classes ::: God, Gods, the Gods,
children :::
branches ::: Indra, Indras Net
see also :::

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object:Indra
class:God
class:Gods
class:the Gods


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OBJECT INSTANCES [0] - TOPICS - AUTHORS - BOOKS - CHAPTERS - CLASSES - SEE ALSO - SIMILAR TITLES

TOPICS

AUTH

BOOKS
18000_books_ranked
Big_Mind,_Big_Heart
General_Principles_of_Kabbalah
Infinite_Library
Modern_Man_in_Search_of_a_Soul
My_Burning_Heart
Tagore_-_Poems
The_Imitation_of_Christ
The_Perennial_Philosophy
The_Republic
The_Secret_Of_The_Veda
The_Yoga_Sutras
Vedic_and_Philological_Studies

IN CHAPTERS TITLE
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
02.13_-_Rabindranath_and_Sri_Aurobindo
2.02_-_Indra,_Giver_of_Light
2.03_-_Indra_and_the_Thought-Forces
26.04_-_Rabindranath_Tagore
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.17_-_Rabindranath,_Traveller_of_the_Infinite
34.01_-_Hymn_To_Indra
37.06_-_Indra_-_Virochana_and_Prajapati

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
00.05_-_A_Vedic_Conception_of_the_Poet
0.00a_-_Participants_in_the_Evening_Talks
0.06_-_Letters_to_a_Young_Sadhak
01.02_-_Sri_Aurobindo_-_Ahana_and_Other_Poems
01.02_-_The_Creative_Soul
01.03_-_Mystic_Poetry
01.03_-_Yoga_and_the_Ordinary_Life
01.04_-_The_Poetry_in_the_Making
01.05_-_Rabindranath_Tagore:_A_Great_Poet,_a_Great_Man
01.06_-_Vivekananda
01.08_-_Walter_Hilton:_The_Scale_of_Perfection
02.05_-_Robert_Graves
02.12_-_Mysticism_in_Bengali_Poetry
02.13_-_Rabindranath_and_Sri_Aurobindo
02.14_-_Appendix
03.07_-_Brahmacharya
03.07_-_Some_Thoughts_on_the_Unthinkable
03.12_-_TagorePoet_and_Seer
04.02_-_A_Chapter_of_Human_Evolution
05.01_-_Man_and_the_Gods
06.16_-_A_Page_of_Occult_History
06.21_-_The_Personal_and_the_Impersonal
1.00c_-_DIVISION_C_-_THE_ETHERIC_BODY_AND_PRANA
1.00_-_Gospel
1.01_-_Economy
1.01_-_Foreward
1.01_-_Meeting_the_Master_-_Authors_first_meeting,_December_1918
1.01_-_The_Science_of_Living
1.02.3.2_-_Knowledge_and_Ignorance
1.02.4.2_-_Action_and_the_Divine_Will
1.024_-_Affiliation_With_Larger_Wholes
1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS
1.02_-_SADHANA_PADA
1.02_-_Self-Consecration
1.02_-_Taras_Tantra
1.02_-_The_Divine_Teacher
1.02_-_The_Doctrine_of_the_Mystics
1.02_-_The_Pit
10.31_-_The_Mystery_of_The_Five_Senses
1.03_-_Hymns_of_Gritsamada
1.03_-_Meeting_the_Master_-_Meeting_with_others
1.03_-_PERSONALITY,_SANCTITY,_DIVINE_INCARNATION
1.03_-_Tara,_Liberator_from_the_Eight_Dangers
1.03_-_The_House_Of_The_Lord
1.03_-_The_Human_Disciple
1.03_-_The_Sephiros
1.04_-_A_Leader
1.04_-_Homage_to_the_Twenty-one_Taras
1.04_-_The_Aims_of_Psycho_therapy
1.04_-_The_Fork_in_the_Road
1.04_-_The_Gods_of_the_Veda
1.04_-_The_Paths
1.04_-_The_Praise
1.05_-_Buddhism_and_Women
1.05_-_Hymns_of_Bharadwaja
1.05_-_Ritam
1.05_-_Solitude
1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN
1.05_-_The_Magical_Control_of_the_Weather
1.05_-_War_And_Politics
1.06_-_Agni_and_the_Truth
1.06_-_Dhyana
1.06_-_MORTIFICATION,_NON-ATTACHMENT,_RIGHT_LIVELIHOOD
1.06_-_Yun_Men's_Every_Day_is_a_Good_Day
1.07_-_A_Song_of_Longing_for_Tara,_the_Infallible
1.07_-_Note_on_the_word_Go
1.08_-_Sri_Aurobindos_Descent_into_Death
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.098_-_The_Transformation_from_Human_to_Divine
1.09_-_Saraswati_and_Her_Consorts
1.10_-_Concentration_-_Its_Practice
1.10_-_The_Image_of_the_Oceans_and_the_Rivers
1.10_-_The_Secret_of_the_Veda
1.1.1_-_Text
1.11_-_The_Seven_Rivers
1.1.2_-_Commentary
1.12_-_God_Departs
1.12_-_The_Divine_Work
1.12_-_The_Herds_of_the_Dawn
1.13_-_SALVATION,_DELIVERANCE,_ENLIGHTENMENT
1.14_-_The_Secret
1.14_-_The_Victory_Over_Death
1.15_-_In_the_Domain_of_the_Spirit_Beings
1.15_-_SILENCE
1.17_-_The_Seven-Headed_Thought,_Swar_and_the_Dashagwas
1.18_-_The_Human_Fathers
1.19_-_Life
1.19_-_The_Victory_of_the_Fathers
1.200-1.224_Talks
12.01_-_This_Great_Earth_Our_Mother
1.20_-_The_Hound_of_Heaven
1.2.1_-_Mental_Development_and_Sadhana
1.21_-_Tabooed_Things
1.240_-_1.300_Talks
1.240_-_Talks_2
1.24_-_On_meekness,_simplicity,_guilelessness_which_come_not_from_nature_but_from_habit,_and_about_malice.
1.2.4_-_Speech_and_Yoga
1.25_-_SPIRITUAL_EXERCISES
1.26_-_The_Ascending_Series_of_Substance
1.27_-_On_holy_solitude_of_body_and_soul.
1.2_-_Katha_Upanishads
1.300_-_1.400_Talks
15.09_-_One_Day_More
1.57_-_Public_Scapegoats
1.60_-_Knack
1.66_-_The_External_Soul_in_Folk-Tales
1.68_-_The_Golden_Bough
17.02_-_Hymn_to_the_Sun
17.06_-_Hymn_of_the_Supreme_Goddess
1.76_-_The_Gods_-_How_and_Why_they_Overlap
18.04_-_Modern_Poems
19.02_-_Vigilance
1914_03_04p
1914_05_31p
1914_09_30p
1929-05-05_-_Intellect,_true_and_wrong_movement_-_Attacks_from_adverse_forces_-_Faith,_integral_and_absolute_-_Death,_not_a_necessity_-_Descent_of_Divine_Consciousness_-_Inner_progress_-_Memory_of_former_lives
1951-01-20_-_Developing_the_mind._Misfortunes,_suffering;_developed_reason._Knowledge_and_pure_ideas.
1951-03-05_-_Disasters-_the_forces_of_Nature_-_Story_of_the_charity_Bazar_-_Liberation_and_law_-_Dealing_with_the_mind_and_vital-_methods
1954-08-25_-_what_is_this_personality?_and_when_will_she_come?
1955-04-27_-_Symbolic_dreams_and_visions_-_Curing_pain_by_various_methods_-_Different_states_of_consciousness_-_Seeing_oneself_dead_in_a_dream_-_Exteriorisation
1956-06-27_-_Birth,_entry_of_soul_into_body_-_Formation_of_the_supramental_world_-_Aspiration_for_progress_-_Bad_thoughts_-_Cerebral_filter_-_Progress_and_resistance
1956-11-28_-_Desire,_ego,_animal_nature_-_Consciousness,_a_progressive_state_-_Ananda,_desireless_state_beyond_enjoyings_-_Personal_effort_that_is_mental_-_Reason,_when_to_disregard_it_-_Reason_and_reasons
1957-07-31_-_Awakening_aspiration_in_the_body
1958-08-15_-_Our_relation_with_the_Gods
1960-09-20
1961-01-22
1961-01-24
1961-01-31
1961_02_02
1961-02-11
1961-03-04
1961-04-18
1961-12-23
1962-02-27
1962-07-21
1962-08-08
1962-09-26
1963-07-06
1964-08-22
1966-11-09
1967-02-18
1969-02-08
1969-05-28
1969-08-30
1969-10-18
1969-11-29
1971-03-02
1.fua_-_The_Lover
1.jk_-_Hyperion._Book_II
1.jk_-_Otho_The_Great_-_Act_IV
1.jm_-_The_Song_of_Perfect_Assurance_(to_the_Demons)
1.kbr_-_Do_not_go_to_the_garden_of_flowers!
1.kbr_-_Hang_up_the_swing_of_love_today!
1.kbr_-_O_how_may_I_ever_express_that_secret_word?
1.kbr_-_Poem_13
1.kbr_-_Poem_14
1.kbr_-_Poem_15
1.kbr_-_Poem_2
1.kbr_-_Poem_3
1.kbr_-_Poem_5
1.kbr_-_Poem_6
1.kbr_-_Poem_7
1.kbr_-_Poem_8
1.kbr_-_Poem_9
1.kbr_-_Tell_me,_O_Swan,_your_ancient_tale
1.kbr_-_The_light_of_the_sun,_the_moon,_and_the_stars_shines_bright
1.kbr_-_The_moon_shines_in_my_body
1.kbr_-_Theres_A_Moon_Inside_My_Body
1.kbr_-_Where_dost_thou_seem_me?
1.kbr_-_Within_this_earthen_vessel
1.lb_-_Exile's_Letter
1.mb_-_I_have_heard_that_today_Hari_will_come
1.pbs_-_Prometheus_Unbound
1.poe_-_Eureka_-_A_Prose_Poem
1.rb_-_Paracelsus_-_Part_III_-_Paracelsus
1.rb_-_Sordello_-_Book_the_Sixth
1.rt_-_(101)_Ever_in_my_life_have_I_sought_thee_with_my_songs_(from_Gitanjali)
1.rt_-_(103)_In_one_salutation_to_thee,_my_God_(from_Gitanjali)
1.rt_-_(1)_Thou_hast_made_me_endless_(from_Gitanjali)
1.rt_-_(38)_I_want_thee,_only_thee_(from_Gitanjali)
1.rt_-_(63)_Thou_hast_made_me_known_to_friends_whom_I_knew_not_(from_Gitanjali)
1.rt_-_(75)_Thy_gifts_to_us_mortals_fulfil_all_our_needs_(from_Gitanjali)
1.rt_-_(80)_I_am_like_a_remnant_of_a_cloud_of_autumn_(from_Gitanjali)
1.rt_-_(84)_It_is_the_pang_of_separation_that_spreads_throughout_the_world_(from_Gitanjali)
1.rt_-_Accept_me,_my_lord,_accept_me_for_this_while
1.rt_-_A_Dream
1.rt_-_A_Hundred_Years_Hence
1.rt_-_Akash_Bhara_Surya_Tara_Biswabhara_Pran_(Translation)
1.rt_-_All_These_I_Loved
1.rt_-_Along_The_Way
1.rt_-_And_In_Wonder_And_Amazement_I_Sing
1.rt_-_At_The_End_Of_The_Day
1.rt_-_At_The_Last_Watch
1.rt_-_Authorship
1.rt_-_Babys_Way
1.rt_-_Babys_World
1.rt_-_Beggarly_Heart
1.rt_-_Benediction
1.rt_-_Birth_Story
1.rt_-_Brahm,_Viu,_iva
1.rt_-_Brink_Of_Eternity
1.rt_-_Broken_Song
1.rt_-_Chain_Of_Pearls
1.rt_-_Closed_Path
1.rt_-_Clouds_And_Waves
1.rt_-_Colored_Toys
1.rt_-_Compensation
1.rt_-_Cruel_Kindness
1.rt_-_Death
1.rt_-_Defamation
1.rt_-_Distant_Time
1.rt_-_Dream_Girl
1.rt_-_Dungeon
1.rt_-_Endless_Time
1.rt_-_Face_To_Face
1.rt_-_Fairyland
1.rt_-_Farewell
1.rt_-_Fireflies
1.rt_-_Flower
1.rt_-_Fool
1.rt_-_Freedom
1.rt_-_Friend
1.rt_-_From_Afar
1.rt_-_Gift_Of_The_Great
1.rt_-_Gitanjali
1.rt_-_Give_Me_Strength
1.rt_-_Hard_Times
1.rt_-_Hes_there_among_the_scented_trees_(from_The_Lover_of_God)
1.rt_-_I
1.rt_-_I_Am_Restless
1.rt_-_I_Cast_My_Net_Into_The_Sea
1.rt_-_I_Found_A_Few_Old_Letters
1.rt_-_Innermost_One
1.rt_-_In_The_Country
1.rt_-_In_The_Dusky_Path_Of_A_Dream
1.rt_-_I_touch_God_in_my_song
1.rt_-_Journey_Home
1.rt_-_Keep_Me_Fully_Glad
1.rt_-_Kinu_Goalas_Alley
1.rt_-_Krishnakali
1.rt_-_Lamp_Of_Love
1.rt_-_Last_Curtain
1.rt_-_Leave_This
1.rt_-_Let_Me_Not_Forget
1.rt_-_Light
1.rt_-_Listen,_can_you_hear_it?_(from_The_Lover_of_God)
1.rt_-_Little_Flute
1.rt_-_Little_Of_Me
1.rt_-_Lord_Of_My_Life
1.rt_-_Lost_Star
1.rt_-_Lost_Time
1.rt_-_Lotus
1.rt_-_Lovers_Gifts_II_-_Come_To_My_Garden_Walk
1.rt_-_Lovers_Gifts_IV_-_She_Is_Near_To_My_Heart
1.rt_-_Lovers_Gifts_LII_-_Tired_Of_Waiting
1.rt_-_Lovers_Gifts_LIV_-_In_The_Beginning_Of_Time
1.rt_-_Lovers_Gifts_LVIII_-_Things_Throng_And_Laugh
1.rt_-_Lovers_Gifts_LVI_-_The_Evening_Was_Lonely
1.rt_-_Lovers_Gifts_LXX_-_Take_Back_Your_Coins
1.rt_-_Lovers_Gifts_VIII_-_There_Is_Room_For_You
1.rt_-_Lovers_Gifts_V_-_I_Would_Ask_For_Still_More
1.rt_-_Lovers_Gifts_XIII_-_Last_Night_In_The_Garden
1.rt_-_Lovers_Gifts_XIX_-_It_Is_Written_In_The_Book
1.rt_-_Lovers_Gifts_XL_-_A_Message_Came
1.rt_-_Lovers_Gifts_XLII_-_Are_You_A_Mere_Picture
1.rt_-_Lovers_Gifts_XLIII_-_Dying,_You_Have_Left_Behind
1.rt_-_Lovers_Gifts_XLIV_-_Where_Is_Heaven
1.rt_-_Lovers_Gifts_XLVIII_-_I_Travelled_The_Old_Road
1.rt_-_Lovers_Gifts_XLVII_-_The_Road_Is
1.rt_-_Lovers_Gifts_XVIII_-_Your_Days
1.rt_-_Lovers_Gifts_XVI_-_She_Dwelt_Here_By_The_Pool
1.rt_-_Lovers_Gifts_XXII_-_I_Shall_Gladly_Suffer
1.rt_-_Lovers_Gifts_XXVIII_-_I_Dreamt
1.rt_-_Lovers_Gifts_XXXIX_-_There_Is_A_Looker-On
1.rt_-_Maran-Milan_(Death-Wedding)
1.rt_-_Maya
1.rt_-_Meeting
1.rt_-_Moments_Indulgence
1.rt_-_My_Dependence
1.rt_-_My_Friend,_Come_In_These_Rains
1.rt_-_My_Polar_Star
1.rt_-_My_Pole_Star
1.rt_-_My_Present
1.rt_-_My_Song
1.rt_-_Ocean_Of_Forms
1.rt_-_Old_And_New
1.rt_-_Old_Letters_
1.rt_-_One_Day_In_Spring....
1.rt_-_Only_Thee
1.rt_-_On_many_an_idle_day_have_I_grieved_over_lost_time_(from_Gitanjali)
1.rt_-_On_The_Nature_Of_Love
1.rt_-_On_The_Seashore
1.rt_-_Our_Meeting
1.rt_-_Palm_Tree
1.rt_-_Paper_Boats
1.rt_-_Parting_Words
1.rt_-_Passing_Breeze
1.rt_-_Patience
1.rt_-_Playthings
1.rt_-_Poems_On_Beauty
1.rt_-_Poems_On_Life
1.rt_-_Poems_On_Man
1.rt_-_Poems_On_Time
1.rt_-_Prisoner
1.rt_-_Purity
1.rt_-_Rare
1.rt_-_Religious_Obsession_--_translation_from_Dharmamoha
1.rt_-_Roaming_Cloud
1.rt_-_Sail_Away
1.rt_-_Salutation
1.rt_-_Senses
1.rt_-_She
1.rt_-_Shyama
1.rt_-_Signet_Of_Eternity
1.rt_-_Silent_Steps
1.rt_-_Sit_Smiling
1.rt_-_Sleep
1.rt_-_Sleep-Stealer
1.rt_-_Song_Unsung
1.rt_-_Still_Heart
1.rt_-_Stray_Birds_01_-_10
1.rt_-_Stray_Birds_11-_20
1.rt_-_Stray_Birds_21_-_30
1.rt_-_Stray_Birds_31_-_40
1.rt_-_Stray_Birds_51_-_60
1.rt_-_Stray_Birds_61_-_70
1.rt_-_Stray_Birds_71_-_80
1.rt_-_Stray_Birds_81_-_90
1.rt_-_Stream_Of_Life
1.rt_-_Strong_Mercy
1.rt_-_Superior
1.rt_-_Sympathy
1.rt_-_The_Astronomer
1.rt_-_The_Banyan_Tree
1.rt_-_The_Beginning
1.rt_-_The_Boat
1.rt_-_The_Call_Of_The_Far
1.rt_-_The_Champa_Flower
1.rt_-_The_Child-Angel
1.rt_-_The_End
1.rt_-_The_First_Jasmines
1.rt_-_The_Flower-School
1.rt_-_The_Further_Bank
1.rt_-_The_Gardener_IV_-_Ah_Me
1.rt_-_The_Gardener_IX_-_When_I_Go_Alone_At_Night
1.rt_-_The_Gardener_LI_-_Then_Finish_The_Last_Song
1.rt_-_The_Gardener_LIX_-_O_Woman
1.rt_-_The_Gardener_LVII_-_I_Plucked_Your_Flower
1.rt_-_The_Gardener_LV_-_It_Was_Mid-Day
1.rt_-_The_Gardener_LXI_-_Peace,_My_Heart
1.rt_-_The_Gardener_LXIV_-_I_Spent_My_Day
1.rt_-_The_Gardener_LXIX_-_I_Hunt_For_The_Golden_Stag
1.rt_-_The_Gardener_LXVIII_-_None_Lives_For_Ever,_Brother
1.rt_-_The_Gardener_LXXIX_-_I_Often_Wonder
1.rt_-_The_Gardener_LXXV_-_At_Midnight
1.rt_-_The_Gardener_LXXXIII_-_She_Dwelt_On_The_Hillside
1.rt_-_The_Gardener_LXXXIV_-_Over_The_Green
1.rt_-_The_Gardener_LXXXI_-_Why_Do_You_Whisper_So_Faintly
1.rt_-_The_Gardener_XI_-_Come_As_You_Are
1.rt_-_The_Gardener_XIII_-_I_Asked_Nothing
1.rt_-_The_Gardener_XIV_-_I_Was_Walking_By_The_Road
1.rt_-_The_Gardener_XIX_-_You_Walked
1.rt_-_The_Gardener_XL_-_An_Unbelieving_Smile
1.rt_-_The_Gardener_X_-_Let_Your_Work_Be,_Bride
1.rt_-_The_Gardener_XLIII_-_No,_My_Friends
1.rt_-_The_Gardener_XLII_-_O_Mad,_Superbly_Drunk
1.rt_-_The_Gardener_XLIV_-_Reverend_Sir,_Forgive
1.rt_-_The_Gardener_XLVIII_-_Free_Me
1.rt_-_The_Gardener_XLVI_-_You_Left_Me
1.rt_-_The_Gardener_XLV_-_To_The_Guests
1.rt_-_The_Gardener_XVI_-_Hands_Cling_To_Eyes
1.rt_-_The_Gardener_XVIII_-_When_Two_Sisters
1.rt_-_The_Gardener_XX_-_Day_After_Day_He_Comes
1.rt_-_The_Gardener_XXII_-_When_She_Passed_By_Me
1.rt_-_The_Gardener_XXIV_-_Do_Not_Keep_To_Yourself
1.rt_-_The_Gardener_XXI_-_Why_Did_He_Choose
1.rt_-_The_Gardener_XXIX_-_Speak_To_Me_My_Love
1.rt_-_The_Gardener_XXVIII_-_Your_Questioning_Eyes
1.rt_-_The_Gardener_XXVII_-_Trust_Love
1.rt_-_The_Gardener_XXVI_-_What_Comes_From_Your_Willing_Hands
1.rt_-_The_Gardener_XXXIV_-_Do_Not_Go,_My_Love
1.rt_-_The_Gardener_XXXVIII_-_My_Love,_Once_Upon_A_Time
1.rt_-_The_Gift
1.rt_-_The_Golden_Boat
1.rt_-_The_Hero
1.rt_-_The_Hero(2)
1.rt_-_The_Home
1.rt_-_The_Homecoming
1.rt_-_The_Journey
1.rt_-_The_Judge
1.rt_-_The_Kiss
1.rt_-_The_Kiss(2)
1.rt_-_The_Land_Of_The_Exile
1.rt_-_The_Last_Bargain
1.rt_-_The_Little_Big_Man
1.rt_-_The_Lost_Star
1.rt_-_The_Merchant
1.rt_-_The_Music_Of_The_Rains
1.rt_-_The_Portrait
1.rt_-_The_Rainy_Day
1.rt_-_The_Recall
1.rt_-_The_Sailor
1.rt_-_The_Source
1.rt_-_The_Sun_Of_The_First_Day
1.rt_-_The_Tame_Bird_Was_In_A_Cage
1.rt_-_The_Unheeded_Pageant
1.rt_-_The_Wicked_Postman
1.rt_-_This_Dog
1.rt_-_Threshold
1.rt_-_Tumi_Sandhyar_Meghamala_-_You_Are_A_Cluster_Of_Clouds_-_Translation
1.rt_-_Twelve_OClock
1.rt_-_Unending_Love
1.rt_-_Ungrateful_Sorrow
1.rt_-_Untimely_Leave
1.rt_-_Unyielding
1.rt_-_Urvashi
1.rt_-_Vocation
1.rt_-_Waiting
1.rt_-_Waiting_For_The_Beloved
1.rt_-_We_Are_To_Play_The_Game_Of_Death
1.rt_-_When_And_Why
1.rt_-_When_Day_Is_Done
1.rt_-_When_I_Go_Alone_At_Night
1.rt_-_When_the_Two_Sister_Go_To_Fetch_Water
1.rt_-_Where_Shadow_Chases_Light
1.rt_-_Where_The_Mind_Is_Without_Fear
1.rt_-_Who_are_You,_who_keeps_my_heart_awake?_(from_The_Lover_of_God)
1.rt_-_Who_Is_This?
1.rt_-_Your_flute_plays_the_exact_notes_of_my_pain._(from_The_Lover_of_God)
1.ww_-_6-_The_White_Doe_Of_Rylstone,_Or,_The_Fate_Of_The_Nortons
1.ww_-_Book_Seventh_[Residence_in_London]
1.ww_-_It_was_an_April_morning-_fresh_and_clear
1.ww_-_Michael-_A_Pastoral_Poem
1.ww_-_The_Excursion-_X-_Book_Ninth-_Discourse_of_the_Wanderer,_and_an_Evening_Visit_to_the_Lake
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
20.06_-_Translations_in_French
2.00_-_BIBLIOGRAPHY
2.01_-_Mandala_One
2.02_-_Indra,_Giver_of_Light
2.02_-_On_Letters
2.02_-_THE_EXPANSION_OF_LIFE
2.02_-_The_Synthesis_of_Devotion_and_Knowledge
2.03_-_Indra_and_the_Thought-Forces
2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad
2.03_-_On_Medicine
2.04_-_ADVICE_TO_HOUSEHOLDERS
2.04_-_Agni,_the_Illumined_Will
2.04_-_On_Art
2.05_-_On_Poetry
2.07_-_The_Release_from_Subjection_to_the_Body
2.08_-_God_in_Power_of_Becoming
2.08_-_THE_MASTERS_BIRTHDAY_CELEBRATION_AT_DAKSHINESWAR
2.09_-_On_Sadhana
2.10_-_THE_MASTER_WITH_THE_BRAHMO_DEVOTEES_(II)
2.1.3.2_-_Study
2.1.3.3_-_Reading
2.13_-_On_Psychology
2.13_-_THE_MASTER_AND_M.
2.1.4.1_-_Teachers
2.14_-_INSTRUCTION_TO_VAISHNAVS_AND_BRHMOS
2.15_-_On_the_Gods_and_Asuras
2.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR
2.17_-_December_1938
2.18_-_January_1939
2.18_-_The_Evolutionary_Process_-_Ascent_and_Integration
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.2.04_-_Practical_Concerns_in_Work
2.20_-_Nov-Dec_1939
2.21_-_1940
2.2.1_-_The_Prusna_Upanishads
2.2.2_-_The_Mandoukya_Upanishad
2.2.3_-_The_Aitereya_Upanishad
2.2.4_-_Taittiriya_Upanishad
2.25_-_List_of_Topics_in_Each_Talk
2.3.01_-_Concentration_and_Meditation
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.3.06_-_The_Mind
2.3.06_-_The_Mother's_Lights
2.3.08_-_The_Mother's_Help_in_Difficulties
2.3.1_-_Ego_and_Its_Forms
2.3.2_-_Desire
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2.4.2_-_Interactions_with_Others_and_the_Practice_of_Yoga
25.12_-_AGNI
26.03_-_Ramprasad
26.04_-_Rabindranath_Tagore
26.05_-_Modern_Poets
27.04_-_A_Vision
2_-_Other_Hymns_to_Agni
3.00.1_-_Foreword
30.01_-_World-Literature
30.04_-_Intuition_and_Inspiration_in_Art
30.05_-_Rhythm_in_Poetry
30.07_-_The_Poet_and_the_Yogi
30.08_-_Poetry_and_Mantra
30.09_-_Lines_of_Tantra_(Charyapada)
30.12_-_The_Obscene_and_the_Ugly_-_Form_and_Essence
30.13_-_Rabindranath_the_Artist
30.14_-_Rabindranath_and_Modernism
30.15_-_The_Language_of_Rabindranath
30.16_-_Tagore_the_Unique
30.17_-_Rabindranath,_Traveller_of_the_Infinite
30.18_-_Boris_Pasternak
3.01_-_The_Mercurial_Fountain
3.04_-_The_Flowers
3.04_-_The_Formula_of_ALHIM
31.01_-_The_Heart_of_Bengal
31.05_-_Vivekananda
31.09_-_The_Cause_of_Indias_Decline
3.1.1_-_The_Transformation_of_the_Physical
3.2.02_-_The_Veda_and_the_Upanishads
32.05_-_The_Culture_of_the_Body
3.2.08_-_Bhakti_Yoga_and_Vaishnavism
3.2.2_-_Sleep
33.01_-_The_Initiation_of_Swadeshi
3.3.02_-_All-Will_and_Free-Will
33.02_-_Subhash,_Oaten:_atlas,_Russell
33.04_-_Deoghar
33.05_-_Muraripukur_-_II
33.10_-_Pondicherry_I
33.11_-_Pondicherry_II
33.17_-_Two_Great_Wars
3.3.1_-_Agni,_the_Divine_Will-Force
34.01_-_Hymn_To_Indra
34.02_-_Hymn_To_All-Gods
34.04_-_Hymn_of_Aspiration
34.09_-_Hymn_to_the_Pillar
34.10_-_Hymn_To_Earth
34.11_-_Hymn_to_Peace_and_Power
3.5.01_-_Science
36.07_-_An_Introduction_To_The_Vedas
36.08_-_A_Commentary_on_the_First_Six_Suktas_of_Rigveda
36.09_-_THE_SIT_SUKTA
37.05_-_Narada_-_Sanatkumara_(Chhandogya_Upanishad)
37.06_-_Indra_-_Virochana_and_Prajapati
37.07_-_Ushasti_Chakrayana_(Chhandogya_Upanishad)
3.7.1.10_-_Karma,_Will_and_Consequence
38.06_-_Ravana_Vanquished
3_-_Commentaries_and_Annotated_Translations
40.01_-_November_24,_1926
4.03_-_Prayer_of_Quiet
4.14_-_The_Power_of_the_Instruments
4.1_-_Jnana
4.2.2_-_Steps_towards_Overcoming_Difficulties
4.2.3.05_-_Obstacles_to_the_Psychic's_Emergence
4.2.3_-_Vigilance,_Resolution,_Will_and_the_Divine_Help
4.24_-_The_supramental_Sense
4.2.4_-_Time_and_CHange_of_the_Nature
4.3.3_-_Dealing_with_Hostile_Attacks
5.1.02_-_The_Gods
5.2.01_-_The_Descent_of_Ahana
5.3.04_-_Roots_in_M
5.4.01_-_Notes_on_Root-Sounds
Blazing_P3_-_Explore_the_Stages_of_Postconventional_Consciousness
BOOK_II._--_PART_I._ANTHROPOGENESIS.
BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS
BOOK_I._--_PART_I._COSMIC_EVOLUTION
BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED
BOOK_I._--_PART_II._THE_EVOLUTION_OF_SYMBOLISM_IN_ITS_APPROXIMATE_ORDER
Book_of_Imaginary_Beings_(text)
BOOK_VIII._-_Some_account_of_the_Socratic_and_Platonic_philosophy,_and_a_refutation_of_the_doctrine_of_Apuleius_that_the_demons_should_be_worshipped_as_mediators_between_gods_and_men
BOOK_XIX._-_A_review_of_the_philosophical_opinions_regarding_the_Supreme_Good,_and_a_comparison_of_these_opinions_with_the_Christian_belief_regarding_happiness
BOOK_X._-_Porphyrys_doctrine_of_redemption
BOOK_XXI._-_Of_the_eternal_punishment_of_the_wicked_in_hell,_and_of_the_various_objections_urged_against_it
BOOK_XX._-_Of_the_last_judgment,_and_the_declarations_regarding_it_in_the_Old_and_New_Testaments
CHAPTER_28_-_Describes_the_nature_of_the_Prayer_of_Recollection_and_sets_down
CHAPTER_32_-_Expounds_these_words_of_the_Paternoster__"Fiat_voluntas_tua_sicut
CHAPTER_34_-_Continues_the_same_subject._This_is_very_suitable_for_reading_after
CHAPTER_41_-_Speaks_of_the_fear_of_God_and_of_how_we_must_keep_ourselves
CHAPTER_42_-_Treats_of_these_last_words_of_the_Paternoster__"Sed_libera_nos_a
Chapter_I_-_WHICH_TREATS_OF_THE_CHARACTER_AND_PURSUITS_OF_THE_FAMOUS_GENTLEMAN_DON_QUIXOTE_OF_LA_MANCHA
COSA_-_BOOK_II
COSA_-_BOOK_IV
COSA_-_BOOK_VI
Cratylus
ENNEAD_03.02_-_Of_Providence.
ENNEAD_04.05_-_Psychological_Questions_III._-_About_the_Process_of_Vision_and_Hearing.
ENNEAD_06.04_-_The_One_and_Identical_Being_Is_Everywhere_Present_As_a_Whole.
ENNEAD_06.05_-_The_One_and_Identical_Being_is_Everywhere_Present_In_Its_Entirety.345
ENNEAD_06.08_-_Of_the_Will_of_the_One.
ENNEAD_06.09_-_Of_the_Good_and_the_One.
Gorgias
Guru_Granth_Sahib_first_part
Liber
Liber_111_-_The_Book_of_Wisdom_-_LIBER_ALEPH_VEL_CXI
Liber_71_-_The_Voice_of_the_Silence_-_The_Two_Paths_-_The_Seven_Portals
r1912_12_06
r1912_12_13
r1912_12_26
r1914_03_28
r1914_04_10
r1914_04_12
r1914_05_22
r1914_06_11
r1914_06_14
r1914_07_15
r1914_07_19
r1914_07_20
r1914_07_21
r1914_08_16
r1914_11_30
r1914_12_13
r1915_01_30
r1917_02_03
r1917_03_06
r1917_03_07
Sayings_of_Sri_Ramakrishna_(text)
SB_1.1_-_Questions_by_the_Sages
Talks_001-025
Talks_026-050
Talks_051-075
Talks_With_Sri_Aurobindo_1
Talks_With_Sri_Aurobindo_2
The_Act_of_Creation_text
The_Anapanasati_Sutta__A_Practical_Guide_to_Mindfullness_of_Breathing_and_Tranquil_Wisdom_Meditation
The_Coming_Race_Contents
The_Gospel_According_to_Matthew
The_Logomachy_of_Zos
Verses_of_Vemana

PRIMARY CLASS

concept
God
Gods
the_Gods
SEE ALSO

SIMILAR TITLES
Indra
Indras Net
Rabindranath Tagore

DEFINITIONS

Indrabhāva — the self-manifestation of the deva as Indra, “the Power Indrabhava of pure Intelligence”, forming part of devabhāva.Indra brhat

Indrabhūti

Indrabhūti. (T. In dra bo dhi). There are at least three figures by this name known to the Indian and Tibetan traditions. Perhaps the most important is a semimythical king of OḌḌIYĀNA ([alt. Uḍḍiyāna], probably the Swat region of northwest India but also identified as Orissa) at the time of the miraculous birth of PADMASAMBHAVA; according to tradition, he had no male heir, and so he installed Padmasambhava as crown prince. A second Indrabhūti is listed among the eighty-four MAHĀSIDDHA as a teacher of TILOPA; he may be the Indrabhūti, closely associated with mahāsiddha Lawapa, who is first in the lineage list (T. gsan yig) of the VAJRAYOGINĪ practices of the Tibetan SA SKYA sect and a brother of Lakṣmīṅkarā. There is also a ninth-century Indian king and tantric master, a student of Ācārya Kukurāja, who authored the Cittaratnaviśodhana, called Indrabhūti.

Indrajāla. (Indra's Net) (T. Dbang po’i dra ba; C. Yintuoluo wang/Di-Shi wang; J. Indaramō/Taishakumō; K. Indara mang/Che-Sŏk mang 因陀羅網/帝釋網). In Sanskrit, “Indra’s net”; a metaphor used widely in the HUAYAN ZONG of East Asian Buddhism to describe the multivalent web of interconnections in which all beings are enmeshed. As depicted in the AVATAṂSAKASŪTRA, the central scripture of the Huayan school, above the palace of INDRA, the king of the gods, is spread an infinitely vast, bejeweled net. At each of the infinite numbers of knots in the net is tied a jewel that itself has an infinite number of facets. A person looking at any single one of the jewels on this net would thus see reflected in its infinite facets not only everything in the cosmos but also an infinite number of other jewels, themselves also reflecting everything in the cosmos; thus, every jewel in this vast net is simultaneously reflecting, and being reflected by, an infinite number of other jewels. This metaphor of infinite, mutually reflecting jewels is employed to help convey how all things in existence are defined by their interconnection with all other things, but without losing their own independent identity in the process. The metaphor of Indra’s net thus offers a profound vision of the universe, in which all things are mutually interrelated to all other things, in simultaneous mutual identity and mutual intercausality. The meditation on Indra’s net (C. Diwang guan; J. Taimō kan; K. Chemang kwan) is the last of the six contemplations outlined by Fazang in his Xiu Huayan aozhi wangjin huanyuan guan (“Cultivation of the Inner Meaning of Huayan: The Contemplations That End Delusion and Return to the Source”), which helps the student to visualize the DHARMADHĀTU of the unimpeded interpretation between phenomenon and phenomena (SHISHI WU’AI FAJIE).

Indrajala: Illusion or jugglery.

Indrajāla

Indrajalikamayasadrisa: Similar to the illusion created by jugglery; unreal appearances as in dreams.

Indrani (Sanskrit) Indrāṇī [feminine of Indra] Also Aindri. The consort of Indra, personifying the aindriyaka, the evolution of the elements of senses (SD 2:614). As Indra stands for mahat — especially for the dual aspect of manas in man — his marriage to Indrani “because of her voluptuous attractions” may represent the enchaining of the higher manas to the lower because of the karmic links of both with the lower ternary in the human constitution, this union, combination, or marriage manifesting itself as the kama-manasic portion of human consciousness.

Indra. (P. Inda; T. Dbang po; C. Yintuoluo/Di-Shi; J. Indara/Taishaku; K. Indara/Che-Sŏk 因陀羅/帝釋). In Sanskrit, Indra is an abbreviation for ŚAKRO DEVĀNĀM INDRAḤ (“ŚAKRA, the king of the gods”). Indra is the Vedic king of the gods of the atmosphere or sky, who eventually becomes the chief of all divinities in Indian popular religion. Indra is incorporated into the Buddhist pantheon as a guardian of the DHARMA and the king of the DEVA realm. Indra is always depicted in Indian Buddhist iconography as subservient to the Buddha: he worships the Buddha, holds an umbrella over him to shield him from the sun, or carries his alms bowl for him. Indra presides over the heaven of the thirty-three divinities (TRĀYASTRIṂŚA), the second of the six heavenly realms that exist within the sensuous realm (KĀMADHĀTU), located on the summit of MOUNT SUMERU. In the middle of this heaven is found Indra’s royal city, Sudarśana, at the center of which is his royal palace, Vaijayanta. See also INDRAJĀLA; ŚAKRA.

Indra (Sanskrit) Indra Vedic god of the firmament, supporter or guardian of the eastern quarter of the visible kosmos, whose functions somewhat parallel those of the equivalent of the four Maharajas. Indra, Varuna, and Agni were considered among the three highest gods of the Vedas, although the triad of Vayu, Surya, and Agni is frequently mentioned, Indra often taking the place of Vayu. Indra is often described as the champion of all the gods and overthrower of their enemies, especially the conqueror of Vritra, the great cosmic serpent. Indra thus has numerous parallels with the St. Michael of the Occident, and some of his functions are identic with Karttikeya, the god of war.

Indra

Indra’s net. See INDRAJĀLA.

Indra’s net

Indra ::: the Master of the World of Light and Immortality (svar); the Power of divine Mind. [Ved.]

Indra: The mind or the soul; the lord of the senses; a Hindu deity; chief of the celestials; the ruler of heaven; the rain-god.

Indra — “the Puissant”, a Vedic god, lord of svar, the luminous world; the deva as “the master of mental force”. As Agni2 “is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth”; he “comes down into our world as the Hero” and “slays darkness and division with his lightnings, pours down the life-giving heavenly waters [svarvatı̄r apah.], finds in the trace of the hound, Intuition [Saramā], the lost or hidden illuminations, makes the Sun of Truth [sūrya1] mount high in the heaven of our mentality”.

Indra: The Vedic god of war, storm and fertility, god of the atmosphere and sky, reigning over the deities of the intermediate region or atmosphere.

indra jyestho marudganah ::: Indra eldest of the Maruts. [cf. RV 1.23.8; 2.41.15]

INDRA (Skt, T.B.) Devaraja of world 46.

indratama angirastama ::: "most-Indra", "most-Angirasa". [Ved.]

indraught ::: n. --> An opening from the sea into the land; an inlet.
A draught of air or flow of water setting inward.


indrawn ::: a. --> Drawn in.



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   6 Sri Aurobindo
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1:The butterfly counts not months but moments, and has time enough. ~ Rabindranath Tagore,
2:It is very simple to be happy, but it is very difficult to be simple. ~ Rabindranath Tagore,
3:While God waits for his temple to be built of love,
   Men bring stones. ~ Rabindranath Tagore,
4:See this morning for the first time as a new-born child that has no name ~ Rabindranath Tagore,
5:The flower which is single need not envy the thorns that are numerous.
   ~ Rabindranath Tagore,
6:You can't cross the sea merely by standing and staring at the water. ~ Rabindranath Tagore, [T5],
7:Faith is the bird that feels the light when the dawn is still dark.
   ~ Rabindranath Tagore, [T5],
8:To be outspoken is easy when you do not wait to speak the complete truth.
   ~ Rabindranath Tagore,
9:Beauty is truth's smile when she beholds her own face in a perfect mirror.
   ~ Rabindranath Tagore,
10:Every child comes with the message that God is not yet discouraged of man.
   ~ Rabindranath Tagore,
11:I never give answers. I lead on from one question to another. That is my leadership. ~ Rabindranath Tagore,
12:Reach high, for stars lie hidden in you. Dream deep, for every dream precedes the goal. ~ Rabindranath Tagore,
13:I seem to have loved you in numberless forms, numberless times, in life after life, in age after age forever. ~ Rabindranath Tagore,
14:I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy. ~ Rabindranath Tagore,
15:Bare your forehead, waiting for the first blessing of light, and sing with the bird of the morning in glad faith. ~ Rabindranath Tagore, Fruit Gathering,
16:Nothing has to be rejected, all has to be raised to the pure levels of the divine consciousness. ~ Sri Aurobindo, The Secret of the Veda, Indra and the Thought-Forces,
17:The rough handling and careless breaking or waste and misuse of physical things is a denial of the Yogic Consciousness and a great hindrance to the bringing down of the Divine Truth to the material plane. ~ Sri Aurobindo, Letters on Yoga - II, Practical Concerns in Work,
18:If anger be the basis of our political activities, the excitement tends to become an end in itself, at the expense of the object to be achieved. Side issues then assume an exaggerated importance, and all gravity of thought and action is lost; such excitement is not an exercise of strength, but a display of weakness.
   ~ Rabindranath Tagore,
19:But Indra does not turn back from the quest like Agni and Vayu; he pursues his way through the highest ether of the pure mentality and there he approaches the Woman, the manyshining, Uma Haimavati; from her he learns that this Daemon is the Brahman by whom alone the gods of mind and life and body conquer and affirm themselves, and in whom alone they are great. ~ Sri Aurobindo, Kena And Other Upanishads, 83,
20:There, where millions of Krishnas stand with hands folded, Where millions of Vishnus bow their heads, Where millions of Brahmâs are reading the Vedas, Where millions of Shivas are lost in contemplation, Where millions of Indras dwell in the sky, Where the demi-gods and the munis are unnumbered, Where millions of Saraswatis, Goddess of Music, play on the vina— There is my Lord self-revealed: and the scent of sandal and flowers dwells in those deeps. ~ Kabir,
21:
   When the heart is hard and parched up, come upon me with a shower of mercy.
   When grace is lost from life, come with a burst of song.
   When tumultuous work raises its din on all sides shutting me out from beyond, come to me, my lord of silence, with thy peace and rest.
   When my beggarly heart sits crouched, shut up in a corner, break open the door, my king, and come with the ceremony of a king.
   When desire blinds the mind with delusion and dust, O thou holy one, thou wakeful, come with thy light and thy thunder.
   ~ Rabindranath Tagore,
22:They climb Indra like a ladder. As one mounts peak after peak, there becomes clear the much that has still to be done. Indra brings consciousness of That as the goal.

Like a hawk, a kite He settles on the Vessel and upbears it; in His stream of movement He discovers the Rays, for He goes bearing his weapons: He cleaves to the ocean surge of the waters; a great King, He declares the fourth status. Like a mortal purifying his body, like a war-horse galloping to the conquest of riches He pours calling through all the sheath and enters these vessels. Rig Veda.2 ~ Sri Aurobindo, The Life Divine, 1.26,
23:Where spring, the lord of seasons reigneth, there the unstruck music sounds of itself,
There the streams of light flow in all directions, few are the men who can cross to that shore!
There, where millions of Krishnas stand with hands folded,
Where millions of Vishnus bow their heads, where millions of Brahmas are reading the Vedas,
Where millions of Shivas are lost in contemplation, where millions of Indras dwell in the sky,
Where the demi-gods and the munis are unnumbered, where millions of Saraswatis, goddess of music play the vina,
There is my Lord self-revealed, and the scent of sandal and flowers dwells in those deeps. ~ Kabir, II.57, Translated by Rabindranath Tagore[26],
24:This Dog
   Every morning this dog, very attached to me,
   Quietly keeps sitting near my seat
   Till touching its head
   I recognize its company.
   This recognition gives it so much joy
   Pure delight ripples through its entire body.
   Among all dumb creatures
   It is the only living being
   That has seen the whole man
   Beyond what is good or bad in him
   It has seen
   For his love it can sacrifice its life
   It can love him too for the sake of love alone
   For it is he who shows the way
   To the vast world pulsating with life.
   When I see its deep devotion
   The offer of its whole being
   I fail to understand
   By its sheer instinct
   What truth it has discovered in man.
   By its silent anxious piteous looks
   It cannot communicate what it understands
   But it has succeeded in conveying to me
   Among the whole creation
   What is the true status of man.
   ~ Rabindranath Tagore,
25:Far away in the heavenly abode of the great god Indra, there is a wonderful net which has been hung by some cunning artificer in such a manner that it stretches out infinitely in all directions. In accordance with the extravagant tastes of deities, the artificer has hung a single glittering jewel in each eye of the net, and since the net itself is infinite in dimension, the jewels are infinite in number. There hang the jewels, glittering like stars in the first magnitude, a wonderful sight to behold. If we now arbitrarily select one of these jewels for inspection and look closely at it, we will discover that in its polished surface there are reflected all the other jewels in the net, infinite in number. Not only that, but each of the jewels reflected in this one jewel is also reflecting all the other jewels, so that there is an infinite reflecting process occurring.
   ~ Francis H Cook,
26:The fourth condition is study. One must cultivate the mind, know what others have thought, open the mental being to this impact of the higher vibrations of knowledge. A mental knowledge is not tantamount to realization, it is true, but still one must know mentally where one is going, what has happened to others, how they have achieved, what are the hindrances and the helping points. This education of oneself by study, study of spiritual writings, suddhydya as it is called, a disciplined reading and incorporation of the knowledge contained in scriptures and authentic texts - that is a very important part. Even when you don't understand a text, still if you persist at it, the force that is in that book creates certain new grooves in your brain and the second or the third time when you read it, it begins to make some meaning. This is the meaning of studying, of exposing your mind to the constant vibrations of higher levels of knowledge. Incidentally, the mind gets developed, a mental climate is created, a climate of spiritual culture.
   ~ M P Pandit, The Advent 1981, 30,
27:challenge for the Integral Yogin :::
   Nor is the seeker of the integral fulfilment permitted to solve too arbitrarily even the conflict of his own inner members. He has to harmonise deliberate knowledge with unquestioning faith; he must conciliate the gentle soul of love with the formidable need of power; the passivity of the soul that lives content in transcendent calm has to be fused with the activity of the divine helper and the divine warrior. To him as to all seekers of the spirit there are offered for solution the oppositions of the reason, the clinging hold of the senses, the perturbations of the heart, the ambush of the desires, the clog of the physical body; but he has to deal in another fashion with their mutual and internal conflicts and their hindrance to his aim, for he must arrive at an infinitely more difficult perfection in the handling of all this rebel matter. Accepting them as instruments for the divine realisation and manifestation, he has to convert their jangling discords, to enlighten their thick darknesses, to transfigure them separately and all together, harmonising them in themselves and with each other, -- integrally, omitting no grain or strand or vibration, leaving no iota of imperfection anywhere. All exclusive concentration, or even a succession of concentrations of that kind, can be in his complex work only a temporary convenience; it has to be abandoned as soon as its utility is over. An all-inclusive concentration is the difficult achievement towards which he must labour.
   ~ Sri Aurobindo, The Synthesis Of Yoga, 78, [T9],
28:But now thou askest me how thou mayest destroy this naked knowing and feeling of thine own being. For peradventure thou thinkest that if it were destroyed, all other hindrances were destroyed ; and if thou thinkest thus, thou thinkest right truly. But to this I answer thee and I say, that without a full special grace full freely given by God, and also a full according ableness on thy part to receive this grace, this naked knowing and feeling of thy being may in nowise be destroyed. And this ableness is nought else but a strong and a deep ghostly sorrow. ... All men have matter of sorrow; but most specially he feeleth matter of sorrow that knoweth and feeleth that he is. All other sorrows in comparison to this be but as it were game to earnest. For he may make sorrow earnestly that knoweth and feeleth not only what he is, but that he is. And whoso felt never this sorrow, let him make sorrow; for he hath never yet felt perfect sorrow. This sorrow, when it is had, cleanseth the soul, not only of sin, but also of pain that it hath deserved for sin ; and also it maketh a soul able to receive that joy, the which reave th from a man all knowing and feeling of his being. This sorrow, if it be truly conceived, is full of holy desire; and else a man might never in this life abide it or bear it. For were it not that a soul were somewhat fed with a manner of comfort by his right working, he should not be able to bear that pain that he hath by the knowing and feeling of his being. For as oft as he would have a true knowing and a feeling of his God in purity of spirit (as it may be here), and then feeleth that he may not for he findeth evermore his knowing and his feeling as it were occupied and filled with a foul stinking lump of himself, the which must always be hated and despised and forsaken, if he shall be God's perfect disciple, taught by Himself in the mount of perfection so oft he goeth nigh mad for sorrow. . . . This sorrow and this desire must every soul have and feel in itself (either in this manner or in another), as God vouchsafed! to teach his ghostly disciples according to his good will and their according ableness in body and in soul, in degree and disposition, ere the time be that they may perfectly be oned unto God in perfect charity such as may be had here, if God vouchsafed!.
   ~ Anonymous, The Cloud Of Unknowing,
29:Has creation a definite aim? Is there something like a final end to which it is moving?

The Mother: No, the universe is a movement that is eternally unrolling itself. There is nothing which you can fix upon as the end and one aim. But for the sake of action we have to section the movement, which is itself unending, and to say that this or that is the goal, for in action we need something upon which we can fix our aim. In a picture you need a definite scheme of composition and colour; you have to set a limit, to put the whole thing within a fixed framework; but the limit is illusory, the frame is a mere convention. There is a constant continuation of the picture that stretches beyond any particular frame, and each continuation can be drawn in the same conditions in an unending series of frames. Our aim is this or that, we say, but we know that it is only the beginning of another aim beyond it, and that in its turn leads to yet another; the series develop always and never stop.

What is the proper function of the intellect? Is it a help or a hindrance to Sadhana?

Whether the intellect is a help or a hindrance depends upon the person and upon the way in which it is used. There is a true movement of the intellect and there is a wrong movement; one helps, the other hinders. The intellect that believes too much in its own importance and wants satisfaction for its own sake, is an obstacle to the higher realisation.

But this is true not in any special sense or for the intellect alone, but generally and of other faculties as well. For example, people do not regard an all-engrossing satisfaction of the vital desires or the animal appetites as a virtue; the moral sense is accepted as a mentor to tell one the bounds that one may not transgress. It is only in his intellectual activities that man thinks he can do without any such mentor or censor!

Any part of the being that keeps to its proper place and plays its appointed role is helpful; but directly it steps beyond its sphere, it becomes twisted and perverted and therefore false. A power has the right movement when it is set into activity for the divine's purpose; it has the wrong movement when it is set into activity for its own satisfaction.

The intellect, in its true nature, is an instrument of expression and action. It is something like an intermediary between the true knowledge, whose seat is in the higher regions above the mind, and realisation here below. The intellect or, generally speaking, the mind gives the form; the vital puts in the dynamism and life-power; the material comes in last and embodies. ~ The Mother, Questions And Answers 1929-1931, 28th April 1931 and 5th May 1929,
30:Ekajaṭī or Ekajaṭā, (Sanskrit: "One Plait Woman"; Wylie: ral gcig ma: one who has one knot of hair),[1] also known as Māhacīnatārā,[2] is one of the 21 Taras. Ekajati is, along with Palden Lhamo deity, one of the most powerful and fierce goddesses of Vajrayana Buddhist mythology.[1][3] According to Tibetan legends, her right eye was pierced by the tantric master Padmasambhava so that she could much more effectively help him subjugate Tibetan demons.

Ekajati is also known as "Blue Tara", Vajra Tara or "Ugra Tara".[1][3] She is generally considered one of the three principal protectors of the Nyingma school along with Rāhula and Vajrasādhu (Wylie: rdo rje legs pa).

Often Ekajati appears as liberator in the mandala of the Green Tara. Along with that, her ascribed powers are removing the fear of enemies, spreading joy, and removing personal hindrances on the path to enlightenment.

Ekajati is the protector of secret mantras and "as the mother of the mothers of all the Buddhas" represents the ultimate unity. As such, her own mantra is also secret. She is the most important protector of the Vajrayana teachings, especially the Inner Tantras and termas. As the protector of mantra, she supports the practitioner in deciphering symbolic dakini codes and properly determines appropriate times and circumstances for revealing tantric teachings. Because she completely realizes the texts and mantras under her care, she reminds the practitioner of their preciousness and secrecy.[4] Düsum Khyenpa, 1st Karmapa Lama meditated upon her in early childhood.

According to Namkhai Norbu, Ekajati is the principal guardian of the Dzogchen teachings and is "a personification of the essentially non-dual nature of primordial energy."[5]

Dzogchen is the most closely guarded teaching in Tibetan Buddhism, of which Ekajati is a main guardian as mentioned above. It is said that Sri Singha (Sanskrit: Śrī Siṃha) himself entrusted the "Heart Essence" (Wylie: snying thig) teachings to her care. To the great master Longchenpa, who initiated the dissemination of certain Dzogchen teachings, Ekajati offered uncharacteristically personal guidance. In his thirty-second year, Ekajati appeared to Longchenpa, supervising every ritual detail of the Heart Essence of the Dakinis empowerment, insisting on the use of a peacock feather and removing unnecessary basin. When Longchenpa performed the ritual, she nodded her head in approval but corrected his pronunciation. When he recited the mantra, Ekajati admonished him, saying, "Imitate me," and sang it in a strange, harmonious melody in the dakini's language. Later she appeared at the gathering and joyously danced, proclaiming the approval of Padmasambhava and the dakinis.[6] ~ Wikipedia,
31:64 Arts
   1. Geet vidya: art of singing.
   2. Vadya vidya: art of playing on musical instruments.
   3. Nritya vidya: art of dancing.
   4. Natya vidya: art of theatricals.
   5. Alekhya vidya: art of painting.
   6. Viseshakacchedya vidya: art of painting the face and body with color
   7. Tandula­kusuma­bali­vikara: art of preparing offerings from rice and flowers.
   8. Pushpastarana: art of making a covering of flowers for a bed.
   9. Dasana­vasananga­raga: art of applying preparations for cleansing the teeth, cloths and painting the body.
   10. Mani­bhumika­karma: art of making the groundwork of jewels.
   11. Aayya­racana: art of covering the bed.
   12. Udaka­vadya: art of playing on music in water.
   13. Udaka­ghata: art of splashing with water.
   14. Citra­yoga: art of practically applying an admixture of colors.
   15. Malya­grathana­vikalpa: art of designing a preparation of wreaths.
   16. Sekharapida­yojana: art of practically setting the coronet on the head.
   17. Nepathya­yoga: art of practically dressing in the tiring room.
   18. Karnapatra­bhanga: art of decorating the tragus of the ear.
   19. Sugandha­yukti: art of practical application of aromatics.
   20. Bhushana­yojana: art of applying or setting ornaments.
   21. Aindra­jala: art of juggling.
   22. Kaucumara: a kind of art.
   23. Hasta­laghava: art of sleight of hand.
   24. Citra­sakapupa­bhakshya­vikara­kriya: art of preparing varieties of delicious food.
   25. Panaka­rasa­ragasava­yojana: art of practically preparing palatable drinks and tinging draughts with red color.
   26. Suci­vaya­karma: art of needleworks and weaving.
   27. Sutra­krida: art of playing with thread.
   28. Vina­damuraka­vadya: art of playing on lute and small drum.
   29. Prahelika: art of making and solving riddles.
   30. Durvacaka­yoga: art of practicing language difficult to be answered by others.
   31. Pustaka­vacana: art of reciting books.
   32. Natikakhyayika­darsana: art of enacting short plays and anecdotes.
   33. Kavya­samasya­purana: art of solving enigmatic verses.
   34. Pattika­vetra­bana­vikalpa: art of designing preparation of shield, cane and arrows.
   35. Tarku­karma: art of spinning by spindle.
   36. Takshana: art of carpentry.
   37. Vastu­vidya: art of engineering.
   38. Raupya­ratna­pariksha: art of testing silver and jewels.
   39. Dhatu­vada: art of metallurgy.
   40. Mani­raga jnana: art of tinging jewels.
   41. Akara jnana: art of mineralogy.
   42. Vrikshayur­veda­yoga: art of practicing medicine or medical treatment, by herbs.
   43. Mesha­kukkuta­lavaka­yuddha­vidhi: art of knowing the mode of fighting of lambs, cocks and birds.
   44. Suka­sarika­pralapana: art of maintaining or knowing conversation between male and female cockatoos.
   45. Utsadana: art of healing or cleaning a person with perfumes.
   46. Kesa­marjana­kausala: art of combing hair.
   47. Akshara­mushtika­kathana: art of talking with fingers.
   48. Dharana­matrika: art of the use of amulets.
   49. Desa­bhasha­jnana: art of knowing provincial dialects.
   50. Nirmiti­jnana: art of knowing prediction by heavenly voice.
   51. Yantra­matrika: art of mechanics.
   52. Mlecchita­kutarka­vikalpa: art of fabricating barbarous or foreign sophistry.
   53. Samvacya: art of conversation.
   54. Manasi kavya­kriya: art of composing verse
   55. Kriya­vikalpa: art of designing a literary work or a medical remedy.
   56. Chalitaka­yoga: art of practicing as a builder of shrines called after him.
   57. Abhidhana­kosha­cchando­jnana: art of the use of lexicography and meters.
   58. Vastra­gopana: art of concealment of cloths.
   59. Dyuta­visesha: art of knowing specific gambling.
   60. Akarsha­krida: art of playing with dice or magnet.
   61. Balaka­kridanaka: art of using children's toys.
   62. Vainayiki vidya: art of enforcing discipline.
   63. Vaijayiki vidya: art of gaining victory.
   64. Vaitaliki vidya: art of awakening master with music at dawn.
   ~ Nik Douglas and Penny Slinger, Sexual Secrets,
32:To what gods shall the sacrifice be offered? Who shall be invoked to manifest and protect in the human being this increasing godhead?

Agni first, for without him the sacrificial flame cannot burn on the altar of the soul. That flame of Agni is the seven-tongued power of the Will, a Force of God instinct with Knowledge. This conscious and forceful will is the immortal guest in our mortality, a pure priest and a divine worker, the mediator between earth and heaven. It carries what we offer to the higher Powers and brings back in return their force and light and joy into our humanity.

Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.

Surya, the Sun, is the master of that supreme Truth, - truth of being, truth of knowledge, truth of process and act and movement and functioning. He is therefore the creator or rather the manifester of all things - for creation is out-bringing, expression by the Truth and Will - and the father, fosterer, enlightener of our souls. The illuminations we seek are the herds of this Sun who comes to us in the track of the divine Dawn and releases and reveals in us night-hidden world after world up to the highest Beatitude.

Of that beatitude Soma is the representative deity. The wine of his ecstasy is concealed in the growths of earth, in the waters of existence; even here in our physical being are his immortalising juices and they have to be pressed out and offered to all the gods; for in that strength these shall increase and conquer.

Each of these primary deities has others associated with him who fulfil functions that arise from his own. For if the truth of Surya is to be established firmly in our mortal nature, there are previous conditions that are indispensable; a vast purity and clear wideness destructive of all sin and crooked falsehood, - and this is Varuna; a luminous power of love and comprehension leading and forming into harmony all our thoughts, acts and impulses, - this is Mitra; an immortal puissance of clear-discerning aspiration and endeavour, - this is Aryaman; a happy spontaneity of the right enjoyment of all things dispelling the evil dream of sin and error and suffering, - this is Bhaga. These four are powers of the Truth of Surya. For the whole bliss of Soma to be established perfectly in our nature a happy and enlightened and unmaimed condition of mind, vitality and body are necessary. This condition is given to us by the twin Ashwins; wedded to the daughter of Light, drinkers of honey, bringers of perfect satisfactions, healers of maim and malady they occupy our parts of knowledge and parts of action and prepare our mental, vital and physical being for an easy and victorious ascension.

Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.

There are also female energies; for the Deva is both Male and Female and the gods also are either activising souls or passively executive and methodising energies. Aditi, infinite Mother of the Gods, comes first; and there are besides five powers of the Truthconsciousness, - Mahi or Bharati, the vast Word that brings us all things out of the divine source; Ila, the strong primal word of the Truth who gives us its active vision; Saraswati, its streaming current and the word of its inspiration; Sarama, the Intuition, hound of heaven who descends into the cavern of the subconscient and finds there the concealed illuminations; Dakshina, whose function is to discern rightly, dispose the action and the offering and distribute in the sacrifice to each godhead its portion. Each god, too, has his female energy.

All this action and struggle and ascension is supported by Heaven our Father and Earth our Mother Parents of the Gods, who sustain respectively the purely mental and psychic and the physical consciousness. Their large and free scope is the condition of our achievement. Vayu, master of life, links them together by the mid-air, the region of vital force. And there are other deities, - Parjanya, giver of the rain of heaven; Dadhikravan, the divine war-horse, a power of Agni; the mystic Dragon of the Foundations; Trita Aptya who on the third plane of existence consummates our triple being; and more besides.

The development of all these godheads is necessary to our perfection. And that perfection must be attained on all our levels, - in the wideness of earth, our physical being and consciousness; in the full force of vital speed and action and enjoyment and nervous vibration, typified as the Horse which must be brought forward to upbear our endeavour; in the perfect gladness of the heart of emotion and a brilliant heat and clarity of the mind throughout our intellectual and psychical being; in the coming of the supramental Light, the Dawn and the Sun and the shining Mother of the herds, to transform all our existence; for so comes to us the possession of the Truth, by the Truth the admirable surge of the Bliss, in the Bliss infinite Consciousness of absolute being. ~ Sri Aurobindo, Hymns to the Mystic Fire, The Doctrine of the Mystics,
33:The Science of Living

To know oneself and to control oneself

AN AIMLESS life is always a miserable life.

Every one of you should have an aim. But do not forget that on the quality of your aim will depend the quality of your life.

   Your aim should be high and wide, generous and disinterested; this will make your life precious to yourself and to others.

   But whatever your ideal, it cannot be perfectly realised unless you have realised perfection in yourself.

   To work for your perfection, the first step is to become conscious of yourself, of the different parts of your being and their respective activities. You must learn to distinguish these different parts one from another, so that you may become clearly aware of the origin of the movements that occur in you, the many impulses, reactions and conflicting wills that drive you to action. It is an assiduous study which demands much perseverance and sincerity. For man's nature, especially his mental nature, has a spontaneous tendency to give a favourable explanation for everything he thinks, feels, says and does. It is only by observing these movements with great care, by bringing them, as it were, before the tribunal of our highest ideal, with a sincere will to submit to its judgment, that we can hope to form in ourselves a discernment that never errs. For if we truly want to progress and acquire the capacity of knowing the truth of our being, that is to say, what we are truly created for, what we can call our mission upon earth, then we must, in a very regular and constant manner, reject from us or eliminate in us whatever contradicts the truth of our existence, whatever is opposed to it. In this way, little by little, all the parts, all the elements of our being can be organised into a homogeneous whole around our psychic centre. This work of unification requires much time to be brought to some degree of perfection. Therefore, in order to accomplish it, we must arm ourselves with patience and endurance, with a determination to prolong our life as long as necessary for the success of our endeavour.

   As you pursue this labour of purification and unification, you must at the same time take great care to perfect the external and instrumental part of your being. When the higher truth manifests, it must find in you a mind that is supple and rich enough to be able to give the idea that seeks to express itself a form of thought which preserves its force and clarity. This thought, again, when it seeks to clothe itself in words, must find in you a sufficient power of expression so that the words reveal the thought and do not deform it. And the formula in which you embody the truth should be manifested in all your feelings, all your acts of will, all your actions, in all the movements of your being. Finally, these movements themselves should, by constant effort, attain their highest perfection.

   All this can be realised by means of a fourfold discipline, the general outline of which is given here. The four aspects of the discipline do not exclude each other, and can be followed at the same time; indeed, this is preferable. The starting-point is what can be called the psychic discipline. We give the name "psychic" to the psychological centre of our being, the seat within us of the highest truth of our existence, that which can know this truth and set it in movement. It is therefore of capital importance to become conscious of its presence in us, to concentrate on this presence until it becomes a living fact for us and we can identify ourselves with it.

   In various times and places many methods have been prescribed for attaining this perception and ultimately achieving this identification. Some methods are psychological, some religious, some even mechanical. In reality, everyone has to find the one which suits him best, and if one has an ardent and steadfast aspiration, a persistent and dynamic will, one is sure to meet, in one way or another - outwardly through reading and study, inwardly through concentration, meditation, revelation and experience - the help one needs to reach the goal. Only one thing is absolutely indispensable: the will to discover and to realise. This discovery and realisation should be the primary preoccupation of our being, the pearl of great price which we must acquire at any cost. Whatever you do, whatever your occupations and activities, the will to find the truth of your being and to unite with it must be always living and present behind all that you do, all that you feel, all that you think.

   To complement this movement of inner discovery, it would be good not to neglect the development of the mind. For the mental instrument can equally be a great help or a great hindrance. In its natural state the human mind is always limited in its vision, narrow in its understanding, rigid in its conceptions, and a constant effort is therefore needed to widen it, to make it more supple and profound. So it is very necessary to consider everything from as many points of view as possible. Towards this end, there is an exercise which gives great suppleness and elevation to the thought. It is as follows: a clearly formulated thesis is set; against it is opposed its antithesis, formulated with the same precision. Then by careful reflection the problem must be widened or transcended until a synthesis is found which unites the two contraries in a larger, higher and more comprehensive idea.

   Many other exercises of the same kind can be undertaken; some have a beneficial effect on the character and so possess a double advantage: that of educating the mind and that of establishing control over the feelings and their consequences. For example, you must never allow your mind to judge things and people, for the mind is not an instrument of knowledge; it is incapable of finding knowledge, but it must be moved by knowledge. Knowledge belongs to a much higher domain than that of the human mind, far above the region of pure ideas. The mind has to be silent and attentive to receive knowledge from above and manifest it. For it is an instrument of formation, of organisation and action, and it is in these functions that it attains its full value and real usefulness.

   There is another practice which can be very helpful to the progress of the consciousness. Whenever there is a disagreement on any matter, such as a decision to be taken, or an action to be carried out, one must never remain closed up in one's own conception or point of view. On the contrary, one must make an effort to understand the other's point of view, to put oneself in his place and, instead of quarrelling or even fighting, find the solution which can reasonably satisfy both parties; there always is one for men of goodwill.

   Here we must mention the discipline of the vital. The vital being in us is the seat of impulses and desires, of enthusiasm and violence, of dynamic energy and desperate depressions, of passions and revolts. It can set everything in motion, build and realise; but it can also destroy and mar everything. Thus it may be the most difficult part to discipline in the human being. It is a long and exacting labour requiring great patience and perfect sincerity, for without sincerity you will deceive yourself from the very outset, and all endeavour for progress will be in vain. With the collaboration of the vital no realisation seems impossible, no transformation impracticable. But the difficulty lies in securing this constant collaboration. The vital is a good worker, but most often it seeks its own satisfaction. If that is refused, totally or even partially, the vital gets vexed, sulks and goes on strike. Its energy disappears more or less completely and in its place leaves disgust for people and things, discouragement or revolt, depression and dissatisfaction. At such moments it is good to remain quiet and refuse to act; for these are the times when one does stupid things and in a few moments one can destroy or spoil the progress that has been made during months of regular effort. These crises are shorter and less dangerous for those who have established a contact with their psychic being which is sufficient to keep alive in them the flame of aspiration and the consciousness of the ideal to be realised. They can, with the help of this consciousness, deal with their vital as one deals with a rebellious child, with patience and perseverance, showing it the truth and light, endeavouring to convince it and awaken in it the goodwill which has been veiled for a time. By means of such patient intervention each crisis can be turned into a new progress, into one more step towards the goal. Progress may be slow, relapses may be frequent, but if a courageous will is maintained, one is sure to triumph one day and see all difficulties melt and vanish before the radiance of the truth-consciousness.

   Lastly, by means of a rational and discerning physical education, we must make our body strong and supple enough to become a fit instrument in the material world for the truth-force which wants to manifest through us.

   In fact, the body must not rule, it must obey. By its very nature it is a docile and faithful servant. Unfortunately, it rarely has the capacity of discernment it ought to have with regard to its masters, the mind and the vital. It obeys them blindly, at the cost of its own well-being. The mind with its dogmas, its rigid and arbitrary principles, the vital with its passions, its excesses and dissipations soon destroy the natural balance of the body and create in it fatigue, exhaustion and disease. It must be freed from this tyranny and this can be done only through a constant union with the psychic centre of the being. The body has a wonderful capacity of adaptation and endurance. It is able to do so many more things than one usually imagines. If, instead of the ignorant and despotic masters that now govern it, it is ruled by the central truth of the being, you will be amazed at what it is capable of doing. Calm and quiet, strong and poised, at every minute it will be able to put forth the effort that is demanded of it, for it will have learnt to find rest in action and to recuperate, through contact with the universal forces, the energies it expends consciously and usefully. In this sound and balanced life a new harmony will manifest in the body, reflecting the harmony of the higher regions, which will give it perfect proportions and ideal beauty of form. And this harmony will be progressive, for the truth of the being is never static; it is a perpetual unfolding of a growing perfection that is more and more total and comprehensive. As soon as the body has learnt to follow this movement of progressive harmony, it will be possible for it to escape, through a continuous process of transformation, from the necessity of disintegration and destruction. Thus the irrevocable law of death will no longer have any reason to exist.

   When we reach this degree of perfection which is our goal, we shall perceive that the truth we seek is made up of four major aspects: Love, Knowledge, Power and Beauty. These four attributes of the Truth will express themselves spontaneously in our being. The psychic will be the vehicle of true and pure love, the mind will be the vehicle of infallible knowledge, the vital will manifest an invincible power and strength and the body will be the expression of a perfect beauty and harmony.

   Bulletin, November 1950

   ~ The Mother, On Education,

*** NEWFULLDB 2.4M ***

1:NOWHEREIAN ~ Rabindranath Maharaj
2:I have listened ~ Rabindranath Tagore
3:April, like a child, ~ Rabindranath Tagore
4:Rabindranath
~ Achintya Kumar Sengupta
5:Laughter drives shouting away. ~ Indra Devi
6:Freedom is living without chains. ~ Indra Devi
7:It dances today, my heart, ~ Rabindranath Tagore
8:And because I love this life ~ Rabindranath Tagore
9:Be firm in yoga and arise!” (4.42). ~ Ravi Ravindra
10:Yoga is the art and science of living. ~ Indra Devi
11:Age considers; youth ventures. ~ Rabindranath Tagore
12:All that is not given is lost. ~ Rabindranath Tagore
13:God finds himself by creating. ~ Rabindranath Tagore
14:Merely to exist is not enough. ~ Rabindranath Tagore
15:For man is by nature an artist. ~ Rabindranath Tagore
16:Inspiration follows aspiration. ~ Rabindranath Tagore
17:Men are cruel, but Man is kind. ~ Rabindranath Tagore
18:Truth reveals itself in beauty. ~ Rabindranath Tagore
19:ardor which is tapas; the name Indra ~ Roberto Calasso
20:He alone may chastise who loves. ~ Rabindranath Tagore
21:Attention to health is life greatest hindrance. ~ Plato
22:Dreams can never be made captive. ~ Rabindranath Tagore
23:Good cheer is no hindrance to a good life. ~ Aristippus
24:Attention to health is life's greatest hindrance. ~ Plato
25:God seeks comrades and claims love, ~ Rabindranath Tagore
26:I am still an Indonesian citizen. ~ Sri Mulyani Indrawati
27:I am hidden in your heart, O Flower. ~ Rabindranath Tagore
28:Repentance is a gift of God's grace. ~ Rabindranath Tagore
29:Facts are many, but the truth is one. ~ Rabindranath Tagore
30:Those who own much have much to fear. ~ Rabindranath Tagore
31:We live in the world when we love it. ~ Rabindranath Tagore
32:The greed for fruit misses the flower. ~ Rabindranath Tagore
33:The Clergy is the greatest hindrance to faith. ~ Martin Luther
34:prajñānam brahman (“consciousness is Brahman”). ~ Ravi Ravindra
35:To find God, you must welcome everything. ~ Rabindranath Tagore
36:We must keep both our femininity and our strength. ~ Indra Devi
37:Music fills the infinite between two souls ~ Rabindranath Tagore
38:Love gives beauty to everything it touches. ~ Rabindranath Tagore
39:Music fills the infinite between two souls. ~ Rabindranath Tagore
40:Truth looks tawdry when she is overdressed. ~ Rabindranath Tagore
41:Compliments win friends, honesty loses them. ~ Rabindranath Tagore
42:If you want to learn batting, bat with MS Dhoni. ~ Ravindra Jadeja
43:Praise shames me, for I secretly beg for it. ~ Rabindranath Tagore
44:Life is given to us, we earn it by giving it. ~ Rabindranath Tagore
45:[S]cripture are not weapons in intellectual warfare. ~ Ravi Ravindra
46:The force of arms only reveals man s weakness. ~ Rabindranath Tagore
47:Whatever anybody says or does, assume positive intent. ~ Indra Nooyi
48:Take a stand. Be known for your courage and confidence. ~ Indra Nooyi
49:The neglect of prayer is a grand hindrance to holiness. ~ John Wesley
50:Active receptivity is needed, not a passive agitation. ~ Ravi Ravindra
51:In Art, man reveals himself and not his objects. ~ Rabindranath Tagore
52:At the end of the day, don't forget that you're a person. ~ Indra Nooyi
53:Life's aspirations come in the guise of children. ~ Rabindranath Tagore
54:Man is a rough-hewn and woman a finished product. ~ Rabindranath Tagore
55:Man is worse than an animal when he is an animal. ~ Rabindranath Tagore
56:My soul grazes like a lamb on the beauty of indrawn tides. ~ Pat Conroy
57:Our creation is the modification of relationship. ~ Rabindranath Tagore
58:Shooting is 99 per cent luck and one per cent training ~ Abhinav Bindra
59:We gain freedom when we have paid the full price. ~ Rabindranath Tagore
60:We pretend we have it all. We pretend we can have it all. ~ Indra Nooyi
61:Yoga means union, in all its significances and dimensions. ~ Indra Devi
62:I wouldn't ask anyone to do anything I wouldn't do myself. ~ Indra Nooyi
63:Love does not claim possession, but gives freedom. ~ Rabindranath Tagore
64:The stars are not afraid to appear like fireflies. ~ Rabindranath Tagore
65:Beauty is simply reality seen with the eyes of love ~ Rabindranath Tagore
66:Be brave, right through, and leave for the unknown. ~ Rabindranath Tagore
67:But being uncomfortable is a virtue, not a hindrance. ~ Lawrence M Krauss
68:Do not blame the food because you have no appetite. ~ Rabindranath Tagore
69:Let this be my last word, that I trust in thy love. ~ Rabindranath Tagore
70:My soul grazes like a lamb on the beauty of an indrawn tide. ~ Pat Conroy
71:Nothing is a hindrance more Than fear of losing your good name; ~ Various
72:Only in love are unity and duality not in conflict. ~ Rabindranath Tagore
73:That I exist is a perpetual surprise which is life. ~ Rabindranath Tagore
74:The movement of life has its rest in its own music. ~ Rabindranath Tagore
75:Let this be my last word, that I trust in your love. ~ Rabindranath Tagore
76:We read the world wrong and say that it deceives us. ~ Rabindranath Tagore
77:Blessed is he whose fame does not outshine his truth. ~ Rabindranath Tagore
78:Devil wanted to play cricket. So Ravindra Jadeja was born. ~ Sunil Gavaskar
79:Hindrances? A. Greed, Malice, Sloth, Pride, and Doubt. ~ Henry Steel Olcott
80:Love's gift cannot be given, it waits to be accepted. ~ Rabindranath Tagore
81:A thorn can only be extracted if you know where it is. ~ Rabindranath Tagore
82:Our responsibility is no longer to acquire, but to BE. ~ Rabindranath Tagore
83:Power takes as ingratitude the writhing of its victims ~ Rabindranath Tagore
84:The fundamental desire of life is the desire to exist. ~ Rabindranath Tagore
85:The Great Morning which is for all, rises in the East. ~ Rabindranath Tagore
86:We do not stray out of all words into the ever silent; ~ Rabindranath Tagore
87:Wrong is wrong only when you are at liberty to choose. ~ Rabindranath Tagore
88:He who is too busy doing good finds no time to be good. ~ Rabindranath Tagore
89:The echo mocks her origin to prove she is the original. ~ Rabindranath Tagore
90:The greatest hindrance to growth in faith is comfortable living. ~ John Carey
91:You can't cross a sea by merely staring into the water. ~ Rabindranath Tagore
92:If you give up the guilt, that's a huge load off your shoulders. ~ Indra Nooyi
93:The decision to release Bhindranwale was taken by the government. ~ Mark Tully
94:The false can never grow into truth by growing in power. ~ Rabindranath Tagore
95:The significance which is in unity is an eternal wonder. ~ Rabindranath Tagore
96:Your hindrance? Trying to build your dream without the Dreammaker. ~ T D Jakes
97:Blogging is a great way to provide tips and advice to each other. ~ Indra Nooyi
98:Dark clouds become heaven's flowers when kissed by light. ~ Rabindranath Tagore
99:Suntem indragostiti mai mult de dorinta decat de fiinta dorita. ~ Irvin D Yalom
100:The best kind of wealth is to give up inordinate desires. ~ Rabindranath Tagore
101:What you are you do not see, what you see is your shadow. ~ Rabindranath Tagore
102:By touching you may kill, by keeping away you may possess. ~ Rabindranath Tagore
103:In death the many become one; in life the one become many. ~ Rabindranath Tagore
104:If you shut your door to all errors truth will be shut out. ~ Rabindranath Tagore
105:My parents made us dream that we could be anyone that we wanted to. ~ Indra Nooyi
106:The burden of the self is lightened with I laugh at myself. ~ Rabindranath Tagore
107:The world speaks to me in colors, my soul answers in music. ~ Rabindranath Tagore
108:We come nearest to the great when we are great in humility. ~ Rabindranath Tagore
109:Death is turning out the lamp because the dawn has appeared. ~ Rabindranath Tagore
110:I am a hindrance to the world, and the world is a hindrance to me. ~ Cees Nooteboom
111:I do not belong to any religion. Everything is between God and myself. ~ Indra Devi
112:The bird thinks it a favor to give the fish a lift in the air ~ Rabindranath Tagore
113:Throw aside all hindrances and give up your time to attaining a sound mind ~ Seneca
114:to tyrannize for the country is to tyrannize over the country ~ Rabindranath Tagore
115:We are like newborn children, Our power is the power to grow. ~ Rabindranath Tagore
116:Depth of friendship does not depend on length of acquaintance. ~ Rabindranath Tagore
117:If you want to improve the organization, you have to improve yourself. ~ Indra Nooyi
118:The devil seeks slaves and claims obedience. ~ Rabindranath Tagore, Fireflies (1928)
119:I seem to have loved you in numberless forms, numberless times, ~ Rabindranath Tagore
120:It's far better to make people angry than to make them ashamed. ~ Rabindranath Tagore
121:Old age is a hindrance to creativity but cannot crush my youthful spirit. ~ Rembrandt
122:The mountain remains unmoved at its seeming defeat by the mist. ~ Rabindranath Tagore
123:The sparrow is sorry for the peacock at the burden of its tail. ~ Rabindranath Tagore
124:You have given me Your love, filling the world with Your gifts. ~ Rabindranath Tagore
125:And because I love this life, I know I shall love death as well. ~ Rabindranath Tagore
126:God waits to win back his own flowers as gifts from man's hands. ~ Rabindranath Tagore
127:Love is not a mere impulse, it must contain truth, which is law. ~ Rabindranath Tagore
128:Man discovers his own wealth when God comes to ask gifts of him. ~ Rabindranath Tagore
129:Night's darkness is a bag that bursts with the gold of the dawn. ~ Rabindranath Tagore
130:I am able to love my God because He gives me freedom to deny Him. ~ Rabindranath Tagore
131:I do not love him because he is good, but because he is my child. ~ Rabindranath Tagore
132:If you shed tears when you miss the sun, you also miss the stars. ~ Rabindranath Tagore
133:Mae West had it right—try anything once, do it again if you like it. ~ Sindra van Yssel
134:Practice is a talent. Perseverance is a talent. Hard work is a talent. ~ Abhinav Bindra
135:The butterfly counts not months but moments, and has time enough. ~ Rabindranath Tagore
136:The hours trip rapidly away, hiding their dreams in their skirts. ~ Rabindranath Tagore
137:By plucking her petals you do not gather the beauty of the flower. ~ Rabindranath Tagore
138:Let every hindrance to joy become the soil out of which joy blossoms. ~ Elizabeth George
139:Love adorns itself; it seeks to prove inward joy by outward beauty ~ Rabindranath Tagore
140:Love is an endless mystery, for it has nothing else to explain it. ~ Rabindranath Tagore
141:Man goes into the noisy crowd to drown his own clamour of silence. ~ Rabindranath Tagore
142:O Beauty, find thyself in love, not in the flattery of thy mirror. ~ Rabindranath Tagore
143:The butterfly counts not months but moments, and has time enough. ~ Rabindranath Tagore,
144:The delights of sight and hearing and touch will bear thy delight. ~ Rabindranath Tagore
145:The speech of my heart will be carried on in murmurings of a song. ~ Rabindranath Tagore
146:By plucking her petals, you do not gather the beauty of the flower. ~ Rabindranath Tagore
147:Faith is the bird that feels the light when the dawn is still dark. ~ Rabindranath Tagore
148:Life, like a child, laughs, shaking its rattle of death as it runs. ~ Rabindranath Tagore
149:There is no "next" after you are dead and gone from your own world. ~ Rabindranath Tagore
150:It is in the very heart of our activity that we search for our goal. ~ Rabindranath Tagore
151:It is no easy task to lead men. But it is easy enough to drive them. ~ Rabindranath Tagore
152:It is very simple to be happy,but it is very difficult to be simple. ~ Rabindranath Tagore
153:Leave out my name from the gift if it be a burden, but keep my song. ~ Rabindranath Tagore
154:Mistakes live in the neighbourhood of truth and therefore delude us. ~ Rabindranath Tagore
155:We cross infinity with every step; we meet eternity in every second. ~ Rabindranath Tagore
156:What is out of the common is usually a guide rather than a hindrance. ~ Arthur Conan Doyle
157:You can't cross the sea merely by standing and staring at the water. ~ Rabindranath Tagore
158:You can’t cross the sea merely by standing and staring at the water. ~ Rabindranath Tagore
159:Boasting is only a masked shame; it does not truly believe in itself. ~ Rabindranath Tagore
160:Emancipation from the bondage of the soil is no freedom for the tree. ~ Rabindranath Tagore
161:It is very simple to be happy, but it is very difficult to be simple. ~ Rabindranath Tagore
162:paramilitary police officers believed the Punjab police were on Bhindranwale's ~ Mark Tully
163:The Akali Dai's decision to adopt Bhindranwale was rank political opportunism. ~ Mark Tully
164:The weak can be terrible because they try furiously to appear strong. ~ Rabindranath Tagore
165:While God waits for His temple to be built of love, men bring stones. ~ Rabindranath Tagore
166:As Indra’s wife, Lakshmi is known as Sachi and Indra is known as Sachin. ~ Devdutt Pattanaik
167:I sit at my window gazing The world passes by, nods to me And is gone. ~ Rabindranath Tagore
168:It is the docile who achieve the most impossible things in this world. ~ Rabindranath Tagore
169:It is very simple to be happy, but it is very difficult to be simple. ~ Rabindranath Tagore,
170:My fancies are fireflies Specks of living light twinkling in the dark. ~ Rabindranath Tagore
171:Set the bird's wings with gold and it will never again soar in thesky. ~ Rabindranath Tagore
172:The flower which is single need not envy the thorns that are numerous. ~ Rabindranath Tagore
173:Thou hast brought the distant near and made a brother of the stranger. ~ Rabindranath Tagore
174:Trees are the earth's endless effort to speak to the listening heaven. ~ Rabindranath Tagore
175:When you have once taken up a responsibility, you must see it through. ~ Rabindranath Tagore
176:Bigotry tries to keep truth safe in its hand with a grip that kills it. ~ Rabindranath Tagore
177:Let life be beautiful like summer flowers and death like autumn leaves. ~ Rabindranath Tagore
178:Needless help is an actual hindrance to the development of natural forces. ~ Maria Montessori
179:The tyrant claims freedom to kill freedom, and yet keep it for himself. ~ Rabindranath Tagore
180:what is out of the common is usually a guide rather than a hindrance. In ~ Arthur Conan Doyle
181:You are invited to the festival of this world and your life is blessed. ~ Rabindranath Tagore
182:If it is necessary to die in order to live like men, what harm in dying? ~ Rabindranath Tagore
183:Never be afraid of the moments--thus sings the voice of the everlasting. ~ Rabindranath Tagore
184:The biological clock and the career clock are in total conflict with each other. ~ Indra Nooyi
185:The trees come up to my window like the yearning voice of the dumb earth ~ Rabindranath Tagore
186:While God waits for his temple to be built of love,
   Men bring stones. ~ Rabindranath Tagore,
187:I leave no trace of wings in the air, but I am glad I have had my flight. ~ Rabindranath Tagore
188:See this morning for the first time as a new-born child that has no name ~ Rabindranath Tagore,
189:Someone spilled the ink on the canvas. Now boasts: "I painted the night". ~ Rabindranath Tagore
190:The flower which is single need not envy the thorns that are numerous.
   ~ Rabindranath Tagore,
191:To be outspoken is easy when you do not wait to speak the complete truth. ~ Rabindranath Tagore
192:"Trees are the #earth's endless effort to speak to the listening heaven." ~ Rabindranath Tagore
193:Beauty is truth's smile when she beholds her own face in a perfect mirror. ~ Rabindranath Tagore
194:Don't limit a child to your own learning, for he was born in another time. ~ Rabindranath Tagore
195:Every child comes with the message that God is not yet discouraged of man. ~ Rabindranath Tagore
196:Let my love like sunlight surround you and yet give you illumined freedom. ~ Rabindranath Tagore
197:Who are you, a hundred years from today, reading my poetry with curiosity? ~ Rabindranath Tagore
198:Days are coloured bubbles that float upon the surface of fathomless nights. ~ Rabindranath Tagore
199:Don't limit a child to your own learning, for she was born in another time. ~ Rabindranath Tagore
200:Let me not beg for the stilling of my pain but for the heart to conquer it. ~ Rabindranath Tagore
201:The biggest hindrance to learning is fear of showing one's self a fool. ~ William Least Heat Moon
202:The heart wants to go on; that is its dharma. For unless it moves, it dies. ~ Rabindranath Tagore
203:The past is always with us, for nothing that once was time can ever depart. ~ Rabindranath Tagore
204:The world has kissed my Soul with its pain, asking for its return in Songs. ~ Rabindranath Tagore
205:What we most love is not what we know, but what knows us and draws us. . . . (78) ~ Ravi Ravindra
206:When we rejoice in our fullness, then we can part with our fruits with joy. ~ Rabindranath Tagore
207:You can't cross the sea merely by standing and staring at the water. ~ Rabindranath Tagore, [T5],
208:A dewdrop is a perfect integrity that has no filial memory of its parentage. ~ Rabindranath Tagore
209:An important attribute of success is to be yourself. Never hide what makes you, you. ~ Indra Nooyi
210:Each place is the right place--the place where I now am can be a sacred space. (3) ~ Ravi Ravindra
211:Faith is the bird that feels the light when the dawn is still dark.
   ~ Rabindranath Tagore, [T5],
212:Plunge into the deep without fear, with the gladness of April in your heart. ~ Rabindranath Tagore
213:The artist is the lover of nature; therefore he is her slave and her master. ~ Rabindranath Tagore
214:The newer people of this modern age are more eager to amass than to realize. ~ Rabindranath Tagore
215:The roots below the earth claim no rewards for making the branches fruitful. ~ Rabindranath Tagore
216:To be constantly changing one's plans isn't decision at all-it's indecision. ~ Rabindranath Tagore
217:To be outspoken is easy when you do not wait to speak the complete truth.
   ~ Rabindranath Tagore,
218:Anybody who says that love is a hindrance on the path of self-realization is not a sage. ~ Rajneesh
219:Beauty is truth's smile when she beholds her own face in a perfect mirror.
   ~ Rabindranath Tagore,
220:Every child comes with the message that God is not yet discouraged of man.
   ~ Rabindranath Tagore,
221:Faith is the bird that feels the light and sings when the dawn is still dark. ~ Rabindranath Tagore
222:He who wants to do good knocks at the gate: he who loves finds the door open. ~ Rabindranath Tagore
223:I leaned from my friends in school. I had lots of friends; yet I was very indrawn. ~ Frederick Lenz
224:I touch God in my songas the hill touched the far-away seawith its waterfall. ~ Rabindranath Tagore
225:language, the second hindrance is the attitude. There are two attitudes— first, the ~ Chetan Bhagat
226:Let not the hours pass by in the dark. Kindle the lamp of love with thy life. ~ Rabindranath Tagore
227:The GREATEST HINDRANCES to the evangelization of the world are those within the Church. ~ John Mott
228:This is my last Commonwealth Games. Five CWG and nine medals, it is enough for me. ~ Abhinav Bindra
229:A lamp can only light another lamp when it continues to burn in its own flame. ~ Rabindranath Tagore
230:God waits to win back his own flowers as gifts from man's hands. ~ Rabindranath Tagore (Stray Birds)
231:Not hammer-strokes, but dance of the water, sings the pebbles into perfection. ~ Rabindranath Tagore
232:The glass ceiling will go away when women help other women break through that ceiling. ~ Indra Nooyi
233:Even the thought 'I do not realize' is a hindrance. In fact, the Self alone is. ~ Sri Ramana Maharshi
234:help that is not positively necessary is a hindrance to a growing organism. ~ Dorothy Canfield Fisher
235:Let your life lightly dance on the edges of Time like dew on the tip of a leaf. ~ Rabindranath Tagore
236:The despotism of custom is everywhere the standing hindrance to human advancement. ~ John Stuart Mill
237:What is Art? It is the response of man's creative soul to the call of the Real. ~ Rabindranath Tagore
238:You smell wonderful,” he told her. “So aroused.” “That's the bug spray,” she said. ~ Sindra van Yssel
239:Bravery ceases to be bravery at a certain point, and becomes mere foolhardiness. ~ Rabindranath Tagore
240:Buddhas also have to be swept away, because the door can become a hindrance if you cling to it. ~ Osho
241:Even the thought, "I do not realize" is a hindrance. In fact, the Self alone is. ~ Sri Ramana Maharshi
242:The biggest changes in a women's nature are brought by love; in man, by ambition ~ Rabindranath Tagore
243:Women must not shout back when their husbands come home and shout at them for any reason. ~ Indra Devi
244:A mind all logic is like a knife all blade. It makes the hand bleed that uses it. ~ Rabindranath Tagore
245:Let us not pray to be sheltered from dangers but to be fearless when facing them. ~ Rabindranath Tagore
246:This is Indralok, there are gandharvas and apsaras who love and make love but never marry! ~ Kavita Kan
247:Where the mind is without fear and the head is held high Where knowledge is free. ~ Rabindranath Tagore
248:Ah, thou hast made my heart captive in the endless meshes of thy music, my master! ~ Rabindranath Tagore
249:Everything comes to us that belongs to us if we create the capacity to receive it. ~ Rabindranath Tagore
250:Let the dead have the immortality of fame, but the living the immortality of love. ~ Rabindranath Tagore
251:Men have to descend from their pedestal and learn how to be more broadminded and spiritual. ~ Indra Devi
252:The first flower that blossomed on this earth was an invitation to an unborn song. ~ Rabindranath Tagore
253:Drunk with the joy of singing I forget myself and call thee friend who art my lord. ~ Rabindranath Tagore
254:If you look at a person's checkbook and datebook, you know what their religion really is. ~ Ravi Ravindra
255:Let your life lightly dance on the edges of
Time like dew on the tip of a leaf. ~ Rabindranath Tagore
256:that which is eternal within the moment only becomes shallow if spread out in time. ~ Rabindranath Tagore
257:The 6 elements of life are to laugh, give, share, enjoy, care, and live a strong and full life. ~ Indrani
258:The greatest hindrance to living is expectancy, which depends upon the morrow and wastes to-day. ~ Seneca
259:I never give answers. I lead on from one question to another. That is my leadership. ~ Rabindranath Tagore
260:In ziua de azi nimeni nu iubeste pe nimeni. Toata lumea e prea ocupata sa fie indragostita. ~ D H Lawrence
261:The music of the far-away summer flutters around the Autumn seeking its former nest. ~ Rabindranath Tagore
262:I never give answers. I lead on from one question to another. That is my leadership. ~ Rabindranath Tagore,
263:Liberty is the freedom of individual to express, without external hindrances, his personality. ~ G D H Cole
264:Love is when the soul starts to sing and the flowers of your life bloom on their own. ~ Rabindranath Tagore
265:The real frienship is like fluorescence, it shines better when everything has darken. ~ Rabindranath Tagore
266:‎This I know... That often when I sang, and drummed, and danced, I found my eternity. ~ Rabindranath Tagore
267:To the guests that must go, bid God's speed and brush away all traces of their steps. ~ Rabindranath Tagore
268:Faith is a bird that can see the light when it is dawn and starts singing in the dark. ~ Rabindranath Tagore
269:Life finds its wealth by the claims of the world, and its worth by the claims of love. ~ Rabindranath Tagore
270:The singer alone does not make a song, there has to be someone who hears. -Broken Song ~ Rabindranath Tagore
271:Your idol is shattered in the dust to prove that God's dust is greater than your idol. ~ Rabindranath Tagore
272:Love is an endless mystery, because there is no reasonable cause that could explain it. ~ Rabindranath Tagore
273:Reach high, for stars lie hidden in you. Dream deep, for every dream precedes the goal. ~ Rabindranath Tagore
274:Relationship is the fundamental truth of this world of appearance. ~ Rabindranath Tagore, The Religion of Man
275:Tell your husbands any bad news when everything is calm, not just as they come through the door. ~ Indra Devi
276:The birth and death of leaves is part of that greater cycle that moves among the stars. ~ Rabindranath Tagore
277:The child ever dwells in the mystery of ageless time,unobscured by the dust of history. ~ Rabindranath Tagore
278:At the end of time when God judges us humans, I just hope He remembers to judge Himself as well. ~ Indra Sinha
279:Reach high, for stars lie hidden in you. Dream deep, for every dream precedes the goal. ~ Rabindranath Tagore,
280:The flower fades and dies; but he who wears the flower has not to mourn for it for ever. ~ Rabindranath Tagore
281:The same stream of life that runs through the world runs through my veins night and day. ~ Rabindranath Tagore
282:The truth comes as conqueror only because we have lost the art of receiving it as guest. ~ Rabindranath Tagore
283:Those who have everything but thee, my God, laugh at those who have nothing but thyself. ~ Rabindranath Tagore
284:You smiled and talked to me of nothing and I felt that for this I had been waiting long. ~ Rabindranath Tagore
285:Everything has sprung from immortal life and is vibrating with life, for life is immense! ~ Rabindranath Tagore
286:Love's over brimming mystery joins death and life. It has filled my cup of pain with joy. ~ Rabindranath Tagore
287:The consciousness of self is the greatest hindrance to the proper execution of all physical action. ~ Bruce Lee
288:Unless you have found God in your own soul, the whole world will seem meaningless to you. ~ Rabindranath Tagore
289:Once we dreamt that we were strangers. We wake up to find that we were dear to each other. ~ Rabindranath Tagore
290:One of the biggest hindrances to business success is that we think customers can read our minds. ~ Donald Miller
291:People say that they wouldn't pay to watch me play, but even I wouldn't pay to watch him play! ~ Ravindra Jadeja
292:When I go from hence, let this be my parting word, that what I have seen is unsurpassable. ~ Rabindranath Tagore
293:Work, especially good work, becomes easy only when desire has learnt to discipline itself. ~ Rabindranath Tagore
294:I don't fear for a physical death, but when my conscience dies, that is a real death ~ Jarnail Singh Bhindranwale
295:Love remains a secret even when spoken, for only a true lover truly knows that he is loved. ~ Rabindranath Tagore
296:Oh, grant me my prayer, that I may never lose the touch of the one in the play of the many. ~ Rabindranath Tagore
297:The greatest hindrance to living is expectancy, which depends upon tomorrow and wastes today ~ Seneca the Younger
298:The great hindrance to the development of this continent has lain in the lack of capital. ~ William Graham Sumner
299:Time is a wealth of change, but the clock in its parody makes it mere change and no wealth. ~ Rabindranath Tagore
300:Come oh come ye tea-thirsty restless ones -- the kettle boils, bubbles and sings, musically. ~ Rabindranath Tagore
301:It could be that one of the greatest hindrances to evangelism is the poverty of our own experience. ~ Billy Graham
302:No civilized society can thrive upon victims, whose humanity has been permanently mutilated. ~ Rabindranath Tagore
303:Memory, the priestess, kills the present and offers its heart to the shrine of the dead past. ~ Rabindranath Tagore
304:We manage to swallow flesh, only because we do not think of the cruel and sinful thing we do. ~ Rabindranath Tagore
305:for we women are not only the deities of the household fire, but the flame of the soul itself. ~ Rabindranath Tagore
306:Let me light my lamp", says the star, "And never debate if it will help to remove the darkness ~ Rabindranath Tagore
307:Oh my only friend, my best beloved, the gates are open in my house—do not pass by like a dream. ~ Rabindranath Tagore
308:The main object of teaching is not to give explanations, but to knock at the doors of the mind. ~ Rabindranath Tagore
309:Thought is useful when it motivates action and a hindrance when it substitutes for action. —Bill Raeder ~ David Allen
310:Death is not extinguishing the light; it is only putting out the lamp because the dawn has come. ~ Rabindranath Tagore
311:I will sit in the pupil of your eyes and that will carry your sight into the heart of the things ~ Rabindranath Tagore
312:Most importantly, we want to create a company where every employee can bring their whole selves to work. ~ Indra Nooyi
313:Spurious fame spreads from tongue to tongue like the fog of the early dawn before the sun rises. ~ Rabindranath Tagore
314:A young man in one’s hotel bedroom is capable of being explained, but a corpse is always a hindrance. ~ Kerry Greenwood
315:If you want to know India, study Vivekananda. In him everything is positive and nothing negative. ~ Rabindranath Tagore
316:Nu te indragosti de cineva care poate trai cu tine, indragosteste-te de cineva care nu poate trai fara tine ~ Anonymous
317:The problem is not how to wipe out all differences, but how to unite with all differences intact. ~ Rabindranath Tagore
318:Whatever we treasure for ourselves separates us from others; our possessions are our limitations. ~ Rabindranath Tagore
319:When our universe is in harmony with man, the eternal, we know it as truth, we feel it as beauty. ~ Rabindranath Tagore
320:A butterfly flitting from flower to flower ever remains mine, I lose the one that is netted by me. ~ Rabindranath Tagore
321:By plucking her petals you do not gather the beauty of the flower. —Rabindranath Tagore, “Stray Birds ~ Scott Westerfeld
322:Everything is sculpture. Any material, any idea without hindrance born into space, I consider sculpture. ~ Isamu Noguchi
323:Music fills the infinite between two souls. This has been muffled by the mist of our daily habits. ~ Rabindranath Tagore
324:My eyes have seen much, but they are not weary. My ears have heard much, but they thirst for more. ~ Rabindranath Tagore
325:Perhaps the crescent moon smiles in doubt at being told that it is a fragment awaiting perfection. ~ Rabindranath Tagore
326:For every child that is born, it brings with it the hope that God is not yet disappointed with man. ~ Rabindranath Tagore
327:God, the Great Giver, can open the whole universe to our gaze in the narrow space of a single land. ~ Rabindranath Tagore
328:Her forefathers had been Vikings, savage chieftains who bore no cross and brooked no hindrance to their will. ~ Zane Grey
329:Music survives everything, and like God, it is always present. It needs no help, and suffers no hindrance. ~ Eric Clapton
330:Origins should never be a barrier to success. A modest start in life can be a help more than a hindrance. ~ Alex Ferguson
331:Yoga is a way to freedom. By its constant practice, we can free ourselves from fear, anguish and loneliness. ~ Indra Devi
332:Art is for evoking in our mind the deep sense of reality in its richest aspect. ~ Rabindranath Tagore, The Religion of Man
333:The idea of content in art is today merely a hindrance, a nuisance, a subtle or not so subtle philistinism. ~ Susan Sontag
334:These paper boats of mine are meant to dance on the ripples of hours, and not reach any destination. ~ Rabindranath Tagore
335:And joy is everywhere; it is in the earth's green covering of grass; in the blue serenity of the sky. ~ Rabindranath Tagore
336:The Taj Mahal rises above the banks of the river like a solitary tear suspended on the cheek of time. ~ Rabindranath Tagore
337:Alas, why are my nights all thus lost? Ah, why do I ever miss his sight whose breath touches my sleep? ~ Rabindranath Tagore
338:Death belongs to life as birth does The walk is in the raising of the foot as in the laying of it down ~ Rabindranath Tagore
339:Gray hairs are signs of wisdom if you hold your tongue, speak and they are but hairs, as in the young. ~ Rabindranath Tagore
340:In the drowsy dark cave of the mind dreams build their nest with fragments dropped from day's caravan. ~ Rabindranath Tagore
341:It is the same life that emerges in joy through the dust of the earth into numberless waves of flower. ~ Rabindranath Tagore
342:Nirvana is not the blowing out of the candle. It is the extinguishing of the flame because day is come. ~ Rabindranath Tagore
343:There is no greater hindrance to the progress of thought than an attitude of irritated party-spirit. ~ Alfred North Whitehead
344:The soil in return for her service keeps the tree tied to her, the sky asks nothing and leaves it free. ~ Rabindranath Tagore
345:when you came you cried and everybody smiled with joy; when you go smile and let the world cry for you. ~ Rabindranath Tagore
346:Women helping each other - coaching, mentoring, and providing tips - is a great way for us to be our own force. ~ Indra Nooyi
347:Yes, all my illusions will burn into illumination of joy, and all my desires ripen into fruits of love. ~ Rabindranath Tagore
348:Deliverance is not for me in renunciation. I feel the embrace of freedom in a thousand bonds of delight. ~ Rabindranath Tagore
349:If you cry because the sun has gone out of your life, your tears will prevent you from seeing the stars. ~ Rabindranath Tagore
350:Know that the true dharma emerges of itself [during the practice of zazen], clearing away hindrances and distractions. ~ D gen
351:Know that the true dharma emerges of itself [during the practice of zazen], clearing away hindrances and distractions. ~ Dogen
352:PepsiCo did not have a woman in the senior ranks, nor a foreign-born person who was willing to think differently ~ Indra Nooyi
353:By unrighteousness man prospers, gains what appears desirable, conquer enemies, but perishes a the root. ~ Rabindranath Tagore
354:I have already explained to you that what is out of the common is usually a guide rather than a hindrance. ~ Arthur Conan Doyle
355:Jewel-Like the immortaldoes not boast of its length of yearsbut of the scintillating point of the moment. ~ Rabindranath Tagore
356:Longowal and the Akali Dal Trinity must also bear their share of the blame for the failure to arrest Bhindranwale. ~ Mark Tully
357:Death's stamp gives value to the coin of life; making it possible to buy with life what is truly precious. ~ Rabindranath Tagore
358:If I call not thee in my prayers, if I keep not thee in my heart, thy love for me still waits for my love. ~ Rabindranath Tagore
359:"If you cry because the sun has gone out of your life, your tears will prevent you from seeing the stars." ~ Rabindranath Tagore
360:“If you cry because the sun has gone out of your life, your tears will prevent you from seeing the stars.” ~ Rabindranath Tagore
361:Let my thoughts come to you, when I am gone, like the afterglow of sunset at the margin of starry silence. ~ Rabindranath Tagore
362:“Let your life lightly dance on the edges of Time like dew on the tip of a leaf.” ~ Rabindranath Tagore tmblr.co/ZBsKhrYnghFJym…
363:Life's errors cry for the merciful beauty that can modulate their isolation into a harmony with the whole. ~ Rabindranath Tagore
364:The night kissed the fading day With a whisper: "I am death, your mother, From me you will get new birth." ~ Rabindranath Tagore
365:Are you ready, daughter of Indra?' it asked.
'Nope,' said Aru. She took a deep breath. 'But let's go anyway. ~ Roshani Chokshi
366:Life itself is a strange mixture. We have to take it as it is, try to understand it, and then to better it. ~ Rabindranath Tagore
367:The infinite being which unites in one stream of creation my mind and the outer world. ~ Rabindranath Tagore, The Religion of Man
368:And it shall be my endeavour to reveal thee in my actions, knowing it is thy power gives me strength to act. ~ Rabindranath Tagore
369:If We Sit With An Increasing Stillness Of The BodyThe Mind Gradually Stills And The Heart Is Filled With Quiet Joy ~ Ravi Ravindra
370:I have spent many days stringing and unstringing my instrument while the song I came to sing remains unsung. ~ Rabindranath Tagore
371:The man who gives up accomplishes nothing and is only a hindrance. The man who does not give up can move mountains. ~ Ernest Hello
372:With begging and scrambling we find very little, but with being true to ourselves we find a great deal more. ~ Rabindranath Tagore
373:Clouds come floating into my life, no longer to carry rain or usher storm, but to add color to my sunset sky. ~ Rabindranath Tagore
374:I seem to have loved you in numberless forms, numberless times, in life after life, in age after age forever. ~ Rabindranath Tagore
375:That which is eternal is realizing itself in history through the obstructions of limits. ~ Rabindranath Tagore, The Religion of Man
376:To Plato the desire for excessive and special foods ... is a hindrance to the soul's attainment of intelligence. ~ Thomas McEvilley
377:Endeavoring to live the Christian life by your own efforts is the greatest single hindrance to walking in the Spirit. ~ Derek Prince
378:From individual body to community, from community to universe, from universe to Infinity. ~ Rabindranath Tagore, The Religion of Man
379:I have learned to look upon each little hindrance as a jest and each great one as a foreshadowing of victory. ~ Lucy Maud Montgomery
380:I seem to have loved you in numberless forms, numberless times, in life after life, in age after age forever. ~ Rabindranath Tagore,
381:Freedom comes with self-knowledge, when the mind goes above and beyond the hindrances it has created for itself. ~ Jiddu Krishnamurti
382:I pick up the details that drive the organization insane. But sweating the details is more important than anything else ~ Indra Nooyi
383:The world puts off its mask of vastness to its lover. It becomes small as one song, as one kiss of the eternal. ~ Rabindranath Tagore
384:We women must listen to our inner voice. It is easier for women to do this as they are not afraid to say what they feel. ~ Indra Devi
385:Work, especially good work, becomes easy only when desire has learnt to discipline itself. ~ Rabindranath Tagore, The Religion of Man
386:I have spent many days stringing and unstringing my instrument
while the song I came to sing remains unsung. ~ Rabindranath Tagore
387:That civilization perishes in which the individual thwarts the revelation of the universal. ~ Rabindranath Tagore, The Religion of Man
388:Every child comes with the message that God is not yet discouraged of man. ~ Mark Victor HansenRabindranath Tagore ~ Mark Victor Hansen
389:God, the Great Giver, can open the whole universe to our gaze in the narrow space of a single lane. ~ Rabindranath Tagore, Jivan-smitri
390:I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy. ~ Rabindranath Tagore
391:My day is done, and I am like a boat drawn on the beach, listening to the dance-music of the tide in the evening. ~ Rabindranath Tagore
392:Te iubesc. Sunt indragostit de tine. Intodeauna am fost. Si intotdeauna voi fi. Sa fiu doar prietenul tau m-ar omora. ~ Cassandra Clare
393:At the immortal touch of thy hands my little heart loses its limits in joy and gives birth to utterance ineffable. ~ Rabindranath Tagore
394:Do not linger to gather flowers to keep them, but walk on, for flowers will keep themselves blooming all your way. ~ Rabindranath Tagore
395:I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy. ~ Rabindranath Tagore,
396:“I slept and dreamt that life was joy. I woke and saw that life was service.I acted, and behold, service was joy.” ~ Ravindranath Tagore
397:The danger inherent in all force grows stronger when it is likely to gain success, for then it becomes temptation. ~ Rabindranath Tagore
398:When I wash my feet May all sentient beings Attain the power of supernatural feet With no hindrance to their practice.   Of ~ Ruth Ozeki
399:Any titles, money, or privilege you inherit are actually hindrances. They delude you into believing you are owed respect. ~ Robert Greene
400:Whether joy or sorrow, pain or pleasure; whatsoever may befall thee, accept it serenely with an unvanquished heart. ~ Rabindranath Tagore
401:Love is the only reality and it is not a mere sentiment. It is the ultimate truth that lies at the heart of creation. ~ Rabindranath Tagore
402:Man in his detachment has realized himself in a wider and deeper relationship with the universe. ~ Rabindranath Tagore, The Religion of Man
403:Some people get attached to their practice. They get good at it, but even becoming a good meditator can become a hindrance. ~ Eckhart Tolle
404:When I stand before thee at the day's end, thou shalt see my scars and know that I had my wounds and also my healing. ~ Rabindranath Tagore
405:Creation has been made possible through the continual self-surrender of the unit to the universe. ~ Rabindranath Tagore, The Religion of Man
406:From the solemn gloom of the temple children run out to sit in the dust, God watches them play and forgets the priest. ~ Rabindranath Tagore
407:I can write anywhere. I actually wrote more than I ever did when I had small children. My children were never a hindrance. ~ Jamaica Kincaid
408:It can be a bit of a hindrance when you walk into a restaurant for a quiet meal and one or two launch into 'psycho, psycho'! ~ Stuart Pearce
409:Asks the Possible of the Impossible, "Where is your dwelling-place?" "In the dreams of the Impotent," comes the answer. ~ Rabindranath Tagore
410:It’s a hindrance to be lonely and isolated in one’s work. Ideas stimulate ideas, and the love of writing is contagious.” Martha ~ Erik Larson
411:13Then let us no longer judge one another, but rather resolve never to put a stumbling block or hindrance in the way of a brother. ~ Anonymous
412:Man is immortal; therefore he must die endlessly. For life is a creative idea; it can only find itself in changing forms ~ Rabindranath Tagore
413:Pacifists become militants. Freedom fighters become tyrants. Blessings become curses. Help becomes hindrance. More becomes less. ~ Tim Ferriss
414:This little flute of a reed thou hast carried over hills and dales, and hast breathed through it melodies eternally new. ~ Rabindranath Tagore
415:YOU are the big drop of dew under the lotus leaf, I am the smaller one on its upper side,' said the dewdrop to the lake. ~ Rabindranath Tagore
416:A friend of mine, with fortune for his foe, Has met with hindrance on his desert way, And, terror-smitten, can no further go, ~ Dante Alighieri
417:The highest education is that which does not merely give us information but makes our life in harmony with all existence. ~ Rabindranath Tagore
418:By embracing your mother wound as your yoga, you transform what has been a hindrance in your life into a teacher of the heart. ~ Phillip Moffitt
419:I am Sama Veda among the Vedas; I am Indra among the Devas; I am the mind among the senses; I am the consciousness in living beings. ~ Anonymous
420:I'm very honest - brutally honest. I always look at things from their point of view as well as mine. And I know when to walk away. ~ Indra Nooyi
421:Knowledge is an affair of symbols and is, all too often, a hindrance to wisdom, the uncovering of the self from moment to moment ~ Aldous Huxley
422:Languages are jealous sovereigns, and passports are rarely allowed for travellers to cross their strictly guarded borders. ~ Rabindranath Tagore
423:This village is a real trap. Bit by bit it will eat up every single person who remain here. This place will never change. ~ Rabindranath Maharaj
424:We sit inert, like dead specimens of some museum, while lessons are pelted at us from on high, like hailstones on flowers. ~ Rabindranath Tagore
425:I am ashamed of my emptiness," said the Word to the Work. "I know how poor I am when I see you," said the Work to the Word. ~ Rabindranath Tagore
426:Now it is time to sit quiet, face to face with thee, and to sing dedication of life in this silent and overflowing leisure. ~ Rabindranath Tagore
427:To the birds you gave songs, the birds gave you songs in return. You gave me only a voice, yet asked for more, thus I sing. ~ Rabindranath Tagore
428:Within infinite myths lies the Eternal Truth Who sees it all? Varuna has but a thousand eyes Indra, a hundred And I, only two ~ Devdutt Pattanaik
429:Clouds come floating into my life from other days no longer to shed rain or usher storm but to give colour to my sunset sky. ~ Rabindranath Tagore
430:Clouds come floating into my life, no longer to carry rain or usher storm, but to add color to my sunset sky. ~ Rabindranath Tagore#Tagore #poetry
431:her flaming personality, and her brilliant mind and versatile genius endeared her to all. She had become, as Rabindra Nath puts it, " ~ The Mother
432:I felt a larger meaning of my own self when the barrier vanished between me and what was beyond myself. ~ Rabindranath Tagore, The Religion of Man
433:The human soul is on its journey from the law to love, from discipline to liberation, from the moral plane to the spiritual. ~ Rabindranath Tagore
434:Within Infinite Truths lies the Eternal Truth Who sees it all? Varuna has but a thousand eyes Indra, a hundred And I, only two ~ Devdutt Pattanaik
435:In the world's audience hall, the simple blade of grass sits on the same carpet with the sunbeams, and the stars of midnight. ~ Rabindranath Tagore
436:The hindrances to being psychic are a general dullness that develops from living in the material world, and being a material girl. ~ Frederick Lenz
437:A major hindrance to cancer effort has been a chronic, severe shortage of funds—a situation that is not generally recognized. ~ Siddhartha Mukherjee
438:If you allow your mind to carp at all and sundry, it will turn against itself: the majority of our sorrows are self-inflicted. ~ Rabindranath Tagore
439:The greatest hindrance to spiritual maturity is walking according to our emotions instead of purposely choosing to do the right thing. ~ Joyce Meyer
440:In the mountain, stillness surges up to explore its own height In the lake, movement stands still to contemplate its own depth. ~ Rabindranath Tagore
441:Other animals ran only when they had a reason, but the horse would run for no reason whatever, as if to run out of his own skin ~ Rabindranath Tagore
442:Rabindranath Tagore: I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy. ~ Wayne W Dyer
443:The present wretched education and wretched social arrangements are the only real hindrance to its being attainable by almost all. ~ John Stuart Mill
444:Within infinite myths lies an eternal truth Who sees it all? Varuna has but a thousand eyes Indra, a hundred You and I, only two. ~ Devdutt Pattanaik
445:Within infinite myths lies the eternal truth Who sees it all? Varuna has but a thousand eyes Indra, a hundred You and I, only two ~ Devdutt Pattanaik
446:Please is frail like a dewdrop, while it laughs it dies. But sorrow is strong and abiding. Let sorrowful love wake in your eyes. ~ Rabindranath Tagore
447:The one who plants trees, knowing that he will never sit in their shade, has at least started to understand the meaning of life. ~ Rabindranath Tagore
448:Bees sip honey from flowers and hum their thanks when they leave. The gaudy butterfly is sure that the flowers owe thanks to him. ~ Rabindranath Tagore
449:The potentiality of perfection outweighs actual contradictions... Existence in itself is here to prove that it cannot be an evil. ~ Rabindranath Tagore
450:When I think of ages past That have floated down the stream Of life and love and death, I feel how free it makes us To pass away. ~ Rabindranath Tagore
451:Every year in consulting is like three years in the corporate world because you have multiple clients, multiple issues - you grow so much. ~ Indra Nooyi
452:Grant me that I may not be a coward, feeling your mercy in my success alone; but let me find the grasp of your hand in my failure. ~ Rabindranath Tagore
453:It is useful to study different traditions in order to be free of attachment to any one way of expressing what is beyond expression. (x) ~ Ravi Ravindra
454:That which oppresses me, is it my soul trying to come out in the open, or the soul of the world knocking at my heart for entrance? ~ Rabindranath Tagore
455:Bare your forehead, waiting for the first blessing of light, and sing with the bird of the morning in glad faith. ~ Rabindranath Tagore, Fruit Gathering,
456:with in a infinite myth their lies a eternal truth who sees it all. varuna has thousand eyes indra has hundred and you and i oly two. ~ Devdutt Pattanaik
457:Blogging and the Internet allow us to engage in a lot more real time conversations as opposed to a one-way dump of information or a message. ~ Indra Nooyi
458:Do not say, 'It is morning,' and dismiss it with a name of yesterday. See it for the first time as a newborn child that has no name. ~ Rabindranath Tagore
459:Jesus, Buddha, William Blake, Emily Dickinson, Walt Whitman, Mahatma Gandhi, Rabindranath Tagore, Paramahansa Yogananda, and Mother Teresa. ~ Wayne W Dyer
460:Overstraining is the enemy of accomplishment. Calm strength that arises from a deep and inexhaustible source is what brings success. ~ Rabindranath Tagore
461:TARTUFFE. If Heaven is all that stands now in my way, I'll easily remove that little hindrance; Your heart need not hold back for such a trifle. ~ Moli re
462:This world that we perceive through our senses and mind and life’s experience is profoundly one with ourselves. ~ Rabindranath Tagore, The Religion of Man
463:If you pray for bread and bring no basket to carry it, you prove the doubting spirit, which may be the only hindrance to the boon you ask. ~ Dwight L Moody
464:I slept and dreamt that life was joy. I awoke and saw that life was service. I acted and behold, service was joy. —RABINDRANATH TAGORE ~ Arianna Huffington
465:It is a mind-structure needed for sensory perception, indispensable for practical purposes, but the greatest hindrance to knowing yourself. ~ Eckhart Tolle
466:Pray today that your senses, your mind, your songs,and your life will salute God with all humility andgentleness. ~ Rabindranath Tagore#tagore #prayer #God
467:The infinite being has assumed unto himself the mystery of finitude. And in him who is love the finite and the infinite are made one. ~ Rabindranath Tagore
468:To be absolutely simple in one’s hospitality to one’s enemy, or to a stranger, requires generations of training. ~ Rabindranath Tagore, The Religion of Man
469:Each one of us needs to discover the proper balance between the masculine and feminine energies, between the active and the receptive. (104) ~ Ravi Ravindra
470:the term ‘Indra’s Net’ has been preserved, and this allows scholars like myself to retrace the Vedic origins of these widely popular ideas. ~ Rajiv Malhotra
471:Thou hast made me endless, such is thy pleasure. This frail vessel thou emptiest again and again, and fillest it ever with fresh life. ~ Rabindranath Tagore
472:Freedom from slavery is achieved only when a person starts to feel and understand that he would prefer death to life as a slave. ~ Jarnail Singh Bhindranwale
473:Within infinite myths lies the Eternal Truth
Who sees it all?
Varuna has but a thousand eyes
Indra, a hundred
And I, only two ~ Devdutt Pattanaik
474:Pacifists become militants.
Freedom fighters become tyrants.
Blessings become curses.
Help becomes hindrance.
More becomes less. ~ Timothy Ferriss
475:Some day I shall sing to thee in the sunrise of some other world, I have seen thee before in the light of the earth, in the love of man. ~ Rabindranath Tagore
476:The question and the cry 'Oh, where?' melt into tears of a thousand streams and deluge the world with the flood of the assurance 'I am!' ~ Rabindranath Tagore
477:A day of Brahma’s has 14 Indras, his life 54,000 Indras. One day of Vishnu is the lifetime of Brahma. One day of Siva is the lifetime of Vishnu… ~ Ramesh Menon
478:“Love Is The Only Reality And It Is Not A Mere Sentiment. It Is The Ultimate Truth That Lies At The Heart Of Creation.” ~ Rabindranath TagoreGood Night @jack 🤗
479:Thy infinite gifts come to me only on these very small hands of mine. Ages pass, and still thou pourest, and still there is room to fill. ~ Rabindranath Tagore
480:Where the mind is led forward by thee into ever-widening thought and action-Into that heaven of freedom, my father, let my country awake. ~ Rabindranath Tagore
481:Can the synthesis of man and machine ever be stable, or will the purely organic component become such a hindrance that it has to be discarded? ~ Arthur C Clarke
482:Many of us have a mental conception of what a Christian should be, and the lives of the saints become a hindrance to our concentration on God. ~ Oswald Chambers
483:So much research has been done showing that the woman is the most vulnerable but also the biggest strength leading to economic progress. ~ Sri Mulyani Indrawati
484:My debts are large, my failures great, my shame secret and heavy; yet I come to ask for my good, I quake in fear lest my prayer be granted. ~ Rabindranath Tagore
485:O master poet, I have sat down at thy feet. Only let me make my life simple and straight, like a flute of reed for thee to fill with music. ~ Rabindranath Tagore
486:[The poets' role is that of] capturing on their instruments the secret stir of life in the air and giving it voice in the music of prophecy ~ Rabindranath Tagore
487:The progress of our soul is like a perfect poem. It has an infinite idea which, once realised, makes all movements full of meaning and joy. ~ Rabindranath Tagore
488:Whatever anybody says or does, assume positive intent. You will be amazed at how your whole approach to a person or problem becomes very different. ~ Indra Nooyi
489:Within infinite myths lies the eternal truth,
Who sees it all?
Varuna has but a thousand eyes
Indra a hundred
And I, only two. ~ Devdutt Pattanaik
490:Every practice at some point will become a hindrance. No practice can ever take you there, to freedom, to liberation. That's important to realize. ~ Eckhart Tolle
491:Its too hard to make a Lion Angry... He really doesn't care what others do around him... but if you do hurt His PRIDE... He wont let you live another Day ~ Indrani
492:Jobbigt. Jag måste göra något åt mina impulser. Gå i Hindra-Mina-Idiotiska-Impulser-Terapi. Hindra ångesten också. Hindra allt möjligt. Hindra... ~ Johanna Nilsson
493:The greatest distance in this World is not that between living and death, it is when I am just before you, and you don't know that I Love You. ~ Rabindranath Tagore
494:We are hidden in ourselves, like a truth hidden in isolated facts. When we know that this One in us is One in all, then our truth is revealed. ~ Rabindranath Tagore
495:Discipline divorced from wisdom is not true discipline, but merely the meaningless following of custom, which is only a disguise for stupidity. ~ Rabindranath Tagore
496:Hollindrake once wrote to me that the men who fight for a cause, a noble one, have more honor than any mere gentleman. – Felicity Langley (heroine) ~ Elizabeth Boyle
497:Leadership is hard to define and good leadership even harder. But if you can get people to follow you to the ends of the earth, you are a great leader. ~ Indra Nooyi
498:The man who remains a fool even in advanced age is really a fool, just as the Indra-Varuna fruit does not become sweet no matter how ripe it might become. ~ Chanakya
499:The water in a vessel is sparkling; the water in the sea is dark. The small truth has words which are clear; the great truth has great silence. ~ Rabindranath Tagore
500:Those who in this world have the courage to try and solve in their own lives new problems of life, are the ones who raise society to greatness. ~ Rabindranath Tagore

IN CHAPTERS



   89 Integral Yoga
   5 Occultism
   4 Yoga
   4 Poetry
   3 Buddhism
   1 Sufism
   1 Psychology
   1 Philosophy
   1 Mysticism
   1 Hinduism


   71 Sri Aurobindo
   35 Nolini Kanta Gupta
   16 The Mother
   11 Satprem
   5 Sri Ramakrishna
   5 A B Purani
   3 Nirodbaran
   3 James George Frazer
   3 Bokar Rinpoche
   2 Swami Vivekananda
   2 Swami Krishnananda
   2 Aleister Crowley


   19 Record of Yoga
   14 Collected Works of Nolini Kanta Gupta - Vol 08
   13 The Secret Of The Veda
   8 Vedic and Philological Studies
   7 Kena and Other Upanishads
   7 Agenda Vol 02
   6 The Gospel of Sri Ramakrishna
   6 Hymns to the Mystic Fire
   5 The Secret Doctrine
   5 Evening Talks With Sri Aurobindo
   5 Collected Works of Nolini Kanta Gupta - Vol 07
   4 Essays On The Gita
   4 Collected Works of Nolini Kanta Gupta - Vol 05
   3 Twelve Years With Sri Aurobindo
   3 The Life Divine
   3 The Golden Bough
   3 Tara - The Feminine Divine
   3 Talks
   3 Prayers And Meditations
   3 Letters On Yoga II
   3 Isha Upanishad
   3 Collected Works of Nolini Kanta Gupta - Vol 02
   2 The Study and Practice of Yoga
   2 Collected Works of Nolini Kanta Gupta - Vol 04
   2 Collected Works of Nolini Kanta Gupta - Vol 03
   2 Collected Works of Nolini Kanta Gupta - Vol 01
   2 Agenda Vol 03
   2 A Garden of Pomegranates - An Outline of the Qabalah


00.03 - Upanishadic Symbolism, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Now, as regards the interpretation of the story cited, should not a suspicion arise naturally at the very outset that the dog of the story is not a dog but represents something else? First, a significant epithet is given to itwhite; secondly, although it asks for food, it says that Om is its food and Om is its drink. In the Vedas we have some references to dogs. Yama has twin dogs that "guard the path and have powerful vision." They are his messengers, "they move widely and delight in power and possess the vast strength." The Vedic Rishis pray to them for Power and Bliss and for the vision of the Sun1. There is also the Hound of Heaven, Sarama, who comes down and discovers the luminous cows stolen and hidden by the Panis in their dark caves; she is the path-finder for Indra, the deliverer.
  
  --
  
   It would be interesting to know what the five ranges or levels or movements of consciousness exactly are that make up the Universal Brahman described in this passage. It is the mystic knowledge, the Upanishad says, of the secret delight in thingsmadhuvidy. The five ranges are the five fundamental principles of delightimmortalities, the Veda would say that form the inner core of the pyramid of creation. They form a rising tier and are ruled respectively by the godsAgni, Indra, Varuna, Soma and Brahmawith their emanations and instrumental personalities the Vasus, the Rudras, the Adityas, the Maruts and the Sadhyas. We suggest that these refer to the five well-known levels of being, the modes or nodi of consciousness or something very much like them. The Upanishad speaks elsewhere of the five sheaths. The six Chakras of Tantric system lie in the same line. The first and the basic mode is the physical and the ascent from the physical: Agni and the Vasus are always intimately connected with the earth and -the earth-principles (it can be compared with the Muladhara of the Tantras). Next, second in the line of ascent is the Vital, the centre of power and dynamism of which the Rudras are the deities and Indra the presiding God (cf. Swadhishthana of the Tantras the navel centre). Indra, in the Vedas, has two aspects, one of knowledge and vision and the other of dynamic force and drive. In the first aspect he is more often considered as the Lord of the Mind, of the Luminous Mind. In the present passage, Indra is taken in his second aspect and instead of the Maruts with whom he is usually invoked has the Rudras as his agents and associates.
  

00.05 - A Vedic Conception of the Poet, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   'Kavi' is an invariable epithet of the gods. The Vedas mean by this attri bute to bring out a most fundamental character, an inalienable dharma of the heavenly host. All the gods are poets; and a human being can become a poet only in so far as he attains to the nature and status of a god. Who is then a kavi? The Poet is he who by his poetic power raises forms of beauty in heavenkavi kavitv divi rpam sajat.1Thus the essence of poetic power is to fashion divine Beauty, to reveal heavenly forms. What is this Heaven whose forms the Poet discovers and embodies? HeavenDyaushas a very definite connotation in the Veda. It means the luminous or divine Mind 2the mind purified of its obscurity and limitations, due to subjection to the external senses, thus opening to the higher Light, receiving and recording faithfully the deeper and vaster movements and vibrations of the Truth, giving them a form, a perfect body of the right thought and the right word. Indra is the lord of this world and he can be approached only with an enkindled intelligence, ddhay man,3a faultless understanding, sumedh. He is the supreme Artisan of the poetic power,Tash, the maker of perfect forms, surpa ktnum.4 All the gods turn towards Indra and become gods and poets, attain their Great Names of Supreme Beauty.5 Indra is also the master of the senses, indriyas, who are his hosts. It is through this mind and the senses that the poetic creation has to be manifested. The mind spreads out wide the Poet's weaving;6 the poet is the priest who calls down and works out the right thinking in the sacrificial labour of creation.7 But that creation is made in and through the inner mind and the inner senses that are alive to the subtle formation of a vaster knowledge.8 The poet envisages the golden forms fashioned out of the very profundity of the consciousness.9 For the substance, the material on which the Poet works, is Truth. The seat of the Truth the poets guard, they uphold the supreme secret Names.10 The poet has the expressive utterance, the creative word; the poet is a poet by his poetic creation-the shape faultlessly wrought out that unveils and holds the Truth.11The form of beauty is the body of the Truth.
  
  --
  
   Indeed delight is the third and the supremely intimate element of the poetic personality. Dear and delightful is the poet, dear and delightful his works, priya, priyi His hand is dripping with sweetness,kavir hi madhuhastya.24 The Poet-God shines in his pristine beauty and is showering delight.25 He is filled with utter ecstasy so that he may rise to the very source of the luminous Energy.26? Pure is the Divine Joy and it enters and purifies all forms as it moves to the seat of the Immortals.27Indeed this sparkling Delight is the Poet-Seer and it is that that brings forth the creative word, the utterance of Indra.28
  
  --
  
   All the gods are poetstheir forms are perfect, surpa, suda, their Names full of beauty,cru devasya nma.31 This means also that the gods embody the different powers that constitute the poetic consciousness. Agni is the Seer-Will, the creative vision of the Poet the luminous energy born of an experience by identity with the Truth. Indra is the Idea-Form, the architectonic conception of the work or achievement. Mitra and Varuna are the large harmony, the vast cadence and sweep of movement. The Aswins, the Divine Riders, represent the intense zest of well-yoked Life-Energy. Soma is Rasa, Ananda, the Supreme Bliss and Delight.
  

01.02 - The Creative Soul, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   In one's own soul lies the very height and profundity of a god-head. Each soul by bringing out the note that is his, makes for the most wondrous symphony. Once a man knows what he is and holds fast to it, refusing to be drawn away by any necessity or temptation, he begins to uncover himself, to do what his inmost nature demands and takes joy in, that is to say, begins to create. Indeed there may be much difference in the forms that different souls take. But because each is itself, therefore each is grounded upon the fundamental equality of things. All our valuations are in reference to some standard or other set up with a particular end in view, but that is a question of the practical world which in no way takes away from the intrinsic value of the greatness of the soul. So long as the thing is there, the how of it does not matter. Infinite are the ways of manifestation and all of them the very highest and the most sublime, provided they are a manifestation of the soul itself, provided they rise and flow from the same level. Whether it is Agni or Indra, Varuna, Mitra or the Aswins, it is the same supreme and divine inflatus.
  

02.05 - Robert Graves, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Like the poet his idol also is of a lower rank or of a plebeian status. He keeps away from such high gods as Indra and Agni and Varuna and Mitra: great poets will sing their praises. He will take care of the lesser ones, those who are moving in the shadow of the great ones and are hardly noticed. Even in these modern days, goddess Shitala, the healing goddess of epidemics, lives side by side with Durga.
  

04.02 - A Chapter of Human Evolution, #Collected Works of Nolini Kanta Gupta - Vol 01, #Nolini Kanta Gupta, #Integral Yoga
  
   The Veda speaks of Indra who became later on the king of the gods. And Zeus too occupies the same place in Greek Pantheon. Indra is, as has been pointed out by Sri Aurobindo, the Divine Mind, the leader of thought-gods (Maruts), the creator of perfect forms, in which to clo the our truth-realisations in life. The later traditional Indra in India and the Greek Zeus seem to be formulations on a lower level of the original archetypal Indra, where the consciousness was more mentalised, intellectualised, made more rational, sense-bound, external, pragmatic. The legend of Athena being born straight out of the head of Zeus is a pointer as to the nature and character of the gods. The Roman name for Athena, Minerva, is significantly derived by scholars from Latin mens, which means, as we all know, mind.
  

06.16 - A Page of Occult History, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Into the heart of this Darkness and Falsehood and Pain and Death, a seed was sown, a grain that is to be the epitome and symbol of material creation and in and through which the Divine will claim back all the elements gone astray, the prodigal ones who will return to recognise and fulfil the Divine. That was Earth. And the earth, in her turn, in her labour towards the Divine Fulfilment, out of her bosom, threw up a being who would again symbolise and epitomise the earth and material creation. That is Man. For, man came with the soul in him, the Psychic Being, the Divine Flame, the spark of consciousness in the midst of universal unconsciousness, a miniature of the original Divine Light-Truth-Love-Life. In the meantime, to help the evolution, to join hands with the aspiring soul in the human being, there was created, on the defection of the First Lords the Asuric Quaternitya second hierarchy of luminous beingsDevas, gods. (Some-thing of this inner history of the world is reflected in the Greek legend of struggle between the Titans and the Olympians.) These gods, however, being a latter creation, perhaps because they were young and inexperienced, could not cope immediately with their strong Elders. It is why we see in the mythological legends the gods very often worsted at the hands of the Asuras: Indra hiding under the sea, Zeus threatened often with defeat and disaster. It is only an intervention from the Supreme (the Greeks called it Fate) that saved them in the end and restored the balance.
  

06.21 - The Personal and the Impersonal, #Collected Works of Nolini Kanta Gupta - Vol 03, #Nolini Kanta Gupta, #Integral Yoga
  
   Somewhat on the same line the vital too has to proceed to transform itself. It must get rid of its ignorant and violent impulses, its obscure formations: it must be thoroughly cleansed and purified. For that it must learn to be quiet and silentabsolutely still and passive; and in that quiet passivity to feel, to be conscious of the Divine Presence, to be saturated with it. When once that is done, it is called upon to come out and take part in active life. Normally, however, the tendency is, when one has withdrawn and lived an inward quieted life, on coming back to outer life, to turn to the old accustomed ways and reactions; one falls back into the old groove of the consciousness. The vital should then make the experience and the realisation of the Divine Presence dynamic so that it may be a living reality; the vital must be conscious of it in the midst of all activities, not merely in the Indrawn state. The energy of the vital must be put out into a complete and perfected living, but it must not run into old moulds and take up the habitual modes; with the constant sense of the Divine, the ever present truth and beauty of the Divine's consciousness, the vital will possess a new life and create a new pattern of living.
   ***

1.01 - Foreward, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  them as they ran, although that seems to be the sense of the same
  epithet as applied to the grain of which Indra's horses are invited
  to partake when they come to the sacrifice. Evidently this sense
  --
  here by "water"; he seems to think that the divine horses were very tired and perspiring
  profusely! A Naturalistic interpreter might as well argue that as Indra is a God of the sky,
  the primitive poet might well believe that rain was the perspiration of Indra's horses.
  2 This is Sayana's rendering of the passage and rises directly from the words.

1.02.3.2 - Knowledge and Ignorance, #Isha Upanishad, #unset, #Kabbalah
  joy, world-knowledge, largeness of being, which is that of the
  Titans or of the Gods, of Indra, of Prajapati. This is gained
  in the path of self-enlargement by an ample acceptance of the

1.02.4.2 - Action and the Divine Will, #Isha Upanishad, #unset, #Kabbalah
  become forces of thought; they, upheld by Agni, prepare the
  action of Indra, the luminous Mind, who is for our life-powers
  their Rishi or finder of the Truth and Right. Indra slays Vritra,
  the Coverer, dispels the darkness, causes Surya to rise upon our

1.024 - Affiliation With Larger Wholes, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  One hundred times the happiness of the emperor of this world is the happiness of the pitris, another level which is superior to the physical world. One hundred times the happiness of the pitris is the happiness of the gandharvas, who are celestial musicians in a world which is still higher than that of the pitris. One hundred times the happiness of the gandharvas is the happiness of the celestials in heaven the devas, as we call them. One hundred times the happiness of these celestials is the happiness of Indra, the king of the gods. One hundred times the happiness of the king of the gods is the happiness of the preceptor, the Guru of the gods Brihaspati. One hundred times the happiness of Brihaspati is the happiness of Prajapati, the Creator Brahma. One hundred times the happiness of Brahma the Creator is the happiness of Virat, the Supreme. Beyond that is Hiranyagarbha, and beyond that, Ishvara, and beyond Ishvara is the Absolute.
  

1.02 - MAPS OF MEANING - THREE LEVELS OF ANALYSIS, #Maps of Meaning, #Jordan Peterson, #Psychology
  sky/spirit, and the subsequent discrimination of those primordial opposing forces into identifiable aspects
  of being. The Indo-European myth of Indra and Vrtra provides a representative example:
  The central myth of Indra, which is, furthermore, the most important myth in the Rig Veda, narrates his
  victorious battle against Vrtra, the gigantic dragon who held back the waters in the hollow of the
  mountains. Streng thened by soma, Indra lays the serpent low with his vajdra (thunderbolt), the
  weapon forged by Tvastr, splits open his head, and frees the waters, which pour into the sea like
  --
  succeeds in mutilating the god; Typhon succeeds in cutting and carrying off Zeuss tendons). According
  to the Satapatha Brahmana (1.6.3-17), Indra, on first seeing Vrtra, runs away as far as possible, and the
  Markandeya Purana describes him as sick with fear and hoping for peace.272
  --
  (Oldenberg) or as the triumphs of the sun over the cold that had imprisoned the waters by freezing
  them (Hillebrandt). Certainly, naturalistic elements are present, since the myth is multivalent; Indras
  victory is equivalent, among other things, to the truimph of life over the sterility and death resulting
  --
  Veda 1.33.4 it is said that, by his victory, the god created the sun, the sky, and dawn. According to
  another hymn (RV 10.113.4-6) Indra, as soon as he was born, separated the Sky from the Earth, fixed
  the celestial vault, and hurling the vajra, tore apart Vrtra, who was holding the waters captive in the
  darkness. Now, Sky and Earth are the parents of the gods (1.185.6); Indra is the youngest (3.38.1) and
  also the last god to be born, because he put an end to the hierogamy [mystical union] of Sky and Earth:
  --
  
  After this demiurgic feat, Indra appointed Varuna cosmocrator and guardian of rta (which had remained
  concealed in the world below; 1.62.1).
  --
  prima. This is not the case with the myth we have just summarized, for here a certain type of world
  already existed. For Sky and Earth were formed and had engendered the gods. Indra only separated the
  cosmic parents, and, by hurling the vajra at Vrtra, he put an end to the immobility, or even the
  --
  created Vrtra as a sort of roof, but also as walls, for his habitation. Inside this dwelling, encircled by
  Vrtra, Sky, Earth and the Waters existed. Indra bursts asunder this primordial monad by breaking the
  resistance and inertia of Vrtra. In other words, the world and life could not come to birth except by the
  --
  Everything outside occupies the same categorical space as the dragon of chaos, or the terrible mother. The
  early Indo-Europeans equated the destruction of enemies in battle to the slaying of Vrtra by Indra;282 the
  
  --
  cosmogonic act, for to secure the snakes head, to drive the peg into it, is to imitate the primordial
  gesture of Soma (Rig Veda II, 12, 1) or of Indra when the latter smote the Serpent in his lair (Rig Veda,
  VI, 17, 9), when his thunderbolt cut off his head (Rig Veda I, 52, 10).287

1.02 - SADHANA PADA, #Patanjali Yoga Sutras, #Swami Vivekananda, #Hinduism
  has, as it were, forgotten its mighty, godly, nature. There is a
  story that the king of the gods, Indra, once became a pig,
  wallowing in mire; he had a she pig, and a lot of baby pigs,
  --
  then another, until they had slain all the pigs, and the sow too.
  When all were dead Indra began to weep and mourn. Then the
  gods ripped his pig body open and he came out of it, and

1.02 - Taras Tantra, #Tara - The Feminine Divine, #unset, #Kabbalah
  a mirac ulous way, the text havin g alread y been
  written. Howe ver, Indra bhuti kept these texts secret,
  locking them in trunk s and transm itting their conte nts
  --
  If one makes an exception for the brief and
  confidential episode of King Indrabhuti, only the
  teachings of the Smaller Vehicle were made available.
  --
  visions of Avalokiteshvara or Manjushri, or as in the
  case of Indrabhuti, through miraculous gifts of a text
  presented by a deity.

1.02 - The Divine Teacher, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  The symbolic companionship of Arjuna and Krishna, the human and the divine soul, is expressed elsewhere in Indian thought, in the heavenward journey of Indra and Kutsa seated in one chariot, in the figure of the two birds upon one tree in the
  Upanishad, in the twin figures of Nara and Narayana, the seers who do tapasya together for the knowledge. But in all three it is the idea of the divine knowledge in which, as the Gita says, all action culminates that is in view; here it is instead the action which leads to that knowledge and in which the divine Knower figures himself. Arjuna and Krishna, this human and this divine, stand together not as seers in the peaceful hermitage of meditation, but as fighter and holder of the reins in the clamorous field, in the midst of the hurtling shafts, in the chariot of battle. The

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
  And this is no easy or peaceful march; it is for long seasons a fierce and relentless battle. Constantly the Aryan man has to labour and to fight and conquer; he must be a tireless toiler and traveller and a stern warrior, he must force open and storm and sack city after city, win kingdom after kingdom, overthrow and tread down ruthlessly enemy after enemy. His whole progress is a warring of Gods and Titans, Gods and Giants, Indra and the Python, Aryan and Dasyu. Aryan adversaries even he has to face in the open field; for old friends and helpers turn into enemies; the kings of Aryan states whom he would conquer and overpass join themselves to the Dasyus and are leagued against him in supreme battle to prevent his free and utter passing on.
  
  --
  
   Indra, the Puissant next, who is the power of pure Existence self-manifested as the Divine Mind. As Agni is one pole of Force instinct with knowledge that sends its current upward from earth to heaven, so Indra is the other pole of Light instinct with force which descends from heaven to earth. He comes down into our world as the Hero with the shining horses and slays darkness and division with his lightnings, pours down the life-giving heavenly waters, finds in the trace of the hound, Intuition, the lost or hidden illuminations, makes the Sun of Truth mount high in the heaven of our mentality.
  
  --
  
   Indra, the Divine Mind, as the shaper of mental forms has for his assistants, his artisans, the Ribhus, human powers who by the work of sacrifice and their brilliant ascension to the high dwelling-place of the Sun have attained to immortality and help mankind to repeat their achievement. They shape by the mind Indra's horses, the chariot of the Ashwins, the weapons of the Gods, all the means of the journey and the battle. But as giver of the Light of Truth and as Vritra-slayer Indra is aided by the Maruts, who are powers of will and nervous or vital Force that have attained to the light of thought and the voice of self-expression. They are behind all thought and speech as its impellers and they battle towards the Light, Truth and Bliss of the supreme Consciousness.
  
  --
  
  Brahmanaspati is the Creator; by the word, by his cry he creates - that is to say he expresses, he brings out all existence and conscious knowledge and movement of life and eventual forms from the darkness of the Inconscient. Rudra, the Violent and Merciful, the Mighty One, presides over the struggle of life to affirm itself; he is the armed, wrathful and beneficent Power of God who lifts forcibly the creation upward, smites all that opposes, scourges all that errs and resists, heals all that is wounded and suffers and complains and submits. Vishnu of the vast pervading motion holds in his triple stride all these worlds; it is he that makes a wide room for the action of Indra in our limited mortality; it is by him and with him that we rise into his highest seats where we find waiting for us the Friend, the Beloved, the Beatific Godhead.
  

10.31 - The Mystery of The Five Senses, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga
  
   But these separate senses with their separate qualities are not really separate. In the final account of things, the account held in the Supreme Consciousness, at the highest height, these diverse elements or movements are diverse but not exclusive of one another. When they find themselves in the supreme consciousness, they do not, like the rivers of which the Upanishads speak, move and merge into the sea giving up their separate individual name and function. These senses do maintain their identity, each its own, even when they together are all of them part and parcel of the Supreme Universal Consciousness. Only, they become supple and malleable, they intertwine, mix together, even one doing another's work. Also, as things exist at present, modern knowledge has found out that a blind man can see, literally see, through some part of his body; the sense of hearing is capable of bringing to you the vision of colours. And the olfactory organ can reveal to you the taste of things. Indeed it has been found that not only at the sight of good food, but in contemplating an extraordinarily beautiful scenery or while listening to an exquisite piece of music, the mouth waters. It is curious to note that Indra, the Lord of the gods, the Vedic lord of the mind and the senses, is said to have transformed the pores of his skin into so many eyes, so that he could see all things around at once, globally: it is why he was called Sahasralochana or Sahasraksha, one with a thousand eyes. The truth is that all the different senses are only extensions of one unitary sensibility and the variation depends on a particular mode or stress on the generalised sensibility.
  

1.03 - Hymns of Gritsamada, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
    3. O Fire, thou art Indra the Bull of all that are and thou art wide-moving2 Vishnu, one to be worshipped with obeisance. O Master of the Word, thou art Brahma, the finder of the Riches: O Fire who sustainest each and all, closely thou companionest the Goddess of the many thoughts.3
      1 Or, thou art the priest of the pilgrim-rite:
  --
  
    3. O Fire, aspired to by our mind, putting forth today thy power do sacrifice to the gods, O thou who wast of old before aught that is human. Bring to us the unfallen host of the Life-Gods; and you, O Powers, sacrifice to Indra where he sits on the seat of our altar.
  
  --
  
    6. May we cleave to the safeguardings of the Fire and Soma and Indra and of the Gods, meeting with no hurt overcome those that are embattled against us.
  

1.03 - The House Of The Lord, #Twelve Years With Sri Aurobindo, #Nirodbaran, #Integral Yoga
  
  After this, till 3 or 4 p.m. Sri Aurobindo was all alone. Then his first meal would come; in between he sometimes took a glass of plain water. Now, what could he be doing at this time wrapped in a most mysterious silence? None except the Mother could throw any precise light on it. We were only told that he had a special work to do and must be left alone unless, of course, some very urgent business needed his attention. All that was visible to our naked eye was that he sat silently in his bed, afterwards in the capacious armchair, with his eyes wide open just as any other person would. Only he passed hours and hours thus, changing his position at times and making himself comfortable; the yes moving a little, and though usually gazing at the wall in front, never fixed trak-like at any particular point. Sometimes the face would beam with a bright mile without any apparent reason, much to our amusement, as a child smiles in sleep. Only it was a waking sleep, for as we passed across the room, there was a dim recognition of our shadow-like movements. Occasionally he would look towards the door. That was when he heard some sound which might indicate the Mother's coming. But his external consciousness would certainly not be obliterated. When he wanted something, his voice seemed to come from a distant cave; rarely did we find him plunged within, with his eyes closed. If at that time, the Mother happened to come for some urgent work or with a glass of water, finding him thus Indrawn, she would wait, usually by the bedside till he opened his eyes. Then seeing her waiting, he would exclaim "Oh!" and the Mother's lips would part into an exquisite smile. He had told us that he was in the habit of meditating with open eyes. We kept ourselves ready for the call, sitting behind the bed at our assigned places or someone cleaning the furniture or doing other work in the room. One regular call was for a peppermint lozenge which he took some time before his meal. If the meal was late in coming he would ask for a second one. When our chatting became too animated and made us feel uneasy, one better informed would exclaim, "Do you think he is disturbed by such petty bubbles? He must be soaring in a consciousness where I wonder if even a bomb explosion would make any impression." At other relaxed moments he would take cognizance of incidental noises.
  

1.03 - The Human Disciple, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
  
  Arjuna is the fighter in the chariot with the divine Krishna as his charioteer. In the Veda also we have this image of the human soul and the divine riding in one chariot through a great battle to the goal of a high-aspiring effort. But there it is a pure figure and symbol. The Divine is there Indra, the Master of the
  World of Light and Immortality, the power of divine knowledge which descends to the aid of the human seeker battling with the sons of falsehood, darkness, limitation, mortality; the battle is with spiritual enemies who bar the way to the higher world of our being; and the goal is that plane of vast being resplendent with the light of the supreme Truth and uplifted to the conscious immortality of the perfected soul, of which Indra is the master.
  
  --
   when the chariot reaches the end of its journey, the own home of
   Indra, the human Kutsa has grown into such an exact likeness of his divine companion that he can only be distinguished by Sachi, the wife of Indra, because she is "truth-conscious". The parable is evidently of the inner life of man; it is a figure of the human growing into the likeness of the eternal divine by the increasing illumination of Knowledge. But the Gita starts from action and
  Arjuna is the man of action and not of knowledge, the fighter, never the seer or the thinker.

1.03 - The Sephiros, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  
  Thunder. His Greek equivalent would be Zeus armed with thunder and lightning, the shaking of whose segis produces storm and tempest. The Hindu attri bution is Indra, lord of fire and lightning. Amoun is the Egyptian God, and Thor, with the thunderbolt in his hand, is the Scandinavian cor- respondence. JEger, the God of the Sea, in the Norse Sagas, might also be placed in this category ; and the legends imply that he was skilled also in magick. U , then, we find is the planet governing that operation of practical Magick called the Formula of Tetragrammaton.
  

1.04 - Homage to the Twenty-one Taras, #How to Free Your Mind - Tara the Liberator, #Thubten Chodron, #unset
  And have power to call all forces.
  6. Homage to you adored by Indra,
  Agni, Brahma, Vayu, and Ishvara,

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  The immediate or at any rate the earliest known successors of the Rishis, the compilers of the Brahmanas, the writers of theUpanishads give a clear & definite answer to this question.The Upanishads everywhere rest their highly spiritual & deeply mystic doctrines on the Veda.We read in the Isha Upanishad of Surya as the Sun God, but it is the Sun of spiritual illumination, of Agni as the Fire, but it is the inner fire that burns up all sin & crookedness. In the Kena Indra, Agni & Vayu seek to know the supreme Brahman and their greatness is estimated by the nearness with which they touched him,nedistham pasparsha. Uma the daughter of Himavan, the Woman, who reveals the truth to them is clearly enough no natural phenomenon. In the Brihadaranyaka, the most profound, subtle & mystical of human scriptures, the gods & Titans are the masters, respectively, of good and of evil. In the Upanishads generally the word devah is used as almost synonymous with the forces & functions of sense, mind & intellect. The element of symbolism is equally clear. To the terms of the Vedic ritual, to their very syllables a profound significance is everywhere attached; several incidents related in the Upanishads show the deep sense then & before entertained that the sacrifices had a spiritual meaning which must be known if they were to be conducted with full profit or even with perfect safety. The Brahmanas everywhere are at pains to bring out a minute symbolism in the least circumstances of the ritual, in the clarified butter, the sacred grass, the dish, the ladle. Moreover, we see even in the earliest Upanishads already developed the firm outlines and minute details of an extraordinary psychology, physics, cosmology which demand an ancient development and centuries of Yogic practice and mystic speculation to account for their perfect form & clearness. This psychology, this physics, this cosmology persist almost unchanged through the whole history of Hinduism. We meet them in the Puranas; they are the foundation of the Tantra; they are still obscurely practised in various systems of Yoga. And throughout, they have rested on a declared Vedic foundation. The Pranava, the Gayatri, the three Vyahritis, the five sheaths, the five (or seven) psychological strata, (bhumi, kshiti of the Vedas), the worlds that await us, the gods who help & the demons who hinder go back to Vedic origins.All this may be a later mystic misconception of the hymns & their ritual, but the other hypothesis of direct & genuine derivation is also possible. If there was no common origin, if Greek & Indian separated during the naturalistic period of the common religion supposed to be recorded in the Vedas it is surprising that even the little we know of Greek rites & mysteries should show us ideas coincident with those of Indian Tantra & Yoga.
  
  When we go back to the Veda itself, we find in the hymns which are to us most easily intelligible by the modernity of their language, similar & decisive indications. The moralistic conception of Varuna, for example, is admitted even by the Europeans. We even find the sense of sin, usually supposed to be an advanced religious conception, much more profoundly developed in prehistoric India than it was in any other old Aryan nation even in historic times. Surely, this is in itself a significant indication. Surely, this conception cannot have become so clear & strong without a previous history in the earlier hymns. Nor is it psychologically possible that a cult capable of so advanced an idea, should have been ignorant of all other moral & intellectual conceptions reverencing only natural forces & seeking only material ends. Neither can there have been a sudden leap filled up only by a very doubtful henotheism, a huge hiatus between the naturalism of early Veda and the transcendentalism of the Vedic Brahmavada admittedly present in the later hymns. The European interpretation in the face of such conflicting facts threatens to become a brilliant but shapeless monstrosity. And is there no symbolism in the details of the Vedic sacrifice? It seems to me that the peculiar language of the Veda has never been properly studied or appreciated in this connection. What are we to say of the Vedic anxiety to increase Indra by the Soma wine? Of the description of Soma as the amritam, the wine of immortality, & of its forces as the indavah or moon powers? Of the constant sense of the attacks delivered by the powers of evil on the sacrifice? Of the extraordinary powers already attri buted to the mantra & the sacrifice? Have the neshtram potram, hotram of the Veda no symbolic significance? Is there no reason for the multiplication of functions at the sacrifice or for the subtle distinctions between Gayatrins, Arkins, Brahmas? These are questions that demand a careful consideration which has never yet been given for the problems they raise.
  
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  (15) The world being one in all its parts every being in it contains the universe in himself. Especially do the great gods contain all the others & their activities in themselves, so that Agni, Varuna, Indra, all of them are in reality one sole-existent deity in many forms. Man too is He, but he has to fulfil himself here as man, yet divine (that being his vrata & dharma) through the puissant means provided for him [by] the Veda.
  
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  One of the greatest deities of the Vedic Pantheon is a woman, Gna,a feminine power whether of material or moral nature,whether her functions work in the subjective or the objective. The Hindu religion has always laid an overpowering stress on this idea of the woman in Nature. It is not only in the Purana that the Woman looms so large, not only in the Shakta cult that she becomes a supreme Name. In the Upanishads it is only when Indra, in his search for the mysterious and ill-understood Mastering Brahman, meets with the Woman in the heaven of thingstasminn evakashe striyam ajagama UmamHaimavatim, In that same sky he came to the Woman, Uma, daughter of Himavan,that he is able to learn the thing which he seeks. The Stri, the Aja or unborn Female Energy, is the executive Divinity of the universe, the womb, the mother, the bride, the mould & instrument of all joy & being. The Veda also speaks of the gnah, the Women,feminine powers without whom the masculine are not effective for work & formation; for when the gods are to be satisfied who support the sacrifice & effect it, vahnayah, yajatrah, then Medhatithi of the Kanwas calls on Agni to yoke them with female mates, patnivatas kridhi, in their activity and enjoyment. In one of his greatest hymns, the twenty-second of the first Mandala, he speaks expressly of the patnir devanam, the brides of the Strong Ones, who are to be called to extend protection, to brea the a mighty peace, to have their share the joy of the Soma wine. Indrani, Varunani, Agnayi,we can recognise these goddesses and their mastering gods; but there are threein addition to Mother Earthwho seem to stand on a different level and are mentioned without the names of their mates if they have any and seem to enjoy an independent power and activity. They are Ila,Mahi&Saraswati, the three goddesses born of Love or born of Bliss, Tisro devir mayobhuvah.
  
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  The first passage in which Saraswati is mentioned, is the third hymn of the first Mandala, the hymn of Madhuchchhanda Vaisvamitra, in which the Aswins, Indra, the Visve devah and Saraswati are successively invokedapparently in order to conduct an ordinary material sacrifice? That is the thing that has to be seen,to be understood. What is Saraswati, whether as a Muse or a river, doing at the Soma-offering? Or is she there as the architect of the hymn, the weaver of the Riks?
  
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  I do not propose to study the earlier verses of the hymn with the same care as we have expended on the closing dedication to Saraswati,that would lead me beyond my immediate purpose. A rapid glance through them to see whether they confirm or contradict our first results will be sufficient. There are three passages, also of three verses each, consecrated successively to the Aswins, Indra & the Visve Devah. I shall give briefly my own view of these three passages and the gods they invoke.
  
  The master word of the address to the Aswins is the verb chanasyatam, take your delight. The Aswins, as I understand them, are the masters of strength, youth, joy, swiftness, pleasure, rapture, the pride and glory of existence, and may almost be described as the twin gods of youth and joy. All the epithets applied to them here support this view. They are dravatpani subhaspati, the swift-footed masters of weal, of happiness and good fortune; they are purubhuja, much enjoying; their office is to take and give delight, chanasyatam. So runs the first verse, Aswin yajwaririsho dravatpani subhaspati, Purubhuja chanasyatam. O Aswins, cries Madhuchchhanda, I am in the full rush, the full ecstasy of the sacrificial action, O swift-footed, much-enjoying masters of happiness, take in me your delight. Again they are purudansasa, wide-distri buting, nara, strong. O strong wide-distri buting Aswins, continues the singer, with your bright-flashing (or brilliantly-forceful) understanding take pleasure in the words (of the mantra) which are now firmly settled (in the mind). Aswina purudansasa nara shaviraya dhiya, Dhishnya vanatam girah. Again we have the stress on things subjective, intellectual and spiritual. The extreme importance of the mantra, the inspired & potent word in the old Vedic religion is known nor has it diminished in later Hinduism. The mantra in Yoga is only effective when it has settled into the mind, is asina, has taken its seat there and become spontaneous; it is then that divine power enters into, takes possession of it and the mantra itself becomes one with the god of the mantra and does his works in the soul and body. This, as every Yogin knows, is one of the fundamental ideas not only in the Rajayogic practice but in almost all paths of spiritual discipline. Here we have the very word that can most appropriately express this settling in of the mantra, dhishnya, combined with the word girah. And we know that the gods in the Veda are called girvanah, those who delight in the mantra; Indra, the god of mental force, is girvahas, he who supports or bears the mantra. Why should Nature gods delight in speech or the god of thunder & rain be the supporter or bearer of any kind of speech? The hymns? But what is meant by bearing the hymns? We have to give unnatural meanings to vanas & vahas, if we wish to avoid this plain indication. In the next verse the epithets are dasra, bountiful, which, like wide-distri buting is again an epithet appropriate to the givers of happiness, weal and youth, rudravartani, fierce & impetuous in all their ways, and Nasatya, a word of doubtful meaning which, for philological reasons, I take to mean gods of movement.As the movement indicated by this and kindred words n, (natare), especially meant a gliding, floating, swimming movement, the Aswins came to be especially the protectors of ships & sailors, and it is in this capacity that we find Castor & Polydeuces (Purudansas) acting, their Western counterparts, the brothers of Helen (Sarama), the swift riders of the Roman legend. O givers, O lords of free movement, runs the closing verse of this invocation, come to the outpourings of my nectar, be ye fierce in action;I feel full of youthful vigour, I have prepared the sacred grass,if that indeed be the true & early meaning of barhis. Dasra yuvakavah suta nasatya vriktabarhishah, Ayatam rudravartani. It is an intense rapture of the soul (rudravartani) which Madhuchchhandas asks first from the gods.Therefore his first call is to the Aswins.
  
  Next, it is to Indra that he turns. I have already said that in my view Indra is the master of mental force. Let us see whether there is anything here to contradict the hypothesis. Indra yahi chitrabhano suta ime tu ayavah, Anwibhis tana putasah. Indrayahi dhiyeshito viprajutah sutavatah Upa brahmani vaghatah. Indrayahi tutujana upa brahmani harivah Sute dadhishwa nas chanah. There are several important words here that are doubtful in their sense, anwi, tana, vaghatah, brahmani; but none of them are of importance for our present purpose except brahmani. For reasons I shall give in the proper place I do not accept Brahma in the Veda as meaning speech of any kind, but as either soul or a mantra of the kind afterwards called dhyana, the object of which was meditation and formation in the soul of the divine Power meditated on whether in an image or in his qualities. It is immaterial which sense we take here. Indra, sings the Rishi, arrive, O thou of rich and varied light, here are these life-streams poured forth, purified, with vital powers, with substance. Arrive, O Indra, controlled by the understanding, impelled forward in various directions to my soul faculties, I who am now full of strength and flourishing increase. Arrive, O Indra, with protection to my soul faculties, O dweller in the brilliance, confirm our delight in the nectar poured. It seems to me that the remarkable descriptions dhiyeshito viprajutah are absolutely conclusive, that they prove the presence of a subjective Nature Power, not a god of rain & tempest, & prove especially a mind-god. What is it but mental force which comes controlled by the understanding and is impelled forward by it in various directions? What else is it that at the same time protects by its might the growing & increasing soul faculties from impairing & corrupting attack and confirms, keeps safe & continuous the delight which the Aswins have brought with them? The epithets chitrabhano, harivas become at once intelligible and appropriate; the god of mental force has indeed a rich and varied light, is indeed a dweller in the brilliance. The progress of the thought is clear. Madhuchchhanda, as a result of Yogic practice, is in a state of spiritual & physical exaltation; he has poured out the nectar of vitality; he is full of strength & ecstasy This is the sacrifice he has prepared for the gods. He wishes it to be prolonged, perhaps to be made, if it may now be, permanent. The Aswins are called to give & take the delight, Indra to supply & preserve that mental force which will sustain the delight otherwise in danger of being exhausted & sinking by its own fierceness rapidly consuming its material in the soul faculties. The state and the movement are one of which every Yogin knows.
  
  But he is not content with the inner sacrifice. He wishes to pour out this strength & joy in action on the world, on his fellows, on the peoples, therefore he calls to the Visve Devah to come, A gata!all the gods in general who help man and busy themselves in supporting his multitudinous & manifold action. They are kindly, omasas, they are charshanidhrito, holders or supporters of all our actions, especially actions that require effort, (it is in this sense that I take charshani, again on good philological grounds), they are to distri bute this nectar to all or to divide it among themselves for the action,dasvanso may have either force,for Madhuchchhanda wishes not only to possess, but to give, to distri bute, he is dashush. Omasas charshanidhrito visve devasa a gata, daswanso dashushah sutam. He goes on, Visve devaso apturah sutam a ganta turnayah Usra iva swasarani. Visve devaso asridha ehimayaso adruhah, Medham jushanta vahnayah. O you all-gods who are energetic in works, come to the nectar distilled, ye swift ones, (or, come swiftly), like calves to their own stalls,(so at least we must translate this last phrase, till we can get the real meaning, for I do not believe this is the real or, at any rate, the only meaning). O you all-gods unfaltering, with wide capacity of strength, ye who harm not, attach yourselves to the offering as its supporters. And then come the lines about Saraswati. For although Indra can sustain for a moment or for a time he is at present a mental, not an ideal force; it is Saraswati full of the vijnana, of mahas, guiding by it the understanding in all its ways who can give to all these gods the supporting knowledge, light and truth which will confirm and uphold the delight, the mental strength & supply inexhaustibly from the Ocean of Mahas the beneficent & joy-giving action,Saraswati, goddess of inspiration, the flowing goddess who is the intermediary & channel by which divine truth, divine joy, divine being descend through the door of knowledge into this human receptacle. In a word, she is our inspirer, our awakener, our lurer towards Immortality. It is immortality that Madhuchchhandas prepares for himself & the people who do sacrifice to Heaven, devayantah. The Soma-streams he speaks of are evidently no intoxicating vegetable juices; he calls them ayavah, life-forces; & elsewhere amritam, nectar of immortality; somasah, wine-draughts of bliss & internal well being. It is the clear Yogic idea of the amritam, the divine nectar which flows into the system at a certain stage of Yogic practice & gives pure health, pure strength & pure physical joy to the body as a basis for a pure mental & spiritual vigour and activity.
  
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  We get our first mention of Varuna at the end of the second hymn in the Rigveda, the hymn of Madhuchchhandas in which he calls, as in the third, on several gods, first to Vayu, then to Vayu and Indra together, last, Varuna and Mitra. Arrive, he says, O Vayu, O beautiful one, lo these Soma-powers in their array (is it not a battle-array?), protect them, hear their call! O Vayu, strongly thy lovers woo thee with prayers (or, desires), they have distilled the nectar, they have found their strength (or, they know the day?). O Vayu, thy abounding stream moves for the giver, it is wide for the drinking of the Soma-juice. O Indra & Vayu, here are the outpourings, come to them with outputtings of strength, the powers of delight desire you both. Thou, O Vayu, awake, and Indra, to the outpourings of the Soma, you who are rich in power of your plenty; so (that is, rich in power) come to me, for the foe has attacked. Come O Vayu, and Indra, to the distiller of the nectar, expel the foe, swiftly hither strong by the understanding. And then comes the closing call to Mitra & Varuna. I call Mitra of purified discernment and Varuna who destroys the foe, they who effect a bright and gracious understanding. By Law of Truth, Mitra and Varuna, who by the Truth increase and to the Truth attain, enjoy a mighty strength. Mitra and Varuna, the seers, born in Force, dwellers in the Vast, uphold Daksha (the discerning intelligence) at his work.
  
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  So much Varuna does but what is he actually?We cannot tell with accuracy until we have separated him from his companion Mitra. We come across him next no longer in company withMitra, but still not by himself, accompanied this time by Indra and helping him in his work, in the seventeenth sukta of the first Mandala, a hymn of Medhatithi Kanwa, a hymn whose burden is joy, calm, purity & fulfilment. Of Indra & Varuna, the high rulers, I choose the protection, may they be gracious to us in this our state (of attainment). For ye are they who come to the call of the enlightened soul that can contain you; you are they who are upbearers of his actions. Take ye your pleasure to your hearts content in the felicity, O Indra, O Varuna; so we desire you utterly near to us. May we gain the full pitch of the powers, the full vigour of the right thoughts that give men the assured plenty. Indra is the desirable Strength of all that gives force, Varuna of all that is ample & noble. By their protection may we remain in safety and meditate, may there be indeed an utter purification. Indra and Varuna, I call you for rich and varied ecstasy, do ye render us victorious. Indra and Varuna, now may our understandings be entirely obedient to you, that in them you may give to us peace. May the good praise be grateful to you, O Indra & Varuna, which I call aloud to you, the fulfilling praise which you bring to prosperity.
  
  We are no longer with Madhuchchhanda Vaiswamitra. It is Medhatithi of the Kanwas who has taken the word, a soul of great clearness & calmness who is full of a sort of vibrating peace. Yet we find the same strain, the same fixed ideas, the same subjective purpose & spiritual aspiration. A few words here & there in my translation may be challenged and given a different meaning. Throughout the Veda there are words like radhas etc to which I have given a sense based on reasons of context & philology but which must be allowed to remain conjectural till I am able to take up publicly the detailed examination of the language & substance of the Rigveda. But we have sumati again and the ever recurring vaja, the dhartara charshaninam, holders of actions, & rayah which certainly meant felicity in the Veda. It is clear from the third verse that Varuna and Indra are called to share in the felicity of the poets soul,that felicity is his material of sacrifice,anukamam tarpayetham, he says, Delight in it to your hearts content; and again in the seventh shloka he tells them, Vam aham huve chitraya radhase, a phrase which, in view of verse 3, I can only translate I call you for rich and varied ecstasy; for it is evidently meant to describe that felicity, that heart-filling satisfaction which he has already offered in the third sloka. In return he asks them to give victory. Always in the Veda there is the idea of the spiritual battle as well as the outer struggles of life, the battle with the jealous forces of Nature, with Vala, the grudging guardian of light, with the great obscuring dragon Vritra & his hosts, with the thieving Panis, with all the many forces that oppose mans evolution & support limitation and evil. A great many of the words for sacrifice, mean also war and battle, in Sanscrit or in its kindred tongues.
  
   Indra and Varuna are called to give victory, because both of them are samrat. The words samrat & swarat have in Veda an ascertained philosophical sense.One is swarat when, having self-mastery & self-knowledge, & being king over his whole system, physical, vital, mental & spiritual, free in his being, [one] is able to guide entirely the harmonious action of that being. Swarajya is spiritual Freedom. One is Samrat when one is master of the laws of being, ritam, rituh, vratani, and can therefore control all forces & creatures. Samrajya is divine Rule resembling the power of God over his world. Varuna especially is Samrat, master of the Law which he follows, governor of the heavens & all they contain, Raja Varuna, Varuna the King as he is often styled by Sunahshepa and other Rishis. He too, like Indra & Agni & the Visvadevas, is an upholder & supporter of mens actions, dharta charshaninam. Finally in the fifth sloka a distinction is drawn between Indra and Varuna of great importance for our purpose. The Rishi wishes, by their protection, to rise to the height of the inner Energies (yuvaku shachinam) and have the full vigour of right thoughts (yuvaku sumatinam) because they give then that fullness of inner plenty (vajadavnam) which is the first condition of enduring calm & perfection & then he says, Indrah sahasradavnam, Varunah shansyanam kratur bhavati ukthyah. Indra is the master-strength, desirable indeed, (ukthya, an object of prayer, of longing and aspiration) of one class of those boons (vara, varyani) for which the Rishis praise him, Varuna is the master-strength, equally desirable, of another class of these Vedic blessings. Those which Indra brings, give force, sahasram, the forceful being that is strong to endure & strong to overcome; those that attend the grace of Varuna are of a loftier & more ample description, they are shansya. The word shansa is frequently used; it is one of the fixed terms of Veda. Shall we translate it praise, the sense most suitable to the ritual explanation, the sense which the finally dominant ritualistic school gave to so many of the fixed terms of Veda? In that case Varuna must be urushansa, because he is widely praised, Agni narashansa because he is strongly praised or praised by men,ought not a wicked or cruel man to be nrishansa because he is praised by men?the Rishis call repeatedly on the gods to protect their praise, & Varuna here must be master of things that are praiseworthy. But these renderings can only be accepted, if we consent to the theory of the Rishis as semi-savage poets, feeble of brain, vague in speech, pointless in their style, using language for barbaric ornament rather than to express ideas. Here for instance there is a very powerful indicated contrast, indicated by the grammatical structure, the order & the rhythm, by the singular kratur bhavati, by the separation of Indra & Varuna who have hitherto been coupled, by the assignment of each governing nominative to its governed genitive and a careful balanced order of words, first giving the master Indra then his province sahasradavnam, exactly balancing them in the second half of the first line the master Varuna & then his province shansyanam, and the contrast thus pointed, in the closing pada of the Gayatri all the words that in their application are common at once to all these four separated & contrasted words in the first line. Here is no careless writer, but a style careful, full of economy, reserve, point, force, and the thought must surely correspond. But what is the contrast forced on us with such a marshalling of the stylists resources? That Indras boons are force-giving, Varunas praiseworthy, excellent, auspicious, what you will? There is not only a pointless contrast, but no contrast at all. No, shansa & shansya must be important, definite, pregnant Vedic terms expressing some prominent idea of the Vedic system. I shall show elsewhere that shansa is in its essential meaning self-expression, the bringing out of our sat or being that which is latent in it and manifesting it in our nature, in speech, in our general impulse & action. It has the connotation of self-expression, aspiration, temperament, expression of our ideas in speech; then divulgation, publication, praiseor in another direction, cursing. Varuna is urushansa because he is the master of wide self-expression, wide aspirations, a wide, calm & spacious temperament, Agni narashansa because he is master of strong self-expression, strong aspirations, a prevailing, forceful & masterful temperament;nrishansa had originally the same sense, but was afterwards diverted to express the fault to which such a temper is prone,tyranny, wrath & cruelty; the Rishis call to the gods to protect their shansa, that which by their yoga & yajna they have been able to bring out in themselves of being, faculty, power, joy,their self-expression. Similarly, shansya here means all that belongs to self-expression, all that is wide, noble, ample in the growth of a soul. It will follow from this rendering that Indra is a god of force, Varuna rather a god of being and as it appears from other epithets, of being when it is calm, noble, wide, self-knowing, self-mastering, moving freely in harmony with the Law of things because it is aware of that Law and accepts it. In that acceptance is his mighty strength; therefore is he even more than the gods of force the king, the giver of internal & external victory, rule, empire, samrajya to his votaries. This is Varuna.
  
  We see the results & the conditions of the action ofVaruna in the four remaining verses. By their protection we have safety from attack, sanema, safety for our shansa, our rayah, our radhas, by the force of Indra, by the protecting greatness of Varuna against which passion & disturbance cast themselves in vain, only to be destroyed. This safety & this settled ananda or delight, we use for deep meditation, ni dhimahi, we go deep into ourselves and the object we have in view in our meditation is prarechanam, the Greek katharsis, the cleansing of the system mental, bodily, vital, of all that is impure, defective, disturbing, inharmonious. Syad uta prarechanam! In this work of purification we are sure to be obstructed by the powers that oppose all healthful change; but Indra & Varuna are to give us victory, jigyushas kritam. The final result of the successful purification is described in the eighth sloka. The powers of the understanding, its various faculties & movements, dhiyah, delivered from self-will & rebellion, become obedient to Indra & Varuna; obedient to Varuna, they move according to the truth & law, the ritam; obedient to Indra they fulfil with that passivity in activity, which we seek by Yoga, all the works to which mental force can apply itself when it is in harmony with Varuna & the ritam. The result is sharma, peace. Nothing is more remarkable in the Veda than the exactness with which hymn after hymn describes with a marvellous simplicity & lucidity the physical & psychological processes through which Indian Yoga proceeds. The process, the progression, the successive movements of the soul here described are exactly what the Yogin experiences today so many thousands of years after the Veda was revealed. No wonder, it is regarded as eternal truth, not the expression of any particular mind, not paurusheya but impersonal, divine & revealed.
  
  This hymn differs greatly, interestingly & instructively, from the hymn in which Varuna first appears. There the object is to ensure the ananda, the rayah & radhas spoken of in this hymn by the advent of the gods of Vitality & Mind-Force, Indra & Vayu, to protect from the attack of disintegrating forces the Soma or Amrita, the juice of immortality expressed in the Yogins system. Varuna & Mitra are then called for a particular & restricted purpose to perfect the discernment & to uphold it in its works by the sustaining force of a calm, wide, comprehensive self-expression full of peace & love. The Rishi of that sukta is using the amrita to feed the activity of a sattwic state of mind for acquiring added knowledge. The present hymn belongs to a more advanced state of the Yoga. It is sadhastuti, a hymn of fulfilment or for fulfilment, in which peace & a calm, assured, untroubled activity of the soul are very near. Varuna here leads. He is here for Indras purposes, but his activity predominates; it is his spirit that pervades the action and purpose of the hymn.
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1.04 - The Paths, #A Garden of Pomegranates - An Outline of the Qabalah, #Israel Regardie, #Occultism
  This letter is pronounced Caph- meaning a spoon or the hollow of one's hand - receptive symbols, and therefore feminine. It is attri buted to 2). Jupiter, and as it connects
  Chesed (the sphere of 2f) to Netsach, which latter is the sphere of 2 Venus, the Path of Caph partakes both of the magnanimous and generous expansive character of 2J. and the love nature of $ . It repeats on a considerably lower plane the attri butions of Jupiter, Zeus, Brahma, and Indra, already commented upon. Pluto is also attri buted, since he is the blind giver of wealth, symbolical of the infinite and abundant prodigality of Nature. In the Northern Sagas we
  

1.04 - The Praise, #Tara - The Feminine Divine, #unset, #Kabbalah
  Who possesses the power to summon them.
  Homage to her who is honored by Indra, Agni, Brahma,
  Vayu and other gods,
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  1~~~~~l~~~~~~~~q~~~1
  HOMAGE TO HER WHO IS HONORED BY Indra, AGNI,
  BRAHMA, VA YU AND OTHER GODS,

1.05 - Buddhism and Women, #Tara - The Feminine Divine, #unset, #Kabbalah
  In her despair, she nonetheless was fortunate to see
  a vision in a dream of King Indra buthi who advised
  her to practice Avalokiteshvara (Chenrezig). If she did

1.05 - Hymns of Bharadwaja, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
    7. We have chosen thee most rapturous with the flaming lights of thy illuminations; O Fire, hear for us that which is great. O Godhead of Fire, the most strong Gods fill thee like Indra with might and like the Life-God with riches.
  

1.05 - Ritam, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  In the next hymn the word ritam does not occur, but the continual refrain of its strophes is the cognate word ritunpibartun, Medhatithi cries to each of the gods in turn,ritun yajnam sh the .. ritubhir ishyata, pibatam ritun yajnavhas, ritun yajnanr asi. Ritu is supposed to have here & elsewhere its classical & modern significance, a season of the year; the ritwik is the priest who sacrifices in the right season; the gods are invited to drink the soma according to the season! It may be so, but the rendering seems to me to make all the phrases of this hymn strangely awkward & improbable. Medhatithi invites Indra to drink Soma by the season, Mitra & Varuna are to taste the sacrifice, this single sacrifice offered by this son of Kanwa, by the season; in the same single sacrifice the priests or the gods are to be impelled by the seasons, by many seasons on a single sacrificial occasion! the Aswins are to drink the Soma by the sacrifice-supporting season! To Agni it is said, by the season thou art leader of the sacrifice. Are such expressions at all probable or even possible in the mouth of a poet using freely the natural language of his age? Are they not rather the clumsy constructions of the scholar drawn to misinterpret his text by the false clue of a later & inapplicable meaning of the central word ritu? But if we suppose the sacrifice to be symbolic &, as ritam means ideal truth in general, so ritu to mean that truth in its ordered application, the ideal law of thought, feeling or action, then this impossible awkwardness vanishes & gives place to a natural construction & a lucid & profound significance. Indra is to drink the wine of immortality according to or by the force of the ideal law, by that ideal law Varuna &Mitra are to enjoy the offering of Ananda of the human mind & the human activity, the gods are to be impelled in their functioning ritubhih, by the ideal laws of the truth,the plural used, in the ordinary manner of the Veda, to express the particular actions of the law of truth, the singular its general action. It is the ideal law that supports the human offering of our activities to the divine life above us, ritun yajnavhas; by the force of the law of Truth Agni leads the sacrifice to its goal.
  
  --
  
    Twam tam Brahmanaspate Soma Indrascha martyam
    Dakshin ptu anhasah
  
  Do thou, O Brahmanaspati, & may Soma & Indra and Dakshina protect that mortal from evil.
  

1.05 - Solitude, #Walden, and On The Duty Of Civil Disobedience, #Henry David Thoreau, #Philosophy
  
  With thinking we may be beside ourselves in a sane sense. By a conscious effort of the mind we can stand aloof from actions and their consequences; and all things, good and bad, go by us like a torrent. We are not wholly involved in Nature. I may be either the drift-wood in the stream, or Indra in the sky looking down on it. I _may_ be affected by a theatrical exhibition; on the other hand, I _may not_ be affected by an actual event which appears to concern me much more. I only know myself as a human entity; the scene, so to speak, of thoughts and affections; and am sensible of a certain doubleness by which I can stand as remote from myself as from another. However intense my experience, I am conscious of the presence and criticism of a part of me, which, as it were, is not a part of me, but spectator, sharing no experience, but taking note of it; and that is no more I than it is you. When the play, it may be the tragedy, of life is over, the spectator goes his way. It was a kind of fiction, a work of the imagination only, so far as he was concerned. This doubleness may easily make us poor neighbors and friends sometimes.
  

1.05 - The Magical Control of the Weather, #The Golden Bough, #unset, #Kabbalah
  collection known as the Samaveda. The hymn, which bears the name of
  the Sakvari song, was believed to embody the might of Indra's
  weapon, the thunderbolt; and hence, on account of the dreadful and
  --
  the left ear of a dog. The animal howls with pain, his howls are
  heard by Indra, and out of pity for the beast's sufferings the god
  stops the rain. Sometimes the Toradjas attempt to procure rain as

WORDNET


































IN WEBGEN [10000/740]

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Chio-chan no Tsuugakuro -- -- Diomedéa -- 12 eps -- Manga -- Comedy Seinen -- Chio-chan no Tsuugakuro Chio-chan no Tsuugakuro -- For the average Japanese high school student, walking to school can be a chore, but for first-year Chio Miyamo, it's always an adventure. Constantly running late due to her long night sessions playing video games, she is forced to come up with new routes to make it to Samejima Private Academy on time. -- -- On her many bizarre journeys to school, Chio contends with obstacles like street-blocking detours, overzealous kabaddi players, and befuddled motorcycle gang leaders. But these minor hindrances are no match for the special ops training that Chio, AKA the legendary assassin "Bloody Butterfly," has received from her extensive gaming obsession. Together with her best friends Manana Nonomura and Yuki Hosokawa, Chio will do whatever it takes to avoid her school's harsh penalties for tardiness. -- -- 91,819 7.45
Durarara!!x2 Ten -- -- Shuka -- 12 eps -- Light novel -- Action Mystery Supernatural -- Durarara!!x2 Ten Durarara!!x2 Ten -- In Ikebukuro, the lives of its citizens continue intertwining with each other as if their fates are predestined. Mikado Ryuugamine is now one step closer to his goal of living an exciting life, and in turn, delves deeper into the darker side of Ikebukuro. After gaining absolute control over a former rival, he uses his newfound power as he pleases, purging the Dollars from the inside to mold it into the ideal organization. This proves to be as challenging as it sounds as Mikado must now deal with unwanted outside interference, most notably a re-emerging and dearly missed friend. Meanwhile, Izaya Orihara still has some schemes up his sleeve, although a rival information exchange center has proven to be quite the hindrance, lurking within everyone’s favorite downtown district. Undoubtedly, sooner or later, chaos will strike again. -- -- -- Licensor: -- Aniplex of America -- 322,624 8.00
Konohana Kitan -- -- Lerche -- 12 eps -- Manga -- Slice of Life Fantasy Seinen Shoujo Ai -- Konohana Kitan Konohana Kitan -- In a bustling village of spirits, Yuzu, a cheerful fox girl, starts her first job as an attendant at the traditional hot springs inn Konohanatei. Though Yuzu has no experience working at such a high-class establishment, Kiri, the affable and reliable head attendant, immediately puts her to work learning the basics. -- -- While Yuzu's eagerness initially proves to be more of a hindrance than a blessing, her playful nature brings a unique charm to the inn, as both customers and her fellow workers quickly warm up to her clumsy yet well-meaning mistakes. Under the guidance of the other foxes—the rigid Satsuki, the carefree Natsume, the critical Ren, and the quiet Sakura—Yuzu steadily learns the trade of an inn attendant while learning to love the magical world surrounding her. -- -- Konohana Kitan presents the heartwarming tale of a simple fox girl forging bonds with others and finding a home amidst the mysterious, beautiful world of spirits. -- -- -- Licensor: -- Funimation -- 112,579 7.54
Yahari Ore no Seishun Love Comedy wa Machigatteiru. -- -- Brain's Base -- 13 eps -- Light novel -- Slice of Life Comedy Drama Romance School -- Yahari Ore no Seishun Love Comedy wa Machigatteiru. Yahari Ore no Seishun Love Comedy wa Machigatteiru. -- Hachiman Hikigaya is an apathetic high school student with narcissistic and semi-nihilistic tendencies. He firmly believes that joyful youth is nothing but a farce, and everyone who says otherwise is just lying to themselves. -- -- In a novel punishment for writing an essay mocking modern social relationships, Hachiman's teacher forces him to join the Volunteer Service Club, a club that aims to extend a helping hand to any student who seeks their support in achieving their goals. With the only other club member being the beautiful ice queen Yukino Yukinoshita, Hachiman finds himself on the front line of other people's problems—a place he never dreamed he would be. As Hachiman and Yukino use their wits to solve many students' problems, will Hachiman's rotten view of society prove to be a hindrance or a tool he can use to his advantage? -- -- -- Licensor: -- Sentai Filmworks -- 1,036,533 8.05
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2007 HINDRAF rally
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