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10 facts about the significance of Hanuman Jayanti in Hinduism!

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New Delhi, April 11, 2017: On full moon day of Chaitra month, Hanuman Jayanti is celebrated. Hanuman, who is also known as Vanara God, was born on this day and

  • Hanuman Jayanti is celebrated with fervor to commemorate the birth of Hanuman.
  • In the west, Hanuman is known as “the Monkey God” and this year it is celebrated on April 11, 2017.
  • Devotees observe Hanuman Jayanti during a different time of the year as per their regional beliefs and the type of calendar being followed.
  • Hanuman Jayanti during Chaitra Purnima is the most popular one in North Indian states. Chaitra in Georgian calendar is meant as April.

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  • In Andhra Pradesh, Hanuman Jayanti is celebrated for 41-days which starts on Chaitra Purnima and concludes on the tenth day during Krishna Paksha in Vaishakha month.
  • In Tamil Nadu, Hanuman Jayanti is known as Hanumath Jayanthi and observed during Margashirsha Amavasya. On contrast to North Indian custom and ritual and Gregorian calendar, Tamil Hanuman Jayanti falls in January or December instead of April.

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  • In Karnataka, Hanuman Jayanti is observed on Shukla Paksha Trayodashi during Margashirsha month. The day is popularly known as Hanuman Vratam.
  • It is believed that Hanuman was born at Sunrise. On Hanuman Jayanti day temples embark on spiritual discourses at dawn before Sunrise and halt it after Sunrise.
  • It is believed that Hanuman was born at Sunrise. On Hanuman Jayanti day temples embark on spiritual discourses at dawn before Sunrise and halt it after Sunrise.
  • Hanuman, is also known as Anjaneya,an ardent devotee of Lord Rama and Sita himself.

– by Sabhyata Badhwar. Twitter: @SabbyDarkhorse

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Shankaracharya: A remarkable genius that Hinduism produced (Book Review)

The irony is that most leading scientists, particularly outside India but also within, have little knowledge of the structure of Shankara's philosophy and the transparent interface it has with scientific discoveries today.

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He was greatly influenced by three basic texts of Hindu philosophy: Upanishads, the Brahma Sutra and the Bhagavad Gita
He was greatly influenced by three basic texts of Hindu philosophy: Upanishads, the Brahma Sutra and the Bhagavad Gita.

Title: Adi Shankaracharya: Hinduism’s Greatest Thinker; Author: Pavan K. Varma; Publisher: Tranquebar Press; Pages: 364; Price: Rs 699

This must be one of the greatest tributes ever paid to Shankaracharya, the quintessential “paramarthachintakh”, who wished to search for the ultimate truths behind the mysteries of the universe. His genius lay in building a complete and original philosophical edifice upon the foundational wisdom of the Upanishads.

A gifted writer, Pavan Varma, diplomat-turned-politician and author of several books including one on Lord Krishna, takes us through Shankara’s short but eventful span of life during which, from having been born in what is present-day Kerala, he made unparalleled contributions to Hindu religion that encompassed the entire country. Hinduism has not seen a thinker of his calibre and one with such indefatigable energy, before or since.

Shankara’s real contribution was to cull out a rigorous system of philosophy that was based on the essential thrust of Upanishadic thought but without being constrained by its unstructured presentation and contradictory meanderings.

He was greatly influenced by three basic texts of Hindu philosophy: Upanishads, the Brahma Sutra and the Bhagavad Gita. He wrote extensive and definitive commentaries on each of them. Of course, the importance he gave to the Mother Goddess, in the form of Shakti or Devi, can be traced to his own attachment to his mother whom he left when he set off, at a young age, in search of a guru and higher learning.

The irony is that most leading scientists, particularly outside India but also within, have little knowledge of the structure of Shankara's philosophy and the transparent interface it has with scientific discoveries today.
Shankara wrote hymns in praise of many deities but his personal preference was the worship of the Mother Goddess.

Against all odds, Shankara created institutions for the preservation and propagation of Vedantic philosophy. He established “mathas” with the specific aim of creating institutions that would develop and project the Advaita doctrine. He spoke against both caste discriminations and social inequality, at a time when large sections of conservative Hindu opinion thought otherwise.

Shankara was both the absolutist Vedantin, uncompromising in his belief in the non-dual Brahman, and a great synthesiser, willing to assimilate within his theoretical canvas several key elements of other schools of philosophy. He revived and restored Hinduism both as a philosophy and a religion that appealed to its followers.

Also Read: Hinduism: The Nine Basic Beliefs that you need to know

Varma rightly says that it must have required great courage of conviction as well as deep spiritual and philosophical insight for Shankaracharya to build on the insights of the Upanishads a structure of thought, over a millennium ago, that saw the universe and our own lives within it with a clairvoyance that is being so amazingly endorsed by science today. The irony is that most leading scientists, particularly outside India but also within, have little knowledge of the structure of Shankara’s philosophy and the transparent interface it has with scientific discoveries today.

Shankara wrote hymns in praise of many deities but his personal preference was the worship of the Mother Goddess. The added value of the book is that it has, in English, a great deal of Shankara’s writings. Unfortunately, most Hindus today are often largely uninformed about the remarkable philosophical foundations of their religion. They are, the author points out, deliberately choosing the shell for the great treasure that lies within. This is indeed a rich book. (IANS)