Banks are the lifeline of any country dealing with the man on the street and those who drive the country. The sector that was the obvious choice of the entire middle-class educated segment till the 1990s lost its sheen a bit with IT taking its place.
But the growth of IT sector had a cascading effect on the employment opportunities in several sectors and banking is a sector that has really benefitted from it — both as a career opportunity and a respected position in the society. Last year, about 50,000 posts were filled up and this year there could be a similar process. No wonder, youngsters are queuing up for careers in banking.
The recruitment system in banks had undergone many changes from the establishment of banking service recruitment boards and their subsequent abolition in 2001. The process is likely to be more dynamic as the banks now have autonomy in recruitment process.
“Proper time management, a sound grip over happenings around us and good practice in reasoning and data interpretation are key to success in bank recruitment examinations,” points out C.S. Vepa, Director, National School of Banking (NSB).
Speaking at a seminar on ‘Exciting Careers in Banking sector' organised by The Hindu Business Line, he said the banking sector had emerged as one of the top recruiters in the recent past.
Giving tips for success in bank examinations, he said one should keep an eye on the contemporary happening for scoring well in the general knowledge section. Time was also very important, he said adding that short time was generally given to candidates as they were expected to take fast decisions after their selection.
According to Amitabha Guha, former managing director, State Bank of Hyderabad (SBH), banking is one of the few sectors in which career growth is directly linked to performance. The banking industry was poised for good growth as commercial credit was surging ahead with interest income moving the bottomlines of banks. The government which owned 85 per cent of banking assets, was keen on consolidation, convergence and competitiveness. A sound human resource policy, enhancing productivity and better risk management would be the key challenges for banks in the days to come, he said.
Mathew Jospeh, former Deputy General Manager, Andhra Bank pointed out that a career in banking was open to people of all specialisations.
“Each one has a possibility of growth in banking. The financial inclusion, rural banking are potential areas,'' he said. On innovations in banking, Mr Joseph pointed out that banks were now going beyond just credit/debit of transactions.
The technology-driven innovations such as core banking solution, smart cards and business correspondents were causing a shift in approach to banking.
“With most of the work now being electronically done at back offices, bank branches are emerging as challenging market place for extending products and services,'' Mr Joseph said adding that these emerging areas would open a plethora of career opportunities. Moreover, there was satisfaction of contributing to the social transformation.
Sachin Tendulkar sugar coated the recent reality of India and gave its people something to cheer about. It is not easy to possess the mandate to lift the spirits of such a large nation but he has done that consistently. The comparison with Sir Donald Bradman is not restricted to his batting alone. Like the great man who brought cheer to post war Australia, Tendulkar allowed India to momentarily forget fires and bombs and inflation and terrorist threats.
It was like that with the century after England so graciously agreed to tour after 26/11. It has been like that for a long time. For better or worse cricket is more than a sport in India; Tendulkar is more than just a cricketer. Where our elected representatives callously fritter away the mandate people give them, Tendulkar has stayed true to it.
And he has never forgotten why he started playing the game in the first place. The best have lofty ambitions when they begin but soon commerce, like a tenacious worm, gnaws into them. Fame surrounds them and prevents the fresh air of reason from breaking through. They acquire sycophants, that great curse of success.
Playing the game becomes a means to a seemingly superior but, in reality, a hollower end. Tendulkar has kept those demons at bay. He has made more money than anyone else, acquired greater fame than is imaginable but you could never guess that from the way he plays his cricket. He remains the servant, pursues the game with purity. Through the last decade India have been well served by like minded giants.
And he works as hard as anybody has. Lance Armstrong once said that he wins the Tour de France not when he is cycling down the Champs-Elysees but when he is out in the mountains facing icy winds while others are cozying in their blankets for an extra hour.
Two years ago Tendulkar realised that his future lay in the way his body coped; that eventually his body rather than a bowler would get him. During the first IPL, as he struggled with his groin injury, he admitted that he found continuous rehab very difficult to live with.
Once fit, he was like the child again, able to do what he wanted without worrying about whether his body was accomplice or traitor. And so he trained harder and rested well. You could see the effect as he scampered between wickets. Tendulkar's delightful second wind is the result of what you and I have not seen; hours in the gym and in training.
As a result, Tendulkar's end game is nowhere in sight. He is peeling off centuries like he did in his prime, the old air of predictability is still around; he is grinding his way through when needed, clobbering the ball when required. In this extraordinary long distance race he is running, this looks like a mid-race burst rather than like the finishing kick his age suggests it should be.
So why has no one else scored a double century in limited overs cricket so far? Well, because it is very difficult for a start. Assuming 300 balls you should expect to get no more than 150 which means you need to bat at a strike rate of 133; you should be mentally alert because one casual shot, one moment of disrespect, could be your undoing.
But, let's admit, because the combination of pitches, outfields and boundary ropes has rarely tilted the balance so much in the batsman's favour. At Gwalior, the groundsman told one half of the class they were not wanted; the bowlers were the extras in a movie seeking, at best, a talking part. The stage had been prepared for Tendulkar but he still had to deliver an unforgettable performance.
Inevitably the question will be asked: what next? I know there is only thing he genuinely covets and that is not in his hands. In twelve months Tendulkar hopes to play his sixth and last World Cup.
So far his relationship with the World Cup has been like that of a child who scurries to the rosogulla shop only to find it shut everytime. If he was a golfer seeking a Masters win or a tennis player hoping to win another Grand Slam, he could plan for it but he doesn't hold the key to a win in a team sport. It must happen, he cannot make it happen. But what else? Frankly, I don't care.
Tendulkar's journey is about joy and purity and a landmark is merely a comfort stop.
Good Friday, also called Holy Friday, Black Friday, or Great Friday, a holiday observed primarily by adherents to Christianity commemorating the crucifixion of Jesus Christ and his death at Calvary. The holiday is observed during Holy Week as part of the Paschal Triduum on the Friday preceding Easter Sunday, and often coincides with the Jewish observance of Passover.
Based on the scriptural details of the Sanhedrin Trial of Jesus, the Crucifixion of Jesus was most probably on a Friday. The estimated year of Good Friday is AD 33, by two different groups, and originally as AD 34 by Isaac Newton via the differences between the Biblical and Julian calendars and the crescent of the moon. A third method, using a completely different astronomical approach based on a lunar Crucifixion darkness and eclipse model (consistent with Apostle Peter's reference to a "moon of blood" in Acts 2:20) arrives at the same date, namely Friday April 3, AD 33
Main articles: Passion (Christianity), Crucifixion of Jesus, and Sayings of Jesus on the cross
"The Judas Kiss" by Gustave Doré, 1866.
According to the accounts in the Gospels, Jesus was arrested in the Garden of Gethsemane by the Temple Guards through the guidance of his disciple, Judas Iscariot. Judas received money (30 pieces of silver) (Matthew 26:14-16) for betraying Jesus and told the guards that whomever he kisses is the one they are to arrest. Jesus is brought to the house of Annas, who is the father-in-law of the current high priest, Caiaphas. There he is interrogated with little result, and sent bound to Caiaphas the high priest, where the Sanhedrin had assembled (John 18:1-24).
Conflicting testimony against Jesus is brought forth by many witnesses, to which Jesus answers nothing. Finally the high priest adjures Jesus to respond under solemn oath, saying "I adjure you, by the Living God, to tell us, are you the Anointed One, the Son of God?" Jesus testifies in the affirmative, "You have said it, and in time you will see the Son of Man seated at the right hand of the Almighty, coming on the clouds of Heaven." The high priest condemns Jesus for blasphemy, and the Sanhedrin Trial of Jesus concurs with a sentence of death (Matthew 26:57-66). Peter, waiting in the courtyard, also denies Jesus three times to bystanders while the interrogations were proceeding. Jesus already knew that Peter would deny him three times. See the article Sanhedrin Trial of Jesus regarding the two trials, one at night, the other in the morning and how their timing may affect the day of Good Friday.
A Good Friday procession in Bombay by Indian Roman Catholics, depicting the Way of the Cross
In the morning, the whole assembly brings Jesus to the Roman governor Pontius Pilate, under charges of subverting the nation, opposing taxes to Caesar, and making himself a king (Luke 23:1-2). Pilate authorizes the Jewish leaders to judge Jesus according to their own Law and execute sentencing; however, the Jewish leaders reply that they are not allowed by the Romans to carry out a sentence of death (John 18:31).
Pilate questions Jesus, and tells the assembly that there is no basis for sentencing. Upon learning that Jesus is from Galilee, Pilate refers the case to the ruler of Galilee, King Herod, who was in Jerusalem for the Passover Feast. Herod questions Jesus but receives no answer; Herod sends Jesus back to Pilate. Pilate tells the assembly that neither he nor Herod have found guilt in Jesus; Pilate resolves to have Jesus whipped and released (Luke 23:3-16).
It was a custom during the feast of Passover for the Romans to release one prisoner as requested by the Jews. Pilate asks the crowd whom they would like to be released. Under the guidance of the chief priests, the crowd asks for Barabbas, who had been imprisoned for committing murder during an insurrection. Pilate asks what they would have him do with Jesus, and they demand, "Crucify him" (Mark 15:6-14). Pilate's wife had seen Jesus in a dream earlier that day; she forewarns Pilate to "have nothing to do with this righteous man" (Matthew 27:19).
Pilate has Jesus flogged, then brings him out to the crowd to release him. The chief priests inform Pilate of a new charge, demanding Jesus be sentenced to death "because he claimed to be God's son." This possibility filled Pilate with fear, and he brought Jesus back inside the palace and demanded to know from where he came (John 19:1-9).
Antonio Ciseri's depiction of Ecce Homo with Jesus and Pontius Pilate, 19th century.
Coming before the crowd one last time, Pilate declares Jesus innocent, washing his own hands in water to show he has no part in this condemnation. Nevertheless, Pilate hands Jesus over to be crucified in order to forestall a riot (Matthew 27:24-26). The sentence written is "Jesus of Nazareth, King of the Jews." Jesus carries his cross to the site of execution (assisted by Simon of Cyrene), called the place of the Skull, or "Golgotha" in Hebrew and in Latin "Calvary". There he is crucified along with two criminals (John 19:17-22).
Jesus agonizes on the cross for six hours. During his last 3 hours on the cross, from noon to 3pm, there is darkness over the whole land. With a loud cry, Jesus gives up his spirit. There is an earthquake, tombs break open, and the curtain in the Temple is torn from top to bottom. The centurion on guard at the site of crucifixion declares, "Truly this was God's Son!" (Matthew 27:45-54)
Joseph of Arimathea, a member of the Sanhedrin and secret follower of Jesus, who had not consented to his condemnation, goes to Pilate to request the body of Jesus (Luke 23:50-52). Another secret follower of Jesus and member of the Sanhedrin named Nicodemus brought about a hundred pound weight mixture of spices and helped wrap the body of Christ (John 19:39-40). Pilate asks confirmation from the centurion whether Jesus is dead (Mark 15:44). A soldier pierced the side of Jesus with a lance causing blood and water to flow out (John 19:34), and the centurion informs Pilate that Jesus is dead (Mark 15:45).
Joseph of Arimathea takes the body of Jesus, wraps it in a clean linen shroud, and places it in his own new tomb that had been carved in the rock (Matthew 27:59-60) in a garden near the site of crucifixion. Nicodemus (John 3:1) also came bringing 75 pounds of myrrh and aloes, and places them in the linen with the body of Jesus, according to Jewish burial customs (John 19:39-40). They rolled a large rock over the entrance of the tomb (Matthew 27:60). Then they returned home and rested, because at sunset began Shabbat (Luke 23:54-56). On the third day, Sunday, which is now known as Easter Sunday (or Pascha), Jesus rose from the dead.
In the Roman Catholic Church
The Catholic Church treats Good Friday as a fast day, which in the Latin Rite of the Church is understood as having only one full meal (but smaller than a regular meal - often substituting meat with fish) and two collations (a smaller repast, two of which together do not equal one full meal). In countries where Good Friday is not a day of rest from work, the afternoon liturgical service is usually put off until a few hours after the recommended time of 3 p.m.
Crucifix prepared for veneration on Good Friday.
The Roman Rite ordinarily has no celebration of Mass after that of the Lord's Supper on Holy Thursday evening until that of the Easter Vigil unless a special exemption is granted for rare solemn or grave occasions by the Vatican or the local bishop, and the only sacraments celebrated are Baptism (for those in danger of death), Penance and Anointing of the Sick. While there is no celebration of the Eucharist, Holy Communion is distributed to the faithful only in the Service of the Passion of the Lord, but can be taken at any hour to the sick who are unable to attend this service.
The altar remains completely bare, without cross, candlesticks or altar cloths. It is customary to empty the holy water fonts in preparation of the blessing of the water at the Easter Vigil. Traditionally, no bells are rung on Good Friday or Holy Saturday until the Easter Vigil.
The Celebration of the Passion of the Lord takes place in the afternoon, ideally at three o'clock, but for pastoral reasons a later hour may be chosen. The vestments used are red (more commonly) or black (more traditionally). Before 1970, they were black except for the Communion part of the rite, for which violet was used, and before 1955 black was used throughout. If a bishop celebrates, he wears a plain mitre.
The liturgy consists of three parts: the Liturgy of the Word, the Veneration of the Cross, and Holy Communion.
The first part, the Liturgy of the Word, consists of the reading or chanting of Isaiah 52:13-53:12, Hebrews 4:14-16, 5:7-9, and the Passion account from the Gospel of John, which is often divided between more than one singer or reader. This part concludes with a series of prayers: for the Church, the Pope, the clergy and laity of the Church, those preparing for baptism, the unity of Christians, the Jewish people, those who do not believe in Christ, those who do not believe in God, those in public office, those in special need.
The second part of the Good Friday liturgy is the Veneration of the Cross: a crucifix, not necessarily the one that is normally on or near the altar at other times, is solemnly displayed to the congregation and then venerated by them, individually if possible, while special chants are sung.
Communion from the Blessed Sacrament on Good Friday (Our Lady of Lourdes, Philadelphia).
The third and last part is Holy Communion according to a rite based on that of the final part of Mass, beginning with the Our Father, but omitting the ceremony of "Breaking of the Bread" and its related chant, the "Agnus Dei." The Eucharist, consecrated at the Mass of Holy Thursday is distributed at this service. Before the reform of Pope Pius XII, only the priest received Communion in the framework of what was called the "Mass of the Presanctified", which included the usual Offertory prayers, with the placing of wine in the chalice, but which omitted the Canon of the Mass.
Priest and people then depart in silence, and the altar cloth is removed, leaving the altar bare except for the cross and two or four candlesticks.
The Way of the Cross, celebrated at the Colosseum in Rome on Good Friday.
In addition to the prescribed liturgical service, the Stations of the Cross are often prayed either in the church or outside, and a prayer service may be held from midday to 3.00 p.m., known as the Three Hours' Agony. In countries such as Malta, Italy, Philippines, Puerto Rico and Spain, processions with statues representing the Passion of Christ are held.
In Polish churches, a tableau of Christ's Tomb is unveiled in the sanctuary. Many of the faithful spend long hours into the night grieving at the Tomb, where it is customary to kiss the wounds on the Lord's body. A life-size figure of Christ lying in his tomb is widely visited by the faithful, especially on Holy Saturday. The tableaux may include flowers, candles, figures of angels standing watch, and the three crosses atop Mt Calvary, and much more. Each parish strives to come up with the most artistically and religiously evocative arrangement in which the Blessed Sacrament, draped in a filmy veil, is prominently displayed.
Acts of Reparation to Jesus Christ
El Greco's Jesus Carrying the Cross, 1580.
The Roman Catholic tradition includes specific prayers and devotions as acts of reparation for the sufferings and insults that Jesus suffered during his Passion on Good Friday. These Acts of Reparation to Jesus Christ do not involve a petition for a living or deceased beneficiary, but aim to repair the sins against Jesus. Some such prayers are provided in the Raccolta Catholic prayer book (approved by a Decree of 1854, and published by the Holy See in 1898) which also includes prayers as Acts of Reparation to the Virgin Mary.
In his encyclical Miserentissimus Redemptor on reparations, Pope Pius XI called Acts of Reparation to Jesus Christ a duty for Catholics and referred to them as "some sort of compensation to be rendered for the injury" with respect to the sufferings of Jesus.
Pope John Paul II referred to Acts of Reparation as the "unceasing effort to stand beside the endless crosses on which the Son of God continues to be crucified".
Yugadi (Kannada: ಯುಗಾದಿ, Telugu: ఉగాది) from yuga + aadi, yuga means era, aadi means start. The start of an era) is the New Year's Day for the people of the Deccan region of India. While the people of Karnataka and Andhra Pradesh use the term Yugadi/Ugadhi for this festival, the people of Maharashtra term the same festival, observed on the same day, Gudi Padwa. Sindhis, people from Sindh, celebrate the same day as their New Year day Cheti Chand.
It falls on a different day every year because the Indian calendar is a lunisolar calendar. The Saka calendar begins with the month of Chaitra (March/April) and Yugadi marks the first day of the new year.
The Lunar Almanac of the Deccan
Hinduism has one of the best calendar with the nature. The word Yugadi can be explained as; 'Yuga' is the word for 'epoch' or 'era', and 'aadi' stands for 'the beginning'. Yugadi specifically refers to the start of the age we are living in now, Kali Yuga. Kali Yuga started the moment when Lord Krishna left the world. Maharshi Vedavyasa describes this event with the words 'Yesmin Krishno divamvyataha, Tasmat eeva pratipannam Kaliyugam'. Kali Yuga began on Feb 17/18 midnight 3102 BC.
The festival marks the new year day for people between Vindhyas and Kaveri river who follow the Dakshina Bhartha lunar calendar, pervasively adhered to in the states of Andhra Pradesh, Karnataka and Maharashtra.
This calendar reckons dates based on the Shalivahana era (Shalivahana Shaka), which begins its count from the supposed date of the founding of the Empire by the legendary hero Shalivahana. The Satavahana king Shalivahana (also identified as Gautamiputra Satakarni) is credited with the initiation of this era known as Shalivahana. The Salivahana era begins its count of years from the year corresponding to 78 AD of the Gregorian calendar. Thus, the year 2000 AD corresponds to the year 1922 of the Salivahana Era.
In the terminology used by this lunar calendar (also each year is identified as per Indian Calendar), Yugadi falls on Chaitra Shudhdha Paadyami or the first day of the bright half of the Indian month of Chaitra. This generally falls in the months of March or April of the Gregorian calendar. In 2010, ugadi falls on March 16.
Lunar calendars have a sixty year cycle and starts the new year on Yugadi i.e., on Chaitra Sudhdha Paadyami. After the completion of sixty years, the calendar starts anew with the first year.
Yugadi (start of new year) is based on Bhāskara II lunar calculations in 12th century. It starts on the first new moon after Sun crosses equator from south to north on Spring Equinox. For example, the time for the new moon for Bijapur where Bhaskaracharya was born can be determined from the website  However, people celebrate Yugadi on the next morning as Indian day starts from sun rise. Many Indians in America also celebrate Yugadi.
Observance in Andhra Pradesh and Karnataka
The Kannada and Telugu people celebrate the festival with great fanfare; gatherings of the extended family and a sumptuous feast are 'de rigueur'. The day, however, begins with ritual showers (oil bath) followed by prayers, and then the eating of a specific mixture of -
Neem Buds/Flowers for bitterness
Raw Mango for tang
Tamarind Juice for sourness
Green Chilli/Pepper for heat
Jaggery and ripe banana pieces for sweetness
Pinch of Salt for saltiness
This mixture with all six tastes (షడ్రుచులు), called Yugadi Pachhadi (ఉగాది పచ్చడి) in Telugu and Bevu-Bella( ಬೇವು-ಬೆಲ್ಲ) in Kannada, symbolizes the fact that life is a mixture of different experiences (sadness, happiness, anger, fear, disgust, surprise) , which should be accepted together and with equanimity.
Holigey/Bhakshalu-prepared on Ugadi in Karnataka and Andhra Pradesh.
In Karnataka a special dish called Obbattu/Holigey, is prepared. In Andhra Pradesh, a special dish called Bhakshalu or Bobbatlu (Puran Poli) are prepared on this occasion. It consists of a filling (Bengal gram and jaggery/sugar boiled and made in to a paste) stuffed in a flat roti like bread. It is usually eaten hot/cold with ghee or milk topping.
Later, people traditionally gather to listen to the recitation of the religious almanac (Panchangam) of the coming year, and to the general forecast of the year to come. This is the Panchanga Sravanam, an informal social function where an elderly and respected person refers to the new almanac pertaining to the coming year and makes a general benediction to all present. The advent of television has changed this routine, especially in the cities. Nowadays, people turn on the TV to watch broadcasts of the recitation.
Yugadi celebrations are marked by literary discussions, poetry recitations and recognition of authors of literary works through awards and cultural programs. Recitals of classical Carnataka music and dance are held in the evenings.
Observance in Maharashtra
The festival is called "Gudi Padwa" in Maharashtra; it heralds the advent of new year and is one of the most auspicious days for Maharashtrians.
It is customary to erect ‘Gudis’ on the first day (Padwa) of the Marathi New Year. 'Gudi' is a bamboo staff with a colored silk cloth and a garlanded goblet atop it, which symbolizes victory or achievement. Hence, this day is known as “Gudipadwa” in Maharashtra. The New Year is ushered in with the worship of the "Gudi" and the distribution of a specific "Prasad" comprising tender neem leaves, gram-pulse and jaggery. The symbolism of tastes is the same as what is described above.
Also in many Maharashtrian homes they celebrate the occasion by making Shrikhand Puri.
Vasanta Navaratri (literally - The 9-night Spring festival) starts on this day and culminates nine days later on Sri Raamanavami which falls on Chaitra Sudhdha Navami.
The years would have names in Sanskrit. The name of the one that starts on 27 March 2009 is Sri Virodhi.The one that ended is Sarvadhari.
Sri-Ramnavami is dedicated to the memory of Lord Rama. It occurs on the ninth day (navami). The festival commemorates the birth of Rama who is remembered for his preperous and righteous reign. Ramrajya (the reign of Rama) has become synonymous with a period of peace and prosperity. Mahatma Gandhi also used this term to describe how, according to him, India should be after independence.
Ramnavami occurs in the month of March. Celebrations begin with a prayer to the Sun early in the morning. At midday, when Lord Rama is supposed to have been born, a special prayer is performed. In northern India especially, an event that draws popular participation is the Ramnavami procession. The main attraction in this procession is a gaily decorated chariot in which four persons are dressed up as Rama, his brother Laxman, his queen Sita and his disciple Hanuman. The chariot is accompanied by several other persons dressed up in ancient costumes as work by Rama's solders. The procession is a gusty affair with the participants shouting praises echoing the happy days of Rama's reign.
Surya - The Sun was recognised as the source of light and heat even in ancient times. The importance of the Sun was much more in the higher latitudes from where the Aryans are supposed to have migrated into India. Many royal dynasties potrayed symbols of virility like the Sun, Eagle, Lion etc. as their progenitor. Rama's dynasty considered themselves to have descended from the Sun. This could have led to the tagging on, of Rama's birthday to a festival devoted to the sun.
On the face of it Sri-Ramnavmi appears to be just a festival commemorating the reign of a king who was later deified. But even behind present-day traditions there are clues which unmistakably point to the origin of Ramnavmi as lying beyond the Ramayana story.
Sri Ramnavami occurs at the beginning of summer when the sun has started moving nearer to the northern hemisphere. The Sun is considered to be the progenitor of Rama's dynasty which is called the Sun dynasty (Raghukula or Raghuvamsa, Raghu means Sun and Kula or Vamsa mean familial descendant). Rama is also known as Raghunatha, Raghupati, Raghavendra etc. That all these names begin with the prefix Raghu is also suggestive of some link with Sun-worship. The hour chosen for the observance of the lord's birth is that when the sun is overhead and is at its maximum brilliance. In some Hindu sects, prayers on Ramnavami day start not with an invocation to Rama but to Surya (sun). Again the syllable Ra is used in the word to describe the sun and brilliance in many languages. In Sanskrit, Ravi and Ravindra mean Sun.
Significantly, the ancient Egyptians termed the sun as Amon Ra or simply as "Ra". In Latin the syllable Ra is used to connote light. For example, we have Radiance which emission of light, or Radium which means any substance emitting light or brilliance. The common element is the syllable Ra which in many languages is used to derive words for describing Sun or light.
The occurrence of this syllable in most names used for Rama alongwith other clues is strongly suggestive that the festival Ramnavami antedates the R- ayana and it must have originated much before the Ramayana, as a 'Sun-festival' for invoking the Sun who was recognised as the source of light and heat even in ancient times. The importance of the Sun was much more in the higher latitudes from where the Aryans are supposed to have migrated into India. Many royal dynasties potrayed symbols of virility like the Sun, Eagle, Lion etc. as their progenitor. Rama's dynasty considered themselves to have descended from the Sun. This could have led to the tagging on, of Rama's birthday to a festival devoted to the sun.
There is some link between Lord Rama and Sun Worship. The Sun is considered to be the progenitor of Rama's dynasty which is called the Sun dynasty (Raghukula or Raghuvamsa, Raghu means Sun and Kula or Vamsa mean familial descendant). Rama is also known as Raghunatha, Raghupati, Raghavendra etc. That all these names begin with the prefix Raghu is also suggestive of some link with Sun-worship. The hour chosen for the observance of the lord's birth is that when the sun is overhead and is at its maximum brilliance. Significantly, the ancient Egyptians termed the sun as Amon Ra or simply as "Ra". In Latin the syllable Ra is used to connote light. For example, we have Radiance which emission of light, or Radium which means any substance emitting light or brilliance. The common element is the syllable Ra which in many languages is used to derive words for describing Sun or light.