Ñ A

 Naanum avaalum.

Avalum Naanum Amuthum Tamilum

Avalum Naanum Alaiyum Kadalum

Avalum Naanum Thavamum Arulum

Avalum Naanum Vaerum Maramum

Aalum Nizhalum Asaivum Nadippum

Aniyum Panivum Avalum Naanum

Avaiyum Thunivum Uzhaippum Thazhaippum

Avalum Naanum Alithalum Pugazhum

Meenum Punalum Vinnum Virivum

Vetppum Thottramum Vaelum Koorum

Aarum Karaiyum Ambum Villum

Paattum Uraiyum Naanum Avalum

Naanum Avalum Uyireum Udambum

Narambum Yaazhum Poovum Manamum

Naanum Avalum Uyireum Udambum

Narambum Yaazhum Poovum Manamum

Avalum Naanum Thenum Inippum

Avalum Naanum Sirippum Magizhvum

Avalum Naanum Thingalum Kulirum

Avalum Naanum Kathirum Oliyum

Avalum Naanum Amuthum Tamilum

Avalum Naanum Alaiyum Kadalum

Avalum Naanum Thavamum Arulum

Avalum Naanum Vaerum Maramum

Aalum Nizhalum Asaivum Nadippum

Aniyum Panivum Avalum Naanum

Avaiyum Thunivum Uzhaippum Thazhaippum

Avalum Naanum Azhithalum Pugazhum

Avalum Naanum Amuthum Tamilum

Avalum Naanum Amuthum Tamilum

https://youtu.be/lWH2aplXjG0

Janaka.

 In Ramayana, there is a great story about one of its key characters, King Janaka, the father of Goddess Sita, and how he became Rajarshi. This beautiful story of King Janaka takes place in the 7th to 5th  millennium BCE in Mithila (Videha). Mithila was one of the regions of the Indian subcontinent, which was mainly located in the southern part of Present-Day Nepal and the Indian state of Bihar.

Janaka was the King of Mithila who ruled over the Videha kingdom in the 7th century. The ruler of Videha was called Janaka, and the real name of King Janaka was Seeradhwaja. Janaka was childless with his wife Sunaina, but once while plowing the field as part of a ritual, they found a baby girl. Baby girl was believed to be the daughter of the Earth and named her Sita, raised by king Janaka and his wife.

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King Janaka

Janaka – An Enlightened Ruler

Apart from running his country as a King, Janaka was also a true seeker. He was an enlightened king, and it was a blessing for the people of Mithila to be ruled by the enlightened one. King Janaka had Lord Shiva’s bow, which was later used to choose the best husband for his daughter, Sita. The one who could lift the bow was chosen as a worthy personality who could take care of Sita. The bow was not an ordinary bow, and no ordinary person could lift it and tie the string to the other end except Sita. However, Lord Rama successfully lifted the bow, and that’s how Sita got married to Lord Rama.

Sage Ashtavakra – Guru of King Janaka

Once King Janaka met a 12-year-old boy named Ashtavakra who had a crippled body. Ashtavakra’s father was a great Pandit “Hindu Priest” in King Janaka’s kingdom. He was cursed by his father to have defects in his body. Ashtavakra means having eight bends in the body, “Ashta” is eight, and “vakra” means to bend.

Ashtavakra is considered one of the greatest Guru on the planet who caused a huge spiritual movement. He got all the knowledge about the Vedas and Sastras when he was inside his mother’s womb.

Janaka had a big wish of being an enlightened soul. He could do anything to achieve enlightened knowledge. Once there was a pronounced debate in the kingdom where all the great priests talked about the soul and enlightenment.

Hearing everybody’s debate, Ashtavakra was not satisfied with the explanation, so he stood up and told King Janaka that all the things said by other great priests are nonsense and nobody knows the truth about the soul. Further, he said that nobody, not even his father, knew the truth but thought they acted as if they knew everything. Ashtavakra added that if he wants to know the true meaning of the soul and get enlightened, King Janaka must do everything he asks. The King agreed to the soft tone of Ashtavakra.

Ashtavakra asked Janaka to meet him in the forest as he lived there, so one day, Janaka visited the forest with his soldiers on his horse. He and his soldiers searched for Ashtavakra everywhere in the jungle, and as they were moving ahead, the forest became denser. After some time, they lost their way, and King Janaka got separated from his soldiers. He was traveling alone, and suddenly he saw Ashtavakra sitting in the shades of the tree. He was about to get off the horse, and when his one leg was in the air, Ashtavakra asked king Janaka to stop in that position where his one leg was in the air. As Janaka agreed to do everything Ashtavakra asked for, he obeyed the command and stayed in the same position. It is believed that obeying the command of Ashtavakra enlightened King Janaka, which helped him to become a Rajarshi (A Royal Sage).

King Janaka accepted Ashtavakra as his Guru, returned to his kingdom, and ruled with pride and dignity. King Janaka was a blessing to the people of Mithila as he was the King who was enlightened and did everything for his nation. The conversation between sage Ashtavakra and King Janaka has been documented as Ashtavakra Gita.

Rajarshi Janaka

Janaka is famously known as a Rajarshi since he turned himself and became Royal Sage by acquiring Knowledge of Vedas and Sastras. It is believed that Janaka also used to get guidance on Vedanta Sastra from Yagnyavalkya, a significant sage in the Upanishads whose lessons are important. Yagnyavalkya checked on Janaka and found that Janaka conveniently learned his lessons and put them into practice. The classes started only when King Janaka took his place among the other followers, as Janaka was one of his favorite students. Later, both King Janaka and Sage Yajnavalkya became the discipline of Sri Ashtavakra.

Spiritually driven, King was always keen on getting divine knowledge and surrounded by wise people. As per his wish, he got his spiritual awakening and development from his Guru Ashtavakra. Being motivated to seek inner solace rather than outward pleasure, Janaka never opts for worldly wealth, and he was detached from all those matters. This is how he became Rajarshi.

National Hero of Nepal

King Janaka believed in serving his people. He ruled Mithila, currently known as Janakpur in the land of Nepal, and is still respected for his love for his people. Janaka was the one who developed Mithila as the center of intellectual discovery. He is regarded as a national hero (Rashtriya Bhibuti) of Nepal.

Mm

 Mysore mylari.

Glad we were able to meet the Ravindrans in mysore on 18th Jan 23.

A very memorable time at their place and at Mm. 

Harih.

Hari (Sanskrit: हरि) is among the primary epithets of the Hindu preserver deity Vishnu, meaning 'the one who takes away' (sins).[1] It refers to the one who removes darkness and illusion, the one who removes all obstacles to spiritual progress. In the Rigveda’s Purusha Sukta (praise of the supreme cosmic being), Hari is the first and most important name of the supreme Divine Being (whose Sanskrit cognate is Brahman). The second and alternative name of the supreme being is Narayana according to Narayana sukta of the Yajurveda. Within the Hindu tradition, it is often used interchangeably with Vishnu to such an extent that they are considered to be one and the same.

Hari appears before the other divinities

The name "Hari" also appears as the 656th name of Vishnu in the Vishnu Sahasranama of the Mahabharata and is considered to be of great significance in Vaishnavism. In the Vedas, it is required to use the mantra "Harih om" before any recitation, just to declare that every ritual we perform is an offering to that supreme Divine Being; even if the hymn praises some one or the other demigods. The idea of demigods as found in Hinduism is very different from that found within Greco-Roman mythology. This has to be borne in mind while understanding how, within Hinduism, all beings including demigods are inseparable from Hari.

Hari in Purusha Suktam, Narayana Suktam and Rudra Suktam is usually depicted as having a form with countless heads, limbs and arms (a way of saying that the Supreme Being is everywhere and cannot be limited by conditional aspects of time and space). Lord Hari is also called Sharangapani as he also wields a bow named as Sharanga.

Hari, Hāri, Hārin, Harī, Harin: 56 definitions

Hari means something in Buddhism, Pali, Hinduism, Sanskrit, Jainism, Prakrit, the history of ancient India, Marathi, Hindi, biology.

In Hinduism

Vaishnavism (Vaishava dharma)

Source: humindian: 108 names of Lord Krishna

One of the 108 names of Krishna; Meaning: "The Lord Of Nature"

Hari refers to:—A name for Śrī kṛṣṇa that means ‘one who takes away’. 

Source: Pure Bhakti: Brhad Bhagavatamrtam

Hari (हरि) refers to:—A name of God; one who takes away; one who removes all obstacles to spiritual progress. 

Vaishnava (वैष्णव, vaiṣṇava) or vaishnavism (vaiṣṇavism) represents a tradition of Hinduism worshipping Vishnu as the supreme Lord. Similar to the Shaktism and Shaivism traditions, Vaishnavism also developed as an individual movement, famous for its exposition of the dashavatara (‘ten avatars of Vishnu’).

Pancaratra (worship of Nārāyaṇa)

Hari (हरि, “bearing , carrying”):—One of the twenty-four forms of Viṣṇu through which Nārāyaṇa manifests himself. The meaning of this title is “The one who accepts oblations, or the remover of sin”. He is accompanied by a counterpart emanation of Lakṣmī (an aspect of Devī) who goes by the name Śuddhi.

Hari (हरि) refers to one of the various Vibhava manifestations according to the Īśvarasaṃhitā 24.335-336.—Accordingly, “who holds a gourd and is of the colour of gold is to be meditated upon. He has the hand placed on the seat, who introduces the portion dealing with acts always reading the śāstras giving importance to Pāñcarātra”. These Vibhavas (e.g., Hari) represent the third of the five-fold manifestation of the Supreme Consciousness the Pāñcarātrins believe in.

Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.

Purana and Itihasa (epic history)

Varāha-purāṇa

Hari (हरि) is another name for Mahiṣa, one of the seven major mountains in Kuśadvīpa, according to the Varāhapurāṇa chapter 87. Kuśadvīpa is one of the seven islands (dvīpa), ruled over by Vapuṣmān, one of the ten sons of Priyavrata, son of Svāyambhuva Manu, who was created by Brahmā, who was in turn created by Nārāyaṇa, the unknowable all-pervasive primordial being.

The Varāhapurāṇa is categorised as a Mahāpurāṇa, and was originally composed of 24,000 metrical verses, possibly originating from before the 10th century. It is composed of two parts and Sūta is the main narrator.

1) Hari (हरि).—A synonym of Viṣṇu. 

2) Hari (हरि).—A warrior of Subrahmaṇya.

3) Hari (हरि).—A warrior who fought on the side of the Pāṇḍavas and was killed by Karṇa.

4) Hari (हरि).—An asura, the son of Tārakākṣa, who got from Brahmā a boon enabling him to prepare Mṛtasaṅjīvanī. (a medicine to revive dead people).

5) Hari (हरि).—Son of King Akaṃpana. Though he was as powerful and proficient in archery as Mahāviṣṇu, and equal in prowess to Indra in war he got into the hands of his enemies and was killed. 

6) Hari (हरि).—A particular sect of the attendants of Rāvaṇa. They attacked the army of monkeys. 

7) Hari (हरि).—A very powerful bird born in Garuḍa’s dynasty. 

8) Hari (हरि).—A particular species of horses. They possess long hairs on the neck and are golden in colour. 

9) Hari (हरि).—A daughter born to Kaśyapaprajāpati by his wife Krodhavaśā. Lions and monkeys originated from this Hari. 

10) Hari (हरि).—A son of Dharmadeva. Dharmadeva begot four sons, Hari, Kṛṣṇa, Nara and Nārāyaṇa of the daughters of Dakṣa. 

11) Hari (हरि).—A sect of Devas. During the Tāmasamanvantara there were four such sects, viz. Haris, Satyas, Supāras and Sudhīs. (See Manvantara).

1a) Hari (हरि).—Praise of: by Arjuna;1 by Kuntī;2 by Bhīṣma;3 by women of Hāstinapura;4 by Śuka;5 by Brahmā;6 by Jīva in embryo;7 by Devahūtī;8 by Dakṣa and others;9 by Sunīti;10 by Dhruva;11 by Pṛthu;12 by Pracetasas;13 by Nārada;14 Rudragītā in praise of: taught by Śiva to Pracetasas;15 praise of Hari leads to attain divine knowledge and also to mokṣa;16 praise of, by Manu (Svāyambhuva),17 by Gajendra;18 by Brahmā;19 by Śiva;20 by Aditi;21 by Bali in bondage22 , by Prahlāda;23 and by Satyavrata;24 by Trayī and Upaniṣadic and Yoga literature;25 praise of: by Garuḍa;26 by Mucukunda;27 by Jāmbavat;28 by Kṛtavarman, and Akrūra;29 by Bhūmi, mother of Naraka;30 by Rukmiṇī;31 by Indra;32 by Nṛga;33 and by Rudra;34 his deeds recalled by the citizens of Mathurā;35 praise of; nature of; much in evidence in Draviḍa;36 by Nārada;37 by kings in Jarāsandha's prison, and after their release;38 by Yudhiṣṭira;39 by Ṛṣis;40 by Vasudeva, Devakī and Bali;41 by Bahulāśva;42 by Śrutadeva;43 by Śrutis (Śrutigīti);44 by gods;45 by Brahmā;46 by Uddhava;47 by Nalakūbara and Maṇigrīva;48 by Kāliya and his wives;49 by Gopis (Gopigītā);50 by Indra.51

1b) A name given to Viṣṇu by Svāyambhuva Manu for saving three worlds from affliction;1 acted as Brahmā in Soma's Rājasūya;2 adhidevata for the planet Budha;3 does praṇāma every day to Śaṅkara.4

1c) A son of Ṛṣabha and a Bhāgavata: expounded to Nimi the nature of a Bhāgavatottama.*

1d) An avatār born as son of Hariṇī and Harimedhas: awarded mokṣa to Gajendra.*

1e) Son of Vasudeva and Devakī to put down adharma.*

1f) (Matsya).*

1g) (as horse) killed Madhu and Kaiṭabha.*

1h) (Kūrma) bore Mandara.*

1i) (Varāha) raised the Earth.*

1j) Narasimha.*

1k) Nirguṇa and apart from Prakṛti: makes his devotees the poorest so as to create in them a spirit of detachment: Blesses and curses: In the garb of a Brahmacārin persuaded Vṛka to test Śiva's boon on himself: Bhṛgu kicked the sleeping Hari in his chest and helped him to get united with Lakṣmī: Bhṛgu's wonder at it;1 Has root in religious performances of Brahmanas and is himself Yajña and source of all Dharma: the 25th principle: Helped Śiva in regaining his lost glory through Maya: took the form of a cow and with Brahmā as calf drank the immortalising fluid of the well in Tripura;2 Vibhūtis of;3 Brahmā born of his grace and Rudra of his wrath.4

1l) avatārs of: Puruṣa as Brahmā, Viṣṇu and Rudra, Naranārāyaṇa, Haṃsa, Datta, Kumāra, Ṛṣabha, Hayagrīva, Matsya, Varāha, Kūrma, Nṛsimha, Vāmana, Paraśurāma and Rāma.

1m) In a group—form of Vāsudeva, Saṅkarṣaṇa, Pradyumna and Aniruddha: as the indwellers of sūrya: spoken of in nine forms such as time, place and so on. In the form of time, for every month seven attendants lead him;1 other attendants of.2

1n) A Tuṣita god in the Svārociṣa and a Sādhya in the Cākṣuṣa epoch.

1o) A son of Rukmakavaca appointed over Videha with his brother Parigha.

1p) Same as Mahiṣa.

1q) An attribute of Viṣṇu; everywhere in his universal form (Viśvarūpa).

1r) Mountain a chief hill of Kuśadvīpa.

1s) A son of Viśvāmitra.

1t) The gods of the Tāmasa epoch, see Haraya.

Hari (हरि) refers to the name of a Lady mentioned in the Mahābhārata (cf. ). Note: The Mahābhārata (mentioning Hari) is a Sanskrit epic poem consisting of 100,000 ślokas (metrical verses) and is over 2000 years old.

1) Hari (हरि) is another name for Viṣṇu, according to the 10th century Saurapurāṇa: one of the various Upapurāṇas depicting Śaivism.—The first chapters opens with a salutation to Pinaki (Śiva) at whose biding Virañci (Prajāpati Brahmā) is the creator of the universe, Hari (Viṣṇu) is the preserver and Kāla-Rudra is the destroyer.

2) Hari (हरि) refers to one of the names for the “sun” [viz., Sūrya], according to the eulogy of the Sun by Manu in the Saurapurāṇa.—Accordingly, the Saurapurāṇa which is purely a Śaivite work, though it purports to be revealed by the Sun, contains some references to practices of Saura Sects, and here and there it identifies Śiva with the Sun. From the eulogy of the Sun by Manu it appears that the sun is the Supreme deity. He is [viz., Hari] [...] In another passage Manu while eulogizing the Sun god expresses that the Sun is another form of Lord Śiva. 

The Purana (पुराण, purāṇas) refers to Sanskrit literature preserving ancient India’s vast cultural history, including historical legends, religious ceremonies, various arts and sciences. The eighteen mahapuranas total over 400,000 shlokas (metrical couplets) and date to at least several centuries BCE.

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Shaivism (Shaiva philosophy)

Hari (हरि) refers to one of the seven regions (navakhaṇḍa) situated within Jambūdvīpa, according to Parākhyatantra 5.61. It is also known as Harikhaṇḍa. Jambūdvīpa is one of the seven continents situated within the world of the earth (pṛthivī). These continents are located above the seven pātālas and may contain even more sub-continents within them, are round in shape, and are encircled within seven concentric oceans.

According to the Parākhyatantra, “to the south of that is the landmass called Hari, which is like Ramaṇa in dimensions and in which Hari was propitiated by the serpent Śeṣa”.

In the middle of these nine regions (e.g., Hari) is situated the golden mountain named Meru which rises above the surface of the earth by 84,000 yojanas while it penetrates the circle of the earth to a depth of sixteen yojanas.

The Parākhyatantra is an old Śaiva-siddhānta tantra dating from before the 10th century.

Shaivism book covercontext information

Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient 

Vyakarana (Sanskrit grammar)

Hari (हरि).—A short form used for भर्तृहरि (bhartṛhari), the stalwart grammarian Bhartrhari,by later grammarians and commentators in their references to him. See the word भर्तृहरि (bhartṛhari) above.

Vyakarana (व्याकरण, vyākaraṇa) refers to Sanskrit grammar and represents one of the six additional sciences (vedanga) to be studied along with the Vedas. Vyakarana concerns itself with the rules of Sanskrit grammar and linguistic analysis in order to establish the correct context of words and sentences.

Chandas (prosody, study of Sanskrit metres)

Source: Shodhganga: a concise history of Sanskrit Chanda literature

Hārī (हारी) refers to one of the 130 varṇavṛttas (syllabo-quantitative verse) dealt with in the second chapter of the Vṛttamuktāvalī, ascribed to Durgādatta (19th century), author of eight Sanskrit work and patronised by Hindupati: an ancient king of the Bundela tribe (presently Bundelkhand of Uttar Pradesh). A Varṇavṛtta (e.g., hārī) refers to a type of classical Sanskrit metre depending on syllable count where the light-heavy patterns are fixed.

Chandas (छन्दस्) refers to Sanskrit prosody and represents one of the six Vedangas (auxiliary disciplines belonging to the study of the Vedas). The science of prosody (chandas-shastra) focusses on the study of the poetic meters such as the commonly known twenty-six metres mentioned by Pingalas.

Vedanta (school of philosophy)

Source: Shodhganga: Siva Gita A Critical Study

Hari (हरि) or Harigītā refers to one of the sixty-four Gītās commonly referred to in Hindu scriptures.—Gītā is the name given to certain sacred writings in verse (often in the form of a dialogue) which are devoted to the exposition of particular religious and theosophical doctrines. Most of these Gītās [i.e., Hari-gītā] originate from the Mahābhārata or the various Purāṇas.

Vedanta (वेदान्त, vedānta) refers to a school of orthodox Hindu philosophy (astika), drawing its subject-matter from the Upanishads. There are a number of sub-schools of Vedanta, however all of them expound on the basic teaching of the ultimate reality (brahman) and liberation (moksha) of the individual soul (atman).

Ayurveda (science of life)

[«previous (H) next»] — Hari in Ayurveda glossary

Source: Shodhganga: Portrayal of Animal Kingdom (Tiryaks) in Epics An Analytical study

Hari (हरि) (lit. “one who is reddish brown”) is a synonym (another name) for Garuḍa, according to scientific texts such as the Mṛgapakṣiśāstra (Mriga-pakshi-shastra) or “the ancient Indian science of animals and birds” by Hamsadeva, containing the varieties and descriptions of the animals and birds seen in the Sanskrit Epics such as the Ramayana 

Āyurveda (आयुर्वेद, ayurveda) is a branch of Indian science dealing with medicine, herbalism, taxology, anatomy, surgery, alchemy and related topics. Traditional practice of Āyurveda in ancient India dates back to at least the first millenium BC. Literature is commonly written in Sanskrit using various poetic metres.

Jyotisha (astronomy and astrology)

Hari in Jyotisha glossary

Source: Wisdom Library: Brihat Samhita by Varahamihira

1) Hari (हरि) refers to a “blue color” [?], according to the Bṛhatsaṃhitā (chapter 3), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).—Accordingly, “If in Śiśira (February, March) the sun be of copper colour or red black, if, in Vasanta (April, May), blue [i.e., hari] crimson, if, in Grīṣma (June, July), slightly white and of gold color, if, in Varṣā (August, September), white, if, in Śarada (October, November), of the colour of the centre of the lotus, if, in Hemanta (December, January), of blood color, mankind will be happy. If, in Varṣā (August, September), the rays of the sun be soft, mankind will be happy even though the sun should be of any of the colors mentioned above”.

2) Hari (हरि) (Cf. Siṃha) refers to a “lion”, according to the Bṛhatsaṃhitā (chapter 11), an encyclopedic Sanskrit work written by Varāhamihira mainly focusing on the science of ancient Indian astronomy astronomy (Jyotiṣa).— Accordingly, “Jala Ketu is a comet which appears in the west with a raised tail; it is glossy, when it appears there will be prosperity in the land for 9 months, and the world will be freed from all miseries. Bhava Ketu is a comet visible only for a single night and in the east, possessing a small disc; it is glossy; the tail is bent like that of a lion [i.e., hari-lāṅgūla]. There will be unprecedented happiness in the land for as many months as the number of hours for which it continues to be visible; if it should be fearful to look at, fatal diseases will afflict mankind”.

Jyotisha (ज्योतिष, jyotiṣa or jyotish) refers to ‘astronomy’ or “Vedic astrology” and represents the fifth of the six Vedangas (additional sciences to be studied along with the Vedas). Jyotisha concerns itself with the study and prediction of the movements of celestial bodies, in order to calculate the auspicious time for rituals and ceremonies.

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General definition (in Hinduism)

Sanskrit Hari is in origin a colour term for yellowish hues, including yellow, golden, yellowish-brown or reddish brown, fallow or khaki, pale yellow, greenish or green-yellow It has important symbolism in the Rigveda and hence in Hinduism; in Rigvedic symbolism, it unites the colours of Soma, the Sun, and bay horses under a single term.

The word Hari is widely used in later Sanskrit and Prakrit literature, Hindu, Buddhist, Jain and Sikh religions. It appears as 650th name of Vishnu in the Vishnu sahasranama of the Mahabharata and hence rose to special importance in Hindu Vaishnavism.

In Sikhism, it is the holy symbol consisting of the three Gurmukhi letters and is used as "हरि" "ਹਰਿ". The Guru Granth Sahib which Sikhs revere as their 11th guru contains this word more than 8500 times.

In Buddhism

Theravada (major branch of Buddhism)

Theravāda is a major branch of Buddhism having the the Pali canon (tipitaka) as their canonical literature, which includes the vinaya-pitaka (monastic rules), the sutta-pitaka (Buddhist sermons) and the abhidhamma-pitaka (philosophy and psychology).

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Tibetan Buddhism (Vajrayana or tantric Buddhism)

Hari (हरि) is the name of a deity summoned by the Yamāntaka-mantra and mentioned as attending the teachings in the 6th century Mañjuśrīmūlakalpa: one of the largest Kriyā Tantras devoted to Mañjuśrī (the Bodhisattva of wisdom) representing an encyclopedia of knowledge primarily concerned with ritualistic elements in Buddhism. The teachings in this text originate from Mañjuśrī and were taught to and by Buddha Śākyamuni in the presence of a large audience (including Hari).

Tibetan Buddhism includes schools such as Nyingma, Kadampa, Kagyu and Gelug. Their primary canon of literature is divided in two broad categories: The Kangyur, which consists of Buddha’s words, and the Tengyur, which includes commentaries from various sources. Esotericism and tantra techniques (vajrayāna) are collected indepently.

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Mahayana (major branch of Buddhism)

Hārin (हारिन्) (Cf. Hāriṇī) refers to the “seizer (of the heart)” (of all Nāgas), according to the Vajratuṇḍasamayakalparāja, an ancient Buddhist ritual manual on agriculture from the 5th-century (or earlier), containing various instructions for the Sangha to provide agriculture-related services to laypeople including rain-making, weather control and crop protection.—Accordingly, [as Brahmā and others addressed the Bhagavān]: “[...] We will offer this seizer of the heart (hṛdaya-hāriṇī) of all Nāgas, drier of their heart, destroyer of the families of harmful Nāgas, remover of all winds, clouds and thunderbolts, and ripener of all crops, flowers and fruits. May the Bhagavān give his empowerment for the benefit of 

Mahayana (महायान, mahāyāna) is a major branch of Buddhism focusing on the path of a Bodhisattva (spiritual aspirants/ enlightened beings). Extant literature is vast and primarely composed in the Sanskrit language. There are many sūtras of which some of the earliest are the various Prajñāpāramitā sūtras.

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 Hari in Jainism glossary

Hari (हरि).—One of the seven regions (kṣetra) of Jambūdvīpa according to Jaina cosmology. Jambūdvīpa sits at the centre of madhyaloka (‘middle world’) is the most important of all continents and it is here where human beings reside. In Hari flows the twin rivers Harit and Harikāntā.

Source: archive.org: Trisastisalakapurusacaritra

1) Hari (हरि) and Harisaha are the two Indras of the Vidyutkumāras who came to the peak of Meru for partaking in the birth-ceremonies of Ṛṣabha, according to chapter 1.2 [ādīśvara-caritra] of Hemacandra’s 11th century Triṣaṣṭiśalākāpuruṣacaritra (“lives of the 63 illustrious persons”): a Sanskrit epic poem narrating the history and legends of sixty-three important persons in Jainism.

2) Hari (हरि) refers to a sub-division of the Jātyārya class of Āryas (one of the two types of human beings), taking birth in the “middle world” (madhyaloka), according to chapter 2.3.—Accordingly, “In these 35 zones on this side of Mānuṣottara and in the Antaradvīpas, men arise by birth; [...]. From the division into Āryas and Mlecchas they are two-fold. The Āryas have sub-divisions: kṣetra (country), jāti (caste), kula (family), karma (work), śilpa (craft), and bhāṣā (language). [...] The Jātyāryas are the Ikṣvākus, Jñātas, Haris, Videhas, Kurus, Ugras, Bhojas, and Rājanyas”.

3) Hari (हरि) and Hariṇī were are later incarnations of Sumukha nad Vanamālā, according to chapter 6.7 [śrī-munisuvratanātha-caritra].—Accordingly:—“ [...] As they [i.e., Sumukha and Vanamālā] were blaming themselves and praising those devoted to dharma, a stroke of lightning struck them and killed them. [...] Because of the development of their mutual affection and of their pure meditation, after death they became twins in Harivarṣa. Their parents named them Hari and Hariṇī and they were never separated day or night, husband and wife as in the former birth. Their wishes were fulfilled by the ten wishing-trees and they remained there happily, enjoying themselves like gods.[...]”.

Source: Encyclopedia of Jainism: Tattvartha Sutra 3: The Lower and middle worlds

Hari (हरि) or Harivarṣa refers to a region of Jambūdvīpa: the first continent of the Madhya-loka (middle-word), according to the 2nd-century Tattvārthasūtra 3.10. The green (harit) colour of the bodies of inhabitants of the 3rd region is the cause for assigning it the name Harivarṣa. The mountain chain Mahāhimavān separates the Haimavata and Harivarṣa. The mountain chain Niṣadha separates the Harivarṣa and Videha regions. Harit and Harit-Kāntā rivers divide Harivarṣa-kṣetra.

The life span of inhabitants of Haimavat, Harivarṣa and Devakuru beings is one, two and three palyopama. The five Harivarsia regions in which inhabitants live have a happy period (2nd time period) always. There the inhabitants have a life span of two palya, height of their bodies is 4000 bows, they take food once after an interval of two days, and the body are of white colour (like conch shell).

Jambūdvīpa (containing the Hari region) is in the centre of all continents and oceans; all continents and oceans are concentric circles with Jambūdvīpa in the centre. Like the navel is in the centre of the body, Jambūdvīpa is in the centre of all continents and oceans. Sumeru Mount is in the centre of Jambūdvīpa. It is also called Mount Sudarśana.

Source: WikiPedia: Jainism

Hari (हरि) is another name for the nine Vāsudevas (or Viṣṇu, Nārāyaṇa), referring to a set of nine “heroes” and counterpart of the antagonistic Prativāsudevas (or Prativiṣṇus, Pratinārāyaṇas), mentioned in both Śvetāmbara and Digambara literature.—In every half time cycle, there are 9 sets of Balabhadras (gentle heroes), Vasudevas (violent heroes) and Prativāsudevas (anti-heroes). Unlike in the Hindu Puranas, the names Balabhadra and Narayana are not restricted to Balarama and Krishna in Jain Puranas. Instead they serve as names of two distinct classes of mighty half brothers, who appear nine times in each half of the time cycles of the Jain cosmology and jointly rule half the earth as half-chakravarti. Ultimately Pratinaryana is killed by Narayana for his unrighteousness and immorality.

Source: The University of Sydney: A study of the Twelve Reflections

Hari (हरि) refers to a “lion”, according to the 11th century Jñānārṇava, a treatise on Jain Yoga in roughly 2200 Sanskrit verses composed by Śubhacandra.—Accordingly, “When Yama is an opponent of embodied souls, all elephants, horses, men, and soldiers and the powers of mantras and medicines become useless. While any person does not hear the merciless roaring of Yama’s lion (kṛtāntahari—kṛtāntaharigarjitam), in that time he leaps about having pleasure in only [his own] power”.

Jainism is an Indian religion of Dharma whose doctrine revolves around harmlessness (ahimsa) towards every living being. The two major branches (Digambara and Svetambara) of Jainism stimulate self-control (or, shramana, ‘self-reliance’) and spiritual development through a path of peace for the soul to progess to the ultimate goal.

India history and geography

Source: archive.org: Personal and geographical names in the Gupta inscriptions

Hari (हरि) is an example of a Vaiṣṇavite name mentioned in the Gupta inscriptions. Classification of personal names according to deities (e.g., from Vaiṣṇavism) were sometimes used by more than one person and somehow seem to have been popular. The Gupta empire (r. 3rd-century CE), founded by Śrī Gupta, covered much of ancient India and embraced the Dharmic religions such as Hinduism, Buddhism and Jainism. Derivation of personal names (e.g., Hari) during the rule of the Guptas followed patterns such as tribes, places, rivers and mountains.

Harī is one of the Brāhmaṇa donees mentioned in the “Asankhali plates of Narasiṃha II” (1302 A.D.). When a grant was made to a large number of Brāhmaṇas, the chief amongst the donees seems to have been called Pānīyagrāhin especially. In the present record, though all the donees (e.g., Harī) are referred to as Pāṇigrāhi-mahājana, their list is headed by a Brāhmaṇa with Pāṇigrahī as his surname.

These copper plates (mentioning Harī) were discovered from the house of a Santal inhabitant of Pargana Asankhali in the Mayurbhanj State (Orissa). It was made when king Vīra-Narasiṃhadeva was staying at the Bhairavapura-kaṭaka (city, camp or residence).

Source: Shodhganga: Vernacular architecture of Assam with special reference to Brahmaputra Valley

Hari is a Tiwa term referring to “female priest”.—It appears in the study dealing with the vernacular architecture (local building construction) of Assam whose rich tradition is backed by the numerous communities and traditional cultures.

The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.

1) Hari in India is the name of a plant defined with Aristolochia indica in various botanical sources. This page contains potential references in Ayurveda, modern medicine, and other folk traditions or local practices It has the synonym Aristolochia lanceolata Wight.

One.

 No one is born perfect. Don’t be afraid. People can accomplish amazing things every day in spite of their weaknesses and failures. So go and do the best you can with the one life you’ve got. 

Pokkile

 

Kann Pona Pokkile Kaal Pogalaama

Kaal Pona Pokkile Manam Pogalaama

Kann Pona Pokkile Kaal Pogalaama

Kaal Pona Pokkile Manam Pogalaama

Manam Pona Pokkile Manithan Pogalaama

Manam Pona Pokkile Manithan Pogalaama

Manithan Pona Paathayai Maranthu Pogalaama

Manithan Pona Paathayai Maranthu Pogalaama

Kann Pona Pokkile Kaal Pogalaama

Kaal Pona Pokkile Manam Pogalaama

Nee Paartha Paarvaigal Kanavodu Pogum

Nee Sonna Vaarthaigal Kaatrodu Pogum

Nee Paartha Paarvaigal Kanavodu Pogum

Nee Sonna Vaarthaigal Kaatrodu Pogum

Oor Paartha Unmaigal Unakaaga Vaazhum

Unaraamal Povorku Uthavaamal Pogum

Unaraamal Povorku Uthavaamal Pogum

Poiyaana Silaperku Puthu Naagarigam

Puriyaatha Palaperku Ithu Naagarigam

Muraiyaaga Vaazhvorku Ethu Naagarigam

Munnorgal Sonnaargal Athu Naagarigam

Kann Pona Pokkile Kaal Pogalaama

Kaal Pona Pokkile Manam Pogalaama

Thirunthaatha Ullangal Irunthenna Laabam

Varunthaatha Uruvangal Piranthenna Laabam

Irunthaalum Marainthaalum Paer Solla Vendum

Ivar Pola Yaarendru Oor Solla Vendum

Ivar Pola Yaarendru Oor Solla Vendum

Kann Pona Pokkile Kaal Pogalaama

Kaal Pona Pokkile Manam Pogalaama

O h ho.

Keep skunks and bankers at a distance.

Life is simpler when you plow around the stump.

A bumble bee is considerably faster than a John Deere tractor.

Words that soak into your ears are whispered… not yelled.

Meanness don’t jes’ happen overnight.

Forgive your enemies; it messes up their heads.

Do not corner something that you know is meaner than you.

It don’t take a very big person to carry a grudge.

You cannot unsay a cruel word.

Every path has a few puddles.

When you wallow with pigs, expect to get dirty.

The best sermons are lived, not preached.

Most of the stuff people worry about ain’t never gonna happen anyway.

Don’t judge folks by their relatives.

Remember that silence is sometimes the best answer.

Live a good, honorable life… Then when you get older and think back, you’ll enjoy it a second time.

Don ‘t interfere with somethin’ that ain’t bothering you none.

Timing has a lot to do with the outcome of a Rain dance.

If you find yourself in a hole, the first thing to do is stop diggin’.

Sometimes you get, and sometimes you get got.

The biggest troublemaker you’ll probably ever have to deal with, watches you from the mirror every mornin’.

Always drink upstream from the herd.

Good judgment comes from experience, and a lotta that comes from bad judgment.

Lettin’ the cat outta the bag is a whole lot easier than puttin’ it back in.

If you get to thinkin’ you’re a person of some influence, try orderin’ somebody else’s dog around..

Live simply. Love generously. Care deeply. Speak kindly. Leave the rest to God.

Don’t pick a fight with an old man. If he is too old to fight, he’ll just kill you.

Most times, it just gets down to common sense. 

Adyathma Ramayanam.

 Adhyathma Ramayanam, the spiritual version of Ramayanam finds a place in Brahmanda Puranam and its author is considered to be Veda Vyasa. This is a much smaller work than Valmiki Ramayanam and contains 4000 verses.

Valmiki Ramayanam depicts Lord Rama in a living form of a human being with all his noble strengths and common weaknesses rarely referring to his divinity as the real God Vishnu. But almost the entire Adhyatma Ramayanam portrays Rama as an incarnation of Lord Vishnu with many prayers and stotrams to Him and at the same time containing the essence of Brahma Vidya or the knowledge about Brahman through various dialogues without losing emphasis on Bhakti or devotion. Hence the greatness of Adhyatma Ramayanam lies in its fusion of Bhakti and Jnana into a single harmonious song providing melodious music to the ears and spiritually inspiring thoughts to the head and heart.

The Ramayana" is not a single book like "the Bible" but rather a chronicle of history and a tradition of storytelling. Ramayana serves as an excellent window through which the great panorama of the Indian civilization is opened. The story of Rama depicted in the Ramayana unlocks a gateway leading the readers in an any part of the globe to encounter with the world-view of a great civilization that both resembles, and markedly differs from their own and a process which enables them to realize that they should have a world view in the first place.

The Ramayana tradition has enjoyed a unique popularity throughout the subcontinent of South Asia (comprising the modern states of India, Pakistan, Bangladesh, Nepal, and Sri Lanka) and beyond - for versions of the tale have flourished in Thailand, Cambodia, Laos, Vietnam, and Indonesia.

Although the core story of the travails of Prince Rama and Princess Sita and their companions remains much the same everywhere, storytellers and poets in dozens of languages have chosen not simply to translate some "original" version, but instead have retold the saga in their own words, often modifying and embellishing it according to regional traditions or their own insights and interpretations. Thus we have today different versions of Ramayana in various languages indicating the deep penetration and influence of the personalities of Rama and Sita in the hearts and minds of the Indian people.

India is very vast and has varied cultural and literary traditions. It has always maintained and nurtured plants and flowers of different kinds, colors and shapes. Therefore an assortment of varieties and traditions of Rama Katha has been flourishing here not only in Sanskrit but in all the other Indian languages since centuries. Sri Rama, even now, is the pet subject of poets, novelists, story writers, cartoonists, philosophers, thinkers, dramatists, film-makers and management consultants besides contemporary politicos of different hues.

Valmiki Ramayana, Adhyatma Ramayana, Vasishta Ramayana, Ananda Ramayana, Agasthya Ramayana in Sanskrit, Ranganatha Ramayana in Telugu, Kamba Ramayana in Tamil, Tulasi Ramayana or Ramacharitamanasa in Hindi, Kirtivasa Ramayana in Bengali, and Ezuthachan's Adhyatma Ramayana in Malayalam are some of the well-known versions.

For all these works on the saga of Rama, Ramayana authored by Valmiki who is called Aadi Kavi has been the basis which is called Aadi Kavya.

Adhyatma Ramayana - Date and Authorship

Tradition ascribes the authorship of Adhyatma Ramayana to Vedavyasa since it is said to be an integral part of Brahmanda Purana. However, some scholars attribute it to the period 14th -15th century AD and the author as unknown.

Adhyatma Ramayana is the portrayal of a conversation between Lord Siva and Goddess Parvati (as reported by Lord Brahma to Sage Narada). It is this work that provided Tulasidasa with the inspiration to compose his immortal work, the Ramacharitamanasa.

Adhyatma Ramayana has about 4000 verses and is popular amongst the devotees of Rama and also among the Vedantins. Written in mellifluous Sanskrit, the work sums up the main events of the Valmiki Ramayana. Discussions pertaining to Advaita Vedanta philosophy, the path of Bhakti (devotion) in general and Ramabhakti in particular and several hymns in praise of Rama are the hallmarks of this work.

Adhyatma Ramayana is essentially a Puranic work demonstrating the inquisitiveness of Parvati and unambiguous expositions by Mahadeva. But in the orthodox circles of Rama devotees, the Adhyatama Ramayana is considered to be a Mantra-sastra, a sacred book, each stanza of which is revered as a Mantra (mystic syllable) and devoutly repeated in a ceremonial way.

A question naturally arises why Adhyatma Ramayana when Valmiki Ramayana is already there. The answer could be that the purpose behind the work was not to narrate Rama Katha but to propound ideological principles of Bhakti in co-ordination with Advaita Vedanta. The very title 'Adhyatma Ramayana' indicates this as otherwise it would have been christened as Vyasa Ramayana as in the case of Valmiki Ramayana. This is to be viewed against the picturisation of Sri Rama by Valmiki as a perfect human being, a maryada purushottama, with embodiment of Dharma.

know where it differs from the Valmiki Ramayana.

Valmiki's object seems to describe Rama as an ideal human character though he accepts him as an avatar of Maha Vishnu; but the divinity of Rama is always kept latent. This objective of Valmiki is made clear at the very beginning of the epic in verses 1 to 18 of Chapter 1 of Bala Kanda. Here Valmiki asks Narada the following questions:

1. "Who in the world today is a great personage, endowed with all virtues, who is courageous, who knows the secret of Dharma, who is grateful, who is ever truthful and who is established in sacred observances"?

2. "Who has great family traditions, who has got sympathy for all creatures, who is most learned, who is skilful, and whose outlook is ever kindly"?

3. "Who is courageous, who has subdued anger, who is endowed with splendor, who is free from jealousy, who, when angry in the field of battle, is a terror even to the Devas"?

In reply to this question, Sage Narada narrated in brief the entire Rama Katha which formed the basis for Valmiki to expand and make it a vast, beautiful and unique epic poem of great literary value which came to be called Valmiki Ramayana. (Narada's brief exposition of Rama Katha to Valmiki is called 'Sankshepa Ramayana' which is used in many households for the purpose of daily recitation).

The object of an epic which begins with such a description of its hero is obviously to give us a picture of human perfection. But this does not mean that Valmiki did not recognize divinity in his hero. When a person is described as a Deity, it happens that ordinary human beings start worshipping him and are not inclined to treat him as a role-model to imitate and follow. This probably must have been the reason for Valmiki to propound the divinity of Rama in subdued tones and paint him prominently as a great human being with all the human frailties and weaknesses so that the people at large may learn from his life.

While Valmiki's great epic is the saga of Rama in respect of its direct approach, Adhyatma Ramayana is a direct elaboration of its spiritual implications. In the former Rama is a great hero, in the latter he is a deity- Maha Vishnu, covered in thin apparel - held before all to worship. This is made clear in the very first chapter of the book entitled 'Sri Rama Hridaya".

The text of Adhyatma Ramayana projects Rama as the Supreme Self; but while doing so it takes care to see that Rama is also a Personal Deity, the Supreme Isvara, who is to be prayed and sought after by all those who seek knowledge of non-duality. It teaches Bhakti of the most intensive type and stresses that through devotion to Rama alone the saving Jnana would arise in the Jiva. The teaching of the Adhyatma Ramayana is an extension of the declaration of the Svetasvatara Upanishad, "it is only in one who has supreme devotion to God and to his spiritual teacher that this truth - knowledge of the non-dual Self - when taught will shine".

Thus to establish Rama's divine status, as an object of worship and devotion and to teach that Bhakti and Jnana are not only reconcilable but always go together is the prime object this great text. In order to achieve this objective, the Adhyatma Ramayana, while sticking to the main trends and incidents of the Rama Katha described in Valmiki's epic, makes various deviations in the course of its extensive narration. A few such instances are cited below.

Another feature which distinguishes the Adhyatma Ramayana from the Valmiki Ramayana is the large number of hymns sung by the various personages in the narrative and the many philosophical discourses that are spread in various parts of the text. Besides teaching intense devotion, these give us a very simple but profound exposition on non-dualism. Valmiki's Ramayana contains no such hymns and discourses.

The major alteration in the fact of the story found in the Adhyatma Ramayana is the introduction of a "Shadow Sita" throughout the period of her abduction. The real Sita disappears into fire just before the golden deer episode. Tulasidasa also follows the Adhyatma Ramayana in this respect.

Compare Tulasi's Sri Ramacharitamanasa, Aranya Kanda, Doha 23 and the Chopai: "When Lakshmana had gone to the woods to gather roots, fruits and bulbs, Sri Rama, the very incarnation of compassion and joy, spoke with a smile to Janak's daughter (Sita):- Listen my darling, who have been staunch in the holy vow of fidelity to me and are so virtuous in conduct: I am going to act a lovely human part. Abide in fire until I have completed the destruction of the demons."

"No sooner had Sri Rama told Her everything in detail than she impressed the image of the Lord's feet on Her heart and entered into the fire, leaving with Him only a shadow of Hers, though precisely of the same appearance and the same amiable and gentle disposition. Lakshmana, too, did not know the secret of what the Lord had done behind the curtain."

In the Adhyatma Ramayana, Sita emerges from the fire at the end of the war when the shadow Sita enters into it. (The whole drama is preplanned and enacted at the bidding of Sri Rama Himself).

Other alterations in the Adhyatma Ramayana include: Ravana treats Sita with the respect due to a mother and Sri Rama establishes a Sivalinga at the site of the bridge to Lanka.

The major contribution of the Adhyatma Ramayana lies in the casting of Rama in the role of the spiritual teacher and in the several exquisite hymns sung in praise of Rama. There are four occasions when Rama assumes the role of the teacher and gives philosophical disquisition.

Rama reveals himself as four-handed Maha Vishnu at his very birth, a feature that is not seen in Valmiki

Sage Valmiki depicts Sri Rama as an ideal man while admitting his divinity, whereas Sage Vyasa present him as the Supreme Being incarnate with the full remembrance of his divinity and the recognition of it by all wise men.

In response to Lakshmana's questions on different occasions he teaches knowledge, devotion and detachment, methods of worship and the way of emancipation. In reply to Kaushalya's query, Rama teaches the three Yogas of Karma (action), Jnana (knowledge) and Bhakti (devotion).

The well-known Ramagita is part of Adhyatma Ramayana. It contains teachings on Advaita Vedanta. The real contribution of this work is in its repeatedly propounding the doctrine that Rama is Brahman the Absolute and that Sita is His Maya-shakti or Prakriti, thereby raising the personality of Rama to the highest level and providing a firm base to the worship of Rama.

Ahalya the wife of Sage Gautama is in invisible form in the Valmiki Ramayana, whereas in the Adhyatma she has been depicted in the rock form.

In the Ayodhya Kanda of Adhyatma Ramayana the section opens with a visit of Sage Narada to Sri. Rama to remind him of the purpose of his incarnation, which Sri. Rama acknowledges. All these incidents are not in Valmiki.

In the Adhyatma, banishment of Sri Rama is accomplished by the Devas through Goddess Saraswathi, by possessing the two women i.e. maid servant Manthara and Kaikeyi. In Valmiki this incident is explained as a simple court intrigue.

Sage Valmiki's evil past has been explained in detail in Adhyatma, but not in the other.

In Adhyatma, Lakshmana requests Rama to instruct him on the means of attaining Salvation. Rama also gives him an elaborate discourse on Jnana and Bhakti, conveying the quintessence of Vedanta. This is not there in Valmiki Text.

According to Adhyatma, Ravana is aware of the fact that Sri. Rama in human form is Lord Vishnu incarnated to kill him. Ravana is also aware of the fact that destruction at Sri. Rama's hand is easier way of gaining salvation than through spiritual practices (devotion through confrontation - an example for vidvesha bhakti).

In Adhyatma - unknown to Lakshmana, Rama informs Sita that Ravana will be coming to abduct her, and that therefore he is handing her over to the Fire deity Agni for safe custody, till he takes her back again. In her place Maya Sita is left in Asrama, and it is this illusory Sita that Ravana abducts. This is unknown in the Valmiki.

In Valmiki, it is Kabandha who advises Sri. Rama to make friends with Sugreeva and gives details about the place of his residence, whereas in Adhyatma it is ascetic Sabari who first tells Rama about Sugreeva and informs him that Sita is confined in Ravana's palace.

After the death of Vali it is Hanuman who consoles Tara in Adhyatma Ramayana, whereas in Valmiki Sri. Rama gives her an elaborate advice of philosophy of Vedanta and the practice of devotion, besides consoling her.

In Adhyatma while Rama is staying at Mount Pravarshana after the coronation of Sugreeva, he gives an elaborate discourse to Lakshmana on the ritualistic worship of Lord Maha Vishnu (i.e Himself), thus revealing his identity with the Supreme Being openly.

Swayamprabha comes to meet Rama and praises Him, identifying him as Supreme Being. According to the advice of Rama she goes to Badari to attain Mukthi.. This episode is absent in Valmiki.

Sampati gives an elaborate discourse to the monkeys who meet him He quotes Sage Chandramas, while telling about the divinity of Sri. Rama. This incident is available in Adhyatma only.

A conspicuous addition in the Adhyatma is Rama's installation of the Sivalinga in Rameswara, before the construction of Sethu for the success of the enterprise. Rama also declares about the merit of Pilgrimage to Rameswara and Sethu Bandha here. These elaborations are not available in Valmiki.

Sri Rama is well aware of his divinity during the Nagapasa missile episode and Garuda's arrival to release them. In Valmiki, Rama is not aware of his Divinity till the end when Brahma imparts that knowledge to him.

Kalanemi obstructs Hanuman while he is on his way to bring Mritasanjivani, a herb that can revive one who is almost dead. This incident is absent in Valmiki.

Narada praises Rama after the death of Kumbakarna in Adhyatma. This is absent in Valmiki.

Killing of Maya Sita by Indrajit and illusion created thereon by black magic is available in Valmiki but not in Adhyatma

Before going to battle Ravana, for gaining invincibility in fighting, begins fire rite, as per the advice of his guru Sukra. This rite is blocked and stopped by the monkeys. These incidents are absent in Valmiki Ramayana.

Rama cuts down the heads of Ravana repeatedly, but could not kill him. Vibhishana informs Rama that Ravana has got amrita deposited in his umbilicus and that until it is removed he cannot be killed. This is available in Adhyatma Ramayana. But in Valmiki Ramayana as per the advice of Sage Agasthya Rama chants Adhithya Hrudaya and worships Lord Soorya to kill Ravana.

According to Adhyatma on the death of Ravana, his spirit, having luminosity of lighting enters into Rama and attains salvation. This explanation finds no place in Valmiki.

After the death of Ravana, Sita's fire ordeal is only to replace the Maya Sita by Rama. The whole event is given the appearance of a real ordeal in Valmiki.

In Adhyatma Ramayana every one praises and chants the hymn on Rama starting from Vamadeva, Valmiki, Bharadwaja, Narada, Viradha, Sarabanga, Sutikshna, Agasthya, Viswamitra, Vasishta, Jatayu, Kabhanda, Sabari, Swayamprabha, Parasurama, Vibhishana, Hanuman etc. This is absent in Valmiki.

Though the traditional origin of these two Ramayanas are different and though there are differences in the treatment of the subject - Rama Katha - one should not jump to the conclusion that there are contradictions between the two. We have to bear in mind that both of them deal with the same history of Rama and what Adhyatma Ramayana has done is only to make explicit what Valmiki has taught us implicitly and indirectly in his epic. As a much smaller text (containing about 4000 slokas) than that Vamiki's (containing 24000 slokas) and complete in itself, Adhyatma Ramayana offers the devotees of Rama a smaller and devotional exposition of Rama's greatness which they can use in their daily practices of worship.

In Adhyatma Ramayana we see Rama as Brahman - omnipotent, omnipresent and omniscient, the cause without a cause and the One without a second. The factors that caused Him to incarnate Himself in a human form were, as stated in the Gita, to protect Dharma and destroy the evil.

Good one.

https://youtu.be/4BZuWrdC-9Q

Varuvaar

 en thaedal nee en theyvamae neeyinti en vaalvu niram maaruthae

unai manam thaeduthae nee valikaattumae – 2

iraivaa iraivaa varuvaay ingae

ithayam arukil amarvaay inte – 2

oru koti vinnmeenkal thinam thontinum

neeyinti en vaalvu irul soolnthidum

pirar anpai en panniyil naan aerkaiyil

un anpu uyir thanthu vaalvaakidum

iraivaarththaiyil niraivaakuvaen

maraivaalvilae nilaiyaakuvaen

vali thaedum enaik kaakka nee vaenndumae –iraivaa

unnodu naan kaanum uravaanathu

ullaththai urumaatti unathaakkidum

paliyaana unai naanum thinam aerkaiyil

eliyaenil un vaalvu oliyaakidum

un meettalaal enil maattangal

un thaedalaal enil aattalkal

vali thaedum enaik kaakka nee vaenndumae –iraivaa

almanac

 This year Makar Sankranti is on saturday ,the 15th of January. Why is it not on the 14th? What has changed the date or pushed it forward to the next day?

 We need to know a minor time calculation process to understand why it is so.

Normally, Makar Sankranti or Pongal Festival should fall on 14th of January every year. 

Most of us, since childhood, have been observing it on the 14th of January every year. 

In fact, from the year 1935 onwards, till 2007, Pongal was falling on the 14th January every year.

 (Prior to that, between 1862 and 1934, it was falling on the 13th January every year). 

But from 2008 onwards, Pongal has been falling on 15th of January every year. Till the Year 2080, it will fall on 15th of January only every year. From the year 2081 onwards, it will fall on 16th of January every year for the next 72 years, that is, till 2153.

As per the Indian Almanac's Time calculation, Sun enters the Zodiac sign of Makara Raasi (from Dhanur Raasi), 20 minutes late every year, as compared to the English time or the World Time. 

Thus, once in 3 years, Sun enters the Makar Raasi late by one hour. That means, in every cycle of 72 years, Sun enters Makar Raasi late by one day.

(Also know that Indian Almanac Time is calculated so precisely that our Pundits can accurately tell you today when exactly solar or lunar eclipse will take place after 5,000 years. That also means that the universe works strictly as per precision timings which is why we can confidently calculate today when exactly the eclipse will occur after 5,000 years.)

Eye opener

 THIS IS RIGHT ON THE NOSE. .......READ IT SLOWLY... I DON'T KNOW WHO WROTE IT, BUT I AM GUESSING IT WAS A SENIOR!!! ( There are quite a few people who said they wrote it. I wish I knew the real source to give credit) I FIRST STARTED READING THIS AND WAS READING FAST UNTIL I REACHED THE THIRD SENTENCE. I STOPPED AND STARTED OVER READING SLOWER AND THINKING ABOUT EVERY WORD. THIS IS VERY THOUGHT-PROVOKING. MAKES YOU STOP AND THINK.

AND THEN IT IS WINTER You know. . . time has a way of moving quickly and catching you unaware of the passing years.

It seems just yesterday that I was young, just married and embarking on my new life with my mate. Yet in a way, it seems like eons ago, and I wonder where all the years went. I know that I lived them all. I have glimpses of how it was back then and of all my hopes and dreams. But, here it is... the winter of my life and it catches me by surprise...How did I get here so fast? Where did the years go and where did my youth go?

I remember well seeing older people through the years and thinking that those older people were years away from me and that winter was so far off that I could not fathom it or imagine fully what it would be like. But, here it is…my friends are retired and getting grey…they move slower and I see an older person now. Some are in better and some worse shape than me…but, I see the great change….Not like the ones that I remember who were young and vibrant…but, like me, their age is beginning to show and we are now those older folks that we used to see and never thought we’d be.

Each day now, I find that just getting a shower is a real target for the day! And taking a nap is not a treat anymore… it’s mandatory! Cause if I don’t on my own free will… I just fall asleep where I sit!

And so…now I enter into this new season of my life unprepared for all the aches and pains and the loss of strength and ability to go and do things that I wish I had done but never did!

But, at least I know, that though the winter has come, and I’m not sure how long it will last…this I know, that when it’s over on this earth…it’s NOT over. A new adventure will begin!

Yes, I have regrets. There are things I wish I hadn’t done…things I should have done, but indeed, there are many things I’m happy to have done. It’s all in a lifetime.

So, if you’re not in your winter yet…let me remind you, that it will be here faster than you think. So, whatever you would like to accomplish in your life please do it quickly! Don’t put things off too long!

Life goes by quickly. So, do what you can today, as you can never be sure whether this is your winter or not! You have no promise that you will see all the seasons of your life…so, live for today and say all the things that you want your loved ones to remember…and hope that they appreciate and love you for all the things that you have done for them in all the years past!

“Life” is a gift to you. The way you live your life is your gift to those who come after. Make it a fantastic one.

LIVE IT WELL! ENJOY TODAY! DO SOMETHING FUN!BE HAPPY! HAVE A GREAT DAY!

REMEMBER:….

“It is health that is real wealth and not pieces of gold and silver.

“LIVE HAPPY IN THIS YEAR AND EVERY YEAR!

LASTLY, CONSIDER THE FOLLOWING:

TODAY IS THE OLDEST YOU’VE EVER BEEN, YET THE YOUNGEST YOU’LL EVER BE SO – ENJOY THIS DAY WHILE IT LASTS.

~Your kids are becoming you…….

~Going out is good.. Coming home is better!

~You forget names…. But it’s OK because other people forgot they even knew you!!!

~You realize you’re never going to be really good at anything

~The things you used to care to do, you no longer care to do, but you really do care that you don’t care to do them anymore.

~You sleep better on a lounge chair with the TV blaring than in bed. It’s called “pre-sleep”.

You miss the days when everything worked with just an “ON” and “OFF” switch..

~You tend to use more 4 letter words … “what?”…”when?”… “what?” . ???

~Now that you can afford expensive jewelry, it’s not safe to wear it anywhere.

~You notice everything they sell in stores is “sleeveless”?!!!

~What used to be freckles are now liver spots.

~Everybody whispers.

~You have 3 sizes of clothes in your closet…. 2 of which you will never wear.

~But Old is good in some things: Old Songs, Old movies, and best of all, OLD FRIENDS!!

Stay well, “OLD FRIEND!” Send this on to other “Old Friends!” and let them laugh in AGREEMENT!!!

It’s Not What You Gather, But What You Scatter That Tells What Kind Of Life You Have Lived.

To serve.

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INFINITE.

 Whether grain grinding or pounding

Your name, Oh Infinte, I am chanting

Your name is with me constantly
Not forgetting it even momentarily

My only perennial occupation
Is Almighty’s name recitation

My mother, father, brother, sister
You are, O Sudarshan Chakra holder

On your feet is focused my attention
So says Sant Namdeo’s handmaiden

If the Ganga flows to the ocean
and the ocean turns her away,
tell me, O Vitthal,
who would hear her complaint?

Can the river reject its fish?
Can the mother spurn her child?

Jan says,
Lord,
you must accept those
who surrender to you.      

The bird flies to the end of
the horizon
and brings food for its young.
The mother-eagle wanders in the sky
but hastens back to her young
Mother is busy with her work
and yet her mind never leaves her child.
Mother monkey jumps over a tree
with her child holding on to her stomach.
Similarly, mother Vitthal watches over Jani
over and over again.      

Jani has had enough of samsara,
but how will I repay my debt?

You leave your greatness behind you
to grind and pound with me.

O Lord you become a woman
washing me and my soiled clothes,

proudly you carry the water
and gather dung with your own two hands.

O Lord, I want
a place at your feet,
says Jani, Namdev’s dasi.      

——————————————–
“There is nothing empty of divine.”
——————————————–

[For Janabai, the divine is inseparable from other reality: Janabai become Vitthal, Vitthal becomes Janabai. Her use here of the word “Vithabai” creates a feminine form of the masculine name “Vitthal”:]

What I eat is divine
What I drink is divine
My bed is also divine
The divine is here, and it is there
There is nothing empty of divine
Jani says—Vithabai has filled
everything from the inside out.       ————————————————————–

“We the devotees are the source of your strength.”
————————————————————–

[Her relationship with Vitthal allows Janabai to scold him:]

I have no fascination for you, God!
I am not going to serve you any more!
You are not magnanimous
Why do you carry this false pride
of greatness?
What will you gain by getting angry with me?
We the devotees are the source of your strength.
You have no power of your own.
Hari, haven’t I understood your secret?      

——————————————
“By my life I will not let you go.”
——————————————    

[And to speak of imprisoning him. “Pandhari” is the city of Pandharpur; so’ham means “I am he,” total identification with Vitthal:]

I caught the thief of Pandhari
by tying a rope around his neck.

I made my heart the prison cell
and locked him up inside.

I bound him firmly with the Word,
I fettered his holy feet,

I thrashed him, whipped him
with the word so’ham
while Vitthal complained bitterly.

Sorry, O Lord,
says Jani,
by my life I will not let you go.      

————————————————————–
“Jani’s victory was proclaimed in the entire world.” 
————————————————————–

[Here the speaker-scribe is Vitthal, speaking to Jnanadeva, Namdev’s teacher; Janabai’s abhangs are worthy to be recorded by a god:]

“I wrote down Jani’s words
as she uttered them,
Jnanadeva! let it be
known to you,
this has not made me
any less divine!
The absolute truth
is the paper, and
with ink of eternity
Vitthal writes on it
Incessantly
with Jani.”

Jnanadeva smiled
at these words
and clapped.
Jani’s victory was 
proclaimed in the ENTIRE  WORLD.

JA.

 God exercises no discrimination between poor and rich and He sees no caste, creed or religion among His devotees. Transcending all barriers He will help them and shower His blessings infinitely. Janabhai, a destitute girl was worshipping Lord Panduranga every day. Her stay at the house of Namadeva — another great devotee — motivated her more towards the Lord. She prayed that He is her father, mother, friend, relative and in short everything. It is said Panduranga Himself had written the compositions of Janabhai. Her songs are very melodious, melting and full of feelings called as Janabhai Abhangam.

One day the house of Namadeva was about to fall due to heavy rain but Panduranga was holding the wall on his shoulders in the guise of an old person. When Janabhai asked why should you take such a great pain, Lord replied that when my devotees are doing immense service to me, should I not reciprocate?

She felt execrated when she was falsely fabricated for the valuables missing in the temple of Panduranga. Janabhai told that the flow of the course of the river may not be straight or clear but its water will be clean and crystal. Flowers may be tethered disorderly but will not fall short of fragrance. The appearance of a cow may be asymmetrical but its milk is pure and fine. A bow may be curved in shape but the arrow released from it is straight. I may be wrong but you and your divine names cannot be. When she was about to be executed in an impaling stake, it burnt off, changed into a garland and bedecked her, Smt. Visaka Hari said in a discourse.

nidhim

 Ashtakshara mantra, dhvaya mantra and carama sloka are all important to Sri Vaishnavas. But dhvaya has a special place, said Kazhiyur B. Devarajan, in a discourse.

Ashtakshara, also known as Thirumantra, shows us what there is. Carama sloka urges us to act according to prescribed tenets. But dhvaya is the one most suitable for anushtana and anusandhana. Thirumantra is mantra rahasya; carama sloka is vidhi rahasya and dhvaya mantra is anusandhana rahasya. In Thirumantra, the connection with Sri is not openly spoken of. But in dhvaya, it is explicit, both in the poorva bhaga and uttara bhaga. Again in the Thirumantra, the saving feet of the Lord are not clearly elaborated upon. The carama sloka too speaks of surrender to Lord Narayana, but it does not spell out the significance of His feet as our refuge. But in the dhvaya mantra, the word charanau is used, indicating that it is His feet that we should seek.

Kooratazhvan’s Varadaraja stava brings out the meaning of the dhvaya mantra. Kooratazhvan in sloka two of Varadaraja stava, uses the word “nidhim”, meaning wealth, three times. The first time he uses the word, he prefixes it with “Sri”, and says Srinidhim, showing the importance of the Lord’s Consort. Lord Narayana is Her wealth, and She in turn, is the Lord’s wealth. They are the inseparable Divine Couple. The Goddess speaks on our behalf to the Lord. She seeks His daya for us. She draws His attention to our plight. One of the names of Lord Narayana is Sriman. When we say buddhiman or balavaan, it means one who is intelligent and one who has physical strength, respectively. Likewise, when we say Sriman, it means One who has Sri with him. And who but the Lord has Sri with Him always? He is Sriman, for Sri is the permanent resident on His chest.

Often, when we are in distress, we feel completely alone and alienated in this world and assume, wrongly, that there is no one to help us. We cannot be more wrong. God, the one who is the primordial one, is always there for us. He is just one call away. One needs to look no further than Gajendra Moksham to realise that God comes rushing when his bhakta calls for help, said Dhamal Perundevi in a lecture.

In his previous janma, Gajendra was Indhradhyumna, a pious king. When Agastya visited him, Indhradhyumna was meditating on God but the sage, mistaking the same for insult, cursed him to be reborn as an elephant. In the same forest where Gajendra roamed, there resided a gandharva, cursed to be born as a crocodile in a stream. When Gajendra came to the stream, the crocodile quickly grabbed Gajendra’s legs as the only way to reverse the curse.

Reposing full faith in God, Gajendra called out, “ Adi moolame, anadha rakshaka’ (Oh primordial one, protector of the defenceless). So confident was Gajendra of response to his distress call, that he plucked a lotus, to offer it to God, who came rushing on Garuda. Such was the speed of His wish to reach Gajendra that the vahana seemed slow. Getting off from Garuda, He held him with one hand, the Chakra in another, keeping His third free to accept Gajendra’s lotus and the fourth reposing in blessing. Narayna Bhatadri says vayu vegam and mano vegam are the fastest in the world, but God’s karunya (quick response) vegam is unparalleled. He lifted Gajendra’s trunk and said, “Come with Me.” Vedantika Desika says, “Gajendra was dragged by four limbs of the crocodile, but we are dragged in eight different directions by the crocodile called human frailties, save us with Your ashtabhujam prabhatye.” By calling out to Him all the obstacles we face will fade away.

Devotees across the world put aside all other work and observe Vaikunta Ekadasi each year with reverence and fervour as it is the day Vishnu opens the heavenly portals, as it were, for mortals and even devas, said Dhamal Ramakrishnan in a discourse. What is Ekadasi? Ekam signifies one and dasam stands for the numeral ten, totalling eleven. At an equidistant 11 days from new moon day and full moon day, the eleventh day in a month is ekadasi. Every calendar year, we have between 24 and 25 ekadasis, wherein devotees try and observe the ritual of fasting. However, the ekadasi in the month of Margazhi is extremely special as it is the day the Vaikunta vaasal (gate) is thrown open, allowing devotees uninterrupted darshan of Vishnu.

According to Padma Purana, Muran, a demon, had secured invincible powers and was harassing all the saints and devas. Unable to bear his torture, they all seek Siva’s help. However, pointing out that Muran had secured immunity even from Vishnu’s weapons of conch and chakra, He advises them to seek saranagati with Vishnu and gain His help.

Ever ready to help His devotees, Vishnu engages in solo combat with Muran and due to the demon’s boons, the battle goes on for long. Vishnu decides to take a break and seeks refuge in a cave in Badrinath to rest. However, Muran follows Vishnu and when he tries to catch Him unawares, a female form springs up and vanquishes the demon. She is none other than Ekadasi. When Vishnu blesses her, she seeks a boon — whosoever observes ekadasi virat, focuses the mind on god and observes fast, should be granted mukti. Vishnu grants her request, which is why Vaikunta Ekadasi is also known as Moksha Ekadasi.

On this day, devotees should observe smaranam (give up sleep), shravanam (listen to divine discourses) and hear namasankirtan. In many households children play the game of snakes and ladders. The snake signifies ego (if one puffs up with ego, that person will fall hard), while the ladder signifies bhakti.

detachment example

 Our scriptures, our gurus and yogis advice us to lead a life of detachment. They tell us to shun ambition and embrace the selfless characteristic of charity. Such injunctions may appear to be impossible, however, our epics are replete with examples of people who show us the way forward. One such exceptional guide is Bharatha, who spurned his mother’s wresting of the kingdom of Ayodhya from Rama, said Dhamal Ramakrishnan in a discourse.

Bharatha expresses neither joy nor happiness, only deep anguish and tells his mother Kaikeyi he was ashamed to be identified as her son, since what she did was against dharmic principles. When he goes in search of Rama to refuse the kingdom, and seeks Guha’s help, the latter is initially suspicious of him. After all, who will turn down a kingdom? However, when Bharatha drops to the ground and circumambulates the ground where Rama and Sita had sat, that act allays Guha’s suspicions.

On meeting Rama, Bharatha asks to be allowed in exile with him. When coaxed by Rama, saints such as Vasishta and others to rule Ayodhya, he assumes the role of a caretaker, carries Rama’s padhuka as symbolic occupier of the throne and camps in Nandigram, not Ayodhya. Ever aware of human nature, he does not want anyone to assume he strayed from dharma and stole his brother’s crown. He also serves Rama an ultimatum that if the elder brother fails to return at the end of 14 years to Ayodhya, he will immolate himself. When the deadline nears, Rama sends Hanuman ahead to Ayodhya, wondering if Bharatha had undergone a change of heart. However, a steadfast Bharatha was on the verge of sacrificing himself. Rama blesses him, and says Bharatha is the best example of moral values.

guide

Parasara Bhatta wants to praise Goddess Mahalakshmi, but feels his skills are inadequate for the purpose. He then says perhaps on second thought he is the best person to praise Mahalakshmi, for if She were to accept his words of praise, then the whole world would become aware of Her grace. After all, it takes a lot of daya to accept the words of Bhatta, which are far from pleasing, says Parasara Bhatta. Having established that he is fit to praise Her, Bhatta wants his work to be widely accepted by learned men, said Thenthirupperai Aravindalochanan, in a discourse. But if men of consequence are to like his work, then it must be flawless. Having already admitted to his inability to express himself in the best possible words, how can he expect acceptance by scholars, if he is not in some way helped to write the work? And what better guide can he have than the Goddess Herself? So in sloka seven of his Sri Guna Ratna Kosa, Parasara Bhatta prays to the Consort of Lord Ranganatha, and asks Her to undertake the task of supplying the proper words to Bhatta!

Having sought Her help, Bhatta lists out all the qualities that he wants his work to have. The words in the work should be meaningful (vaidhagdhya). It is not enough that they have deep meanings. They must be pleasing to the ear too. The words must be such that they acquire prestige (gaurava) and acceptance by pandits. This work of Parasara Bhatta’s, because it is going to come from the Goddess Herself, will be pleasing to men of learning. The more they hear this work which has sweetness (maadhurya rasam), the more they will want to hear it. Such should be its appeal. “You Yourself, oh Lakskmi (SvayamEva Lakshmi), must complete this work (na: sookthim samagrayathu)”