“Are you sure that only today the Lord rose from the grave and the other Sundays are useless? Why do you keep celebrating these kinds of gimmicks and not even think that the Lord was crucified one fine day and was raised on the third day—which is sufficient irrespective of any given dates or day?”
—S. B. April 20, 2025, Hindi Mandali
My response: The question is not about whether other Sundays are useful or not, but whether He rose on a Sunday or not. Yes, He rose on a Sunday. But such specific information cannot be found in the Muktiveda. Because until the Julian calendar was developed, there was no standardized dating system for events, at least in the known Roman world of that time. Even after the Julian calendar came, different nations, societies, and religions continued using their own traditional calendars to mark and celebrate festivals.
For example, naming the days of the week was completely absent in the Jewish tradition. They counted weekdays numerically from the Sabbath, calling them “first day of the week,” “second day,” and so on. We see this same pattern in Genesis as well.
It’s worth noting that even though the practice of naming days and standardizing calendars—such as the Julian calendar introduced around 45 BCE—had already become widespread well before the birth of the Lord, and even though the Babylonians (circa 1000 BCE) had established a seven-day week based on the seven visible celestial bodies (Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn), neither the early Church Fathers nor any biblical record—even to this day—explicitly states that the Lord was crucified on a Friday and rose on a Sunday. Instead, they preserved the wording of the original accounts: that Muktinath was crucified on the day of preparation before the Sabbath and rose on the first day of the week.
It is also possible that, since the names of the days were associated with planetary deities believed to influence human affairs—and since Jewish tradition strictly prohibited such beliefs—they may have deliberately refrained from using those names in their reckoning of time, both for historical and theological reasons. Instead, they emphasized the Sabbath as the central historical event and rejected the use of day names derived from deities found in other traditions.
So, the current names of the week in English began forming around the early medieval period (5th–7th century CE), when the Germanic tribes adapted the Roman calendar and substituted Roman gods with their own. The basic structure, however, goes all the way back to ancient Babylon. However, Christians do not associate the names of the days with their original deities. In fact, they have designated the day of the crucifixion as Good Friday and the day of the resurrection as Easter Sunday, distinguishing them from all other Fridays and Sundays.1
Similarly, festivals, rituals, and even common things (now often called “secular”) were based on the two calendars used by Jews—just like we have in India: the solar and lunar calendars. For instance, Krishna Paksha (from full moon to new moon, also known as waning) and Shukla Paksha (from new moon to full moon, waxing). A similar practice is seen in the Old Testament. For example, when David didn’t show up at the king’s table, Jonathan explained that David had gone to offer something during the new moon, and Saul had permitted it [1 Samuel 20:5, 18, 24–27].
Later, when certain festivals like Christmas were introduced into Christianity, they mostly followed the Julian calendar and fixed the date as December 25. Though many scholars say the Christians borrowed this date to substitute the Roman “Sun Festival,” other scholars, like Rodney Stark, challenge this view. He writes:
“In 274 the Emperor Aurelian consecrated a lavish new temple in Rome dedicated to Sol Invictus… Aurelian decreed that Sol Invictus was the supreme deity of Rome and that his worship was the official state religion. He also declared December 25 to be a festival celebrating the birth of the ‘Unconquered Sun.’ Many modern writers have mistakenly claimed that Christmas was set on this same date as an overlay to this festival. But that’s backward. Aurelian picked this day because it was already being celebrated as Christmas by Rome’s growing Christian movement.”
—Rodney Stark, Discovering God, HarperOne, 2007, p. 208
(Sources also: Talley, Thomas J., The Origins of the Liturgical Year; Tighe, William J., “Calculating Christmas,” Touchstone, Dec 2003)
Considering the fact that Muktinath could not have been born in December—as shepherds would not take their flocks out in the cold—many scholars assume He was probably born sometime in September or October. But if Stark’s claim is accepted, then we must ask: what made the early Christians introduce such a festival? And Jenkins gives the various accounts on this:
When we look at church calendars, it is puzzling that modern Christians celebrate Christmas in midwinter, whereas the early church located Christ’s birth in May. (No sane Judean shepherd would have been out on the hills watching his flocks in December.) But other possible explanations exist for this winter celebration. Late in the second century, we know that Egyptian Gnostic followers of Basilides commemorated Jesus’ baptism as especially holy, and they celebrated it on January 6. Over the centuries, the Orthodox churches used the midwinter date to commemorate the birth of Jesus rather than his baptism, and January 6 marks the feast of the Epiphany. For Western churches, this is the day on which the Magi reputedly visited Jesus in the stable, proclaiming the manifestation of Christ’s glory as a newborn child. Over the centuries, though, other Christian cultures combined the celebration of Christ’s birth with a remembrance of his baptism in the Jordan. Eastern Orthodox churches celebrated Epiphany as the festival of Christ’s baptism. In the ancient church of Ethiopia, Jesus’ baptism is the focus of the feast of Timqat or Epiphany, which is still one of the greatest festivals of the liturgical year. Timqat is the local Amharic word for “baptism.”2
Whatever the reasons, it’s likely that these festivals were introduced to remind Christians that Muktinath was born, died, and rose again on certain days. I once read that in the early Church, both Good Friday and Easter were celebrated on the same day, not separately. As Christianity spread across countries with diverse cultural and religious backgrounds—especially in Europe—they either introduced or borrowed traditions to accommodate people’s “felt needs.” Easter eggs, carol rounds, Santa Claus, etc., are examples. It’s also interesting that while most Christians celebrate Christmas on December 25, the Greek Orthodox Church celebrates it on January 7 following Julian calendar.
Part Two
To understand why certain dates and days are assigned to celebrate festivals—not just in Christianity but in all religions—we need to look at the historical context beyond the particular religion.
Take, for instance, the birth date of Muktinath. When the Gregorian calendar was introduced in 1582 to replace the older Julian calendar, a miscalculation was discovered: the Julian system had miscounted the length of the solar year. To correct this, the Gregorian calendar dropped 10 days and redefined leap years more precisely. Scholars, noticing this error, realized that Muktinath’s birth likely occurred four years earlier than previously thought—thus placing it in 4 BCE (Before Common Era).3
To better align with the solar year of 365.25 days, an extra day was added every four years—creating leap years. A humorous example often cited is India’s former Prime Minister Morarji Desai, who was born on February 29. People used to joke that, known for his pen thrift, thanks to his birthday falling only once in four years, he had to celebrate less often—though in reality, he never celebrated his birthday at all, a practice still common among many even today.
In contrast, Hinduism does not follow a fixed civil calendar based on the Sun alone. Instead, it uses a lunisolar calendar, where months and days are determined by the phases of the Moon and the position of the Sun in constellations (nakshatras). This means that some lunar months may have 32 days, and festivals can vary regionally or be shifted depending on celestial alignments and local customs.
Thus, it’s important to recognize that calendar systems, birth dates, and even festival timings are deeply shaped not only by religious traditions but also by broader astronomical, cultural, and historical developments that cut across civilizations.
Similarly, the Easter date is not calculated based solely on Muktiveda (like at the end of Passover), but also includes historical references such as the role of Pontius Pilate and Roman records. For comparison, consider Ramzan: though it marks the end of a specific lunar month (Ramadan), in many places the actual celebration of Eid is postponed by a day or two until the crescent moon is sighted.
However, in the case of Hajj, the dates are fixed—occurring from the 8th to the 13th of Dhul Hijjah—without variation based on local moon sightings. It’s important to note that Hajj does not commemorate the Prophet Muhammad’s migration (Hijrah) from Mecca to Medina, as is sometimes misunderstood. Rather, it primarily commemorates key events in the life of Prophet Ibrahim (Abraham) and his family, including the sacrifice of his son, the search for water by Hagar, and the rituals associated with Mount Arafat and the Kaaba. The Hijrah itself is commemorated by the Islamic calendar, which begins from that event in 622 CE.4
Even in Hinduism, similar variations exist: the same festival may be celebrated on different days in different regions. If two instances of the same tithi (lunar date) fall in one month (like two Diwalis or sraddha to parents), people choose which one to celebrate, mostly second one. Festivals are also shifted based on local customs. For example, while Navaratri is celebrated across India in October, a different form of Navaratri is observed in April in Uttarakhand. Similarly, there are three distinct stories associated with Diwali. Only a few festivals are celebrated at a pan-Indian level, while the rest remain largely regional.
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In our area, if someone dies just a day before Ugadi, the whole village postpones the celebration until all death rituals (usually lasting 10–13 days) are completed. This year, two people died, and the festival was delayed nearly two weeks.
So, while the specific day or date chosen to celebrate a festival holds significance, assigning a uniform date serves a practical purpose—it ensures common observance across communities. Without this, celebrations could become fragmented, with each group following its own timeline. Most festivals are not merely personal acts of sādhanā but are meant to foster social and familial bonds.
For example, based on the detailed account given by Valmiki in the Ramayana, Sri Rama Navami, the birthday of Lord Rama, is celebrated in the twelfth lunar month, Chaitra [April], on the ninth day (Navami) of the Shukla Paksha. This occurred when the star Punarvasu, presided over by the deity Aditi, was in ascendance, and when five planets were in their highest exaltation, with Jupiter in Cancer (Karkata Lagna) along with the Moon.
[Valmiki Ramayana, Bala Kanda, 18.8–10]
Similarly, Krishna Jayanti (also known as Janmashtami) is celebrated on the 8th day (Ashtami) of Krishna Paksha in the month of Bhadrapada (roughly August to September). It is interesting to note that while in North India, the date is often based on the Rohini Nakshatra combined with Ashtami Tithi, in South India, it is observed strictly on Ashtami Tithi, regardless of the Nakshatra.
As a digression, it’s interesting to note that what is considered auspicious for the gods need not be the same for humans. For example, days like Ashami and Navami are generally considered inauspicious for starting new ventures. Similarly, the month of Margazhi (known as Margsirsha in Hindi) is traditionally considered inauspicious for performing rituals like marriages. However, during this entire month, there are numerous celebrations for deities, as it is regarded as a very auspicious time for them. In fact, as Krishna mentions in the Bhagavad Gita [10:35] , He is present as Margazhi among the months.
In our case, some of us never go to church on Sundays or treat Sunday as the only worship day. Many of us worship daily as part of our personal sadhana, and gathering together is no longer considered mandatory as Muktiveda says in Hebrews 10:25, ‘Not neglecting to meet together, as is the habit of some, but encouraging one another, and all the more as you see the Day drawing near.’ This verse is often cited to emphasize the importance of regular communal worship and fellowship, especially in the context of perseverance and mutual encouragement among believers.
In some countries like Nepal, Saturday is the holiday, so Christians gather then. Seventh-Day Adventists would be happy about that! But in Muslim countries, Christians usually gather on Friday.
So, the question “Are other Sundays useless?” should really be rephrased into several “why” questions. And raising such questions actually helps us explore deeper issues related to our bhakti in the Lord.
Similarly, why are some numbers considered sacred—like 7, 40, and 72 in Muktiveda? Or 18 and 108 in Hinduism? Though many scholars have done deep studies on these things, for a common person like me to understand them fully, I would need to invest time in reading more books. I’ve read a few and collected a fair amount of information, but I don’t think it’s all relevant here.
And anyway, there’s no need to authenticate everything introduced or adopted in Christianity or any other religion in order to make them legitimate. As D.R. Davies says:
“Capitalism was founded on the clock. And the clock was founded by a monk, as a device for ensuring regularity in saying prayers. So it is no exaggeration to say that scientific method is a by-product of Christian piety.”
—30 Minutes to Raise the Dead, p. 131
Conclusion
When considering why certain dates and days are chosen for religious observances, it becomes clear that these decisions are not arbitrary but are shaped by a combination of historical events, cultural influences, and religious significance. Whether it’s the birth of Muktinath, the resurrection, or the festivals in Hinduism and Islam, understanding the historical context of these events helps us appreciate the reasons behind the dates and the way they are celebrated. Moreover, the idea that these festivals are not fixed by rigid schedules but are adaptable to local customs and personal practices reflects the broader nature of faith and devotion.
Humanity has long been shaped by mutual influence, not just in the Muktiveda but in almost every scripture and piece of literature. Nothing exists in isolation.
Ashram, April 22, 2025
Notes
1 Origins Timeline:
- Babylonians (around 1000 BCE): They had a 7-day week based on the 7 celestial bodies visible to the naked eye: the Sun, Moon, Mars, Mercury, Jupiter, Venus, and Saturn.
- Romans (1st century BCE – CE): Adopted this 7-day system and named the days after those celestial bodies, each associated with a Roman god.
- Germanic peoples (after Roman contact): Replaced the Roman gods with their own corresponding deities when they adopted the Roman calendar structure.
🌞 Modern English Weekday Names and Origins:
| Day | Celestial Body | Roman Name | Germanic Equivalent |
| Sunday | Sun | dies Solis | Sun’s day |
| Monday | Moon | dies Lunae | Moon’s day |
| Tuesday | Mars | dies Martis | Tiw’s day (Tiw = Norse god of war) |
| Wednesday | Mercury | dies Mercurii | Woden’s day (Woden = Odin) |
| Thursday | Jupiter | dies Iovis | Thor’s day (Thor = god of thunder) |
| Friday | Venus | dies Veneris | Frigg’s day (Frigg = goddess of love) |
| Saturday | Saturn | dies Saturni | Saturn’s day (only Roman god kept) |
The naming of the weekdays as we know them—Sunday, Monday, etc.—has its origins in ancient astrology and mythology, dating back to the Greco-Roman period, with influence from Babylonian and Germanic cultures.
So, the current names of the week in English began forming around the early medieval period (5th–7th century CE), when the Germanic tribes adapted the Roman calendar and substituted Roman gods with their own. The basic structure, however, goes all the way back to ancient Babylon.–assessed by ChagGPT. April 22, 2025
2 Philip Jenkins. Jesus Wars. How Four Patriarchs, Three Queens, and Two Emperors Decided What Christians Would Believe for the Next 1,500 Years. New York, Harper One. 2010. p.47
Why December 25?
Several theories exist:
- Roman Festival Connection:
- December 25 coincided with the pagan festival of Sol Invictus (the “Unconquered Sun”) and the Roman Saturnalia, both celebrating the winter solstice and the return of longer days.
- Early Christians may have adopted this date to counter pagan practices and offer a Christian alternative.
- Theological Symbolism:
- Some early Christian writers proposed that Jesus was conceived on March 25 (the date later associated with the Annunciation), placing His birth nine months later, on December 25.
- March 25 was also thought to be the date of Jesus’ death, which deepened the symbolic logic: the belief that prophets died on the same date they were conceived or born.
🗓️ Eastern Church:
- In the Eastern Orthodox Church, January 6 was originally celebrated as the combined feast of Jesus’ birth, baptism, and first miracle—a day known as Epiphany.
- Eventually, December 25 was adopted for Christmas by the Eastern churches as well, though Armenian Apostolic Church still celebrates it on January 6.
So, Christmas as December 25 was first officially celebrated in Rome in 336 AD, but the exact date of Jesus’ birth remains unknown. The choice of the date likely reflects a combination of symbolism, cultural integration, and liturgical tradition. This information was assessed by ChatGPT, April 22, 2025
3 See Appendix
4 This information was assessed by ChatGPT, April 22, 2025
Appendix
This information was assessed by ChatGPT, April 22, 2025
Understanding the Calendar Systems and Festival Timings Across Religions
To understand why specific dates and days are chosen for religious festivals—not just in Christianity but across various religions—it’s important to look at the historical context beyond each individual faith. A key element in the determination of these dates is the calendar system followed by different religions. This system is influenced by a combination of historical, astronomical, and cultural factors.
The Gregorian Calendar and Its Global Influence
The Gregorian calendar, which is the most widely used civil calendar today, has its roots in the ancient Roman calendar. The Roman calendar had months that followed the lunar cycle but was soon found to be inconsistent with the solar year. To fix this, Julius Caesar introduced the Julian calendar in 45 BCE, based on the solar year of 365.25 days. However, this still didn’t account for the slight discrepancy of an extra 0.25 days, and so the Gregorian calendar was adopted in 1582 by Pope Gregory XIII to fine-tune the leap year system.
The Gregorian calendar became the global standard for most of the world, even though it was originally designed for Christian use. Most Western Christian holidays, such as Christmas and Easter, are based on this calendar. However, the adoption of this calendar system wasn’t limited to just Christianity; it also influenced secular and non-Christian societies worldwide.
Lunar and Lunisolar Calendars
In contrast, many other religions and cultures follow a lunar or lunisolar calendar system. Hinduism, for example, doesn’t follow a fixed civil calendar based solely on the Sun. Instead, it uses a lunisolar system, where months and days are determined by both the phases of the Moon and the position of the Sun in constellations (nakshatras). This leads to variations in the timing of festivals each year, depending on the cycles of the Moon and Sun.
Similarly, Islamic festivals are based on the lunar calendar. The Islamic year is shorter than the Gregorian year by about 11 days because it only consists of 354 or 355 days. This results in Islamic holidays like Ramadan and Hajj shifting earlier each year in the Gregorian calendar, creating a moving pattern of celebration across seasons. However, in the case of Hajj, the dates are fixed—occurring from the 8th to the 13th of Dhul Hijjah—without variation based on local moon sightings. This consistency in timing contrasts with the flexibility seen in other religious observances.
The Significance of Festivals and Their Timing
The timing of religious festivals is not arbitrary; it often has deep spiritual and agricultural significance. For example, many harvest festivals in various religions occur around the same time of year, even though they follow different calendars. These shared celebrations reflect the human connection to nature and the cycles of the Earth. The lunar festivals in Hinduism, for instance, align with the phases of the Moon, which govern important agricultural activities, such as planting and harvesting crops.
In Judaism, the Hebrew calendar is lunisolar, with months determined by the lunar cycle but adjusted to match the solar year through the addition of leap months. This ensures that key holidays like Passover and Yom Kippur occur during the appropriate seasons.
Borrowing and Mutual Influence
Humanity has long been shaped by mutual influence, not just in the Muktiveda but in almost every scripture and piece of literature. No religion or cultural practice arises in isolation. As people migrated, interacted, and traded across regions, they exchanged not just goods but also ideas, including how to measure time and celebrate the divine.
Many religious festivals, while distinct in their beliefs and practices, often share common themes—such as celebrating the harvest, honoring gods and ancestors, or marking important moments in the spiritual journey. These similarities reflect the universal human desire to connect with the divine and with each other, regardless of the specific calendar system used.
Conclusion
Understanding the different ways that calendar systems and festival timings are set gives us deeper insight into the way humanity views time, spirituality, and the natural world. While we may follow different paths in our religious observances, the human quest to mark significant moments in life, connect with the divine, and celebrate community is shared across cultures. In this way, our calendars, whether based on the Sun, the Moon, or a combination of both, reflect a beautiful tapestry of human experience, shaped by centuries of mutual influence and cultural exchange.
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