cleaned and sprinkled with saffron water, and cowdung. A decorative design 'Kolam' is done with raw white rice flour. The hearth is made a little distance away facing the East, and a new pot is used to cook the 'Pongal'. Lamps are lit by the housewife, and the head of the household arranges the Mangala Kumbam.

A pot with five mango leaves and a coconut, lit joss sticks, a tray of flowers, betel leaves, arecanuts, comb of bananas and the sweet rice are offered to the Sun God and Lord Ganesh to complete the pooja. A coconut is broken by the head of the household and incense is burnt.The elders in the family bless the children, who worship them and seek their blessings and good wishes.

A visit to the temple is a must. Customarily alms should be offered to the poor.During the auspicious time, the sweet rice is partaken by the family. Later the head of the family gives money, betel leaves, paddy and flowers - ``Kai Vishesham'' to the family members and wishes them good luck.

The head of the family performs, ``Er Mangalam'' - during this time. Being an agrarian community, ploughing becomes the the traditional act on New Year's day. Likewise, a teacher would start a lesson, a trader starts a new account, a craftsman starts his craft and so on.

Visiting relatives and entertaining relatives and friends are also important features of the New Year celebrations.

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Sinhala and Hindu New Year in Sri Lanka

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. “ By the end of this month (March) several flowering trees are in bloom and many tropical fruits are abundance yet “April is the warmest month of the year’ says Handbook for the Ceylon Traveler.  Further it continues “April is also a month of festivals in Sri Lanka: the Sinhala and Tamil New Year, Milad- un- Nabi, and Easter.  

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.

‘One of the pleasantest features of village life is the family re-union at the Sinhalese New Year……..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’.

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 Sri Lanka 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 Sri Lanka and by Tamil populations in Malaysia, Singapore, Reunion Island and Mauritius.

Astrological Concept

The astrologers believe that the house of “Aries” (Mesha Rashiya) can be seen directly above Sri Lanka. 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 “Irugal Devalaya” (Seenigama) is located exactly above the house of “Aries”. 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 ‘new’ year in real in real sense of the world and deed. The people go to buy ‘new’ 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 ‘bamboo guns’, through dangerous at times, add noise to the merry making environment. The ‘Swing’ 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 ‘Koel’ too adds its melodious voice from time to time to announce that the ‘New Year’ has arrived. The young ones, especially females, and in certain instances the elders get together to play ‘Panchi’ and ‘Olinda’. 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.

‘New Year’ marks the movement of the sun from the zodiac house of ‘Pisces’ (Meena Rashiya) to the house of ‘Aries’ (Mesha Rashiya) the worship of ‘Sun God’ which was believed to be originated among the Aryans was another base for this festival. According to Hindu mythology ‘Indradeva’; 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 ‘Thaipongal’ festival of Hindus too has been a form of worshiping the Sun God. He was worshiped in many communities such as ‘Ra’ in Egypt, ‘Helios’ in Greece and ‘Mithra’ 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 ‘Ra’ (Sun) clan of Sri Lanka. 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 ‘ Awuruddda ’ means the Awur (Sun) that moves straight ‘idda’. When the Sun moves straight above the earth the Sun positions itself exactly above the earth. The term ‘bak’ 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 “Maha Season” (September to March) is over by March and then the farmers have to get ready for the ‘Yala season’ (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 Sri Lanka. 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, Sri Lanka : Tisara Prakashakayo. Handbook for the Ceylon Traveler (1983) Colombo: A Studio Times Publication Knox, Robert. (981) An Historical Relation of Ceylon , Dehiwala. Sri Lanka: Tisara Prakashakayo. Parker, Henry, (1982) Village Folk Tales of Ceylon – vol. 1. Dehiwala. Sri Lanka: 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  and Astrology] Colombo: S. Godage and Brothers.

By Dr. Jayantha Jayasiri

Senior Lecturer Department of Sociology and Anthropology Faculty of Humanities and Social Sciences University of Sri Jayewardenepura

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Sinhala and Tamil New Year ෴ සිංහල දෙමළ අලුත් අවුරුද්ද

A much awaited time of the year in Sri Lanka, the “Aluth Avurudda", "Avurudu", "සිංහල දෙමළ අලුත් අවුරුද්ද" or "Puthandu” is celebrated in many households mainly Buddhist and Hindu as the sun moves from Pisces to Aries marking the end of the harvest season. With the pleasant call of the Koha (Asian Koel) which is heard throughout the Month of April to the numerous observances and traditions, the Sinhala and Tamil New Year is a well celebrated cultural festival that brings all Lankans together in many parts of the world.

From a list of customs to deliciously mouthwatering sweetmeats and fun activities, this time of the year offers all Sri Lankans a chance to offer gratitude and celebrate as one family.

Nonagathaya

The time slot between the ending of the Old Year and the dawning of the New Year which is referred as the “Nonagathe or Nonagathaya” is a neutral time. According to Sinhalese beliefs, this time is used to observe and perform religious ceremonies. People are seen heading to their respective temples clad in white apparels which is always a pleasant sight. Buddhists are also encouraged to refrain from their day-to-day activities and seek blessings from their priests/monks.

Welcoming the New Year

Preparations for the New Year are done well in advance over here in Sri Lanka. From cleaning and repainting their households to buying new clothes for family members and preparing traditional sweetmeats, the chores are endless. The purchase of the new clay pot is also considered to be an important tradition. When the Auspicious time arrives, the New Year is welcomed with the lighting of the hearth and boiling of fresh milk in the newly purchased clay pot which is a symbol of prosperity. The spilling of the milk from all sides of the pot is considered to bring good luck for the entire family. The milk rice is prepared thereafter and the rest of the sweets are served among the family and then distributed among neighbours as well. This simple gesture symbolizes unity amongst all with no boundaries. Money and business transactions are carried out during this specified time seeking blessings for successfulness.

Other Traditions

The auspicious time is also when many commence their work with the determination to do better and reap more during the New Year. From farmers to school children, many are seen participating in their routine work. Another tradition which has been passed over centuries in Sri Lanka is paying homage to elders. A sheaf of betel leaves is presented to all elders in the family while the young ones seek their blessings for the future.

In between all these rituals, a special ceremony is held to anoint oil which is usually conducted by the oldest family member. This is practised in their respective temples as well where the prelate is seen carrying out the tradition which symbolizes good health. Auspicious times are provided in the “ Palapala Litha ” where there is also a time to leave for jobs. Many people head towards their home towns during the New Year Holidays and head back to their work places with the hope of doing better in the coming year.

Many villages, suburb localities and even hotels, resorts and guest houses celebrate these New Year Festivities in a simple or grand manner. Patrons organize fun filled activities which includes beating of drums and various fun games such as tug-of-war and pillow fighting etc., which brings so much joy to all who are gathered to take part and even to cheer. Meals are always served and people are seen enjoying these festivities, cast and creed aside.

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Sinhala and Tamil New Year Games in Sri Lanka– Aurudu Kreeda

April 10, 2018 By Hiran Leave a Comment

The Sri Lankan Sinhalese and Tamil New Year ( Aluth Avurudhu ” in Sinhala and “ Puththandu   in Tamil ) is a national festival which has been celebrated for centuries. The most pronounced areas of the new year festivities are food, games and the rituals of goodwill.

The new year games can be categorized as indoor and outdoor games. Some of the indoor games are bello (sea shells) and kaju (cashew nuts) . The outdoor games are havari hengima (hiding the wig), chaggudu and kotta pora (pillow-fighting), kathuru oncilla , ankeliya , olinda keliya, eluvan keliya, mevara sellama, raban upatha, buhu keliya, muthi gesilla, rena dela del, muthu keliya, onchili varam and mee sellama.

The significance of the games is that everyone regardless of the age, gets themselves involved in the competitions. Also, all the indoor games are played on the floor. If the games were to be played by sitting on chairs, it would create certain problems of sitting, which in the traditional Sri Lankan culture involves certain restrictions.

Added to that, when the outdoor games are played on a village-scale, the entire neighbourhood gets together which enhances the unity and eliminate the misunderstandings of the past .

Major New year games (Aurudu Kreeda)

Pancha keliya (pancha dameema, kavadi dameema and bello dameema).

This game is done by using shells. This is a traditional game that has been there for a long time. Pancha is played with five small seashells, a coconut shell, and a chart. Players are divided into two groups.

The playing of the Rabana (drum beating)

Onchilla – the swings

Singing Raban pada and onchili waram  (verang kavi)

Singing is also a part of riding swings and these songs are called varang kavi. Our folk literature is full of such raban pada and varang kavi.

Olinda Keliya (Mancala game)

Olinda Keliya uses a wooden board (olinda kolombuwa/ poruwa) which has several holes. Normally played by 2 players where 9 holes are placed 4 beads each. Olinda seed’s sting behind bright red and black. Players shift the beads from a hole to the other and collect seeds found in the hole quickly after an empty one. The player who collects the most number of seeds is the winner.

This is the verse sung during this Game “Olinda thibenne koi koi dese, Olinda thibenne bangali dese……. Genth handanne koi koi dese, Genath handanne Sinhala dese…”

AnKeliya (Hook Tugging)

Ankeliya (Horn Game, a game played using horns), Likeliya (Stick Game) and Polkeliya (Coconut game) are games played on behalf of god Pattini. These games share the feature of a competition between wo teams, with most commonly one team representing Pattini and the other team representing either her spouse or another male deity.

In Ankeliya, hook tugging, udu pila and yati pila teams meet at the Angpitiya or tugging field which has a strong tree, the angha groving in it. The two hooks or Ang (horns) either made from the heartwood of some storng timber such as iron wood. or tamarind or from the base with brow tine of a sambhur antler are then brought by their respective teams.

Games played at New Year Festivals

There are New Year celebrations organised by various village associations and TV channels. In these festivals several other games and items are organized. These may not be traditional but now they are also part of New Year Games and Items in Sri Lanka.

These events are more commercialised today. TV channels also organise New Year festivals. It has a commercial aspect but it also serves a purpose, as the younger generation particularly in urban areas who are not familiar with New Year rituals and games can learn a lot about our culture.

Among the sports and games played at these functions are:

Climbing the greasy pole, (Lissana gaha nageema)

A very long timber pole made from a puwak tree, about 10 metres high, is fixed into the ground. At the top of the pole money is placed or sometimes just a flag. The pole has been rubbed with thick slimy grease along its whole length. The first person to climb to the top claims the money. However, repeated attempts are made with some of the grease being removed on each attempt until finally, when all the grease has been removed, the last person can climb to the top and claim the money.

This is a game similar to baseball, played with a small ball and a long stick. The game is played by two teams, and the aim is to score runs by hitting the ball and running between the bases.

Pillow-fighting (Kotta Pora)

Tug-o-war (Kamba Adeema)

This is a Tug-o-War between two teams against each other in a test of strength. The teams compete to pull the other team across a marked line.

Kanamutti bindeema

Kana Mutti Binthenna: In this game, a player is blindfolded and given a stick to hit a clay pot filled with water. A line of pots is placed on a rope pole while the player tries to hit it. The winner is the person who hits the correct pot.

Placing the eye on the elephant (Aliyata asa thabeema)

This is an enjoyable experience where participants are blindfolded and have to spot the elephant’s eye.

Coconut scraping/ Pora Pol Gaseema (coconut match):

This is played by throwing husked coconuts at each other until a coconut held by one of the players is broken.

Lime and spoon

Beauty queen contest (avurudu kumari and pancha kalyani).

Avurudu Kumariya: This is a beauty pageant competition for young girls. Girls dress up in traditional dresses and showcase their skills in singing, dancing, and other cultural activities.

Cycle Races and Road Running (Marathon)

“The New Year Festival of Sri Lanka” – Viduranga Yashavi Waisundara –  09 October 2001 –  nus.edu.sg “ Customs and traditions” – The Sunday Times – 08 April 2001 “The April New Year Festival” – Professor J.B. Disanayake “The koha still shouts”  – Ishara JAYAWARDANE – Daily News – 16 April 2013

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A.T. Ariyaratne, a Hero in Sri Lanka for Helping the Poor, Dies at 92

He built Sarvodaya, an organization that battled dismal living conditions in his country’s villages and championed peace and mediation during a vicious civil war.

By Adam Nossiter

A.T. Ariyaratne, a Sri Lankan who fought to alleviate the terrible living conditions of his country’s rural poor, creating a Buddhism-inspired social services organization that operates in thousands of villages, died on April 16 in Colombo, Sri Lanka’s capital. He was 92.

His death, at a hospital, was confirmed by his son Dr. Vinya Ariyaratne, in an interview.

Sometimes styled in the country’s media as a Sri Lankan Mahatma Gandhi, Mr. Ariyaratne preached brotherhood across ethnic divides and, with the help of volunteer labor and outside donations, brought aid to Sri Lankan villagers struggling with poor sanitation, insufficient food, broken roads and inadequate shelters and schools.

Hailed as a national hero and modeling himself on Ghandi’s ideals, he grew his Sarvodaya, or “Awakening of All,” movement from a presence in a handful of villages to operations in more than 5,000 of them a half-century later, digging wells, building schools, fixing roads, providing credit and more.

“Sarvodaya,” a term first used by Gandhi in India and inspired by the writings of the English critic and essayist John Ruskin, meant “the well-being of all,” especially the least fortunate, in Mr. Ariyaratne’s interpretation, as he explained in an essay in the anthology “The Sri Lanka Reader.” Ruskin’s essay “Unto This Last,” with its egalitarian, anticapitalist underpinnings, was a particular inspiration.

But Mr. Ariyaratne worked primarily in a time and a place largely unreceptive to his peace message: during Sri Lanka’s vicious civil war from 1983 to 2009, in which mass murders, civilian executions and torture were the norm. The war limited his impact, according to some scholars and observers, as the country reeled from repeated bouts of violent conflict between the majority Sinhalese Buddhists, like Mr. Ariyaratne, and the minority Tamils, mostly Hindu.

In the midst of the war, in 2001, Barbara Crossette , a former foreign correspondent for The New York Times, wrote in the Buddhist magazine Tricycle, “Sarvodaya’s success has been small, and the carnage continues.”

Much of the Sarvodaya Shramadana Movement was dismissed as “naïve and unrealistic” by the Oxford and Princeton scholars Richard Gombrich and Gananath Obeyesekere in their 1988 book, “Buddhism Transformed.”

But others, pointing to Sarvodaya’s village-level projects, insist that Mr. Ariyaratne’s movement had positively affected thousands of Sri Lankans and that his Buddhist precept of respecting all lives had helped his country through a relatively peaceful period since the end of the war.

“The legacy was to provide practical ways people could address the problem of suffering,” John Clifford Holt, a veteran Sri Lanka scholar and emeritus professor at Bowdoin College, said in an interview. “He provided a progressive, this-worldly orientation to Buddhism. He took these ideas and inspired the volunteers. They built roads and dug wells, they provided microfinance for women.”

In Sri Lanka, observers and analysts acknowledged that Mr. Ariyaratne’s efforts to lessen the country’s strife had uneven results.

“He tried to ensure that if there was conflict, it was transformed into coexistence,” Paikiasothy Saravanamuttu, executive director of the Centre for Policy Alternatives in Colombo, said in an interview. “Ariyaratne’s work has not been able to prevent that. But where he’s seen it happening, he’s intervened, at the local level.”

Sarvodaya had “an impact on bringing Tamils and Sinhalese together in various parts of the country, but it was not large enough to really make a big dent,” said Radhika Coomaraswamy, a Sri Lankan and former U.N. special representative for children and armed conflict.

Still, Mr. Ariyaratne’s efforts to foster peace were nothing if not dogged. Soon after the first deadly anti-Tamil riots in Colombo in 1983, “Sarvodaya began to organize camps for the refugees and aid for the victims,” George D. Bond wrote in “Buddhism at Work,” his 2003 study of the movement.

Mr. Ariyaratne, he added, used his “village network to provide food for the refugees, construct medical clinics, construct shelters and rebuild houses and schools.” He also established preschools and credit facilities for villagers as well as nutrition centers for children and the elderly.

As the violence continued, he organized a peace march in the south of the island that was stopped after only a few miles on the order of the president at the time, J. R. Jayewardene . Mr. Ariyaratne organized other peace marches in the following years, often to the irritation of the country’s leaders, who resented his popularity.

In 1994, traveling to the country’s north as a mediator, he met with leaders of the Tamil rebel movement, the Liberation Tigers of Tamil Eelam. “It was not successful,” Jehan Perera, executive director of Sri Lanka’s National Peace Council, who was part of the mission, recalled in an interview.

Sarvodaya organized a mass meditation for peace in 2002 that was similarly ineffectual, though it remarkably attracted 650,000 people across ethnic divides, according to Mr. Bond. It wasn’t until 2009 that the government brutally stamped out the remnants of the rebel movement, engaging in more civilian massacres.

Mr. Ariyaratne had early on shed any illusions about the Buddhist underpinnings of the Sri Lankan state. “Even though, historically and culturally, Sri Lanka may claim to be Buddhist,” he wrote in 1987, “in my opinion, certainly the way political and economic structures are instituted and managed today, they can hardly be called Buddhist either in precept or practice.”

Ahangamage Tudor Ariyaratne was born on Nov. 5, 1931, in the town of Unawatuna, British Ceylon, as the country was known before it gained independence. He was the son of Ahangamage Hendrick Jinadasa, a wholesale trader, and Rosalina Gajadheera Arachchi, who managed the household. He attended Mahinda College in nearby Galle and received a degree in economics, education and Sinhala from Vidyodaya University in 1968.

Years before, Mr. Ariyaratne had embarked on a trip that transformed him and became the foundation of his movement. In December 1958, while teaching science at Nalanda College, a leading secondary school in Colombo, he took 40 of his students and 12 teachers to a nearby low-caste village, Kanatoluwa, where they spent days helping its residents in various ways, including digging wells, building latrines and repairing its school. Thus was born Mr. Ariyaratne’s concept of “Shramadana,” or “Gift of Labor,” a project that grew throughout the 1960s to encompass hundreds of voluntary labor camps, as Mr. Bond characterized them.

Mr. Ariyaratne saw Shramadana as transformative for both the movement’s thousands of volunteers and the villages themselves. His goal, he wrote, was “a dynamic nonviolent revolution which is not a transfer of political economic or social power from one party or class to another but the transfer of all such power to the people.”

By the early 1970s, he was attracting funding from the Netherlands, Germany, and Switzerland. Sarvodaya became the country’s largest nongovernmental organization, according to Mr. Bond. Though clashes with the government over the movement’s nonviolent stance led some outside donors to withdraw funding for periods, Mr. Ariyaratne always managed to bounce back.

In addition to his son, he is survived by his wife, Neetha Ariyaratne; three daughters, Charika Marasinghe, Sadeeva de Silva and Nimna Ganegama; two other sons, Jeevan and Diyath; 12 grandchildren; and sister, Amara Peeris.

After his death, Mr. Ariyaratne was given a state funeral attended by the country’s president, Ranil Wickremesinghe, and prime minister, Dinesh Gunawardena.

“We see him as a model human being who attempted, amid great challenges, to bring people together,” Colombo’s Anglican bishop, Dushantha Rodrigo, said in an interview. “The war was orchestrated on very political lines. People were not given much of a chance, well-meaning people like him, who made attempts to bring about a peaceful settlement.”

Skandha Gunasekara contributed reporting.

Adam Nossiter has been bureau chief in Kabul, Paris, West Africa and New Orleans, and is now a Domestic Correspondent on the Obituaries desk. More about Adam Nossiter