Unique Q

 I n his Atimanusha Stava, Kooratazhvan describes several of the Lord’s auspicious qualities evident in His vibhava avataras. But there was one quality which He showed during the Rama avatara, which was so unique and rare, that Kooratazhvan did not know under which category it had to be placed. This was a quality Rama displayed on the battlefield, said Elayavilli Sriram, in a discourse. Rama’s arrows had destroyed Ravana’s chariot, his horses and his weapons, and the demon stood before Rama unarmed, and devoid of any protection. All that Rama needed to do was to use one arrow, the final arrow to end Ravana’s life. But Rama, surprisingly, did not do this. He told Ravana to leave the battlefield and return the next day. Such was His daya. If there was even a slight possibility that Ravana might reform overnight, Rama was going to give him that opportunity. Who, but Rama, would treat an enemy with such kindness? No wonder Kooratazhvan is at a loss about how to classify this quality.

Kooratazhvan also describes the Lord’s beauty during His avataras. He devotes many verses to describe Lord Krishna’s beauty. Krishna’s deeds matched His good looks in their uniqueness. Kooratazhvan wonders how Krishna as an infant managed to destroy all those sent to kill Him. He sucked the life out of Putana. How could a baby do something like this? With one kick He killed Cakatasura. Dragging a mortar, He pulled down two trees. He lifted a hill to shield the Gopas and Gopikas and their cattle from torrential rains. He danced joyously with the Gopikas. His flute playing charmed everyone. Kooratazhvan defines punya as that which pleases the Lord and papa as that which displeases Him. At the end of the work Kooratazhvan says he has many demerits, and surrenders to the Lord.

Converting

 Kindness is free sprinkle it.

Smile often to spread joy.

Both benefit you more than you can imagine. 

Collect other people's sober moments and covert them to times of happiness by cheering even the stranger with may be a silly joke too. 

The magic you cast by being just concerned to make everyone enjoy the present moment can spread joy.

Make each person u come in direct contact with feel happy to have met you. 

Beget c.

 Kooratazhvan, in his Sundarabahu Stava, which is in praise of Lord Sundararaja of Thirumaliruncholai, speaks of the sacredness of river Nupura Ganga. Nupura means anklet. When Lord Narayana took the Trivikrama avatara, Brahma washed His feet, and the water became sanctified by contact with His feet. This water flows in Thirumaliruncholai, and hence the name Nupura Ganga, explained P.B. Rajahamsam, in a discourse. It is known as Silambaaru in Tamil (silambu - anklet). The wishes of those who bathe in Nupura Ganga are fulfilled, says Kooratazhvan. It is said that if one stays in Thirumaliruncholai for 24 days and bathes in the Nupura Ganga, and eats nothing but the temple prasada, then one will be blessed with children.

Periyazhvar, his daughter Andal and Thirumangai Azhvar have sung pasurams describing Silambaru and the beauty of the temple’s lush surroundings. Andal says that as Silambaru flows with force, it brings with it sandal trees, and reaches the place where the Lord of Thirumaliruncholai resides. Thirumaalayandan, one of the Acharyas of Ramanujacharya, reached the lotus feet of the Lord in the Tamil month of Aippasi, on sukla paksha dvadasi. In remembrance of this, the Lord of Thirumaliruncholai goes to the place where the Silambaru flows in, and has an abhisheka there. This thotti thirumanjanam is in honour of Thirumaalaiyandaan. Similarly, in Kancheepuram, on sukla paksha chaturdasi, in the month of Karthika, the day on which Thirukachchi Nambi attained the feet of the Lord, Lord Varadaraja goes to the mandapa where He had conversations with Thirukachchi Nambi, and has an abhisheka there. Likewise, in Srirangam, on New Moon day, in the month of Masi, Ranganatha has a special abhisheka in honour of Nampillai, who left this earth on that day.

Rama and his brothers had revealed different morals through their conduct and behaviour. The meaning of Satrugna is one who has conquered his enemies. Satrugna had never taken part in any battle. But how could he have won? Sri Periyavachan Pillai says, “ Satrugnaha: Nithya Satrugnaha:”, that is he had won his faculties. Only those who don’t control their faculties will succumb to lusty desires and anger. By this they develop two types of disease. One is called Vyadhi — disease to physical body and the other Aadhi — disease or disturbance to mind. Bharatha had revealed three concepts. First he refused to accept the kingdom and established his dharma. Second his devotion to Rama was abound and immeasurable. He had brought the sandals of Rama and worshipped every day. Third he had shunned the royal life in the palace and led a simple life at Nandhigram like a sage. This shows his steadfastness. Lakshmana did not know anything except serving his elder brother and had never transgressed the words of his brother. Lord as Sri Rama had displayed perfectly the role of a son to his father. Rama was not excited when Dasaratha told him about the coronation. He had neither said yes nor no to express his consent.

A wrong choice in choosing our friend will end up in ruins is revealed through Kaikeyi. Though Kaikeyi was good and kind-hearted by nature, she was spoiled by Kooni. Because Kaikeyi told about the two boons that she had got from Dasaratha when she helped him in a war, Kooni prompted and reminded her to ask Dasaratha. This shows that we should not divulge our family secrets to others, said Sri Hariji in a discourse.

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To break free from the samsaric cycle and to attain moksha, we need to surrender at the feet of Lord Narayana, who has innumerable auspicious qualities, including saulabhya and sauseelya. These two qualities make it possible for us to approach Him without fear and to seek His proximity, said Kazhiyur B. Devarajan in a discourse.

The Upanishads, when speaking of the Supreme One, do not describe Him, and instead say “ neti, neti”. Neti (na+iti), meaning “not this”, simply means that the Upanishad is saying what Brahman is not. It does not say what He is, but says what He is not. That He is superlative is obvious, but a further definition is not to be found. In this sense, Hastigiri, the abode of Lord Varadaraja, deserves praise, for it shows us that the Lord who resides on this hill ( giri) is the Supreme One. Vedanta says you cannot see Him, but Peyazhvar saw Him and recorded his experience too. He uses the word “ kandaen” (I saw) many times.

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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.

ⁿ

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.

Discover the meaning of hari in the context of Purana from relevant books on Exotic India

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.