head, in a way that one can discern the
heads of both animals, but only one can
be perceived at any given moment. Both
the elephant-bull and the divided figure
show that Vishnu and Shiva are manifes-
tations of the same divine energy, and
that the particular deity one perceives
depends on one’s perspective at the
moment. The joint Harihara figure
presents an important religious truth,
but this idea is far too abstract to
become popular or widespread. In
their everyday religious lives people
have tended to worshipone or the
other of these deities, rather than their
idealized union.
Harijan
(“child of God”) Name used by
Mohandas Gandhi(1869–1948) to des-
ignate those social groups formerly
known as untouchables. The name
reflected Gandhi’s conviction that these
people were human beings like any oth-
ers, and thus children of God.
Unfortunately, the word harijan
can also carry a pejorative sense in
modern India. It is used for any child
whose father is unknown—with the
child’s paternity ascribed to God—and
is thus a euphemism for “bastard.” In
modern times, the people whom
Gandhi called Harijans prefer to used
the name dalit (“oppressed”), since
they feel that this more accurately
describes their social status.
Hariray
(mid-17th c.) A noted disciple of
Gokulnath (1551–1640 C.E.), the third
guru of the Pushti Marg, a religious
community founded by his grandfather
Vallabhacharya.
Aside from being a disciple, Hariray
is considered Gokulnath’s scribe. He is
the commentator on a text called the
Chaurasi Vaishnavan ki Varta
(“Account of eighty-four Vaishnavas”),
and probably compiled the text itself
under Gokulnath’s direction. This text
describes the lives of eighty-four
Vaishnavas, or devotees (bhakta), of the
god Vishnu, all associates and disciples
of Gokulnath’s father Vitthalnathor his
grandfather Vallabhacharya. The text’s
real purpose is not to provide biogra-
phies of these figures, but to illustrate
the importance of the Pushti Marg and
its leaders. Besides the Chaurasi
Vaishnavan ki Varta, a number of poems
are also attributed to Hariray, but these
may be the work of a later figure.Harishchandra
In Hindu mythology, a king who is
famous for his truthfulness and integrity.
In modern Hindu culture, he has
become the symbol for someone who
patiently endures undeserved suffering.
Harishchandra’s suffering is a result
of the long-standing feud between the
sages Vasishtha—his family priest—and
Vishvamitra. When Vasishtha praises
the virtue of Harishchandra, Vishvamitra
becomes determined to prove him
wrong. Disguised as an old brahmin,
Vishvamitra conjures up an imaginary
sonusing his magical powers and gets
Harishchandra to promise that he will
give whatever is necessary for the
boy’s wedding.
When the time comes to redeem
this promise, Vishvamitra demands
Harishchandra’s kingdom. Vishvamitra
expects that the king will balk at this
demand, but Harishchandra immedi-
ately fulfills it. Vishvamitra then
remarks that when giving a gift to a
brahmin it is customary to give a gift of
money (dakshina) and demands a
large sum. To raise this amount,
Harishchandra first sells his wife
(Chandramati) and son into slavery
and finally sells himself to an outcast,
who puts him to work burning bodies
at the cremation ground.
After enduring these miseries for
some time, Harishchandra’s son is
bitten by a snake and dies. When
Chandramati brings the body to be
burned, he does not recognize her. He
refuses to cremate the boy until the
cremation fee is paid, since this willHarishchandra