classes ::: Gods, the Gods,
children :::
branches ::: Mahi
see also :::

Instances - Definitions - Quotes - Chapters - Wordnet - Webgen


object:Mahi
class:Gods
class:the Gods
Goddess of the Vast Truth


questions, comments, suggestions/feedback, take-down requests, contribute, etc
contact me @ integralyogin@gmail.com or via the comments below
or join the integral discord server (chatrooms)
if the page you visited was empty, it may be noted and I will try to fill it out. cheers


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

TOPICS

AUTH

BOOKS
Vedic_and_Philological_Studies

IN CHAPTERS TITLE

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT
00.03_-_Upanishadic_Symbolism
01.06_-_Vivekananda
1.00_-_Gospel
10.10_-_A_Poem
1.02_-_Pranayama,_Mantrayoga
1.02_-_The_Doctrine_of_the_Mystics
1.04_-_The_Gods_of_the_Veda
1.07_-_Note_on_the_word_Go
1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda
1.096_-_Powers_that_Accrue_in_the_Practice
1.09_-_Kundalini_Yoga
1.09_-_Saraswati_and_Her_Consorts
1.11_-_The_Seven_Rivers
1.13_-_Dawn_and_the_Truth
1953-05-20
1959-06-07
1.kbr_-_Dohas_II_(with_translation)
1.rt_-_Brahm,_Viu,_iva
20.01_-_Charyapada_-_Old_Bengali_Mystic_Poems
2.01_-_Mandala_One
2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English
2.18_-_January_1939
2.18_-_M._AT_DAKSHINESWAR
2.19_-_THE_MASTER_AND_HIS_INJURED_ARM
2.20_-_2.29_-_RULES_FOR_HOUSEHOLDERS_AND_MONKS
2.20_-_Nov-Dec_1939
2.27_-_Hathayoga
2.3.01_-_Concentration_and_Meditation
2.30_-_2.39_-_THE_MASTER_IN_VARIOUS_MOODS
2.40_-_2.49_-_THE_MASTER_AT_THE_HOUSES_OF_BALARM_AND_GIRISH
2_-_Other_Hymns_to_Agni
30.05_-_Rhythm_in_Poetry
32.06_-_The_Novel_Alchemy
33.07_-_Alipore_Jail
33.11_-_Pondicherry_II
36.07_-_An_Introduction_To_The_Vedas
3.7.1.05_-_The_Significance_of_Rebirth
3.7.1.06_-_The_Ascending_Unity
3.7.1.07_-_Involution_and_Evolution
3_-_Commentaries_and_Annotated_Translations
4.4.4.02_-_Peace,_Calm,_Quiet_as_a_Basis_for_the_Descent
5.4.01_-_Notes_on_Root-Sounds
r1912_07_02
r1912_10_26
r1912_12_11
r1912_12_16
r1912_12_27
r1913_01_15
r1913_01_16
r1913_01_17
r1913_01_25
r1913_01_27
r1913_01_28
r1913_01_31
r1913_06_17
r1913_06_17b
r1913_11_26
r1913_11_28
r1913_11_29
r1913_11_30
r1913_12_02a
r1913_12_09
r1913_12_10
r1913_12_11
r1913_12_13
r1913_12_14
r1913_12_16
r1913_12_31
r1914_03_22
r1914_03_25
r1914_05_18
r1914_06_25
r1914_06_28
r1914_07_02
r1914_07_03
r1914_07_06
r1914_07_07
r1914_07_15
r1914_08_08
r1914_08_13
r1914_09_06
r1914_09_07
r1914_09_08
r1914_09_17
r1914_09_19
r1914_09_27
r1914_10_12
r1914_10_13
r1914_10_14
r1914_10_23
r1914_11_04
r1914_11_17
r1914_11_18
r1914_11_19
r1914_11_20
r1914_11_21
r1914_11_28
r1914_11_29
r1914_12_10
r1914_12_13
r1914_12_14
r1914_12_16
r1914_12_18
r1914_12_19
r1914_12_20
r1915_01_05a
r1915_01_05b
r1915_07_12
r1918_05_18
r1918_05_24
r1918_06_03
r1918_06_14
Talks_051-075
Talks_With_Sri_Aurobindo_1

PRIMARY CLASS

Gods
the_Gods
SEE ALSO

SIMILAR TITLES
Mahi

DEFINITIONS

Mahima: Glory; one of the eight major Siddhis; the power of assuming immense size.

Mahiṃsāsaka. See MAHĪŚĀSAKA

Mahinda. (S. Mahendra; T. Dbang chen; C. Moshentuo; J. Mashinda; K. Masinda 摩哂陀). Pāli proper name of the son of Asoka (S. AŚOKA), who converted the Sinhalese king, DEVĀNAṂPIYATISSA, to Buddhism in the third century BCE, thus inaugurating the Buddhist religion in Sri Lanka. The story of Mahinda is first recorded in the DĪPAVAṂSA (c. fourth century CE) and is elaborated in the MAHĀVAṂSA (c. fifth century CE) and BUDDHAGHOSA’s VINAYA commentary, SAMANTAPĀSĀDIKĀ. In each of these works, Mahinda’s story is preceded by a narrative that begins with the legend of Asoka’s conversion to Buddhism, through the convention of the third Buddhist council (see COUNCIL, THIRD) under the direction of MOGGALIPUTTATISSA, to the dispatch of Buddhist missions to nine adjacent lands (paccantadesa). Mahinda was chosen to lead the mission sent to Sri Lanka. Mahinda, together with his sister SAṄGHAMITTĀ, was ordained at the age of twenty at the request of his father, Asoka. He attained arahantship immediately upon his ordination. Mahinda was swift in learning the doctrine, and was placed in charge of Moggaliputtatissa’s one thousand disciples when the latter retired to Ahogaṅga due to a dispute within the SAṂGHA. Mahinda had been a monk for twelve years when the third Buddhist council was convened to celebrate the resolution of the dispute. Shortly thereafter, he was sent along with four other monks, a novice, and a layman to Sri Lanka for the purpose of converting its king. Mahinda preached the CŪḶAHATTHIPADOPAMASUTTA to Devānaṃpiyatissa, whereupon the king requested to be accepted as a lay disciple. The next day, he preached to the king’s sister-in-law, Anulā, and five hundred women of the court, all of whom became stream-enterers. Preaching to them a second time, they became once-returners. When they asked be ordained, he said that monks could not ordain women, and suggested that his sister, the nun Saṅghamittā, be invited, which was done. She came to Sri Lanka, bringing with her a branch of the BODHI TREE. The king offered to Mahinda the MAHĀMEGHAVANA, a royal pleasure garden that was to be the future site of the MAHĀTHŪPA. In the garden, which was on the outskirts of the Sinhalese capital, ANURĀDHAPURA, Mahinda established the SĪMĀ boundary for the MAHĀVIHĀRA monastery, which thenceforth became the headquarters of the Theravāda fraternity on the island. At Mahinda’s prompting, relics of the Buddha were received from Asoka and Sakka (S. ŚAKRA), king of the gods, which were interred in the Cetiyagiri and Thūpārāma. Under Mahinda’s direction, a council was held where MAHĀRIṬṬHA, a native son of Sri Lanka, recited the vinaya. According to the Samantapāsādikā, this recital marked the firm establishment of the religion on the island. The Saddhammasaṅgaha reckons the recitation of the vinaya by Mahāriṭṭha as the fourth Buddhist council (see COUNCIL, FOURTH). Mahinda died at the age of sixty and was cremated and his ashes interred in a shrine near the Mahāthūpa.

Mahinda

Mahisamaṇḍala. (C. Moxisuomantuoluo [guo]; J. Makesamandara [koku]; K. Mahyesamandara [kuk] 摩醯娑慢陀羅 [國]). One of nine adjacent lands (paccantadesa) converted to Buddhism by missionaries dispatched by the elder MOGGALIPUTTATISSA at the end of the third Buddhist council (SAṂGĪTI; see COUNCIL, THIRD) held in Pāṭaliputta (S. PĀṬALIPUTRA) during the reign of Asoka in the third century BCE. Mahisamaṇḍala has been identified with modern Mysore and was converted by the elder MAHĀDEVA, who preached the Devadūtasutta. The third Buddhist Council at Pātaliputta and the nine Buddhist missions are known only in Pāli sources and are first recorded in the c. fourth-century text, the DĪPAVAṂSA.

Mahisamaṇḍala

Mahish (Mahash)—in the Bhagavad Gita, a

Mahi ::: the Large, Great or Vast; she of the vastness of knowledge, who represents the Largeness (brhat) of the superconscient in us containing in itself the Truth (rtam); [also called Bharati]. [Ved.]

mahima. ::: greatness; glory; magnification; extensive magnitude; miracle

mahimā — greatness, largeness; one of the siddhis of the body: “unmahima hampered force in the mental power or in the physical power”, showing itself physically by “an abnormal strength which is not muscular”; also, an attribute of Mahāvı̄ra. mahim mahima-laghima

mahimā — mahimā containing laghimā.

mahimanam asya ::: his greatness. [cf. Mund. 3.1.2; Svet. 4.7]

mahima ::: [one of the astasiddhis]: greatness.



QUOTES [1 / 1 - 50 / 50]


KEYS (10k)

   1 Sri Aurobindo

NEW FULL DB (2.4M)

   8 Anonymous
   3 Nalini Singh
   3 Anand Neelakantan
   2 Sabahattin Ali
   2 Margaret Mitchell
   2 Bob Ong
   2 Alan Brennert

1: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,

*** NEWFULLDB 2.4M ***

1:Dohe Ki Mahima Agam
~ Ambarish Srivastava
2:The Princess Mahiya, and she is mine. ~ Nalini Singh
3:I was unaware that Darwinism was a race. —Mahir Gowda ~ Mira Grant
4:Minsan pala kailangan rin ang lakas para sabihing mahina ka. ~ Bob Ong
5:TANDAAN: mahirap mafriendzone, pero madali lang gumanti! ~ Ramon Bautista
6:Instead of the mahi mahi, may I just get the one mahi because I’m not that hungry. ~ Anna Faris
7:Mahirap ngayon ang educational system. They're out for the degree, not knowledge. ~ Ambeth R Ocampo
8:I do not want these women-centric films, or... what's that term? ...mahila-pradhan films as everyone calls them. ~ Kajol
9:It's good common sense, your grace.'
Mahina shook her head. 'Good sense is far from common, I fear, Tarja. ~ Jennifer Fallon
10:Maaari kasing mahalin ang isang bagay kahit hindi mo gusto, pero parang mahirap gustuhin ang isang bagay na hindi mo mahal. ~ Eros S Atalia
11:Almanzor, in Dryden’s tragedy of “Almahide,” did not change sides with more gallant indifference than the exemplary nurse. ~ Edward Bulwer Lytton
12:Tawaret : Aku menakui-nakuti iblis, meskipun tidak semahir kau, Bes.
Bes : Kau cukup menakutkan.
Tawaret mendesah penuh cinta. ~ Rick Riordan
13:Don't you suppose men get surprised after they're married to find
that their wives do have sense?"
"Well, it's too late den. Dey's already mahied. ~ Margaret Mitchell
14:Mahindra & Mahindra and Great Wall, car champions from India and China, have a combined research-and-development (R&D) budget that is 3% of Volkswagen’s. ~ Anonymous
15:I know exactly how strong he is... He is like a peacock, spreading his feathers and squawking loudly to distract you from the back that his body is but weak."
-Jason to Mahiya ~ Nalini Singh
16:ako, ang hinahangaan kong tao na mahilig sa libro e yung may matututunan ka pag kausap mo, yung makikita mong naging marunong at mabuti siyang tao dahil sa pagbabasa niya ng mga libro. ~ Bob Ong
17:Krungthep Mahanakhon Amorn Rattanakosin Mahintara Yudthaya Mahadilok Pohp Noparat Rajathanee Bureerom Udomrajniwes Mahasatarn Amorn Pimarn Avaltarnsatit Sakatattiya Visanukram Prasit. ~ John Lloyd
18:Allah’a karşı ve onun ezeli ve ebedi varlığın mukabil ben bir hiçim. Lakin O, kudreti ile benim mahiyetimi öyle bir genişlikte ve ihtiyaçlar içinde yaratmış ki, bana bütün mevcudat verilse ancak tatmin olabilirim. ~ Anonymous
19:Gayatri Mantra Tat savitur varam rupam jyothih parasyadhimahi, yannah satyena dipayetLet us meditate on the most auspicious [best] form of Savitri, on the Light of the Supreme which shall illumine us with the Truth. ~ Sri Aurobindo
20:Only a Mahican would bring a comb to war." Connor rolled his eyes, then leaned in as if about to tell Amalie a great secret, lowering his voice to a whisper. "It helps them keep their feathers pretty."

-Connor about Joesph ~ Pamela Clare
21:Hidumba The little man of Mahishmathi is quite dangerous. He is a khanipathi, a step below a bhoomipathi and he thinks he has been denied his promotion only because of his size. He is now in the Pattarya camp, but even Pattaraya is wary of this dwarf. ~ Anand Neelakantan
22:Benim beklediğim aşk başka! O, bütün mantıkların dışında, tarifi imkansız ve mahiyeti bilinmeyen bir şey. Sevmek ve hoşlanmak başka, istemek bütün ruhuyla, bütün vücuduyla, her şeyiyle istemek başka… Aşk bence bu istemektir. Mukavemet edilemez bir istemek! ~ Sabahattin Ali
23:Why do most “official” feminists and women’s organizations in India keep a safe distance between themselves and organizations like say the ninety-thousand-member Krantikari Adivasi Mahila Sanghatan (Revolutionary Adivasi Women’s Association) that is fighting patriarchy in its own communities ~ Anonymous
24:Moammar Gaddafi, who has called himself the 'Guide of the First of September Great Revolution of the Socialist People's Libyan Arab Jamahiriya,' should go down in history with the Emperor Bokassa and Idi Amin as a grotesque reminder of why people have the right to change their government. ~ Elliott Abrams
25:My sister, Judy, has always said that she would like to lie in state, propped up in her coffin with her eyes blared wide open, face fixed in a big grin, and have a taped greeting for all her mourners. Something real upbeat and, well, live-sounding, like: 'He-e-e-ey!Cuteshoestellyomamahi! ~ Jill Conner Browne
26:Om bhur bhuvah svaha Tat savitur varenyam Bhargo devasya dhimahi Dhiyo yo nah pracodayat O God, thou art the giver of life, Remover of pain and sorrow, Bestower of happiness, O Creator of the Universe, May we receive thy supreme sin-destroying light, May thou guide our intellect in the right direction. ~ Arundhati Roy
27:Oṃ bhūr bhuvaḥ svaḥ tát savitúr váreṇyaṃ bhárgo devásya dhīmahi dhíyo yó naḥ pracodáyāt O giver of sustenance to the three lokas; Residing in the sun; hidden by a golden light, From You all proceed, to You all must return, That we may see the Truth and fulfil our duty I meditate upon you, to inspire my activities and stimulate my intellect. ~ Vineet Aggarwal
28:Olmaz öyle küfretmeyen devrimci. Her şey iyi güzel, ama bu işin tutsaklığı, hapisliği, işkencesi var. Adamların karşısında, rica ederim, çok faşistsiniz, mi diyecek? Ağzına geleni söyleyecek, küfredecek, ifrit edecek herifleri. Bizim küfretmeyen önderimiz olur mu lan? Dilerseniz, bize en yakışan küfür mahiyetinde, orospu çocuğundan başlayalım... ~ Murat Uyurkulak
29:naivod vije para duratyaya-vaitara!l.yiis tvad-virya-gii yana-mahiimrta-magna-citta[!. "Somehow or other, let them all bow down before Krqa.'' This is a very simple method. All one has to do is bow down before Krqa with faith and say, "My Lord Krqa, I was forgetful of You for so long, for so many lives. Now I have come to consciousness of You. Please accept me." That is all ~ Anonymous
30:Hawai’i has often been called a melting pot, but I think of it more as a “mixed plate”—a scoop of rice with gravy, a scoop of macaroni salad, a piece of mahi-mahi, and a side of kimchi. Many different tastes share the plate, but none of them loses its individual flavor, and together they make up a uniquely “local” cuisine. This is also, I believe, what America is at its best—a whole greater than the sum of its parts. I ~ Alan Brennert
31:Hawai'i has often been called a melting pot, but I think of it more as a 'mixed plate'---a scoop of rice with gravy, a scoop of macaroni salad, a piece of mahi-mahi, and a side of kimchi. Many different tastes share the plate, but none of them lose their individual flavor, and together they make up a uniquely 'local' cuisine. This is also, I believe, what America is at its best---a whole greater than the sum of it's parts. ~ Alan Brennert
32:Trembling, Mahiya walked to lean her face against Jason’s back, his wings strong and sleek and paradoxically soft on either side of her. 'I don’t know what to think.' She passed him the letter without shifting from her position tucked against his back. He didn’t force her to move, didn’t attempt to turn and take her into his arms—as if he understood she just needed to lean on his strength a little until the world stopped spinning. ~ Nalini Singh
33:Bu manasız ve yabancı hayatta bir tek şeye hakikaten sarılmış, hakikaten inanır gibi olmuştu. Bu da karısı idi. Muazzez'in varlığı Yusuf için büyük, boşlukları dolduracak mahiyette bir şey değildi, fakat onun yokluğu müthişti. Onun bu kadar sebepsiz yere, bu kadar insafsızca Yusuf'un hayatından koparılması çıldırtacak kadar acı idi. Hayatında asıl aradığı şeyin Muazzez olmadığını biliyordu, fakat Muazzez olmadan bunu aramaya muktedir olamayacağını sanıyordu. ~ Sabahattin Ali
34:Mahishmathi. Kattappa is deeply honoured to have been chosen to serve Bijjaladeva, the elder prince of Mahishmathi. He is the son of Malayappa, the personal slave of Maharaja Somadeva. Pattaraya A rich and ambitious nobleman, he is a bhoomipathi, a title of great importance in the Mahismathi kingdom. He is known for his cunning and ruthlessness. He is a self-made man who rose from poverty to riches through his intelligence and hard work. He is dedicated to his family and loves his ~ Anand Neelakantan
35:Həqiqətən də, Yol itiriləndə – Kəramət özünü büruzə verir, Kəramət itiriləndə – xeyirxahlıq və insansevərlik özünü büruzə verir, İnsaniyyət itiriləndə – mənəvi borc hissi özünü büruzə verir, Mənəviyyat itiriləndə – ayin və ədəb qaydaları özünü büruzə verir. Ayin-ədəb doğru iman-vəfanın cecə-qabığı və qarğaşalığın başlanğıcıdır. Səthi anlayış (güllü sarğı) ilə heyran olmaq – cəhalətin başlanğıcıdır. Böyük adam üzə çox fikir vermir – mahiyyət ilə məşğuldur, Gül ilə yayındırılmır – kök-toxum ilə məşğuldur. ~ Anonymous
36:He still loved her, loved her more for her wrinkles because they could not defeat his need for her. Or his love. His young lust had turned to love and then his love had aged back into lust. It was a circle. It was a miracle. It was the alchemy of flesh. They ate only what they caught from the sea - wahoo, barracuda, and mahi mahi, and they ate what they picked from the trees - papaya, banana, and coconut. Don't forget cerveza from the bodega. They did not run, they walked. They needed nothing but themselves. This was them: They were. ~ David Duchovny
37:Bakın şimdi: Bedenin temel kısmı, iyi, evcilleştirilmiş popo temeldir; bu yüzden eylem popodan başlar. Ayrı ayrı kısımların dalları tıpkı bir ağaç gövdesinden çıkar gibi popodan ayak parmağı, eller, gözler, dişler kulaklar olarak çıkıp dal dal dağılırlarken bazı kısımlar, hassas ve mahir işlemeler sayesinde, hafiften diğerlerin içine geçerler. Küçük Polonya Vilayeti'nde "papa" da denilen insan yüzü ise taçtır; poponun gövdesinden ayrı ayrı parçalar halinde büyüyen ağacın yapraklı kısmıdır; demek ki popo tarafından başlatılmış döngüyü papa kapatır. "Papa"ya vardıktan sonra bana, onlar üzerinden yeniden popoya varmak için ayrı ayrı parçalara dönmek kalmıyorsa eğer, ne kalıyor? ~ Witold Gombrowicz
38:But compared with much of the rest of the world, Europe is a beacon of enlightenment. Among the many amazing and depressing facts in his book, Roberts gives a list of all the aquatic life incidentally killed—the bycatch, as it is known—by a fishing boat in the Pacific Ocean in the process of legally catching 211 mahi-mahi. Among the aquatic animals hauled aboard and tossed back dead after a single sweep were: 488 turtles 455 stingrays and devil rays 460 sharks 68 sailfish 34 marlin 32 tuna 11 wahoo 8 swordfish 4 giant sunfish This was legal under international protocols. The hooks on the longlines were certified as “turtle friendly.” All this was to give 211 people a dinner of mahi-mahi. — ~ Bill Bryson
39:Biz şimdi fetih tarihini garplılardan okuyor, Fatih'in hayatındaki aksaklıkları tenkit ediyor; ilim, sosyoloji falan yapıyoruz. Eskiler işi büsbütün başka türlü görüyorlar, İstanbul'u fetheden milli hamleye ilahi bir mahiyet veriyorlar, bu işte hiçbir izafiliğe yanaşmıyorlardı. Hemen her yerde, çoğu surların etrafında olmak üzere, fetih şehitlerinin mezarları vardır. Bunlar Türk İstanbul'un tapu senetleridir. İstanbul'da bizim hayatımız bu şehit türbelerinin etrafındaki hürmetle başladı. Bizans'ın asırlarca işlenmiş, bin türlü külfet, merasim ve adapla dolu, altına ve sırmaya garkolunmuş derin ilahi ruhaniliği dedelerimiz bu şehit türbelerinin başında yaktıkları ilk mumla yendiler. ~ Ahmet Hamdi Tanp nar
40:Vaikk' oot kallis, armahin, mulle, kunnia kuitenkin kalliimpi on.' Se on varsin sattuvasti sanottu, eikö olekin? Ainakin paremmin kuin mitä pystyisin itse keksimään tällä hetkellä. Sillä minä rakastan sinua, Scarlett, huolimatta siitä, mitä sanoin sinulle sinä iltana vain kuukausi sitten porraspylväikössä istuessamme."

Rhettin venyttävä ääni oli hyväilevä, ja hänen kätensä, lämpimät, voimakkaat kädet, liukuivat ylös pitkin Scarlettin paljaita käsivarsia. "Rakastan sinua siksi, että olemme niin samanlaiset, luopioita molemmat ja itsekkäitä heittiöitä. Me emme kumpikaan välitä vähääkään siitä, vaikka koko maailma syöksyisi hornan kitaan, kunhan oma olomme vain on turvattu ja mukava. ~ Margaret Mitchell
41:In October 1941, Mahilue became teh first substantial city in occupied Soviet Belarus where almost all Jews were killed. A German (Austrian) policeman wrote to his wife of his feelings and experiences shooting the city's Jews in the first days of the month. 'During the first try, my hand trembled a bit as I shot, but one gets used to it. By the tenth try I aimed calmly and shot surely at the many women, children, and infants. I kept in mind that I have two infants at home, whom these hordes would treat just the same, if not ten times worse. The death that we gave them was a beautiful quick death, compared to the hellish torments of thousands and thousands in the jails of the GPU. Infants flew in great arcs through the air, and we shot them to pieces in flight, before their bodies fell into the pit and into the water.'

pp. 205-206 ~ Timothy Snyder
42:«Ağ klub» yanandan sonra sərvət sahibləri bələdiyyə idarəsini vadar edirlər ki, şəhər bağından bir parça ayırıb yay klubuna versin. Binanın layihəsini mahir arxitektor Ter-Mikelova tapşırırlar. O, Monte-Karlo şəhərinə ezam edilir ki, oradakı filarmoniyaya baxsın, onun layihəsi ilə tanış olsun. Bakı üçün də eynilə belə bir imarətin layihəsini işləsin. Deyilənlərə görə, Monte- Karlo filarmoniyasının binası gözəllikdə Avropada birinci yerlərdən birini tutur. Binanın meydanından dəniz sahilinə doqquz terras -meydan enir. Ter- Mikelov səfərdən qayıdandan sonra filarmoniyanın layihəsini hazırlamağa başlayır və bu işin öhdəsindən bacarıqla gəlir. Sadovıy (Çkalov) küçəsinin Nikolayev (Kommunist) küçəsilə kəsişdiyi yerdə dörd mülk - Yay klubu (filarmoniya), Sadıqovun evi, Hacı Zeynalabdin Tağıyevin tikdirdiyi Marinski rus qız gimnaziyasının binası, bir də ondan azca aşağıda Rotşildin işlər rəisi Deburinin order memarlıq üslubunda tikdirdiyi, sonra da «Kavkazskoe tovarişestvo» şirkətinə satdığı bina (R. Mustafayev adına İncəsənət muzeyi) gözəllikdə, lakoniklikdə bir-birilə bəhs edir. ~ Anonymous
43:Walaupun kini, sudah berlaku 438 tahun, bahawa jeda antara satu gelombang serangan Portugis itu dengan gelombang serangan berikutnya, ada 25 hari. Oleh sebab itu, sambil membubuh umpan baru, Nakhoda Supuk bertanya dalam hati, empat peringkat soalan:
‘Kenapa Melaka, dalam masa 25 hari itu, tidak melakukan strategi baru, antaranya, daripada taktik bertahan, kepada taktik menyerang senyap-senyap. Melaka boleh gunakan tenaga dan kemahiran Orang Laut, pergi menebuk lambung atas lunas semua galleon dalam armada Portugis itu.
‘Kenapa Melaka tidak kawal pantai, untuk mencegah penduduk Melaka terutama dalam kalangan orang asing, berleluasa berulang-alik dari darat ke semua galleon Portugis itu pergi membekalkan air tawar, kayu api, bekalan makanan, dan timah untuk dituang jadi peluru?
‘Kenapa armada Laksamana Yusof, Pengeran Lor, dari Demak itu, yang sudah mengepung seluruh armada Portugis di Selat Melaka, tetapi sebaliknya, armada Pangeran Lor itu dibakar orang dari daratan Melaka?
‘Kenapa, armada Aceh yang sudah berulang kali menyerang Portugis di Melaka dan mengepung Selat Melaka, tidak pernah sekali pun diberi kerjasama orang di Melaka, untuk menghancurkan Portugis itu? ~ Arena Wati
44:çıkmıştı. Şarabını yudumlarken şunları okudu: “Lâ yüahiz ükümüllahü billagvı fiy eymaniküm ve lâkin yüahizüküm bimâ akkad tümüleymân, fekeffaretühü it’âmü aşereti mesakiyne min evsatı mâ tut’imune ehliyküm ev kis- vetühüm ev tahriyrü rekâbeh, femen lemyecid fesiyâmü se- laseti eyyam, zâlike keffâretü eymâneküm izâ hâleftüm, vah- fezu eymâneküm, kezalike yübeyyinullâhü leküm âyâtihi le’alleküm teşkürun.” Elinde şarap dolu kadehi olduğu hâlde bunları kıraat eden adamın içi gülüyor, yere göğe sığamıyordu. Ama şuna rastladığında beyninden vurulmuşa dönecekti: “Yâ eyyuhelleziyne âmenû innemelhamrü...” İşte tam da bu satırda, başından aşağı kaynar sular dökülmüş gibi oldu. İçi kan ağlıyor, kara kara düşünüp kendini yiyordu. Okumaya devam etti: "....velmeysirü vel ensabü vel’ezlamü ricsun min amelişşeytani fectenibuhü le’alleküm tüflihûn.” Kendisini tamamen iknâ etmiş olan bu kitâba imân eden Alman mühendis, o güne kadar kendisine iyi ve kötü günlerinde refâkat eden şaraptan, vedâ mahiyetinde son bir yudum almak istedi. Fakat az önce okuduğu kitâbın efendisine itâat gereği Kelime-i Şahâdet getirip gözlerinde imân ateşi belirdiğinde, okuduğu kitâpça yasaklanan mekrûh mâînin bulunduğu billûr kadehini duvara fırlatıp bin parça eyledi. ~ Anonymous
45:Spicy Mahi Mahi Fish Tacos with Roasted Corn Salsa 210 words SERVES: 4 FOR THE FISH 1 tablespoon fresh lime juice 1 tablespoon extra-virgin olive oil ½ teaspoon chili powder ¼ teaspoon cumin ½ teaspoon sea salt 1 pound mahi mahi, cod, or tilapia 1 tablespoon coconut oil 8 small corn tortillas 1 lime, cut into 8 wedges FOR THE ROASTED CORN SALSA 1 cob roasted corn, shaved ½ yellow onion, finely diced 1 large cucumber, peeled and finely diced ¼ teaspoon sea salt 2 tablespoons fresh lime juice 1 avocado, finely diced 1. In a medium mixing bowl, whisk together lime juice, olive oil, chili powder, cumin, and sea salt to form a marinade. 2. Cut the fish into bite-size pieces, add to the marinade, and toss well to coat. Cover with plastic wrap and place in refrigerator for 20 minutes. 3. Meanwhile, make the salsa: In a large bowl, combine the corn, onion, cucumber, sea salt, and lime juice. Gently fold in avocado. Set aside. 4. Heat the coconut oil in a medium sauté pan over medium. When the pan is hot, add the fish and cook for approximately 7 minutes, until firm and opaque. 5. Warm the tortillas in a microwave or, wrapped in foil, in a 350°F oven. Divide the cooked fish equally among the warmed tortillas, top with corn salsa and a squeeze of fresh lime, fold each tortilla over, and serve 2 on each plate, with wedges of lime on the side. ~ Anonymous
46:Mandana Misra was a great scholar and authority on the Vedas and Mimasa. He led a householder’s life (grihastha), with his scholar-philosopher wife, Ubhaya Bharati, in the town of Mahishi, in what is present-day northern Bihar. Husband and wife would have great debates on the veracity of the Vedas, the Upanishads, the Gita and other philosophical works. Scholars from all over Bharatavarsha came to debate and understand the Shastras with them. It is said that even the parrots in Mandana’s home debated the divinity, or its lack, in the Vedas and Upanishads. Mandana was a staunch believer in rituals. One day, while he was performing Pitru Karma (rituals for deceased ancestors), Adi Shankaracharya arrived at his home and demanded a debate on Advaita. Mandana was angry at the rude intrusion and asked the Acharya whether he was not aware, as a Brahmin, that it was inauspicious to come to another Brahmin’s home uninvited when Pitru Karma was being done? In reply, Adi Shankara asked Mandana whether he was sure of the value of such rituals. This enraged Mandana and the other Brahmins present. Thus began one of the most celebrated debates in Hindu thought. It raged for weeks between the two great scholars. As the only other person of equal intellect to Shankara and Mandana was Mandana’s wife, Ubhaya Bharati, she was appointed the adjudicator. Among other things, Shankara convinced Mandana that the rituals for the dead had little value to the dead. Mandana became Adi Shankara’s disciple (and later the first Shankaracharya of the Sringeri Math in Karnataka). When the priest related this story to me, I was shocked. He was not giving me the answer I had expected. Annoyed, I asked him what he meant by the story if Adi Shankara himself said such rituals were of no use to the dead. The priest replied, “Son, the story has not ended.” And he continued... A few years later, Adi Shankara was compiling the rituals for the dead, to standardize them for people across Bharatavarsha. Mandana, upset with his Guru’s action, asked Adi Shankara why he was involved with such a useless thing. After all, the Guru had convinced him of the uselessness of such rituals (Lord Krishna also mentions the inferiority of Vedic sacrifice to other paths, in the Gita. Pitru karma has no vedic base either). Why then was the Jagad Guru taking such a retrograde step? Adi Shankaracharya smiled at his disciple and answered, “The rituals are not for the dead but for the loved ones left behind. ~ Anand Neelakantan
47:Jab Tun Aaya Jagat Mein, Log Hanse Tu Roye
Aise Karni Na Kari, Pache Hanse Sab Koye
[When you were born in this world
Everyone laughed while you cried
Conduct NOT yourself in manner such
That they laugh when you are gone]
**
Kabir Man Nirmal Bhaya, Jaise Ganga Neer
Pache Pache Har Phire, Kahat Kabir Kabir
[Kabir's mind got cleansed like the holy Ganges water
Now everyone follows, saying Kabir Kabir]
**
Gur Dhobi Sikh Kapda, Saboo Sirjan Har
Surti Sila Pur Dhoiye, Nikse Jyoti Apaar
[Guru the washer man, disciple is the cloth
The name of God liken to the soap
Wash the mind on foundation firm
To realize the glow of Truth]
**
Jeevat Samjhe Jeevat Bujhe, Jeevat He Karo Aas
Jeevat Karam Ki Fansi Na Kaati, Mue Mukti Ki Aas
[Alive one sees, alive one knows
Thus crave for salvation when full of life
Alive you did not cut the noose of binding actions
Hoping liberation with death!]
**
Akath Kahani Prem Ki, Kutch Kahi Na Jaye
Goonge Keri Sarkara, Baithe Muskae
[Inexpressible is the story of Love
It cannot be revealed by words
Like the dumb eating sweet-meat
Only smiles, the sweetness he cannot tell]
**
Chinta Aisee Dakini, Kat Kaleja Khaye
Vaid Bichara Kya Kare, Kahan Tak Dawa Lagaye
[Worry is the bandit that eats into one's heart
What the doctor can do, what remedy to impart?]
**
Kabira Garv Na Keejiye, Uncha Dekh Aavaas
Kaal Paron Bhuin Letna, Ooper Jamsi Ghaas
[Says Kabir
Don't be so proud and vain
Looking at your high mansion
Death makes one lie on bare land
And grass will grow thereon]
**
{2}Kabira Garv Na Keejiye, Kaal Gahe Kar Kes
Na Jaane Kit Mare Hai, Kya Des Kya Pardesh
[Says Kabir
Don't be so proud and vain
The clutches of Time are dark
Who knows where shall it kill
Whether at home or abroad]
**
Kabira Kiya Kutch Na Hote Hai, Ankiya Sab Hoye
Jo Kiya Kutch Hote Hai, Karta Aur Koye
[Says Kabir
By my doing nothing happens
What I don't does come to pass
If anything happens as if my doing
Then truly it is done by someone else]
**
Jyon Naino Mein Putli, Tyon Maalik Ghat Mahin
Moorakh Log Na Janhin, Baahar Dhudhan Jahin
[Like the pupil in the eyes
The Lord resides inside
Ignorant do not know this fact
They search Him outside]
**
Pehle Agan Birha Ki, Pachhe Prem Ki Pyas
Kahe Kabir Tub Janiye, Naam Milan Ki Aaas
[First the pangs of separation
Next grows the thirst for Love
Says Kabir then only hope
The union to materialize]
**
Jo toko kaata boien tahi boin tu phool,
tooko phool ke phool hain, vaako hain tirshul
[Lay flowers in the path of those who lay thorns in yours,
For you those flowers are flowers, but for them the flowers are tridents]
**
Bada hua to kya hua jaise ped khajoor,
Panthi ko chaya nahi, fal lage ati door.
[What is the use of being big and rich like a palm tree,
it doesn't provide shade to travellers and it's fruit is too far to eat]

~ Kabir, Dohas II (with translation)

48:I THE DARK

In a worldless timeless lightless great emptiness
   Four-faced Brahma broods.

nasad asin, no sad asit tadanim;
nasid raja no vioma paro yat.
kim avarivah? kuha? kasya sarmann?
Ambhah kim asid, gahanam gabhiram?

na mytur asid, amrtam na tarhi.
na ratria ahna asit pratekh.
anid avatam svadhaya tad ekam.
tasmad dhanyan na parah kim canasa.

tama asit tamasa gudham agre;
apraketam salilam sarvam a idam.
tuchyenabhu apihitam yad asit,
tapasas tan mahinajayataikam.

Of a sudden sea of joy surges through his heart
   The ur-god opens his eyes.
   Speech from four mouths
   Speeds from each quarter.
   Through infinite dark,
   Through limitless sky,
   Like a growing sea-storm,
   Like hope never sated,
   His Word starts to move.

Stirred by joy         his breathing quickens,
   His eight eyes quiver with flame.
His fire-matted hair    sweeps the horizon,
   Bright as a million suns.

From the towering source of the world
   In a thousand streams
Cascades the primeval blazing fountain,
   Fragmenting silence,
   Splitting its stone heart.

kamas tad agre sam avartatadhi
manaso retah prathamam yad asit?
sato bandhum asati nir avindan
hrdi pratisya kavayo manisa

II THE MUSIC

   In a universe rampant
   With new life exhalant,
   With new life exultant,
   Vishnu spreads wide
   His four-handed blessing.
   He raises his conch
   And all things quake
   At its booming sound.
   The frenzy dies down,
   The furnace expires,
   The planets douse
   Their flames with tears,
   The worlds Divine Poet
   Constructs its history,
   From wild cosmic song
   Its epic is formed.
   Stars in their orbits,
   Moon sun and planets
   He binds with his mace
   All things to Law,
   Imposes the discipline
   Of metre and rhyme.

   In the Manasa depths
   Vishnu watches -
   Beauties arise
   From the light of lotuses.
   Lakshmi strews smiles -
   Clouds show a rainbow,
   Gardens show flowers.
   The roar of Creation
   Resolves into music.
   Softness hides rigour,
   Forms cover power.

tirascino vitato rasmir esam:
adhah svid asid, upari svid asit?
retodha asan, mahimana asan;
svadha avasat, prayatih parastat.

Age after age after age is slave to a mighty rhythm
   At last the world-frame
   Tires in its body,
   Sleep in its eyes
   Slackens its structure,
   Diffuses its energy.
   From the heart of all matter
   Comes the anguished cry
   Wake, wake, great Shiva,
   Our body grows weary
   Of its law-fixed path,
   Give us new form.
   Sing our destruction,
   That we gain new life.

III THE FIRE

   The great god awakes,
   His three eyes open,
   He surveys all horizons.
He lifts his bow,      his fell pinaka,
   He pounds the world with his tread.
From first things to last  it trembles and shakes
         And shudders.
The bonds of nature are ripped.
The sky is rocked by the roar
Of a wave of ecstatic release.
   An inferno soars
   The pyre of the universe.

Shattered sun and moon, smashed stars and planets,
   Rain down from all angles,
   A blackness of all particles
   To be swallowed by flame,
   Absorbed in an instant.
   At the start of Creation
   There was a dark without origin,
   At the breaking of Creation
   There is fire without end
In an all-pervading sky-engulfing sea of burning
   Shiva shuts his three eyes.
   He begins his great trance.

ko adha veda? Ka iha pravocat,
kuta ajata, kuta iyam visrstih?
arvag deva asya visajanena:
atha ko veda yata ababhuva?

iyam visrstir yata ababhuva;
yadi vasa dadhe yadi van na:
yo asyadhyaksah parame vioman
so anga veda, yadi va na veda.

~ Rabindranath Tagore, Brahm, Viu, iva

49:Pi-Dog
This is the time of day I like best,
and this the hour
when I can call this city my own;
when I like nothing better
than to lie down here, at the exact centre
of this traf?c island
(or trisland as I call it for short,
and also to suggest
a triangular island with rounded corners)
that doubles as a parking lot
on working days,
a corral for more than ?fty cars,
when it's deserted early in the morning,
and I'm the only sign
of intelligent life on the planet;
the concrete surface hard, ?at and cool
against my belly,
my lower jaw at rest on crossed forepaws;
just about where the equestrian statue
of what's-his-name
must've stood once, or so I imagine.
I look a bit like
a seventeenth-century map of Bombay
with its seven islands
not joined yet,
shown in solid black
on a body the colour of old parchment;
with Old Woman's Island
16
on my forehead,
Mahim on my croup,
and the others distributed
casually among
brisket, withers, saddle and loin
- with a pirate's
rather than a cartographer's regard
for accuracy.
I like to trace my descent
- no proof of course,
just a strong family tradition matrilineally,
to the only bitch that proved
tough enough to have survived,
?rst, the long voyage,
and then the wretched weather here
- a combination
that killed the rest of the pack
of thirty foxhounds,
imported all the way from England
by Sir Bartle Frere
in eighteen hundred and sixty-four,
with the crazy idea
of introducing fox-hunting to Bombay.
Just the sort of thing
he felt the city badly needed.
On my father's side
the line goes back to the dog that followed
Yudhishthira
on his last journey,
17
and stayed with him till the very end;
long after all the others
- Draupadi ?rst, then Sahadeva,
then Nakul, followed by Arjuna and,
last of all, Bhima had fallen by the wayside.
Dog in tow, Yudhishthira alone plodded on.
Until he too,
frostbitten and blinded with snow,
dizzy with hunger and gasping for air,
was about to collapse
in the icy wastes of the Himalayas;
when help came
in the shape of a ?ying chariot
to airlift him to heaven.
Yudhishthira, that noble prince, refused
to get on board unless dogs were allowed.
And my ancestor became the only dog
to have made it to heaven
in recorded history.
To ?nd a more moving instance
of man's devotion to dog,
we have to leave the realm of history,
skip a few thousand years
and pick up a work of science fantasy
- Harlan Ellison's A Boy and his Dog,
a cultbook among pi-dogs everywhere in which the ‘Boy' of the title
sacri?ces his love,
and serves up his girlfriend
as dogfood to save the life of his
18
starving canine master.
I answer to the name of Ugh.
No,
not the exclamation of disgust;
but the U pronounced as in Upanishad,
and gh not silent,
but as in ghost, ghoul or gherkin.
It's short for Ughekalikadu,
Siddharamayya's
famous dog that I was named after,
the guru of Kallidevayya's dog
who could recite
the four Vedas backwards.
My own knowledge of the scriptures
begins
and ends, I'm afraid,
with just one mantra, or verse;
the tenth,
from the sixty-second hymn
in the third mandala of the Rig
(and to think
that the Rig alone contains ten thousand
?ve hundred and ?fty-two verses).
It's composed in the Gayatri metre,
and it goes:
Om tat savitur varenyam
bhargo devasya dhimahi
dhiyo yonah prachodayat.
Twenty-four syllables, exactly,
if you count the initial Om.
Please don't ask me what it means, though.
19
All I know
is that it's addressed to the sun-god
- hence it's called Savitri and it seems appropriate enough
to recite it
as I sit here waiting for the sun
to rise.
May the sun-god amplify
the powers of my mind.
What I like about this time and place
- as I lie here hugging the ground,
my jaw at rest on crossed forepaws,
my eyes level with the welltempered
but gaptoothed keyboard
of the black-and-white concrete blocks
that form the border of this trisland
and give me my primary horizon is that I am left completely undisturbed
to work in peace on my magnum opus:
a triple sonata for a circumpiano
based on three distinct themes one suggested by a magpie robin,
another by the wail of an ambulance,
and the third by a rockdrill;
a piebald pianist, caressing and tickling
the concrete keys with his eyes,
undeterred by digital deprivation.
As I play,
the city slowly reconstructs itself,
stone by numbered stone.
20
Every stone
seeks out his brothers
and is joined by his neighbours.
Every single crack
returns to its ?agstone
and all is forgiven.
Trees arrive at themselves,
each one ready
to give an account of its leaves.
The mahogany drops
a casket bursting with winged seeds
by the wayside,
like an inexperienced thief
drops stolen jewels
at the sight of a cop.
St Andrew's church tiptoes back to its place,
shoes in hand,
like a husband after late-night revels.
The university,
you'll be glad to know,
can never get lost
because, although forgetful,
it always carries
its address in its pocket.
My nose quivers.
A many-coloured smell
of innocence and lavender,
mildly acidic perspiration
and nail polish,
rosewood and rosin
21
travels like a lighted fuse
up my nose
and explodes in my brain.
It's not the leggy young girl
taking a short cut
through this island as usual,
violin case in hand,
and late again for her music class
at the Max Mueller Bhavan,
so much as a warning to me
that my idyll
will soon be over,
that the time has come for me
to surrender the city
to its so-called masters.
~ Arun Kolatkar
50: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,

IN CHAPTERS



   81 Integral Yoga
   2 Yoga
   2 Poetry
   2 Mysticism
   1 Sufism
   1 Philosophy


   83 Sri Aurobindo
   5 Nolini Kanta Gupta
   2 The Mother
   2 Sri Ramakrishna
   2 A B Purani


   66 Record of Yoga
   6 The Gospel of Sri Ramakrishna
   5 Vedic and Philological Studies
   3 The Secret Of The Veda
   3 Hymns to the Mystic Fire
   3 Essays In Philosophy And Yoga
   3 Collected Works of Nolini Kanta Gupta - Vol 07
   2 Evening Talks With Sri Aurobindo


01.06 - Vivekananda, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
  
   Yasyaite himavanto Mahitv
  

1.00 - Gospel, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
   Mahimcharan and Pratp Hazra were two devotees outstanding for their pretentiousness and idiosyncrasies. But the Master showed them his unfailing love and kindness, though he was aware of their shortcomings. Mahimcharan Chakravarty had met the Master long before the arrival of the other disciples. He had had the intention of leading a spiritual life, but a strong desire to acquire name and fame was his weakness.
  
  He claimed to have been initiated by Totpuri and used to say that he had been following the path of knowledge according to his guru's instructions. He possessed a large library of English and Sanskrit books. But though he pretended to have read them, most of the leaves were uncut. The Master knew all his limitations, yet enjoyed listening to him recite from the Vedas and other scriptures. He would always exhort Mahim to meditate on the meaning of the scriptural texts and to practise spiritual discipline.
  

1.02 - The Doctrine of the Mystics, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
  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 distri bute in the sacrifice to each godhead its portion. Each god, too, has his female energy.
  

1.04 - The Gods of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  (3) Corresponding to Mahas is Maharloka or Mahi Dyaus, the great heavens (pure Buddhi or Vijnana, the ideal world). The Pranava in its three essentialities rules over the three supreme worlds, the Satyaloka (divine being), Tapoloka (divine Awareness & Force), Anandaloka (divine Bliss) of the Puranas, which constitute Amritam, immortality or the true kingdom of heaven of the Vedic religion. These are the Vedic sapta dhamani & the seven different movements of consciousness to which they correspond are the sapta sindhu of the hymns.
  
  --
  
  But by what power of Saraswatis are falsehood & error excluded and the mind and discerning reason held to truth & right-thinking? This, if I mistake not, is what the Rishi Madhuchchhanda, the drashta of Veda has seen for us in his last and culminating verse. I have said that arnas is a flowing water whether river or sea; for the word expresses either a flowing continuity or a flowing expanse. We may translate it then as the river of Mah or Mahas, and place arnas in apposition with Saraswati. This goddess will then be in our subjective being some principle to which the Vedic thinkers gave the names of Mah and Mahas for it is clear, if the rest of our interpretation is at all correct, that there can be no question of a material stream & arnas must refer to some stream or storehouse of subjective faculty. But there are strong objections to such a collocation. We shall find later that the goddess Mahi and not Saraswati is the objectivising feminine power and divine representative of this Vedic principle Mahas; prachetayati besides demands an object and maho arnas is the only object which the structure of the sentence and the rhythm of the verse will allow. I translate therefore Saraswati awakens by the perceptive intelligence the ocean (or, flowing expanse) of Mahas and governs diversely all the movements (or, all the faculties) of the understanding.
  
  What is Mah or Mahas?The word means great, embracing, full, comprehensive. The Earth, also, because of its wideness & containing faculty is called Mahi,just as it is called prithivi, dhara, medini, dharani, etc. In various forms, the root itself, Mahi, Mahitwam, maha, magha, etc, it recurs with remarkable profusion and persistence throughout the Veda. Evidently it expressed some leading thought of the Rishis, was some term of the highest importance in their system of psychology. Turning to the Purana we find the term mahat applied to some comprehensive principle which is supposed itself to be near to the unmanifest, avyaktam but to supply the material of all that is manifest and always to surround, embrace and uphold it. Mahat seems here to be an objective principle; but this need not trouble us; for in the old Hindu system all that is objective had something subjective corresponding to it and constituting its real nature. We find it explicitly declared in the Vishnu Purana that all things here are manifestations of vijnana, pure ideal knowledge, sarvani vijnanavijrimbhitaniideal knowledge vibrating out into intensity of various phenomenal existences each with its subjective reason for existence and objective case & form of existence. Is ideal knowledge then the subjective principle of mahat? If so, vijnanam and the Vedic mahas are likely to be terms identical in their philosophical content and psychological significance. We turn to the Upanishads and find mention made more than once of a certain subjective state of the soul, which is called Mahan Atma, a state into which the mind and senses have to be drawn up as we rise by samadhi of the instruments of knowledge into the supreme state of Brahman and which is superior therefore to these instruments. The Mahan Atma is the state of the pure Brahman out of which the vijnana or ideal truth (sattwa or beness of things) emerges and it is higher than the vijnana but nearer us than the Unmanifest or Avyaktam (Katha: III.10, 11,13 & VI.7). If we understand by the Mahan Atma that status of soul existence (Purusha) which is the basis of the objective mahat or mahati prakriti and which develops the vijnanam or ideal knowledge as its subjective instrument, then we shall have farther light on the nature of Mahas in the ancient conceptions. We shall see that it is ideal knowledge, vijnanam, or is connected with ideal knowledge.
  

1.07 - Note on the word Go, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  The word Go in the Vedas appears to bear two ordinary meanings, first, cow, secondly, ray, light or lustre. In the hymns of Madhuchchhanda it occurs 6 times, in five hymns. It occurs twice in the fourth hymn addressed to Indra in the first three verses which are all of them important for the discovery of the proper sense of the word as it is used in this passage. In the third verse which is the key to the passage, we find the prayer Then may we know (of) thy ultimate good thoughts. Then may we know. When? as a consequence to what? Obviously as a consequence to the result of the second verse, which I translate Come to us, O bringer out of the nectar (savana), thou the Soma-drinker; drink of the ecstatic Soma wine, a giver of illumination, enraptured or in better English bringing out the sense & association of the words, Come to us, O thou who art a distiller of the nectar, thou, the Soma-drinker, drink of the impetuously ecstatic Soma wine & be in the rapture of its intoxication our giver of illuminating light. Then may we know thy ultimate perceptions of the intellect. Pass us not byO come! Id lays emphasis on goda as the capacity in which, the purpose for which Indra is to drink. Revato and madah give the conditions under which Indra becomes a giver of illumination, the rushing & impetuous ecstasy produced by the Soma wine. It is then that men know the ultimate perceptions of mind, the highest realisations that can be given by the intellect when Indra, lord of mental force & power, is full of the ecstasy of the immortalising juice. This clear & easy sense being fixed for these two verses, we can return to the first & discover its connection with what follows. From sky to sky, its Rishi says to Indra, thou callest forth for uti, (for favour or kindness, as the ordinary interpretation would have it or for manifestation, expansion in being, as I suggest), the maker of beautiful forms, (who, being compared with a cow, must be some goddess), who is like one that gives milk freely to the milker of the cows, or, as I suggest, who milks freely to the milker of the rays. Undoubtedly, sudugham goduhe may be translated, a good milch cow to the milker of the cows; undoubtedly the poet had this idea in his mind when he wrote. The goddess is in the simile a milch cow, Indra is the milker. In each of the skies (the lower, middle & higher) he calls to her & makes her bring out the beautiful forms which she reveals to the drinker of the Soma. But it is impossible, when we take the connection with the two following verses, to avoid seeing that he is taking advantage of the double sense of go, and that while in the simile Indra is goduh the cow-milker, in the subject of the comparison he is goduh, the bringer out of the illumination, the flashes of higher light which produce the beautiful forms by the power of the goddess. The goddess herself must be one who is habitually associated with illumination, either Ila or Mahi. To anyone acquainted with the processes of Yoga, the whole passage at once becomes perfectly clear & true. The forms are those beautiful & myriad images of things in all the three worlds, the three akashas, dyavi dyavi, which appear to the eye of the Yogin when mental force in the Yoga is at its height, the impetuous & joyous activity (revato madah) of the mingled Ananda and Mahas fills the brain with Ojas and the highest intellectual perceptions, those akin to the supra-rational revelation, become not only possible, but easy, common & multitudinous. The passage describes the condition in which the mind, whether by drinking the material wine, the Karanajal of the Tantrics, or, as I hold, by feeding on the internal amrita, is raised to its highest exalted condition, before it is taken up into mahas or karanam, (whether in the state of Samadhi or in the waking state of the man who has realised his mahan atma, his ideal self), a state in which it is full of revealing thoughts & revealing visions which descend to it from the supra-rational level of the mahat, luminous & unerring, sunrita gomati Mahi, where all is Truth & Light. Uti is the state of manifestation in Sat, in being, when that conscious existence which we are is stimulated into intensity & produces easily to the waking consciousness states of existence, movements of knowledge, outpourings of bliss which ordinarily it holds guha, in the secret parts of being.
  
  The next passage to which I shall turn is the eighth verse of the eighth hymn, also to Indra, in which occurs the expression , a passage which when taken in the plain and ordinary sense of the epithets sheds a great light on the nature of Mahi. Sunrita means really true and is opposed to anrita, false for in the early Aryan speech su and s would equally signify, well, good, very; and the euphonic n is of a very ancient type of sandhioriginally, it was probably no more than a strong anuswartraces of which can still be found in Tamil; in the case of su this n euphonic seems to have been dropped after the movement of the literary Aryan tongue towards the modern principle of Sandhi,a movement the imperfect progress of which we see in the Vedas; but by that time the form an, composed of privative a and the euphonic n, had become a recognised alternative form to a and the omission of the n would have left the meaning of words very ambiguous; therefore n was preserved in the negative form, omitted from the affirmative where its omission caused no inconvenience,for to write gni instead of anagni would be confusing, but to write svagni instead of sunagni would create no confusion. In the pair sunrita and anrita it is probable that the usage had become so confirmed, so much of an almost technical phraseology, that confirmed habit prevailed over new rule. The second meaning of the word is auspicious, derived from the idea good or beneficent in its regular action. The Vedic scholars give a third sense, quick, active; but this is probably due to confusion with an originally distinct word derived from the root , to move on rapidly, to be strong, swift, active from which we have to dance, & strong and a number of other derivatives, for although ri means to go, it does not appear that rita was used in the sense of motion or swiftness. In any case our choice (apart from unnecessary ingenuities) lies here between auspicious and true. If we take Mahi in the sense of earth, the first is its simplest & most natural significance.We shall have then to translate the earth auspicious (or might it mean true in the sense observing the law of the seasons), wide-watered, full of cows becomes like a ripe branch to the giver. This gives a clear connected sense, although gross and pedestrian and open to the objection that it has no natural and inevitable connection with the preceding verses. My objection is that sunrita and gomati seem to me to have in the Veda a different and deeper sense and that the whole passage becomes not only ennobled in sense, but clearer & more connected in sense if we give them that deeper significance. Gomatir ushasah in Kutsas hymn to the Dawn is certainly the luminous dawns; Saraswati in the third hymn who as chodayitri sunritanam chetanti sumatinam shines pervading all the actions of the understanding, certainly does so because she is the impeller to high truths, the awakener to right thoughts, clear perceptions and not because she is the impeller of things auspiciousa phrase which would have no sense or appropriateness to the context. Mahi is one of the three goddesses Ila, Saraswati and Mahi who are described as tisro devir mayobhuvah, the three goddesses born of delight or Ananda, and her companions being goddesses of knowledge, children of Mahas, she also must be a goddess of knowledge, not the earth; the word Mahi also bears the sense of knowledge, intellect, and Mahas undoubtedly refers in many passages to the vijnana or supra-rational level of consciousness, the fourth Vyahriti of the Taittiriya Upanishad. What then prevents us from taking Mahi, here as there, in the sense of the goddess of suprarational knowledge or, if taken objectively, the world of Mahat? Nothing, except a tradition born in classical times when Mahi was the earth and the new Nature-worship theory. In this sense I shall take it. I translate the line For thus Mahi the true, manifest in action, luminous becomes like a ripe branch to the giveror, again in better English, For thus Mahi the perfect in truth, manifesting herself in action, full of illumination, becomes as a ripe branch to the giver. For the Yogin again the sense is clear. All things are contained in the Mahat, derived from the Mahat, depend on theMahat, but we here in the movement of the alpam, have not our desire, are blinded & confined, enjoy an imperfect, erroneous & usually baffled & futile activity. It is only when we regain the movement of the Mahat, the large & uncontracted consciousness that comes from rising to the infinite,it is only then that we escape from this limitation. She is perfect in truth, full of illumination; error and ignorance disappear; she manifests herself virapshi in a wide & various activity; our activities are enlarged, our desires are fulfilled. The connection with the preceding stanzas becomes clear. The Vritras, the great obstructors & upholders of limitation, are slain by the help of Indra, by the result of the yajnartham karma, by alliance with the armed gods in mighty internal battle; Indra, the god within our mental force, manifests himself as supreme and full of the nature of ideal truth from which his greatness weaponed with the vajra, vidyut or electric principle, derives ( Mahitwam astu vajrine). The mind, instinct with amrita, is then full of equality, samata; it drinks in the flood of activity of all kinds as the sea takes in the rivers. For the condition then results in which the ideal consciousness Mahi is like a ripe branch to the giver, when all powers & expansions of being at once (without obstacle as the Vritras are slain) become active in consciousness as masterful and effective knowledge or awareness (chit). This is the process prayed for by the poet. The whole hymn becomes a consecutive & intelligible whole, a single thought worked out logically & coherently and relating with perfect accuracy of ensemble & detail to one of the commonest experiences of Yogic fulfilment. In both these passages the faithful adherence to the intimations of language, Vedantic idea & Yogic experience have shed a flood of light, illuminating the obscurity of the Vedas, bringing coherence into the incoherence of the naturalistic explanation, close & strict logic, great depth of meaning with great simplicity of expression, and, as I shall show when I take up the final interpretation of the separate hymns, a rational meaning & reason of existence in that particular place for each word & phrase and a faultless & inevitable connection with what goes before & with what goes after. It is worth noticing that by the naturalistic interpretation one can indeed generally make out a meaning, often a clear or fluent sense for the separate verses of the Veda, but the ensemble of the hymn has almost always about it an air bizarre, artificial, incoherent, almost purposeless, frequently illogical and self-contradictoryas in Max Mullers translation of the 39th hymn, Kanwas to the Maruts,never straightforward, self-assured & easy. One would expect in these primitive writers,if they are primitive,crudeness of belief perhaps, but still plainness of expression and a simple development of thought. One finds instead everything tortuous, rugged, gnarled, obscure, great emptiness with great pretentiousness of mind, a labour of diction & development which seems to be striving towards great things & effecting a nullity. The Vedic singers, in the modern version, have nothing to say and do not know how to say it. I sacrifice, you drink, you are fine fellows, dont hurt me or let others hurt me, hurt my enemies, make me safe & comfortablethis is practically all that the ten Mandalas have to say to the gods & it is astonishing that they should be utterly at a loss how to say it intelligibly. A system which yields such results must have at its root some radical falsity, some cardinal error.
  

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  What then is maho arnas? Is it the great sea of general being, substance of general existence out of which the substance of thought & speech are formed? It is possible; but such an interpretation is not entirely in consonance with the context of this passage. The suggestion I shall advance will therefore be different. Mahas, as a neuter adjective, means great,maho arnas, the great water; but mahas may be equally a noun and then maho arnas will mean Mahas the sea. In some passages again, mahas is genitive singular or accusative plural of a noun mah; maho arnas may well be the flowing stream or flood of Mah, as in the expression vasvo arnavam, the sea of substance, in a later Sukta.We are therefore likely to remain in doubt unless we can find an actual symbolic use of either word Mah or Mahas in a psychological sense which would justify us in supposing this Maho Arnas to be a sea of substance of knowledge rather than vaguely the sea of general substance of being. For this is the significance which alone entirely suits the actual phraseology of the last Rik of the Sukta. We find our clue in the Taittiriya Upanishad. It is said there that there are three recognised vyahritis of the Veda, Bhur, Bhuvar, Swah, but the Rishi Mahachamasya affirmed a fourth. The name of this doubtful fourth vyahriti is Mahas. Now the mystic vyahritis of the Veda are the shabdas or sacred words expressing objectively the three worlds, subjectively mentalised material being, mentalised vital being & pure mental being, the three manifest states of our phenomenal consciousness. Mahas, therefore, must express a fourth state of being, which is so much superior to the other three or so much beyond the ordinary attainment of our actual human consciousness that it is hardly considered in Vedic thought a vyahriti, whatever one or two thinkers may have held to the contrary. What do we know of this Mahas from Vedantic or later sources? Bhuh, Bhuvah, Swar of the Veda rest substantially upon the Annam, Prana, Manas, matter, life & mind of the Upanishads. But the Upanishads speak of a fourth state of being immediately aboveManas, preceding it therefore & containing it, Vijnanam, ideal knowledge, and a fifth immediately above Vijnanam, Ananda or Bliss. Physically, these five are the pancha kshitayah, five earths or dwelling-places, of the Rig Veda and they are the pancha koshas, five sheaths or bodies of the Upanishads. But in our later Yogic systems we recognise seven earths, seven standing grounds of the soul on which it experiences phenomenal existence. The Purana gives us their names [the names of the two beyond the five already mentioned], Tapas and Satya, Energy&Truth. They are the outward expressions of the two psychological principles, Self-Awareness &Self-Being (Chit&Sat) which with Ananda, Self-Bliss, are the triune appearance in the soul of the supreme Existence which the Vedanta calls Brahman. Sat, Chit & Ananda constitute to Vedantic thought the parardha or spiritual higher half [of] our existence; in less imaginative language, we are in our supreme existence self-existence, self-awareness & self-delight. Annam, Prana & Manas constitute to Vedantic thought the aparardha or lower half; again, in more abstract speech, we are in our lower phenomenal existence mind, life & matter. Vijnana is the link; standing in ideal knowledge we are aware, looking upward, of our spiritual existence, looking downward, we pour it out into the three vyahritis, Bhur, Bhuvah & Swar, mental, vital & material existence, the phenomenal symbols of our self-expression. Objectively vijnana becomes mahat, the great, wide or extended state of phenomenal being,called also brihat, likewise signifying vast or great,into which says the Gita, the Self or Lord casts his seed as into a womb in order to engender all these objects & creatures. The Self, standing in vijnanam or mahat, is called the Mahan Atma, the great Self; so that, if we apply the significance [of] these terms to the Vedic words mah, mahas, Mahi, mahn, then, even accepting mahas as an adjective and maho arnas in the sense of the great Ocean, it may very well be the ocean of the ideal or pure ideative state of existence in true knowledge which is intended, the great ocean slumbering in our humanity and awakened by the divine inspiration of Saraswati. But have we at all the right to read these high, strange & subtle ideas of a later mysticism into the primitive accents of the Veda? Let us at least support for a while that hypothesis. We may very well ask, if not from the Vedic forefa thers, whence did the Aryan thinkers get these striking images, this rich & concrete expression of the most abstract ideas and persist in them even after the Indian mind had rarefied & lifted its capacity to the height of the most difficult severities & abstractions known to any metaphysical thinking? Our hypothesis of a Vedic origin remains not only a possible suggestion but the one hypothesis in lawful possession of the field, unless a foreign source or a later mixed ideation can be proved. At present this later ideation may be assumed, it has not been & cannot be proved. The agelong tradition of India assigns the Veda as the source & substance of our theosophies; Brahmana, Aranyaka, Upanishad & Purana as only the interpretation & later expression; the burden of disproof rests on those who negative the tradition.
  

1.096 - Powers that Accrue in the Practice, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
  
  Then what happens? Patanjali says one gets eight siddhis: anima, Mahima, laghima, garima, prapti, prakamya, istava and vasitva. These are the eight powers that one gains by a control one acquires over the elements. If we hear what these eight siddhis are, we will leap in ecstasy. We can become small like a fibre of cotton, and we can become big like an iron hill as heavy as we can conceive, and as light as can be lifted up in the air and have the capacity to manipulate anything in the world in any manner whatsoever. Anima is the power by which one becomes very small. Mahima is the power by which one becomes very big. Laghima is the power by which one becomes very light. Garima is the power by which one becomes very heavy. Prapti is the power by which one can contact anything anywhere, whatever be the distance of that object. Prakamya is the capacity to fulfil any wish that is in the mind. Isatva is the capacity to bring anyone under ones subjection. And vasitva is the mastery over the whole universe. These are the powers, says Patanjali, that one can get by samyama on the five elements.
  

1.09 - Kundalini Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism
  
  31. Anima, Mahima, Laghima, Garima, Prapti, Prakamya, Vasitvam, Ishatvam are the major eight Siddhis.
  

1.09 - Saraswati and Her Consorts, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  Punjab. The psychological significance of Saraswati carries with it a psychological significance for the whole symbol of the Vedic waters.2
  Saraswati is not only connected with other rivers but with other goddesses who are plainly psychological symbols and especially with Bharati and Ila. In the later Puranic forms of worship Saraswati is the goddess of speech, of learning and of poetry and Bharati is one of her names, but in the Veda Bharati and Saraswati are different deities. Bharati is also called Mahi, the Large, Great or Vast. The three, Ila, Mahi or Bharati and
  Saraswati are associated together in a constant formula in those hymns of invocation in which the gods are called by Agni to the
  --
  
  "May Ila, Saraswati and Mahi, three goddesses who give birth to the bliss, take their place on the sacrificial seat, they who stumble not," or "who come not to hurt" or "do no hurt." The epithet means, I think, they in whom there is no false movement with its evil consequences, duritam, no stumbling into pitfalls of sin and error. The formula is expanded in Hymn 110 of the tenth Mandala:
  A no yajnam bharat tuyam etu, il.a manus.vad iha cetayant;
  --
  
  Bharati and Ila must also be different forms of the same Word or knowledge. In the eighth hymn of Madhuchchhandas we have a Rik in which Bharati is mentioned under the name of Mahi.
  
  --
  
  "Thus Mahi for Indra full of the rays, overflowing in her abundance, in her nature a happy truth, becomes as if a ripe branch for the giver of the sacrifice."
  The rays in the Veda are the rays of Surya, the Sun. Are we to suppose that the goddess is a deity of the physical Light or are we to translate "go" by cow and suppose that Mahi is full of cows for the sacrificer? The psychological character of
  Saraswati comes to our rescue against the last absurd supposition, but it negatives equally the naturalistic interpretation. This characterisation of Mahi, Saraswati's companion in the sacrifice, the sister of the goddess of inspiration, entirely identified with her in the later mythology, is one proof among a hundred others that light in the Veda is a symbol of knowledge, of spiritual illumination. Surya is the Lord of the supreme Sight, the vast
  Light, br.haj jyotih., or, as it is sometimes called, the true Light, r.tam jyotih.. And the connection between the words r.tam and br.hat is constant in the Veda.
  --
  
   Mahi is full of the rays of this Surya; she carries in her this illumination. Moreover she is sunr.ta, she is the word of a blissful Truth, even as it has been said of Saraswati that she is the impeller of happy truths, codayitr sunr.tanam. Finally, she is viraps, large or breaking out into abundance, a word which recalls to us that the Truth is also a Largeness, r.tam br.hat. And in another hymn, (I.22.10), she is described as varutr dhis.an.a, a widely covering or embracing Thought-power. Mahi, then, is the luminous vastness of the Truth, she represents the Largeness, br.hat, of the superconscient in us containing in itself the Truth, r.tam. She is, therefore, for the sacrificer like a branch covered with ripe fruit.
  
  --
  As Saraswati represents the truth-audition, sruti, which gives the inspired word, so Ila represents dr.s.t.i, the truthvision. If so, since dr.s.t.i and sruti are the two powers of the
  Rishi, the Kavi, the Seer of the Truth, we can understand the close connection of Ila and Saraswati. Bharati or Mahi is the largeness of the Truth-consciousness which, dawning on man's limited mind, brings with it the two sister Puissances. We can also understand how these fine and living distinctions came afterwards to be neglected as the Vedic knowledge declined and
  Bharati, Saraswati, Ila melted into one.

1.11 - The Seven Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  The Secret of the Veda
  4. Avardhayan subhagam sapta yahvh., svetam jajnanam arus.am Mahitva;
  Sisum na jatam abhyarur asva, devaso agnim janiman vapus.yan.

1.13 - Dawn and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga
  We have precisely the same idea repeated but with still clearer and fuller psychological indications in I.124.3; r.tasya pantham anveti sadhu, prajanatva na diso minati: "She moves according to the path of the Truth and, as one that knows, she limits not the regions." Disah., we may note, has a double sense; but it is not necessary to insist upon it here. Dawn adheres to the path of the Truth and because she has this knowledge or perception she does not limit the infinity, the br.hat, of which she is the illumination. That this is the true sense of the verse is proved beyond dispute, expressly, unmistakably, by a Rik of the fifth Mandala (V.80.1) which describes Usha dyutad-yamanam br.hatm r.tena r.tavarm svar avahantm, "of a luminous movement, vast with the Truth, supreme in (or possessed of) the Truth, bringing with her Swar." We have the idea of the Vast, the idea of the Truth, the idea of the solar light of the world of Swar; and certainly all these notions are thus intimately and insistently associated with no mere physical Dawn! We may compare
  VII.75.1, vyus.a avo divija r.tena, avis.kr.n.vana Mahimanam agat;
  "Dawn born in heaven opens out things by the Truth, she comes manifesting the greatness." Again we have Dawn revealing all things by the power of the Truth and the result described as the manifestation of a certain Vastness.

1953-05-20, #Questions And Answers 1953, #The Mother, #Integral Yoga
  
   According to Sri Aurobindo, this true movement behind respiration is the same as the one governing electrical and magnetic fields; it is what the ancient yogis used to call Vayu, the Life-Energy. The breathing exercises (pryma) are simply one system (among others) for acquiring mastery over Vayu which eventually enables you to be free from gravitation and gives certain powers know to the ancients: the power to be extremely light or extremely heavy, very big or very tine (garim, laghim, Mahim, aim). As an appendix to this talk we publish an extract from a conversation of Sri Aurobindo with a French scientist-disciple, dealing with some of these "true movements" behind the external movement of Matter.
  

1959-06-07, #Agenda Vol 01, #unset, #Kabbalah
  
   3) X has not yet begun his work with me nor for you, as he has been unwell until today. One evening, he made a very beautiful reflection concerning you and your mantra, but it is inexpressible in words, it was above all the tone in which he said, Who, who, is there a single person in the world who can repeat like that TRIOMPHE TOI MahiMA MahiMA? etc. And three or four times he repeated your mantra with such an expression
  

1.kbr - Dohas II (with translation), #Songs of Kabir, #Kabir, #Sufism
  **
  Jyon Naino Mein Putli, Tyon Maalik Ghat Mahin
  Moorakh Log Na Janhin, Baahar Dhudhan Jahin

1.rt - Brahm, Viu, iva, #Tagore - Poems, #Rabindranath Tagore, #Poetry
  tuchyenabhu apihitam yad asit,
  tapasas tan Mahinajayataikam.
  
  --
  adhah svid asid, upari svid asit?
  retodha asan, Mahimana asan;
  svadha avasat, prayatih parastat.

20.01 - Charyapada - Old Bengali Mystic Poems, #Collected Works of Nolini Kanta Gupta - Vol 05, #Nolini Kanta Gupta, #Integral Yoga
   he dives into the heavenly Ganga.52
   Mahinda says, "Yes, I entered here and lost sight of all else.
  

2.01 - Mandala One, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
  
  (9) May Ila, Saraswati and Mahi, the three goddesses born of the sphere of delight sit unfailingly beside our flame.
  

2.02 - The Ishavasyopanishad with a commentary in English, #Isha Upanishad, #unset, #Kabbalah
  by ogre & giant, by fiend & foeman? Seek His mighty Shakti,
  Bhavani Mahishamardini, in yourself and She will externalize
  armed with sword & trident to crush the triumphing Asura. This

2.18 - January 1939, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   They had the faith that nothing could happen to them. Once when the police came to arrest them they were all singing and dancing. Seeing them in exaltation the police went away. They thought that they were invincible. The Government sent soldiers who arrested them. Then their faith was shaken. One of the prominent disciples, Mahindra Dey, also lost his faith, though he was the victim of his own enthusiasm.
  

2.18 - M. AT DAKSHINESWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Rkhl , Ltu, Harish, Ramlal, and M. had been staying with Sri Ramakrishna at the temple garden. About three o'clock in the afternoon M. found the Master on the west porch of his room engaged in conversation with a Tantrik devotee. The Tantrik was wearing an ochre cloth. Sri Ramakrishna asked M. to sit by his side. Perhaps the Master intended to instruct him through his talk with the Tantrik devotee. Mahima Chakravarty had sent the latter to the Master.
  

2.19 - THE MASTER AND HIS INJURED ARM, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  IT WAS THREE O'CLOCK in the afternoon. Sri Ramakrishna had been conversing with Rkhl , Mahimacharan, Hazra, and other devotees, when M. entered the room and saluted him. He brought with him splint, pad, and lint to bandage the Master's injured arm.
  
  --
  
  MASTER (to Mahima): "Well, if I am the machine and God is its operator, then why should this have happened to me?"
  
  The Master was sitting on the couch, listening to the story of Mahimacharan's pilgrimage. Mahima had visited several holy places twelve years before.
  
  --
  
  Thus the Master taught the devotees how to pray. They were deeply touched. Tears filled Mahimacharan's eyes.
  
  --
  
  It was evening and the worship in the temples was over. A few minutes later Adhar arrived from Calcutta to see the Master. Mahimacharan, Rkhl , and M. were in the room.
  
  --
  
  The Master conversed with Mahimcharan.
  
  --
  
  "One must renounce the 'I' that makes one feel, 'I am Mahima Chakravarty', 'I am a learned man', and so on. But the 'ego of Knowledge' does not injure one.
  
  --
  
  (To Mahima) "Generally speaking there are two kinds of yoga: karmayoga and manoyoga, that is to say, union with God through work and through the mind.
  
  --
  
  It was about eight o'clock in the evening. Sri Ramakrishna asked Mahimacharan to recite a few hymns from the scriptures. Mahima read the first verse of the Uttara Git, describing the nature of the Supreme Brahman:
  
  --
  
  After a long time the Master regained consciousness of the outer world and took his seat. He asked Mahima to recite verses describing the love of God. The latter recited from the Nrada Pancharatra:
  
  --
  
  Next Mahima read the Six Stanzas of Nirvna: Om. I am neither mind, intelligence, ego, nor chitta, Neither ears nor tongue nor the senses of smell and sight; Nor am I ether, earth, fire, water, or air:
  
  --
  
  Each time Mahima repeated: "I am iva! I am iva!", the Master rejoined with a smile: "Not I! Not I! Thou art Knowledge Absolute."
  
  --
  
  Adhar and Mahima saluted the Master and departed.
  

2.20 - 2.29 - RULES FOR HOUSEHOLDERS AND MONKS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  MASTER (to Mahima): "Please recite that verse, the one about devotion to Hari"
  
  --
  
  "Therefore when the youngsters come here I ask them whether they have anyone at home. (To Mahima) Why should householders renounce the world? What great troubles the wandering monks pass through! The wife of a certain man said to him: 'You want to renounce the world? Why? You will have to beg morsels from eight different homes. But here you get all your food at one place. Isn't that nice?'
  
  --
  
  Sri Ramakrishna was sitting on the semicircular porch west of his room, talking with Mahima and other devotees about the hathayogi. The talk drifted to Ramprasanna, the son of Krishnakishore. The Master was fond of the young man.
  
  --
  
  (To Mahima) "Ramprasanna asked me to speak to you about the hathayogi. The yogi's daily expenses are six and a half nns. But he won't tell you about it himself."
  
  --
  
  It was not yet dusk. The Master, seated on the couch, was talking to M. Mahimacharan was on the semicircular porch engaged in a loud discussion of the scriptures with the physician friend of Mani Sen. Sri Ramakrishna heard it and with a smile said to M.: "There! He is delivering himself. That is the characteristic of rajas. It stimulates the desire to 'lecture' and to show off one's scholarship. But sattva makes one introspective. It makes one hide one's virtues. But I must say that Mahima is a grand person. He takes such delight in spiritual talk."
  
  --
  
  MASTER (to Mahima): "What I said about aspirants practising continence is true.
  
  --
  
   Mahima and the other devotees remained silent. After a time Mahima said, "Please pray to God for us that we may acquire the necessary strength."
  
  --
  
  Just then Mahimacharan arrived. He lived at Cossipore near Calcutta. Mahimacharan held the Master in great respect and was a frequent visitor at the temple garden. He was a man of independent means, having inherited some ancestral property. He devoted his time to religious thought and to the study of the scriptures. He was a man of some scholarship, having studied many books, both Sanskrit and English.
  
  MASTER (to Mahima): "What is this? I see a steamship here. (All laugh.) We expect here a small boat at the most, but a real steamship has arrived. But then I know. It's the rainy season!" (Laughter.)
  
  The Master was conversing with Mahimacharan. He asked him: "Isn't feeding people a kind of service to God? God exists in all beings as fire. To feed people is to offer oblations to that Indwelling Spirit. But then one shouldn't feed the wicked, I mean people who are entangled in gross worldliness or who have committed heinous crimes like adultery. Even the ground where such people sit becomes impure to a depth of seven cubits. Once Hriday fed a number of people at his native place. A good many of them were wicked. I said to Hriday: 'Look here. If you feed such people I shall leave your house at once.' (To Mahima) I hear that you used to feed people; but now you don't give any such feasts. Is it because your expenses have gone up?" (Laughter.) The meal was to be served on the south verandah of the house. Leaf-plates were being placed on the floor. The Master said to Mahimacharan: "Please go there and see what they are doing. You may help them a little in serving the food. But I shouldn't ask you."
  
  --
  
  Om! Om! Om Kli!" Again he said, "Let me have a smoke." Many of the devotees stood around. Mahimacharan was fanning him. The Master asked him to sit down and recite from the scriptures. Mahimacharan recited from the Mahanirvana Tantra: Om; I bow to Thee, the Everlasting Cause of the world; I bow to Thee, Pure Consciousness, the Soul that sustains the whole universe.
  

2.20 - Nov-Dec 1939, #Evening Talks With Sri Aurobindo, #unset, #Kabbalah
  
   Sri Aurobindo: No. Imet Mahindra Dey, one of his disciples who was a scientist in the Bengal National College. When Iwrote about the future Avatar, he said the Avatar was already there. After the shooting affair took place he recanted Dayananda's Avatarhood.
  

2.27 - Hathayoga, #The Synthesis Of Yoga, #Sri Aurobindo, #Integral Yoga
  
  The body, thus liberated from itself, purified from many of its disorders and irregularities, becomes, partly by Asana, completely by combined Asana and Pranayama, a perfected instrument. It is freed from its ready liability to fatigue; it acquires an immense power of health; its tendencies of decay, age and death are arrested. The Hathayogin even at an age advanced beyond the ordinary span, maintains the unimpaired vigour, health and youth of the life in the body; even the appearance of physical youth is sustained for a longer time. He has a much greater power of longevity, and from his point of view, the body being the instrument, it is a matter of no small importance to preserve it long and to keep it for all that time free from impairing deficiencies. It is to be observed, also, that there is an enormous variety of Asanas in Hathayoga, running in their fullness beyond the number of eighty, some of them of the most complicated and difficult character. This variety serves partly to increase the results already noted, as well as to give a greater freedom and flexibility to the use of the body, but it serves also to alter the relation of the physical energy in the body to the earth energy with which it is related. The lightening of the heavy hold of the latter, of which the overcoming of fatigue is the first sign and the phenomenon of utthapana or partial levitation the last, is one result. The gross body begins to acquire something of the nature of the subtle body and to possess something of its relations with the life-energy; that becomes a greater force more powerfully felt and yet capable of a lighter and freer and more resolvable physical action, powers which culminate in the Hathayogic Siddhis or extraordinary powers of garima, Mahima, anima and laghima. Moreover, the life ceases to be entirely dependent on the action of the physical organs and functionings, such as the heart-beats and the breathing. These can in the end be suspended without cessation of or lesion to the life. All this, however, the result in its perfection of Asana and Pranayama, is only a basic physical power and freedom. The higher use of Hathayoga depends more intimately on Pranayama. Asana deals more directly with the more material part of the physical totality, though here too it needs the aid of the other; Pranayarna, starting from the physical immobility and self-holding which is secured by Asana, deals more directly with the subtler vital parts, the nervous system. This is done by various regulations of the breathing, starting from equality of respiration and inspiration and extending to the most diverse rhythmic regulations of both with an interval of inholding of the breath. In the end the keeping in of the breath, which has first to be done with some effort, and even its cessation become as easy and seem as natural as the constant taking in and throwing out which is its normal action. But the first objects of the Pranayama are to purify the nervous system, to circulate the life-energy through all the nerves without obstruction, disorder or irregularity, and to acquire a complete control of its functionings, so that the mind and will of the soul inhabiting the body may be no longer subject to the body or life or their combined limitations. The power of these exercises of breathing to bring about a purified and unobstructed state of the nervous system is a known and well established fact of our physiology. It helps also to clear the physical system, but is not entirely effective at first on all its canals and openings; therefore the Hathayogin uses supplementary physical methods for clearing them out regularly of all their accumulations. The combination of these with Asana, -particular Asanas have even an effect in destroying particular diseases, -- and with Pranayama maintains perfectly the health of the body. But the principal gain is that by this purification the vital energy can be directed anywhere, to any part of the body and in any way or with any rhythm of its movement.
  

2.30 - 2.39 - THE MASTER IN VARIOUS MOODS, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  IT WAS AFTERNOON, and many devotees were present in the Master's room. Among them were Manomohan, Mahimacharan, and M. They were joined later by Ishan and Hazra. Balarm and Rkhl were still staying at Vrindvan. The many young boys who at this time began to seek the Master's company later became his intimate disciples. Ltu lived with the Master, and Jogin, who lived in the village, was a frequent visitor.
  
  --
  
  MASTER (to Mahimacharan): "There is no question of my being truthful; but must I develop a mania for it? If I once say that I shall not eat, then it is impossible for me to eat, even if I am hungry. Again, if I ask a particular man to take my water-jug to the pine-grove, he alone must carry it. If another man carries it, he will have to take it back.
  
  --
  
  MASTER (to Mahimacharan): "How much of the scriptures can you read? What will you gain by mere reasoning? Try to realize God before anything else. Have faith in the guru's words, and work. If you have no guru, then pray to God with a longing heart. He will let you know what He is like.
  
  --
  
  "Milk must be turned to curd and the curd must be churned. Only then will you get butter. (To Mahima) What a nuisance! Someone must show God to a man, while he himself sits idly by all the while! Someone must extract the butter and hold it in front of his mouth! (All laugh.) What a bother! Someone else must catch the fish and give it to him!
  
  --
  
  (To Mahima) "You are a householder. Therefore you should hold both to 'this' and to 'that'-both to the world and to God."
  
  --
  
  (To Mahima) "You should renounce mentally. Live the life of a house holder in a spirit of detachment."
  
  --
  
  "There is another big man: Captain. Though a man of the world, he is a great lover of God. (To Mahima) Talk to him some time. He knows the Vedas, the Vednta, the Bhagavata, the Git, the Adhytma Rmyana, and other scriptures by heart. You will find that out when you talk to him.
  
  --
  
  (To Mahimacharan) "In the light of Vedantic reasoning the world is illusory, unreal as a dream. The Supreme Soul is the Witness-the witness of the three states of waking, dream, and deep sleep. These things are in your line of thought. The waking state is only as real as the dream. Let me tell you a story that agrees with your attitude.
  
  --
  
  MASTER: 'The jnanis regard everything as illusory, like a dream; but the bhaktas accept all the states. The milk flows only in dribblets from the Jnni. (All laugh.) There are some cows that pick and choose their fodder; hence their milk flows only in dribblets. But cows that don't discriminate so much, and eat whatever they get, give milk in torrents. A superior devotee of God accepts both the Absolute and the Relative; therefore he is able to enjoy the Divine even when his mind comes down from the Absolute. Such a devotee is like the cows that give milk in torrents." (All laugh.) MahiMA: "But the milk of a cow that eats without discrimination smells a little."
  
  --
  
  (To Mahima) "You explain 'Aum' with reference to 'a', 'u', and 'm' only."
  
  --
  
  After the devotees had left the Master, Mahimacharan brought Hazra to the room. M.
  
  was present. Mahima said to Sri Ramakrishna: "Sir, I have a complaint against you. Why have you asked Hazra to go home? He has no desire to return to his family."
  
  --
  
  Sri Ramakrishna was in his room, seated on the small couch and facing the east. The devotees were sitting on the floor. It was about midday when M. arrived and took a seat after saluting the Master. Gradually other devotees began to gather. Vijaykrishna Goswami was there with several Brahmo devotees. The priest Ram Chakravarty was present also. Mahimacharan, Narayan, and Kishori arrived a few minutes later.
  
  --
  
  Sri Ramakrishna remained silent a few moments watching the devotees. He had heard that Mahimacharan did not believe in following a guru. He began the conversation again.
  
  --
  
  MASTER (to Mahima): "The aim of the Jnni is to know the nature of his own Self. This is Knowledge; this is liberation. The true nature of the Self is that It is the Supreme Brahman: I and the Supreme Brahman are one. But this Knowledge is hidden on account of my.
  
  --
  
  Sri Ramakrishna now addressed Mahimacharan, who was a householder.
  
  --
  
  Many devotees were present, including Vijay, Mahimacharan, Narayan, M., and the younger Gopal. Soon Narayan came back to the verandah and took his seat by the Master.
  
  --
  
  SRl RAMAKRISHNA was seated on the small couch in his room, absorbed in deep samdhi. Mahimacharan, Ram, Manomohan, Nabai Chaitanya, M., and other devotees were sitting on a mat spread on the floor. They were watching the Master intently.
  
  --
  
  The Master said to Mahimacharan, "My dear sir, please tell us something about love of God."
  
  --
  
  MASTER: "You may enjoy 'woman and gold'. What has passed between us is no concern of yours." Mahimacharan, a householder devotee, heard everything and sat speechless.
  
  MASTER (to Mahima): "Go forward. Push on. You will discover the forest of sandalwood.
  
  --
  
  Narendra was arguing on the verandah with a Vedantist. Now and then the Master went out to look at them. As the devotees gathered in the room he asked Mahima to recite a hymn. Mahima chanted a verse from the Mahanirvana Tantra: We worship the Brahman-Consciousness in the Lotus of the Heart,
  
  --
  
   Mahima recited a few more hymns and at last one to iva, by Sankaracharya, that compared the world to a deep well and a wilderness. Mahima was a householder.
  
  --
  
  MASTER (to Mahima): "Why do you call the world a deep well or a trackless forest? An aspirant may think so in the beginning; but how can he be frightened by the world if he holds fast to God? Then he finds that-
  
  --
  
  Sri Ramakrishna referred to the hymns chanted by Mahima.
  
  --
  
  M: "One day I saw Mahima Chakravarty and had a talk with him. It seems that Mahendra visits him."
  
  MASTER: "But Mahima talks about bhakti also. He loves to recite the hymn: 'what need is there of penance if God is worshipped with love?' "
  
  --
  
  To M.) Mahima Chakravarty has read many books, hasn't he?"
  

2.40 - 2.49 - THE MASTER AT THE HOUSES OF BALARM AND GIRISH, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
  
  Sri Ramakrishna entered Girish's house. The latter had invited a large number of devotees to join the festival. Many of them were present. They all stood up to receive the Master, who, smiling, took his seat. The devotees sat around him. Among them were Girish, Mahimacharan, Ram, and Bhavanth, and also Baburam, Narendra, Jogin, the younger Naren, Chuni, Balarm, M., and the other devotees who had accompanied the Master from Balarm's house.
  
  MASTER (to Mahimacharan): "I said to Girish about you, 'There is one-very deep. You are only knee-deep.' Now you must help me check up on what I said. I want to see you two argue. But don't compromise." (All laugh.) Girish and Mahimacharan started their discussion. Soon Ram said: "Let them stop. Let us have some kirtan."
  
  --
  
  MASTER (aside to Mahima): "You see, what I said was right, wasn't it?"
  
  --
  
  MASTER: "Don't misunderstand me. (To Narendra) You say you understand people; that is why I am telling you all this. Do you know how I look on people like Hazra? I know that just as God takes the form of holy men, so He also takes the form of cheats and rogues. (To Mahimacharan) What do you say? All are God."
  
  --
  
  (To Mahimacharan) "The Jnni wants neither a form of God nor His Incarnation. While wandering in the forest, Ramachandra saw a number of rishis. They welcomed Him to their rama with great love and said to Him: 'O Rma, today our life is blessed because we have seen You. But we know You as the son of Daaratha. Bharadvaja and other sages call You a Divine Incarnation; but that is not our view. We meditate on the Indivisible Satchidananda.' Rma was pleased with them and smiled.
  
  --
  
  MASTER (in a low voice, to Mahima): "I shall tell you privately. You are the only one fit to hear it.
  
  --
  
  He was surrounded by devotees and was conversing with them. Mahima sat in front of him, M. to his left. Paltu, Bhavanth, Nityagopal, Haramohan, and a few others sat around him. It was about five o'clock in the afternoon. The Master inquired after several devotees.
  
  --
  
  (To Mahima, smiling) He says the same thing."
  
  --
  
  Sri Ramakrishna closed his eyes and said: "Is it only this? Does God exist only when the eyes are closed, and cease to exist when the eyes are opened? The Lila belongs to Him to whom the Nitya belongs, and the Nitya belongs to Him to whom the Lila belongs. (To Mahima) My dear sir, let me tell you-"
  
  --
  
  The devotees listened silently to the Master. Sri Ramakrishna asked Mahima, laughing, "What is the thing you enjoy most?"
  
  --
  
  MASTER (to Mahima): "Sambhu once said to me: 'I have some money. It is my desire to spend it for good works-for schools and dispensaries, roads, and so forth.' I said to him: ' It will be good if you can do these works in a selfless spirit. But it is extremely difficult to perform unselfish action. Desire for fruit comes from nobody knows where. Let me ask you something. Suppose God appears before you; will you pray to Him; then, for such things as schools and dispensaries and hospitals?' "
  
  --
  
  It was eight o'clock. Sri Ramakrishna was talking to Mahimacharan. Rkhl, M., and one or two companions of Mahimacharan were in the room. Mahimacharan was going to spend the night at the temple garden.
  
  --
  
  MASTER (to Mahima): "Well, how do you find Kedr? Has he only seen milk, or has he drunk it too?"
  
  --
  
  Sri Ramakrishna came down to the floor and sat near Mahimacharan. M. and a few other devotees were near him. Rkhl also was in the room.
  
  MASTER (to Mahima): "For a long time I have wanted to tell you my spiritual experiences, but I could not. I feel like telling you today.
  
  --
  
  But did Mahimacharan understand the import of these words? Even after hearing them, he said to the Master, "These things have happened to you on account of your meritorious actions in your past births." Mahima still thought that Sri Ramakrishna was a sdhu or a devotee of God. The Master nodded assent to Mahima's words and said: "Yes, the result of past actions. God is like an aristocrat who has many mansions. Here [referring to himself] is one of His drawing-rooms. The bhakta is God's drawing-room."
  
  It was nine o'clock in the evening. Sri Ramakrishna was sitting on the small couch. It was Mahimacharan's desire to form a brahmachakra in the presence of the Master.
  
  --
  
  In the early hours of the morning Mahimacharan and M. lay down on the floor of the Master's room. Rkhl slept on a camp cot. Now and then Sri Ramakrishna paced up and down the room with his clothes off, like a five-year-old child.
  
  --
  
  Purna, Mahima Chakravarty, and the others."
  
  --
  
  They thought it was just a sore in his throat. Many devotees arrived at Dakshineswar to visit him. Among them were Girish, Ram, Nityagopal, Mahima, Kishori, and Pundit Shashadhar.
  
  --
  
  It was about one o'clock in the afternoon. Sri Ramakrishna was seated on the second floor of the house at Syampukur. Dr. Sarkar, Narendra, Mahimacharan, M., and other devotees were in the room. Referring to the homeopathic system of medicine, the Master said to Dr. Sarkar, "This treatment of yours is very good."
  
  --
  
  M. (to Dr. Sarkar): "He (pointing to Mahimacharan) has studied science a great deal"
  
  --
  
  MASTER: "Oh, stay a little. Girish Ghosh has been sent for. (Pointing to Mahima) He is a scholar, yet he dances in the name of Hari. He has no pride. He went to Konnagar just because we were there. He is wealthy; he is free; he serves nobody. (Pointing to Narendra) What do you think of him?"
  
  --
  
  Dr. Sarkar on Mahima
  
  The conversation turned to Mahima Chakravarty. He had been with the Master when Dr.
  
  Sarkar had visited him the previous Saturday. Pointing to the doctor, Mahima had said to Sri Ramakrishna, "Sir, you yourself have created this disease in order to pamper the doctor's pride."
  
  --
  
  M: "He described Mahima Chakravarty as 'God's Lower Third'. Now he admits that all the qualities-sattva, rajas, and tamas-exist in God. (The Master laughs.) Then he told me that he had waked at three in the morning and had been thinking of you ever since.
  
  --
  
  The doctor took M. in his carriage. He had to see a few patients on the way to Syampukur. They continued their conversation in the carriage. Dr. Sarkar referred to Mahima Chakravarty's pride.
  
  --
  
  M. went to Dr.Sarkar's house to report Sri Ramakrishna's condition. The doctor talked to M. about Sri Ramakrishna, Mahimacharan, and the other devotees.
  

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
  
  8. May Ila, Saraswati and Mahi,7 the three goddesses who create the bliss sit on the sacred seat, they who never err.
  
  --
  9. O maker of forms, hither benignant arrive all-pervading in thy fostering to us and in thyself; in sacrifice on sacrifice us upward guard.
    7 Ila, goddess of revelation; Saraswati, goddess of inspiration; Mahi, goddess of the Vast Truth, Mahas or r.tam br.hat.
  

32.06 - The Novel Alchemy, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
  
   What is this world that is to be the fruit of the new spiritual realisation? Where will it be? It would appear to be a supraphysical and transcendent realisation. Chardin has clearly suggested that the new earth will not be anything like a planet renovated into a "sidereal" body illumined by its own light and not that of another. It will not be a thing of the gross material world at all. It would rather come into being as if by rending through the old earth and destroying it, almost as a result of a universal catastrophe, pralaya.Would it then be something non-material? If it were to be made up of pure consciousness, then it might be termed the realisation of Brahman,the Brahmic status. Is then evolution of the manifested universe moving towards this final destruction or dissolution? Or else is the new world to be conceived as something belonging to the supra-physical? But the supra-physical world too has its planes, and this new world may be the field of a spiritual realisation somewhere among these planes beyond life, mind and the above-mind. The Vedantins speak of the world of Brahman, they aim at realising the grand status of Brahman, brahma-loke Mahiyate.But theirs is. something outside the created universe, beyond manifestation. The Vaishnavas have spoken of a highest spiritual world, go-taka,which is within the manifestation. The Christians too speak of their Heaven. We also hear of the world of Shiva, the world of Vishnu; these too are not entirely outside the manifestation or created universe. Does then Chardin aim at something overmental, utterly beyond and above the mind?
  

33.07 - Alipore Jail, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
  
   yasyaite himavanto Mahitva
  

33.11 - Pondicherry II, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
  
   ajanata Mahimanam tavedam
  

WORDNET


































IN WEBGEN [10000/495]

https://familypedia.wikia.org/wiki/Hester_Mahieu_(1582-1666)
https://religion.wikia.org/wiki/File:Durga_Mahisasuramardini.JPG
https://religion.wikia.org/wiki/Mahinda
https://esotericotherworlds.blogspot.com/2012/11/mahikari_28.html
https://esotericotherworlds.blogspot.com/2012/11/mahikari.html
https://en.wikiquote.org/wiki/File:Durga_Mahisasuramardini.JPG
https://en.wikiquote.org/wiki/File:Mahishamardini_durga_in_the_caves.JPG
https://en.wikiquote.org/wiki/Mahinda_Rajapaksa
Wikipedia - Alex Anmahian -- American architect
Wikipedia - Amahibelaha -- Place in Nepal
Wikipedia - Ananda Mahidol -- Eighth monarch of Siam from the Chakri dynasty as Rama VIII
Wikipedia - Anand Mahindra -- Indian businessman
Wikipedia - Andriamahilala -- The first woman in Malagasy mythology
Wikipedia - Ang Mahiwagang Baul -- Philippine television show
Wikipedia - Augustine Mahiga -- Tanzanian diplomat
Wikipedia - Balu Mahi -- 2016 film by Haissam Hussain
Wikipedia - Basic People's Congress (country subdivision) -- Smallest administrative subdivision of the Great Socialist People's Libyan Arab Jamahiriya
Wikipedia - Basic People's Congress (political) -- Smallest unit of government of the Great Socialist People's Libyan Arab Jamahiriya
Wikipedia - Bharatiya Mahila Bank -- Indian financial services company
Wikipedia - Chingsubam Akaba -- Meetei Indian Sanamahist revivalist (b. 1944 - d. 2007)
Wikipedia - Cyclone Mahina -- Category 5 Australian region cyclone in 1899
Wikipedia - Dave Umahi -- Nigerian politician (born 1963)
Wikipedia - Deulgaon Mahi -- Village in Maharashtra
Wikipedia - Draft:Abishek Mahi -- Indian Independent Artist
Wikipedia - Draft:Cimahi railway station -- railway station in Indonesia
Wikipedia - Draft:Kanwar Mahindar Singh -- Indian athlete
Wikipedia - Durbar Mahila Samanwaya Committee -- Nonprofit organization in Calcutta, India
Wikipedia - Edwin Mahinda -- Kenyan actor
Wikipedia - Ella Al-Shamahi -- British science communicator
Wikipedia - Evangelion: 3.0 You Can (Not) Redo -- 2012 Japanese animated film directed by Mahiro Maeda, Kazuya Tsurumaki, Masayuki and Hideaki Anno
Wikipedia - Faculty of Medicine Ramathibodi Hospital, Mahidol University -- Medical school in Thailand
Wikipedia - Frank Mahin -- U.S. Army general
Wikipedia - Ganga Devi Mahila College -- degree college in Bihar
Wikipedia - General People's Congress (Libya) -- National legislature of the Great Socialist People's Libyan Arab Jamahiriya
Wikipedia - Girdharilal Mahiya -- Indian politician (born 1958)
Wikipedia - Hamahiga Island -- Island in Okinawa, Japan
Wikipedia - Ibrahim Ilhami Pasha -- Son of Abbas I of Egypt and his wife Mahivech Khanum Effendi (1836-1860)
Wikipedia - Isa ibn Luqman al-Jumahi -- Abbasid governor of Egypt
Wikipedia - Jagdish Chandra Mahindra -- Indian industrialist
Wikipedia - Joe Mahit -- Vanuatuan judoka
Wikipedia - Jules Mahieu -- French sports shooter
Wikipedia - Kotak Mahindra Bank -- Indian private sector bank
Wikipedia - Lake Mahinapua -- Lake in New Zealand
Wikipedia - Lessons Learnt and Reconciliation Commission -- commission of inquiry appointed by President Mahinda Rajapaksa in May 2010 after the 26-year-long civil war in Sri Lanka
Wikipedia - List of international cricket centuries at the Mahinda Rajapaksa International Cricket Stadium -- Wikipedia list article
Wikipedia - List of Mahinda College alumni -- Wikipedia list article
Wikipedia - List of rulers of the Mahi state of Fitta -- Wikipedia list article
Wikipedia - Lucas Mahias -- French motorcycle racer
Wikipedia - Mahia (New Zealand electorate) -- Former New Zealand electorate
Wikipedia - Mahi B. Chowdhury -- Bangladeshi politician
Wikipedia - Mahi Binebine -- Moroccan painter and novelist
Wikipedia - Mahidol Adulyadej -- Thai prince
Wikipedia - Mahidol University
Wikipedia - Mahie Gill -- Indian actress
Wikipedia - Mahika Sharma -- Indian actress and Social worker
Wikipedia - Mahikeng -- Capital city of the North-West Province, South Africa
Wikipedia - Mahila College, Khagaul -- degree college in Bihar
Wikipedia - Mahilara Sarkar Math -- archaeological site located in Barishal District
Wikipedia - Mahilyowskaya (Minsk Metro) -- Minsk Metro Station
Wikipedia - Mahima Dharma
Wikipedia - Mahi-mahi -- Species of fish; AKA common dolphinfish
Wikipedia - Mahima Makwana -- Indian actress (born 1999)
Wikipedia - Mahima Silwal -- Nepalese actress
Wikipedia - Mahim halwa -- Semolina halva
Wikipedia - Mahina, French Polynesia -- Commune in French Polynesia, France
Wikipedia - Mahinathpur -- Village development committee in Janakpur Zone, Nepal
Wikipedia - Mahinda Amaraweera -- Sri Lankan politician
Wikipedia - Mahinda Balasuriya -- 32nd Inspector General of the Sri Lanka Police
Wikipedia - Mahinda (buddhist monk)
Wikipedia - Mahinda College
Wikipedia - Mahinda Rajapaksa International Cricket Stadium -- Cricket stadium in Sri Lanka
Wikipedia - Mahinda Rajapaksa -- Sri Lankan politician; current Prime Minister of Sri Lanka
Wikipedia - Mahinda Ratnatilaka -- Sri Lankan politician
Wikipedia - Mahinder Watsa -- Indian sexologist
Wikipedia - Mahindra Aerospace -- Aerospace division of the Indian multinational conglomerate company Mahindra Group
Wikipedia - Mahindra & Mahindra -- Indian multinational automobile manufacturer
Wikipedia - Mahindra Racing -- Indian Formula E team
Wikipedia - Mahindra Scorpio Getaway -- Pickup truck
Wikipedia - Mahindra Tractors -- International farm equipment manufacturer
Wikipedia - Mahindra XUV300 -- Subcompact SUV produced by the Indian automaker
Wikipedia - Mahinarangi Tocker -- New Zealand singer-songwriter
Wikipedia - Mahinur Ergun -- Turkish screenwriter, film director
Wikipedia - Mahinur Ozdemir -- Belgian politician
Wikipedia - Mahipala I -- Indian monarch
Wikipedia - Mahipal Dhanda -- Indian politician
Wikipedia - Mahipatsinh Chavda -- Indian academic
Wikipedia - Mahira (film) -- 2019 Indian Kannada crime-action film
Wikipedia - Mahira Khan -- Pakistani actress and VJ
Wikipedia - Mahiravani -- Village in Maharashtra
Wikipedia - Mahir M-CM-^GaM-DM-^_ri -- Turkish internet celebrity (born 1962)
Wikipedia - Mahiro Maeda -- Japanese anime director
Wikipedia - Mahiro Takasugi -- Japanese actor
Wikipedia - Mahiru no Hoshi -- 1999 song by Chisato Moritaka
Wikipedia - Mahirwan Mamtani
Wikipedia - Mahisasaka
Wikipedia - Mahishasura -- Buffalo-demon in Hinduism
Wikipedia - Mahi Singh Sunam -- Sikh martyr
Wikipedia - Mahitab Kadin -- Tenth wife of Ottoman Sultan Abdulmejid I
Wikipedia - Mahito Haga -- Japanese gymnast
Wikipedia - Mahito Ohba -- Japanese voice actor
Wikipedia - Mahivech Hanim -- First consort of Abbas I of Egypt and mother of Ibrahim Ilhami Pasha
Wikipedia - Mahi V Raghav -- Indian film director
Wikipedia - Makhdoom Ali Mahimi
Wikipedia - Mehraneh Mahin Torabi -- Iranian actress
Wikipedia - Mountain Mahindra -- Indian mountain
Wikipedia - Mukhabarat el-Jamahiriya
Wikipedia - Naging Mahirap -- 2009 Filipino-language jingle
Wikipedia - Pradhyumansinh Mahipatsinh Jadeja -- Indian politician
Wikipedia - Prince Mahidol Award -- International award for medicine and public health
Wikipedia - Queen of Mahishmathi -- Historical fiction novel
Wikipedia - Rawiyah Al Samahi -- Emirati politician
Wikipedia - Sanamahi creation myth -- creation narratives of Sanamahism
Wikipedia - Sanamahism -- Religious or philosophical tradition of Meetei origin
Wikipedia - Shah Mahir -- Maldivian politician
Wikipedia - Shah Sultan Balkhi Mahisawar
Wikipedia - Shugo Imahira -- Japanese golfer
Wikipedia - Sohni Mahiwal
Wikipedia - Sri Arvind Mahila College, Patna -- degree college in Bihar
Wikipedia - Star Mahila -- Indian Game show
Wikipedia - Sukyo Mahikari -- Organization
Wikipedia - Tamahine -- 1963 film by Philip Leacock
Wikipedia - Tech Mahindra -- Indian multinational technology company
Wikipedia - Varendra rebellion -- 1070 CE revolt against King Mahipala II in north Bengal
Wikipedia - Yoshikazu Okada -- The founder of a religious movement in Japan generally referred to as Mahikari
Last Exile (2003 - 2012) - a Japanese animated television series created by Gonzo. It featured a production team led by director Koichi Chigira, character designer Range Murata, and production designer Mahiro Maeda. The three had previously worked together in Blue Submarine No. 6, one of the first CG anime series. Last Exile...
Goodreads author - Shanna_Mahin
https://myanimelist.net/anime/32888/Sinbad__Mahiru_no_Yoru_to_Fushigi_no_Mon -- Adventure
https://myanimelist.net/anime/39316/Busou_Renkin__Mahiro_no_Busou_Renkin_Kouza -- Comedy
https://myanimelist.net/manga/23603/Joker_no_Kuni_no_Alice__Mahiru_ni_Miru_Yume
Boom Town (1940) ::: 7.1/10 -- Passed | 1h 59min | Adventure, Drama, Romance | 30 August 1940 (USA) -- Two buddies who rise from fly-by-night wildcatters to oil tycoons over a twenty year period both love the same woman. Director: Jack Conway Writers: John Lee Mahin (screen play), James Edward Grant (based on a story by)
Dr. Jekyll and Mr. Hyde (1941) ::: 6.8/10 -- Passed | 1h 53min | Drama, Horror, Sci-Fi | September 1941 (USA) -- Dr. Jekyll allows his dark side to run wild when he drinks a potion that turns him into the evil Mr. Hyde. Director: Victor Fleming Writers: John Lee Mahin (screen play), Robert Louis Stevenson (based on the
Red Dust (1932) ::: 7.3/10 -- Passed | 1h 23min | Drama, Romance | 22 October 1932 (USA) -- The owner of a rubber plantation becomes involved with the new wife of one of his employees. Director: Victor Fleming (uncredited) Writers: John Lee Mahin (screen play) (as John Mahin), Wilson Collison (from the play by) Stars:
The Bad Seed (1956) ::: 7.5/10 -- Approved | 2h 9min | Comedy, Drama, Horror | 12 September 1956 (USA) -- A housewife suspects that her seemingly perfect eight-year-old daughter is a heartless killer. Director: Mervyn LeRoy Writers: John Lee Mahin (screenplay), Maxwell Anderson (play) | 1 more credit
The Second Renaissance Part I (2003) ::: 8.1/10 -- 9min | Animation, Short, Drama | February 2003 (USA) -- A tour is taken into the Zion archives, where the history of the real world and the rise of the machines is shown to viewers. Director: Mahiro Maeda Writers: Lilly Wachowski (as Andy Wachowski), Lana Wachowski (as Larry Wachowski) Stars:
The Second Renaissance Part II (2003) ::: 8.1/10 -- 10min | Animation, Sci-Fi, Short | 1 June 2003 (UK) -- With the robot city isolated and it's ambassadors ejected form the United Nations, a trade war begins to protect the human economy from superior products. When the trade war escalates into ... S Director: Mahiro Maeda Writers: Lana Wachowski (as Larry Wachowski), Lilly Wachowski (as Andy Wachowski)
https://bakuman.fandom.com/wiki/Masakazu_Yamahisa
https://busorenkin.fandom.com/wiki/Mahiro_Muto
https://danganronpa.fandom.com/wiki/Mahiru_Koizumi
https://diablo.fandom.com/wiki/The_Mahim-Oak_Curio
https://dreamfiction.fandom.com/wiki/Presbitero_Mahi
https://elderscrolls.fandom.com/wiki/Mahiba
https://elderscrolls.fandom.com/wiki/Mahiralit
https://elderscrolls.fandom.com/wiki/Mahirr
https://elderscrolls.fandom.com/wiki/Ramahi_at-Satakalaam
https://eq2.fandom.com/wiki/Numahiid
https://fireemblem.fandom.com/wiki/Mahiro_Tsurumi
https://jujutsu-kaisen.fandom.com/wiki/Mahito
https://jujutsu-kaisen.fandom.com/wiki/Satoru_Gojo_vs._Jogo,_Hanami,_Choso_&_Mahito
https://jujutsu-kaisen.fandom.com/wiki/Vs._Mahito_Arc
https://jujutsu-kaisen.fandom.com/wiki/Yuji_Itadori_&_Kento_Nanami_vs._Mahito
https://logos.fandom.com/wiki/Jamahiriya_TV
https://logos.fandom.com/wiki/Libyan_Jamahiriyah_Broadcasting_Corporation
https://medakabox.fandom.com/wiki/Mahibi_Moji
https://nintendo.fandom.com/wiki/Mahito_Yokota
https://overlordmaruyama.fandom.com/wiki/Amanomahitotsu
https://owarinoseraph.fandom.com/wiki/Mahiru-no-Yo
https://revuestarlight.fandom.com/wiki/Mahiru_Tsuyuzaki
https://starwars.fandom.com/wiki/Sormahil_system
https://villains.fandom.com/wiki/Mahishasura
https://whitewolf.fandom.com/wiki/Hundred_Devils_Night_Parade_part_11:_Eight-Tailed_Mole_Hound_and_Mahicara,_the_Volcanic_Earthwalker
https://wowwiki-archive.fandom.com/wiki/First_Sergeant_Hola'mahi
https://zetsuennotempest.fandom.com/wiki/Mahiro_Fuwa
Ani*Kuri15 -- -- CoMix Wave Films, Gainax, Gonzo, Madhouse, Production I.G, Satelight, Studio 4°C -- 15 eps -- Original -- Slice of Life Adventure Fantasy Magic Game Martial Arts Comedy Mecha Super Power Supernatural School Drama Sci-Fi -- Ani*Kuri15 Ani*Kuri15 -- 15 one-minute shorts created by various people from Japan's animation industry. The title of the collection, Ani*Kuri15, is abbreviated from the words "anime" and "creators". -- -- Season One -- Shinji Kimura (Studio 4°C; Art Director, Steamboy) - title: Attack of Higashimachi Ni Chome/Attack of Higashimachi 2nd Burough -- Shōjirō Nishimi (Studio 4°C; Character Designer, Tekkonkinkreet) - Uchujin Raikou Hiroshi no Baai/Invasion from Space - Hiroshi's Case -- Akemi Hayashi (Gainax; Character Designer, Fruits Basket) - Namida no Mukou/From the Other Side of the Tears -- Osamu Kobayashi (Madhouse; Art/Mecha Desgin, Gungrave) - Sancha Blues/The Aromatic Tea Blues -- Yasufumi Soejima (Gonzo; 3D/CG Director, Last Exile) - Hyotoko/Blaze Man -- -- Season Two -- Atsushi Takeuchi (Production I.G; Mecha Design, Ghost in the Shell) -- Mamoru Oshii (Production I.G; Director, Ghost in the Shell) - Project Mermaid -- Kazuto Nakazawa (Studio 4°C; First Unit Director, Kill Bill Chapter 3: The Origin of O-Ren from Kill Bill: Volume 1) - "yurururu" ~Nichijou Hen~ -- Ranji Murata (Gonzo; Character Design, Blue Submarine No. 6) and Tatsuya Yabuta (Gonzo; Story Design, Final Fantasy VII) - Gyrosopter -- Tobira Oda (Original Manga, Danchi Tomō) and Yasuyuki Shimizu (Key Animation, Naruto (movies)) (Studio 4°C) -- -- Season Three -- Michael Arias (Studio 4°C; Director, Tekkonkinkreet) - Okkakekko -- Makoto Shinkai (Comix Wave Film; Director, The Place Promised in Our Early Days) - Neko no Shuukai/A Gathering of Cats -- Shōji Kawamori (Satelight; Director, The Super Dimension Fortress Macross: Do You Remember Love?) - Project Omega -- Mahiro Maeda (Gonzo; Director, Gankutsuou: The Count of Monte Cristo) - Onmitsu Hime -- Satoshi Kon (Madhouse; Director, Paprika) - Ohayō/Good Morning -- Special - Jun 7, 2007 -- 19,652 6.78
Conception -- -- Gonzo -- 12 eps -- Game -- Action Adventure Fantasy Harem Magic Romance -- Conception Conception -- On his high school graduation day, Itsuki's cousin, Mahiru, tells him that she's pregnant. Just then, a gate of light emerges and transports the two into the world of Granvania. In this land, "Impurities" have been causing a disturbance to the Stars, ultimately plunging Granvania into chaos and disorder. And Itsuki, now revealed to be one who is fated to meet with the "Star Maidens," is seen as Granvania's last hope and was thus given the task to produce "Star Children" and combat the "impurities." And unless the task is complete, Itsuki may never be able to return home. -- -- (Source: Wikipedia, edited) -- 87,968 4.63
Conception -- -- Gonzo -- 12 eps -- Game -- Action Adventure Fantasy Harem Magic Romance -- Conception Conception -- On his high school graduation day, Itsuki's cousin, Mahiru, tells him that she's pregnant. Just then, a gate of light emerges and transports the two into the world of Granvania. In this land, "Impurities" have been causing a disturbance to the Stars, ultimately plunging Granvania into chaos and disorder. And Itsuki, now revealed to be one who is fated to meet with the "Star Maidens," is seen as Granvania's last hope and was thus given the task to produce "Star Children" and combat the "impurities." And unless the task is complete, Itsuki may never be able to return home. -- -- (Source: Wikipedia, edited) -- -- Licensor: -- Funimation -- 87,968 4.63
Haiyore! Nyaruko-san -- -- Xebec -- 12 eps -- Light novel -- Sci-Fi Comedy Parody -- Haiyore! Nyaruko-san Haiyore! Nyaruko-san -- Mahiro Yasaka is just an ordinary high school student, until one day he is suddenly attacked by a dangerous monster. Just when everything seems to be lost, he is saved by a silver-haired girl named Nyaruko, who claims to be the shape-shifting deity Nyarlathotep from horror author H. P. Lovecraft's Cthulhu Mythos, sent by the Space Defense Agency to Earth. She explains to Mahiro that the creature chasing him was an alien called Nightgaunt, who had planned on abducting and selling him as a slave. -- -- After rescuing him from the alien, the Lovecraftian deity falls madly in love with Mahiro and forces herself into his household, much to his chagrin. Moreover, they are soon joined by two others from the fictional universe: Cthuko, a girl obsessed with Nyaruko, and Hasuta, a young boy easily mistaken for a beautiful female. Together, the three eccentric aliens protect Mahiro from the various extraterrestrial dangers that threaten both his and Earth's well-being, all the while making his life a living hell. -- -- -- Licensor: -- NIS America, Inc. -- TV - Apr 10, 2012 -- 293,083 7.05
Haiyore! Nyaruko-san -- -- Xebec -- 12 eps -- Light novel -- Sci-Fi Comedy Parody -- Haiyore! Nyaruko-san Haiyore! Nyaruko-san -- Mahiro Yasaka is just an ordinary high school student, until one day he is suddenly attacked by a dangerous monster. Just when everything seems to be lost, he is saved by a silver-haired girl named Nyaruko, who claims to be the shape-shifting deity Nyarlathotep from horror author H. P. Lovecraft's Cthulhu Mythos, sent by the Space Defense Agency to Earth. She explains to Mahiro that the creature chasing him was an alien called Nightgaunt, who had planned on abducting and selling him as a slave. -- -- After rescuing him from the alien, the Lovecraftian deity falls madly in love with Mahiro and forces herself into his household, much to his chagrin. Moreover, they are soon joined by two others from the fictional universe: Cthuko, a girl obsessed with Nyaruko, and Hasuta, a young boy easily mistaken for a beautiful female. Together, the three eccentric aliens protect Mahiro from the various extraterrestrial dangers that threaten both his and Earth's well-being, all the while making his life a living hell. -- -- TV - Apr 10, 2012 -- 293,083 7.05
Haiyore! Nyaruko-san W -- -- Xebec -- 12 eps -- Light novel -- Sci-Fi Comedy Parody -- Haiyore! Nyaruko-san W Haiyore! Nyaruko-san W -- Nyaruko still wants Mahiro, as does Hasuta. Kūko wants Nyaruko, but believes both Nyaruko's and Mahiro's "first time" belongs to her. Yoriko puts up with all of it and cheerfully runs the house where they all live. Mahiro just wants some sanity. He doesn't want to be the love toy of a Nyarlathotepan, Cthughan, or a shots-like Hasturan. He may or may not hold out. -- -- (Source: ANN) -- 151,650 7.27
Haiyore! Nyaruko-san W -- -- Xebec -- 12 eps -- Light novel -- Sci-Fi Comedy Parody -- Haiyore! Nyaruko-san W Haiyore! Nyaruko-san W -- Nyaruko still wants Mahiro, as does Hasuta. Kūko wants Nyaruko, but believes both Nyaruko's and Mahiro's "first time" belongs to her. Yoriko puts up with all of it and cheerfully runs the house where they all live. Mahiro just wants some sanity. He doesn't want to be the love toy of a Nyarlathotepan, Cthughan, or a shots-like Hasturan. He may or may not hold out. -- -- (Source: ANN) -- -- Licensor: -- NIS America, Inc. -- 151,650 7.27
Haiyoru! Nyaruani -- -- DLE -- 9 eps -- Light novel -- Comedy Parody Sci-Fi -- Haiyoru! Nyaruani Haiyoru! Nyaruani -- Animated Flash shorts based on the light novel series "Haiyore! Nyaruko-san." In these shorts, Nyarlko, an anthropomorphized female version of Nyarlathotep from the Cthulhu Mythos, is constantly being told off by Mahiro, a normal human boy, for all the crazy or stupid things she does. -- -- In one of the shorts, Nyarlko is drawing a cover design for a body pillow. It turns out that the pillow's subject is a half-dressed Mahiro in what appears to be a hot and heavy scene with Nyarlko. Naturally, Mahiro proceeds to stab Nyarlko in the hand with a fork and threatens to kill her if she releases the pillow design. -- -- Other shorts revolve around various gags and occasionally feature Cthuko, an anthropomorphized female version of Cthugha, who's madly in love with Nyarlko. -- OVA - Mar 17, 2010 -- 26,992 6.29
Haiyoru! Nyaruani: Remember My Love(craft-sensei) -- -- DLE -- 11 eps -- Light novel -- Comedy Sci-Fi -- Haiyoru! Nyaruani: Remember My Love(craft-sensei) Haiyoru! Nyaruani: Remember My Love(craft-sensei) -- The story centers around Nyarlko, a formless Cthulhu deity who can take on the shape of anyone it wishes, but particularly the shape of a seemingly ordinary silver-haired girl. Mahiro Yasaka is a normal high school student who is chased by aliens one night, until "Nyarlko" saves him. -- -- (Source: ANN) -- TV - Dec 11, 2010 -- 25,399 6.25
Servamp -- -- Brain's Base, Platinum Vision -- 12 eps -- Manga -- Action Comedy Supernatural Drama Vampire Josei -- Servamp Servamp -- Mahiru Shirota firmly believes that simple is best and troublesome things should be avoided at all costs. It is troublesome to do nothing and regret it later—and this ideology has led the 15-year-old to pick up a stray cat on his way home from school. As he affectionately names the feline Kuro, little does he know that this chance meeting will spark an extraordinary change in his everyday life. -- -- One day, Mahiru returns home to find something quite strange: a mysterious young man he has never seen before. His subsequent panic results in the uninvited guest being exposed to sunlight and—much to Mahiru's shock—transforming into Kuro! Upon revealing himself as a mere lazy shut-in vampire, Kuro promises to leave once night falls. However, one disaster after another leads to Mahiru accidentally forming a contract with his new freeloader, dragging him into a life-threatening battle of supernatural servants and bloodthirsty beings that is anything but simple. -- -- 210,279 6.92
Servamp -- -- Brain's Base, Platinum Vision -- 12 eps -- Manga -- Action Comedy Supernatural Drama Vampire Josei -- Servamp Servamp -- Mahiru Shirota firmly believes that simple is best and troublesome things should be avoided at all costs. It is troublesome to do nothing and regret it later—and this ideology has led the 15-year-old to pick up a stray cat on his way home from school. As he affectionately names the feline Kuro, little does he know that this chance meeting will spark an extraordinary change in his everyday life. -- -- One day, Mahiru returns home to find something quite strange: a mysterious young man he has never seen before. His subsequent panic results in the uninvited guest being exposed to sunlight and—much to Mahiru's shock—transforming into Kuro! Upon revealing himself as a mere lazy shut-in vampire, Kuro promises to leave once night falls. However, one disaster after another leads to Mahiru accidentally forming a contract with his new freeloader, dragging him into a life-threatening battle of supernatural servants and bloodthirsty beings that is anything but simple. -- -- -- Licensor: -- Funimation -- 210,279 6.92
Servamp Movie: Alice in the Garden -- -- Platinum Vision -- 1 ep -- Manga -- Action Comedy Supernatural Drama Vampire Josei -- Servamp Movie: Alice in the Garden Servamp Movie: Alice in the Garden -- The Servamps and their pact-bound "Eves" are finally getting back to their normal lives as they recover from their injuries from the previous battles. However, when it starts snowing in the middle of summer, one of the Eves, Mahiru Shirota, suspects vampiric interference. Concerned by the strange phenomenon, he sets out to gather the group once more to try and solve the mystery; however, they suddenly lose contact with Misono Arisuin, the Eve of the Servamp of Lust. -- -- Servamp Movie: Alice in the Garden delves into the untold past of Misono and his brother Mikuni Arisuin, as well as the many mysteries of the grand Arisuin Mansion. -- -- Movie - Apr 7, 2018 -- 18,487 7.20
Working!! -- -- A-1 Pictures -- 13 eps -- 4-koma manga -- Comedy Romance Seinen Slice of Life -- Working!! Working!! -- Due to his love for small, cute things, Souta Takanashi cannot turn childlike Popura Taneshima down when she recruits him to work for Wagnaria, a family restaurant located in Hokkaido. Takanashi takes particular joy in doting on the older Popura, which only fuels her complex over how young she looks. He also quickly learns he must stay on his toes once he meets the rest of his colleagues, including the katana-wielding floor chief Yachiyo Todoroki, the intimidating head chef Jun Satou, the dangerously well-informed and subtly sadistic sous chef Hiroomi Souma, the adamantly lazy manager Kyouko Shirafuji, and the waitress Mahiru Inami who has a "painful" fear of men. -- -- Powered by an eccentric cast, Working!! is a unique workplace comedy that follows the never-dull happenings within the walls of Wagnaria as Takanashi and his co-workers' quirky personalities combine to create non-stop antics, shenanigans, and hilarity. -- -- -- Licensor: -- NIS America, Inc. -- TV - Apr 4, 2010 -- 365,992 7.69
Working'!! -- -- A-1 Pictures -- 13 eps -- 4-koma manga -- Comedy Romance Seinen Slice of Life -- Working'!! Working'!! -- The exciting antics of Wagnaria return as more ridiculous incidents occur, friendships are deepened, and new feelings are discovered. In addition to Souta Takanashi and his wacky co-workers, more eccentric personalities join the family restaurant: Haruna, Hyougo Otoo's missing wife, who has a habit of getting hopelessly lost through the sewer system; Kirio Yamada, Aoi's older brother, who is able to withstand Mahiru Inami's deadly punches; and twins Youhei and Mitsuki Mashiba, Kyouko Shirafuji's juniors who do not get along. -- -- Absurdity, romance, and hilarity are all on the menu for the Wagnaria family restaurant! -- -- -- Licensor: -- NIS America, Inc. -- TV - Oct 1, 2011 -- 224,287 7.86
Working'!! -- -- A-1 Pictures -- 13 eps -- 4-koma manga -- Comedy Romance Seinen Slice of Life -- Working'!! Working'!! -- The exciting antics of Wagnaria return as more ridiculous incidents occur, friendships are deepened, and new feelings are discovered. In addition to Souta Takanashi and his wacky co-workers, more eccentric personalities join the family restaurant: Haruna, Hyougo Otoo's missing wife, who has a habit of getting hopelessly lost through the sewer system; Kirio Yamada, Aoi's older brother, who is able to withstand Mahiru Inami's deadly punches; and twins Youhei and Mitsuki Mashiba, Kyouko Shirafuji's juniors who do not get along. -- -- Absurdity, romance, and hilarity are all on the menu for the Wagnaria family restaurant! -- -- TV - Oct 1, 2011 -- 224,287 7.86
Working!!!: Lord of the Takanashi -- -- A-1 Pictures -- 1 ep -- 4-koma manga -- Comedy Romance Seinen Slice of Life -- Working!!!: Lord of the Takanashi Working!!!: Lord of the Takanashi -- The light-hearted Working!! franchise comes to a close in this final episode of the concluding season. Will Aoi Yamada get the closure she so desperately needs with her distant mother? Will the relationship between Yachiyo Todoroki and Jun Satou continue to remain stagnant and awkward? Perhaps even Souta Takanashi and Mahiru Inami will take a step forward in deepening their eccentric friendship. And in the end, Wagnaria Restaurant might finally get a new chief! -- -- Beautifully connected, all these events intertwine to give these characters a final ending to their stories. -- -- -- Licensor: -- Aniplex of America -- Special - Mar 30, 2016 -- 85,277 8.19
Working!!!: Lord of the Takanashi -- -- A-1 Pictures -- 1 ep -- 4-koma manga -- Comedy Romance Seinen Slice of Life -- Working!!!: Lord of the Takanashi Working!!!: Lord of the Takanashi -- The light-hearted Working!! franchise comes to a close in this final episode of the concluding season. Will Aoi Yamada get the closure she so desperately needs with her distant mother? Will the relationship between Yachiyo Todoroki and Jun Satou continue to remain stagnant and awkward? Perhaps even Souta Takanashi and Mahiru Inami will take a step forward in deepening their eccentric friendship. And in the end, Wagnaria Restaurant might finally get a new chief! -- -- Beautifully connected, all these events intertwine to give these characters a final ending to their stories. -- -- Special - Mar 30, 2016 -- 85,277 8.19
Zetsuen no Tempest -- -- Bones -- 24 eps -- Manga -- Action Mystery Psychological Drama Magic Fantasy Shounen -- Zetsuen no Tempest Zetsuen no Tempest -- Yoshino Takigawa, an ordinary teenager, is secretly dating his best friend Mahiro's younger sister. But when his girlfriend Aika mysteriously dies, Mahiro disappears, vowing to find the one responsible and make them pay for murdering his beloved sister. Yoshino continues his life as usual and has not heard from Mahiro in a month—until he is confronted by a strange girl who holds him at gunpoint, and his best friend arrives in the nick of time to save him. -- -- Yoshino learns that Mahiro has enlisted the help of a witch named Hakaze Kusaribe to find Aika's killer and of the existence of an entity known as the "Tree of Exodus." The witch's brother selfishly desires to make use of its power, in spite of the impending peril to the world. However, Hakaze is banished to a deserted island, and it is now up to Yoshino and Mahiro to help her save the world, while inching ever closer to the truth behind Aika's death. -- -- -- Licensor: -- Aniplex of America -- 494,569 7.98
https://commons.wikimedia.org/wiki/Category:Sanamahism
https://commons.wikimedia.org/wiki/Category:Sanamahist
https://commons.wikimedia.org/wiki/Category:Sukyo_Mahikari
https://commons.wikimedia.org/wiki/Commons:Imahis_destac
https://commons.wikimedia.org/wiki/File:AMA_Symbol_of_Meetei_Sanamahism.jpg
https://commons.wikimedia.org/wiki/File:AMA_Symbol_of_Meetei_Sanamahism.jpg#file
https://commons.wikimedia.org/wiki/File:AMA_Symbol_of_Meetei_Sanamahism.jpg#filehistory
https://commons.wikimedia.org/wiki/File:AMA_Symbol_of_Meetei_Sanamahism.jpg#filelinks
https://commons.wikimedia.org/wiki/File:AMA_Symbol_of_Meetei_Sanamahism.jpg#globalusage
https://commons.wikimedia.org/wiki/File:AMA_Symbol_of_Meetei_Sanamahism.jpg#metadata
https://commons.wikimedia.org/wiki/File:Symbol_of_Sanamahi_Religion.jpg
https://commons.wikimedia.org/wiki/File:The_Symbol_of_Sanamahi.svg
https://commons.wikimedia.org/wiki/Special:WhatLinksHere/File:AMA_Symbol_of_Meetei_Sanamahism.jpg
https://commons.wikimedia.org/w/index.php?title=File:AMA_Symbol_of_Meetei_Sanamahism.jpg
https://commons.wikimedia.org/w/index.php?title=File_talk:AMA_Symbol_of_Meetei_Sanamahism.jpg
https://commons.wikimedia.org/w/index.php?title=Special:CreateAccount&returnto=File:AMA+Symbol+of+Meetei+Sanamahism.jpg
https://commons.wikimedia.org/w/index.php?title=Special:UserLogin&returnto=File:AMA+Symbol+of+Meetei+Sanamahism.jpg
Abdullah al Samahiji
Ab Mahi
Afgekia mahidolae
Akram Mahinan
Algerian National Theater Mahieddine Bachtarzi
Al-Jamahir
All India Mahila Congress
All India Mahila Empowerment Party
All India Mahila Sanskritik Sanghathan
Amahiko Sat
Amahiri-teri
Ananda Mahidol
Andrs Domahidy
Armed Forces of the Libyan Arab Jamahiriya
Arun Mahidan
Arya Mahila Mahavidyalaya
Augustine Mahiga
Banga Mahila Vidyalaya
Bangladesh Mahila Parishad
Bangladesh Mahila Samiti
Battle of Mahidpur
Battle of Mahiwa
Bhagat Phool Singh Mahila Vishwavidyalaya
Bharatiya Mahila Bank
Bharatiya Muslim Mahila Andolan
Bouzid Mahiouz
Budhi Ram Dubey Mahila Mahavidyalaya
Chah Mahi
Cham Zard-e Mahizan
Chann Mahi
Chteau de Villiers-le-Mahieu
Chermahin
Cheshmeh Mahi
Cheshmeh Mahi, Ilam
Cheshmeh Sefid, Mahidasht
Cimahi
Club Mahindra Holidays
Collaborative Project to Increase Production of Rural Doctor, Mahidol University
College of Management, Mahidol University
College of Music, Mahidol University
Cyclone Mahina
Darmahi
Darreh Mahi Olya
Darreh Mahi Sofla
Dave Umahi
Dsir Remahita
DJ LeMahieu
Dr. (Sow.) Indirabai Bhaskarrao Pathak Mahila Kala Mahavidyalaya
Dul-e Mahi
Durbar Mahila Samanwaya Committee
Ein Mahil
Ernesto Mahieux
Faculty of Medicine Ramathibodi Hospital, Mahidol University
Faculty of Medicine Siriraj Hospital, Mahidol University
Faizul Mahi
Ginni Mahi
Girdharilal Mahiya
Gor Mahia F.C.
Gorumahisani
Government Mahila Engineering College
Gudem Mahipal Reddy
Haae-a-Mahi
Hamahiga Island
Hanefi Mahiek
Hans Raj Mahila Maha Vidyalaya
HCS Mahi (1834)
Howz-e Mahi
Ian Mahinmi
Ibn Rumahis
Jagdish Chandra Mahindra
Jameh Shuran-e Sofla, Mahidasht
John Mahiai Kneakua
Juhar Mahiruddin
Kahramanmara Hanefi Mahiek Stadium
Kailash Chandra Mahindra
Kanoria PG Mahila Mahavidyalaya
Kotak Mahindra Bank
Lainingthou Sanamahi
Lake Aroarotamahine
Lake Mahinapua
Lake Mahinerangi
Lamahi
LeMahieu
List of deities in Sanamahism
List of Mahinda College alumni
Magadh Mahila College
Magampura Mahinda Rajapaksa Port
Mahi
Mahiabad
Mahiabad-e Pain
Mahiabad, Kerman
Mahia Blackmore
Mahi, Allahabad
Mahian Wala Kalan
Mahia Peninsula
Mahiari
Mahia whiptail
Mahibadhoo
Mahibadhoo Sports Club
Mahi B. Chowdhury
Mahiben Maruthappu
Mahidar
Mahidar-e Olya
Mahidar-e Sofla
Mahidasht
Mahide
Mahidevran
Mahidhara Nalinimohan
Mahidol Adulyadej
Mahidolia mystacina
Mahidol University
Mahidpur
Mahidul Islam Ankon
Mahiedine Mekhissi-Benabbad
Mahie Gill
Mahienour El-Massry
Mahi Kantha Agency
Mahikari
Mahika Sharma
Mahikeng
Mahikeng Airport
Mahikeng Local Municipality
Mahi Khennane
Mahila Maha Vidyalaya
Mahilankottai
Mahila Paksh
Mahilara Sarkar Math
Mahilpur
Mahilyow Airport
Mahilyowskaya (Minsk Metro)
Mahim
Mahima Chaudhry
Mahima Dharma
Mahimaganj Union
Mahi-mahi
Mahi-mahi fishing
Mahimal
Mahim Bay
Mahim Bora
Mahim halwa
Mahina
Mahina, French Polynesia
Mahina (mythology)
Mahinrangi Tocker
Mahinda
Mahinda (Buddhist monk)
Mahinda College
Mahinda Rajapaksa
Mahinda Rajapaksa cabinet
Mahinda Rajapaksa International Cricket Stadium
Mahindarama Buddhist Temple
Mahindar Pall Singh
Mahindar Pal Singh
Mahinda VI of Polonnaruwa
Mahinda V of Anuradhapura
Mahinder
Mahindra
Mahindra & Mahindra
Mahindra & Mahindra Financial Services Limited
Mahindra Axe
Mahindra Bolero
Mahindra College
Mahindra Comviva
Mahindra e2o
Mahindra e2o Plus
Mahindra Electric
Mahindra Group
Mahindra Gujarat Tractors Limited
Mahindra Hockey Stadium
Mahindra Lifespaces
Mahindra Marazzo
Mahindra Mine Protected Vehicle
Mahindra Quanto
Mahindra Racing
Mahindra Renault
Mahindra Rodeo
Mahindra Roxor
Mahindra Satyam
Mahindra Scorpio
Mahindra Scorpio Getaway
Mahindra Susten
Mahindra Truck and Bus Division
Mahindra TUV300
Mahindra Two Wheelers
Mahindra United F.C.
Mahindra World City, New Chennai
Mahindra XUV500
Mahindra Xylo
Mahine Teheiura
Mahinog
Mahin, Syria
Mahinthrathirat
Mahinur Ozdemir
Mahinur Qasim
Mahiole
Mahipal (actor)
Mahipala I
Mahipala II
Mahipala II (Chudasama dynasty)
Mahipala III
Mahipal Maderna
Mahipal Shastri
Mahipatram Rupram Nilkanth
Mahipatsinh Chavda
Mahip Chadha
Mahi people
Mahira (film)
Mahirah Izzati Ismail
Mahira Khan
Mahir al-Zubaydi
Mahir ar
Mahir Canova Stage
Mahir ayan
Mahir Emreli
Mahir Habib
Mahir Ifti
Mahir Jasarevi
Mahir Jasem
Mahiro Maeda
Mahir Salk
Mahir Savranlolu
Mahir Shukurov
Mahir Tomruk
Mahirud
Mahiru Konno
Mahir nl
Mahiru no ankoku
Mahir Yaclar
Mahir Yousef
Mahir Zeynalov
Mahisagar
Mahisagar district
Mahisasuramardini (radio programme)
Mahishadal
Mahishadal Raj College
Mahisha Dellinger
Mahisha Kingdom
Mahishamardini Temple
Mahishasura
Mahishasura Mardini
Mahishasuramardini Mandapa
Mahishi (demoness)
Mahishmati
Mahishya
Mahi Singh Sunam
Mahitab Kadn
Mahito Ohba
Mahito Tsujimura
Mahi V Raghav
Mahiwa
Mahi Way
Mahiyangana
Mahiyangana Raja Maha Vihara
Mai Mahiu
Mata Gujri Mahila Mahavidyalaya
Mazraeh-ye Parvarsh Mahi
Melenie Mahinamalamalama Eleneke
Mountain Mahindra
Mukhabarat el-Jamahiriya
MV Mahiri
Myna Mahila Foundation
Naging Mahirap
Nelum Pokuna Mahinda Rajapaksa Theatre
Nemahil
Phraya Ratsadanupradit Mahitsaraphakdi
Pol Mahit
Pratibha Mahila Sahakari Bank
Prince Mahidol Award
Rao Venkata Kumara Mahipati Surya Rau
RichmondMahinda Cricket Encounter
Rizvand, Mahidasht
Sanamahi creation myth
Sanamahi Kiyong Temple
Sanamahism
Sanamahi Temple
Satkhira Government Mahila College
Satya Mahima Dharma
Sbastien Vahaamahina
Shah Mahir
Shiva Mahimna Stotra
Shri Mahila Griha Udyog Lijjat Papad
Shugo Imahira
Sita Samahit Sthal
S. Mahinda
Smahi Triki
Sohni Mahiwal
Sohni Mahiwal (disambiguation)
Sri Padmavati Mahila Visvavidyalayam
Sri Simhachala Kshetra Mahima
Sukyo Mahikari
Tech Mahindra
Thomas Mahieu
Tom Mahir
Tuf-e Mahikhar
UWC Mahindra College
Victor-Charles Mahillon
Yamahibiki stable
Yeop Mahidin Mohamed Shariff


change font "color":
change "background-color":
change "font-family":
change "padding": 341785 site hits