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Malayalam calendar
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Mampalli copper plate (10th century CE), the earliest record to mention the Kollam Era

The Malayalam Calendar, or the Kollam Era (Malayalam: കൊല്ലവർഷം, romanized: Kollavaṟṣaṁ), is a sidereal solar calendar used in Kerala. The origin of the calendar has been dated to 825 CE, commemorating the establishment of Kollam.[1][2][3]

There are many theories regarding the origin of the era, but according to recent scholarship, it commemorated the foundation of Kollam by Maruwan Sapir Iso, who was the leader of Persian Christian Settlers and trading guilds like Anjuvannam following the liberation of the Kingdom of Venad from the Chola rule by or with the assistance of the Chera emperor at Kodungallur.[4][5] The Quilon Syrian copper plates were grants and privileges given to the trading guilds involved in the establishment of Kollam by Sthanu Ravi Varma.[6]

Kollam was the capital of Venadu and an important port town of the Chera Kingdom in that period. Kollam Aandu was adapted in the entire Chera Kingdom (the contemporary states of Tamil Nadu, Karnataka, and Kerala), the majority of which is now in Kerala. In Malayalam-speaking Kerala, it is now called the Malayalam Era or 'Kollavarsham’ (Kollam Thontri Aandu). The earliest available record mentioning the Kollam Era is a royal decree by Sri Vallavan Goda, the King of Venadu, dated to c. 973 CE (Kollam Era 149). In the inscription, the phrase "Kollam Thontri Aandu" is employed.[7] Another era, referred to as "Kollam Aḻintha Aandu", counting from 1097 CE, was reckoned by the Cholas for some time. It is tentatively calculated that the Chola overlords captured the port of Kollam in 1097 CE.[7]

History

[edit]

The origin of the Kollam Era has been dated to 825 CE, when the great convention in Kollam was held at the behest of King Kulashekharan. Kollam was an important town in that period, and the Malayalam Era is called 'Kollavarsham'.

There are multiple conflicting accounts regarding the origins of the Malayalam calendar, some of which are mentioned below:

  • According to legend, Kollam era is attributed to the legend of the hero Paraśurāma, an avatar (incarnation) of the god Vishnu. It is sometimes divided into cycles of 1,000 years reckoned from 1176 BCE. Thus, 825 CE would have been the first year of the era's third millennium.[8]
  • The news of the physical disappearance of Sri Adi Shankaracharya in 820 CE at Kedarnath reached Kerala only a few years later. It is believed that Kerala began the Malayalam era, also called the Kollam era, in 825 CE in his memory.[9][10][11]
  • According to Hermann Gundert, Kollavarsham started as part of erecting a new Shiva Temple in Kollam and because of the strictly local and religious background, the other regions did not follow this system at first. Once Kollam port emerged as an important trade center, however, the other countries also started to follow the new system of calendar. This theory backs the remarks of Ibn Battuta as well.[12][13]
  • It is also believed that the era started as part of erection of the Thirupalkadal Sreekrishnaswamy Temple, family temple of Venad located at Keezhperoor or Kil-perur. Keezhperoor is a place located near Kilimanoor, which is used as prefix along with name of Venad and Travancore monarchs and is believed to be the maternal home of Kulasekhara Alvar.

Months

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Comparative table showing corresponding months of other calendars
No. Months in Malayalam Era In Malayalam Tamil calendar Sanskrit solar month Saka era Tulu calendar Sign of zodiac Gregorian Calendar
1. ciṅṅam ചിങ്ങം Aavani Siṃha Śravana–Bhādrapada Sona Leo August–September
2. kaṉṉi കന്നി Purattasi Kanyā Bhādrapada–Aśvina Nirnaala Virgo September–October
3. tulām തുലാം Aippasi Tulā Aśvina–Kārtika Bonthyel Libra October–November
4. vr̥ścikam വൃശ്ചികം Karthigai Vṛścikam Kārtika–Mārgaśīrṣa Jaarde Scorpio November–December
5. dhaṉu ധനു Margazhi Dhanu Mārgaśīrṣa–Pauṣa Peraarde Sagittarius December–January
6. makaram മകരം Thai Makara Pauṣa/Taiṣya-Māgha Ponny Capricorn January–February
7. kumbham കുംഭം Maasi Kumbha Māgha–Phālguna Maayi Aquarius February–March
8. mīṉam മീനം Panguni Mīna Phālguna–Chaitra Suggy Pisces March–April
9. mēṭam മേടം Chithirai Meṣa Chaitra– Vaiśākha Paggu Aries April–May
10. iṭavam ഇടവം Vaikasi Vṛṣabha Vaiśākha–Jyaiṣṭha Besa Taurus May–June
11. mithuṉam മിഥുനം Aani Mithuna Jyaiṣṭha–Āṣāḍha Kaarthel Gemini June–July
12. kaṟkkaṭakam കർക്കടകം Aadi Karkaṭaka Āṣāḍha–Śrāvaṇa Aaty Cancer July–August

Days

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The days of the week in the Malayalam calendar are suffixed with Aazhcha (ആഴ്ച), meaning week.

Comparative table showing corresponding weekdays
No. Romanised മലയാളം Sanskrit English Kannada Tamil Hindi Arabic Punjabi
1. ñāyaṟ ഞായർ Bhānu vāsara Sunday Bhānu vāra Nyaayiru (ஞாயிறு) Ravivaar/Itvaar

(रविवार/इतवार)

al-aḥad Ravivaar/Aitvaar (ਰਵਿਵਾਰ/ਐਤਵਾਰ)
2. tiṅgaḷ തിങ്കൾ Sōma vāsara Monday Sōma vāra Thingal (திங்கள்) Somvaar

(सोमवार)

al-ithnayn Somvaar

(ਸੋਮਵਾਰ)

3. čovva ചൊവ്വ Maṅgal̥a vāsara Tuesday Maṅgal̥a vāra Chevvai (செவ்வாய்) Mangalvaar

(मङ्गलवार)

al-thalāthāʾ Mangalvaar (ਮੰਗਲਵਾਰ)
4. budhaṉ ബുധൻ Budha vāsara Wednesday Budha vāra Budhan (புதன்) Budhvaar

(बुधवार)

al-arbaʿā Budhvaar

(ਬੁਧਵਾਰ)

5. vyāḻam വ്യാഴം Guru vāsara Thursday Guru vāra Vyazhan (வியாழன்) Guruvaar/Brihaspativaar

(गुरूवार/बृहस्पतिवार)

al-khamīs Guruvaar/Veervaar

(ਗੁਰੂਵਾਰ/ਵੀਰਵਾਰ)

6. veḷḷi വെള്ളി Śukra vāsara Friday Śukra vāra Velli (வெள்ளி) Shukravaar

(शुक्रवार)

al-jumuʿah Shukarvaar

(ਸ਼ੁਕਰਵਾਰ)

7. śaṉi ശനി Śani vāsara Saturday Śani vāra Sani
(சனி) 		Shanivaar

(शनिवार)

al-sabt Shanivaar

(ਸ਼ਨੀਵਾਰ)

Like the months above, there are twenty seven stars starting from Aswati (Ashvinī in Sanskrit) and ending in Revatī. The 365 days of the year are divided into groups of fourteen days called Ñattuvela (ഞാറ്റുവേല), each one bearing the name of a star.

Significant dates

[edit]
  • Vishu (1st day of Medam month): Malayali New Year (traditional)
  • Pathamudayam (10th day of Medam month)
  • Ramayana Masam (whole month of Karkidakam)
  • Karkidaka Vavu (month of Karkidakam): Rituals performed to honour ancestors
  • Chingam Onnu: Malayali New Year (as per the Kollam Era calendar)
  • Onam (month of Chingam): Annual Harvest and Cultural Festival
  • Vinayaka Chaturthi (month of Chingam): Birth of Lord Ganesha
  • Sri Krishna Janmashtami (month of Chingam): Birth of Lord Krishna
  • Navaratri (month of Kanya): Saraswati Puja and Vidyarambham
  • Deepavali (month of Thulam): Festival of Lights
  • Guruvayur Ekadashi (month of Vrishchikam): Festival related to Guruvayur Temple
  • Thrikarthika (month of Vrishchikam): Festival of Lights
  • Thiruvathira (month of Dhanu): Nakshatra (Star) of Lord Shiva
  • Makaravilakku (1st day of Makaram month): Festival related to Sabarimala Temple
  • Makara Bharani (month of Makaram): Festival related to Devi
  • Thaipooyam (month of Makaram): Festival related to Lord Murugan
  • Maha Shivaratri (month of Kumbham): Festival related to Lord Shiva

Vishu (വിഷു), celebrated on the first day of Medam, Onam (ഓണം), celebrated on the star Thiruvonam [t̪iruʋoːɳəm] on the first month of Chingam, and Deepavali (ദീപാവലി), celebrated on the first day of Thulam, are three of the major festivals. The first day of Chingam is celebrated as the Kerala New Year, replacing Vishu (വിഷു), which was considered the beginning of a year until 825 CE. Vishu is still celebrated as the traditional Malayali New Year, as it is astronomically significant, 'Medam' being the first among the 12 rashis (the zodiac signs corresponding to the 12 months of a solar year).[citation needed]. Deepavali is traditionally celebrated during Thulam which is the months of October and November.

The Makaravilakku festival is celebrated in the Ayyappa Temple at Sabarimala on the first day of Makaram month. This marks the grand finale of the two-month period to the Sabarimala pilgrimage. The 1st of Makaram marks the winter Solstice (Uttarayanam) and the 1st of Karkaṭakam marks the summer solstice (Dakshinayanam) according to the Malayalam calendar (according to the astronomical calendar, the summer solstice is on 21 June, and the winter solstice on 21 December).[citation needed]

Chaitram 1 (usually coinciding with 20 March) or Medam 1 (mostly coinciding with 14 April, for 2019 it was on 15 April), both in the proximity of the date of the vernal equinox (21 March), mark the beginning of the new year in many traditional Indian calendars such as the Indian national calendar and the Tamil calendar. When the Government of Kerala adopted Kolla Varsham as the regional calendar, the first of Chingam, the month of the festival of Onam, was accepted as the Malayalam New Year instead.[citation needed]

Derived names

[edit]

Many events in Kerala are related to the dates in the Malayalam calendar.

The agricultural activities of Kerala are centred on the seasons. The southwest monsoon which starts around 1 June is known as Edavappathi, meaning mid of month Edavam. The northeast monsoon which starts during mid October is called thulavarsham (rain in the month of thulam). The two harvests of paddy are called Kannikkoythu and Makarakkoythu (harvests in the months kanni and makaram, respectively).[citation needed]

See also

[edit]

References

[edit]
[edit]
Revisions and contributorsEdit on WikipediaRead on Wikipedia

Malayalam calendar

View on Grokipedia
from Grokipedia
The Malayalam calendar, also known as the Era or Kollavarsham, is a sidereal originating in 825 CE and primarily used in the Indian state of for cultural, religious, agricultural, and administrative purposes. It marks the passage of time based on the sun's transit through the zodiac, with a year length averaging 365.256 days, corresponding to the , incorporating approximately every four years based on the actual length of the solar sidereal year, with periodic astronomical adjustments for long-term accuracy. The calendar's establishment is linked to the re-founding of (ancient Quilon) as a prominent port city and political center under the Cēra kingdom, following a period of regional consolidation and enhanced trade ties with and Arabia in the 9th century CE. Historical records, such as the Therisappalli copper plates from 849 CE, underscore 's commercial significance and the era's role in standardizing timekeeping across , replacing earlier local systems. Although the precise motivations remain debated among scholars—possibly tied to astronomical observations, a royal coronation, or administrative reforms—the Era quickly became the regional standard, as evidenced by inscriptions using terms like "Kollam tonri" to date events post-825 CE. Structurally, the calendar features 12 months, each approximately 29–32 days long and named after zodiac signs, starting with Chingam (Leo) and ending with Karkidakam (Cancer); the new year begins on Chingam 1, typically falling between August 15 and 17 in the Gregorian calendar. The months are:
  • Chingam: Mid-August to mid-September
  • Kanni: Mid-September to mid-October
  • Thulam: Mid-October to mid-November
  • Vrischikam: Mid-November to mid-December
  • Dhanu: Mid-December to mid-January
  • Makaram: Mid-January to mid-February
  • Kumbham: Mid-February to mid-March
  • Meenam: Mid-March to mid-April
  • Medam: Mid-April to mid-May
  • Edavam: Mid-May to mid-June
  • Midhunam: Mid-June to mid-July
  • Karkidakam: Mid-July to mid-August
Dates may shift by 1–3 days annually due to solar variations. In contemporary , the calendar remains integral to Hindu festivals like Vishu (Medam 1, the Malayalam New Year in the solar tradition) and Onam (Chingam), as well as government publications such as annual holiday lists and panchangams (almanacs) that integrate lunar phases for auspicious timings. While the dominates daily life, the system persists in rural , temple rituals, and cultural events, reflecting 's Dravidian heritage and sidereal astronomical traditions shared with other South Indian calendars.

Introduction

Origins and Significance

The Malayalam calendar, also known as Kollavarsham, is a sidereal employed predominantly in , , which tracks the apparent movement of the sun through the twelve zodiac signs (rāśi) to define its months and year. Unlike the lunisolar systems prevalent in much of , it follows a purely solar reckoning, with the official calendar year commencing on Chingam 1 (Simha Sankranti), typically in mid-August. However, the traditional New Year is observed on (Medam 1, ) in mid-April, aligning with the sun's entry into the Medam (Aries) zodiac. This system forms part of the broader family of Hindu solar calendars but is uniquely adapted to Kerala's regional context. The calendar is intrinsically linked to the Kollam Era, which began in 825 CE to commemorate the establishment of (Quilon) as a prominent port city through a great convention convened under the patronage of the Chera Perumal rulers. This era marked the formal inauguration of as a duty-free trading hub, facilitating commerce with Persian and Arab merchants, and is traditionally associated with the arrival and contributions of Maruvan Sapir Iso, a Syrian Christian merchant who received royal grants for building the Tharisapalli church and promoting trade. The founding of the era symbolized Kerala's integration into international maritime networks, transitioning from earlier local reckonings like the era to a standardized solar framework suited for administrative and economic purposes. In , the Malayalam calendar holds profound cultural significance as a temporal anchor for agricultural cycles, religious observances, and community rituals within Hindu traditions, guiding the timing of harvests and seasonal rites that reflect the region's agrarian heritage. It distinguishes itself by emphasizing solar precision over lunar phases, enabling reliable predictions for monsoon-dependent farming and fostering a shared distinct from northern Indian lunisolar practices. The earliest epigraphic evidence attesting to the use of the Era appears in the Mampalli copper plate inscription, a royal decree issued in 973 CE ( Era year 149) by the Venad ruler Sri Vallabhan Kota, which records land grants to a temple and employs the phrase "Kollam Thontri Aandu" to denote the era. This artifact, inscribed in Vattezhuthu script on plates now housed in the Museum, provides the first verifiable historical confirmation of the calendar's adoption in official records.

Basic Principles

The Malayalam calendar operates as a sidereal , tracking the Sun's position relative to the rather than the vernal , which distinguishes it from tropical solar systems. This approach aligns the calendar with the constellations, providing a stable reference frame over long periods despite gradual astronomical shifts. The foundational structure relies on precise astronomical observations from ancient Indian texts, ensuring the year's divisions reflect celestial transits. The sidereal year in this system measures approximately 365.25636 days, representing the time for the to complete one relative to the background stars. This duration leads to a division into 12 months of unequal lengths, typically ranging from 29 to 32 days, to accommodate the Sun's varying speeds through the due to Earth's elliptical . The months commence with the , the precise instant when the Sun enters a new zodiac sign (), beginning the calendar year with Simha , marking the start of Chingam, the first month aligned with Simha (Leo). Unlike lunisolar calendars such as the , the Malayalam calendar eschews lunar phases and intercalary months, adhering strictly to solar cycles without adjustments for synodic lunar periods. This purity results in a consistent solar progression but introduces a slow drift relative to the tropical seasons—governed by equinoxes—over centuries, at a rate influenced by Earth's precession of the equinoxes. Each month corresponds directly to one of the 12 rashis of the sidereal zodiac; for instance, the month of Chingam aligns with Simha rashi (Leo). The calendar employs the Kollam Era, commencing in 825 CE, for chronological reckoning. It incorporates leap years every four years, except centurial years, with periodic adjustments to align with the of approximately 365.242 days.

Historical Development

Establishment of the Kollam Era

The Kollam Era, also known as the Malayalam Era or Kollavarsham, was established in 825 CE through a significant convention convened by King Kulashekhara Varman (r. 820–844 CE) of the Kulasekhara dynasty in the port city of (ancient Quilon), . This assembly aimed to standardize timekeeping across the region, fostering administrative uniformity and supporting 's emergence as a vital hub along the . The initiative responded to the need for a cohesive calendar system amid growing commercial interactions with and Persian merchants, with one theory suggesting the era's commencement on Chingam 1 in southern and Kanni 1 in the north to account for regional variations. A pivotal figure in this establishment was Maruwan Sapir Iso, a Nestorian Christian merchant from Persia who arrived in Kollam around 825 CE. As a prominent trader, he negotiated privileges with local rulers, including the construction of the Tharisapalli church and securing tax exemptions for the Syrian Christian community, which bolstered Kollam's status. His role extended to facilitating the convention's outcomes, including the formal adoption of the , which some traditions link to the "Nasrani Era" in Christian due to his influence. These developments not only enhanced Kollam's autonomy but also integrated diverse cultural elements into the calendar's foundation. Several competing theories propose alternative origins for the Kollam Era, reflecting the era's enigmatic beginnings. One mythological account ties it to the legendary figure , dating it to circa 1176 BCE as part of his reclamation of from the sea, though this lacks historical corroboration and serves more as cultural lore. Another theory associates the era with the death of Adi Shankaracharya in 820 CE, suggesting a philosophical or reformative impulse, but chronological discrepancies undermine this view since the era formally began five years later. A third hypothesis posits that the era commemorates the erection of a temple in , proposed by 19th-century scholar , yet no archaeological or epigraphic evidence supports this connection. The Era's first official use appears in inscriptions from the 10th century CE, with the Mampalli copper plate of 973 CE ( Era year 149) being a key early example that references land grants under the new system. This gradual adoption underscores the era's evolution from a local convention to a regional standard. To convert dates, the Era year is calculated by subtracting 824 from the Gregorian year, aligning the solar sidereal framework with broader Indian calendrical traditions influenced briefly by and Tamil systems.

Influences and Evolutions

The Malayalam calendar, established under the Kollam Era in 825 CE, exhibits early influences from neighboring South Indian solar traditions, particularly the Tamil solar calendar associated with , and elements of the broader calendrical framework. These influences are evident in the shared nomenclature for months, which are derived from the zodiac signs—such as Chingam for Leo and Kanni for Virgo—reflecting a common sidereal solar structure across regional systems. However, adaptations were made to suit Kerala's geographical context, including subtle adjustments in calculations to account for local latitude and longitude variations, ensuring alignment with regional astronomical observations like the summer solstice ingress into Leo, which marks the new year in Chingam rather than Aries as in the Tamil system. In the medieval period, the calendar evolved through the contributions of the Kerala School of Astronomy, which integrated empirical observations into calendrical computations, drawing on adaptations of ancient texts like the . The earlier Parahita system, developed by Haridatta around 683 CE, provided a simplified mnemonic-based framework (vākya-karaṇa) for predictions and planetary positions. Later, scholars such as Paramesvara (c. 1360–1455 CE) advanced observational methods in works like Drgganita, emphasizing direct measurements for accuracy in (pañcāṅga) preparation. (1444–1545 CE) further advanced this with the Dr̥k system in works like Tantrasangraha (1500 CE), incorporating direct observational corrections to parameters, such as refined lengths (approximately 365.25868 days) and rates (ayanāṁśa), to enhance the precision of solar month transitions without relying on northern Indian observatories. These systems became foundational to the Malayalam calendar's computational purity, prioritizing sidereal solar cycles over lunisolar intercalations. From the 16th to 19th centuries, European colonial presence, beginning with arrivals in 1498 CE and intensifying under British rule from the mid-18th century, introduced Gregorian-based trade and administrative timetables in , particularly for commerce along the and port activities in places like Cochin and . Official proclamations, such as the 1878 British mandate in the , required inclusion of Gregorian dates in traditional almanacs for government holidays and railway schedules, blending colonial standardization with local practices. Despite these pressures, the Malayalam calendar's core sidereal solar structure—governed by zodiacal transits and fixed to stellar positions—remained intact for religious and agrarian observances, as colonial authorities largely deferred to indigenous systems for non-official cultural matters, preserving the calendar's independence from wholesale reform. Pre-20th century refinements focused on minimal intercalary mechanisms inherent to the solar framework, such as occasional leap days to approximate the tropical year and periodic ayanāṁśa corrections for precession, ensuring loose alignment with seasonal equinoxes without disrupting the sidereal purity. Kerala astronomers, building on Surya Siddhanta revisions, adjusted parameters like the sun's mean daily motion (about 0.9856 degrees) in texts such as Jyeṣṭhadeva's Yuktibhāṣā (c. 1530 CE), allowing the calendar to maintain a year length of roughly 365 days 6 hours 12 minutes, with rare adjustments every few centuries to counteract the 1-day precession drift over 72 years. This approach underscored the calendar's emphasis on astronomical fidelity over frequent tropical syncing, distinguishing it from more variable lunisolar systems.

Components of the Calendar

The Solar Year

The Malayalam calendar employs a sidereal solar year, divided into 12 months based on the sun's transit through the zodiac signs, without reference to lunar phases. This structure results in a year commencing on Chingam 1, corresponding to mid-August in the . The festival of , observed on Medam 1 (mid-April), marks the traditional New Year in the astronomical sense, coinciding with the sun's entry into Aries. The Era year begins on Chingam 1, when the sun enters sidereal Leo, reflecting the calendar's historical and cultural alignment. Unlike lunisolar systems, it features no intercalary months to synchronize solar and lunar cycles, maintaining a purely solar framework that aligns months directly with sidereal zodiac positions. The length of the solar year in the Malayalam calendar approximates the of 365.256366 days, calculated from the earth's revolution relative to . Alignment with the , which governs seasons, occurs through sidereal observations but incurs a gradual drift due to the of the equinoxes, at a rate of approximately 1 day every 71 years relative to the . There is no fixed formula like in the ; instead, the variable month lengths (29-32 days) based on solar transits naturally result in years of 365 or 366 days to approximate the length. Year numbering follows the Kollam Era, established in 825 CE through a royal decree in the city of , . The era calculation derives as Kollam year = Gregorian year - 824, such that the Kollam year 1200 spans 2024-2025 CE. This numbering system underscores the calendar's historical continuity, with the solar year serving agricultural and cultural purposes by anchoring the cycle to observable celestial events.

Months and Their Characteristics

The Malayalam calendar consists of twelve solar months, each aligned with the Sun's transit through one of the twelve zodiac signs (rashis) of the Vedic astrological system. These months begin on the day the Sun enters a new rashi and end when it enters the next, resulting in variable durations typically ranging from 29 to 32 days, with an average of approximately 30.44 days per month to accommodate the solar year's length of about 365.2425 days. The names of the months are phonetic adaptations in Malayalam of the Sanskrit terms for the zodiac rashis, reflecting the Sun's position in the sidereal zodiac during that period. For instance, "Chingam" derives from "Simha" (lion), denoting the Leo constellation, while variations in pronunciation and script (using Malayalam letters) distinguish them from their Sanskrit origins. This nomenclature emphasizes the calendar's astronomical foundation in solar movements rather than lunar phases. The following table enumerates the twelve months, their corresponding zodiac signs (with Sanskrit and English equivalents), typical durations based on solar transit timings, and approximate Gregorian calendar equivalents for reference:
Month (Malayalam)Zodiac (Sanskrit/English)Typical DurationApprox. Gregorian Period
Chingam (ചിങ്ങം)Simha/Leo31 daysAugust–September
Kanni (കന്നി)Kanya/Virgo31 daysSeptember–October
Thulam (തുലാം)Tula/Libra30 daysOctober–November
Vrishchikam (വൃശ്ചികം)Vrishchika/Scorpio30 daysNovember–December
Dhanu (ധനു)Dhanu/Sagittarius31 daysDecember–January
Makaram (മകരം)Makara/Capricorn30 daysJanuary–February
Kumbham (കുംഭം)Kumbha/Aquarius30 daysFebruary–March
Meenam (മീനം)Meena/Pisces31 daysMarch–April
Medam (മെഡം)Mesha/Aries31 daysApril–May
Idavam (ഇടവം)Vrishabha/Taurus31 daysMay–June
Mithunam (മിഥുനം)Mithuna/Gemini32 daysJune–July
Karkadakam (കർക്കടകം)Karka/Cancer29 daysJuly–August
These durations can shift by one day in any given year due to the precise timing of solar ingresses, ensuring the calendar remains synchronized with the .

Days and Weeks

The Malayalam calendar employs a seven-day week cycle known as aazhcha, which aligns with the standard weekday structure used across Indian calendars and is derived from planetary nomenclature. Each day is associated with one of the seven classical celestial bodies—Sun, , Mars, Mercury, , , and Saturn—reflecting ancient astronomical influences integrated into regional timekeeping. The names of the weekdays in Malayalam are as follows, typically suffixed with aazhcha (meaning "week") in formal contexts but often shortened in everyday use:
English DayMalayalam Name (Short Form)Planetary AssociationFull Form with Aazhcha
SundayNjayarSun (Ravi)Njayarazhcha
MondayThinkalMoon (Chandra/Soma)Thinkalazhcha
TuesdayChevvaiMars (Mangal)Chevvaiyazhcha
WednesdayBudhanMercury (Budha)Budhanazhcha
ThursdayVyazhamJupiter (Guru)Vyazhamazhcha
FridayVelliVenus (Shukra)Velliyazhcha
SaturdaySaniSaturn (Shani)Saniyazhcha
These names maintain consistency with other Dravidian and Indo-Aryan calendars, ensuring synchronized weekly observances without unique adjustments for leap days at the daily level. Daily timekeeping in the Malayalam calendar primarily follows solar days of approximately 24 hours, commencing at sunrise, though religious and astrological reckoning incorporates lunar elements such as pakshas (fortnights: Shukla for waxing and Krishna for waning) and tithis (lunar days, each about 12 degrees of moon's orbit). These are detailed in almanacs called panchangams, which also specify muhurthams (auspicious timings) based on the interplay of weekdays (varas), tithis, and planetary positions to guide rituals, weddings, and agricultural activities. For instance, a might recommend a specific muhurtham on a Wednesday (Budhanazhcha) during Shukla for initiating new ventures, integrating the weekly cycle with monthly lunar phases.

Cultural and Religious Importance

Major Festivals and Observances

The Malayalam calendar structures numerous religious and cultural festivals around specific solar months and lunar tithis, emphasizing rituals that foster and devotion among Keralites. These observances highlight the calendar's integration of Hindu traditions, with key events tied to temple pilgrimages, auspicious viewings, and symbolic reenactments of mythological narratives. Vishu, celebrated on the first day of Medam, marks the traditional solar and the Sun's transit into Aries, symbolizing renewal and prosperity. Families begin the day by viewing the Vishukkani, an arrangement of auspicious items such as rice, coconut, gold ornaments, and the golden Kanikkonna flowers placed before a lit lamp, believed to bring good fortune for the year ahead. The festivities include bursting , wearing new clothes, and sharing elaborate feasts featuring traditional dishes like Vishupachari, reinforcing familial bonds and reverence for Lord Vishnu. Onam, the state festival of , spans ten days starting from the Atham asterism in the month of Chingam, culminating on Thiruvonam, and commemorates the annual visit of the mythical King , whose benevolent rule is recalled through joyous rituals. Central to the celebrations are pookalam, intricate floral designs created in courtyards to welcome , alongside snake boat races (Vallamkali) that showcase synchronized rowing and cultural performances. The legend of , humbled by Lord in his avatar yet granted yearly returns to his realm, underscores themes of humility and abundance, with families preparing grand feasts (Onasadya) on banana leaves. In recent years, Onam has been elevated culturally, with Chingam 1 recognized as an official marker of the New Year for state purposes, shifting emphasis from Vishu's solar alignment in some administrative contexts. Deepavali, observed on the day preceding in Thulam, is the Festival of Lights in , celebrating Lord Krishna's triumph over the demon and invoking prosperity through Goddess Mahalakshmi. Homes and temples are adorned with rows of oil lamps (diyas) in the evening, symbolizing the dispelling of darkness and evil, while families exchange sweets and wear new attire after ritual oil baths mixed with and ginger for purification. The observance ties into broader themes of victory and commerce, with public illuminations enhancing communal festivity. Makaravilakku, a pinnacle of Sabarimala temple rituals, occurs from the first to the fifth day of Makaram, centered on Makara Sankrama night when the Makara star rises, revealing the sacred Makarajyothi flame atop Ponnambalamedu hill. Devotees undertake arduous pilgrimages to witness the ceremonial bonfire lighting at the temple, accompanied by processions of caparisoned elephants carrying the deity's idols, musical ensembles, and flag-bearing rituals up the eighteen sacred steps (Pathinettampadi). Additional ceremonies like Kalamezhuthu Pattu (ritual drawings and songs) and Guruthi (sacred offerings) precede the temple's temporary closure, culminating in a poignant farewell procession, drawing millions in devotion to Lord Ayyappa. Other significant observances include Guruvayur Ekadashi, held on the eleventh day () of the bright fortnight in Vrishchikam at the Sri Krishna Temple, featuring elaborate processions, fasting, and temple utsavam rituals that honor Lord Krishna's benevolence. Similarly, , conducted on the Pooram asterism in Medam at , involves a grand assembly of deities on decorated elephants, fireworks displays, and rhythmic drumming competitions, blending solar timing with lunar precision for a spectacle of devotion. These events illustrate the calendar's role in synchronizing celestial alignments with spiritual practices.

Agricultural and Seasonal Associations

The Malayalam plays a pivotal role in Kerala's , particularly cultivation and , by aligning farming activities with the region's patterns and seasonal cycles. Traditional practices rely on the calendar to determine , , and harvesting times, ensuring synchronization with rainfall for optimal yields. For instance, paddy farming, which dominates Kerala's agrarian economy, follows a cycle where the calendar guides the timing of operations to mitigate risks from erratic weather. Derived terms in the calendar reflect key agricultural phases tied to and . The southwest , arriving around June 1 during the latter half of Edavam (mid-May to mid-June) and extending into Mithunam (mid-June to mid-July), is termed Edavappathi, denoting the "mid-Edavam" onset that replenishes water bodies for planting. Similarly, the northeast begins in mid-October during Thulam (mid-September to mid-October), known as Thulavarsham, meaning "rains of Thulam," which supports post- recovery and secondary cropping. The primary paddy occurs in Chingam (mid-August to mid-September), called Kannikkoythu or Chingakoythu, marking the reaping of the virippu (summer) crop after the southwest . The secondary , Makarakkoythu, takes place in Makaram (mid-January to mid-February), coinciding with drier conditions suitable for the maghakoythu (winter) paddy variety. These terms encapsulate the dual-cropping rhythm essential to Kerala's wet systems. Seasonal alignments further integrate the calendar with agricultural rhythms. Karkadakam (mid-July to mid-August) represents the peak of the southwest monsoon, characterized by heavy, incessant rains that condition fields for the subsequent harvest but often challenge laborers with flooding and scarcity. Planting activities commence in Medam (mid-April to mid-May) and Idavam (mid-May to mid-June), when pre-monsoon showers soften the soil for transplanting paddy saplings, typically on the tenth day of Medam. Meenam (mid-March to mid-April) precedes this as a pre-monsoon period, used for land preparation and initial sowing of short-duration crops amid rising temperatures and sporadic rains. In fishing, the calendar influences coastal practices; monsoons during Edavam to Karkadakam bring rough seas, limiting offshore activities and shifting focus to inland aquaculture, while post-monsoon months like Thulam enable resumed deep-sea harvests. Historical etymologies of month names often echo agricultural cycles, underscoring the calendar's roots in Kerala's agrarian heritage. For example, Karkadakam derives from "karkata," evoking the scorching heat or intense rains of the peak, a time when fields are inundated yet vital for maturation. Other months, like Chingam, align with zodiac transitions but practically denote abundance, reflecting the solar-sidereal framework adapted to local . This linguistic tie reinforces the calendar's function as a guide for cycles, from pre-monsoon to monsoon-dependent growth and dry-season reaping, sustaining Kerala's biodiversity-rich farming landscapes.

Contemporary Usage

Official Recognition

The has adopted the Kolla Varsham, or calendar, as the regional calendar for cultural, administrative, and traditional purposes, with Chingam 1 recognized as the official start of the Malayalam New Year to align with the onset of the harvest season. This adoption underscores the calendar's role in preserving Kerala's solar-sidereal traditions amid modern administrative needs. Since the formation of the state in , the Kerala government has published an annual official calendar, known as the Kerala Government Calendar, which integrates dates, months, and numerical notations alongside Gregorian equivalents, functioning as the state's primary almanac or . This publication, issued by the General Administration Department, provides essential astronomical and festival data based on the system, ensuring its institutional embedding. In legal and contexts, the Malayalam calendar determines key state observances, including gazetted holidays for government offices, schools, and courts, such as (Thiruvonam asterism in Chingam) and (Medam 1). School calendars across incorporate these dates for extended breaks, with the 2025 academic year, for instance, scheduling holidays from August 29 to September 7 to coincide with the festival's traditional timing. Court proceedings and official functions similarly observe these holidays, reflecting the calendar's practical authority in synchronizing public life with cultural rhythms. To counter globalization's influence and sustain the calendar's usage, the supports preservation initiatives, including digital adaptations like official online portals and mobile applications that deliver real-time details, notifications, and conversion tools, such as the interactive calendar on the website. These efforts, complemented by cultural departments, promote accessibility for younger generations while linking historical to contemporary institutional practices.

Integration with Gregorian Calendar

The Malayalam calendar, also known as the , integrates with the primarily through approximate year correspondences and date conversion tools, allowing dual usage in contemporary society. The year is derived by subtracting 824 from the Gregorian year, as the era's aligns with July 29, 824 CE in the proleptic . For example, the year 2024 CE corresponds to 1200, while 2025 CE aligns with 1201. However, precise date alignment requires adjustments for the solar month transitions, since the commences on Chingam 1, typically falling between mid-August and mid-September in the Gregorian system. A representative correspondence is Chingam 1, 1200 ME, which equates to August 17, 2024 CE. This integration facilitates practical coexistence, with both calendars appearing in Kerala's print and digital media, such as newspapers like , which publish dates in dual formats to accommodate cultural observances alongside official timelines. Wedding invitations and event announcements in commonly feature both Gregorian and dates to ensure clarity for recipients, reflecting the calendar's role in personal and social planning. Printed almanacs (panchangams) and government-issued calendars often include conversion tables for seamless reference. Modern digital tools enhance accessibility, including mobile apps like the Malayalam Calendar app and online converters on platforms such as ProKerala, which provide instant bidirectional translations between the calendars for festival timings and birth dates. These resources are particularly vital for the diaspora, where physical panchangams are less available, enabling remote communities to maintain traditions through web-based almanacs and notifications. Challenges arise from the calendars' differing astronomical bases—the Malayalam system's sidereal solar year versus the Gregorian's tropical alignment—resulting in an annual drift of up to 1-2 days for month starts, necessitating annual recalibrations in conversion tools and panchangams to maintain accuracy. This variability ensures that while broad correspondences hold, exact dates require updated data for precision.

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