MEDITATION STEPS

Meditation is the key to Peace, Knowledge and Eternal Joy. In this world of stress and turmoil we need to find a remedy to over come them. Here is given a video narrating about the steps of Meditation given in Raja Yoga, one of the spiritual paths of Hinduism. To Read More on Guided Meditation (Click this link).

COURTESY: Youtube.com

GOSPEL OF SRI RAMAKRISHANA

CHAPTER-VI; PART-1:THE MASTER WITH THE BRAHMO DEVOTEES (I)

October 28, 1882

IT WAS SATURDAY. The semi-annual Brahmo festival, celebrated each autumn and spring, was being held in Benimadhav Pal's beautiful garden house at Sinthi, about three miles north of Calcutta. The house stood in a secluded place suited for contemplation. Trees laden with flowers, artificial lakes with grassy banks, and green arbours enhanced the beauty of the grounds. Just as the fleecy clouds were turning gold in the light of the setting sun, the Master arrived.

Shivanath Sastri

Many devotees had attended the morning devotions, and in the afternoon people from Calcutta and the neighbouring villages joined them. Shivanath (see Picture), the great Brahmo devotee whom the Master loved dearly, was one of the large gathering of members of the Brahmo Samaj who had been eagerly awaiting Sri Ramakrishna's arrival.

When the carriage bringing the Master and a few devotees reached the garden house, the assembly stood up respectfully to receive him. There was a sudden ilence, like that which comes when the curtain in a theatre is about to be rung up. People who had been conversing with one another now fixed their attention on the Master's serene face, eager not to lose one word that might fall from his lips.

At the sight of Shivanath the Master cried out joyously: "Ah! Here is Shivanath! You see, you are a devotee of God. The very sight of you gladdens my heart. One hemp-smoker feels very happy to meet another. Very often they embrace each other in an exuberance of joy."

The devotees burst out laughing.

MASTER: "Many people visit the temple garden at Dakshineswar. If I see some among the visitors indifferent to God, I say to them, 'You had better sit over there.' Or sometimes I say, 'Go and see the beautiful buildings.' (Laughter.)

"Sometimes I find that the devotees of God are accompanied by worthless people. Their companions are immersed in gross worldliness and don't enjoy spiritual talk at all. Since the devotees keep on, for a long time, talking with me about God, the others become restless. Finding it impossible to sit there any longer, they whisper to their devotee friends: 'When shall we be going? How long will you stay here?' The devotees say: 'Wait a bit. We shall go after a little while.' Then the worldly people say in a disgusted tone: 'Well then, you can talk. We shall wait for you in the boat.' (All laugh.) 

"Worldly people will never listen to you if you ask them to renounce everything and devote themselves whole-heartedly to God. Therefore Chaitanya and Nitai, after some deliberation, made an arrangement to attract the worldly. They would say to such persons, 'Come, repeat the name of Hari, and you shall have a delicious soup of magur fish and the embrace of a young woman.' Many people, attracted by the fish and the woman, would chant the name of God. After tasting a little of the nectar of God's hallowed name, they would soon realize that the 'fish soup' really meant the tears they shed for love of God, while the 'young woman' signified the earth. The embrace of the woman meant rolling on the ground in the rapture of divine love.

"Nitai would employ any means to make people repeat Hari's name. Chaitanya said: 'The name of God has very great sanctity. It may not produce an immediate result, but one day it must bear fruit. It is like a seed that has been left on the cornice of a building. After many days the house crumbles, and the seed falls on the earth, germinates, and at last bears fruit.'

"As worldly people are endowed with sattva, rajas, and tamas, so also is bhakti characterized by the three gunas.

"Do you know what a worldly person endowed with sattva is like? Perhaps his house is in a dilapidated condition here and there. He doesn't care to repair it. The worship hall may be strewn with pigeon droppings and the courtyard covered with moss, but he pays no attention to these things. The furniture of the house may be old; he doesn't think of polishing it and making it look neat. He doesn't care for dress at all; anything is good enough for him. But the man himself is very gentle, quiet, kind, and humble; he doesn't injure anyone:

"Again, among the worldly there are people with the traits of rajas. Such a man has a watch and chain, and two or three rings on his fingers. The furniture of his house is all spick and span. On the walls hang portraits of the Queen, the Prince of Wales, and other prominent people; the building is whitewashed and spotlessly clean. His wardrobe is filled with a large assortment of clothes; even the servants have their livery, and all that. 

"The traits of a worldly man endowed with tamas are sleep, lust, anger, egotism, and the like.

"Similarly, bhakti, devotion, has its sattva. A devotee who possesses it meditates on God in absolute secret, perhaps inside his mosquito net. Others think he is asleep. Since he is late in getting up, they think perhaps he has not slept well during the night. His love for the body goes only as far as appeasing his hunger, and that only by means of rice and simple greens. There is no elaborate arrangement about his meals, no luxury in clothes, and no display of furniture. Besides, such a devotee never flatters anybody for money.

"An aspirant possessed of rajasic bhakti puts a tilak (A mark of sandal-paste or other material to denote one's religious affiliation.) on his forehead and a necklace of holy rudraksha beads, interspersed with gold ones, around his neck. (All laugh.) At worship he wears a silk cloth.

"A man endowed with tamasic bhakti has burning faith. Such a devotee literally extorts boons from God, even as a robber falls upon a man and plunders his money. 'Bind! Beat! Kill!' — that is his way, the way of the dacoits."

Saying this, the Master began to sing in a voice sweet with rapturous love, his eyes turned upward:

Why should I go to Ganga or Gaya, to Kasi, Kanchi, or Prabhas, 
So long as I can breathe my last with Kali's name upon my lips?

What need of rituals has a man, what need of devotions any more,

If he repeats the Mother's name at the three holy hours? 

Rituals may pursue him close, but never can they overtake him.

Charity, vows, and giving of gifts dc not appeal to Madan's mind;

The Blissful Mother's Lotus Feet are his whole prayer and sacrifice.

Who could ever have conceived the power Her name possesses?

Siva Himself, the God of Gods, sings Her praise with His five mouths!

The Master was beside himself with love for the Divine Mother. He sang with fiery enthusiasm:

It only I can pass away repeating Durga's name,

How canst Thou then, O Blessed One,

Withhold from me deliverance,

Wretched though I may be? . . .

Then he said, "One must take the firm attitude: 'What? I have chanted the Mother's name. How can I be a sinner any more? I am Her child, heir to Her powers and glories.'

"If you can give a spiritual turn to your tamas, you can realize God with its help. Force your demands on God. He is by no means a stranger to you. He is indeed your very own.

"Again, you see, the quality of tamas can be used for the welfare of others. There are three classes of physicians: superior, mediocre, and inferior. The physician who feels the patient's pulse and just says to him, 'Take the medicine regularly' belongs to the inferior class. He doesn't care to inquire whether or not the patient has actually taken the medicine. The mediocre physician is he who in various ways persuades the patient to take the medicine, and says to him sweetly: 'My good man, how will you be cured unless you use the medicine? Take this medicine. I have made it for you myself.' But he who, finding the patient stubbornly refusing to take the medicine, forces it down his throat, going so far as to put his knee on the patient's chest is the best physician. This is the manifestation of the tamas of the physician. It doesn't injure the patient; on the contrary, it does him good. 

SOURCE: The Gospel of Sri Ramakrishana

MAKAR SANKRANTI

Sankranti or Sankranthi marks the transition of the Sun into Makara rashi (Capricorn) on its celestial path. Traditionally, this has been one of many harvest days in India.

Owing to the vast geography and diversity of culture in India, this festival is celebrated for innumerable reasons and in innumerable ways depending on the climate, agricultural environment, cultural background and location. On this day children fly kites.

Date and significance:

Sankranti is the Sanskrit word in Hindu Astrology which refers to the transmigration of the Sun from one Rāshi (sign of the zodiac) to another. Hence there are 12 such sankrantis in all. However, the Sankranti festival usually refers to Makara Sankaranti, or the transition of the Sun from Dhanu rashi (Sagittarius) to Makara rashi (Capricorn).

For this purpose, the signs and houses of the zodiac are calculated using sidereal time, not tropical. As such it does not account for the Earth's precession. The festival therefore takes place around 21 days after the winter solstice (between December 20 and 23) that marks the starting of the phenomenon of 'northward apparent migration of the sun' or Uttarayana, literally meaning northward journey of Sun.

Considering the winter solstice marks the beginning of the gradual increase of the duration of the day. Scientifically, the shortest day of the year is around December 21–22 after which the days begin to get longer, hence actual Winter Solstice begins on December 21 or December 22 when the tropical sun enters Makara rashi. Hence actual Uttarayana is December 21. This was the actual date of Makar Sakranti too. But because of the Earth's tilt of 23.45 degrees and sliding of equinoxes, Ayanamsa occurs. This has caused Makara Sankranti to slide further over the ages. A thousand years ago, Makar Sankranti was on December 31 and is now on January 14.

While the traditional Indian Calendar is based on lunar positions, Sankranti is a solar event. So while dates of all Hindu festivals keep changing as per the Gregorian calendar, the date of Makar Sankranti remains constant over a long term, 14 January. Makar Sankranti is celebrated in the Hindu Calendar month of Magha.

Makar Sankranti is a major harvest festival celebrated in various parts of India. According to the lunar calendar, when the sun moves from the Tropic of Capricorn to the Tropic of Cancer or from Dakshinayana to Uttarayana, in the month of Pausha in mid-January, it commemorates the beginning of the harvest season and cessation of the northeast monsoon in South India.

The movement of the Sun from one zodiac sign into another is called Sankranti and as the Sun moves into the Capricorn zodiac known as Makar in Hindi, this occasion is named as Makar Sankranti in the Indian context. It is one of the few Hindu Indian festivals which are celebrated on a fixed date i.e. 14 January every year [or may be sometimes on 15 January during leap years].

Makar Sankranti, apart from a harvest festival is also regarded as the beginning of an auspicious phase in Indian culture. It is said as the 'holy phase of transition'. It marks the end of an inauspicious phase which according to the Hindu calendar begins around mid-December. It is believed that any auspicious and sacred ritual can be sanctified in any Hindu family, this day onwards. Scientifically, this day marks the beginning of warmer and longer days compared to the nights. In other words, Sankranti marks the termination of winter season and beginning of a new harvest or spring season.

All over the country, Makar Sankranti is observed with great fanfare. However, it is celebrated with distinct names and rituals in different parts of the country. In the states of northern and western India, the festival is celebrated as the Sankranti day with special zeal and fervor. The importance of this day has been signified in the ancient epics like Mahabharata also. So, apart from socio-geographical importance, this day also holds a historical and religious significance. As it is the festival of Sun God and he is regarded as the symbol divinity and wisdom, the festival also holds an eternal meaning to it.

According to the Puranas, on this day Surya(Sun) visits the house of his son Shani(Saturn), who is the lord of the Makar rashi(Zodiac Capricorn). Though the father and son duo did not get along well, the Surya made it a point to meet his son on this day. He, in fact, comes to his son’s house, for a month. This day thus symbolizes the importance of the special relationship between father and son.

From Makar Sankranti starts the ‘day’ of devatas(Gods), while dakshinayana (southward movement of the sun) is said to be the ‘night’ of devatas, so most of the auspicious things are done during this time. Uttarayana is also called as Devayana, and the dakshinayana' is called Pitrayana.

Maharaja Bhagiratha, performed great penance to bring Ganga down to the earth for the redemption of 60,000 sons of Maharaj Sagar, who were burnt to ashes at the Kapil Muni Ashram, near the present day Ganga Sagar. It was on this day that Bhagirath finally did tarpan[clarification needed] with the Ganges water for his unfortunate ancestors and thereby liberated them from the curse. After visiting the Pataala(underworld) for the redemption of the curse of Bhagirath’s ancestors the Ganges finally merged into the sea. A very big Ganga Sagar Mela is organized every year on this day at the confluence of River Ganges and the Bay of Bengal. Thousands of Hindus take a dip in the water and perform tarpan for their ancestors.

Another well-known reference of this day came when the great grand-sire of Mahabharata fame, Bhishma, declared his intent to leave his mortal coil on this day. He had the boon of Ichha-Mrityu(death at his will) from his father, so he kept lying on the bed of arrows till this day and then left his mortal coil on Makar Sankranti day. It is believed that the person, who dies during the period of Uttarayana, becomes free from transmigration (rebirth). So this day was seen as a definite auspicious day to start a journey or endeavours to the higher realms beyond.

Makara Sankranti identifies a period of enlightenment, peace, prosperity and happiness followed by a period of darkness, ignorance and viciousness with immense sorrow. The six months of northern movement of the sun is followed by six months of southern movement.

Makar Sankranti is one of the most auspicious days for the Hindus and is celebrated in almost all parts of India in myriad cultural forms, with great devotion. Millions of people take a dip in places like Ganga Sagar (the point where the river Ganges meets the Bay of Bengal) and Prayag and pray to the Sun God (Surya). It is celebrated with pomp in southern parts of India as Sankranti (Pongal in Tamil Nadu), and in Punjab as Maghi.

In the western Indian state of Gujarat, the celebrations are even bigger. People offer thousands of their colorful oblations to the Sun in the form of beautiful kites. The act stands as a metaphor for reaching to their beloved God, the one who represents the best. In the rural and coastal areas, cock fights are held and is a prominent event of the festival. Makara Sankranti is also to honour, worship and to pay respect to Saraswati (Goddess of Knowledge). At the start of this significant event, there is also worship for the departed ancestors.

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COURTESY: en.wikipeorgdia.

PONGAL

Thai Pongal (தை பொங்கல்) or Pongal (பொங்கல்) is a thanksgiving or harvest festival celebrated in South India at the end harvest season. It is one of the most important festivals celebrated in Tamil Nadu and Pondicherry of India and also in Sri Lanka.

Pongal marks the beginning of the northward journey of the Sun from its southernmost-limit, a movement traditionally referred to as uttarayana. It coincides with the festival Makara Sankranthi celebrated throughout India as the winter harvest, and is usually held from January 13–16 in the Gregorian calendar i.e. from the last day of the Tamil month Maargazhi to the third day of Thai. The second of the four days or the first day of month Thai is the main day of the festival which is known as Pongal or Thai Pongal. This also represents the Indic solstice when the sun purportedly enters the 10th house of the Indian zodiac i.e. Makar or Capricorn.

The word pongal itself refers to the "boiling over" of milk and rice during the month of Thai. The saying "Thai Pirandhal Vazhi Pirakkum" meaning "the commencement of Thai paves the way for new opportunities" is often quoted regarding the Pongal festival. Tamilian thank the Sun god (Surya) for the good harvest and consecrate the first grain to him on this 'Surya Mangalyam'. Tamilians decorate their homes with banana, sugarcane and mango leaves and embellish the floor with decorative patterns drawn using rice flour.

HISTORY:

The history may well be more than 1000 years old although some are of the view that the festival is older than that. Epigraphic Evidence suggests the celebration of the Puthiyeedu during the Medieval Chola empire days. It is thought that Puthiyeedudoodle meant the first harvest of the year. The link between that fast and today's harvest festival needs to be further researched. Tamils refer to Pongal as "Tamizhar Thirunaal" (meaning "the festival of Tamils") Makara Sankranti in turn is referred to in the Surya Siddhanta.

ETYMOLOGY:

Thai refers to the name of the tenth month in the Tamil calendar, Thai (தை). Pongal in Tamil generally refers to festivity; more specifically Pongal means "boiling over" or "spill over". The boiling over of milk in the new clay pot symbolizes material abundance for the household. Pongal is also the name of a sweetened dish of rice boiled with lentils which is ritually consumed on this day. Symbolically, Pongal signifies the warming i.e. boiling of the season as the Sun travels northward towards the equinox.

MAKING OF PONGAL:

Besides rice and lentils, the ingredients of the sweet dish Pongal dish include cardamom, jaggery, raisins, and cashew nuts. Cooking is done in sunlight, usually in a porch or courtyard, as the dish is dedicated to the Sun god, Surya. The cooking is done in a clay pot called kollam which is decorated with coloured patterns. There are two versions of pongal, one sweet the other salted. The prepared dish is served on banana leaves.

Apart from Pongal Day celebrations, cooking Pongal is a traditional practice at Hindu temples during any Temple Festival in Tamil Nadu. The community will convene to cook Pongal rice, partake of it and distribute it to those present.

DAY 1: BHOGI PANDIGAI / BHOGI PALLU / LOHRI :

The day preceding Pongal is called Bhogi when people discard old things and focus on new belongings. The disposal of derelict things is similar to Holika in North India. The people assemble at dawn in Tamil Nadu and Andhra Pradesh to light a bonfire to discard old used possessions. The house is cleaned, painted and decorated to give a festive look. In villages, the horns of oxen and buffaloes are painted in colors and in most rural parts of Andhra Pradesh people celebrate it in a grand way as most of them would have their harvest ready or even would have made money out of the harvests.

REGIONAL VARIATIONS:

This tradition is observed on the same day in Andhra Pradesh where it is also called "Bhogi." The fruits from the harvest are collected (such as regi pallu and sugar cane), along with flowers of the season, in a ceremony called Bhogi Pallu Money is often placed into a mixture of Bhogi Pallu, and the mixture is poured over children, who then collect the money and sweet fruits.

This day is celebrated in Punjab as Lohri and in Assam as Magh Bihu / Bhogali Bihu.

The same day is celebrated in Andhra Pradesh, Bengal, Kerala, Bihar, Goa, Karnataka, Orissa, Madhya Pradesh, Maharashtra, Manipur, Uttar Pradesh - as Makara Sankranthi or Holi.

It is in Gujarat and Rajasthan celebrated as Uttarayana and Haryana, Himachal Pradesh and Punjab - celebrated as Lohri.

In Nepal it is celebrated as Maghe Sankranthi.

THAI PONGAL /PONGAL PANDIGAI:

Pongal itself falls on the first day of the Tamil month of Thai (January 14 or 15). It is celebrated by boiling rice with fresh milk and jaggery in new clay pots. The rice is later topped with sugar, ghee, cashew nuts and raisins. This tradition gives Pongal its name. The rice is traditionally cooked at sun rise.

The moment the milk boils over and bubbles out of the vessel, the tradition is to shout of "Pongalo Pongal!", introduce freshly harvested rice grains in the pot and blow the sanggu (a conch). Tamils consider it a good sign to watch the milk boil over as it connotes good luck and prosperity. The newly cooked rice is traditionally offered to the Sun God at sunrise to demonstrate gratitude for the harvest. It is later served to the people present in the house for the ceremony. People prepare savories and sweets such as vadai, murukku, paayasam, visit each other and exchange greetings.

DAY 2: SURYA PONGAL:

The second day is dedicated to Lord Surya, the Sun God, who is offered boiled milk and jaggery. A plank is placed on the ground, a large image of the Sun God is sketched on it and Kolam designs are drawn around it. This icon of the Sun God is worshipped for divine benediction as the new month of 'Thai' begins.

Tamils draw kolams/rangolis on the door step, consume sugar cane, prepare sweetened rice, milk and jaggery in new earthen pots and dedicate it to Sun God. The family elders present gifts to the young. Elsewhere in India, there is kite flying in Gujarat and Andhra, the Jahangir Dance in Punjab and the Ganga Sagar Mela in Bengal. Millions of people immerse themselves in rivers in North India and offer prayers to the Sun God - Suryan. People offer thousands of their colorful oblations to the Sun in the form of beautiful kites.

The Sun stands for “Pratyaksha Brahman” - the manifest God, who symbolizes the one, non-dual, self-effulgent, glorious divinity blessing one and all tirelessly. The Sun is the one who transcends time and also the one who rotates the proverbial wheel of time.

DAY 3: MATTU PONGAL/ CATTLE PLAY:

This third day is meant for the cattle ('mattu') - the giver of milk and puller of the plough. Mattu Pongal/ Cattle play an important role in the traditional Indian farmstead be it with regards to the provision of dairy products, its use for ploughing and transport and its provision of fertilizer. This explains the Tamil reference to cattle as wealth. On the day after Pongal, cattle are felicitated. In rural Tamil Nadu, adventurous games such as the Jallikkattu or taming the wild bull are features of the day. Maattu Pongal is intended to demonstrate our recognition and affection to cattle and decorate them with garlands, apply kungumam (kumkum) on their foreheads and are feed with a mixture of venn pongal, jaggery, honey, banana and other fruits

Kanu Pidi is a tradition that the ladies and young girls of the house follow. Women feed birds and pray for the wellbeing of their brothers. Women of the family place different kinds of coloured rice, cooked vegetables, banana and sweet pongal on a ginger or turmeric leaf and invite the crows, which descend in hordes to share and enjoy the "Kaka pidi, Kanu pidi" feast. Women offer prayers in the hope that the brother-sister ties may remain forever strong like the family of crows.

Maatu pongal is a festival celebrated together by the villagers to thank the cows for their favour in farming . People bath their cattles and paint their horns with colourful paints. In the evening people offer prayings to Lord Ganesh made out of mud and all the cattles of the village are gathered together and are decorated with garland, manjalthanni (turmeric water)only for cows, oil, shikakai, kumkum is applied on the forehead and fed with a mixture of venn pongal, Jaggery, honey, fruits etc.At the people torch out of coconut leaves and burn with fire and run around cattles thrice and run to the border of the village and drop their,this ritual is performed to remove all Drishti.

DAY 4: KAANUM PONGAL:

Kaanum literally means ‘to see’ and is the fourth day of the Pongal festival in Tamil Nadu. As the name indicates, Kaanum Pongal is essentially a day of relaxation and socializing and people either visit relatives or go out on a picnic.

The fourth and final day is also called the Kanya Pongal, when birds are worshipped. Girls prepare colored balls of cooked rice and keep them in the open for birds and fowls to eat. On this day sisters also pray for their brothers' happiness.

This is a time for family reunions in Tamil Nadu. Brothers pay special tribute to their married sisters by giving gifts as affirmation of their filial love. Landlords present gifts of food, clothes and money to their workforce. During Kaanum Pongal (the word kaanum means "to view"), people visit relatives and friends to enjoy the festive season. In the cities this day is synonymous with people flocking to beaches and theme parks to have a day out with their families. They also chew sugar cane and decorate their houses with kolam. This day is a day to thank relatives and friends for their support in the harvest. Although it started as a farmer’s festival, today it has become a national festival for all Tamils irrespective of their origins or even religion. It is as popular in urban areas as is in rural areas.

One of the most important events on the day is the visit to the banks of Kaveri River. Many people pack their lunch and a have a picnic lunch on the riverbank. In many places special prayers are offered to Mother Kaveri.

In certain parts of rural Tamil Nadu, people use the opportunity provided by Kaanum Pongal to perform the ritual ‘Kummippatu’ or ‘kumi patu.’ This is a ritual performed for the speedy marriage of girls whose marriages are unduly delayed. The girl whose marriage is delayed is made to sit in the center of a circle formed by women dancing to the tune of ‘Kummi pattu.’

In Andhra Pradesh, Mukkanuma, the final day of Sankranthi festival, is celebrated to worship cattle. Mukkanuma is famous among the non-vegetarians of the society. People do not eat any non-vegetarian dishes during the first three days of the festival and eat it only on the day of Mukkanuma.

PONGAL TALES AND LEGENDS:

Like all Hindu festivals, Pongal too has some interesting legends attached to it. But surprisingly, this festival has little or no mention in the Puranas, which are usually bristled with tales and legends related with festivals. This is perhaps because Pongal is preeminently a Dravidian harvest festival and has somehow managed to keep itself away from the preponderance of Indo-Aryan influences.

The Mt. Govardhan Tale:

The most popular Pongal legend is the one associated with the first day of the celebrations when Lord Indra is worshipped. The story behind it is, on this day Indra being honored by all, became proud and arrogant. To teach him a lesson, Lord Krishna asked his cowherd friends to worship Mount Govardhan instead of Indra on the Bhogi Pongal day.

Awfully infuriated, Indra sent forth the clouds to generate thunder, lightning and heavy rains and flood the land. But, as the tale goes, Lord Krishna lifted up the Govardhan Mountain on his little finger and sheltered the farmers, cowherd and their cattle. Indra then begged Shri Krishna's forgiveness and the latter re-permitted Bhogi celebrations in honor of Indra.

The Nandi Bull Story:

According to another legend associated with Mattu Pongal, the third day of celebrations, Lord Shiva once asked his Nandi bull to go to earth and deliver a special message to his disciples: "Have an oil bath every day, and food once a month."

But the baffled bovine failed to deliver the correct message. He told the people that Shiva asked them to "have an oil bath once a month, and food every day." The enraged Shiva then ordered Nandi to stay back on earth and help the people plough the fields, since they would now need to grow more grains.

COURTESY: en.wikipedia.org; hinduism.about.com ; hindu-blog.com

HANUMAN JAYANTHI

Hanuman

Hanuman Jayanti or Hanumath Jayanti is celebrated to commemorate the birth of Hanuman, the Vanara god and is considered as an incarnation of Lord Shiva. He is widely venerated throughout India.

Hanuman is an ardent devotee of Lord Rama, and is worshipped for his unflinching devotion to the god. From early morning, devotees flock Hanuman temples to worship him.

Hanuman Jayanti is an important festival of Hindus. Hanuman is the symbol of strength and energy. Hanuman is said to be able to assume any form at will, wield rocks, move mountains, dart through the air, seize the clouds and rival Garuda in swiftness of flight. He is worshipped in folk tradition as a deity with magical powers and the ability to conquer evil spirits. The devotees visit temples and apply tilaka of sindhūr to their foreheads from Hanuman's idol as Hanuman himself was of that color. A few thousand years before Ramayan time (in the latter part of Tretayuga - 2 million years ago), several divine souls came to Earth and modified the bodies of ape like creatures through evolutionary methods (genetic mutation) so that the animals could play the role of vehicles for these divine souls. That's how Vanara race with reddish orange color (hues of deep orange and light red) was established before the Ramayan time. Hanuman was born in to this Vanara community and was in reddish orange color. So in all the Hanuman temples we see Hanuman colored in different hues of reddish orange color.

Devotees observe Hanumath Jayanthi during different time of the year according to their regional beliefs and the type of calendar being followed.

In Tamil Nadu Hanumath Jayanthi is observed during Margashirsha Amavasya. Most of the time, Margashirsha Amavasya coincides with Moolam Nakshatram. It is believed that God Hanumath was born during Margashirsha Amavasya when Moolam Nakshatram was prevailing. In years when Moolam Nakshatra doesn't coincide with Amavasya, Amavasya day is preferred to decide Hanumath Jayanthi day. In Gregorian calendar Tamil Hanumath Jayanthi falls in January or December.

.In North Indian states, Hanumath Jayanthi is known as Hanuman Jayanti and it is observed on full moon day during Chaitra month.

In Andhra, Hanuman Jayanthi is celebrated for 41-days which starts on Chaitra Purnima and ends on the tenth day during Krishna Paksha in Vaishakha month. In Andhra Pradesh devotees begin 41-days Deeksha on Chaitra Purnima and conclude it on Hanuman Jayanthi day. 

In Orissa, the Hanuman Jayanti is celebrated on the first day of Baisakha month as per Oriya calendar (normally comes on April 14 or 15). There it is also celebrated as New Year for all Oriyas (i.e. Maha Vishuva Sankranti).

COURTESY: en.wikipedia.org; drikpanchang.com

PARABLE: SUCH INDEED IS MAYA!

Narada

Once Narada besought the Lord of the universe, "Lord, show me that Maya of Thine which can make the impossible possible." The Lord nodded assent. Subsequently the Lord one day set out on a travel with Narada. After going some distance, He felt very thirsty and fatigued. So He sat down and told Narada, "Narada, I feel much thirsty; please get me a little water from somewhere."   Narada at once ran in search of water.

Finding no water nearby, he went far from the place and saw a river at a great distance. When he approached the river, he saw a most charming young lady sitting there, and was at once captivated by her beauty.   As soon as Narada went near her, she began to address him in sweet words, and ere long, both fell in love with each other. Narada then married her, and settled down as a householder. In course of time he had a number of children by her. And while he was thus living happily with his wife and  children,  there  came  a  pestilence  in  the country. Death began to collect its toll from every place. Then Narada proposed to abandon the place and go somewhere else. His wife acceded to it, and they both came out of their house leading their children by the hand. But no sooner did they come to the bridge to cross the river than there came a terrible flood, and in the rush of water, all their children were swept away one after another, and at last the wife too was drowned. Overwhelmed with grief at his bereavement, Narada sat down on the bank and began to weep piteously. Just then the Lord appeared before him, saying, "O Narada, where is the water? And why are you weeping?" The sight of the Lord startled the sage, and then he understood everything. He exclaimed, "Lord, my obeisance to Thee, and my obeisance also to Thy wonderful Maya!" 

SOURCE: The Parables of Sri Ramakrishna