TOPICS

SEE ALSO

AUTH

BOOKS

Letters_On_Yoga

Self_Knowledge

Vishnu_Purana

IN CHAPTERS TITLE

1f.lovecraft_-_The_Unnamable

27.03_-_The_Great_Holocaust_-_Chhinnamasta

IN CHAPTERS CLASSNAME

IN CHAPTERS TEXT

00.03_-_Upanishadic_Symbolism

0.00_-_The_Book_of_Lies_Text

0.00_-_THE_GOSPEL_PREFACE

0_1958-09-16_-_OM_NAMO_BHAGAVATEH

0_1969-10-11

02.01_-_A_Vedic_Story

04.04_-_Evolution_of_the_Spiritual_Consciousness

04.06_-_Evolution_of_the_Spiritual_Consciousness

10.07_-_The_Demon

1.01_-_Isha_Upanishad

1.02.2.2_-_Self-Realisation

1.02_-_MAPS_OF_MEANING_-_THREE_LEVELS_OF_ANALYSIS

1.02_-_SADHANA_PADA

1.02_-_Taras_Tantra

1.037_-_Preventing_the_Fall_in_Yoga

1.03_-_Japa_Yoga

1.03_-_YIBHOOTI_PADA

1.04_-_GOD_IN_THE_WORLD

1.04_-_Hymns_of_Bharadwaja

1.04_-_KAI_VALYA_PADA

1.04_-_The_Crossing_of_the_First_Threshold

1.04_-_The_Gods_of_the_Veda

1.05_-_Adam_Kadmon

1.05_-_Bhakti_Yoga

1.05_-_THE_HOSTILE_BROTHERS_-_ARCHETYPES_OF_RESPONSE_TO_THE_UNKNOWN

1.06_-_Agni_and_the_Truth

1.06_-_Hymns_of_Parashara

1.07_-_Note_on_the_word_Go

1.08_-_Departmental_Kings_of_Nature

1.08_-_The_Gods_of_the_Veda_-_The_Secret_of_the_Veda

1.094_-_Understanding_the_Structure_of_Things

1.096_-_Powers_that_Accrue_in_the_Practice

1.097_-_Sublimation_of_Object-Consciousness

1.099_-_The_Entry_of_the_Eternal_into_the_Individual

1.09_-_SKIRMISHES_IN_A_WAY_WITH_THE_AGE

11.06_-_The_Mounting_Fire

1.10_-_Mantra_Yoga

1.10_-_The_Image_of_the_Oceans_and_the_Rivers

1.10_-_The_Revolutionary_Yogi

1.11_-_The_Seven_Rivers

1.16_-_WITH_THE_DEVOTEES_AT_DAKSHINESWAR

1.18_-_The_Human_Fathers

1.18_-_The_Perils_of_the_Soul

1.19_-_Equality

1.19_-_The_Victory_of_the_Fathers

1.2.03_-_The_Interpretation_of_Scripture

1.20_-_The_Hound_of_Heaven

1.240_-_1.300_Talks

1.240_-_Talks_2

1.300_-_1.400_Talks

1.400_-_1.450_Talks

1.439

1.450_-_1.500_Talks

1.51_-_Homeopathic_Magic_of_a_Flesh_Diet

1.550_-_1.600_Talks

1951-05-03_-_Money_and_its_use_for_the_divine_work_-_problems_-_Mastery_over_desire-_individual_and_collective_change

1f.lovecraft_-_At_the_Mountains_of_Madness

1f.lovecraft_-_Medusas_Coil

1f.lovecraft_-_Out_of_the_Aeons

1f.lovecraft_-_The_Case_of_Charles_Dexter_Ward

1f.lovecraft_-_The_Colour_out_of_Space

1f.lovecraft_-_The_Crawling_Chaos

1f.lovecraft_-_The_Diary_of_Alonzo_Typer

1f.lovecraft_-_The_Dunwich_Horror

1f.lovecraft_-_The_Hound

1f.lovecraft_-_The_Last_Test

1f.lovecraft_-_The_Loved_Dead

1f.lovecraft_-_The_Lurking_Fear

1f.lovecraft_-_The_Rats_in_the_Walls

1f.lovecraft_-_The_Shadow_over_Innsmouth

1f.lovecraft_-_The_Unnamable

1f.lovecraft_-_Through_the_Gates_of_the_Silver_Key

1f.lovecraft_-_Under_the_Pyramids

1.ml_-_Realisation_of_Dreams_and_Mind

1.nmdv_-_Thou_art_the_Creator,_Thou_alone_art_my_friend

1.srm_-_The_Necklet_of_Nine_Gems

1.whitman_-_Salut_Au_Monde

2.02_-_The_Ishavasyopanishad_with_a_commentary_in_English

2.03_-_Indra_and_the_Thought-Forces

2.03_-_Karmayogin__A_Commentary_on_the_Isha_Upanishad

2.04_-_ADVICE_TO_ISHAN

2.09_-_On_Sadhana

21.03_-_The_Double_Ladder

2.12_-_On_Miracles

2.12_-_THE_MASTERS_REMINISCENCES

2.13_-_On_Psychology

2.19_-_Feb-May_1939

2.2.03_-_The_Psychic_Being

2.21_-_1940

2.21_-_The_Ladder_of_Self-transcendence

2.22_-_Vijnana_or_Gnosis

2.23_-_The_Conditions_of_Attainment_to_the_Gnosis

2.24_-_Gnosis_and_Ananda

2.2.4_-_Taittiriya_Upanishad

2.3.02_-_Mantra_and_Japa

2.4.02_-_Bhakti,_Devotion,_Worship

27.02_-_The_Human_Touch_Divine

27.03_-_The_Great_Holocaust_-_Chhinnamasta

27.04_-_A_Vision

29.03_-_In_Her_Company

2_-_Other_Hymns_to_Agni

3.10_-_ON_THE_THREE_EVILS

3.16_-_THE_SEVEN_SEALS_OR_THE_YES_AND_AMEN_SONG

3.2.02_-_The_Veda_and_the_Upanishads

3.2.05_-_The_Yoga_of_the_Bhagavad_Gita

3.2.4_-_Sex

33.03_-_Muraripukur_-_I

3.6.01_-_Heraclitus

3.7.2.06_-_Appendix_II_-_A_Clarification

3_-_Commentaries_and_Annotated_Translations

4.04_-_The_Perfection_of_the_Mental_Being

4.05_-_THE_MAGICIAN

4.10_-_The_Elements_of_Perfection

5.1.01.1_-_The_Book_of_the_Herald

5.1.02_-_The_Gods

5.2.03_-_The_An_Family

7.16_-_Sympathy

9.99_-_Glossary

BOOK_II._--_PART_I._ANTHROPOGENESIS.

BOOK_II._--_PART_III._ADDENDA._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED

BOOK_II._--_PART_II._THE_ARCHAIC_SYMBOLISM_OF_THE_WORLD-RELIGIONS

BOOK_I._--_PART_I._COSMIC_EVOLUTION

BOOK_I._--_PART_III._SCIENCE_AND_THE_SECRET_DOCTRINE_CONTRASTED

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Sayings_of_Sri_Ramakrishna_(text)

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The_Act_of_Creation_text

the_Eternal_Wisdom

The_Zahir

Verses_of_Vemana

PRIMARY CLASS

Name

SIMILAR TITLES

Nama

TERMS STARTING WITH

Namak Hoeyang 南嶽懷讓. See NANYUE HUAIRANG

Namak Hyesa 南嶽慧思. See NANYUE HUISI

Nama: Name.

Naman (Sanskrit) Nāman also Nāma. A name, appellation.

Namarupajagat: The world of names and forms.

Namarupa: Name and form; the nature of the world.

Nama-rupa: Sanskrit for name (and) form. The phenomenal world, or its conceptual and material aspects.

Nama-rupa (Sanskrit) Nāma-rūpa [from nāma name + rūpa body, form] The body with a name; personality, the symbol of the unreality of material phenomenal appearances. A highly technical term in Hindu philosophy, particularly in the Vedanta. Philosophically, naman signifies the particular characteristics of the manifesting personality. Every individual has his or its own particular naman, as well as his or its own particular rupa. In consequence nama-rupa is the personality working through its two or three forms or bodies, the kama-rupa, the linga-sarira (astral form), and the sthula-sarira (physical body). This term applies equally well to a manifested entity of any kind, but with particular meaning to the lower grades or classes of manifesting beings or things. The sun, for instance, imbodies a divinity; but the nama-rupa of the sun is not the divinity, but the manifesting personality of the particular sun working through its particular rupa.

Nama-rupa: (Skr.) "Name and form", a stereotyped formula for the phenomenal world, or its conceptual and material aspects; also: "word and beauty", as forms of manifestation. See Rupa. -- K.F.L.

Namarupavyakarana: Evolution of names and forms.

Namasmarana: Remembrance of the Lord throu repetition of His Name.

Namas (Sanskrit) Namas [from nam to bow, make reverence; cf Pali namo] A reverence, consisting of an inclination of the body; both in act and in writing a reverential salutation. “The first word of a daily invocation among Buddhists, meaning ‘I humbly trust, or adore, or acknowledge’ the Lord, as: ‘Namo tasso Bhagavato Arahato’ etc., addressed to Lord Buddha. The priests are called ‘Masters of Namah’ [Namas] — both Buddhist and Taoist, because this word is used in liturgy and prayers, in the invocation of the Triratna, and with a slight change in the occult incantations to the Bodhisattvas and Nirmanakayas” (TG 224).

Namaste (honor, reverence, to thee!) is used in greeting gurus and spiritual sages.

namable ::: a. --> Capable of being named.

namadr.s.t.a (namadrishta) ::: same as namadr.s.t.i. namadrsta

namadr.s.t.i (namadrishti) ::: subtle vision (sūks.ma dr.s.t.i) of nama or namadrsti name (i.e., written or printed words), as opposed to vision of rūpa or form (i.e., images), a term used by Sri Aurobindo in 1909 for what he later called lipi.

namahsudra (Namasudra) [Beng.] ::: [(one of) a class of low caste Hindus with a martial temperament].

namajapa ::: [repetition of a name of God].

namajapa. ::: repetition of a name of God

nama (Krishna nama) ::: the name (nama) of Kr.s.n.a, the symbol . s.n.a nama of his "power, quality, character of being caught up by the consciousness and made conceivable".Kr Krsna-Narayana

nama ::: [name].

nama ::: name; the word designating an object, person or deity, "in its nama deeper sense . . . not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound".

nama ::: range, pasture. [Ved.]

namarupa. ::: name and form

namarūpa ::: name and form, the attributes by which the mind and namarupa senses distinguish an object or person.

namarup ::: [name and form].

namas ::: "bending down"; obeisance; pious resignation.

namasi [Bengali] ::: mother"s younger sister. namasi

namaskara ::: [a salutation].

namaskara ::: salutation with hands joined. namaskara

namaskar &

namas ::: submission.

nama. :::the spiritual or essential properties of an object or being

namation ::: n. --> A distraining or levying of a distress; an impounding.

namaycush ::: n. --> A large North American lake trout (Salvelinus namaycush). It is usually spotted with red, and sometimes weighs over forty pounds. Called also Mackinaw trout, lake trout, lake salmon, salmon trout, togue, and tuladi.

namaz :::   formal Islamic worship that is observed five times daily


TERMS ANYWHERE

1. Sthūla-śarīra Annamaya-kośa Sthūlopādhi

6. [mental] vitality/life-force (P. jīvita, [nama]jīvitindriya)

8. not to sleep on high and luxurious beds (S. uccasayanamahāsayana-virati; T. khri stan mthon po dang khri stan chen po spong pa; C. li yanzuo gaoguang yanli chuangzuo 離眼坐高廣嚴麗牀座)

9. not to sleep on high and luxurious beds (S. uccasayanamahāsayana-virati; T. khri stan mthon po dang khri stan chen po spong pa; C. bu zuo gaoguang dachuang jie 不坐高廣大牀戒)

. a (annamaya purusha) ::: "the physical conscious being", the purus.a "as a soul in body, which puts forth life as its activity

abhicAra. [alt. abhicara] (T. mngon spyod). In Sanskrit, "magic" or "wrathful action"; in ANUTTARAYOGATANTRA, the fourth of the four activities (CATURKARMAN) of the Buddhist tantric adept. AbhicAra is broken down into mArana "killing," mohana "enchanting," stambhana "paralyzing," vidvesana "rendering harm through animosity," uccAtana "removing or driving away," and vasīkarana "subduing." After initiation (ABHIsEKA), adepts who keep their tantric commitments (SAMAYA) properly and reach the requisite yogic level are empowered to use four sorts of enlightened activity, as appropriate: these four types of activities are (1) those that are pacifying (S. sANTICARA); (2) those that increase prosperity, life span, etc. (PAUstIKA), when necessary for the spread of the doctrine; (3) those that subjugate or tame (S. VAsĪKARAnA) the unruly; and finally (4) those that are violent or drastic measures (abhicAra) such as war, when the situation requires it. In the MANJUsRĪNAMASAMGĪTI, CAnakya, Candragupta's minister, is said to have used abhicAra against his enemies, and because of this misuse of tantric power was condemned to suffer the consequences in hell. Throughout the history of Buddhist tantra, the justification of violence by invoking the category of abhicAra has been a contentious issue. PADMASAMBHAVA is said to have tamed the unruly spirits of Tibet, sometimes violently, with his magical powers, and the violent acts that RWA LO TSA BA in the eleventh century countenanced against those who criticized his practices are justified by categorizing them as abhicAra.

*Abhidharmahṛdaya. (C. Apitan xin lun; J. Abidon shinron; K. Abidam sim non 阿毘曇心論). In Sanskrit, "Heart of ABHIDHARMA"; one of the first attempts at a systematic presentation of abhidharma according to the SARVASTIVADA school; the treatise is attributed to Dharmasresthin (Fasheng, c. 130 BCE), who hailed from the GANDHARA region of Central Asia. The text is no longer extant in Sanskrit but survives only in a Chinese translation made sometime during the fourth century (alt. 376, 391) by SaMghadeva and LUSHAN HUIYUAN. The treatise functions essentially as a handbook for meditative development, focusing on ways of overcoming the negative proclivities of mind (ANUsAYA) and developing correct knowledge (JNANA). The meditative training outlined in the treatise focuses on the four absorptions (DHYANA) and on two practical techniques for developing concentration: mindfulness of breathing (ANAPANASMṚTI) and the contemplation of impurity (AsUBHABHAVANA). The text is also one of the first to distinguish the path of vision (DARsANAMARGA), which involves the initial insight into the FOUR NOBLE TRUTHS, and the path of cultivation (BHAVANAMARGA), which eliminates all the remaining proclivities so that the adept may experience the stage of the worthy one (ARHAT).

abhidharmapitaka. (P. abhidhammapitaka; T. chos mngon pa'i sde snod; C. lunzang; J. ronzo; K. nonjang 論藏). The third of the three "baskets" (PItAKA) of the Buddhist canon (TRIPItAKA). The abhidharmapitaka derives from attempts in the early Buddhist community to elucidate the definitive significance of the teachings of the Buddha, as compiled in the SuTRAs. Since the Buddha was well known to have adapted his message to fit the predilections and needs of his audience (cf. UPAYAKAUsALYA), there inevitably appeared inconsistencies in his teachings that needed to be resolved. The attempts to ferret out the definitive meaning of the BUDDHADHARMA through scholastic interpretation and exegesis eventually led to a new body of texts that ultimately were granted canonical status in their own right. These are the texts of the abhidharmapitaka. The earliest of these texts, such as the PAli VIBHAnGA and PUGGALAPANNATTI and the SARVASTIVADA SAMGĪTIPARYAYA and DHARMASKANDHA, are structured as commentaries to specific sutras or portions of sutras. These materials typically organized the teachings around elaborate doctrinal taxonomies, which were used as mnemonic devices or catechisms. Later texts move beyond individual sutras to systematize a wide range of doctrinal material, offering ever more complex analytical categorizations and discursive elaborations of the DHARMA. Ultimately, abhidharma texts emerge as a new genre of Buddhist literature in their own right, employing sophisticated philosophical speculation and sometimes even involving polemical attacks on the positions of rival factions within the SAMGHA. ¶ At least seven schools of Indian Buddhism transmitted their own recensions of abhidharma texts, but only two of these canons are extant in their entirety. The PAli abhidhammapitaka of the THERAVADA school, the only recension that survives in an Indian language, includes seven texts (the order of which often differs): (1) DHAMMASAnGAnI ("Enumeration of Dharmas") examines factors of mentality and materiality (NAMARuPA), arranged according to ethical quality; (2) VIBHAnGA ("Analysis") analyzes the aggregates (SKANDHA), conditioned origination (PRATĪTYASAMUTPADA), and meditative development, each treatment culminating in a catechistic series of inquiries; (3) DHATUKATHA ("Discourse on Elements") categorizes all dharmas in terms of the skandhas and sense-fields (AYATANA); (4) PUGGALAPANNATTI ("Description of Human Types") analyzes different character types in terms of the three afflictions of greed (LOBHA), hatred (DVEsA), and delusion (MOHA) and various related subcategories; (5) KATHAVATTHU ("Points of Controversy") scrutinizes the views of rival schools of mainstream Buddhism and how they differ from the TheravAda; (6) YAMAKA ("Pairs") provides specific denotations of problematic terms through paired comparisons; (7) PAttHANA ("Conditions") treats extensively the full implications of conditioned origination. ¶ The abhidharmapitaka of the SARVASTIVADA school is extant only in Chinese translation, the definitive versions of which were prepared by XUANZANG's translation team in the seventh century. It also includes seven texts: (1) SAMGĪTIPARYAYA[PADAsASTRA] ("Discourse on Pronouncements") attributed to either MAHAKAUstHILA or sARIPUTRA, a commentary on the SaMgītisutra (see SAnGĪTISUTTA), where sAriputra sets out a series of dharma lists (MATṚKA), ordered from ones to elevens, to organize the Buddha's teachings systematically; (2) DHARMASKANDHA[PADAsASTRA] ("Aggregation of Dharmas"), attributed to sAriputra or MAHAMAUDGALYAYANA, discusses Buddhist soteriological practices, as well as the afflictions that hinder spiritual progress, drawn primarily from the AGAMAs; (3) PRAJNAPTIBHAsYA[PADAsASTRA] ("Treatise on Designations"), attributed to MaudgalyAyana, treats Buddhist cosmology (lokaprajNapti), causes (kArana), and action (KARMAN); (4) DHATUKAYA[PADAsASTRA] ("Collection on the Elements"), attributed to either PuRnA or VASUMITRA, discusses the mental concomitants (the meaning of DHATU in this treatise) and sets out specific sets of mental factors that are present in all moments of consciousness (viz., the ten MAHABHuMIKA) or all defiled states of mind (viz., the ten KLEsAMAHABHuMIKA); (5) VIJNANAKAYA[PADAsASTRA] ("Collection on Consciousness"), attributed to Devasarman, seeks to prove the veracity of the eponymous SarvAstivAda position that dharmas exist in all three time periods (TRIKALA) of past, present, and future, and the falsity of notions of the person (PUDGALA); it also provides the first listing of the four types of conditions (PRATYAYA); (6) PRAKARAnA[PADAsASTRA] ("Exposition"), attributed to VASUMITRA, first introduces the categorization of dharmas according to the more developed SarvAstivAda rubric of RuPA, CITTA, CAITTA, CITTAVIPRAYUKTASAMSKARA, and ASAMSKṚTA dharmas; it also adds a new listing of KUsALAMAHABHuMIKA, or factors always associated with wholesome states of mind; (7) JNANAPRASTHANA ("Foundations of Knowledge"), attributed to KATYAYANĪPUTRA, an exhaustive survey of SarvAstivAda dharma theory and the school's exposition of psychological states, which forms the basis of the massive encyclopedia of SarvAstivAda-VaibhAsika abhidharma, the ABHIDHARMAMAHAVIBHAsA. In the traditional organization of the seven canonical books of the SarvAstivAda abhidharmapitaka, the JNANAPRASTHANA is treated as the "body" (sARĪRA), or central treatise of the canon, with its six "feet" (pAda), or ancillary treatises (pAdasAstra), listed in the following order: (1) PrakaranapAda, (2) VijNAnakAya, (3) Dharmaskandha, (4) PrajNaptibhAsya, (5) DhAtukAya, and (6) SaMgītiparyAya. Abhidharma exegetes later turned their attention to these canonical abhidharma materials and subjected them to the kind of rigorous scholarly analysis previously directed to the sutras. These led to the writing of innovative syntheses and synopses of abhidharma doctrine, in such texts as BUDDHAGHOSA's VISUDDHIMAGGA and ANURUDDHA's ABHIDHAMMATTHASAnGAHA, VASUBANDHU's ABHIDHARMAKOsABHAsYA, and SAMGHABHADRA's *NYAYANUSARA. In East Asia, this third "basket" was eventually expanded to include the burgeoning scholastic literature of the MAHAYANA, transforming it from a strictly abhidharmapitaka into a broader "treatise basket" or *sASTRAPItAKA (C. lunzang).

AbhisamayAlaMkAra. (T. Mngon par rtogs pa'i rgyan). In Sanskrit, "Ornament of Realization"; a major scholastic treatise of the MAHAYANA, attributed to MAITREYANATHA (c. 350CE). Its full title is AbhisamayAlaMkAranAmaprajNApAramitopadesasAstra (T. Shes rab kyi pha rol tu phyin pa'i man ngag gi bstan bcos mngon par rtogs pa'i rgyan) or "Treatise Setting Forth the Perfection of Wisdom called 'Ornament for Realization.'" In the Tibetan tradition, the AbhisamayAlaMkAra is counted among the five treatises of Maitreya (BYAMS CHOS SDE LNGA). The 273 verses of the AbhisamayAlaMkAra provide a schematic outline of the perfection of wisdom, or PRAJNAPARAMITA, approach to enlightenment, specifically as delineated in the PANCAVIMsATISAHASRIKAPRAJNAPARAMITA ("Perfection of Wisdom in Twenty-Five Thousand Lines"). This detailed delineation of the path is regarded as the "hidden teaching" of the prajNApAramitA sutras. Although hardly known in East Asian Buddhism (until the modern Chinese translation by FAZUN), the work was widely studied in Tibet, where it continues to hold a central place in the monastic curricula of all the major sects. It is especially important for the DGE LUGS sect, which takes it as the definitive description of the stages of realization achieved through the Buddhist path. The AbhisamayAlaMkAra treats the principal topics of the prajNApAramitA sutras by presenting them in terms of the stages of realizations achieved via the five paths (PANCAMARGA). The eight chapters of the text divide these realizations into eight types. The first three are types of knowledge that are essential to any type of practice and are generic to both the mainstream and MahAyAna schools. (1) The wisdom of knowing all modes (SARVAKARAJNATA), for the bodhisattva-adepts who are the putative target audience of the commentary, explains all the characteristics of the myriad dharmas, so that they will have comprehensive knowledge of what the attainment of enlightenment will bring. (2) The wisdom of knowing the paths (MARGAJNATA), viz., the paths perfected by the sRAVAKAs, is a prerequisite to achieving the wisdom of knowing all modes. (3) The wisdom of knowing all phenomena (SARVAJNATA) is, in turn, a prerequisite to achieving the wisdom of knowing the paths. With (4) the topic of the manifestly perfect realization of all aspects (sarvAkArAbhisambodha) starts the text's coverage of the path itself, here focused on gaining insight into all aspects, viz., characteristics of dharmas, paths, and types of beings. By reaching (5) the summit of realization (murdhAbhisamaya; see MuRDHAN), one arrives at the entrance to ultimate realization. All the realizations achieved up to this point are secured and commingled through (6) gradual realization (anupurvAbhisamaya). The perfection of this gradual realization and the consolidation of all previous realizations catalyze the (7) instantaneous realization (ekaksanAbhisamaya). The fruition of this instantaneous realization brings (8) realization of the dharma body, or DHARMAKAYA (dharmakAyAbhisambodha). The first three chapters thus describe the three wisdoms incumbent on the buddhas; the middle four chapters cover the four paths that take these wisdoms as their object; and the last chapter describes the resultant dharma body of the buddhas and their special attainments. The AbhisamayAlaMkAra provides a synopsis of the massive prajNApAramitA scriptures and a systematic outline of the comprehensive path of MahAyAna. The AbhisamayAlaMkAra spurred a long tradition of Indian commentaries and other exegetical works, twenty-one of which are preserved in the Tibetan canon. Notable among this literature are Arya VIMUKTISEnA's Vṛtti and the ABHISAMAYALAMKARALOKA and Vivṛti (called Don gsal in Tibetan) by HARIBHADRA. Later Tibetan commentaries include BU STON RIN CHEN GRUB's Lung gi snye ma and TSONG KHA PA's LEGS BSHAD GSER PHRENG.

abhisamaya. (T. mngon rtogs; C. xianguan; J. genkan; K. hyon'gwan 現觀). In Sanskrit and PAli, "comprehension," "realization," or "penetration"; a foundational term in Buddhist soteriological theory, broadly referring to training that results in the realization of truth (satyAbhisamaya; P. saccAbhisamaya). This realization most typically involves the direct insight into the FOUR NOBLE TRUTHS (catvary AryasatyAni) but may also be used with reference to realization of the twelvefold chain of dependent origination (PRATĪTYASAMUTPADA), the noble eightfold path (ARYAstAnGAMARGA), the thirty-seven wings of enlightenment (BODHIPAKsIKADHARMA), etc., thus making all these doctrines specific objects of meditation. The PAli PAtISAMBHIDAMAGGA discusses forty-four specific kinds of abhisamaya, all related to basic doctrinal lists. In the SARVASTIVADA abhidharma, abhisamaya occurs on the path of vision (DARsANAMARGA), through a "sequential realization" (anupurvAbhisamaya) of sixteen moments of insight into the four noble truths. This gradual unfolding of realization was rejected by the THERAVADA school and was strongly criticized in HARIVARMAN's *TATTVASIDDHI, both of which advocated the theory of instantaneous realization (ekaksanAbhisamaya). In the YOGACARA school of MAHAYANA, abhisamaya is not limited to the path of vision, as in the SarvAstivAda school, but also occurs on the path of preparation (PRAYOGAMARGA) that precedes the path of vision through the abhisamayas of thought, faith, and discipline, as well as on the path of cultivation (BHAVANAMARGA) through two abhisamayas associated with wisdom and an abhisamaya associated with the ultimate path (NIstHAMARGA). The term comes to be associated particularly with the ABHISAMAYALAMKARA, attributed to MAITREYANATHA, which sets forth the various realizations achieved on the "HĪNAYANA" and MAHAYANA paths. In the eight chapters of this text are delineated eight types of abhisamaya, which subsume the course of training followed by both sRAVAKAs and BODHISATTVAs: (1) the wisdom of knowing all modes (SARVAKARAJNATA), (2) the wisdom of knowing the paths (MARGAJNATA), (3) the wisdom of knowing all phenomena (SARVAJNATA), (4) manifestly perfect realization of all (the three previous) aspects (sarvAkArAbhisambodha), (5) the summit of realization (murdhAbhisamaya; see MuRDHAN), (6) gradual realization (anupurvAbhisamaya), (7) instantaneous realization (ekaksanAbhisamaya), and (8) realization of the dharma body, or DHARMAKAYA (dharmakAyAbhisambodha).

abhisaMdhi. (T. ldem por dgongs pa; C. miyi; J. mitchi/mitsui; K. mirŭi 密意). In Sanskrit, "implied intention," a term used in hermeneutics to classify the types of statements made by the Buddha. In the MAHAYANASuTRALAMKARA, there are four such abhisaMdhi listed. (1) The first is implied intention pertaining to entrance (avatAranAbhisaMdhi). The Buddha recognizes that if he were to teach HĪNAYANA disciples that, in addition to the nonexistence of the self (ANATMAN), DHARMAs also did not exist (DHARMANAIRATMYA), they would be so terrified that they would never enter the MAHAYANA. Therefore, in order to coax them toward the MahAyAna, he teaches them that a personal self does not exist while explaining that phenomena other than the person do exist. (2) The second is implied intention pertaining to the [three] natures (laksanAbhisaMdhi). When the Buddha said that all phenomena are without own-nature, he had in mind the imaginary nature (PARIKALPITA) of phenomena. When he said that they were neither produced nor destroyed, he had in mind their dependent nature (PARATANTRA). When he said that they were inherently free from suffering, he had in mind their consummate nature (PARINIsPANNA). (3) The third is implied intention pertaining to antidotes (pratipaksAbhisaMdhi). In the hīnayAna, the Buddha teaches specific antidotes (PRATIPAKsA) to various defilements. Thus, as an antidote to hatred, he teaches the cultivation of love; as an antidote to sensuality, he teaches meditation on the foul, such as a decomposing corpse; as an antidote to pride, he teaches meditation on dependent origination; and as an antidote to a wandering mind, he teaches meditation on the breath. He indicates that these faults can be completely destroyed with these antidotes, calling them a supreme vehicle (agrayAna). In fact, these faults are only completely destroyed with full insight into non-self. Thus, the Buddha intentionally overstated their potency. (4) The final type is implied intention pertaining to translation (parinAmanAbhisaMdhi). This category encompasses those statements that might be termed antiphrastic, i.e., appearing to say something quite contrary to the tenor of the doctrine, which cannot be construed as even provisionally true. A commonly cited example of such a statement is the declaration in the DHAMMAPADA (XXI.5-6) that one becomes pure through killing one's parents; the commentators explain that parents are to be understood here to mean negative mental states such as sensual desire. See also ABHIPRAYA; SANDHYABHAsA.

adhimoksa. (P. adhimokkha; T. mos pa; C. shengjie; J. shoge; K. sŭnghae 勝解). In Sanskrit, "determination," "resolution," or "zeal"; a general term denoting an inclination toward a virtuous object, sometimes used to indicate a preliminary stage prior to the conviction that results from direct experience; also seen written as adhimukti. The adhimukticaryAbhumi incorporates the stages of the path of accumulation (SAMBHARAMARGA) and the path of preparation (PRAYOGAMARGA) prior to the path of vision (DARsANAMARGA). In a more technical sense, adhimoksa is a mental factor (CAITTA) that keeps consciousness intent on its object without straying to another object. It is listed among the ten major omnipresent mental concomitants (S. MAHABHuMIKA) that are present in all in the dharma taxonomy of the SARVASTIVADA school, among the five determinative mental concomitants (S. VINIYATA) in the YOGACARA dharma system, and one of the six secondary (P. pakinnaka) factors in the PAli ABHIDHAMMA. Adhimoksa is also used to describe the interests or dispositions of sentient beings, the knowledge of which contributes to a buddha's pedagogical skills.

AdīnavAnupassanANAna. In PAli, "knowledge arising from the contemplation of danger (ADĪNAVA)"; this is the fourth of nine knowledges (NAna) cultivated as part of the "purity of knowledge and vision of progress along the path" (PAtIPADANAnADASSANAVISUDDHI) according to the outline in the VISUDDHIMAGGA. This latter category, in turn, constitutes the sixth and penultimate purity (VISUDDHI) to be developed along the path to liberation. Knowledge arising from the contemplation of danger is developed by noting the frightfulness of conditioned formations (saMkhAra; S. SAMSKARA), that is to say, the mental and physical phenomena (NAMARuPA) comprising the individual and the universe. Having seen that all phenomena are fearful because they are impermanent (anicca; S. ANITYA) and destined for annihilation, the practitioner finds no refuge in any kind of existence in any of the realms of rebirth. He sees no conditioned formation or station on which he can rely or that is worth holding onto. The Visuddhimagga states that the practitioner sees the three realms of existence as burning charcoal pits, the elements of the physical world as venomous snakes, and the five aggregates (khandha; S. SKANDHA) comprising the person as murderers with drawn swords. Seeing danger in continued existence and in every kind of becoming (BHAVA), the practitioner realizes that the only safety and happiness are found in nibbAna (S. NIRVAnA).

AhAra. (T. zas; C. shi; J. jiki; K. sik 食) In Sanskrit and PAli, lit. "food," i.e., "nutriment" in the broadest sense, which nourishes everything associated with the body and mind. Four types of nutriment are commonly listed in mainstream materials: (1) food (AhAra; P. kabalinkArAhAra) of both coarse and fine varieties, which nourishes the physical body; (2) sensory contact or impression (SPARsA, P. phassa), which nourishes pleasant, unpleasant, and neutral sensations (VEDANA; see PRATĪTYASAMUTPADA); (3) intention (CETANA; P. manosaNcetanA), which nourishes actions (KARMAN) performed via body, speech, and mind; and (4) consciousness (VIJNANA; P. viNNAna), which nourishes mentality and corporeality (NAMARuPA), specifically at the moment of conception in the next rebirth (see pratītyasamutpAda).

aladr.s.t.i (vijnanamaya trikaldrishti) ::: time-vision in the vijñana.

aladr.s.t.i (vijnana trikaldrishti) ::: same as vijñanamaya trikaladr.s.t.i. vij ñanavan

Alaya-vijnana (Sanskrit) Ālaya-vijñāna [from ālaya abode, dwelling from ā-lī to settle upon, come close to + vijñāna discernment, knowledge from vi-jñā to distinguish, know, understand] Abode of discriminative knowledge; the cognizing or discerning faculty, the mental power of making distinctions, hence the higher reasoning. When used mystically as “a receptacle or treasury of knowledge or wisdom,” it corresponds very closely to the Vedantic vijnanamaya-kosa, the “thought-made sheath” of the human constitution, the higher manas or reincarnating ego.

ana (ananda-vijnana; ananda vijnana) ::: the principle of ananda reflected in the plane of vijñana. ananda-vij ananda-vij ñanamaya

anAgAmin. (T. phyir mi 'ong ba; C. buhuan/bulai/anahan; J. fugen/furai/anagon; K. purhwan/pullae/anaham 不還/來/阿那含). In Sanskrit and PAli, "nonreturner"; the third of the four types of Buddhist saint or "noble person" (ARYAPUDGALA) in the mainstream traditions, along with the SROTAAPANNA or "stream-enterer" (the first and lowest grade), the SAKṚDAGAMIN or "once-returner" (the second grade), and the ARHAT or "worthy-one" (the fourth and highest grade). The anAgAmin is one who has completely put aside the first five of ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: (1) belief in the existence of a perduring self (SATKAYADṚstI), (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA), (3) skeptical doubt about the efficacy of the path (VICIKITSA), (4) sensual craving (KAMARAGA), and (5) malice (VYAPADA). The anAgAmin has also weakened considerably the last five of the ten fetters (including such affective fetters as pride, restlessness, and ignorance), thus enervating the power of SAMSARA. Having completely eradicated the first five fetters, which are associated with the sensuous realm (KAMADHATU), and weakened the latter five, the anAgAmin is a "nonreturner" in the sense that he will never be reborn in the kAmadhAtu again; instead, he will either complete the path and become an arhat in the present lifetime or he will be reborn in the "pure abodes," or sUDDHAVASA (corresponding to the five highest heavens in the subtle-materiality realm, or RuPADHATU); and specifically, in the AKANIstHA heaven, the fifth and highest of the pure abodes, which often serves as a way station for anAgAmins before they achieve arhatship. As one of the twenty members of the ARYASAMGHA (see VIMsATIPRABHEDASAMGHA), the anAgAmin is the name for a candidate (pratipannaka) for anAgAmin (the third fruit of the noble path). In addition, the ANAGAMIPHALASTHA is the basis for several subdivisions of the twenty members. The anAgamin may be either a follower through faith (sRADDHANUSARIN) or a follower through doctrine (DHARMANUSARIN) with either dull (MṚDVINDRIYA) or keen faculties (TĪKsnENDRIYA). The anAgAmins have eliminated all of the nine levels of afflictions that cause rebirth in the sensuous realm (kAmadhAtu) that the ordinary (LAUKIKA) path of meditation (BHAVANAMARGA) removes. Depending on their earlier career, they may be VĪTARAGAPuRVIN (those who have already eliminated sensuous-realm faults prior to reaching the path of vision) and an Anupurvin (those who reach the four fruits of the noble path in a series). Those with dull faculties are Anupurvin who have earlier been SAKṚDAGAMIPHALASTHA. Those with keen faculties reach the third fruit when they attain the VIMUKTIMARGA (path of liberation from the afflictions, or KLEsA) on the DARsANAMARGA (path of vision). See also ANABHISAMSKARAPARINIRVAYIN; SABHISAMSKARAPARINIRVAYIN; UPAPADYAPARINIRVAYIN.

Anahata dhvani: Mystic sounds heard by Yogis. Anamaya: Without disease (Brahman).

ana ::: intelligence; "the consciousness which holds an image of things before it as an object with which it has to enter into relations and to possess by apprehension and a combined analytic and synthetic cognition"; a subordinate operation of vijñana which "by its power of projecting, confronting, apprehending knowledge" is the "parent of that awareness by distinction which is the process of the Mind". praj ñanamaya anamaya vij ñana

anamaya anandamaya isvara (vijnanamaya anandamaya ishwara) ::: the all-knowing and all-blissful Lord.

anamaya ::: full of knowledge. j ñanamaya anamaya saguna

anamaya ::: having the nature of revelatory vijñana.

an.amaya jagat (pranamay jagat) ::: the vital world; same as pran.ajagat. pr pranamaya an.amaya purus purusa

anamaya tapas ::: tapas on the plane of vijñana, "that which fulfils what the knowledge sees"; same as ideal tapas.

anamaya thought ::: thought elevated to the plane of vijñana.

anamaya ::: (van.i) expressing the delight and wisdom of the vijñanamaya anandamaya isvara.

anamaya (vijnanamaya; vijnanamay) ::: supra-intellectual; having the nature of vijñana, the principle that links saccidananda to mind, life and matter and is revealed through the faculties of smr.ti, sruti and dr.s.t.i; expressing the principle of vijñana involved in or subordinated to the principle of another plane, such as the physical or mental. The terms ideal, gnostic and supramental are almost interchangeable with vijñanamaya in the Record of Yoga up to 1920; in 1927, the word vijñanamaya does not occur, while "supramental" and "gnostic" refer to planes higher than ideality.

anamayi ::: feminine of vijñanamaya.

anam ::: see vijñana. vij ñanamaya

anandamaya namaskara ::: [a blissful salutation].

anandaṁ (brahma) ::: brahman as Knowledge and Bliss, the last two elements of the brahma catus.t.aya. j ñanamaya

anantagun.am ::: see anantagun.a. anantagunam anantagun anantagunamaya

AnantaryamArga. (T. bar chad med lam; C. wujian dao; J. mukendo; K. mugan to 無間道). In Sanskrit, the "immediate path" or "uninterrupted path"; a term that refers to the two-stage process of abandoning the afflictions (KLEsA). In the VAIBHAsIKA path (MARGA) schema, as one proceeds from the third level of the path, the path of vision (DARsANAMARGA), to the fifth level, the adept path (AsAIKsAMARGA), the klesa are abandoned in sequence through repeated occasions of yogic direct perception (YOGIPRATYAKsA), which consists of two moments: the first is called the AnantaryamArga (uninterrupted path) in which the specific klesa or set of klesas is actively abandoned, followed immediately by a second moment, the path of liberation (VIMUKTIMARGA), which is the state of having been liberated from the klesa. A similar description is found in YOGACARA and MADHYAMAKA presentations of the path.

AnantaryasamAdhi. (T. bar chad med pa'i ting nge 'dzin; C. wujian ding; J. mukenjo; K. mugan chong 無間定). In Sanskrit, "unimpeded concentration"; the culmination of the path of preparation (PRAYOGAMARGA), the second segment of the five-path schema outlined in the VAIBHAsIKA school system of SARVASTIVADAABHIDHARMA and treated similarly in YOGACARA soteriology. After mastering all four of the "aids to penetration" (NIRVEDHABHAGĪYA) that catalyze knowledge of the reality of the FOUR NOBLE TRUTHS, the meditator acquires fully the highest worldly dharmas (LAUKIKAGRADHARMA), the last of these aids, an experience that is marked by the AnantaryasamAdhi. This distinctive type of SAMADHI receives its name from the fact that the adept then continues on without interruption to the path of vision (DARsANAMARGA), the third stage of the path, which provides access to sanctity (ARYA) as a stream-enterer (SROTAAPANNA).

ana ::: (samadhi) with experiences on the plane of vijñana; same as vijñanamaya. savij ñana ana samadhi

ana thought ::: same as vijñanamaya thought. vij ñana ana trik trikaladrsti

ana ::: vijñana of a predominantly revelatory character; same as revelatory logistis or full revelatory ideality. revelatory vij ñanamaya

Animitta. (P. animitta; T. mtshan ma med pa; C. wuxiang; J. muso; K. musang 無相). In Sanskrit, "signless"; one of three "gates to deliverance" (VIMOKsAMUKHA), along with emptiness (suNYATA) and wishlessness (APRAnIHITA). A sign or characteristic (NIMITTA) refers to the generic appearance of an object, in distinction to its secondary characteristics or ANUVYANJANA. Advertence toward the generic sign and secondary characteristics of an object produces a recognition or perception (SAMJNA) of that object, which may in turn lead to clinging or rejection and ultimately suffering. Hence, signlessness is crucial in the process of sensory restraint (INDRIYASAMVARA), a process in which one does not actively react to the generic signs of an object (i.e., treating it in terms of the effect it has on oneself), but instead seeks to halt the perceptual process at the level of simple recognition. By not seizing on these signs, perception is maintained at a pure level prior to an object's conceptualization and the resulting proliferation of concepts (PRAPANCA) throughout the full range of sensory experience. As the frequent refrain in the SuTRAs states, "In the seen, there is only the seen," and not the superimpositions (cf. SAMAROPA) created by the intrusion of ego (ATMAN) into the perceptual process. Mastery of this technique of sensory restraint provides access to the signless gate to deliverance. Signlessness is produced through insight into impermanence (ANITYA) and serves as the counteragent (PRATIPAKsA) to attachments to anything experienced through the senses; once the meditator has abandoned all such attachments to the senses, he is then able to advert toward NIRVAnA, which ipso facto has no sensory signs of its own by which it can be recognized. In the PRAJNAPARAMITA literature, signlessness, emptiness, and wishlessness are equally the absence of the marks or signs of intrinsic existence (SVABHAVA). The YOGACARABHuMIsASTRA says when signlessness, emptiness, and wishlessness are spoken of without differentiation, the knowledge of them is that which arises from hearing or learning (sRUTAMAYĪPRAJNA), thinking (CINTAMAYĪPRAJNA), and meditation (BHAVANAMAYĪPRAJNA), respectively.

Aniruddha. (P. Anuruddha; T. Ma 'gags pa; C. Analü; J. Anaritsu; K. Anayul 阿那律). One of the ten great disciples of the Buddha, who was GAUTAMA's first cousin and brother of MAHANAMAN. Along with many others of the Buddha's relatives in the sAKYA clan, such as ANANDA and DEVADATTA, Aniruddha renounced the life of a householder to become a disciple of the Buddha when the Buddha returned to his home town of KAPILAVASTU after his enlightenment. According to legend, Aniruddha was once scolded by the Buddha for sleeping too much. Aniruddha subsequently devoted himself to vigorous practice without sleep (see DHUTAnGA), as a consequence of which he became blind. The PAli THERAGATHA notes that he did not sleep at all for twenty-five years, and that for the last thirty years of his life, he slept only during the last watch of the night. Despite his physical blindness, he attained through his meditative practice the divine eye (DIVYACAKsUS) and came to be ranked as foremost among the Buddha's disciples in that attainment. For this reason, in East Asia, he is given the epithet Tianyan Diyi or "First of Those Who Have the Divine Eye." According to PAli tradition, after the recitation of the Buddha's teachings at the first Buddhist council (COUNCIL, FIRST), Aniruddha and his disciples were entrusted with preserving the AnGUTTARANIKAYA. Aniruddha and the Buddha held one another in particularly high regard, and many of the Buddha's discourses were addressed personally to him. In assemblies, Aniruddha always sat near the Buddha, and he was present at the Buddha's death. He consoled his fellow monks at their master's passing (PARINIRVAnA) and advised the MALLA on how properly to carry out the funerary rites.

ANNAKOSA. ::: Sheath of the material consciousness.
annam ::: Matter. annamaya
puruṣa ::: physical conscious being; physical consciousness in man; materialised soul.

annamalai :::. the most common Tamil name for Arunachala, the holy hill at Tiruvannamalai in Tamil Nadu

annamaya atma ::: [material self.]

annamaya-citta (annamaya-chitta) ::: the "pervading and possessing action of consciousness" (citta) in the body. annamaya purus purusa

Annamaya kosa: Food-sheath; gross physical body.

Annamayakosa (Sanskrit) Annamayakośa [from anna food + maya from the verbal root mā to measure, delimit + kośa sheath, treasury] Food-built sheath; according to the Vedantic classification of the human constitution, the fifth and grossest of the panchakosa (five sheaths) which enclose the atman (divine monad), corresponding to the sthula-sarira (physical body) in the sevenfold theosophical division.

Annamayakosha ::: "Sheath of Food". In respect to some Hindu traditions' view of the soul, this is the Physical Body and the sheath of "self" corresponding to our physical identity.

annamayam jagat ::: gross material world.

annamaya ::: physical; composed of or pertaining to anna1. annamaya atman

annamaya purusa ::: soul in body; physical conscious being; material being.

Anuruddha. (P) The PAli name for one of the ten chief disciples of the Buddha; see ANIRUDDHA. ¶ Anuruddha is also the name of the author of the THERAVADA abhidhamma manual ABHIDHAMMATTHASAnGAHA, as well as the Paramatthavinicchaya and the NAmarupapariccheda. Anuruddha flourished during the eleventh or twelfth century and was the abbot of Mulasoma VihAra. His Abhidhammatthasangaha has for centuries been the most widely used introductory text for the study of ABHIDHAMMA (S. ABHIDHARMA) in monastic colleges throughout the PAli Buddhist world.

anusaMsa. [alt. AnusaMsa; AnusaMsA, etc.] (P. AnisaMsa; T. phan yon; C. gongde/liyi; J. kudoku/riyaku; K. kongdok/iik 功德/利益). In Buddhist Hybrid Sanskrit, "blessing," "benefit," "reward," or "advantage" that accrues from leading a virtuous life or performing various types of virtuous actions. In the PAli MAHAPARINIBBANASUTTANTA, for example, while preaching on the benefits of moral rectitude to a gathering of lay disciples in the city of PAtaligAma (see PAtALIPUTRA), the Buddha enumerates five such blessings that a morally upright person can expect to acquire in this lifetime: first, great wealth (bhogakkhandha); second, a good reputation (kittisadda); third, self-confidence (visArada); fourth, a peaceful death (asammulho kAlaM karoti); and fifth, after he dies, a happy rebirth (saggaM lokaM upapajjati). In contrast, a morally dissolute person can expect in this lifetime: first, poverty due to sloth; second, a bad reputation; third, shame in the presence of others; fourth, an anxious death; and fifth, after he dies, an unhappy rebirth. In the so-called graduated discourse (P. ANUPUBBIKATHA), the Buddha also teaches the blessings of renunciation (nekkhamme AnisaMsa) as a prerequisite to understanding the FOUR NOBLE TRUTHS. Different lists of five, ten, or eighteen such blessings appear in Sanskrit sources. The PRAJNAPARAMITA literature has long passages praising the merit gained from writing out in book form, reading, memorizing, and generally worshipping the prajNApAramitA as compared, in particular, to worshiping a STuPA containing the relics of a TATHAGATA, and the commentarial literature lists the benefits (anusaMsa) of the BODHISATTVA's path of vision (DARsANAMARGA) when compared with the earlier understanding of the FOUR NOBLE TRUTHS.

anutpattikadharmaksAnti. (T. mi skye ba'i chos la bzod pa; C. wushengfaren; J. mushobonin; K. musaeng pobin 無生法忍). In Sanskrit, the "acquiescence" or "receptivity" "to the nonproduction of dharmas." In the MAHAYANA, a BODHISATTVA is said to have attained the stage of "nonretrogression" (AVAIVARTIKA) when he develops an unswerving conviction that all dharmas are "unproduced" (ANUTPADA) and "empty" (suNYATA) in the sense that they lack any intrinsic nature (NIḤSVABHAVA). This stage of understanding has been variously described as occurring on either the first or eighth BHuMIs of the bodhisattva path. This conviction concerning emptiness is characterized as a kind of "acquiescence," "receptivity," or "forbearance" (KsANTI), because it sustains the bodhisattva on the long and arduous path of benefiting others, instilling an indefatigable equipoise, and preventing him from falling back into the selfish preoccupation with personal liberation. The bodhisattva "bears" or "acquiesces to" the difficulty of actively entering the world to save others by residing in the realization that ultimately there is no one saving others and no others being saved. In other words, all dharmas-including sentient beings and the rounds of rebirth-are originally and eternally "unproduced" or "tranquil." This realization of nonduality-of the self and others, and of SAMSARA and NIRVAnA-inoculates the bodhisattva from being tempted into a premature attainment of "cessation," wherein one would escape from personal suffering through the extinction of continual existence, but at the cost of being deprived of the chance to attain the even greater goal of buddhahood through sustained practice along the bodhisattva path. AnutpattikadharmaksAnti is sometimes used in a nonpolemical context, where it refers both to the MahAyAna realization of the truth of "emptiness" and to the non-MahAyAna realization of no-self (ANATMAN) and the FOUR NOBLE TRUTHS. In a non-MahAyAna context, the term corresponds to the path of vision (DARsANAMARGA).

APANA. ::: ANNAKOSA. ::: Sheath of the material consciousness.
annam ::: Matter. annamaya
puruṣa ::: physical conscious being; physical consciousness in man; materialised soul.

AparamitAyurnAmamahAyAnasutra. (S). See AMITABHASuTRA.

apramAda. (P. appamAda; T. bag yod pa; C. bufangyi; J. fuhoitsu; K. pulbangil 不放逸). In Sanskrit, "heedfulness" or "vigilance"; one of the forty-six mental concomitants (CAITTA) according to the SARVASTIVADA-VAIBHAsIKA school of ABHIDHARMA and one of the fifty-one according to the YOGACARA school. Heedfulness is the opposite of "heedlessness" (PRAMADA) and is the vigilant attitude that strives toward virtuous activities and remains ever watchful of moral missteps. Heedfulness fosters steadfastness regarding spiritual and ethical matters; it was presumed to be so foundational to any kind of ethical or wholesome behavior that the SarvAstivAda abhidharma system included it among the predominant wholesome factors of wide extent (KUsALAMAHABHuMIKA). Heedfulness is also an integral part of the path of cultivation (BHAVANAMARGA), where certain types of proclivities (ANUsAYA)-such as passion for sensual pleasure (RAGA)-can only be removed by consistent and vigilant training, rather than simply through correct insight, as on the path of vision (DARsANAMARGA). Heedfulness was so crucial to spiritual progress that the Buddha recommended it in his last words delivered on his deathbed, as related in the PAli MAHAPARINIBBANASUTTANTA: "Indeed, monks, I declare to you: decay is inherent in all compounded things; strive on with vigilance." (Handa 'dAni bhikkhave AmantayAmi vo: vayadhammA sankhArA; appamAdena sampAdetha.)

. a (pranamaya purusha) ::: "the vital conscious being", the purus.a "as a soul of life, self-identified with a great movement of becoming in Time, which puts forth body as a form or basic senseimage and mind as a conscious activity of life-experience"; it "is capable of looking beyond the duration and limits of the physical body, of feeling an eternity of life behind and in front, an identity with a universal Life-being, but does not look beyond a constant vital becoming in Time". pr pranamaya

aran.a-indriya ::: the causal (vijñanamaya) sense-faculty; the "supramental sense" which "is independent of the body and the physical life and outer mind and it is above too the inner mind and its experiences".

arhatpratipannaka. (P. arahattamagga; T. dgra bcom zhugs pa; C. aluohan xiang; J. arakanko; K. arahan hyang 阿羅漢向). In Sanskrit, "candidate for worthy one"; one of the VIMsATIPRABHEDASAMGHA ("twenty varieties of the Arya saMgha") based on the list given in the ABHISAMAYALAMKARA. The arhatpratipannaka is usually an ANAGAMIPHALASTHA (one who has reached, or is the recipient of the fruit of nonreturner) who is making an effort to eliminate any fault that could cause rebirth in SAMSARA, including the very last, ninth fetter to the BHAVAGRA (summit of existence) that only the supramundane (LOKOTTARA) path of meditation (BHAVANAMARGA) can eliminate. See ARHAT.

Aryabodhisattva. (T. byang chub sems dpa' 'phags pa). In Sanskrit, superior bodhisattva, a bodhisattva who has achieved either the path of vision (DARsANAMARGA) or the path of cultivation (BHAVANAMARGA).

AryamArga. (P. ariyamagga; T. 'phags lam; C. shengdao; J. shodo; K. songdo 聖道). In Sanskrit, "noble path"; the path of vision (DARsANAMARGA), of cultivation (BHAVANAMARGA), and of the adept who has nothing more to learn (AsAIKsAMARGA), in either the mainstream or MAHAYANA traditions. On these three paths, the practitioner becomes a noble person (ARYA) as a result of a direct perception of the truth. The paths of the stream-enterer (SROTAAPANNA), once-returner (SAKṚDAGAMIN), and nonreturner (ANAGAMIN) would all be classified as noble paths. See also ARYAstAnGAMARGA.

Arya. (P. ariya; T. 'phags pa; C. sheng; J. sho; K. song 聖). In Sanskrit, "noble" or "superior." A term appropriated by the Buddhists from earlier Indian culture to refer to its saints and used technically to denote a person who has directly perceived reality and has become a "noble one." In the fourfold path structure of the mainstream schools, an Arya is a person who has achieved at least the first level of sanctity, that of stream-enterer (SROTAAPANNA), or above. In the fivefold path system, an Arya is one who has achieved at least the path of vision (DARsANAMARGA), or above. The SARVASTIVADA (e.g., ABHIDHARMAKOsABHAsYA) and THERAVADA (e.g., VISUDDHIMAGGA) schools of mainstream Buddhism both recognize seven types of noble ones (Arya, P. ariya). In e.g., the VISUDDHIMAGGA, these are listed in order of their intellectual superiority as (1) follower of faith (P. saddhAnusAri; S. sRADDHANUSARIN); (2) follower of the dharma (P. dhammAnusAri; S. DHARMANUSARIN); (3) one who is freed by faith (P. saddhAvimutta; S. sRADDHAVIMUKTA); (4) one who has formed right view (P. ditthippatta; S. DṚstIPRAPTA), by developing both faith and knowledge; (5) one who has bodily testimony (P. kAyasakkhi; S. KAYASAKsIN), viz., through the temporary suspension of mentality in the equipoise of cessation (NIRODHASAMAPATTI); (6) one who is freed by wisdom (P. paNNAvimutta; S. PRAJNAVIMUKTA), by freeing oneself through analysis; and (7) one who is freed both ways (P. ubhatobhAgavimutta; S. UBHAYATOBHAGAVIMUKTA), by freeing oneself through both meditative absorption (P. jhAna; S. DHYANA) and wisdom (P. paNNA; S. PRAJNA). In the AbhidharmakosabhAsya, the seven types of Arya beings are presented in a slightly different manner, together with the list of eight noble persons (ARYAPUDGALA) based on candidates for (pratipannika) and those who have reached the result of (phalastha) stream-enterer (srotaApanna), once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and ARHAT; these are again further expanded into a list of twenty members of the Arya VIMsATIPRABHEDASAMGHA and in MahAyAna explanations into forty-eight or more ARYABODHISATTVAs. The Chinese character sheng, used to render this term in East Asia, has a long indigenous history and several local meanings; see, for example, the Japanese vernacular equivalent HIJIRI. It is also the name of one of two Indian esoteric GUHYASAMAJATANTRA traditions, receiving its name from Arya NAgArjuna, the author of the PANCAKRAMA.

Aryapudgala. (P. ariyapuggala; T. 'phags pa'i gang zag; C. xiansheng; J. kenjo; K. hyonsong 賢聖). In Sanskrit, "noble person"; an epithet given to enlightened beings, i.e., those who have reached at least the path of vision (DARsANAMARGA). There is a well-known list of four types of noble persons, from stream-enterer (SROTAAPANNA) to once-returner (SAKṚDAGAMIN), nonreturner (ANAGAMIN), and worthy one (ARHAT). This list is then subdivided into eight types or grades of noble persons according to their respective attainment of the paths and fruits of the noble path (ARYAMARGAPHALA). These are (1) the person who has entered the path of stream-enterer (SROTAAPANNAPHALAPRATIPANNAKA); (2) the person who abides in the fruit of stream-enterer (SROTAAPANNAPHALASTHA); (3) the person who has entered the path of once-returner (SAKṚDAGAMIPHALAPRATIPANNAKA); (4) the person who abides in the fruit of once-returner (SAKṚDAGAMIPHALASTHA); (5) the person who has entered the path of nonreturner (ANAGAMIPHALAPRATIPANNAKA); (6) the person who abides in the fruit of nonreturner (ANAGAMIPHALASTHA); (7) the person who has entered the path of a worthy one (ARHATPRATIPANNAKA); and (8) the person who has attained that fruition and become a worthy one (arhat). In some treatments, this list is presented together with a list of seven types of noble ones (ARYA) in order of intellectual superiority. By attaining the path and fruit of stream-entry, that is, by becoming a srotaApanna, a person becomes free of the first three of the ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: namely, (1) belief in the existence of a perduring self in relation to the body (SATKAYADṚstI, P. sakkAyaditthi); (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA, P. sīlabbataparAmAsa) as a means of salvation; and (3) skeptical doubt (VICIKITSA, P. vicikicchA) about the efficacy of the path. By attaining the path and fruit of once-returning, i.e., becoming a sakṛdAgAmin, a person in addition severely weakens the effects of the fourth and fifth fetters, namely, (4) sensual craving (KAMACCHANDA) and (5) malice (VYAPADA). By attaining the path and fruit of nonreturning, i.e., becoming an anAgAmin, a person is completely freed of the first five fetters. Finally, by attaining the path and fruit of a worthy one and becoming an arhat, a person is additionally freed of the last five of the ten fetters: (6) craving for existence as a divinity (DEVA) in the realm of subtle materiality (RuPARAGA); (7) craving for existence as a divinity in the immaterial realm (ARuPYARAGA; P. aruparAga); (8) pride (MANA); (9) restlessness (AUDDHATYA, P. uddhacca); and (10) ignorance (AVIDYA, P. avijjA).

AryAstAngamArga. (P. ariyAtthangikamagga; T. 'phags lam yan lag brgyad; C. bazhengdao; J. hasshodo; K. p'alchongdo 八正道). In Sanskrit, "noble eightfold path"; the path (MARGA) that brings an end to the causes of suffering (DUḤKHA); the fourth of the FOUR NOBLE TRUTHS (catvAry AryasatyAni). This formulation of the Buddhist path to enlightenment appears in what is regarded as the Buddha's first sermon after his enlightenment, the "Setting Forth the Wheel of Dharma" (DHARMACAKRAPRAVARTANASuTRA), in which he sets forth a middle way (MADHYAMAPRATIPAD) between the extremes of asceticism and sensual indulgence. That middle way, he says, is the eightfold path, which, like the four truths, he calls "noble" (ARYA); the term is therefore commonly rendered as "noble eightfold path." However, as in the case of the four noble truths, what is noble is not the path but those who follow it, so the compound might be more accurately translated as "eightfold path of the [spiritually] noble." Later in the same sermon, the Buddha sets forth the four noble truths and identifies the fourth truth, the truth of the path, with the eightfold path. The noble eightfold path is comprised of (1) right views (SAMYAGDṚstI; P. sammAditthi), which involve an accurate understanding of the true nature of things, specifically the four noble truths; (2) right intention (SAMYAKSAMKALPA; P. sammAsankappa), which means avoiding thoughts of attachment, hatred, and harmful intent and promoting loving-kindness and nonviolence; (3) right speech (SAMYAGVAC; P. sammAvAcA), which means refraining from verbal misdeeds, such as lying, backbiting and slander, harsh speech and abusive language, and frivolous speech and gossip; (4) right action or right conduct (SAMYAKKARMANTA; P. sammAkammanta), which is refraining from physical misdeeds, such as killing, stealing, and sexual misconduct; (5) right livelihood (SAMYAGAJĪVA; P. sammAjīva), which entails avoiding trades that directly or indirectly harm others, such as selling slaves, selling weapons, selling animals for slaughter, dealing in intoxicants or poisons, or engaging in fortune-telling and divination; (6) right effort (SAMYAGVYAYAMA; P. sammAvAyAma), which is defined as abandoning unwholesome states of mind that have already arisen, preventing unwholesome states that have yet to arise, sustaining wholesome states that have already arisen, and developing wholesome states that have yet to arise; (7) right mindfulness (SAMYAKSMṚTI; P. sammAsati), which means to maintain awareness of the four foundations of mindfulness (SMṚTYUPASTHANA), viz., body, physical sensations, the mind, and phenomena; and (8) right concentration (SAMYAKSAMADHI; P. sammAsamAdhi), which is one pointedness of mind. ¶ The noble eightfold path receives less discussion in Buddhist literature than do the four noble truths (of which they are, after all, a constituent). Indeed, in later formulations, the eight factors are presented not so much as a prescription for behavior but as eight qualities that are present in the mind of a person who has understood NIRVAnA. The eightfold path may be reduced to a simpler, and more widely used, threefold schema of the path that comprises the "three trainings" (TRIsIKsA) or "higher trainings" (adhisiksA) in morality (sĪLA; P. sīla; see ADHIsĪLAsIKsA), concentration (SAMADHI, see ADHISAMADHIsIKsA), and wisdom (PRAJNA; P. paNNA; see ADHIPRAJNAsIKsA). In this schema, (1) right views and (2) right intention are subsumed under the training in higher wisdom (adhiprajNAsiksA); (3) right speech, (4) right conduct, and (5) right livelihood are subsumed under higher morality (adhisīlasiksA); and (6) right effort, (7) right mindfulness, and (8) right concentration are subsumed under higher concentration (adhisamAdhisiksA). According to the MADHYANTAVIBHAGA, a MAHAYANA work attributed to MAITREYANATHA, the eightfold noble path comprises the last set of eight of the thirty-seven constituents of enlightenment (BODHIPAKsIKADHARMA), where enlightenment (BODHI) is the complete, nonconceptual awakening achieved during the path of vision (DARsANAMARGA). After that vision, following the same pattern as the Buddha, right view is the perfect understanding of the vision, and right intention is the articulation of the vision that motivates the teaching of it. Right mindfulness, right effort, and right concentration correspond respectively to the four types of mindfulness (SMṚTYUPASTHANA), four efforts (PRAHAnA), and four ṚDDHIPADA ("legs of miraculous attainments," i.e., samAdhi) when they are perfect or right (samyak), after the vision of the four noble truths.

asaiksamArga. (T. mi slob lam; C. wuxuedao; J. mugakudo; K. muhakto 無學道). In Sanskrit, "the path of the adept" (lit. "the path where there is nothing more to learn" or "the path where no further training is necessary"); the fifth of the five-path schema (PANCAMARGA) used in both SARVASTIVADA ABHIDHARMA and the YOGACARA and MADHYAMAKA schools of MAHAYANA. It is the equivalent of the path of completion (NIstHAMARGA) and is synonymous with asaiksapatha. With the consummation of the "path of cultivation" (BHAVANAMARGA), the adept (whether following the sRAVAKA, PRATYEKABUDDHA, or BODHISATTVA path) achieves the "adamantine-like concentration" (VAJROPAMASAMADHI), which leads to the permanent destruction of even the subtlest and most persistent of the ten fetters (SAMYOJANA), resulting in the "knowledge of cessation" (KsAYAJNANA) and in some presentations an accompanying "knowledge of nonproduction" (ANUTPADAJNANA), viz., the knowledge that the fetters are destroyed and can never again recur. Because the adept now has full knowledge of the eightfold path (ARYAstAnGAMARGA) and has achieved full liberation (VIMOKsA) as either an ARHAT or a buddha, he no longer needs any further instruction-thus he has completed the "path where there is nothing more to learn."

asaMkhyeyakalpa. (P. asankheyyakappa; T. bskal pa grangs med pa; C. asengqi jie; J. asogiko; K. asŭnggi kop 阿僧祇劫). In Sanskrit, "incalculable eon" or "infinite eon." The longest of all KALPAs is named "incalculable" (ASAMKHYA); despite its name, it has been calculated by dedicated Buddhist scholiasts as being the length of a mahAkalpa (itself, eight intermediate kalpas in duration) to the sixtieth power. The BODHISATTVA path leading to buddhahood is presumed to take not one but three "incalculable eons" to complete, because the store of merit (PUnYA), knowledge (JNANA), and wholesome actions (KUsALA-KARMAPATHA) that must be accumulated by a bodhisattva in the course of his training is infinitely massive. Especially in the East Asian traditions, this extraordinary period of time has been taken to mean that practice is essentially interminable, thus shifting attention from the goal to the process of practice. For example, the AVATAMSAKASuTRA's statement that "at the time of the initial arousal of the aspiration for enlightenment (BODHICITTOTPADA), complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) is already achieved" has been interpreted in the East Asian HUAYAN ZONG to imply that enlightenment is in fact achieved at the very inception of religious training-a realization that renders possible a bodhisattva's commitment to continue practicing for three infinite eons. In YOGACARA and MADHYAMAKA presentations of the path associated with the ABHISAMAYALAMKARA, the three incalcuable eons are not considered infinite, with the bodhisattva's course divided accordingly into three parts. The first incalcuable eon is devoted to the paths of accumulation (SAMBHARAMARGA) and preparation (PRAYOGAMARGA); the second incalculable eon devoted to the path of vision (DARsANAMARGA) and the first seven bodhisattva stages (BHuMI); and the third incalculable eon devoted to the eighth, ninth, and tenth stages.

astamangala. (T. bkra shis rtags brgyad; C. ba jixiang; J. hachikichijo; K. p'al kilsang 八吉祥). In Sanskrit, "eight auspicious symbols"; eight Indian emblems of good fortune, which became especially popular in Nepal and Tibet but are also known in China. The eight include the lotus (PADMA), the endless knot (srīvatsa, T. dpal be'u), the pair of golden fish (suvarnamatsya, T. gser nya), the parasol (chattra, T. gdugs), the victory banner (ketu, T. rgyal mtshan), the treasure vase (dhanakumbha, T. gter gyi bum pa), the white conch shell (sankha, T. dung dkar), and the wheel (CAKRA, T. 'khor lo). VAJRAYANA Buddhism deified the symbols as eight goddesses, the astamangaladevī, who each carry one of these emblems as their attribute. Chinese Buddhism regards the symbols as representing eight organs of the Buddha's body, and in one Tibetan tradition the eight are collectively identified as forming the body of the Buddha. Designs of these symbols are found throughout both sacred and secular artwork and commonly adorn furniture, murals, carpets, and brocade hangings. In Tibetan communities, the eight symbols are traditionally drawn on the ground out of sprinkled flour or powder as a greeting to visiting religious teachers.

a ::: supra-intellectual (vijñanamaya) faith.

Asvajit. (P. Assaji; T. Rta thul; C. Ashuoshi; J. Asetsuji; K. Asolsi 阿示). The fifth of the five ascetics (PANCAVARGIKA), along with AJNATAKAUndINYA (P. ANNAtakondaNNa), BHADRIKA (P. Bhaddiya), VAsPA (P. Vappa), and MAHANAMAN (P. MahAnAma), who practiced austerities with GAUTAMA prior to his enlightenment. Subsequently, when Gautama abandoned the severe asceticism they had been practicing in favor of the middle way (MADHYAMAPRATIPAD), Asvajit and his companions became disgusted with Gautama's backsliding and left him, going to the ṚsIPATANA (P. Isipatana) deer park, located in the northeast of VArAnasī. After the Buddha's enlightenment, however, the Buddha sought them out to teach them the first sermon, the DHARMACAKRAPRAVARTANASuTRA (P. DHAMMACAKKAPAVATTANASUTTA); while listening to this sermon, Asvajit achieved the first stage of awakening or "opening of the dharma eye" (DHARMACAKsUS), becoming a stream-enterer (SROTAAPANNA), and was immediately ordained as a monk using the informal EHIBHIKsUKA, or "come, monk," formula. Five days later, the Buddha then preached to the group of five new monks the second sermon, the *AnAtmalaksanasutra (P. ANATTALAKKHAnASUTTA), which led to Asvajit's becoming a worthy one (ARHAT). It was through an encounter with Asvajit that sARIPUTRA and MAHAMAUDGALYAYANA, the Buddha's two chief disciples, were initially converted. SAriputra witnessed Asvajit's calm demeanor while gathering alms in the city of RAJAGṚHA. Impressed, he approached Asvajit and asked who his teacher was and what were his teachings. In response, Asvajit said that he was new to the teachings and could offer only the following summary: "Of those phenomena produced through causes, the TathAgata has proclaimed their causes and also their cessation. Thus has spoken the great renunciant." His description, which came to known as the YE DHARMA (based on its first two words of the summary), would become perhaps the most commonly repeated statement in all of Buddhist literature. Upon hearing these words, sAriputra attained the stage of stream-entry (see SROTAAPANNA), and when he repeated what he heard to his friend MaudgalyAyana, he also did so. The two then agreed to become the Buddha's disciples. According to PAli sources, Asvajit once was approached by the ascetic Nigantha Saccaka, who inquired of the Buddha's teachings. Asvajit explained the doctrine of nonself (ANATMAN) with a summary of the Anattalakkhanasutta, which the Buddha had taught him. Convinced that he could refute that doctrine, Nigantha Saccaka challenged the Buddha to a debate and was vanquished. The PAli commentaries say that Asvajit intentionally offered only the briefest of explanations of the nonself doctrine as a means of coaxing the ascetic into a direct encounter with the Buddha.

Atmagraha. (P. attagaha; T. bdag 'dzin; C. wozhi; J. gashu; K. ajip 我執). In Sanskrit, "clinging to self" or "conception of self"; the fundamental ignorance that is the ultimate cause of suffering (DUḤKHA) and rebirth (SAMSARA). Although the self does not exist in reality, the mistaken conception that a self exists (SATKAYADṚstI) constitutes the most fundamental form of clinging, which must be eliminated through wisdom (PRAJNA). Two types of attachment to self are mentioned in MAHAYANA literature: the type that is constructed or artificial (S. parakalpita; T. kun btags; C. fenbie wozhi) and that type that is innate (S. sahaja; T. lhan skyes; C. jusheng wozhi). The former is primarily an epistemic error resulting from unsystematic attention (AYONIsOMANASKARA) and exposure to erroneous philosophies and mistaken views (VIPARYASA); it is eradicated at the stage of stream-entry (see SROTAAPANNA) for the sRAVAKA and PRATYEKABUDDHA and at the DARsANAMARGA for the BODHISATTVA. The latter is primarily an affective, habitual, and instinctive clinging, conditioned over many lifetimes in the past, which may continue to be present even after one has abandoned the mistaken conception of a perduring self after achieving stream-entry. This innate form of clinging to self is only gradually attenuated through the successive stages of spiritual fruition, until it is completely extinguished at the stage of arhatship (see ARHAT) or buddhahood. In the MahAyAna philosophical schools, the conception of self is said to be twofold: the conception of the self of persons (pudgalAtmagraha) and the conception of the self of phenomena or factors (dharmAtmagraha). The second is said to be more subtle than the first. The first is said to be abandoned by followers of the HĪNAYANA paths in order to attain the rank of arhat, while both forms must be abandoned by the BODHISATTVA in order to achieve buddhahood. See also ATMAN; PUDGALANAIRATMYA.

Atman. (P. attan; T. bdag; C. wo; J. ga; K. a 我). In Sanskrit, "self" or "I," with a similar range of meanings as the terms possess in English, but used especially to refer to a perduring substratum of being that is the agent of actions, the possessor of mind and body (NAMARuPA), and that passes from lifetime to lifetime. The misconception that there is an "I" (Atman), a perduring soul that exists in reality (SATKAYADṚstI), and a "mine" (Atmīya), viz., things that belong to me, injects a "point of view" into all of one's perception (SAMJNA), which inevitably leads to clinging (toward things we like, viz., LOBHA) and hatred (toward things we dislike, viz., DVEsA). This mistaken belief that there is such a permanent self is regarded as fundamental ignorance (AVIDYA) and the root cause of all suffering (DUḤKHA). The Buddha therefore taught "nonself" (ANATMAN) as a palliative to this misconception of permanence. The precise meaning of Atman, the ways in which the misconception arises, and how that misconception is then extended beyond the person are considered in great detail in the various Buddhist philosophical schools. See also PUDGALA.

avadAna. (P. apadAna; T. rtogs par brjod pa; C. apotuona/piyu; J. ahadana or apadana/hiyu; K. ap'adana/piyu 阿波陀那/譬喩). In Sanskrit, "tales" or "narrative"; a term used to denote a type of story found in both Buddhist and non-Buddhist literature. The precise meaning of the word has been the subject of much discussion. In the Indian BrAhmanas and srauta literature, the term denotes either something that is sacrificed or a portion of a sacrifice. The term avadAna was originally thought to mean "something cut off; something selected" and was presumed to derive from the prefix ava- + the Sanskrit root √dA. Feer, who published a French translation of the AVADANAsATAKA in 1891, tentatively translated it as "légende, action héroïque," while noting that the Tibetans, the Chinese, and the Mongols all employed differing translations of the word as well. (The Chinese use a transcription, apotuona, as well as a translation, piyu, meaning "simile." The Tibetan rtogs brjod has been rendered as "judgment" or "moral legend"; literally, it means the presentation or expression of the realizations [of an adept]. The Mongolian equivalent is domok.) Feer's rendering of avadAna is closer to its meaning of "heroic action" in classical Indian works such as the RaghuvaMsa and the KumArasambhava. AvadAnas are listed as the tenth of the twelvefold (DVADAsAnGA) division of the traditional genres of Buddhist literature, as classified by compositional style and content. The total corpus of the genre is quite extensive, ranging from individual avadAnas embedded in VINAYA texts, or separate sutras in the SuTRAPItAKA, to avadAnas that circulated either individually or in avadAna collections. These stories typically illustrate the results of both good and bad KARMAN, i.e., past events that led to present circumstances; in certain cases, however, they also depict present events that lead to a prediction (VYAKARAnA) of high spiritual attainment in the future. AvadAnas are closely related to JATAKAs, or birth stories of the Buddha; indeed, some scholars have considered jAtakas to be a subset of the avadAna genre, and some jAtaka tales are also included in the AVADANAsATAKA, an early avadAna collection. AvadAnas typically exhibit a three-part narrative structure, with a story of the present, followed by a story of past action (karman), which is then connected by identifying the past actor as a prior incarnation of the main character in the narrative present. In contrast to the jAtakas, however, the main character in an avadAna is generally not the Buddha (an exception is Ksemendra's eleventh-century BodhisattvAvadAnakalpalatA) but rather someone who is or becomes his follower. Moreover, some avadAnas are related by narrators other than the Buddha, such as those of the AsOKAVADANA, which are narrated by UPAGUPTA. Although the avadAna genre was once dismissed as "edifying stories" for the masses, the frequent references to monks as listeners and the directives to monks on how to practice that are embedded in these tales make it clear that the primary audience was monastics. Some of the notations appended to the stories in sura's [alt. Aryasura; c. second century CE] JATAKAMALA suggest that such stories were also used secondarily for lay audiences. On the Indian mainland, both mainstream and MAHAYANA monks compiled avadAna collections. Some of the avadAnas from northwestern India have been traced from kernel stories in the MuLASARVASTIVADA VINAYA via other mainstream Buddhist versions. In his French translation of the AvadAnasataka, Feer documented a number of tales from earlier mainstream collections, such as the AvadAnasataka, which were reworked and expanded in later MahAyAna collections, such as the RatnAvadAnamAlA and the KalpadrumAvadAnamAlA, which attests to the durability and popularity of the genre. Generally speaking, the earlier mainstream avadAnas were prose works, while the later MahAyAna collections were composed largely in verse.

AvataMsakasutra. (T. Mdo phal po che; C. Huayan jing; J. Kegongyo; K. Hwaom kyong 華嚴經). In Sanskrit, "Garland Scripture"; also known as the BUDDHAVATAMSAKASuTRA ("Scripture of the Garland of Buddhas"), or *BuddhAvataMsakanAmamahAvaipulyasutra, the Sanskrit reconstruction of the title of the Chinese translation Dafangguang fo huayan jing, which is usually abbreviated in Chinese simply as the HUAYAN JING ("Flower Garland Scripture"). The sutra is one of the most influential Buddhist scriptures in East Asia and the foundational text of the indigenous East Asian HUAYAN ZONG. The first major edition of the AvataMsakasutra was said to have been brought from KHOTAN and was translated into Chinese by BUDDHABHADRA in 421; this recension consisted of sixty rolls and thirty-four chapters. A second, longer recension, in eighty rolls and thirty-nine chapters, was translated into Chinese by sIKsANANDA in 699; this is sometimes referred to within the Huayan tradition as the "New [translation of the] AvataMsakasutra" (Xin Huayan jing). A Tibetan translation similar to the eighty-roll recension also exists. The AvataMsakasutra is traditionally classified as a VAIPULYASuTRA; it is an encyclopedic work that brings together a number of heterogeneous texts, such as the GAndAVYuHA and DAsABHuMIKASuTRA, which circulated independently before being compiled together in this scripture. No Sanskrit recension of the AvataMsakasutra has been discovered; even the title is not known from Sanskrit sources, but is a reconstruction of the Chinese. (Recent research in fact suggests that the correct Sanskrit title might actually be BuddhAvataMsakasutra, or "Scripture of the Garland of Buddhas," rather than AvataMsakasutra.) There are, however, extant Sanskrit recensions of two of its major constituents, the Dasabhumikasutra and Gandavyuha. Given the dearth of evidence of a Sanskrit recension of the complete AvataMsakasutra, and since the scripture was first introduced to China from Khotan, some scholars have argued that the scripture may actually be of Central Asian provenance (or at very least was heavily revised in Central Asia). There also exists in Chinese translation a forty-roll recension of the AvataMsakasutra, translated by PRAJNA in 798, which roughly corresponds to the Gandavyuha, otherwise known in Chinese as the Ru fajie pin or "Chapter on the Entry into the DHARMADHATU." Little attempt is made to synthesize these disparate materials into an overarching narrative, but there is a tenuous organizational schema involving a series of different "assemblies" to which the different discourses are addressed. The Chinese tradition presumed that the AvataMsakasutra was the first sermon of the Buddha (see HUAYAN ZHAO), and the sutra's first assembly takes place at the BODHI TREE two weeks after he had attained enlightenment while he was still immersed in the samAdhi of oceanic reflection (SAGARAMUDRASAMADHI). The AvataMsaka is therefore believed to provide a comprehensive and definitive description of the Buddha's enlightenment experience from within this profound state of samAdhi. The older sixty-roll recension includes a total of eight assemblies held at seven different locations: three in the human realm and the rest in the heavens. The later eighty-roll recension, however, includes a total of nine assemblies at seven locations, a discrepancy that led to much ink in Huayan exegesis. In terms of its content, the sutra offers exuberant descriptions of myriads of world systems populated by buddhas and bodhisattvas, along with elaborate imagery focusing especially on radiant light and boundless space. The scripture is also the inspiration for the famous metaphor of INDRAJALA (Indra's Net), a canopy made of transparent jewels in which each jewel is reflected in all the others, suggesting the multivalent levels of interaction between all phenomena in the universe. The text focuses on the unitary and all-pervasive nature of enlightenment, which belongs to the realm of the Buddha of Pervasive Light, VAIROCANA, the central buddha in the AvataMsaka, who embodies the DHARMAKAYA. The sutra emphasizes the knowledge and enlightenment of the buddhas as being something that is present in all sentient beings (see TATHAGATAGARBHA and BUDDHADHATU), just as the entire universe, or trichiliocosm (S. TRISAHASRAMAHASAHASRALOKADHATU) is contained in a minute mote of dust. This notion of interpenetration or interfusion (YUANRONG) is stressed in the thirty-second chapter of Buddhabhadra's translation, whose title bears the influential term "nature origination" (XINGQI). The sutra, especially in FAZANG's authoritative exegesis, is presumed to set forth a distinctive presentation of dependent origination (PRATĪTYASAMUTPADA) in terms of the dependence of the whole on its parts, stressing the unity of the universe and its emptiness (suNYATA) of inherent nature; dependent origination here emerges as a profound ecological vision in which the existence of any one thing is completely dependent on the existence of all other things and all things on any one thing. Various chapters of the sutra were also interpreted as providing the locus classicus for the exhaustive fifty-two stage MahAyAna path (MARGA) to buddhahood, which included the ten faiths (only implied in the scripture), the ten abodes, ten practices, ten dedications, and ten stages (DAsABHuMI), plus the two stages of awakening itself: virtual enlightenment (dengjue) and sublime enlightenment (miaojue). This soteriological process was then illustrated through the peregrinations of the lad SUDHANA to visit his religious mentors, each of whom is identified with one of these specific stages; Sudhana's lengthy pilgrimage is described in great detail in the massive final chapter (a third of the entire scripture), the Gandavyuha, titled in the AvataMsakasutra the "Entry into the DharmadhAtu" chapter (Ru fajie pin). The evocative and widely quoted statement in the "Brahmacarya" chapter that "at the time of the initial arousal of the aspiration for enlightenment (BODHICITTOTPADA), complete, perfect enlightenment (ANUTTARASAMYAKSAMBODHI) is already achieved" was also influential in the development of the East Asian notion of sudden enlightenment (DUNWU), since it implied that awakening could be achieved in an instant of sincere aspiration, without requiring three infinite eons (ASAMKHYEYAKALPA) of religious training. Chinese exegetes who promoted this sutra reserved the highest place for it in their scriptural taxonomies (see JIAOXIANG PANSHI) and designated it the "perfect" or "consummate" teaching (YUANJIAO) of Buddhism. Many commentaries on and exegeses of the sutra are extant, among which the most influential are those written by FAZANG, ZHIYAN, CHENGGUAN, LI TONGXUAN, GUIFENG ZONGMI, WoNHYO, ŬISANG, and MYoE KoBEN.

bala. (T. stobs; C. li; J. riki; K. yok 力). In Sanskrit and PAli, "power" or "strength"; used in a variety of lists, including the five powers (the eighteenth to twenty-second of the BODHIPAKsIKADHARMAs, or "thirty-seven factors pertaining to awakening"), the ten powers of a TATHAGATA, the ten powers of a BODHISATTVA, and the ninth of the ten perfections (PARAMITA). The five powers are the same as the five spiritual faculties (INDRIYA)-faith (sRADDHA), perseverance (VĪRYA), mindfulness (SMṚTI), concentration (SAMADHI), and wisdom (PRAJNA)-but now fully developed at the LAUKIKAGRADHARMA stage of the path of preparation (PRAYOGAMARGA), just prior to the path of vision (DARsANAMARGA). A tathAgata's ten powers are given in both PAli and Sanskrit sources as the power of the knowledge (jNAnabala) of: (1) what can be and cannot be (sthAnAsthAna), (2) karmic results (karmavipAka), (3) the various dispositions of different beings (nAnAdhimukti), (4) how the world has many and different elements (nAnAdhAtu), (5) the higher (or different) faculties people possess (indriyaparApara), (6) the ways that lead to all destinations (sarvatragAminīpratipad), (7) the defilement and purification of all meditative absorptions (DHYANA), liberations (VIMOKsA), samAdhis, and trances (SAMAPATTI) (sarvadhyAnavimoksasamAdhisamApatti-saMklesavyavadAnavyavasthAna), (8) recollecting previous births (PuRVANIVASANUSMṚTI), (9) decease and birth (cyutyupapatti), and (10) the extinction of the contaminants (ASRAVAKsAYA). Another list gives the Buddha's ten powers as the power of aspiration (Asaya), resolution (ADHYAsAYA), habit (abhyAsa), practice (PRATIPATTI), wisdom (prajNA), vow (PRAnIDHANA), vehicle (YANA), way of life (caryA), thaumaturgy (vikurvana), the power derived from his bodhisattva career, and the power to turn the wheel of dharma (DHARMACAKRAPRAVARTANA). When the MahAyAna six perfections (PARAMITA) are expanded and linked to the ten bodhisattva stages (DAsABHuMI), four perfections are added: the perfections of skillful means (UPAYA), vow, power, and knowledge (JNANA). Thus the perfection of power (BALAPARAMITA) is linked with the ninth bodhisattva stage (BHuMI). When the ten powers are listed as a bodhisattva's perfection of power, they are sometimes explained to be the powers of a tathAgata before they have reached full strength.

Bhadrika. (P. Bhaddiya; T. Bzang ldan; C. Poti/Renxian; J. Badai/Ninken; K. Paje/Inhyon 婆提/仁賢). In Sanskrit, "Felicitous," one of the five ascetics (S. PANCAVARGIKA; P. paNcavaggiyA), along with AJNATAKAUndINYA (P. ANNakondaNNa), AsVAJIT (P. Assaji), VAsPA (P. Vappa), and MAHANAMAN (P. MahAnAma), who practiced austerities with GAUTAMA before his enlightenment; he later became one of the Buddha's first disciples upon hearing the first "turning of the wheel of the DHARMA" (DHARMACAKRAPRAVARTANA; P. dhammacakkappavatana) at the ṚsIPATANA (P. Isipatana) deer park. When Gautama first renounced the world to practice austerities, Bhadrika and his four companions accompanied him (some texts say that the Buddha's father, King sUDDHODANA, dispatched them to ensure his son's safety). Later, when Gautama abandoned the severe asceticism they had been practicing in favor of the middle way (MADHYAMAPRATIPAD), Bhadrika and his companions became disgusted with Gautama's backsliding and left him, going to practice in the Ṛsipatana deer park, located in the northeast of Benares. After the Buddha's enlightenment, however, the Buddha sought them out to teach them the first sermon, the DHARMACAKRAPRAVARTANASuTRA (P. DHAMMACAKKAPPAVATTANASUTTA); Bhadrika became a stream-enterer (SROTAAPANNA) while listening to this sermon and was immediately ordained as a monk using the informal EHIBHIKsUKA (P. ehi bhikkhu), or "come, monk," formula. Five days later, the Buddha then preached to the group of five monks the second sermon, the *AnAtmalaksanasutra (P. ANATTALAKKHAnASUTTA), which led to Bhadrika becoming an arhat. Bhadrika is presumed to have been related to the Buddha on his father King suddhodana's side and was the son of one of the eight brAhmanas who attended Gautama's naming ceremony, when it was predicted he would become either a wheel-turning monarch (CAKRAVARTIN; P. cakkavattin) or a buddha. There are several variant transcriptions of Bhadrika's name in Chinese and a number of different translations, including Xiaoxian (J. Shoken; K. Sohyon), Shanxian (J. Zenken; K. Sonhyon), Renxian (J. Ninken; K. Inhyon), and Youxian (J. Yuken; K. Yuhyon). ¶ For another Bhadrika (P. Bhaddiya) known in the mainstream Buddhist literature as chief among monks of aristocratic birth, see BHADDIYA-KAlIGODHAPUTTA.

bhangAnupassanANAna. In PAli, "knowledge arising from the contemplation of dissolution"; according to BUDDHAGHOSA's VISUDDHIMAGGA, the second of nine types of knowledge (P. NAnA) cultivated as part of the "purity of knowledge and vision of progress along the path" (PAtIPADANAnADASSANAVISUDDHI). This latter category, in turn, constitutes the sixth and penultimate purity (VIsUDDHI) that is to be developed along the path to liberation. "Knowledge arising from the contemplation of dissolution" is developed by observing the dissolution of material and mental phenomena (NAMARuPA). Having keenly observed the arising, subsistence, and decay of phenomena, the meditator turns his attention solely to their dissolution or destruction (bhanga). He then observes, for example, that consciousness arises because of causes and conditions: namely, it takes as its objects the five aggregates (P. khandha, S. SKANDHA) of matter (RuPA), sensation (VEDANA), perception (P. saNNA, S. SAMJNA) conditioned formations (P. sankhAra, S. SAMSKARA) and consciousness (P. viNNAna, S. VIJNANA), after which it is inevitably dissolved. Seeing this, the meditator understands that all consciousness is characterized by the three marks of existence (tilakkhana; S. TRILAKsAnA); namely, impermanence (anicca; S. ANITYA), suffering (dukkha; S. DUḤKHA) and nonself (anattA; S. ANATMAN). By understanding these three marks, he feels aversion for consciousness and overcomes his attachment to it. Eight benefits accrue to one who develops knowledge arising from the contemplation of dissolution; (1) he overcomes the view of eternal existence, (2) he abandons attachment to life, (3) he develops right effort, (4) he engages in a pure livelihood, (5 & 6) he enjoys an absence of anxiety and of fear, (7) he becomes patient and gentle, and (8) he overcomes boredom and sensual delight.

BhAvanAkrama. (T. Sgom rim). In Sanskrit, "Stages of Meditation," the title of three separate but related works by the late-eighth century Indian master KAMALAsĪLA. During the reign of the Tibetan king KHRI SRONG LDE BTSAN at the end of the eighth century, there were two Buddhist factions at court, a Chinese faction led by the Northern Chan (BEI ZONG) monk Heshang Moheyan (MahAyAna) and an Indian faction of the recently deceased sANTARAKsITA, who with the king and PADMASAMBHAVA had founded the first Tibetan monastery at BSAM YAS (Samye). According to traditional accounts, sAntaraksita foretold of dangers and left instructions in his will that his student Kamalasīla should be summoned from India. A conflict seems to have developed between the Indian and Chinese partisans (and their allies in the Tibetan court) over the question of the nature of enlightenment, with the Indians holding that enlightenment takes place as the culmination of a gradual process of purification, the result of perfecting morality (sĪLA), concentration (SAMADHI), and wisdom (PRAJNA). The Chinese spoke against this view, holding that enlightenment was the intrinsic nature of the mind rather than the goal of a protracted path, such that one need simply to recognize the presence of this innate nature of enlightenment by entering a state of awareness beyond distinctions; all other practices were superfluous. According to both Chinese and Tibetan records, a debate was held between Kamalasīla and Moheyan at Bsam yas, circa 797, with the king himself serving as judge (see BSAM YAS DEBATE). According to Tibetan reports (contradicted by the Chinese accounts), Kamalasīla was declared the winner and Moheyan and his party banished from Tibet, with the king proclaiming that thereafter the MADHYAMAKA school of Indian Buddhist philosophy (to which sAntaraksita and Kamalasīla belonged) would have pride of place in Tibet. ¶ According to Tibetan accounts, after the conclusion of the debate, the king requested that Kamalasīla compose works that presented his view, and in response, Kamalasīla composed the three BhAvanAkrama. There is considerable overlap among the three works. All three are germane to the issues raised in the debate, although whether all three were composed in Tibet is not established with certainty; only the third, and briefest of the three, directly considers, and refutes, the view of "no mental activity" (amanasikAra, cf. WUNIAN), which is associated with Moheyan. The three texts set forth the process for the potential BODHISATTVA to cultivate BODHICITTA and then develop sAMATHA and VIPAsYANA and progress through the bodhisattva stages (BHuMI) to buddhahood. The cultivation of vipasyanA requires the use of both scripture (AGAMA) and reasoning (YUKTI) to understand emptiness (suNYATA); in the first BhAvanAkrama, Kamalasīla sets forth the three forms of wisdom (prajNA): the wisdom derived from learning (sRUTAMAYĪPRAJNA), the wisdom derived from reflection (CINTAMAYĪPRAJNA), and the wisdom derived from cultivation (BHAVANAMAYĪPRAJNA), explaining that the last of these gradually destroys the afflictive obstructions (KLEsAVARAnA) and the obstructions to omniscience (JNEYAVARAnA). The second BhAvanAkrama considers many of these same topics, stressing that the achievement of the fruition of buddhahood requires the necessary causes, in the form of the collection of merit (PUnYASAMBHARA) and the collection of wisdom (JNANASAMBHARA). Both the first and second works espouse the doctrine of mind-only (CITTAMATRA); it is on the basis of these and other statements that Tibetan doxographers classified Kamalasīla as a YOGACARA-SVATANTRIKA-MADHYAMAKA. The third and briefest of the BhAvanAkrama is devoted especially to the topics of samatha and vipasyanA, how each is cultivated, and how they are ultimately unified. Kamalasīla argues that analysis (VICARA) into the lack of self (ATMAN) in both persons (PUDGALA) and phenomena (DHARMA) is required to arrive at a nonconceptual state of awareness. The three texts are widely cited in later Tibetan Buddhist literature, especially on the process for developing samatha and vipasyanA.

bhAvanAmArga. (T. sgom lam; C. xiudao; J. shudo; K. sudo 修道). In Sanskrit, "the path of cultivation" or "path of meditation"; the fourth of the five stages of the path (MARGA) in the SARVASTIVADA soteriological system (also adopted in the MAHAYANA), which follows the path of vision or insight (DARsANAMARGA) and precedes the adept path where no further training is necessary (AsAIKsAMARGA). In the SarvAstivAda path schema, the path of vision consists of fifteen thought-moments, with a subsequent sixteenth moment marking the beginning of the path of cultivation (BHAVANAMARGA). This sixteenth moment, that of subsequent knowledge (ANVAYAJNANA) of the truth of the path (mArga), is, in effect, the knowledge that all of the afflictions (KLEsA) of both the subtle-materiality realm (RuPADHATU) and the immaterial realm (ARuPYADHATU) that are associated with the FOUR NOBLE TRUTHS have been abandoned. As a result, the meditator destroys all causes for future rebirth as an animal, ghost, or hell denizen, but is not liberated from rebirth altogether and may still be reborn as a human or divinity. The more deeply rooted afflictions are destroyed over the course of the path of cultivation. For each of the nine levels of the three realms of rebirth-the sensuous realm (with one level), the realm of subtle materiality (with four levels), and the immaterial realm (with four levels)-there are nine levels of afflictions (KLEsA), from the most coarse to the most insidious, making eighty-one levels of affliction to be destroyed. As was the case with the path of vision, these defilements must be destroyed in a two-step process: the actual destruction of the particular affliction and the knowledge that it has been destroyed. There are therefore 162 "moments" of the abandoning of afflictions. This process, which takes place over the course of the path of cultivation, may occur over several lifetimes. However, when the 162nd stage is reached, and the subtlest of the subtle afflictions associated with the ninth level-that is, the fourth absorption of the immaterial realm-has been abandoned, the adept is then liberated from rebirth. The bhAvanAmArga is one of the "paths of the nobles" (ARYAMARGA) and one on this stage is immune to any possibility of retrogression and is assured of eventually achieving NIRVAnA. Reference is also sometimes made to the mundane path of cultivation (LAUKIKA-bhAvanAmArga), which refers to the three trainings (TRIsIKsA) in morality (sĪLA), concentration (SAMADHI), and wisdom (PRAJNA) as they are developed before the first of the three fetters (SAMYOJANA) is eradicated and insight achieved. In the MahAyAna path system, with variations between YOGACARA and MADHYAMAKA, the bhAvanAmArga is the period in which the BODHISATTVA proceeds through the ten BHuMIs and destroys the afflictive obstructions (KLEsAVARAnA) and the obstructions to omniscience (JNEYAVARAnA).

bhAvanAmayīprajNA. (P. bhAvanAmayapaA; T. bsgoms pa las byung ba'i shes rab; C. xiuhui; J. shue; K. suhye 修慧). In Sanskrit, lit. "wisdom generated by cultivation"; often translated as "wisdom derived from meditation"; the third of the three types of wisdom, together with sRUTAMAYĪPRAJNA (wisdom derived from what is heard, viz., learning) and CINTAMAYĪPRAJNA (wisdom derived from reflection or analysis). Although the general understanding is that this third and final manifestation of wisdom comes after, and is largely dependent on, the previous two types, bhAvanAmayīprajNA is considered to be the highest of these three because it is the culmination of one's efforts to cultivate the path (MARGA) and the product of direct spiritual experience. This third type of wisdom is a form of VIPAsYANA, an understanding of reality at the level of sAMATHA-profound concentration coupled with tranquility.

bhAvanA. (T. sgom pa; C. xiuxi; J. shuju; K. susŭp 修習). In Sanskrit and PAli, "cultivation" (lit. "bringing into being"); a Sanskrit term commonly translated into English as "meditation." It is derived from the root √bhu, "to be" or "to become," and has a wide range of meanings including cultivating, producing, manifesting, imagining, suffusing, and reflecting. It is in the first sense, that of cultivation, that the term is used to mean the sustained development of particular states of mind. However, bhAvanA in Buddhism can include studying doctrine, memorizing sutras, and chanting verses to ward off evil spirits. The term thus refers broadly to the full range of Buddhist spiritual culture, embracing the "bringing into being" (viz., cultivating) of such generic aspects of training as the path (MARGA), specific spiritual exercises (e.g., loving-kindness, or MAITRĪ), or even a general mental attitude, such as virtuous (KUsALA) states of mind. The term is also used in the specific sense of a "path of cultivation" (BHAVANAMARGA), which "brings into being" the insights of the preceding path of vision (DARsANAMARGA). Hence, bhAvanA entails all the various sorts of cultivation that an adept must undertake in order to enhance meditation, improve its efficacy, and "bring it into being." More specifically as "meditation," two general types of meditation are sometimes distinguished in the commentarial literature: stabilizing meditation (sAMATHA) in which the mind focuses with one-pointedness on an object in an effort to expand the powers of concentration; and analytical meditation (VIPAsYANA), in which the meditator conceptually investigates a topic in order to develop insight into it.

bhayatupatthAnANAna. In PAli, "knowledge arising from the awareness of terror"; according to the VISUDDHIMAGGA, the third of nine knowledges (NAna; JNANA) cultivated as part of "purity of knowledge and vision of progress along the path" (PAtIPADANAnADASSANAVISUDDHI). This latter category, in turn, constitutes the sixth and penultimate purity (VISUDDHI) to be developed along the path to liberation. Knowledge arising from the contemplation of terror is developed by noting how all conditioned formations (sankhAra; SAMSKARA) or mental and physical phenomena (NAMARuPA) of the past, present and future have either gone, are going, or are destined to go to destruction. A simile given in the Visuddhimagga is that of a woman whose three sons have offended the king. The woman, who has already witnessed the beheading of her eldest son, witnesses the beheading of her middle son. And having witnessed the beheadings of her two older sons, the woman is filled with terror at the knowledge that her youngest son will likewise be executed. In the same way, the practitioner observes how phenomena of the past have ceased, how phenomena of the present are ceasing, and how those of the future are likewise destined to cease. Seeing conditioned formations as destined to destruction in this way, that is, as impermanent (anicca; ANITYA), the practitioner is filled with terror. Similarly, the practitioner sees conditioned formations as suffering (dukkha; DUḤKHA), and as impersonal and nonself (anattA; ANATMAN) and is filled with terror. In this way, the practitioner comes to realize that all mental and physical phenomena, being characterized by the three universal marks of existence (tilakkhana; TRILAKsAnA), are frightful.

bhumi. (T. sa; C. di; J. ji; K. chi 地). In Sanskrit, lit. "ground"; deriving from an ABHIDHARMA denotation of bhumi as a way or path (MARGA), the term is used metaphorically to denote a "stage" of training, especially in the career of the BODHISATTVA or, in some contexts, a sRAVAKA. A list of ten stages (DAsABHuMI) is most commonly enumerated, deriving from the DAsABHuMIKASuTRA ("Discourse on the Ten Bhumis"), a sutra that is later subsumed into the massive scriptural compilation, the AVATAMSAKASuTRA. The bodhisattva does not enter the ten bhumis immediately after generating the aspiration for enlightenment (BODHICITTOTPADA); rather, the first bhumi coincides with the attainment of the path of vision (DARsANAMARGA) and the remaining nine to the path of cultivation (BHAVANAMARGA). The ultimate experience of buddhahood is sometimes referred to (as in the LAnKAVATARASuTRA) as an eleventh TATHAGATABHuMI, which the MAHAVYUTPATTI designates as the samantaprabhAbuddhabhumi. The stage of the path prior to entering the path of vision is sometimes referred to as the adhimukticaryAbhumi ("stage of the practice of resolute faith"), a term from the BODHISATTVABHuMI. An alternative list of "ten shared stages" of spiritual progress common to all three vehicles of sRAVAKA, PRATYEKABUDDHA, and bodhisattva is described in the *MAHAPRAJNAPARAMITASuTRA and the DAZHIDU LUN (*MahAprajNApAramitAsAstra). An alternative list of seven bhumis of the bodhisattva path, as found in MAITREYANATHA and ASAnGA's Bodhisattvabhumi, is also widely known in MahAyAna literature. For full treatment of each the bhumi system, see BODHISATTVABHuMI, DAsABHuMI; sRAVAKABHuMI; see also individual entries for each BHuMI.

Namak Hoeyang 南嶽懷讓. See NANYUE HUAIRANG

Namak Hyesa 南嶽慧思. See NANYUE HUISI

Nama: Name.

Naman (Sanskrit) Nāman also Nāma. A name, appellation.

Namarupajagat: The world of names and forms.

Namarupa: Name and form; the nature of the world.

Nama-rupa: Sanskrit for name (and) form. The phenomenal world, or its conceptual and material aspects.

Nama-rupa (Sanskrit) Nāma-rūpa [from nāma name + rūpa body, form] The body with a name; personality, the symbol of the unreality of material phenomenal appearances. A highly technical term in Hindu philosophy, particularly in the Vedanta. Philosophically, naman signifies the particular characteristics of the manifesting personality. Every individual has his or its own particular naman, as well as his or its own particular rupa. In consequence nama-rupa is the personality working through its two or three forms or bodies, the kama-rupa, the linga-sarira (astral form), and the sthula-sarira (physical body). This term applies equally well to a manifested entity of any kind, but with particular meaning to the lower grades or classes of manifesting beings or things. The sun, for instance, imbodies a divinity; but the nama-rupa of the sun is not the divinity, but the manifesting personality of the particular sun working through its particular rupa.

Nama-rupa: (Skr.) "Name and form", a stereotyped formula for the phenomenal world, or its conceptual and material aspects; also: "word and beauty", as forms of manifestation. See Rupa. -- K.F.L.

Namarupavyakarana: Evolution of names and forms.

Namasmarana: Remembrance of the Lord throu repetition of His Name.

Namas (Sanskrit) Namas [from nam to bow, make reverence; cf Pali namo] A reverence, consisting of an inclination of the body; both in act and in writing a reverential salutation. “The first word of a daily invocation among Buddhists, meaning ‘I humbly trust, or adore, or acknowledge’ the Lord, as: ‘Namo tasso Bhagavato Arahato’ etc., addressed to Lord Buddha. The priests are called ‘Masters of Namah’ [Namas] — both Buddhist and Taoist, because this word is used in liturgy and prayers, in the invocation of the Triratna, and with a slight change in the occult incantations to the Bodhisattvas and Nirmanakayas” (TG 224).

Namaste (honor, reverence, to thee!) is used in greeting gurus and spiritual sages.

bodhisaMbhAra. (T. byang chub kyi tshogs; C. puti ju/puti ziliang; J. bodaigu/bodaishiryo; K. pori ku/pori charyang 菩提具/菩提資糧). In Sanskrit, "collection" of, or "equipment" (SAMBHARA) for, "enlightenment" (BODHI); the term refers to specific sets of spiritual requisites (also called "accumulations") necessary for the attainment of awakening. The BODHISATTVA becomes equipped with these factors during his progress along the path (MARGA) leading to the attainment of buddhahood. In a buddha, the amount of this "enlightenment-collection" is understood to be infinite. These factors are often divided into two major groups: the collection of merit (PUnYASAMBHARA) and the collection of knowledge (JNANASAMBHARA). The collection of merit (PUnYA) entails the strengthening of four perfections (PARAMITA): generosity (DANA), morality (sĪLA), patience (KsANTI), and energy (VĪRYA). The collection of knowledge entails the cultivation of meditative states leading to the realization that emptiness (suNYATA) is the ultimate nature of all things. The bodhisaMbhAra were expounded in the *BodhisaMbhAraka, attributed to the MADHYAMAKA exegete NAGARJUNA, which is now extant only in Dharmagupta's 609 CE Chinese translation, titled the Puti ziliang lun. In this treatise, NAgArjuna explains that the acquisition, development, and fruition of these factors is an essentially interminable process: enlightenment will be achieved when these factors have been developed for as many eons as there are grains of sand in the Ganges River (see GAnGANADĪVALUKA). The text also emphasizes the importance of compassion (KARUnA), calling it the mother of perfect wisdom (PRAJNAPARAMITA). The perfection of wisdom sutras stress that PARInAMANA (turning over [merit]) and ANUMODANA (rejoicing [in the good deeds of others]) are necessary to amass the collection necessary to reach the final goal.

bodhisattvabhumi. (T. byang chub sems dpa'i sa; C. pusa di; J. bosatsuji; K. posal chi 菩薩地). In Sanskrit, lit. "ground" or "stage" (BHuMI) of a BODHISATTVA, referring to the systematic stages along the path (MARGA) of a bodhisattva's maturation into a buddha. A normative list of ten bhumis, which becomes standard in many MAHAYANA accounts of the bodhisattva path, appears in the DAsABHuMIKASuTRA, a sutra that was later incorporated into the AVATAMSAKASuTRA compilation. These ten stages (DAsABHuMI) of the Dasabhumikasutra correspond to the forty-first to fiftieth stages among the fifty-two bodhisattva stages, the comprehensive outline of the entire bodhisattva path taught in such scriptures as the AvataMsakasutra, the PUSA YINGLUO BENYE JING, and the RENWANG JING. The first bhumi begins on the path of vision (DARsANAMARGA), and the other nine bhumis occur on the path of cultivation (BHAVANAMARGA). (For detailed explication of each stage, see DAsABHuMI s.v.) The PRAJNAPARAMITA SuTRAs, and the MAHAYANASuTRALAMKARA and ABHISAMAYALAMKARA in their exegesis of these stages, explain that bodhisattvas reach each higher level along the path after completing the preparations (parikarman) for it; they set forth the same ten levels as the Dasabhumikasutra with the same names. Arya VIMUKTISENA, in his exegesis of the AbhisamayAlaMkAra, says bodhisattvas on the tenth bhumi are like TATHAGATAs who have passed beyond all stages, and lists eight other stages corresponding roughly to the stages of the eight noble persons (ARYAPUDGALA), with the first through ninth bodhisattva bhumis described as a transcendent ninth level. In contrast to the normative ten bhumis described in the Dasabhumikasutra, MAITREYANATHA/ASAnGA in the BODHISATTVABHuMI instead outlines a system of seven stages (bhumi), which are then correlated with the thirteen abodes (VIHARA). (See the following entry on the treatise for further explication.) The seven-bhumi schema of the Bodhisattvabhumi and the ten-bhumi schema of the Dasabhumikasutra are independent systematizations.

bodhyanga. (P. bojjhanga; T. byang chub kyi yan lag; C. juezhi/qijuezhi; J. kakushi/shichikakushi; K. kakchi/ch'ilgakchi 覺支/七覺支). In Sanskrit, "branches of enlightenment," or "limbs of awakening"; seven qualities attained at the point of realizing the path of vision (DARsANAMARGA): mindfulness (SMṚTI; P. sati), investigation of factors (dharmapravicaya; P. dhammavicaya), energy (VĪRYA; P. viriya), rapture (PRĪTI; pīti), tranquility (PRAsRABDHI; passaddhi), concentration (SAMADHI), and equanimity (UPEKsA; upekkhA). In their roles as "branches of enlightenment," mindfulness, first, refers to the "four foundations of mindfulness" (SMṚTYUPASTHANA; P. SATIPAttHANA), where the practitioner dwells contemplating four types of objects: namely, the body (KAYA), sensations (VEDANA), the mind (CITTA), and mental objects (DHARMA). Investigation of factors refers to investigating, examining, and reflecting on the teachings and numerical lists of factors taught by the Buddha. Energy refers to firm and unshaken energy that arises in the mind of the practitioner while investigating factors, etc. Rapture refers to the supersensuous bliss that arises as a consequence of contemplating with energy. Tranquility refers to the tranquility that arises as a consequence of the mind experiencing rapture. Concentration refers to the mental absorption that arises as a consequence of tranquility. Finally, equanimity refers to the sense of complete composure that arises as a consequence of the mind being well concentrated on an object. These are called factors of "enlightenment," because they lead to awakening (BODHI) or more specifically to the attainment of the "threefold knowledge" (TRIVIDYA; P. tevijjA): "recollection of former lives" (S. PuRVANIVASANUSMṚTI; P. pubbenivAsAnussati), the "divine eye" (DIVYACAKsUS; P. dibbacakkhu), which sees the death and rebirth of beings occurring according to their actions, and the "knowledge of the extinction of the contaminants" (ASRAVAKsAYA JNANA; P. AsavakhayaNAna).

Buddhaguhya. (fl. c. 760) (T. Sangs rgyas gsang ba). Sanskrit proper name of the author of a detailed commentary on the MAHAVAIROCANABHISAMBODHISuTRA ("Great Vairocana's Enlightenment Discourse"); his commentary (MahAvairocanAbhisaMbodhi-vikurvitAdhisthAna-vaipulyasutrendrarAja-nAma-dharmaparyAyabhAsya), and his TantrArthA-vatAra ("Introduction to the Meaning of the Tantras") are said to have been the primary resource for Tibetan translators of tantra during the earlier spread of the doctrine (SNGA DAR). He is claimed to have been the teacher of VIMALAMITRA. His views on KRIYATANTRA and CARYATANTRA are considered authoritative by later Tibetan writers.

buddha. (T. sangs rgyas; C. fo; J. butsu/hotoke; K. pul 佛). In Sanskrit and PAli, "awakened one" or "enlightened one"; an epithet derived from the Sanskrit root √budh, meaning "to awaken" or "to open up" (as does a flower) and thus traditionally etymologized as one who has awakened from the deep sleep of ignorance and opened his consciousness to encompass all objects of knowledge. The term was used in ancient India by a number of different religious groups, but came to be most strongly associated with followers of the teacher GAUTAMA, the "Sage of the sAKYA Clan" (sAKYAMUNI), who claimed to be only the most recent of a succession of buddhas who had appeared in the world over many eons of time (KALPA). In addition to sAkyamuni, there are many other buddhas named in Buddhist literature, from various lists of buddhas of the past, present, and future, to "buddhas of the ten directions" (dasadigbuddha), viz., everywhere. Although the precise nature of buddhahood is debated by the various schools, a buddha is a person who, in the far distant past, made a previous vow (PuRVAPRAnIDHANA) to become a buddha in order to reestablish the dispensation or teaching (sASANA) at a time when it was lost to the world. The path to buddhahood is much longer than that of the ARHAT-as many as three incalculable eons of time (ASAMKHYEYAKALPA) in some computations-because of the long process of training over the BODHISATTVA path (MARGA), involving mastery of the six or ten "perfections" (PARAMITA). Buddhas can remember both their past lives and the past lives of all sentient beings, and relate events from those past lives in the JATAKA and AVADANA literature. Although there is great interest in the West in the "biography" of Gautama or sAkyamuni Buddha, the early tradition seemed intent on demonstrating his similarity to the buddhas of the past rather than his uniqueness. Such a concern was motivated in part by the need to demonstrate that what the Buddha taught was not the innovation of an individual, but rather the rediscovery of a timeless truth (what the Buddha himself called "an ancient path" [S. purAnamArga, P. purAnamagga]) that had been discovered in precisely the same way, since time immemorial, by a person who undertook the same type of extended preparation. In this sense, the doctrine of the existence of past buddhas allowed the early Buddhist community to claim an authority similar to that of the Vedas of their Hindu rivals and of the JAINA tradition of previous tīrthankaras. Thus, in their biographies, all of the buddhas of the past and future are portrayed as doing many of the same things. They all sit cross-legged in their mother's womb; they are all born in the "middle country" (madhyadesa) of the continent of JAMBUDVĪPA; immediately after their birth they all take seven steps to the north; they all renounce the world after seeing the four sights (CATURNIMITTA; an old man, a sick man, a dead man, and a mendicant) and after the birth of a son; they all achieve enlightenment seated on a bed of grass; they stride first with their right foot when they walk; they never stoop to pass through a door; they all establish a SAMGHA; they all can live for an eon if requested to do so; they never die before their teaching is complete; they all die after eating meat. Four sites on the earth are identical for all buddhas: the place of enlightenment, the place of the first sermon that "turns the wheel of the dharma" (DHARMACAKRAPRAVARTANA), the place of descending from TRAYASTRIMsA (heaven of the thirty-three), and the place of their bed in JETAVANA monastery. Buddhas can differ from each other in only eight ways: life span, height, caste (either brAhmana or KsATRIYA), the conveyance by which they go forth from the world, the period of time spent in the practice of asceticism prior to their enlightenment, the kind of tree they sit under on the night of their enlightenment, the size of their seat there, and the extent of their aura. In addition, there are twelve deeds that all buddhas (dvAdasabuddhakArya) perform. (1) They descend from TUsITA heaven for their final birth; (2) they enter their mother's womb; (3) they take birth in LUMBINĪ Garden; (4) they are proficient in the worldly arts; (5) they enjoy the company of consorts; (6) they renounce the world; (7) they practice asceticism on the banks of the NAIRANJANA River; (8) they go to the BODHIMAndA; (9) they subjugate MARA; (10) they attain enlightenment; (11) they turn the wheel of the dharma; and (12) they pass into PARINIRVAnA. They all have a body adorned with the thirty-two major marks (LAKsAnA; MAHAPURUsALAKsAnA) and the eighty secondary marks (ANUVYANJANA) of a great man (MAHAPURUsA). They all have two bodies: a physical body (RuPAKAYA) and a body of qualities (DHARMAKAYA; see BUDDHAKAYA). These qualities of a buddha are accepted by the major schools of Buddhism. It is not the case, as is sometimes suggested, that the buddha of the mainstream traditions is somehow more "human" and the buddha in the MAHAYANA somehow more "superhuman"; all Buddhist traditions relate stories of buddhas performing miraculous feats, such as the sRAVASTĪ MIRACLES described in mainstream materials. Among the many extraordinary powers of the buddhas are a list of "unshared factors" (AVEnIKA[BUDDHA]DHARMA) that are unique to them, including their perfect mindfulness and their inability ever to make a mistake. The buddhas have ten powers specific to them that derive from their unique range of knowledge (for the list, see BALA). The buddhas also are claimed to have an uncanny ability to apply "skill in means" (UPAYAKAUsALYA), that is, to adapt their teachings to the specific needs of their audience. This teaching role is what distinguishes a "complete and perfect buddha" (SAMYAKSAMBUDDHA) from a "solitary buddha" (PRATYEKABUDDHA) who does not teach: a solitary buddha may be enlightened but he neglects to develop the great compassion (MAHAKARUnA) that ultimately prompts a samyaksaMbuddha to seek to lead others to liberation. The MahAyAna develops an innovative perspective on the person of a buddha, which it conceived as having three bodies (TRIKAYA): the DHARMAKAYA, a transcendent principle that is sometimes translated as "truth body"; an enjoyment body (SAMBHOGAKAYA) that is visible only to advanced bodhisattvas in exalted realms; and an emanation body (NIRMAnAKAYA) that displays the deeds of a buddha to the world. Also in the MahAyAna is the notion of a universe filled with innumerable buddha-fields (BUDDHAKsETRA), the most famous of these being SUKHAVATĪ of AmitAbha. Whereas the mainstream traditions claim that the profundity of a buddha is so great that a single universe can only sustain one buddha at any one time, MahAyAna SuTRAs often include scenes of multiple buddhas appearing together. See also names of specific buddhas, including AKsOBHYA, AMITABHA, AMOGHASIDDHI, RATNASAMBHAVA, VAIROCANA. For indigenous language terms for buddha, see FO (C); HOTOKE (J); PHRA PHUTTHA JAO (Thai); PUCH'o(NIM) (K); SANGS RGYAS (T).

(b) Vijñāna (Intellect) Vijñānamaya-kośa

çarira -) ::: physical perfection, consisting of the siddhi of the sarira catus.t.aya: "a perfection of the body as the outer instrument of a complete divine living on earth . . . effected by bringing in the law of the gnostic Purusha, vijñanamaya purus.a, and of that into which it opens, the Anandamaya, into the physical consciousness", leading to "a divinising of the law of the body".

Celestial Body Taken from Coleridge, who divined that in the human celestial body must be stored the memory of all preexistent experiences of the soul. The phrase is said to mean the thought-vehicle of the monad in devachan, through which functions the manasic ego (Key 137). The range of stored memory of experiences varies in extent according to the degree of sublimity of the different vestures. Ancient mysticism taught that the self has several vestures, each of which may be called a body or sheath through which the monad acts and by which it comes in contact with the particular worlds in which it may be functioning. “There are also celestial bodies and bodies terrestrial” (1 Cor 15:40). For instance, the Vedantic classification of the kosas (sheaths of atman) gives annamayakosa (physical body), pranamayakosa (vital-astral body), manomayakosa (psychological or lower manasic body), vijnanamayakosa (higher manasic body), and anandamayakosa (buddhic body). In the Taraka Raja-Yoga system are the following upadhis or vehicles of atman: sthulopadhi (gross vehicle), sukshmopadhi (subtile vehicle), and karanopadhi (causal vehicle or self).

Cheng weishi lun. (S. *VijNaptimAtratAsiddhi; J. Joyui-shikiron; K. Song yusik non 成唯識論). In Chinese, "Demonstration of Consciousness-Only"; a magnum opus of Sino-Indian YOGACARA Buddhism and the foundational text of the Chinese WEISHI, or FAXIANG, school. The text is often cited by its reconstructed Sanskrit title *VIJNAPTIMATRATASIDDHI, and its authorship attributed to DHARMAPALA (530-561), but the text as we have it in Chinese translation has no precise analogue in Sanskrit and was never used within the Indian or Tibetan traditions. Its Chinese translator XUANZANG (600/602-664), one of the most important figures in the history of Chinese Buddhist scholasticism, traveled to India in the seventh century, where he specialized in YogAcAra doctrine at NALANDA monastic university under one of DharmapAla's disciples, sĪLABHADRA (529-645). At NAlandA, Xuanzang studied VASUBANDHU's TRIMsIKA (TriMsikAvijNaptimAtratA[siddhi]kArikA), the famous "Thirty Verses on Consciousness-Only," along with ten prose commentaries on the verses by the prominent YogAcAra scholiasts DharmapAla, STHIRAMATI, Nanda, CitrabhAnu, Gunamati, Jinamitra, JNAnamitra, JNAnacandra, Bandhusrī, suddhacandra, and Jinaputra. After his return to China in 645, Xuanzang set to work translating this massive amount of new material into Chinese. Rather than translate in their entirety all ten commentaries, however, on the advice of his translation team Xuanzang chose to focus on DharmapAla's exegesis, which he considered orthodox, rather than muddy the waters in China with the divergent interpretations of the other teachers. As a foil for DharmapAla's interpretation, Xuanzang uses the commentaries by Sthiramati, Nanda, and occasionally CitrabhAnu, but he typically concludes any discussion with DharmapAla's definitive view. This decision to rely heavily on DharmapAla's interpretation probably comes from the fact that Xuanzang's own Indian teacher, sīlabhadra, was himself a pupil of DharmapAla. ¶ The Cheng weishi lun is principally concerned with the origination and removal of ignorance (AVIDYA), by clarifying the processes by which erroneous perception arises and enlightened understanding is produced. Unlike the writings of STHIRAMATI, which understood the bifurcation of consciousness into subject and object to be wholly imaginary, the Cheng weishi lun proposed instead that consciousness in fact always appears in both subjective and objective aspects, viz., a "seeing part" (darsanabhAga) and a "seen part" (nimittabhAga). The apparent dichotomy between inner self and external images is a supposition of mentality (MANAS), which in turn leads to the various afflictions (KLEsA), as the mind clings to those images it likes and rejects those it dislikes; thus, suffering (DUḤKHA) is created and the cycle of rebirth (SAMSARA) sustained. Both the perceiving self and the perceived images are therefore both simply projections of the mind and thus mere-representation (VIJNAPTIMATRA) or, as Xuanzang translated the term, consciousness-only (WEISHI). This clarification of the perceptual process produces an enlightened understanding that catalyzes a transmutation of the basis (AsRAYAPARAVṚTTI), so that the root consciousness (MuLAVIJNANA), or ALAYAVIJNANA, no longer serves as the storehouse of either wholesome or unwholesome seeds (BĪJA), thus bringing an end to the subject-object bifurcation. In the course of its discussion, the Cheng weishi lun offers an extensive treatment of the YogAcAra theory of the eight consciousnesses (VIJNANA) and especially the storehouse consciousness (AlayavijNAna) that stores the seeds, or potentialities, of these representational images. The text also offers an overview of the three-nature (TRISVABHAVA) theory of vijNaptimAtra as imaginary (PARIKALPITA), dependent (PARATANTRA), and perfected (PARINIsPANNA). Finally, the Cheng weishi lun provides such exhaustive detail on the hundred dharmas (BAIFA) taxonomical system of the YogAcAra that it has been used within the tradition as a primer of YogAcAra dharma theory.

Chhinnamasta Tantrika (Sanskrit) Chinnamastā Tāntrika [from chinna severed + masta head] Buddhist tantric sect named for the goddess Chhinnamasta, represented with a decapitated head. In their highest initiation, the adept “must ‘cut off his own head with the right hand, holding it in the left.’ Three streams of blood gush out from the headless trunk. One of these is directed into the mouth of the decapitated head . . .; the other is directed toward the earth as an offering of the pure, sinless blood to mother Earth; and the third gushes toward heaven, as a witness for the sacrifice of ‘self-immolation.’ Now, this had a profound Occult significance which is known only to the initiated . . .” (BCW 4:265-6).

chinaman ::: n. --> A native of China; a Chinese.

chinamen ::: pl. --> of Chinaman

cintAmayīprajNA. (P. cintAmayapaNNA; T. bsam pa las byung ba'i shes rab; C. sihui; J. shie; K. sahye 思慧). In Sanskrit, "wisdom derived from reflection [or analysis]"; the second of the three types of wisdom, together with sRUTAMAYĪPRAJNA (wisdom derived from what is heard, viz., study) and BHAVANAMAYĪPRAJNA (wisdom generated by cultivation or meditation). Building upon what one has learned through srutamayīprajNA, the practitioner deepens that knowledge by reflecting upon its significance and its application in understanding the nature of this world and beyond. This reflection may involve a certain level of mental attention and concentration, but not yet full meditative calmness (sAMATHA). This level of understanding is therefore not as profound as the third and final stage of wisdom, bhAvanAmayīprajNA, where the knowledge first learned and subsequently developed over the preceding two stages of wisdom is now authenticated at the level of VIPAsYANA.

Citta. A lay follower of the Buddha, mentioned in PAli sources as being foremost among laymen who preached the DHARMA; also known as Cittagahapati. Citta was treasurer for the township of MacchikAsanda in the kingdom of KAsī. When he was born, the sky rained flowers of many hues, hence his name which means variegated color. Citta was converted to Buddhism when he encountered the elder MahAnAma (S. MAHANAMAN) while the latter was sojourning in MacchikAsanda. Citta was greatly impressed by the monk's demeanor and built a monastery for him in his park named AmbAtakArAma. There, listening to MahAnAma preach on the subject of the six senses, he attained to state of a nonreturner (ANAGAMIN). On one occasion, Citta visited the Buddha in the company of two thousand laypeople, bringing with him five hundred cartloads of offerings. When he bowed at the Buddha's feet, flowers in a variety of colors rained down from the heavens. Like MahAnAma, the Buddha preached a sermon on the six senses to him. Citta distributed offerings for a fortnight, the gods continuously refilling the carts. Citta was endowed with a great intellect and was a gifted speaker. His conversations with members of the order are recorded in the "Citta SaMyutta" of the PAli SAMYUTTANIKAYA, and he is also described as having refuted the views of non-Buddhist teachers, such as Nigantha NAtaputta (S. NIRGRANTHA-JNATĪPUTRA, viz., MahAvīra), the eminent JAINA teacher, and Acela Kassapa. Although he was not an ARHAT, he possessed the analytical knowledge (P. patisambhidA; S. PRATISAMVID) of a learner (P. sekha). It was for these aptitudes that he earned preeminence. On his deathbed, divinities visited him and encouraged him to seek rebirth as a heavenly king, but he refused, stating that such an impermanent reward was not his goal. He then preached to them, and to all the kinfolk who had gathered around him, before passing away. Together with HATTHAKA AlAVAKA, Citta is upheld as an ideal layman worthy of emulation.

citta. (T. sems; C. xin; J. shin; K. sim 心). In Sanskrit and PAli, "mind," "mentality," or "thought"; used broadly to refer to general mentality, citta is the factor (DHARMA) that is present during any type of conscious activity. Citta is contrasted with the physical body or materiality (RuPA), and is synonymous in this context with "name" (NAMA), as in the term NAMARuPA. In this sense, citta corresponds to the last four of the five aggregates (SKANDHA), excluding only the first aggregate, of materiality (RuPA), i.e., sensation (VEDANA), perception (SAMJNA), conditioning factors (SAMSKARA), and consciousness (VIJNANA). (Where the correspondences on this list are further refined, the first three of these mentality aggregates correspond to the mental concomitants, viz., CAITTA, while citta is restricted to the last aggregate, that of consciousness, or vijNAna.) Citta in this broad sense is synonymous with both mentality (MANAS) and consciousness (vijNAna): mind is designated as citta because it "builds up" (cinoti) virtuous and nonvirtuous states; as manas, because it calculates and examines; and as vijNAna, because it discriminates among sensory stimuli. Mind as "consciousness" refers to the six consciousnesses (sadvijNAna): the five sensory consciousnesses of the visual (CAKsURVIJNANA), auditory (sROTRAVIJNANA), olfactory (GHRAnAVIJNANA), gustatory (JIHVAVIJNANA), and tactile (KAYAVIJNANA), along with the mental consciousness (MANOVIJNANA). In some strands of MAHAYANA thought, such as YOGACARA, mind is instead considered to encompass not only mentality but all dharmas, and the distinction between mentality and materiality is presumed to be merely nominal; YogAcAra is thus sometimes called the school of CITTAMATRA, or "mind-only." Citta as mentality serves as one of the four foundations of mindfulness (SMṚTYUPASTHANA) in Buddhist meditative training, and refers to various general states of mind, e.g., a mind (citta) that is depressed, distracted, developed, concentrated, or freed. Citta is also used to signify mind itself in distinction to various sets of mental concomitants (caitta) that accompany the basic sensory consciousnesses. The DHAMMASAnGAnI, the first of the seven books of the PAli ABHIDHAMMAPItAKA, classifies citta as the first of a fourfold division of factors into mind (citta), mental concomitants (P. CETASIKA), materiality or form (rupa), and NIRVAnA (P. nibbAna). In this text's treatment, a moment of consciousness (citta) will always arise in association with a variety of associated mental factors (P. cetasika), seven of which are always present during every moment of consciousness: (1) sensory contact or sense impression (P. phassa; S. SPARsA), (2) feeling or sensation (VEDANA), (3) perception or conception (P. saNNA; S. SAMJNA), (4) volition (CETANA), (5) concentration (SAMADHI), (6) vitality (JĪVITA), and (7) attention, viz., the advertence of the mind toward an object (P. manasikAra; S. MANASKARA). The SARVASTIVADA ABHIDHARMA instead divides all dharmas into five groups: mind (citta), mental concomitants (caitta), materiality (rupa), forces dissociated from thought (CITTAVIPRAYUKTASAMSKARA), and the unconditioned (ASAMSKṚTA). In this system, ten specific factors are said universally to accompany all conscious activity and are therefore called "factors of wide extent" or "omnipresent mental factors" (MAHABHuMIKA): (1) sensation (vedanA); (2) volition (cetanA); (3) perception (saMjNA); (4) zeal or "desire-to-act" (CHANDA) (5) sensory contact (sparsa); (6) discernment (mati); (7) mindfulness (SMṚTI); (8) attention (manaskAra); (9) determination (ADHIMOKsA); (10) concentration (samAdhi). According to the system set forth by ASAnGA in his ABHIDHARMASAMUCCAYA, this list is divided into two sets of five: the five omnipresent (SARVATRAGA) mental factors (vedanA, saMjNA, cetanA, sparsa, and manaskAra) and the five determining (pratiniyama) mental factors (chanda, adhimoksa, smṛti, samAdhi, and prajNA). ¶ In the experience of enlightenment (BODHI), the citta is said to be "freed" from the "point of view" that is the self (ATMAN). The citta is then no longer subject to the limitations perpetuated by ignorance (AVIDYA) and craving (TṚsnA) and thus becomes nonmanifesting (because there is no longer any projection of ego into the perceptual process), infinite (because the mind is no longer subject to the limitations of conceptualization), and lustrous (because the ignorance that dulls the mind has been vanquished forever). Scriptural statements attest to this inherent luminosity of the citta, which may be revealed through practice and manifested in enlightenment. For example, in the PAli AnGUTTARANIKAYA, the Buddha says, "the mind, O monks, is luminous" (P. pabhassaraM idaM bhikkhave cittaM). Such statements are the strands from which the MahAyAna subsequently derives such concepts as the inherent quality of buddhahood (BUDDHADHATU; C. FOXING) or the embryo of the TATHAGATAs (TATHAGATAGARBHA) that is said to be innate in the mind.

cittaviprayuktasaMskAra. (T. sems dang ldan pa ma yin pa'i 'du byed; C. xin buxiangying fa; J. shinfusoobo; K. sim pulsangŭng pop 心不相應法). In Sanskrit, "conditioned forces dissociated from thought"; forces that are associated with neither materiality (RuPA) nor mentality (CITTA) and thus are listed in a separate category of factors (DHARMA) in ABHIDHARMA materials associated with the SARVASTIVADA school and in the hundred-dharmas (BAIFA) list of the YOGACARA school. These conditioned forces were posited to account for complex moral and mental processes (such as the states of mind associated with the higher spheres of meditation, where both physicality and mentality were temporarily suspended), and anomalous doctrinal problems (such as how speech was able to convey meaning or how group identity was established). A standard listing found in the DHARMASKANDHA and PRAKARAnAPADA, two texts of the SarvAstivAda abhidharma canon, includes sixteen dissociated forces: (1) possession (PRAPTI); (2) equipoise of nonperception (ASAMJNASAMAPATTI); (3) equipoise of cessation (NIRODHASAMAPATTI); (4) nonperception (AsaMjNika); (5) vitality (JĪVITA); (6) homogeneity (sabhAgatA); (7) acquisition the corporeal basis (*AsrayapratilAbha); (8) acquisition of the given entity (*vastuprApti); (9) acquisition of the sense spheres (*AyatanaprApti); the four conditioned characteristics (SAMSKṚTALAKsAnA), viz., (10) origination, or birth (JATI); (11) continuance, or maturation (STHITI); (12) senescence, or decay (JARA); and (13) desinence, or death (anityatA); (14) name set (nAmakAya); (15) phrase set (padakAya); 16) syllable set (vyaNjanakAya). The later treatise ABHIDHARMAKOsABHAsYA includes only fourteen, dropping numbers 7, 8, 9 and adding nonpossession (APRAPTI). These listings, however, constituted only the most generic and comprehensive types employed by the VAIBHAsIKA school of SarvAstivAda abhidharma; the cittaviprayuktasaMskAras thus constituted an open category, and new forces could be posited as the need arose in order to resolve thorny doctrinal issues. The four conditioned characteristics (saMskṛtalaksana) are a good example of why the cittaviprayuktasaMskAra category was so useful in abhidharma-type analysis. In the SarvAstivAda treatment of causality, these four characteristics were forcesthat exerted real power over compounded objects, escorting an object along from origination, to continuance, to senescence or decay, until the force "desinence," or death finally extinguishes it; this rather tortured explanation was necessary in order to explain how factors that the school presumed continued to exist in all three time periods (TRIKALA) of past, present, and future nevertheless still appeared to undergo change. The YOGACARA school subsequently includes twenty-four cittaviprayuktasaMskAras in its list of one hundred dharmas (see BAIFA), including such elements as the state of an ordinary being (pṛthagjanatva), time (KALA), place (desa), and number (saMkhyA).

Conamas—in occult magical operations, an

Culadukkhakkhandhasutta. (C. Kuyin jing; J. Kuongyo; K. Koŭm kyong 苦陰經). In PAli, "Shorter Discourse on the Mass of Suffering"; the fourteenth sutta in the MAJJHIMANIKAYA (a separate SARVASTIVADA recension appears as the one hundredth sutra in the Chinese translation of the MADHYAMAGAMA); preached by the Buddha to the Sakiyan prince MahAnAma at Kapilavatthu (S. KAPILAVASTU). The Buddha explains the full implications of sensual pleasures, the advantages of renouncing them, and the path needed to escape from their influence. In a discussion with JAINA ascetics, he describes how greed, ill-will, and ignorance cause moral defilement and misery.

Cundī. (T. Skul byed ma; C. Zhunti; J. Juntei; K. Chunje 准提). In Sanskrit, the name Cundī (with many orthographic variations) probably connotes a prostitute or other woman of low caste but specifically denotes a prominent local ogress (YAKsInĪ), whose divinized form becomes the subject of an important Buddhist cult starting in the eighth century. Her worship began in the Bengal and Orissa regions of the Indian subcontinent, where she became the patron goddess of the PAla dynasty, and soon spread throughout India, and into Sri Lanka, Southeast Asia, and Tibet, eventually making its way to East Asia. Cundī was originally an independent focus of cultic worship, who only later (as in the Japanese SHINGONSHu) was incorporated into such broader cultic practices as those focused on the "womb MAndALA" (see TAIZoKAI). Several scriptures related to her cult were translated into Chinese starting in the early eighth century, and she lends her name to both a MUDRA as well as an influential DHARAnĪ: namaḥ saptAnAM samyaksaMbuddhakotīnAM tadyathA: oM cale cule cunde svAhA. The dhAranī attributed to Cundī is said to convey infinite power because it is in continuous recitation by myriads of buddhas; hence, an adept who participates in this ongoing recitation will accrue manifold benefits and purify himself from unwholesome actions. The efficacy of the dhAranī is said to be particularly pronounced when it is recited before an image of Cundī while the accompanying Cundī mudrA is also being performed. This dhAranī also gives Cundī her common epithet of "Goddess of the Seventy Million [Buddhas]," which is sometimes mistakenly interpreted (based on a misreading of the Chinese) as the "Mother of the Seventy Million Buddhas." The texts also provide elaborate directions on how to portray her and paint her image. In Cundī's most common depiction, she has eighteen arms (each holding specific implements) and is sitting atop a lotus flower (PADMA) while being worshipped by two ophidian deities.

daivi hyesa gunamayi mama maya ::: this is My divine maya of the gunas. [Gita 7.14]

daksinamarga (Dakshinamarga) ::: [in the Tantra]: the righthand path: the way of Knowledge; Nature in man liberating itself by right discrimination in power and practice of its own energies.

darsanamArga. (T. mthong lam; C. jiandao; J. kendo; K. kyondo 見道). In Sanskrit, "path of vision"; the third of the five paths (PANCAMARGA) to liberation and enlightenment, whether as an ARHAT or as a buddha. It follows the second path, the path of preparation (PRAYOGAMARGA) and precedes the fourth path, the path of meditation or cultivation (BHAVANAMARGA). This path marks the adept's first direct perception of reality, without the intercession of concepts, and brings an end to the first three of the ten fetters (SAMYOJANA) that bind one to the cycle of rebirth: (1) belief in the existence of a self in relation to the body (SATKAYADṚstI), (2) belief in the efficacy of rites and rituals (sĪLAVRATAPARAMARsA) as a means of salvation, and (3) doubt about the efficacy of the path (VICIKITSA). Because this vision renders one a noble person (ARYA), the path of vision marks the inception of the "noble path" (AryamArga). According to the SarvAstivAda soteriological system, the darsanamArga occurs over the course of fifteen moments of realization of the FOUR NOBLE TRUTHS, with the sixteenth moment marking the beginning of the BHAVANAMARGA. There are four moments of realization for each of the four truths. The first moment is that of doctrinal acquiescence (DHARMAKsANTI) with regard to the sensuous realm (KAMADHATU). In that moment, the afflictions (KLEsA) of the sensuous realm associated with the truth of suffering are abandoned. This is followed by a moment of doctrinal knowledge (DHARMAJNANA) of the truth of suffering with regard to the sensuous realm, which is the state of understanding that the afflictions of that level have been abandoned. Next comes a moment of realization called subsequent acquiescence (anvayaksAnti), in which the afflictions associated with the truth of suffering in the two upper realms, the realm of subtle materiality (RuPADHATU) and the immaterial realm (ARuPYADHATU) are abandoned; there is finally a moment of subsequent knowledge (anvayajNAna) of the truth of suffering with regard to the two upper realms. This sequence of four moments-doctrinal acquiescence and doctrinal knowledge (which are concerned with the sensuous realm) and subsequent acquiescence and subsequent knowledge (which are concerned with the two upper realms)-is repeated for the remaining truths of origin, cessation, and path. In each case, the moments of realization called acquiescence are the time when the afflictions are actually abandoned; they are called uninterrupted paths (ANANTARYAMARGA) because they cannot be interrupted or impeded in severing the hold of the afflictions. The eight moments of knowledge are the state of having realized that the afflictions of the particular level have been abandoned. They are called paths of liberation (VIMUKTIMARGA). An uninterrupted path, followed by a path of liberation, are likened to throwing out a thief and locking the door behind him. The sixteenth moment in the sequence-the subsequent knowledge of the truth of the path with regard to the upper realms-constitutes the first moment of the next path, the bhAvanAmArga. For a BODHISATTVA, the attainment of the path of vision coincides with the inception of the first BODHISATTVABHuMI (see also DAsABHuMI). The ABHIDHARMASAMUCCAYA explains that the bodhisattva's path of vision is also a direct perception of reality and is focused on the four noble truths; unlike the mainstream account, however, all three realms are considered simultaneously, and the sixteenth moment is not the first instant of the path of cultivation (bhAvanAmArga). The YOGACARA system is based on their doctrine of the falsehood of the subject/object bifurcation. The first eight instants describe the elimination of fetters based on false conceptualization (VIKALPA) of objects, and the last eight the elimination of fetters based on the false conceptualization of a subject; thus the actual path of vision is a direct realization of the emptiness (suNYATA) of all dharmas (sarvadharmasunyatA). This view of the darsanamArga as the first direct perception (PRATYAKsA) of emptiness is also found in the MADHYAMAKA school, according to which the bodhisattva begins to abandon the afflictive obstructions (KLEsAVARAnA) upon attaining the darsanamArga. See also DHARMAKsANTI; JIEWU; DUNWU JIANXIU.

darsana. (P. dassana; T. mthong ba; C. jian; J. ken; K. kyon 見). In Sanskrit, lit. "seeing," viz., "vision," "insight," or "understanding." In a purely physical sense, darsana refers most basically to visual perception that occurs through the ocular sense organ. However, Buddhism also accepts a full range of sensory and extrasensory perceptions, such as those associated with meditative development (see YOGIPRATYAKsA), that also involve "vision," in the sense of directly perceiving a reality hidden from ordinary sight. Darsana may thus refer to the seeing that occurs through any of the five types of "eyes" (CAKsUS) mentioned in Buddhist literature, viz., (1) the physical eye (MAMSACAKsUS), the sense base (AYATANA) associated with visual consciousness; (2) the divine eye (DIVYACAKsUS), the vision associated with the spiritual power (ABHIJNA) of clairvoyance; (3) the wisdom eye (PRAJNACAKsUS), which is the insight that derives from cultivating mainstream Buddhist practices; (4) the dharma eye (DHARMACAKsUS), which is exclusive to the BODHISATTVAs; and (5) the buddha eye (BUDDHACAKsUS), which subsumes all the other four. When used in its denotation of "insight," darsana often appears in the compound "knowledge and vision" (JNANADARsANA), viz., the direct insight that accords with reality (YATHABHuTA) of the three marks of existence (TRILAKsAnA)-impermanence (ANITYA), suffering (DUḤKHA), and nonself/insubstantiality (ANATMAN)-and one of the qualities perfected on the path leading to the state of "worthy one" (ARHAT). Darsana is usually considered to involve awakening (BODHI) to the truth, liberation (VIMUKTI) from bondage, and purification (VIsUDDHI) of all afflictions (KLEsA). The perfection of knowledge and vision (jNAnadarsanapAramitA) is also said to be an alternate name for the perfection of wisdom (PRAJNAPARAMITA), one of the six perfections (PARAMITA) of the bodhisattva path. In the fivefold structure of the Buddhist path, the DARsANAMARGA constitutes the third path. The related term "view" (DṚstI), which derives from the same Sanskrit root √dṛs ("to see"), is sometimes employed similarly to darsana, although it also commonly conveys the more pejorative meanings of dogma, heresy, or extreme or wrong views regarding the self and the world, often as propounded by non-Buddhist philosophical schools. Darsana is also sometimes used within the Indian tradition to indicate a philosophical or religious system, a usage still current today.

dasabhumi. (T. sa bcu; C. shidi; J. juji; K. sipchi 十地). In Sanskrit, lit., "ten grounds," "ten stages"; the ten highest reaches of the bodhisattva path (MARGA) leading to buddhahood. The most systematic and methodical presentation of the ten BHuMIs appears in the DAsABHuMIKASuTRA ("Ten Bhumis Sutra"), where each of the ten stages is correlated with seminal doctrines of mainstream Buddhism-such as the four means of conversion (SAMGRAHAVASTU) on the first four bhumis, the FOUR NOBLE TRUTHS (CATVARY ARYASATYANI) on the fifth bhumi, and the chain of dependent origination (PRATĪTYASAMUTPADA) on the sixth bhumi, etc.-as well as with mastery of one of a list of ten perfections (PARAMITA) completed in the course of training as a bodhisattva. The list of the ten bhumis of the Dasabhumikasutra, which becomes standard in most MahAyAna traditions, is as follows: (1) PRAMUDITA (joyful) corresponds to the path of vision (DARsANAMARGA) and the bodhisattva's first direct realization of emptiness (suNYATA). The bodhisattva masters on this bhumi the perfection of giving (DANAPARAMITA), learning to give away those things most precious to him, including his wealth, his wife and family, and even his body (see DEHADANA); (2) VIMALA (immaculate, stainless) marks the inception of the path of cultivation (BHAVANAMARGA), where the bodhisattva develops all the superlative traits of character incumbent on a buddha through mastering the perfection of morality (sĪLAPARAMITA); (3) PRABHAKARĪ (luminous, splendrous), where the bodhisattva masters all the various types of meditative experiences, such as DHYANA, SAMAPATTI, and the BRAHMAVIHARA; despite the emphasis on meditation in this bhumi, it comes to be identified instead with the perfection of patience (KsANTIPARAMITA), ostensibly because the bodhisattva is willing to endure any and all suffering in order to master his practices; (4) ARCIsMATĪ (radiance, effulgence), where the flaming radiance of the thirty-seven factors pertaining to enlightenment (BODHIPAKsIKADHARMA) becomes so intense that it incinerates obstructions (AVARAnA) and afflictions (KLEsA), giving the bodhisattva inexhaustible energy in his quest for enlightenment and thus mastering the perfection of vigor or energy (VĪRYAPARAMITA); (5) SUDURJAYA (invincibility, hard-to-conquer), where the bodhisattva comprehends the various permutations of truth (SATYA), including the four noble truths, the two truths (SATYADVAYA) of provisional (NEYARTHA) and absolute (NĪTARTHA), and masters the perfection of meditative absorption (DHYANAPARAMITA); (6) ABHIMUKHĪ (immediacy, face-to-face), where, as the name implies, the bodhisattva stands at the intersection between SAMSARA and NIRVAnA, turning away from the compounded dharmas of saMsAra and turning to face the profound wisdom of the buddhas, thus placing him "face-to-face" with both the compounded (SAMSKṚTA) and uncompounded (ASAMSKṚTA) realms; this bhumi is correlated with mastery of the perfection of wisdom (PRAJNAPARAMITA); (7) DuRAnGAMA (far-reaching, transcendent), which marks the bodhisattva's freedom from the four perverted views (VIPARYASA) and his mastery of the perfection of expedients (UPAYAPARAMITA), which he uses to help infinite numbers of sentient beings; (8) ACALA (immovable, steadfast), which is marked by the bodhisattva's acquiescence or receptivity to the nonproduction of dharmas (ANUTPATTIKADHARMAKsANTI); because he is now able to project transformation bodies (NIRMAnAKAYA) anywhere in the universe to help sentient beings, this bhumi is correlated with mastery of the perfection of aspiration or resolve (PRAnIDHANAPARAMITA); (9) SADHUMATĪ (eminence, auspicious intellect), where the bodhisattva acquires the four analytical knowledges (PRATISAMVID), removing any remaining delusions regarding the use of the supernatural knowledges or powers (ABHIJNA), and giving the bodhisattva complete autonomy in manipulating all dharmas through the perfection of power (BALAPARAMITA); and (10) DHARMAMEGHA (cloud of dharma), the final bhumi, where the bodhisattva becomes autonomous in interacting with all material and mental factors, and gains all-pervasive knowledge that is like a cloud producing a rain of dharma that nurtures the entire world; this stage is also described as being pervaded by meditative absorption (DHYANA) and mastery of the use of codes (DHARAnĪ), just as the sky is filled by clouds; here the bodhisattva achieves the perfection of knowledge (JNANAPARAMITA). As the bodhisattva ascends through the ten bhumis, he acquires extraordinary powers, which CANDRAKĪRTI describes in the eleventh chapter of his MADHYAMAKAVATARA. On the first bhumi, the bodhisattva can, in a single instant (1) see one hundred buddhas, (2) be blessed by one hundred buddhas and understand their blessings, (3) live for one hundred eons, (4) see the past and future in those one hundred eons, (5) enter into and rise from one hundred SAMADHIs, (6) vibrate one hundred worlds, (7) illuminate one hundred worlds, (8) bring one hundred beings to spiritual maturity using emanations, (9) go to one hundred BUDDHAKsETRA, (10), open one hundred doors of the doctrine (DHARMAPARYAYA), (11) display one hundred versions of his body, and (12) surround each of those bodies with one hundred bodhisattvas. The number one hundred increases exponentially as the bodhisattva proceeds; on the second bhumi it becomes one thousand, on the third one hundred thousand, and so on; on the tenth, it is a number equal to the particles of an inexpressible number of buddhaksetra. As the bodhisattva moves from stage to stage, he is reborn as the king of greater and greater realms, ascending through the Buddhist cosmos. Thus, on the first bhumi he is born as king of JAMBUDVĪPA, on the second of the four continents, on the third as the king of TRAYATRIMsA, and so on, such that on the tenth he is born as the lord of AKANIstHA. ¶ According to the rather more elaborate account in chapter eleven of the CHENG WEISHI LUN (*VijNaptimAtratAsiddhi), each of the ten bhumis is correlated with the attainment of one of the ten types of suchness (TATHATA); these are accomplished by discarding one of the ten kinds of obstructions (Avarana) by mastering one of the ten perfections (pAramitA). The suchnesses achieved on each of the ten bhumis are, respectively: (1) universal suchness (sarvatragatathatA; C. bianxing zhenru), (2) supreme suchness (paramatathatA; C. zuisheng zhenru), (3) ubiquitous, or "supreme outflow" suchness (paramanisyandatathatA; C. shengliu zhenru), (4) unappropriated suchness (aparigrahatathatA; C. wusheshou zhenru), (5) undifferentiated suchness (abhinnajAtīyatathatA; C. wubie zhenru), (6) the suchness that is devoid of maculations and contaminants (asaMklistAvyavadAtatathatA; C. wuranjing zhenru), (7) the suchness of the undifferentiated dharma (abhinnatathatA; C. fawubie zhenru), (8) the suchness that neither increases nor decreases (anupacayApacayatathatA; C. buzengjian), (9) the suchness that serves as the support of the mastery of wisdom (jNAnavasitAsaMnisrayatathatA; C. zhizizai suoyi zhenru), and (10) the suchness that serves as the support for mastery over actions (kriyAdivasitAsaMnisrayatathatA; C. yezizai dengsuoyi). These ten suchnessses are obtained by discarding, respectively: (1) the obstruction of the common illusions of the unenlightened (pṛthagjanatvAvarana; C. yishengxing zhang), (2) the obstruction of the deluded (mithyApratipattyAvarana; C. xiexing zhang), (3) the obstruction of dullness (dhandhatvAvarana; C. andun zhang), (4) the obstruction of the manifestation of subtle afflictions (suksmaklesasamudAcArAvarana; C. xihuo xianxing zhang), (5) the obstruction of the lesser HĪNAYANA ideal of parinirvAna (hīnayAnaparinirvAnAvarana; C. xiasheng niepan zhang), (6) the obstruction of the manifestation of coarse characteristics (sthulanimittasamudAcArAvarana; C. cuxiang xianxing zhang), (7) the obstruction of the manifestation of subtle characteristics (suksmanimittasamudAcArAvarana; C. xixiang xianxing zhang), (8) the obstruction of the continuance of activity even in the immaterial realm that is free from characteristics (nirnimittAbhisaMskArAvarana; C. wuxiang jiaxing zhang), (9) the obstruction of not desiring to act on behalf of others' salvation (parahitacaryAkAmanAvarana; C. buyuxing zhang), and (10) the obstruction of not yet acquiring mastery over all things (fa weizizai zhang). These ten obstructions are overcome by practicing, respectively: (1) the perfection of giving (dAnapAramitA), (2) the perfection of morality (sīlapAramitA), (3) the perfection of forbearance (ksAntipAramitA), (4) the perfection of energetic effort (vīryapAramitA), (5) the perfection of meditation (dhyAnapAramitA), (6) the perfection of wisdom (prajNApAramitA), (7) the perfection of expedient means (upAyapAramitA), (8) the perfection of the vow (to attain enlightenment) (pranidhAnapAramitA), (9) the perfection of power (balapAramitA), and (10) the perfection of knowledge (jNAnapAramitA). ¶ The eighth, ninth, and tenth bhumis are sometimes called "pure bhumis," because, according to some commentators, upon reaching the eighth bhumi, the bodhisattva has abandoned all of the afflictive obstructions (KLEsAVARAnA) and is thus liberated from any further rebirth. It appears that there were originally only seven bhumis, as is found in the BODHISATTVABHuMI, where the seven bhumis overlap with an elaborate system of thirteen abidings or stations (vihAra), some of the names of which (such as pramuditA) appear also in the standard bhumi schema of the Dasabhumikasutra. Similarly, though a listing of ten bhumis appears in the MAHAVASTU, a text associated with the LOKOTTARAVADA subsect of the MAHASAMGHIKA school, only seven are actually discussed there, and the names given to the stages are completely different from those found in the later Dasabhumikasutra; the stages there are also a retrospective account of how past buddhas have achieved enlightenment, rather than a prescription for future practice. ¶ The dasabhumi schema is sometimes correlated with other systems of classifying the bodhisattva path. In the five levels of the YogAcAra school's outline of the bodhisattva path (PANCAMARGA; C. wuwei), the first bhumi (pramuditA) is presumed to be equivalent to the level of proficiency (*prativedhAvasthA; C. tongdawei), the third of the five levels; while the second bhumi onward corresponds to the level of cultivation (C. xiuxiwei), the fourth of the five levels. The first bhumi is also correlated with the path of vision (DARsANAMARGA), while the second and higher bhumis correlate with the path of cultivation (BHAVANAMARGA). In terms of the doctrine of the five acquiescences (C. ren; S. ksAnti) listed in the RENWANG JING, the first through the third bhumis are equivalent to the second acquiescence, the acquiescence of belief (C. xinren; J. shinnin; K. sinin); the fourth through the sixth stages to the third, the acquiescence of obedience (C. shunren; J. junnin; K. sunin); the seventh through the ninth stages to the fourth, the acquiescence to the nonproduction of dharmas (anutpattikadharmaksAnti; C. wushengren; J. mushonin; K. musaengin); the tenth stage to the fifth and final acquiescence, to extinction (jimieren; J. jakumetsunin; K. chongmyorin). FAZANG's HUAYANJING TANXUAN JI ("Notes Plumbing the Profundities of the AVATAMSAKASuTRA") classifies the ten bhumis in terms of practice by correlating the first bhumi to the practice of faith (sRADDHA), the second bhumi to the practice of morality (sĪLA), the third bhumi to the practice of concentration (SAMADHI), and the fourth bhumi and higher to the practice of wisdom (PRAJNA). In the same text, Fazang also classifies the bhumis in terms of vehicle (YANA) by correlating the first through third bhumis with the vehicle of humans and gods (rentiansheng), the fourth through the seventh stage to the three vehicles (TRIYANA), and the eighth through tenth bhumis to the one vehicle (EKAYANA). ¶ Besides the list of the dasabhumi outlined in the Dasabhumikasutra, the MAHAPRAJNAPARAMITASuTRA and the DAZHIDU LUN (*MahAprajNApAramitAsAstra) list a set of ten bhumis, called the "bhumis in common" (gongdi), which are shared between all the three vehicles of sRAVAKAs, PRATYEKABUDDHAs, and bodhisattvas. These are the bhumis of: (1) dry wisdom (suklavidarsanAbhumi; C. ganhuidi), which corresponds to the level of three worthies (sanxianwei, viz., ten abidings, ten practices, ten transferences) in the srAvaka vehicle and the initial arousal of the thought of enlightenment (prathamacittotpAda) in the bodhisattva vehicle; (2) lineage (gotrabhumi; C. xingdi, zhongxingdi), which corresponds to the stage of the "aids to penetration" (NIRVEDHABHAGĪYA) in the srAvaka vehicle, and the final stage of the ten transferences in the fifty-two bodhisattva stages; (3) eight acquiescences (astamakabhumi; C. barendi), the causal incipiency of stream-enterer (SROTAAPANNA) in the case of the srAvaka vehicle and the acquiescence to the nonproduction of dharmas (anutpattikadharmaksAnti) in the bodhisattva path (usually corresponding to the first or the seventh through ninth bhumis of the bodhisattva path); (4) vision (darsanabhumi; C. jiandi), corresponding to the fruition or fulfillment (PHALA) level of the stream-enterer in the srAvaka vehicle and the stage of nonretrogression (AVAIVARTIKA), in the bodhisattva path (usually corresponding to the completion of the first or the eighth bhumi); (5) diminishment (tanubhumi; C. baodi), corresponding to the fulfillment level (phala) of stream-enterer or the causal incipiency of the once-returner (sakṛdAgAmin) in the srAvaka vehicle, or to the stage following nonretrogression before the attainment of buddhahood in the bodhisattva path; (6) freedom from desire (vītarAgabhumi; C. liyudi), equivalent to the fulfillment level of the nonreturner in the srAvaka vehicle, or to the stage where a bodhisattva attains the five supernatural powers (ABHIJNA); (7) complete discrimination (kṛtAvibhumi), equivalent to the fulfillment level of the ARHAT in the srAvaka vehicle, or to the stage of buddhahood (buddhabhumi) in the bodhisattva path (buddhabhumi) here refers not to the fruition of buddhahood but merely to the state in which a bodhisattva has the ability to exhibit the eighteen qualities distinctive to the buddhas (AVEnIKA[BUDDHA]DHARMA); (8) pratyekabuddha (pratyekabuddhabhumi); (9) bodhisattva (bodhisattvabhumi), the whole bodhisattva career prior to the fruition of buddhahood; (10) buddhahood (buddhabhumi), the stage of the fruition of buddhahood, when the buddha is completely equipped with all the buddhadharmas, such as omniscience (SARVAKARAJNATĀ). As is obvious in this schema, despite being called the bhumis "common" to all three vehicles, the shared stages continue only up to the seventh stage; the eighth through tenth stages are exclusive to the bodhisattva vehicle. This anomaly suggests that the last three bhumis of the bodhisattvayāna were added to an earlier srāvakayāna seven-bhumi scheme. ¶ The presentation of the bhumis in the PRAJNĀPĀRAMITĀ commentarial tradition following the ABHISAMAYĀLAMKĀRA uses the names found in the Dasabhumikasutra for the bhumis and understands them all as bodhisattva levels; it introduces the names of the ten bhumis found in the Dazhidu lun as levels that bodhisattvas have to pass beyond (S. atikrama) on the tenth bodhisattva level, which it calls the buddhabhumi. This tenth bodhisattva level is not the level of an actual buddha, but the level on which a bodhisattva has to transcend attachment (abhinivesa) to not only the levels reached by the four sets of noble persons (ĀRYAPUDGALA) but to the bodhisattvabhumis as well. See also BHuMI.

deepam &

Di lun zong. (J. Jironshu; K. Chi non chong 地論宗). In Chinese, "School of Di lun Exegetes"; a lineage of Buddhist scholastics who studied the Di lun, an abbreviation of the Shidijing lun, or DAsABHuMIVYĀKHYĀNA, a commentary on the DAsABHuMIKASuTRA attributed to the Indian exegete VASUBANDHU. The school is considered one of the earliest of the indigenous scholastic traditions of Chinese MAHĀYĀNA Buddhism, and its thought draws on strands of Indic thought that derive from both the YOGĀCĀRA and TATHĀGATAGARBHA traditions. At the Northern Wei capital of Luoyang, BODHIRUCI, Ratnamati (d.u.), and Buddhasānta (d.u.) began the translation of the Dasabhumivyākhyāna into Chinese in 508. However, disagreements between the collaborators over the nature of ĀLAYAVIJNĀNA (viz., whether it was pure, impure, or both) led them to produce different translations. This controversy about the real nature of this eighth storehouse consciousness derived from VASUBANDHU's ambiguous position in his commentary. In some passages, Vasubandhu implied that the ālayavijNāna was the tainted source from which SAMSĀRA arises and thus impure; in others, he implied instead that the ālayavijNāna was coextensive with suchness (TATHATĀ) and thus fundamentally pure. Those who studied Bodhiruci's rendering came to be known as the Northern Di lun school, while the followers of Ratnamati's version were known as the Southern Di lun school. The Northern Di lun school advocated that the ālayavijNāna was only provisionally real (SAMVṚTISATYA) and was impure; it was a tainted source that produced only defiled dharmas. By contrast, the southern branch advocated that the ālayavijNāna was fundamentally pure but came to be associated with impure elements: it was the functioning of suchness and thus pure, but it also was subject to the same laws of conditioned origination (PRATĪTYASAMUTPĀDA) as the sensory consciousnesses and thus impure. The two contrasting renderings of the treatise were later edited together by the Southern Di lun monk Huiguang (468-537), also known as VINAYA master Guangtong, and it is this edition in twelve rolls that we have today. Studies of the Shidijing lun continued with Fashang (495-580), Huishun (d.u.), JINGYING HUIYUAN, and others. Interest in the theories of the Shidijing lun largely waned, as new YOGĀCĀRA texts from India were introduced to China by the pilgrim and translator XUANZANG and the work of HUAYAN scholars such as FAZANG on the AVATAMSAKASuTRA (within which the Dasabhumikasutra is incorporated) began to gain prominence. Despite being superseded by these later schools, however, the positions of the Southern Di lun school lived on in the Huayan school of the mature Chinese tradition, while the Northern Di Lun school positions were taken up by the Chinese Yogācāra tradition of the FAXIANG ZONG. See also SHE LUN ZONG.

fierasfer ::: n. --> A genus of small, slender fishes, remarkable for their habit of living as commensals in other animals. One species inhabits the gill cavity of the pearl oyster near Panama; another lives within an East Indian holothurian.

Gayatri Originally a prayer from the vedas meaning: ‘The Redeemer of the Singer’. In the Hindu tradition a sung prayer, a song, a hymn. Within the Sufi Movement it is a title of a section of the Gayan and Vadan of Hazrat Inayat Khan. Also: Namaz. See: Wird

Gnostic Being ::: In the supra-intellectual consciousness, dominated by the Truth or causal Idea (called in Veda Satyam, Ritam, Brihat, the True, the Right, the Vast), Atman becomes the ideal being or great Soul, vijnanamaya purusa or mahat atman.
   Ref: CWSA Vol. 17, Page: 33

gnostic ::: (in 1919) same as vijñanamaya or ideal; (c. 1927-28) having the nature of gnosis, in various senses according to the date; sometimes regarded as higher than supramental.

Gunamaya: Full of qualities or attributes.

gunamaya. ::: full of qualities or attributes

Hushang (Persian) Also Husheng, Hoshang, Hosheng, Haoshyanha; Ushhanj (Arabic) Second king of the legendary Pishdadi dynasty, who succeeded his grandfather Kaimurath. In Firdusi’s Shahnamah, he is noted as having introduced and taught his people the method of making bread and the art of cookery. He first brought out fire from stone, and thus founded the religion of the Fire-worshipers, calling the flame which was produced the Light of the Divinity, and introducing the Festival of Sadah. His celestial guardian was Manishram or Behram, the planet Mars.

ideal ::: having the nature of ideality; same as vijñanamaya.

ideal tapas ::: tapas in the ideality, "working by the swabhava" (essential nature of things), same as vijñanamaya tapas.

ideal thought ::: thought elevated to the plane of ideality; same as vijñanamaya thought, especially in the form of perceptive thought. ideal trik trikaladrsti




In the Shah-namah of Firdusi, the figures in this myth become historical characters: “It is apparent, therefore, that by Zohak is meant the Assyrian dynasty, whose symbol was the purpureum signum draconis — the purple sign of the dragon. From a very remote antiquity (Genesis 14) this dynasty ruled Asia, Armenia, Syria, Arabia, Babylonia, Media, Persia, Bactria, and Afghanistan. It was finally overthrown by Cyrus and Darius Hystaspes, after ‘1,000 years’ rule. . . . Zohak probably imposed the Assyrian or Magian worship of fire upon the Persians” (IU 2:486).

isthmus ::: n. --> A neck or narrow slip of land by which two continents are connected, or by which a peninsula is united to the mainland; as, the Isthmus of Panama; the Isthmus of Suez, etc.

janaloka ::: the world (loka) of the "creative delight of existence", the plane of ananda, also called anandaloka, where the "soul may dwell . . . in the principle of infinite self-existent delight and be aware .82 of the divine Ananda creating out of its self-existence by its energy whatever harmony of being". janamaya dr drsti

jatyantaraparinamah prakrtyapurat ::: [evolutionary change (parinama) into another species is by the flooding of nature]. [Yogasutra 4.2]

Jatyantaraparinama: Transformation of one genus or species into another.

Jnanamarga: The path of Knowledge; Jnana Yoga.

Jnanamaya: Full of knowledge.

kalpa ::: a vast period of time, consisting of ten pratikalpas of a hundred caturyugas each; (loosely) a pratikalpa. kalpan kalpanamayi amayi prakr prakrti

Kalpanamatra: Mere imagination; resting only in imagination.

karan.a (karana; karanam) ::: cause; causal; "the Causal Idea which, by supporting and secretly guiding the confused activities of Mind, Life and Body ensures and compels the right arrangement of the Universe", same as vijñana or vijñanamaya; (especially in Bengali) consecrated wine, used in Tantric rituals. k karana-indriya

Ka (Sanskrit) Ka [Interrogative pronoun who; forms include kas, kim, kā] Who — occasionally personified as a deity; “it has its esoteric significance and is a name of Brahma in his phallic character as generator or Prajapati” (TG 167). “Who” can also refer to the incomprehensible or ineffable, an expression of the speaker’s mental refusal to give a name to that which is unnamable and inexpressible, and is therefore equivalent to parabrahman.

Kosa: Sanskrit for sheath. One of the envelopes of the soul or self concealing its real nature, which is pure consciousness. The Vedanta knows three: the anandamaya, vijnanamaya, and annamaya kosas, i.e., the sheaths of pleasure, intellect, and food, composing respectively the karana, suksma, and sthula sharira, meaning the causal, subtle, and gross frame or body.

Kosa: (Skr.) "Sheath", one of the envelopes of the soul or self concealing its real nature, which is pure consciousness. The Vedanta knows three: the anandamaya, vijnanamaya, and annamaya koias, i.e., the sheaths of pleasure, intellect, and food, composing respectively the karana, suksma, and sthula larira, meaning the causal, subtile, and gross frame or body. -- K.F.L.

Lenamoti 勒那摩提. See RATNAMATI

lunge ::: n. --> A sudden thrust or pass, as with a sword.
Same as Namaycush. ::: v. i. --> To make a lunge. ::: v. t.

Mahavansa, Mahavamsa (Sanskrit) Mahāvaṃśa [from mahā great + vaṃśa lineage, race] Great lineage; a Pali work written by the monk Mahanama in the 5th century, treating of Buddhist history and its spread in Ceylon; regarded as an authoritative historical work.

mental tapas ::: mental will-power, whose working takes the form of "perceptions realising themselves if vijnanamaya, acting as forces, if pranamaya"; same as intellectual tapas.

namable ::: a. --> Capable of being named.

namadr.s.t.a (namadrishta) ::: same as namadr.s.t.i. namadrsta

namadr.s.t.i (namadrishti) ::: subtle vision (sūks.ma dr.s.t.i) of nama or namadrsti name (i.e., written or printed words), as opposed to vision of rūpa or form (i.e., images), a term used by Sri Aurobindo in 1909 for what he later called lipi.

namahsudra (Namasudra) [Beng.] ::: [(one of) a class of low caste Hindus with a martial temperament].

namajapa ::: [repetition of a name of God].

namajapa. ::: repetition of a name of God

nama (Krishna nama) ::: the name (nama) of Kr.s.n.a, the symbol . s.n.a nama of his "power, quality, character of being caught up by the consciousness and made conceivable".Kr Krsna-Narayana

nama ::: [name].

nama ::: name; the word designating an object, person or deity, "in its nama deeper sense . . . not the word by which we describe the object, but the total of power, quality, character of the reality which a form of things embodies and which we try to sum up by a designating sound".

nama ::: range, pasture. [Ved.]

namarupa. ::: name and form

namarūpa ::: name and form, the attributes by which the mind and namarupa senses distinguish an object or person.

namarup ::: [name and form].

namas ::: "bending down"; obeisance; pious resignation.

namasi [Bengali] ::: mother"s younger sister. namasi

namaskara ::: [a salutation].

namaskara ::: salutation with hands joined. namaskara

namaskar &

namas ::: submission.

nama. :::the spiritual or essential properties of an object or being

namation ::: n. --> A distraining or levying of a distress; an impounding.

namaycush ::: n. --> A large North American lake trout (Salvelinus namaycush). It is usually spotted with red, and sometimes weighs over forty pounds. Called also Mackinaw trout, lake trout, lake salmon, salmon trout, togue, and tuladi.

namaz :::   formal Islamic worship that is observed five times daily

nameless ::: a. --> Without a name; not having been given a name; as, a nameless star.
Undistinguished; not noted or famous.
Not known or mentioned by name; anonymous; as, a nameless writer.
Unnamable; indescribable; inexpressible.

Name The Word or Logos may be considered in a twofold aspect as Voice and Name, reminiscent of the Sanskrit nama-rupa (name and form), technical terms inasmuch as nama is not merely a human utterance but contains the idea of creative sound, and rupa (form) signifying not so much mere vehicle, but the conscious production of the creative akasa or sound.

namobhih ::: see under namas

namu Myohorengekyo. (C. namo Miaofa lianhua jing; K. namu Myobop yonhwa kyong 南無妙法蓮華經). In Japanese, lit. "Homage to the Lotus Flower of the Sublime Dharma Scripture," the phrase chanted as the primary practice of the various subtraditions of the NICHIRENSHu, including NICHIREN SHOSHu and SOKKA GAKKAI. The first syllable of the phrase, "namu," is a transcription of the Sanskrit term "namas," meaning "homage"; "Myohorengekyo" is the Japanese pronunciation of the title of KUMĀRAJĪVA's (344-413) Chinese translation of the influential SADDHARMAPUndARĪKASuTRA ("Lotus Sutra"). The phrase is also known in the Nichiren tradition as the DAIMOKU (lit. "title"). Chanting or meditating on the title of the Saddharmapundarīkasutra seems to have had a long history in the TENDAISHu (TIANTAI ZONG) in Japan. The practice was further developed and popularized by the Tendai monk NICHIREN, who placed this practice above all others. Relying on the FAHUA XUANYI, an important commentary on the Saddharmapundarīkasutra by the Chinese monk TIANTAI ZHIYI (538-597), Nichiren claimed that the essence of the scripture is distilled in its title, or daimoku, and that chanting the title can therefore lead to the attainment of buddhahood in this very body (SOKUSHIN JoBUTSU). He also drew on the notion that the dharma was then in decline (J. mappo; see C. MOFA) to promote the chanting of namu Myohorengekyo as the optimal approach to enlightenment in this degenerate age. The ONGI DUDEN ("Record of the Orally Transmitted Teachings"), the transcription of Nichiren's lectures on the sutra compiled by his disciple Nichiko (1246-1332), gives a detailed exegesis of the meaning of the phrase. In the Nichiren interpretation, namu represents the dedication of one's whole life to the essential truth of Buddhism, which is the daimoku Myohorengekyo. Myoho refers to the "sublime dharma" of the nonduality of enlightenment and ignorance. Renge is the "lotus flower" (PUndARĪKA), which, because it is able to bear seeds and yet bloom at the same time, symbolizes the simultaneity of cause and effect. Finally, kyo represents the voices and sounds of all sentient beings, which affirm the universal presence of the buddha-nature (C. FOXING). The chanting of the phrase is therefore considered to be the ultimate means to attain buddhahood, regardless of whether or not one knows its meaning. In addition to its soteriological dimension, the chanting of the phrase is believed by some to convey such practical benefits as good health and financial well-being.

Nanyue Huairang. (J. Nangaku Ejo; K. Namak Hoeyang 南嶽懷讓) (677-744). Chinese CHAN monk of the Tang dynasty, Huairang was a native of Jinzhou in present-day Shandong province. At an early age, Huairang is said to have gone to the monastery of Yuquansi in Jingzhou (present-day Hubei province) where he studied VINAYA under the vinaya master Hongjing (d.u.). Later, he visited SONGSHAN and continued his studies under Hui'an (also known as Lao'an or "Old An"; 582-709), a reputed disciple of the fifth patriarch HONGREN (601-674). Hui'an purportedly introduced Huairang to the sixth patriarch (LIUZU) HUINENG (638-713), from whom Huairang eventually received dharma transmission. In 713, Huairang began teaching at the monastery of Boresi on Mt. Nanyue (present-day Hunan province), whence his toponym. There, Huairang acquired his most famous disciple, MAZU DAOYI (709-788). As most of what is known of Huairang comes from the work of Mazu and Mazu's students, some scholars contend that the obscure figure of Huairang was used as a convenient means of linking Mazu's successful HONGZHOU ZONG line with the legendary sixth patriarch Huineng. The Chan lamplight records (CHUANDENG LU) trace the GUIYANG ZONG and LINJI ZONG, two of the traditional "five houses" (see WU JIA QI ZONG) of the mature Chan tradition, back to Nanyue Huirang.

Nanyue Huisi. (J. Nangaku Eshi; K. Namak Hyesa 南嶽慧思) (515-577). Chinese monk in the TIANTAI school and teacher of TIANTAI ZHIYI (538-597); also known as Great Master Nanyue and Great Master Si. Huisi was a native of Yuzhou in present-day Anhui province. According to his biography in the Liang-era GAOSENG ZHUAN, Huisi was obsessed with the prospect of death in his youth and assiduously pursued a means of attaining immortality. Studying with his teacher Huiwen (d.u.), about whom next to nothing is known, Huisi is said to have learned a meditative technique based on NĀGĀRJUNA's premise of the identity of emptiness, provisionality, and their mean (see SANDI), which he later taught to his own students. Monks who disagreed with his teachings tried to poison him, so Huisi left northern China for the south, but his popularity there prompted jealous monks to brand him a spy. This charge was rejected by the Chen-dynasty emperor, and Huisi continued to teach in the south, where he attracted many students, including the renowned Tiantai Zhiyi. Huisi's meditative teachings on the suiziyi sanmei ("cultivating SAMĀDHI wherever mind is directed," or "the samādhi of freely flowing thoughts") were recorded in Zhiyi's MOHE ZHIGUAN. In this type of meditation, the adept is taught to use any and all experiences, whether mental or physical, whether wholesome or unwholesome, as grist for the mill of cultivating samādhi. Huisi is credited with the compilation of several treatises, such as the Dasheng zhiguan, Cidi chanyao, Fahua jing anle xingyi, and others.

Nidana (Sanskrit) Nidāna [from ni down, into + the verbal root dā to bind] That which binds, to earth or to existence, philosophically speaking. Originally meaning bond, rope, halter — that which binds. From this arose the implication of binding cause, or bonds of causation, and hence in Buddhist philosophy it signifies cause of existence, the concatenation of cause and effect. The twelve nidanas given as the chief causes are: 1) jati (birth) according to one of the chatur-yoni, the four modes of entering incarnation, each mode placing the being in one of the six gatis; 2) jara-marana (decrepitude) and death, following the maturity of the skandhas; 3) bhava, which leads every sentient being to be born in this or another mode of existence in the trailokya and gatis; 4) upadana, the creative cause of bhava which thus becomes the cause of jati, and this creative cause is the clinging to life; 5) trishna (thirst for life, love, attachment); 6) vedana (sensation) perception by the senses, the fifth skandha; 7) sparsa (the sense of touch) contact of any kind, whether mental or physical; 8) shadayatana (the organs of sensation) the inner or mental astral seats of the organs of sense; 9) nama-rupa (name-form, personality, a form with a name to it) the symbol of the unreality of material phenomenal appearances; 10) vijnana, the perfect knowledge of every perceptible thing and of all objects in their concatenation and unity; 11) samskara, action on the plane of illusion; and 12) avidya (nescience, ignorance) lack of true perception.

Nimaz (Namaz) Prayer

Nirira Namastaka The ability of a high adept to produce from within his focus of consciousness or to exteriorize from it a substitute on a lower plane, which thereafter functions in all respects as would the full inner spiritual person were he present in the vehicle in which the substitute is acting. It is the same power but on a higher plane which enables the adept to transfer his mayavi-rupa to different parts of the earth, and to act in it; a power which in Tibetan is called hpho-wa.

Nirodhaparinama: Modification of control.

Nŭngnamaje 勒那摩提. See RATNAMATI

Om namas candikayai ::: [om salutations to Candika (a name of the Goddess, cf. Candi)].

otaniha. (大谷派). Also known as otanishu and Higashi Honganjiha, the second largest subsect of JoDO SHINSHu in the Japanese PURE LAND tradition. After SHINRAN's founding of Jodo Shinshu, the HONGANJI emerged as the dominant subsect and was administered by the descendants of Shinran's patriarchal line. During the Tokugawa period (1600-1868), the shogun Tokugawa Ieyasu (1543-1616) grew suspicious of Honganji, which during the fifteen and sixteenth centuries had not only grown to be the largest sect of Japanese Buddhism but also one of the largest landholding institutions in Japan. By involving himself in a succession dispute, the shogun was successfully able to blunt its power by causing a schism within the Honganji into east (higashi) and west (nishi) factions, with Kyonyo (1558-1614) heading the Higashi faction and Junnyo (1577-1631) leading the Nishi faction. Because the eastern faction maintained control of Shinran's mausoleum in the otani area of Kyoto, HIGASHI HONGANJI has also come to be called the otaniha. otani University developed from the Higashi Honganji seminary, which was founded in 1665. Several of the most important Buddhist thinkers of the Meiji period were affiliated with the otaniha, including NANJo BUN'Yu (1849-1927), Inoue Enryo (1858-1919), and KIYOZAWA MANSHI (1863-1903). DAISETZ TEITARO SUZUKI (1870-1966) founded the journal The Eastern Buddhist at otani University, and the author Kanamatsu Kenryo (1915-1986) was also affiliated with the otaniha. See also NISHI HONGANJIHA.

panama hat ::: --> A fine plaited hat, made in Central America of the young leaves of a plant (Carludovica palmata).

Panchakosa (Sanskrit) Pañcakośa [from pañca five + kośa sheath] Five sheaths; according to the Vedantic classification of human principles there are five sheaths which enclose the divine monad or atman, which makes the sixth. The highest is the anandamaya-kosa, closely corresponding to the spiritual soul or buddhi; second is the vijnanamaya-kosa, the higher manas; third, the manomaya-kosa, lower manas with kama, making the human soul; fourth, the pranamaya-kosa, the vital-astral soul or prana and linga-sarira; and fifth, the annamaya-kosa, the physical body or sthula-sarira.

pa "networking" The {country code} for Panama. (1999-01-27)

pa ::: (networking) The country code for Panama. (1999-01-27)

parinama ::: evolutionary change (out of the original substance or energy), a varying, developing, mounting movement of organised energy and its evolutionary consequences.

Parinamanitya: Changing eternal; Maya.

Parinamasrishti: Creation by evolution and actual change according to Sankhya.

Parinama: Transformation; modification; change; of result.

Parinama-vada: A theory of evolution expounded by the Sankhya (q.v.), according to which the disturbed equilibrium between two primary substances (prakriti and purusha) is responsible for change.

Parinama-vada: (Skr.) Theory of evolution expounded by the Sankhya (q.v.), according to which the disturbed equilibrium between two primary substances (prakrti and purusa) is responsible for change. -- K.F.L.

Parinamavada: The doctrine of transformation (of the school of qualified non-dualism of Sri Ramanuja) holding that God actually transforms a portion of His Being into the universe.

physical self ::: the physical conscious being; the material being; annamaya purusa.

pranama (Pranam) ::: [bowing, prostration, obeisance].

Pranamaya-kosa (Sanskrit) Prāṇamaya-kośa [from prāṇa life, breath + maya built of, formed of from the verbal root mā to measure, form, with a consequent idea of illusion + kośa sheath] The sheath formed of life or breath, the vital-astral soul. According to the Vedantic classification of the human constitution, the fourth of the panchakosa (five sheaths) which enclose the atman or divine monad. It corresponds to prana and linga-sarira in the sevenfold human division.

Pranamayakosha ::: In respect to some Hindu traditions' view of the soul, this is the Etheric and lower Astral Body and the sheath of self corresponding with the higher biological functions of the body as well as some of the baser emotions of the Lunar Personality and ego.

Pranamaya: One of the sheaths of the Self, consisting of the Pranas and the Karmendriyas.

pran.amaya (pranamaya; pranamay) ::: consisting of pran.a; nervous, pranamaya vital; the vital plane. pr pranamaya

pranamaya purusa ::: soul in life; the (true) vital being.

Pranamaya Purusha ::: In the vital or nervous consciousness Atman becomes the vital or dynamic being, pranamaya purusa.
   Ref: CWSA Vol. 17, Page: 33

Pratītyasamutpādavibhanganirdesasutra. (T. Rten cing 'brel bar 'byung ba dang po dang rnam par dbye ba bstan pa zhes bya ba'i mdo). In Sanskrit, "Sutra Setting Forth the Divisions of Dependent Origination," also known as the Pratītyasamutpādādivibhanganirdesasutra, a work discovered inscribed on two bricks at NĀLANDĀ monastery. The sutra was commented upon by VASUBANDHU in his Pratītyasamutpādavyākhyā, with a subcommentary by Gunamati.

Ratnagotravibhāga. [alt. Ratnagotravibhanga] (T. Dkon mchog gi rigs rnam par dbye ba; C. Jiujing yisheng baoxing lun; J. Kukyo ichijo hoshoron; K. Kugyong ilsŭng posong non 究竟一乘寶性論). In Sanskrit, "Analysis of the Lineage of the [Three] Jewels," a seminal Indian MAHĀYĀNA sĀSTRA on the doctrine of the "embryo of the tathāgatas" (TATHĀGATAGARBHA), probably dating from the fourth century CE. Its full title is Ratnagotravibhāga-Mahāyāna-Uttaratantra and the treatise is often referred to simply as the Uttaratantra, or "Sublime Continuation." The Sanskrit recension is extant, along with Chinese and Tibetan translations. (RATNAMATI's Chinese translation was finished in 508.) The Chinese tradition attributes the work to Sāramati (C. Jianyi), while the Tibetan tradition attributes the core verses of the text to MAITREYA/MAITREYANĀTHA and its prose commentary entitled the Uttaratantravyākhyā to ASAnGA. It is one of the "five books of Maitreya," which, according to legend, were presented by the future buddha Maitreya to Asanga during the latter's visit to the TUsITA heaven. The primary subject of the Ratnagotravibhāga is the tathāgatagarbha or buddha-nature; this is the element (DHĀTU) or lineage (GOTRA) of the buddhas, which is present in all beings. The text offers an extensive overview of the tathāgatagarbha doctrine as set forth in such sutras as the TATHĀGATAGARBHASuTRA and the sRĪMĀLĀDEVĪSIMHANĀDASuTRA. Like the srīmālā Sutra, the treatise describes the tathāgatagarbha as being both empty (sunya) of the afflictions (KLEsA) but nonempty (asunya) of the buddhas' infinite virtues. In ordinary beings, the tathāgatagarbha may be obscured by adventitious defilements, but when those defilements are removed, the state of enlightenment is restored. In proving this claim, the treatise examines in detail the "body of the tathāgata," an alternate name for the buddha-nature, which is said to have four perfect virtues (GUnAPĀRAMITĀ): permanence, bliss, selfhood, and purity. Those who have not realized the buddha-nature make two fundamental mistakes about emptiness (suNYATĀ): either viewing emptiness as annihilation (see UCCHEDADṚstI), assuming that the experience of NIRVĀnA requires the extinction of the phenomenal world; or substantiating emptiness by presuming that it is something distinct from materiality (RuPA). Instead, the Ratnagotravibhāga asserts that the tathāgatagarbha is free from all the various types of afflictions, but fully contains the myriad inconceivable attributes of a buddha. The treatise also examines the specific deeds the buddhas perform for the welfare of all sentient beings. See also FOXING.

Ratnamati. (Rin chen blo gros; C. Lenamoti; J. Rokunamadai; K. Nŭngnamaje 勒那摩提) (fl. c. 508 CE). In Sanskrit, "Bejeweled Intelligence," name of an Indian scholar and Chinese translator who lived during the fifth and sixth centuries CE. He was especially renowned for his prodigious memory of a great many SuTRA verses. In 508 CE, Ratnamati traveled from India to the Northern Wei capital of Luoyang, where he began to work on a translation of VASUBHANDU's "Treatise on the Ten Stages" (S. DAsABHuMIVYĀKHYĀNA; C. SHIDIJING LUN) with BODHIRUCI and Buddhasānta (d.u.). However, disagreements between the collaborators over the nature of the ĀLAYAVIJNĀNA (viz., whether it was pure, impure, or both) led them to produce different translations. Those who studied Bodhiruci's rendering came to be known as the Northern DI LUN ZONG, while the followers of Ratnamati's version were known as the Southern Di lun zong. The Southern Di lun school was represented by Ratnamati's foremost pupil, Huiguang (468-537), who advocated that the ālayavijNāna was an ultimate truth (PARAMĀRTHASATYA) and coextensive with the buddha-nature (FOXING), which thus was in fact innate. Ratnamati subsequently went on to collaborate with other scholars on the translation of other works, including the RATNAGOTRAVIBHĀGA, and the Saddharmapundarīkopadesa attributed to VASUBANDHU. ¶ Ratnamati is also the name of a bodhisattva who appears in various MAHĀYĀNA sutras.

Ratnamati

Rokunamadai 勒那摩提. See RATNAMATI

Rupa: Sanskrit for form. (Cf. nama-rupa.)

Sadrisaparinama: Homogeneous change; change in its own given conditions; a change which is not different from the original, like gold into an earring.

salat :::   worship; prayer; formal Islamic worship that is observed five times daily; making connection to Allah; namaz

Satipatthānasutta. (S. *Smṛtyupasthānasutra; T. Dran pa nye bar bzhag pa'i mdo; C. Nianchu jing; J. Nenjogyo; K. Yomch'o kyong 念處經). In Pāli, "Discourse on the Foundations of Mindfulness"; the tenth sutta in the MAJJHIMANIKĀYA (a separate SARVĀSTIVĀDA recension appears as the ninety-eighth SuTRA in the Chinese translation of the MADHYAMĀGAMA; there is another unidentified recension in the Chinese translation of the EKOTTARĀGAMA). An expanded version of the same sutta, titled the "Great Discourse on the Foundations of Mindfulness" (MAHĀSATIPAttHĀNASUTTANTA), which adds extensive discussion on mindfulness of breathing (P. ānāpānasati, S. ĀNĀPĀNASMṚTI), is the twenty-second sutta in the Pāli DĪGHANIKĀYA. This sutta is one of the most widely commented upon texts in the Pāli canon and continues to hold a central place in the modern VIPASSANĀ (S. VIPAsYANĀ) movement. The sutta was preached by the Buddha to a gathering of disciples in the town of Kammāsadhamma in the country of the Kurus. The discourse enumerates twenty-one meditation practices for the cultivation of mindfulness (P. sati, S. SMṚTI), a term that refers to an undistracted watchfulness and attentiveness, or to recollection and thus memory. In the text, the Buddha explains the practice under a fourfold rubric called the four foundations of mindfulness (P. satipatthāna, S. SMṚTYUPASTHĀNA). The four foundations are comprised of "contemplation of the body" (P. kāyānupassanā, S. KĀYĀNUPAsYANĀ); "contemplation of sensations" (P. vedanānupassanā, S. vedanānupasyanā), that is, physical and mental sensations (VEDANĀ) that are pleasurable, painful, or neutral; "contemplation of mind" (P. cittānupassanā, S. cittānupasyanā), in which one observes the broader state of mind (CITTA) as, e.g., shrunken or expanded, while under the influence of various positive and negative emotions; and "contemplation of phenomena" (P. dhammānupassanā, S. dharmānupasyanā), which involves the contemplation of several key doctrinal categories, such as the five aggregates (P. khandha, S. SKANDHA) and the FOUR NOBLE TRUTHS. The first of the four, the mindfulness of the body, involves fourteen exercises, beginning with the mindfulness of the inhalation and exhalation of the breath (P. ānāpānasati, S. ĀNĀPĀNASMṚTI). Mindfulness of the breath is followed by mindfulness of the four physical postures (P. iriyāpatha, S. ĪRYĀPATHA) of walking, standing, sitting, and lying down. This is then extended to a full general awareness of all physical activities. Thus, mindfulness is something that is also meant to accompany all of one's actions in the course of the day, and is not restricted to formal meditation sessions. This discussion is followed by mindfulness of the various components of the body, an intentionally revolting list that includes fingernails, bile, spittle, and urine. Next is the mindfulness of the body as composed of the four great elements (MAHĀBHuTA) of earth, water, fire, and air. Next are the "contemplations on the impure" (P. asubhabhāvanā, S. AsUBHABHĀVANĀ), viz., contemplation of a corpse in nine successive stages of decomposition. The practice of the mindfulness of the body is designed to induce the understanding that the body is a collection of impure elements that arise and cease in rapid succession, utterly lacking any kind of permanent self. This insight into the three marks of existence-impermanence, suffering, and no-self-leads in turn to enlightenment. Mindfulness of the body is presented as the core meditative practice, with the other three types of mindfulness applied as the meditator's attention is drawn to those factors. The sutta calls the foundations of mindfulness the ekayānamagga, which in this context might be rendered as "the only path" or "the one way forward," and states that correct practice of the four foundations of mindfulness will lead to the stage of the worthy one (P. arahant, S. ARHAT), or at least the stage of the nonreturner (P. anāgāmi, S. ANĀGĀMIN), in as little as seven days of practice, according to some interpretations. See also ANUPASSANĀ.

Shaolinsi. (J. Shorinji; K. Sorimsa 少林寺). In Chinese, "Small Grove Monastery"; located at the foot of SONGSHAN in Dengfeng county, Henan province. According to the XU GAOSENG ZHUAN ("Continued Biographies of Eminent Monks"), the Xiaowen emperor (r. 471-500 CE) of the Northern Wei dynasty built the monastery in 496 CE for the Indian monk Fotuo (d.u.). Shaolinsi initially was an important center of translation activities, and many famous monks, including BODHIRUCI, RATNAMATI, JINGYING HUIYUAN, and XUANZANG, resided at the monastery. But the monastery is best known in the East Asian tradition as the putative center of martial arts in China. Fotuo, the monastery's founder, is claimed to have had two disciples who displayed sublime acrobatic skills, perhaps a harbinger of later martial-arts exercises. Li Shimin (599-649; r. 626-649), second ruler and Taizong emperor of the Tang dynasty (618-907), is said to have used the Shaolin monks' martial talents, especially with the heavy cudgel, to help his father found their new dynasty. Within another century, Shaolinsi became associated with the legend of the Indian monk BODHIDHARMA (c. early fifth century), the putative founder of the CHAN school, who is said to have practiced wall-gazing meditation (BIGUAN) for nine years in a cave above the monastery; according to later traditions, Bodhidharma also taught himself self-defense techniques both to protect himself against wild animals and for exercise, which he transmitted to his disciples at the monastery. In subsequent years, the monastery continued to be renowned as a center of both martial arts and Chan Buddhism. In 1245, the Yuan emperor Shizu (r. 1260-1294) appointed the Chan master Xueting Fuyu (1203-1275) abbot of Shaolinsi, and under Xueting's guidance the monastery flourished. At least by the fifteenth century, the connection between Shaolinsi and the martial arts became firmly established in the Chinese popular imagination and "Shaolin monks" remain popular on the international performing-arts circuit.

Sheath Used as a translation of the Sanskrit kosa in the Vedantic enumeration of the human principles or five sheaths of atman. After atman (the essential self) comes anandamaya-kosa, corresponding to buddhi; vijnanamaya-kosa (buddhi-manas); manomaya-kosa (kama-manas); pranamaya-kosa (prana and linga-sarira); and annamaya-kosa (sthula-sarira). This system expresses the idea that a human being is not a string or group of separate principles, but one self manifesting in and through a succession of veils or vehicles.

siscowet ::: n. --> A large, fat variety of the namaycush found in Lake Superior; -- called also siskawet, siskiwit.

&

Sthiramati. (T. Blo gros brtan pa; C. Anhui; J. An'e/Anne; K. Anhye 安慧) (475-555). Indian Buddhist philosopher associated particularly with YOGĀCĀRA school. His dates are uncertain (leading one scholar to posit three figures with this name), but he is generally placed in the sixth century, although he is said to have been a disciple of both VASUBANDHU and Gunamati. Sthiramati seems to have been primarily based in VALABHĪ, but may have also studied at NĀLANDĀ. He wrote a number of important commentaries on such Yogācāra works as the MAHĀYĀNASuTRĀLAMKĀRA and MADHYĀNTAVIBHĀGA of MAITREYANĀTHA and VASUBANDHU's TRIMsIKĀ.

Sthulopadhi (Sanskrit) Sthūlopādhi [from sthūla gross + upādhi base, vehicle] The gross base or vehicle in the human constitution, consisting of the physical body (sthula-sarira), the astral model-body (linga-sarira), and the vital activities (prana). According to the Taraka-Raja-Yoga school there are three upadhis (bases) in the human constitution: karanopadhi, sukshmopadhi, and sthulopadhi. The sthulopadhi corresponds to the combination of the annamaya-kosa and pranamaya-kosa of the Vedantic classification.

. s.t.i (janamaya drishti) ::: vision on the plane of jana or ananda. janm janmantara antara dr drsti

supramental ::: (before 1920) same as vijñanamaya or ideal (sometimes restricted to the lower levels of vijñana); (in 1926-27 before 29October 1927) having the nature of supermind and related planes as defined before the introduction of the term overmind and the elevation of "supermind" above "overmind", sometimes applied especially to the planes below supreme supermind; ("the supramental" in some entries of January 1927) the next plane of consciousness above supramentality; (after 29 October 1927) expressing the working of supermind (in the latest sense) on its own plane or in the overmind, where "supramental" movements are sometimes regarded as higher than supramentalised and lower than gnostic.

sūryamaya ::: full of the light of sūrya1; same as vijñanamaya. suryamaya Surya S

svapnamaya sus.upti (swapnamaya sushupti) ::: same as svapnasus.upti.

Svapnamayasvarupa: Of the form of a dream illusion.

svapnamaya (swapnamaya) ::: having the nature of svapna (in the sense of dream or svapnasamadhi); dreamlike; pertaining to the planes of subliminal consciousness associated with the dream-state.

syāmatārā. (T. Sgrol ljang). In Sanskrit, "Dark Tārā"; in Tibetan "Green Tārā"; according to a widely held Tibetan myth, the goddess who consorted with a monkey (an emanation of AVALOKITEsVARA) and gave birth to the Tibetan people. Later, she took the form of the princess BHṚKUTĪ, Nepalese wife of King SRONG BTSAN SGAM PO. After Avalokitesvara, syāmatārā is perhaps the most widely worshipped Buddhist deity in Tibet and the focus of the nonsectarian Tārā cult. The Namas Tāre EkaviMsatistotra ("Twenty-One Praises of Tārā") is one of the most widely known prayers in Tibet, and her MANTRA, oM tāre tuttāre ture svāha, is second in popularity only to OM MAnI PADME HuM, AVALOKITEsVARA's mantra. Each Tibetan sect has its own tantric rituals (SĀDHANA) and ritual propitiations (VIDHI) for Green Tārā, who is considered particularly helpful to those building monasteries and other religious structures, and to those starting business ventures. Green Tārā is iconographically represented as sitting in LALITĀSANA with her left leg bent and resting on her lotus seat, her right leg pendant, with the knee slightly raised, the foot resting on a second smaller lotus. ATIsA DĪPAMKARAsRĪJNĀNA, an Indian Buddhist monk and scholar revered by Tibetan Buddhists as a leading teacher in the later dissemination (PHYI DAR) of Buddhism in Tibet, was a devotee of Green Tārā, and the temple commemorating his principal residence during his later years in central Tibet, in Snye thang (Nyethang), is the Sgrol ma lha khang (Drolma Lhakang) "Tārā Temple," which is widely believed by Tibetans to have a statue of syāmatārā that can speak. See also TĀRĀ.

tejonama ::: namadr.s.t.i of tejomaya lipi. tejonama

Ten-brel Chug-nyi (Tibetan) rTen-hBrel hchu-gnis. In philosophy, the twelve interdependent contributories to the origination of all phenomena, equivalent to the Sanskrit nidanas. As each one of these twelve originants or causes is dependent upon its predecessor, from which it is emanated, owing to a process of reaction the predecessor is karmically also dependent for its manifestation on its successor, and thus the twelve are not simultaneous in origination but occur in a certain regular sequence; because of this inseparable interdependence they also of necessity coordinate in action. They are rendered in the Pratitya-samutpada as: 1) ma-rig-pa (Sanskrit avidya) nonwisdom; 2) hDu-bYed (Sanskrit samskara) aggregative forces; 3) rNam-Ches (Sanskrit vijnana) will, consciousness; 4) rMin-gZugs (Sanskrit nama-rupa) name-form; 5) Skye-mched (Sanskrit shadayatana) the six sense organs; 6) sparsa (Sanskrit sparsa) contact (for mind or senses); 7) tShor-ba (Sanskrit vedana) feeling; 8) sRed-pa (Sanskrit trishna) desire, thirst; 9) len-pa (Sanskrit upadana) sensual enthrallment; 10) sird-pa (Sanskrit bhava) being; 11) che-ba (Sanskrit jati) birth; and 12) rGa (Sanskrit jaramarana) old age and death.

The manuscripts containing the collection of lays and stories known as Edda are: Codex Regius, Codex Wormianus, and Codex Upsaliensis. The last-named and also the Arnamagnaean Vellum No. 748, which contains a portion of the text, are clearly written by Snorri.

The noun parinamana means bringing to full development, in relation to karma. See also APARINAMIN

thought ::: often equivalent to vijñanamaya thought or to jñana as the first member of the vijñana catus.t.aya; it usually includes both perceptive thought and vaṅmaya (articulate) thought, but sometimes refers specifically to one or the other of these (most often the first).

. ti (kalpanamayi prakriti) ::: Nature creating subjectively by the power of imagination.

togue ::: n. --> The namaycush.

Trigunamayi: A connotative name of God as the Divine Mother suggesting that She possesses the three Gunas.

tubhyam bhuyistham nama uktim vidhema ::: to thee completest speech of submission we would dispose. [cf. Isa 18]

ūrya tapas ::: will-power (tapas) illumined by sūrya1; same as vijñanamaya tapas.

Valabhī. [alt. Vallabhī]. Sanskrit name of a city in western India (in the modern state of Gujarat) that flourished under the Maitraka kings (475-775) and was the site of an important Buddhist monastery. Said to rival NĀLANDĀ in fame, Valabhī was known especially as a center of sRĀVAKAYĀNA learning, with each of the MAINSTREAM BUDDHIST SCHOOLS represented. However, the MAHĀYĀNA was also taught there, as were Brahmanical and secular subjects. Two important figures of the YOGĀCĀRA school, GUnAMATI and STHIRAMATI, were said to have held prominent positions at Valabhī before they proceeded to Nālandā. In the late seventh century, XUANZANG found approximately six thousand monks residing there in about a hundred monastic buildings.

Vanamala: The picturesque garland worn by Lord Vishnu.

Vanavāsi. One of nine adjacent lands (paccantadesa) converted to Buddhism by missionaries dispatched by the elder MOGGALIPUTTATISSA at the end of the third Buddhist council (SAMGĪTI; see COUNCIL, THIRD) held in Pātaliputta (S. PĀtALIPUTRA) during the reign of AsOKA in the third century BCE. Vanavāsi is located in south India and was converted by the elder Rakkhita, who preached the Anamatagga-SaMyutta while floating in the air. 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 DĪPAVAMSA.

varn.amaya (varnamaya; varnamay) ::: coloured; (rūpa or lipi) comvarnamaya posed of varn.a.

Vignanamaya Kosa. See VIJNANAMAYA-KOSA

vijnanamaya ::: [composed of or full of vijnana], gnostic.

Vijnanamayakosa: One of the sheaths of the soul consisting of the principal intellect or Buddhi.

Vijnanamaya-kosa (Sanskrit) Vijñānamaya-kośa [from vijñāna intelligence, understanding, discernment + maya built of, formed of, illusory manifestation from the verbal root mā to measure, form + kośa sheath] The sheath formed of knowledge or discernment, the manasaputric soul. According to Vedantic classification of the human principles, the second of the panchakosa (five sheaths) which enwrap the divine monad or atman. This sheath corresponds to the higher manas.

Vijnanamayakosha ::: In respect to some Hindu traditions' view of the soul, this is the higher Mental Body and the sheath of self corresponding with the transpersonal and transcendental functions of ego.

vijnanamaya purusa ::: the gnostic purusa; the Spirit poised in gnosis.

vijnanamayi sakti ::: [the gnostic sakti].

Visadrisaparinama: A change different from the original, like that of milk into curd; one relation of the Gunas changes into another different from it and so on.

Vital Being ::: In the vital or nervous consciousness Atman becomes the vital or dynamic being, pranamaya purusa.
   Ref: CWSA Vol. 17, Page: 33

viveka (viveka; vivek) ::: intuitive discrimination, one of the two components of smr.ti, a faculty of jñana; its function is "to seize on our thoughts & intuitions, arrange them, separate their intellectual from their vijnanamaya elements, correct their false extensions, false limitations, misapplications & assign them their right application, right extension, right limitation".

Vyākhyāyukti. (T. Rnam par bshad pa'i rigs pa). In Sanskrit, "Principles of Exegesis," a treatise by VASUBANDHU preserved only in Tibetan translation. In the broadest sense, the text deals with scriptural interpretation, touching on a wide range of related issues, including the authenticity of the MAHĀYĀNA sutras as the word of the Buddha (BUDDHAVACANA), which Vasubandhu upholds. The work is a companion to another work by Vasubandhu, the Vyākhyāyuktisutrakhandasata ("One Hundred Extracts from the Sutras for the Principles of Exegesis"), a collection of 109 passages presented without identification and without comment, all of which derive from "mainstream" (that is, non-Mahāyāna) sources, in most cases from the canon of the MuLASARVĀSTIVĀDA. These passages serve as the basis for the discussion in the Vyākhyāyukti, which states that sutras are to be explained according to (1) their purpose, (2) their summarized meaning, (3) their sense, (4) their sequence, and (5) objections and responses. In discussing the sense or meaning of a sutra passage, he considers thirteen terms that have multiple meanings, including DHARMA, RuPA, and SKANDHA. In his explication of technical terminology, Vasubandhu explains four distinct aspects of "the meaning of the words" (padārtha): synonyms (paryāya), definition (laksana), etymology (nirukti), and their subdivisions (prabheda; perhaps implying subsidiary meanings, or "connotations," in this context). In the course of the discussion, several Mahāyāna sutras are quoted. The work was influential in late Indian scholastic circles, eliciting a commentary by Gunamati; it was also cited by such scholars as HARIBHADRA. It was highly praised by such luminaries as SA SKYA PAndITA and BU STON in Tibet, where it was used to establish principles for the translation of Buddhist texts from Sanskrit into Tibetan. See also NETTIPPAKARAnA; PEtAKOPADESA; SANFEN KEJING.

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1:Početak početka je svuda. Kraj kraja je u nama. ~ Miroslav Anti,

2:Med nama je zavladala tišina in drgetala od usmiljenja. ~ Gail Honeyman,

3:Najlepša slavlja su ona koja se odigravaju u nama. ~ Fr d ric Beigbeder,

4:More smo ti i ja, i sve one godine i dani što u nama zvone. ~ Vesna Parun,

5:Mi smo vremenom prožeti, a ono tek po nama ima svoj smisao. ~ Miroslav Krle a,

6:Apalah nama perasaan ini? Dia telah pergi, terpisah ribuan kilometer dariku. ~ Tere Liye,

7:Medju nama nije bilo nikakve veze, osim sto smo pili i vodili ljubav. ~ Charles Bukowski,

8:Zavladala je među nama tišina kao kada se ulije novo ulje u široki tiganj. ~ Haruki Murakami,

9:U tržišno orijentiranoj knjižnoj kulturi najteže je proletarijatu, nama piscima. ~ Dubravka Ugre i,

10:Nad svima nama će jednoga dana izrasti zelena trava, ali ljudi o tome ne misle... ~ Alija Izetbegovi,

11:Je li i tebi dosadilo opirati se ovoj privlačnosti među nama?" "Da. Jest." Čista požuda. ~ Elle Kennedy,

12:Znate i sami, strah da bi vas mogli smatrati čovjekom kamena srca najiskreniji je osjećaj u nama. ~ Orhan Pamuk,

13:Ljubav je čišćenje nekim. Ljubav je nečiji miris sav izatkan po nama. Tetoviranje maštom. ~ Miroslav Anti,

14:Mi mirišemo na sintetičku žlahtinu, popili smo litru. Ako je vino bilo dobro za Isusa i apostole, neće ni nama škoditi ~ Zoran Kru var,

15:Dulu, nama besar kampus disebabkan oleh karena kehebatan mahasiswanya. Sekarang, mahasiswa ingin hebat karena nama besar kampusnya. ~ Pidi Baiq,

16:Vodili smo ljubav, ne kao da nam je prvina, i da je bračni vek pred nama, već kao kakvi osuđenici na smrt kojima su dani odbrojni. ~ Slobodan Seleni,

17:I pada mi na pamet da među nama – živima i mrtvima – nema neke bitne razlike; sve je u glagolskom vremenu: prošli mrtvi i budući mrtvi. ~ Rick Yancey,

18:Wah, orang itu kalau sudah fanatik agama kejamnya bukan main. Kejam atas nama Tuhan, kan kontradiksi yang aneh sekali, tetapi begitulah manusia. ~ Y B Mangunwijaya,

19:- Za nas je otkucaj sata, baš kao žuvor šadrvana u dvorištu džamije, odjek zakoračenja u ono što je u nama, a ne zvuk percepcije onoga što je oko nas. ~ Orhan Pamuk,

20:Najposle meni nikog nije žao, najmanje sebe. Mi treba da nestanemo, mi nismo za život, mi smo za smrt. Za nama će doći bolje stoleće, ono uvek dolazi. ~ Milo Crnjanski,

21:Nama akan punya arti tertentu bukan sebab kebenaran umum yang terwaris lewat adat, tapi kebenaran pribadi yang sepenuhnya terbentuk melalui fiil masing-masing. ~ Remy Sylado,

22:Shvatio sam kako najviše tuge, nemira i nesreće donosi vezivanje i pouzdanje u ljude. To se dešava kada želimo da oni budu nama zadovoljni, da im se približimo i hvalimo ih. ~,

23:Adat kampung tidak membenarkan seorang anak menyebut nama orang tuanya selagi ia masih bergantung pada mereka - Pembicaraan Dengan Nait, Seorang Wanita Alfuru, Wai Lo ~ Pramoedya Ananta Toer,

24:Pokušala sam kroz prozor izbaciti snijeg koji još uvijek pada u mojoj sobi. To je kao kad se pokajemo zbog nečega što smo rekli: izbacujemo riječi van, ali one i dalje padaju u nama. ~ Afonso Cruz,

25:Kakve su da su, žene su mudrije i bolje od muškaraca. To pred njima ne treba reći, ali su muškarci glupi, sujetni, uobraženi, ne vrijede mnogo, među nama rečeno. I čudo je kako nas žene trpe. ~ Me a Selimovi,

26:jangan tanya apa agamaku. aku bukan yahudi. bukan zoroaster. bukan pula islam. karena aku tahu, begitu suatu nama kusebut, kau akan memberikan arti yang lain daripada makna yang hidup di hatiku. ~ Rumi,

27:...bahwa dunia tempatnya berdiri tidak hanya hitam dan putih. Ada banyak warna di atasnya. Sementara warna-warna pun bisa berubah nama, bergantung pada kekuatan di luarnya yang memegang pengesahan. ~ Remy Sylado,

28:Ono sto je najljepše na iskrenoj i dubokoj ljubavi, to je da u odnosu prema onome koga volimo ni jedna naša mana ne dolazi do izraza. Mnogo šta što je zlo u nama isčezava, a ono što je dobro ustostruči se. ~ Ivo Andri,

29:Salahkah bila kita menghargai pikiran yang merdeka-yang tidak dikejar kejar, yang tak diusut dan diancam, sebuah pikiran yang tak ditakut-takuti oleh cap "berdosa" atas nama Tuhan ataupun kewaspadaan. ~ Goenawan Mohamad,

30:Tako se teško živi, tako se kratko živi, pa još dobra polovica tog teškog i kratkog života nam prođe u mržnji i nesporazumima. Oh, ugasite mržnju! Ljudi su nama potrebni i nikako se, nikako ne može živjeti bez opraštanja. ~ Ivo Andri,

31:Sambil berbalik, ia menitikkan setetes air mata bagi provinsinya, lalu tiba-tiba memacu kudanya. "Maut! Aku takkan mencemarkan nama Yang Mulia Shingen!" Suaranya tenggelam dalam lautan musuh. (Jendral Baba Nobufusa) ~ Eiji Yoshikawa,

32:Prvih sam se nekoliko dana uvjeravala kako je sve u redu. Bilo bi nebulozno - bolesno čak - posumnjati u ono što je bilo među nama. Ali dani su se neveselo protegnuli u tjedan i sve mi je teže bilo zadržati nadirući val panike. ~ Rosie Walsh,

33:Kod ljudi koji nam postanu bliski mi sve te pojedinosti prvog dodira sa njima obično zaboravljamo; izgleda nam kao da smo ih vazda znali i kao da su oduvek sa nama bili. Od svega toga u sećanju iskrsne ponekad samo neka nepovezana slika. ~ Ivo Andri,

34:Manusia bertarung memperebutkan kekuasaan atas nama agama dan bukan sebaliknya. Agama apa pun tidak membenarkan pertarungan antar agama dan tidak akan pernah ada kecuali manusia yang begitu bodoh sehingga menafsirkan yang sebaliknya. ~ Seno Gumira Ajidarma,

35:Ilmuan tiruan seperti puyuh mencuri paruh dan sayap helang Ijazah berjela, kajian merata, kerusi diduduki tidak terbilang. Bagi penguasa dan pentadbir yang dilatih mereka semua Ilmuan sebegini hanya menjaja nama mengulangi kata. ~ Wan Mohd Nor Wan Daud,

36:... Atas nama moral yang seharusnya dijunjung tinggi oleh orang-orang beradab, dengan ini saya mengutuk perbuatan Harrison jahanam, atas izin yang diberikan kepada Kenneth secara gampangan, untuk membawa anaknya pelesiran sebelum mereka resmi bertunangan. ~ Budi Darma,

37:Svi mi imamo ili priču za ispričati ili sposobnost da je čujemo. Ako je imamo, na nama je da je ispričamo, a ako je čujemo, na nama je da je prenesemo dalje. U suprotnom, samo zatvaramo oči pred istinom i svijet ostavljamo onakvim kakvim smo ga našli. Usranim. ~ Tomislav Perko,

38:Kad bismo svi imali mogućnosti, hrabrosti i snage da samo jedan dio svojih maštanja i najvrelijih želja pretvorimo u stvarnost, samo u jednom času svoga života, bilo bi cijelom svijetu i nama samima odmah jasno ko smo, i šta sve mi ljudi možemo da postanemo i budemo. ~ Ivo Andri,

39:Vrijeme je da se pređe na dostizanje višeg stupnja, a to je: unutarnja šutnja. Što vrijedi što mudro držimo jezik za zubima, ako u nama još sve vrije od oštrih sudova i brzopletih replika koje ne pokreću naš jezik i ne prelaze preko usana, ali potresaju i paraju našu unutrašnjost? ~ Ivo Andri,

40:Naše mržnje škode nama, više nego našem protivniku. Govorite rđavo o nekom čoveku pola sata - i vi ste posle toga nesrećni i otrovni; a govorite pola sata o njemu dobro, pa čak i kad to ne zaslužuje, i bićete mirni i blaženi, čak i ponosni na lepotu svojih osećanja, ili bar na lepotu svojih reči. ~ Jovan Du i,

41:Dulu ketika mencari-cari ilham untuk nama anak keduanya, dia mendengar sebuah lagu bahasa Inggris dengan irama yang menenangkan: "Don't worry, be happy". Dia sangat suka dan jadilah itu nama anaknya. Di akta kelahiran dia tuliskan dengan mantap: Donwori Bihepi. Panggilannya Hepi. Nama adalah doa. ~ Ahmad Fuadi,

42:Leto, to je vreme kada na putu prema moru, kroz Beograd prolaze naši iz belog sveta, oni isti koje smo u vreme blagostanja toliko sažalјevali što se zlopate u tuđini. Stižu, istina, malo ubledeli ali elegantni, da vide šta je sa nama, siromašnim rođacima s periferije Evrope: kako smo, kako živimo? ~ Momo Kapor,

43:Apa pentingnya nama kampus bagi perusahaan? Bukankah yang dibutuhkan adalah skill dari calon pelamar. Pertanyaan menarik yang mungkin ditanyakan oleh banyak orang. Sayangnya, realitas berkata sebaliknya. Nama kampus adalah satu hal yang sangat dipertimbangkan ketika akan masuk kerja di perusahaan idaman. ~ Adenita,

44:ČEŽNJA Događa se to u jesenjoj noći kada pada kestenje po asfaltu i kada se čuju psi u daljini, i kada se tako neopisivo javlja čežnja za nekim tko bi bio dobar, naš, bliz, intiman, drug, i kome bi mogli da pišemo pismo. Ispovjedili bismo mu sve što leži na nama. Pismo bi mu pisali, a njega nema.­ ­ ~ Miroslav Krle a,

45:Katakan pada saya, Ibu, nama ibu yang sebenarnya. Kami datang untuk mengenali Ibu, untuk mengetahui keadaan Ibu, dan ingin membantu Ibu bila kami mampu dan berkesempatan melakukannya. Ingin berbuat sesuatu yang patut untuk Ibu, biarpun kami hanya tahanan, tidak punya kebebasan. Katakanlah nama Ibu, sebutkanlah. ~ Pramoedya Ananta Toer,

46:Dunia ini bagaikan samudra tempat banyak ciptaan-ciptaanNya yang tenggelam. Maka jelajahilah dunia ini dengan menyebut nama Allah. Jadikan ketakutanmu pada Allah sebagai kapal-kapal yang menyelamatkanmu. Kembangkanlah keimanan sebagai layarmu, logika sebagai nahkoda perjalananmu; dan kesabaran sebagai jangkar dalam setiap badai cobaan ~,

47:Di sekolah, anak-anak belajar bahasa Indonesia, tetapi mereka tak pernah diajar berpidato, berdebat, menulis puisi tentang alam ataupun reportase tentang kehidupan. Mereka cuma disuruh menghafal : menghafal apa itu bunyi diftong, menghafal definisi tata bahasa, menghafal nama-nama penyair yang sajaknya tak pernah mereka baca. ~ Goenawan Mohamad,

48:U ljudskom sećanju čuje se šapat tolikih, nama dragih, i nestalih, bića, plač tolikih mrtvih, a čuju se i zvona, grmljavine, jauci, pa i bezumni smeh. Ponešto, što nam se činila sreća, sad je besmisleno, ogavno. A mnogo štošta, što bismo rado da zaboravimo, stoji pred nama, suznih očiju, koje nas tužno gledaju. Pitaju gde smo ? ~ Milo Crnjanski,

49:-Prvo. Moramo se svaki dan sjetiti jedne lijepe stvari koje smo prozivjeli. Svaki dan prije spavanja prizvat cemo jednu lijepu uspomenu, pozvati je da legne k nama u krevet. stisne se k nama pod pokrivacem poput djeteta i odspava s nama tu noc. Sjetit cemo se jedne price koju smo ucinili nasom. - Moze. I ne idemo spavat ljuti. Nikada. ~ Kristian Novak,

50:-Prvo. Moramo se svaki dan sjetiti jedne lijepe stvari koje smo prozivjeli. Svaki dan prije spavanja prizvat cemo jednu lijepu uspomenu, pozvati je da legne k nama u krevet. stisne se k nama pod pokrivacem poput djeteta i odspava s nama tu noc. Sjetit cemo se jedne price koju smo ucinili nasom. - Moze. I ne idemo spavat ljuti. Nikada/ ~ Kristian Novak,

51:Ipak, jedno dublje uverenje, mada neizrečeno, navodilo ga je na pomisao da se čovekovo vreme nikada ne vraća unazad, da nikada više ne može da bude kao što je nekad bilo i da, kada se osećanja pogoršaju ili izmene, nama tog čuda koje ih može vratiti u pređašnje stanje: kao što se i zastava isprlja i izliže [...]. Ali je njegova nada odolevala. ~ Ernesto Sabato,

52:Hvale nam život velikana duha Što žive, prazna stomaka, rad znanja U kolibi gde pacov miša ganja - Za takve gatke ja baš nemam sluha! Nek živi skromno kome je to san! Dojadiše mi (međ nama) te priče. Od Vavilona dovde, gde je ptiče Što bi tu hranu podnelo i dan? Šta tu sloboda vredi? Nisam slep: U blagostanju tek život je lep. ~ Bertolt Brecht,

53:Orang-orang berbicara tentang segala yang tumbuh, yang ditanam maupun liar, seolah mengenal mereka lebih daripada pokok-pokok itu sendiri mengenal dingin dan matahari, ataupun hangat bumi. Namun binatang tidak menghafal pohon-pohon karena namanya, seperti seekor induk atau sepasang tidak mengenal tetasannya atau susuannya dengan nama. Mereka mengenal tanpa batas. ~ Ayu Utami,

54:Malo stvari čitatelja može obilježiti onako kako to čini prva knjiga koja pronađe put do njegova srca. Te prve slike, odjek riječi za koje mislimo da su ostale za nama, prate nas cijeloga života i u našem sjećanju klešu palaču kojoj ćemo se, ranije ili kasnije - koliko god knjiga pročitali, koliko god svjetova otkrili, koliko god naučili ili zaboravili - jednom vratiti. ~ Carlos Ruiz Zaf n,

55:Je li vlast od Boga? Ako nije, odakle joj pravo da nam sudi? Ako jest, kako može da pogriješi? Ako nije, srušićemo je; ako jest, slušaćemo je. Ako nije od Boga, šta nas obavezuje da trpimo nepravde? Ako je od Boga, jesu li to nepravde, ili kazna zbog viših ciljeva. Ako nije, onda je nada mnom i nad tobom i nad svima nama izvršeno nasilje, i onda smo opet mi krivi što ga podnosimo. ~ Me a Selimovi,

56:apa bezanya kezaliman dan kekejaman antara atas nama raja dan atas nama rakyat kedua-duanya adalah pembunuhan apa bezanya gulotin para raja dan gulitin para rakyat kedua-duanya adalah taring-taring setan yang mengangkat pembunuhan dan kezaliman lalu apa bezanya kerosakan yang dibuat atas nama rakyat dan kerosakan yang dibuat atas nama negara. (Perjalanan 19) ~ S M Zakir,

57:Jangan kau mudah terpesona oleh nama-nama. Kan kau sendiri pernah bercerita padaku: nenek moyang kita menggunakan nama yang hebat-hebat, dan dengannya ingin mengesani dunia dengan kehebatannya—kehebatan dalam kekosongan. Eropa tidak berhebat-hebat dengan nama, dia berhebat-hebat dengan ilmu pengetahuannya. Tapi si penipu tetap penipu, si pembohong tetap pembohong dengan ilmu dan pengetahuannya. ~ Pramoedya Ananta Toer,

58:Recimo da sam običan čovek, mada to nije sasvim tačno: nema običnih ljudi." "Kad se ništa ne poseduje na ovom svetu, ljubav je, izgleda, jedino utočište." "Najpre moram da dokažem da sam Ja zaista Ja, a ne neko drugi." "Nama je ljubav bila sve, i još više od toga: zavera dvočlane grupe koja je odlučila da se odupre daleko nadmoćnijem neprijatelju, ničim drugim do slepom snagom svoje privrženosti. ~ Momo Kapor,

59:Ako koristite novac za borbu protiv siromaštva to može biti jako korisno, ali još uvijek djelujete na marginama. Kada šaljete čovjeka na Mjesec, vi pružate nadahnuće svima nama da iskoristimo maksimum ljudskog potencijala pomoću kojega najveći problemi čovječanstva mogu biti riješeni. Dopustite sebi da sanjate. Hranite i snove svoje djece. To će ponekad značiti da idu na spavanje kasnije nego što ste propisali. ~ Randy Pausch,

60:Wahai anakku! dunia ini bagaikan samudera tempat banyak ciptaan-ciptaaNya yg tenggelam. Maka jelajahilah dunia ini dg menyebut nama Allah. Jadikan ketakutanmu pada Allah sebagai kapal-kapal yang menyelamatkanmu. kembangkanlah keimanan sebagai layarmu, logika sebagai pendayung kapalmu, ilmu pengetahuan sebagai nakhoda perjalannanmu dan sabar sebagai jangkar dlm setiap badai dan cobaan (Ali bin Abi thalib ra) ~ Hanum Salsabiela Rais,

61:Nikad ne treba očajavati, kad se nešto izgubi, osoba ili radost ili sreća; sve se još divnije vraća. Što otpasti mora, otpada, što nama pripada, uz nas ostaje, jer sve se po zakonima odvija, koji su veći od naše spoznaje i s kojima smo samo naočigled u suprotnosti. Treba u sebi živeti i na celi život misliti, na sve svoje milijone mogućnosti, širine i budućnosti, naspram kojih ne postoji ni prošlo niti izgubljeno. ~ Rainer Maria Rilke,

62:Thou art the Creator, Thou alone art my friend; Thou, O Lord, art all-pervading. True meditation revealeth Thee in all Thy perfection; And the snares of illusion are rendered ineffective. Vast and vicious is this mesh of illusion, Whose intricate tentacles suck one dry. Sing with all thy heart, the Name of the Lord; It costs thee nothing, O Nama, to repeat His Name. ~ Namdev, Thou art the Creator, Thou alone art my friend ,

63:Stadion je, jebem mu miša, nasušna potreba. Ako za to nema, za što uopće ima? Nećemo se valjda razbacivati aparatima za dijalizu? Ili obijesno kupovati nekakve, šta ja znam, solarne elektrane? Šta fali petrolejkama? I kakav je to hohštaplerski običaj da djeca u vrtićima užinaju ili da se u domovima umirovljenika svaki dan ruča i još, molim vas, svaka baba može uzeti kruha koliko hoće? Stadioni i sportske dvoraríe, to je žívot, To nama treba. ~ Ante Tomi,

64:Manusya muak. Segala sesuatu yang tidak dapat terjawab selalu berakhir atas nama Tuhan. Misalnya, mengapa seorang anak bisa jadi bajingan padahal orangtuanya santri? Dijawab, itu sudah takdir dari Tuhan. Sebaliknya, jika orangtuanya rusak tapi anaknya begitu bauk, dijawab, itulah kuasa Tuhan. Alangkah mudahnya. Tidak adakah penjelasan lain yang lebih memuaskan? Tidak adakah jawaban lain yang lebih masuk akal? Mungkin manusia sudah malas berfikir, pikir Manusya. ~ Djenar Maesa Ayu,

65:Saya mimpi tentang sebuah dunia dimana ulama, buruh, dan pemuda bangkit dan berkata, “stop semua kemunafikan ! Stop semua pembunuhan atas nama apapun.. dan para politisi di PBB, sibuk mengatur pengangkatan gandum, susu, dan beras buat anak-anak yang lapar di 3 benua, dan lupa akan diplomasi. Tak ada lagi rasa benci pada siapapun, agama apapun, ras apapun, dan bangsa apapun..dan melupakan perang dan kebencian, dan hanya sibuk dengan pembangunan dunia yang lebih baik. ~ Soe Hok Gie,

66:Di sini tak ada rumah yang terkunci pintunya, siang ataupun malam. Di sini pintu bukanlah dibuat untuk menolak manusia, tapi menahan angin. Di sini semua orang tidur di ambin pada malam atau siang hari, termasuk para tamu yang tak pernah dipedulikan dari mana datangnya. Ia mendengar sekali lagi. Di kota setiap orang baru selalu ditetak dengan tanya: Siapa nama? Dari mana? Di sini orang tak peduli Mak Pin datang dari mana. Tak peduli Mak Pin gagu. Tak peduli sekalipun dia kelahiran neraka. ~ Pramoedya Ananta Toer,

67:Znate Manderse, ja gotovo verujem da smo svi mi aveti. Ne kreće se u nama samo ono što smo nasledili od oca i majke. To su i svi mogući i stari i mrtvi nazori, svakakva stara i mrtva verovanja itd. To ne živi u nama, ali nam leži u krvi i ne možemo ga se osloboditi. Kad god uzmem novine u ruke i čitam ih, čini mi se kao da se aveti šunjaju između redova. Mora da svuda na zemlji žive aveti. Mora da ih im toliko mnogo, koliko i peska u moru. I zato se svi mi tako bedno plašimo svetla, svi redom. Aveti ~ Henrik Ibsen,

68:Križ u sebi ima nešto što mu ne bismo trebali oduzeti. To je najokrutniji način smaknuća koji je antika poznavala, ali koji se nije smio primijetiti na Rimljane jer bi se time okaljala rimska čast. Činjenica da je na taj strašni način bio smaknut najčistiji od svih ljudi, onaj koji je bio nešto više od čovjeka, može nas dovesti do toga da se prije svega uplašimo sami sebe. Nama je taj strah potreban i zbog našeudobnosti. Luther je dobro rekao da se čovjek mora prvo uplašiti sam sebe kako bi došao na pravi put. ~ Benedict XVI,

69:Zakonska zveza brez jasno določenih vlog ji je bila tuja in mogoče je tudi to prispevalo h gotovosti, ki nama jo je vlivala njena prisotnost. Prek nje sva namreč okušala nekoliko banalno nostalgijo po zastarelem, preprostem vzorcu družine, v katerem ni bilo treba vsakemu biti vse hkrati - moški in ženska, razumski in čustven, popustljiv in strog, romantičen in pritlehen - vzorcu družine, drugačnem od današnjega, ki nam nalaga tako široko in neprepoznavno odgovornost, da se v vsakem primeru vedno izkažemo za pomanjkljive. ~ Paolo Giordano,

70:Kad god pretrpiš bol, budi spreman nositi se s mišlju kako bol nije moralno zlo i ne šteti tvojoj vladajućoj inteligenciji - bol ne može nanijeti štetu ni njezinoj razumskoj, kao ni društvenoj prirodi. Neka ti pomogne Epikurov savjet: ''Bol nije neizdrživa ni beskrajna, sve dok pamtiš njezine granice i ne pretjeruješ s maštarijama.'' Pamti da je mnogo toga nama neugodnoga samo nepoznata analogija boli- mamurluk, na primjer, velika vrućina, gubitak teka. Pa kad se zatekneš da se žališ na išta od toga, reci sebi: Predaješ se boli. ~ Marcus Aurelius,

71:Žene – voleo sam boje njihove odeće, način na koji hodaju, okrutnost nekih lica, tu i tamo gotovo čistu lepotu nekog lica, totalno i opčinjavajuće ženskog. Prevazišle su nas – mnogo bolje su planirale i mnogo bolje su bile organizovane. Dok su muškarci gledali ragbi, pili pivo ili se kuglali, žene su mislile o nama, proračunavajući nas, donoseći odluke: da li da nas prihvate, odbace, promene, ubiju, ili jednostavno napuste. I na kraju krajeva, sve to nije bilo ni bitno; ma šta one uradile, mi bismo uvek završavali usamljeni i izluđeni… ~ Charles Bukowski,

72:Stari Indijanac ispričao je jedne večeri unuku priču o večnoj borbi koja se odvija u ljudima. Rekao je: "Sine, borba između dva vuka događa se u svima nama. Jedan je zločest, u njemu prevladavaju gnev, zavist, ljubomora, pohlepa, oholost, samosažaljenje, ljutnja, inferiornost, laž, lažni ponos i egoizam. Drugi je dobar i u njemu prevladavaju radost, mir, ljubav, nada, vedrina, poniznost, ljubaznost, ljubav, saosećanje, darežljivost, istina i vera." Pita unuk: "Koji vuk pobeđuje?" Indijanac odgovara: "Onaj kojeg bolje nahraniš. ~ Alexandra Potter,

73:Rama Nama should come from the heart. In that event, Rama Nama could become an effective remedy against all ailments. A man who believes in Rama Nama would not make a fetish of the body but would regard it as a means of serving God. And for making it into a fit instrument for that purpose, Rama Nama is the sovereign means. To install Rama Nama in the heart requires infinite patience. It might even take ages. But the effort is worthwhile. Rama Nama cannot come from the heart unless one has cultivated the virtues of truth, honesty and purity within and without. ~ Mahatma Gandhi,

74:Što se više udaljavamo i raskidamo veze sa svijetom pismenosti, svijetom napisane riječi, svijetom složenosti i nijanse, svijetom ideja i pojmova i zamjenjujemo ga oku ugodnim, umirujućiim slikama, fantazijama, sloganima, celebrityjima, pohlepom za nasiljem, to smo sve bliži urušavanju i imploziji. Kako nastavljamo propadati, a patnje nam narastaju, poput ljubitelja hrvačkih spektakla što se organiziraju u sklopu World Wresting Entertainmenta, ili ljudi što brkaju pornografiju s ljubavlju, počinjemo žudjeti za ugodom, umirenjem i ljepotom opsjene. Opsjene u nama bude osjećaj ugode. To postaje naša stvarnost. ~ Chris Hedges,

75:Jer radost zbog njenog sve osetnijeg prisustva, zbog toga što ona postoji takva kakva jest, i što je meni dano da je gledam i imam pored sebe, tolika je i tako strahovito brzo raste, da plavi i briše naše likove, predele i daljine oko nas, preliva se preko oštre crte na kraju vidika i daždi negde po svima svetovima. A veliko čudo te radosti i jeste u tome što svakog trena mogu da zaustavim tu plimu sreće i da je vratim i ograničim na naša dva tela i na uski prostor kupea u kojem se vozimo. A već nekoliko sekundi posle toga, poplava sreće počinje ponovo, i u njoj iščezavamo nas dvoje, i kupe, i vaskoliki beli svet sa nama. ~ Ivo Andri,

76:Što je bilo, bilo je. Prošlost živi u nama i ne možemo je izbrisati. Pošto su snovi slika onoga sveta, i dokaz njegovog postojanja, susrećemo se u snovima; kleči kraj furune u koju trpa vlažna drva; ili me doziva promuklim glasom. Tada se budim i palim svetlo. Kajanje i bol se polako pretvaraju u sumornu radost sećanja. Naš dugi, strasni i strašni roman ispunio je moj život, osmislio ga je, i ja ne tražim nikakve nadoknade. Mene neće biti u indeksu knjiga Mendela Osipoviča, u njegovim biografijama ili u fusnoti uz neku pesmu. Ja, gospodine, jesam delo Mendela Osipoviča, kao što je i on moje delo. Ima li lepšeg proviđenja? ~ Danilo Ki,

77:Na svim našim putničkim lađama koje plove Dunavom ima jedna naročita atmosfera. Tu se naša seljačka, stroga i naivna jednostavnost vidno meša sa onim turskim i vlaškim što još živi u nama i oko nas. Nekoliko sati sporog puta, i vi ste potpuno na otrovnom Levantu gde kafa, alkohol, duvan i čulnost nižih oblika stvaraju zaseban svet spore misli, mutnog osećanja i nemirna ali nepokretna duha. I kako postepeno iščezavaju proste šamije, grubi koporani, tvrda lica i oštre oči seljaka i seljanki, tako sve više na lađi preovlađuje atmosfera Levanta; odlazi ono što je oporo, zdravo i opasno, a ostaje ono što je sanjivo, mekoputo i slatko. ~ Ivo Andri,

78:Oke, kamu sudah connect. Ini channel-nya asyik. Gaul abis. Oh, ya, nick kamu sengaja saya bikin tetap Elektra. Pasti laku. Percaya, deh. Nama kamu komersial." "Memang yang komersial itu yang kayak apa?" tanyaku. "Yang funky, yang cool, pokoknya yang, ya, gimana gitu." Jawaban Betsye semakin membingungkan. "Lho, jadi, kamu biasanya nggak pakai nama sendiri?" aku terus bertanya. "Nggak, dong!" Ia mengeluarkan tawa kecil yang bernada oh-gobloknya-lu-Etra. "Saya biasa pakai Nadya, Nathalie, Natasya. Kata cowokku, yang nama depannya dari 'Na' biasanya cakep-cakep." "Nanang? Nasrul? Nano? Nasgor?" Betsy tidak tertawa. ~ Dee Lestari,

79:Mislio sam da sam zaboravio, ali ništa se izgleda ne zaboravlja, sve se vraća iz zaključanih pretinaca, iz mraka tobožnjeg zaborava, i sve je naše što smo mislili da je već ničije, ne treba nam, a stoji pred nama, svjetluca svojim bivšim postojanjem, podsjećajući nas i ranjavajući. I sveteći se zbog izdaje. Kasno je, sjećanja, uzalud se javljate, beskorisne su vaše nemoćne utjehe i podsjećanja na ono što je moglo da bude, jer što nije bilo, nije ni moglo da bude. A uvijek izgleda lijepo ono što se nije ostvarilo. Vi ste varka koja rađa nezadovoljstvo, varka koju ne mogu i ne želim da otjeram, jer me razoružava i tihom tugom brani od patnje. ~ Me a Selimovi,

80:Čovek se leči... I bolesna zemlja se takođe leči... Treba raditi. A mi... Šta je sa nama? Uz našu čuvenu slovensku lenjost pre ćemo poverovati u čudo nego u mogućnost da se nešto može stvoriti sopstvenim rukama. Jeste li čuli nešto o poznatoj vračari Paraski? Tvrdi da če tokom leta smanjiti nepoželjni fon. Date su joj ogromne pare. Opšta histerija...Milioni ljudi sede ispred TVi vračevi koji sebe nazivaju ekstrasensima, Čumak pa za njim Kašpirovski, "oplemenjuju" vodu. Nova vračara... Otkud svi oni?Mislim da ih je rađala naša želja za čudom. Ako vera u zdrav razum napusti čoveka, u njegovu dušu će se useliti strah, kao kod divljaka. ~ Svetlana Alexievich,

81:Nikad nismo shvatili zašto je curama tako bitno da budu zrele, ili zašto osjećaju potrebu da jedna drugoj dijele komplimente, no kad bismo katkad naglas pročitali dugi odlomak dnevnika, morali smo susprezati nagon da se počnemo grliti i jedan drugomu govoriti kako smo zgodni. Osjetili smo kako si sputan kad si cura, kako ti zato mozak postane okretan i sanjarski i kako naučiš slagati boje. Znali smo da su nam cure blizanke, da u prostoru postojimo kao životinje jednake kože, i da one o nama znaju sve, iako mi njih nikako ne možemo dokučiti. Naposljetku smo spoznali da su cure zapravo prerušene žene, da shvaćaju ljubav, pa čak i smrt, a nama je jedina zadaća da dižemo larmu koja ih, po svemu sudeći, osvaja. ~ Jeffrey Eugenides,

82:NAREDNIK: Vidi se, davno tu nije bilo rata. Pa kako da onda bude morala, pitam se ja? Mir, to je pusta zbrka, tek rat stvara red. Čovječanstvo u miru buja kao zelje. Posvuda koti ljudi i stoku kao da to nije ništa. Svatko ždere što ga volja, gromadu sira na bijeli kruh pa onda još na taj sir krišku slanine. Nitko ne zna koliko u ovom gradu pred nama ima mladića i dobrih konja, nitko ih nikada nije prebrojavao. Prolazio sam područjima u kojima rata nije bilo možda sedamdeset godina, ljudi nisu još imali imena, nisu se ni poznavali. Samo ondje gdje je rat ima i urednih popisa i registratura, cipele vezuju u bale i žito skupljaju u vreće, uredno se prebrojava i odvodi ljudstvo i stoka; jer se zna: bez reda nema rata! ~ Bertolt Brecht,

83:Kad sam imao petnaest godina, radio sam u voćnjaku i brao jagode. Većina drugih radnika bili su nadničari. S nama su radili i neki nastavnici, zarađujući tako dodatni novac za ljeto. Spomenuo sam to ocu i rekao kako mi se čini da je taj posao ispod njihove razine. (Izgleda da sam mislio i da je ispod moje.) Dobio sam jezikovu juhu kakvu ću pamtiti. Otac je vjerovao da fizički rad ne može biti ispod nečije razine. Rekao je da bi više volio da postanem najbolji kopač kanala na svijetu nego da se lijeno provlačim kao samozadovoljni elitist iza kakvog uredskog stola. Vratio sam se u voćnjak, što ne znači da mi se posao sad više sviđao. U svakom slučaju, zapamtio sam očeve riječi. Promijenio sam stav i marljivije prionuo na posao. ~ Randy Pausch,

84:Ukrašću tvoju senku, obući je na sebe i pokazivati svima. Bićeš moj način odevanja svega nežnog i tajnog. Pa i onda, kad dotraješ, iskrzanu, izbledelu, neću te sa sebe skidati. Na meni ćeš se raspasti. Jer ti si jedini način da pokrijem golotinju ove detinje duše. I da se više ne stidim pred biljem i pred pticama. Na poderanim mestima zajedno ćemo plakati. Zašivaću te vetrom. Posle ću, znam, pobrkati moju kožu s tvojom. Ne znam da li me shvataš: to nije prožimanje. To je umivanje tobom. Ljubav je čišćenje nekim. Ljubav je nečiji miris, sav izatkan po nama. Tetoviranje maštom. Evo, silazi sumrak, i svet postaje hladniji. Ti si moj način toplog. Obući ću te na sebe da se, ovako pokipeo, ne prehladim od studeni svog straha i samoće. ~ Miroslav Mika Anti,

85:kita menjadi kabilah yang diburu dan dijadikan penjahat seperti kaum Musa as oleh agama yang kita pegang dan junjung dengan percaya dijadikan syariat dan jalan kebenaran; cahaya dan penyuluh sedang mereka dengan keangkuhan dan kesombongan Firaun menjulang pedang tajam kebebasan serta tombak kenihilan untuk merobek agama dan kebenaran Tuhan yang kita miliki atas nama hak asasi manusia, kesamarataan dan kebebasan berfikir maka al-Quran mereka jadikan buku dari tangan manusia yang boleh ditafsir akal sesuka hati dan dimaknakan semahunya suara-suara mereka lagi mengatakan bahawa nabi-nabi hanya mitos yang dicipta oleh agama - maksum itu hanya dongeng dan Islam adalah nama yang diberikan warna penuh kelabu untuk dilihat dengan penuh sinis dan prasangka gelap. (Perjalanan 2) ~ S M Zakir,

86:Satu kekuatan kursus tamadun Islam di IPT Barat - jika kita ketepikan sikap prejudis dan perkiraan strategiknya - ialah kesungguhan ilmiahnya.... Setiap pelajar diwajibkan membaca keseluruhan terjemahan al-Qur'an, berpuluh-puluh hadits pilihan daripada pelbagai kitab-kitab hadits, terjemahan sirah Ibn Ishaq, serta terjemahan karya-karya agung Islam yang lain. Setiap pelajar diwajibkan membaca hampir 50 mukasurat setiap hari dan diwajibkan menulis kertas kerja serta ujian yang meletihkan. Kita juga diberikan peta dunia lama yang kosong di mana pelajar diwajibkan menanda nama bandar, sungai, laut, teluk, gunung, dan daerah, negara yang kini sudah tiada lagi atau sudah berubah nama!!! Ini perlu kerana apabila pelajar membaca karya-karya terdahulu, mereka boleh memastikan tempat dan kawasan yang dimaksudkan itu dengan tepat dan lebih bermakna. ~ Wan Mohd Nor Wan Daud,

87:Samoća nije živeti sam, samoća je kad nismo sposobni da pravimo društvo nekome ili nečemu što se nalazi duboko u nama, samoća nije usamljeno drvo nasred puste ravnice, to je rastojanje između skrivenih sokova i kore, između lista i korena. Vi bulaznite, sve to što pominjete međusobno je povezano, nema tu nikakve samoće, U redu, pustimo sad drvo, nego se zagledajte u sebe, i naći ćete samoću, Kao što reče onaj drugi, hodati usamljen kroz gomilu, Još gore od toga, biti usamljen tamo gde ni nas samih nema, Danas ste užasno raspoloženi, Imam i ja svoje loše trenutke, Nisam ja govorio o toj samoći, nego o drugoj, onoj koja nas prati, podnošljivoj, onoj koja nam pravi društvo, Čak i nju ne možemo uvek da podnesemo, vapimo za nečijim prisustvom, nekim glasom, a ponekad taj isti glas i to isto prisustvo služe jedino zato da učine samoću još nepodnošljivijom. ~ Jos Saramago,

88:Sjedili smo u vrtu ispod stare jabuke na kojoj su se već zametnuli plodovi. Vrt je mirisao i šumorio. Izgubila sam osjećaj vremnea i svaka stanka među izgovorenim rečenicama činila mi se beskonačnom. Prostranstvo vremena otvorilo se pred nama. Razgovarali smo cijela stoljeća, neprestano smo govorili o istom, jednom jednim, drugi put drugim ustima, i nitko oda nas nije se sjećao da je argument s kojim se upravo sporio bio maloprije onaj koji je branio. A zapravo se uopće nismo sporili; vodili smo dijalog, trijalog, tri fauna, druga vrsta ljudi, napola ljudski, napola životinjski. I shvatila sa da nas ima puno u vrtu i šumi, lica su nam pokrivena dlakom. Čudni stvorovi. A na drvo su sletjeli naši Šišmiši i zapjevali. Njihovi tanašni, treperavi glasovi sudarali su se s mikroskopskim djelićima magle pa je Noć oko nas počela tiho zvoniti, prizivajući sva Stvorenja na noćnu pobožnost." str. 164. ~ Olga Tokarczuk,

89:Kau tahu betapa aku mengagumi bunga kecombrangku. Nama aslinya Nicolaia Spesiosa tergolong famili Zingiberaceae. Entah mengapa orang-orang menyebutnya kecombrang, tapi aku suka dengan pilihan nama asli Indonesia itu. Kesannya kampungan, liar dan tak bisa diatur. Warna merah darah yang menyelimuti tubuhnya mengingatkan aku pada darah yang mengaliri dan terbenam di tubuhku. Bentuk bunga itu menyerupai lingga, runcing, kaku, tubuhnya dilengkapi dengan puluhan kelopak-kelopak pendek yang tumpul, mengelilingi ketinggian batang tubuh bunga itu. Kesegaran warna bunga itu sering membuatku ingin memotong nadiku. Aku ingin meneteskan darahku ke tubuh bunga kecombrang itu. Berharap dia mengerti keinginanku. Atau aku sedang berharap dia bisa membahagiakan aku? Jangan-jangan aku sedang jatuh cinta. Pada siapa? Frank Sinatra? Bunga kecombrang? Atau aku sedang dilanda kejenuhan. Kesepian. ~ Oka Rusmini,

90:Sesungguhnya adalah suatu kesilapan jika kita menyandarkan kalimah salaf ini sebagai suatu istilah baru kerana terpaksa berhadapan dengan sejarah syariah dan aliran pemikiran Islam yang sentiasa berkembang. Istilah yang dimaksudkan itu ialah as-Salafiah yang dijadikan sebagai nama tempat bernaung bagi jemaah tertentu dari kalangan umat Islam. Nama itu mereka berikan kefahaman tertentu dan kemudian menyelitkannya dengan falsafah yang agak menonjol. Secara tidak langsung jemaah ini nampaknya mengisytiharkan persepakatan mereka itu sebagai sebuah jemaah Islam baru yang berdiri di antara pelbagai jemaah-jemaah Islam lain yang saling bercanggahan antara satu sama lain di zaman ini. Jemaah ini agak istimewa kerana teori-teori dan penonjolan yang mereka timbulkan. Tetapi sayangnya kerana keperibadian dan pertimbangan diri mereka itu agak berbeza seperti yang ditunjuk dan diajar oleh golongan salaf terdahulu. ~ Muhammad Sa id Ramadhan Al Buthy,

91:Lisičje prokletstvo leži u tome da nije voljena. Lisica nema veliku snagu da bismo je se bojali i pokorili se, ni pak napadnu ljepotu da bismo pred njom ostajali bez daha. Kako, uostalom, voljeti nekoga tko mijenja svoja lica i svoju narav, nekoga tko je čas privrženo, čas spreman da nas proda budzašto, nekoga za koga, uostalom, nismo sigurni pripada li svijetu mrtvih ili svijetu živih? Lisica ne pripada ni zvijerima, ni nama, ljudima, niti pak božanstvima. Ona je vječiti slijepi putnik, migrantica koja s lakoćom prolazi kroz svjetove, a kada je uhvate bez putne karte, onda repom vrti kuglice, izvodi svoje jeftine majstorije. Taj trenutak divljenja koji načas dobiva ona kratkovidno (O, lisičja slabosti!) zamjenjuje za ljubav. To su njezini trenuci slave. Sve drugo je povijest straha, bjekstva pred lovčevim mecima, neprestano lajanje lovačkih pasa; povijest progona, batina, lizanja rana, poniženja, samoće i jeftine utjehe - zvečke načinjene od kokošjih kostiju. ~ Dubravka Ugre i,

92:Želim da se oslobodim, poništim i iskorenim te negativnosti." Zaista sam slušao sebe kako u sebi govorim: "Hoću da se oslobodim želje. Hoću da se oslobodim ljutnje. Neću da više ikada budem uplašen ili ljubomoran. Hoću da budem hrabar. Hoću da u mome srcu budu samo radost i vedrina." Ovo vežbanje ne znači da mrzite sami sebe zato što imate takve misli, već da zaista vidite kako su one zapravo naučene reakcije vašega uma. One su nešto prolazno. Želja nije nešto što mi jesmo, već je ona način na koji mi obično reagujemo zbog neznanja, onda kada nismo razumeli ove četiri plemenite istine u njihova tri aspekta. Skloni smo da na sve tako reagujemo. To su normalne reakcije koje proizlaze iz neznanja. No, ne moramo nastaviti da patimo. Mi nismo samo bespomoćne žrtve želje. Možemo dopustiti želji da bude ono što jeste i tako početi da je napuštamo. Želja ima moć nad nama i zavodi nas sve dotle dok se poistovećujemo sa njom, verujemo u nju i reagujemo na nju. ~ Ajahn Sumedho,

93:Međutim, ljubavna sjećanja ne predstavljaju iznimku prema općenitim zakonima pamćenja, kojima s druge strane upravljaju još općenitiji zakoni navike. Kako ona oslabljuje sve, ono što smo bili zaboravili (jer je bilo beznačajno te smo mu tako ostavili svu njegovu snagu). To je razlog zašto se najbolji dio našega pamćenja nalazi izvan nas, u nekom kišnome dašku, u neugodnom zadahu neke zatvorene sobe ili u vonju prve naložene vatre, posvuda gdje nalazimo od samih sebe ono što je naš razum, ne znajući kako da to upotrijebi, prezreo, poslednju pričuvu prošlosti, najbolju, onu koja može, kad se čini da su već sve suze presahle, prouzročiti da još plačemo. Izvan nas? U nama, da bolje kažem, ali sakriven našim vlastitimpogledima u dužem ili kraćem zaboravu. Samo zahvaljujući tome zaboravu možemo od vremena do vremena opet naći ono biće koje smo jednom bili, postaviti se prema stvarima onako kako je stajalo to biće, patiti nanovo, jer više nismo mi, nego ono, a ono je međutim ljubilo to što je nama sada ravnodušno. ~ Marcel Proust,

94:Tokom noći, ustajao sam da bih potražio svoju omiljenu Bodlerovu knjigu, male pesme u prozi, i glasno sam čitao najlepšu od njih U osvit. Znač li je ? Počinje ovako : Najzad sam ! Nema više tandrkanja okasnelih i satrvenih fijakera. Ako ne i počinka, nekoliko časova ćemo imati tišinu. Najzad je iščezla tiranija ljudskog lica, i ostaće mi jedino da podnosim bolo d sebe. A završava se grandiozno, uzdiže se, uspravan, i okončava kao molitva; istinska molitva, veoma jednostavna, izvedena rukama, nespretna i lepa kao molitva nekog Rusa. – Priličan put je imao da pređe da bi dospeo do tog cilja, Bodler, i prešao ga je na kolenima. Koliko god bio daleko od mene, jedno od bića koja su mi najviše strana – često nisam kadar da ga razumem – pokatkad, ipak, u dubini noći, dok bih ponavljao njegove stihove poput deteta, on je bio moj bližnji, moj smoždeni sused, osluškujući, prislonjen uz tanku pregradu, kako moj glas jenjava. Tada je među nama postojala neka neobična veza, totalna deoba, jednako siromaštvo i, možda, jednaki strah. ~ Rainer Maria Rilke,

95:Di lorong sebuah rumah sakit yang telah sepi, ketika malam telah merangkul bumi, seorang anak perempuan kecil yang buta memanjatkan sepenggal doa yang mengharukan, "Kalau Tuhan Cuma mau mengabulkan satu permintaan saja, tolong kabulkan permintaan Pinta! Jangan permintaan Ari! Ari selalu berdoa supaya Pinta bisa lihat lagi. Tapi Pinta sudah lama buta. Buta terus juga nggak apa-apa. Sama saja. Tapi Ari biasanya bisa lihat. Bisa ngomong. Bisa ketawa. Bisa cerita. Tolong, Tuhan, suruh Ari bangun! Ket: Pinta adalah nama anak perempuan tsb. In the empty hospital hall, when the night had embraced the world, a blind little girl uttering a touchy pray, “If You only gonna grant one wish only, please grant Pinta wish! Don’t grant Ari’s wish! Ari always pray for Pinta to be able to see again. But Pinta have been blind for a long time. Blind forever is okay. Nothing changes. But Ari usually able to see. Able to speak. Able to laugh. Able to tell story. Please, God, told Ari to wake up! note: Pinta is the little girl name. I translate it by myself. sorry for bad grammar. ~ Mira W,

96:Mi, u stvari, zamišljamo našu kulturu kao neki ogromni imaginarni muzej u kome su svi životni oblici i intelektualni stavovi podjednako dobrodošli da stoje jedan pored drugog, pod uslovom da su pristupačni samo za kontemplaciju. Tu bi tako, uporedo sa hrišćanskim misticima i anarhistima XIX veka, sa nadrealistima i renesansnim humanistima, bilo mesta i za neki marksizam koji bi bio samo jedan filozofski sistem među ostalima. Čak ni neki zahtev za apsolutnom verom ne bi smetao marksizmu da bude prihvaćen na taj način, jer u toj nama dobro poznatoj eklektičkoj tradiciji sasvim komotno koegzistiraju i same religije, pretvorene u slike. Ne, osobenost strukture istorijskog materijalizma leži u tome što on poriče autonomiju same misli, u tome što on, i sam misao, uporno dokazuje da čista misao funkcioniše kao prikriveni način društvenog ponašanja, u njegovom neugodnom podsećanju na materijalnu i istorijsku stvarnost duha. Tako marksizam, kao kulturni objekt, ustaje protiv kulturne aktivnosti uopšte, snižava joj vrednost i razgolićuje klasne privilegije i dokolicu, koji su preduslovi za uživanje u njoj. ~ Fredric Jameson,

97:Znala sam da je svaka nova žena u njegovu životu značila i novu fazu u kreativnosti. Minotaur se hranio ne samo mojim nego i njegovim mesom. On je bio iznad svih, on je svima nama (kako mrzim tu množinu!), i ponašanjem i slikama, pokazivao seksualni odnos s bilo kojom ženom za njega nema baš nikakvo drugo niti veće značenje od kanibalističkog čina, a on se ne sastoji samo u konzumiranju tijela nego i u potpunom posjedovanju cijelog bića. Niz seksualnih odnosa ne podrazumijeva pordubljenje odnosa niti nužno rezultira zbližavanjem dviju osoba. Ali onaj tko se na taj način hrani živim ženskim mesom, mora u sebi imati nešto životinjsko, minotaursko. Kreativna osoba je opasna za druge jer je bezobzirna, ona uzima, prisvaja, krade, jede, razara sve oko sebe. Od ljudi koji je okružuju uzima energiju, pa i život. Jede ih poput ljudoždera a da pritom često nije svjesna kako im nanosi bol. Ne traži, nego bezobzirno uzima. U tome nema morala. Nije li odsutnost empatije osobina psihopata? Da, ali zašto umjetnik ne bi mogao biti psihopat? Razlika je samo u tome što umjetniku sve to služi kao materijal koji pretvara u umjetničko djelo. ~ Slavenka Drakuli,

98:Rusijo!Rusijo!Vidim te iz svoje čudesne,divne daljine,vidim te: sve je jadno,razbacano i neudobno u tebi;ne vesele niti plaše pogled na tvoja smiona čuda prirode okrunjena smionim čudima umjetnosti,gradovi u kojima se dižu visoki dvorci s mnogobrojnim prozorima urasli u stijene,slikovito drveće i bršljan urastao u kuće,usred vječitog šuma i vodene prašine slapova...Široko je,pusto i ravno sve u tebi;kao točke,kao oznake,neupadljivo strše usred ravnice tvoji niski gradovi;ništa neće čovjeka oduševiti ni očarati mu pogled.Ali koja me to nepojmljiva,tajna sila vuče tebi?Zašto mi se neprekidno odjekuje i razliježe se u ušima tvoja čeznutljiva pjesma što se ori u tebi uzduž i poprijeko,od jednog mora do drugog? Što je unjoj,u toj pjesmi? Što me to u njoj zove,i jeca,i dira samo u srce?Koji me to zvuci bolno miluju,i u dušu mi prodiru,i viju mi se oko srca?Rusijo!Što hoćeš od mene?Kakva se to nedokučiva veza krije među nama?Što me tako gledaš,i zašto je sve u tebi uprlo oči pune nade u mene...Neće li se baš ovdje u tebi roditi beskrajna misao kad tebi samoj nema kraja?Oh,kakva je blisatva,čudesna ta daljina o kojoj svijet ništa ne zna!Rusijo!... ~ Nikolai Gogol,

99:Neću da joj pomognem, neka se otkrije sama, to je i smisao ove igre u kojoj se uspostavlja naš odnos. Pomalo sam nadmoćan, jer vidim da se ne brani, ali osjećam da nije slučajno stala na moj put : nešto će se desiti među nama. Čini mi se da to znamo i ona i ja, tražimo se i čekamo. I uvijek sve odgađamo, kao u strahu od rješenja. Ovako je mogućnost, cvjetanje, prostranstvo želje. Sve je tu moguće, sve je pred nama. A kad pređemo tu granicu, naći ćemo se na čvrstom tlu tačno određenog odnosa i obaveza kojih se bojim. Samo ona i ja, u uskom kavezu moguće ali nedovoljne nježnosti, omeđeni sobom i osjećanjima koja bi se mogla zaviti, ili koja bismo pokazivali da ne bude sasvim mučno. Samo ona i ja, bez svjetla, bez neomeđenih širina, koje nas draže kao mogućnost ... I ne znam šta je jače, šta je važnije, i zato se ispitujemo i čekamo. Bez ikakve logike, dirnut sam što osjećam da sam joj potreban i što me gleda drukčije nego ikoga drugog, a baš toga se bojim. Žao bi mi bilo da joj nanesem bol, a sigurno bi tako bilo. Ili vrlo vjerovatno. Užasavaju me obaveze, mogle bi da budu mučne, a privlači me što ih ona nudi. To rađa nadmoćnost, koja može da bude surova, ali i velikodušna : čuvam se i jednog i drugog ... ~ Me a Selimovi,

100:Vrijeme je da se penje, da se napreduje za stepenicu više, iako ni prethodna stepenica nije još potpuno osvojena ni utvrđena kako treba. Govoriti malo, ne govoriti zlo, glupo, površno ni uzaludno, ili čak ne govoriti uopšte. Sve su to stepenice na putu ličnog napretka i usavršavanja koje u toku života, kao teren u ratu, osvajamo, gubimo i ponovo osvajamo. S godinama, tačnije rečeno sa starošću, koja nastupa polako i tiho kao sumrak na zemlju, krv hladni, nagoni odumiru, savlađujemo se i obuzdavamo lakše, tako da i bez svoje velike zasluge govorimo manje,možda razumnije i čovječnije. Ali to nije dovoljno. Vrijeme je da se pređe na postizavanje višeg stepena, a to je: unutarnje ćutanje. Šta vrijedi što mudro držimo jezik za zubima, ako u nama još sve vri od oštrih sudova i brzopletih replika koje ne pokreću naš jezik i ne prelaze preko usana, ali potresaju i paraju našu unutrašnjost? Često mogu da se vide takvi starci koji smireno i prepodobno ćute, ali im se u pogledu i podrhtavanju usnica javlja ponekad odraz unutarnjih kivnih i zloćudnih monologa i dijaloga. Bilo je vrijeme da već naučimo da u sebi ćutimo. Sve nas poziva na to. Priroda sama nam pomaže u tome. Vrijeme je, jer inače će nam se desiti da do kraja zlo živimo i, na kraju, ružno umremo. A to je strašno. ~ Ivo Andri,

101:Mi smo ničiji. Uvijek smo na nekoj međi, uvijek nečiji miraz. Vjekovima mi se tražimo i prepoznajemo, uskoro nećemo znati ko smo. Živimo na razmeđu svjetova, na granici naroda, uvijek krivi nekome. Na nama se lome talasi istorije kao na grebenu. Otrgnuti smo, a neprihvaćeni. Ko rukavac što ga je bujica odvojila od majke pa nema više ni toka, ni ušća, suviše malen da bude jezero, suviše velik da ga zemlja upije. Drugi nam čine čast da idemo pod njihovom zastavom jer svoju nemamo. Mame nas kad smo potrebni, a odbacuju kad odslužimo. Nesreća je što smo zavoljeli ovu svoju mrtvaju i nećemo iz nje, a sve se plaća pa i ova ljubav. Svako misli da će nadmudriti sve ostale i u tome je naša nesreća. Kakvi su ljudi Bosanci? To su najzamršeniji ljudi na svijetu, ni s kim se istorija nije tako pošalila kao sa Bosnom. Juče smo bili ono što danas želimo da zaboravimo, a nismo postali ni nešto drugo. S nejasnim osjećajem stida zbog krivice i otpadništva, nećemo da gledamo unazad, a nemamo kad da gledamo unaprijed. Zar smo mi slučajno tako pretjerano meki i surovi, raznježeni i tvrdi. Zar se slučajno zaklanjamo za ljubav kao jedinu izvjesnost u ovoj neodređenosti, zašto? Zato što nam nije svejedno. A kad nam nije svejedno znači da smo pošteni. A kad smo pošteni, svaka čast našoj ludosti ! ~ Me a Selimovi,

102:Radite svoj posao ne gledajući ni levo ni desno, ni iza sebe ni preda se, ali svoj cilj postavljajte visoko, i tražite malo od sveta oko sebe (što manje, to bolje!), ali mnogo od sebe i svoga dela. Uveren sam da je većina od nas od početka udarila sebi suviše malen i suviše blizak cilj, i da je više i bolje mogla od onoga što je želela da uradi i postigne. Želite mnogo, težite smelo i daleko i visoko, jer visoki ciljevi otkrivaju i umnogostručavaju snage u nama. Težite smelo ka savršenstvu velikih dela, a radite predano i strpljivo na ograničenim i mučnim pojedinostima bez sjajnog vidika, jevtinog samozadovoljstva i tašte veličine. Ciljevima svojim živite, a trosite se neštedimice na sivim i nevidljivim poslovima svakod dana i sata. Često pomišljajte da je život jači i svet bogatiji nego što mi to u svakom pojedinom trenutku možemo da sagledamo, i ne gubite iz vida da u svakom od nas ima nepoznatih mogućnosti, da u hodu stičemo snage. Hteti daleko i želeti mnogo, kad je reč o postavljanju nesebičnih ciljeva, nije greh, nije opasno. Pogrešno je i opasno udariti sebi suviše blisku metu, jer to znači izneveriti i sebe i druge, ostati dužan životu. Budite nepoverljivi i stvarni, strogi prema sebi pri izvođenju svake pojedinosti, skromni pri njihovoj oceni, ali kod postavljanja ciljeva budite hrabri i velikodušni, mislite smelo i gledajte daleko. ~ Ivo Andri,

103:Budimo iskreni prema samima sebi pa priznajmo da smo, zaista, daleko odlutali od učenja koje nude Kur'an i sunnet. Ima ona jako stara priča o sinu nekog bogataša koji je spiskao svoju očevinu i sada se valja u jarku. To je priča o nama! Stoljeća intelektualne letargije, nijemo slijeđenje fraza, otrovne svađe zbog sitnih stvari, ljenčarenje, praznovjerje i društvena korupcija zatamnili su ona prepoznatljiva slavna pregnuća u vrijeme naših velikih početaka. Mi smo već nekoliko stoljeća prestali da se zanimamo naučnim istraživanjima iako naša vjera naučno istraživanje smatra svetom obavezom; mi se dobro narazgovaramo o Al-Farabiju i Ibn Sini, o Al-Battaniju i Ibn Hayyanu, pa onda u samozadovoljstvu odemo da spavamo nad ovim našim dostignućima; mi diskutiramo o divnom društvenom programu islama, o njegovim ispravnim, pravednim i prirodnim ciljevima, a cijelo vrijeme nasrćemo jedan na drugoga, eksploatišemo jedan drugoga ili se bijedno odajemo svakoj vrsti eksploatacije na temelju beskrupuloznih pravila. Mi smo uvijek pretendirali da vjerujemo da je Kur'an siguran vodič u svim pitanjima koja se tiču ljudskog života – a, unatoč tome, navikli smo se na to da u njemu gledamo samo štivo za podučavanje koje učimo u našim molitvama i na vjerskim svečanostima; uokvirena u svilene ghilafe, ukrašena i (p)ostavljena na najvišim policama u našim sobama, mi Kur'an ne uzimamo kao stvarnog vodiča u našoj svakodnevnici. ~ Muhammad Asad,

104:Stariji oficir, koji ne voli rodomontade svog mlađeg druga pita, ima li nešto, osim violin, da se vidi u Kremoni ? Ima nešto da se čuje, kažem, u Kremoni. Tamo se rodio jedan veliki Talijan, koji se zvao Monteverdi. Prvi put sam ga slušao, u mladosti, u Parizu. Zatim, sa svojom mladom ženom, u Fiorenci. Vanredno su ga svirali, iako ne meni, nego svima – u Štokholmu. A sa gospođom Martom, sa domaćicom, išli smo, da ga slušamo, i u Rimu, u Svetoj Ceciliji. Domaćica na to kaže tužno : Nećemo više slušati Monteverdija u Rimu. Rat je. Gleda nas. Pita se gde ćemo kroz godinu dve biti ? Ljudska reč, čovečji glas, katkad, i pri običnom razgovoru, može da unese u razgovor neku jezu. Duboku. Tako i ta fraza domaćice, sa tim imenom, unosi među nas “nikad više”, jezivo. Došao je kraj jednoj Evropi. Došao je kraj i našem krugu u Rimu. Ona zatim, valjda i sama uplašena, uzvikuje : Dosta s tim – basta ! Uplašili su se smrti buržuji. A smrt je prirodna pojava, kao i rat. Umire bilje, umiru laste, zašto bi ljudi trebalo da budu besmrtni ? Za nama će ostati, lešina, smrad, kaljuga, hemijska formula. Milioni će, međutim, opet živeti. Večno živeti. Nijedna violina u Kremoni ne zvuči lepše, nego detinji plač – prvi. Pošto se zna, među nama, da ta žena nema dece, taj zvuk nam je tim tužniji i neshvatljiviji. Njen muž, ušeprtljavši, predlaže, da prekinemo te lude razgovore id a se to ostavi, i reši sutra, a da se sad čita, malo, Vergilije. ~ Milo Crnjanski,

105:Niko ne pali svetiljku da bi je sakrio iza vrata: svrha svetlosti je da osvetli prostor oko sebe, da otvori oči, da pokaže lepote i krasote u svojoj okolini. Niko ne prinosi na žrtvu ono najdragocenije što ima: ljubav. Niko ne prepušta svoje snove u ruke onima koji mogu da ih unište. Svako ko slučajno otkrije u sebi neki dar i usudi se da govori o svojim sposobnostima, počinje da pobuđuje podozrenje. Ako postoji neka uteha u tragediji gubitka osobe koju smo toliko silno voleli, to je ona uvek neophodna nada da je možda i bolje što se tako dogodilo. ... nalazim se na bojnom polju otkako sam se rodila, a još sam živa i ne treba mi niko da me štiti. Potpuno se prepustiti ljubavi, bila ona božanska ili ljudska, znači odreći se svega - uključujući i vlastitu dobrobit, ili sposobnost donošenja odluka. Znači voleti u najdubljem smislu te reči. U suštini, mi i ne želimo da budemo spaseni na način koji je Bog izabrao da nas iskupi, želimo da očuvamo potpunu kontrolu nad svakim korakom, da imamo punu svest o svojim odlukama, da budemo kadri da izaberemo predmet svoje odanosti. S ljubavlju nije tako - ona dođe, nastani se u nama, i počinje da upravlja svime. Samo vrlo snažne duše pristaju da joj se predaju... Muzika nije samo nešto što nas teši, ili zabavlja, već mnogo više od toga - jedna ideologija. Ljude možete prepoznati po vrsti muzike koju slušaju. Zato što sam naučila da patim u tišini otkad znam za sebe... Zato se radije mirim sa svojom samoćom: ako u ovom trenutku pokušam od nje da pobegnem, nikad više neću naći partnera. Ako je prihvatim, umesto da se borim protiv nje, možda će se stvari promeniti. Videla sam da je samoća jača kad pokušavamo da joj se suprotstavimo, ali postaje slaba kad na nju jednostavno ne obraćamo pažnju. ~ Paulo Coelho,

106:Što za "mislio sum" kažemo "računjao sum"? A za "mislim" - "špekuliram"? Kad nešto nećemo, što kažemo "nemam računj", a kad nam je po volji, "ijde mi u račun"? Zašto, koji su u međusobici, ne hvataju jedan drugoga za gušu, već "svodi računje"? A koji su u čemu sporazumnji "isti računj imaju". Kad izgrešiš, veliš "nisum rašunj vodila", a mrziš li ikoga, "imaš sa njim stare računje". Na "dobro došao", odgovaramo "bolje te našao". A zašto, gospođo? Koce? Zar se misli da je sreća što od prošli susret nisum ukradenj? Veli se i - uzeti što zdravo za gotofo. Zašto baš u z e t i? Uzeti za reč. Za ozbiljno. Uzimanje i davanje je trampa, kiria. Trgofačka rabota. Gotofo dojde od gotofinu. Glafa od glavnjicu. Bašta od baštinju. Hodati od prihoda. Dafanje od prodafanja. Pa nama čak i Bog od bogatstva potiče. Kađ ko nasledi vrljine i dukate, isto se kaže. Pretrpeo sam veliki gubitak i kad mi otac umre i kad mi špekulacija omane. Potonjuo je i onaj što se u more udafio i onaj što je na Berzi izgubio. Trg, razume se, od trgofine dolazi. Ne dolazi od crkve, iako je ona na trgu. Kad je što lepo, kažemo da je za “auzlog”. Odmah, dakle, na pazar iznosimo. Ceniti koga ili šta iz “cenje” proističe. Od cenju se rađa i ucenja i ocenja. Mada, ne znajem zašto, po školjama dele svedočanstva, a ne cenjovnike.... Ti telis perisotero? – Što ti treba, gospođo? Svuda trgofina vlada. Čak i u očima. Inače se u poredbama ne bi isključivo rudama, mineraljima i drugom trgofačkom robom služili. Jedan nam čovek zlatanj kao ducat, drugi težak ko oljovo, treći mekanj kao pamvuk, četvrti glupav ko daska, peti tvrd kao kamenj. Oči nam safari, usne koraljne, zubi biserni, kosa svilena, koža – somot i kadifa. Kod nas se nešto sija kao dijamanjat. Ne sija se kao božje noforođenče. Pa nam se, kad pomremo, ni duše za grehove ne propituju, već se kao maloprodajna roba na kanjtar mere... ~ Borislav Peki,

107:TA LJUBAV Ta ljubav Tako žestoka Tako krhka Tako nežna Tako beznadežna Ta ljubav lepa kao dan I ružna kao vreme Kad je vreme ružno Ta ljubav tako istinita Ta ljubav tako lepa Tako srećna Tako radosna I tako nejasna Što drhti od straha ko dete od mraka Tako sigurna u svoje moći Ko smiren čovek u mrkloj noći Ta ljubav koja je plašila druge Koja ih je terala da govore Koja ih je terala da blede Ta vrebana ljubav Jer smo ih vrebali Gonjena ranjena zgažena dotučena odbačena zaboravljena Jer smo je gonili ranili zgazili dotukli odbacili zaboravili Sva ta ljubav Još tako živa I tako osunčana Ljubav je tvoja Ljubav je moja Ono što je bilo Ono uvek novo Što se nije promenilo Istinito kao biljka Ustreptalo kao ptica Toplo živo kao leto Možemo oboje Otići vratiti se Možemo zaboraviti I posle opet zaspati Probuditi se patiti Ostariti opet zaspati O smrti snevati Probuditi se smešiti smejati Podmladiti se pevati Naša ljubav ostaje tu Tvrdoglava kao mazga Živa kao želja Svirepa kao pamćenje Glupa kao kajanje Nežna kao uspomena Hladna kao mermer Lepa kao dan Kao dete slabašna Smeši nam se nestašno Govori a ništa ne kaže Slušam je drhteći strašno I vičem Vičem zbog tebe Vičem zbog sebe Preklinjem te Zbog tebe zbog sebe zbog svih što se vole I što su se voleli Da vičem joj Zbog tebe zbog sebe i zbog svih ostalih Koje ne poznajem Ostani tu Ostani gde si Tu gde si nekad bila Ostani tu Ne miči se Ne odlazi Mi što smo voljeni Mi smo te zaboravili A ti nas ne zaboravi Samo smo tebe na zemlji imali Ne dozvoli da postanemo hladni Mnogo dalje uvek I bilo gde Javi nam se da si živa Mnogo kasnije u nekom šumarku U šumi pamćenja iskrsni I nama se pridruži Ruku nam pruži I spasi nas ~ Jacques Pr vert,

108:…Čuvar zabravlja turbe – zapisuje nepoznati – pustivši da u njegov mrak padne teški zvuk iz brave kao da unutra ostavlja ime ključa. Mrzovoljan je kao i ja, seda na kamen do mene i sklapa oči. U času kad već mislim da je zaspao u svom delu senke, čuvar podiže ruku i pokazuje mi moljca koji lebdi negde u tremu turbeta, izašao iz naših haljina ili iz persijskih prostirki zgrade. – Vidiš – obraća mi se on nezainteresovano – kukac je duboko gore pod belim zidom trema i primetan je samo zato što se kreće. Moglo bi se odavde pomisliti da je ptica duboko u nebu, kad bi se zid shvatio kao nebo. Moljac taj zid verovatno tako i shvata i jedino mi znamo da nije u pravu. A on ne zna ni to da mi znamo. Ne zna ni da postojimo. Pa pokušaj sada da opštiš s njime, ako možeš. Možeš li da mu kažeš nešto – bilo šta – ali tako da te on shvati i da si ti siguran da te je on shvatio do kraja? – Ne znam – odgovorio sam – a možeš li ti? – Mogu – uzvratio je mirno starac, pljesnuvši dlanovima ubio moljca i pokazao mi ga smrvljenog na dlanu. – Misliš li da nije razumeo šta sam mu rekao? – Tako možeš i sveći, gaseći je između dva prsta da pokažeš da postojiš – primetio sam. – Naravno, ako je sveća u stanju da umre… Zamisli sada – nastavio je – da postoji neko ko zna, dok mi ovo znamo o moljcu, to isto o nama. Neko kome je poznato na koji način, čime i zašto je omeđen ovaj naš prostor, ovo što mi smatramo nebom i uzimamo kao da je neomeđeno – neko ko nije u stanju da nam se približi i da nam da do znanja da postoji sem na jedan jedini način – ubijajući nas. Neko čijim se ruhom hranimo, neko ko našu smrt nosi u svojoj ruci kao jezik, kao sredstvo opštenja s nama. Ubijajući nas, taj nepoznati nas obaveštava o sebi. I mi kroz naše smrti, koje su možda samo pouka nekoj skitnici koja sedi kraj ubice, mi kažem, kroz naše smrti kao kroz odškrinuta vrata sagledavamo u poslednjem trenutku neka nova polja i neke druge međe… ~ Milorad Pavi,

109:Samo da nije te taštine. Te vražje taštine. Erikina taština za¬daje majci brige i pravi joj je trn u oku. Jedino što bi Erika postupno morala naučiti jest ne biti tašta. Bolje sada nego poslije, jer je u dobi koja već kuca na vrata taština poseban teret. A starost je dovoljan teret sam po sebi. Ah, ta Erika! Zar su velikani glazbene povijesti možda bili tašti? Nisu. Je¬dino čega se Erika mora odreći jest taština. U slučaju nužde majka će Eriku lijepo istesati, tako da se za nju ne može uh¬vatiti ništa suvišno. Mama pokušava djetetu istrgnuti haljinu koju ono grčevito drži prstima, dobro uvježbanim za takve borbe. Pusti, viče majka, daj to ovamo! Treba te kazniti zbog požude za ispraz¬nim stvarima! Dosada te život kažnjavao tako što nije obra¬ćao pozornost na tebe, a sada će te dodatno kazniti i tvoja majka tako što ni ona neće obraćati pozornost na tebe, iako se kinduriš i lickaš poput klauna. Daj tu haljinu ovamo! Odjednom se Erika okrenula i odjurila do svojeg ormara s odjećom. Obuzela ju je nejasna slutnja, koja se već više puta obistinila. Danas opet nešto nedostaje, ovaj put tamnosivi jesenski komplet. Sto se dogodilo? Čim je primijetila da nešto nedostaje, Erika je odmah znala tko je za to odgovoran. Samo jedna osoba dolazi u obzir. Ti, gaduro, gaduro jedna, urla Erika na sebi nadređenu instanciju i poput pandži zabija nok¬te u majčinu tamnoplavo obojenu kosu s prst izraslim sjedi-nama. Frizer je naime skup pa zato majka njemu i ne odlazi. Jednom mjesečno Erika majci boji kosu kistom i Polycolo~ Elfriede Jelinek rom. Sada čerupa majčinu glavu, koju je vlastoručno uljepšala. Bijesno majku vuče za kosu. Majka jauče. Kada je prestala vući, Eriki su ruke pune pramenova, koje nijemo i u čudu promatra. Kemija je već ionako slomila svaki otpor u majčinoj kosi, ali ni priroda tu nije izvela majstorsko djelo. Erika u prvi tren ne zna kamo s vlasima. Napokon odlazi u kuhinju i u kantu za smeće baca tamnoplave pramenove prošarane sjedinama. ~ Elfriede Jelinek,

110:– Je li istina da ste zaista poludeli Ferdinande? – upita me ona jednog četvrtka- – Poludeo sam! – priznadoh. – Onda će vas ovde lečiti? – Strah se ne leči, Lola. – Znači, toliko vas je strah? – I više od toga, Lola, toliko me je strah da čak i da umrem svojom prirodnom smrću, kasnije, nikako ne dam da me spale! Hteo bih da me spuste u zemlju, da istrulim na groblju, mirno, spreman možda da oživim... Ko to zna? A ako me spale, Lola, razumete li, sa mnom je gotovo, konačno gotovo... Kostur, uprkos svemu, još liči na čoveka... Ipak može lakše da oživi od pepela... Pepeo znači kraj... Šta kažete na to? ... I onda, razume se, rat... – O, pa vi ste zaista poslednja kukavica, Ferdinande. Odvratni ste, kao pacov... – Da, poslednja kukavica, Lola, odbijam rat i sve što uz to ide... Ne kažem da žalim zbog rata... Ja se s njim ne mirim... Ja zbog rata ne lijem suze... Ja ga načisto odbacujem sa svim ljudima u njemu, ništa neću da imam ni s njima ni s njim. Čak i da je njih devet stotina devedeset pet miliona tamo, a ja ovamo sam, ipak oni nisu u pravu, Lola, a ja jesam, jer ja jedini znam šta hoću: neću više da umirem. – Ali, Ferdinande, nije moguće odbiti odlazak u rat! Samo ludaci i kukavice odbijaju da ratuju kad im je domovina u opasnosti. – Onda živeli ludaci i kukavice! Ili tačnije, neka prežive ludaci i kukavice. Pamtite li, Lila, bar jedno ime vojnika iz Stogodišnjeg rata?... Jeste li ikad potražili samo jedno od njihovih imena?... Niste, zar ne?... Nikad se niste potrudili da saznate! Za vas su oni isto toliko bezimeni, nevažni i neznani koliko i posledni atom ovog pritiskivača za hartiju tu, pred nama, koliko i vaše govno od jutros... Eto vidite, Lola, da su poginuli bez razloga! Bez ikakvog razloga, budale jedne! To ja vama kažem. I dokazao sam. Jedino je život važan! Za deset hiljada godina, možemo da se kladimo, ovaj rat, koji nama uzgleda toliko značajan, biće potpuno zaboravljen... Možda će se još jedva tuce naučnika prepirati tu i tamo oko datuma glavnih pokolja po kojima se proslavio... To je sve što ljudi umeju da pamte jedni o drugima u razmaku od nekoliko vekova, nekoliko godina, nekoliko časova... Ja u budućnost ne verujem, Lola... ~ Louis Ferdinand C line,

111:Čovek nije pripremljen ni za jedno prirodno iskušenje. Tehnološki progres pokvario mu je ili iznađao gotovo sve odbrambene mehanizme što ih je iz životinjskog sveta preneo u svoj. Ne može više gospodariti prirodom planete. Može jedino od nje bežati. Takozvano pobedničko stupanje na Mesec, u stvari, prvi je korak u bekstvu sa Zemlje, njegov totalni poraz. Jer, ideja o bekstvu zabluda je kolektivne mašte, koja ne zna kuda će. Na drugim planetama, čak i ako do njih na vreme stigne i na vremene se tamo ukoreni, druge su prirode, o kojima još manje znamo nego o ovoj, koju smo iz straha i neznanja propustili da podjarmimo. Čovek, naravno, ne mora bežati. Alternativa je ostati i hermetički se od prirode ograditi. Crkavati poput emigranata u veštačkim uslovima azila neke mehanizovane neprobojne kupole, gde je rađanje prosto prelaženje iz smrti u smrt, iz groba biološke u grob automatizovane materice. Jedini stvaran, logički, inteligentan, a iznad svega ljudski izlaz je ostati ovde, na bojištu i pobediti prirodu. A pobediti znači promeniti. I to ne onu spoljnu. Promeniti prirodu u nama. Podići je daleko iznad razine spoljnih uslova. Ukratko – NAPRAVITI NOVOG ČOVEKA. Napraviti ga na planu koji je fundamentalan i finalan. Menjati ga duhovno, moralno, socijalno – ono što se evo već hiljadama godina sa sve jadnijim uspehom čini – besmisleno je. To ne funkcioniše, prosto ne pali. Ak i ako su dobre, promene nisu trajne. Istorija se ne nasleđuje, ona umire sa svakom biološkom generacijom. I sa svakom novom rađa se kao nešto novo, što nikakvih izgleda nema da preživi tvorce. Ono što se nasleđuje, prosečnost je. Kao i u prirodi, ne nadživljavaju najjači. Najjači i najslabiji nestaju. Ostaju oni sa zlatne sredine, oni prosečni. Prosečnost se uvećava; postaje sve prosečnija, jer u prosečnom svetu nestaju najmanje prosečni, a ostaju oni koji su to najviše. Ostaje čovek za jednu sezonu, prosečan otpadatak vrste. Sa prirodom se može boriti, prirodu može pobediti jedino natčovek za sve sezone. Biće koje u sebi sadrži sve najvitalnije osobine faune i flore. Biološki univerzalno stvorenje naoružano svim odbrambenim mehanizmima, koji su sada neracionalno razbacani po molekulima DNK i genima međusobno antagonističkih vrsta. ~ Borislav Peki,

112:Ja sam za vreme rata imao dnevnik koji sam vukao za sobom, kao neku kupusaru. Bio je strašno narastao. Ono što sam bio rešio da štampam na Univerzitetu u Beogradu iznosilo je, čini mi se, najmanje dvanaest štampanih tabaka. Pošto izdanje "Maske", latinicom, niko nije čitao, ja sam prvo preštampao "Masku" u časopisu "Dan", a posle sam počeo da tražim izdavača za "Dnevnik", koji sam bio nazvao "o Čarnojeviću". Našao sam izdavača za "Đerleza" Ive Andrića, ali "Dnevnik" je bio isuviše dug. Međutim, Vinaver je bio bolje sreće. On je, u jesen 1920, uspeo da zadobije kompanjone knjižare koja se nazivala "Sveslovenska", da izdadu jednu biblioteku modernih. U tu biblioteku trebalo je da uđe, prvo, moja knjiga o Čarnojeviću, Vinaverov "Gromobran", i Rastkov "Perun". Samo, posle dugih pregovora, knjižara je tražila da nijedno delo ne sme biti duže od 7 tabaka. Pored toga, ta knjižara, odnekuda, umešala je u to i profesora Univerziteta Vladu Ćorovića, inače mog prijatelja, kao nekog arbitra o moralu. On je tvrdio da u mom "Dnevniku" treba iseći dobar deo kao pornografiju. Sem toga je tvrdio da u toj knjizi ima isuviše pesimizma i da, posle jednog strašnog rata, nama treba sasvim drukčija literatura. Optimistička. Zdrava. Ne dekadentna. Protiv optužbe da sam "dekadent" ja sam se nekako još borio, ali protiv optužbe da sam pornograf bilo je nemoguće boriti se. Morao sam pristati na tu književnu cenzuru, koju je i jedan profesor Univerziteta podupirao. Međutim, nije se na tome svršilo. Oktobra 1920, ja sam se bio rešio da odem iz Beograda i čekao sam na to, sa stanom u jednoj sobi hotela "Pariz", u Beogradu. Sa mnom, u istoj sobi, stanovao je i slikar Petar Dobrović. Petar se, sa mnom zajedno, i u Pariz spremao. Tu mi je jednog dana saopšteno da u "Dnevnik o Čarnojeviću", ne može ući više od 5 tabaka. Tih dana ja sam imao mnogo briga, i neprilika, u svom privatnom životu, i bio sam razdražen toliko, da sam spaljivao stara pisma, pa i rukopise, koje u Zagrebu nisam štampao. Pa sam i ono što nije moglo da uđe u Dnevnik spalio. Dobrović se tome, grohotom, smejao. Veli, kad dođe u Pariz, i on će svoje stare slike tako. Petar je autor vinjete na naslovnim stranama biblioteke "Albatros" (po Bodleru). Njegov Albatros tu liči na patku. Možda pravog albatrosa nije bio još video, ili ga se nije sećao. Vinaver je vršio korekturu "Dnevnika", dok se štampao, pa je pomešao i raspored pojedinih poglavlja. Ja sam onda već bio u Parizu. ~ Milo Crnjanski,

113:STANICA U PUSTINJI Tako malo Grka u Lenjingradu je sada, da smo porušili grčku crkvu kako bismo na praznom mestu sazidali koncertnu salu. U takvoj arhitekturi ima nečeg beznadežnog. Uostalom, koncertna dvorana sa hiljadu i više mesta nije baš tako beznadežna: to je hram, i to hram umetnosti. Ko je kriv što vokalna umetnost okuplja više ljudi no što mogu znamenja vere? Šteta je jedino što sada nećemo izdaleka videti uobičajenu kupolu, već rugobno ravnu crtu. Al što se rugobe proporcija tiče, čovek ne zavisi od njih, već češće od proporcija rugobnosti. Odlično se sećam kako su je rušili. Bilo je proleće, a ja sam išao u goste jednoj tatarskoj porodici koja je stanovala u blizini – kroz prozor pogledavši, grčku sam crkvu video. Sve je počelo od tatarskih razgovora, a posle su se upleli zvuci, koji su se prvo stapali s govorom, a zatim ga ubrzo zaglušili. U crkvenu baštu ušao je buldožer sa tegom za vrh obešenim i zidovi su počeli brzo da se predaju. Smešno bi bilo ne predati se kad si zid a pred tobom stoji rušilac. Osim toga, buldožer ju je mogao smatrati neživim predmetom i, u izvesnom smislu, sebi sličnim. A u neživom svetu nije uobičajeno vraćanje udaraca. Onda su doterali kamione, i dizalice. Zatim sam kasno uveče sedeo na ruševinama apside, u rupama oltara zjapila je noć. Tako sam kroz te rupe na oltaru gledao zahuktale tramvaje i niz mutnjikavih fenjera. I tako sam kroz prizmu crkve video ono što se u crkvi uopšte ne može sresti. Jednom će, kad nas nestane, tačnije – posle nas, na našem mestu naći isto tako nešto na šta će se užasnuti svako ko nas je znao. Al neće biti mnogo onih koji su nas znali. Tako, po navici, psi dižu šapu na starom mestu; ograda je davno srušena, al njima se, verovatno, ona u snu pričinja. Njihovi snovi javu potiru. Il zemlja možda miris onaj čuva. Šta li će im kuća nakazna! Za njih je tu baštica, lepo vam kažem – baštica. A ono što je očigledno za ljude, potpuno je svejedno psima. To se zove „pseća vernost“, i ako se već dogodilo da govorim ozbiljno o štafeti pokolenja, onda verujem samo u tu štafetu; tačnije, u one koji osećaju miris. Tako je malo Grka sada u Lenjingradu, i, uopšte, nema ih mnogo van Grčke. Ili ih je, barem, premalo da bi se sačuvala zdanja vere. Od njih niko ne traži da veruju da mi gradimo. Jedna je, verovatno, stvar krstiti naciju, dok je nositi krst već sasvim nešto drugo. Oni su imali samo jednu dužnost. Nisu umeli da je izvrše. „Ti, sejaču, ralo svoje čuvaj, a vreme za klasanje mi ćemo odraditi.“ Oni svoje ralo nisu sačuvali. Noćas gledam kroz prozor i mislim o tome gde smo došli. I od čega smo dalje: od pravoslavlja ili od helenizma? Šta nam je blisko? I šta je pred nama? Ne očekuje li nas druga sad era? I ako je tako, šta nam je zajednička dužnost? I šta treba da joj prinesemo na žrtvu? ~ Joseph Brodsky,

114:ŠUBERTIJANA I U večernjem sumraku nadomak Njujorka, na vidikovcu odakle jednim pogledom možeš da obuhvatiš domove osam miliona ljudi. Džinovski grad tamo preko je dugački svetlucavi nanos, spiralna galaksija viđena bočno. Tu u galaksiji šoljice za kafu klize po pultu, od prolaznika izlozi prose, metež cipela što trag ne ostavljaju. Pentrajuća požarna stepeništa, vrata lifta što šume istovremeno, a za vratima s jakim bravama vazda se ukrštaju glasovi. Dremljiva, oklembešena tela po vagonima metroa, sudarajuće katakombe. Takođe znam - mimo statistike - da upravo ovog časa neko počinje da svira Šuberta u jednoj sobi onamo i da su za nj ove note stvarnije no išta drugo. II Beskrajno prostranstvo ljudskog mozga skvrčilo se u veličinu pesnice. U aprilu lasta se vraća u svoje prošlogodišnje gnezdo pod olukom istog ambara u istom zaseoku. Kreće ona iz Južne Afrike, preseca ekvator, u šest nedelja preleće dva kontinenta, nepogrešivo stremeći k toj nestajućoj tački zemaljskih prostranstava. I taj što hvata signale čitavog jednog života u nekoliko posve jednostavnih tonova na pet struna, taj što čitavu jednu reku prodeva kroz iglene uši, debeljuškasti je mladi bečki gospodin od prijatelja prozvan „Pečurkica“, koji običavaše da spava s naočarima na nosu i ustajaše izjutra za svoj pisaći sto ni časak jedan ne kasneći. I čudesna stonoga njegovog rukopisa kreće. III Gudački kvintet bruji. Vraćam se kroz razgrejanu šumu s tlom što se poda mnom ugiba, zgrčen poput embriona, pospan, vrteći se bestežinski u vremenu budućem, osetivši iznenada kako i rastinje poseduje misao. IV U nama toliko mnogo vere mora da je kako bismo današnji dan mogli da proživimo kroz zemlju ne propavši! Vere u snežne smetove što se grčevito drže litica nadnesenih nad selom. Vere u obećanje tišine i osmeh samorazumevanja, vere da telegram o nesreći nije za nas i da nenadanog udarca iznutra neće biti. Vere u osovinu što nas iznosi na autoput sred za trista puta uvećanog čeličnog pčelinjeg roja. Ali ništa od toga nije vredno našeg pouzdanja. Pet struna kazuju da možemo verovati u nešto drugo. U šta? U nešto drukčije, i one nas prate komadić puta do tamo. Kao kad se ugasi svetlo u stepeništu i ruka sledi - pouzdano - hvatajući naslepo gelender u mraku. V Zbijamo se pred klavir i sviramo u četiri ruke u ef-molu, dvojica kočijaša jednog istog fijakera – ispada tako nekako malo luckasto. Čini se kao da naše ruke pokreću napred i nazad zvoneće tegove u dodiru s protivtežom nastojeći da narušimo užasnu ravnotežu: radost i patnja pri tom imaju istu ulogu. Ana reče: „Ta muzika je tako herojska“, i imala je pravo. Ali ti što sa zavišću motre preduzimljivog čoveka, ti koji potajno gaje samoprezir jer nisu ubice, ti ne mogaše ovde da prepoznaju sami sebe. I mnogi što trguju ljudima i veruju da baš svakog mogu kupiti, oni ovde ne prepoznaju sami sebe. Ne njihovu muziku. Duga melodija koja ostaje to što jeste u svim varijacijama, katkad blistajući i preobražavajući se, katkad hrapava i snažna, sluz puževog traga i žica čelična. Istrajni bruji što sledi nas još ovog časa naviše duboko. ~ Tomas Transtr mer,

115:GALERIJA Prenoćio sam u motelu na autoputu E3. U sobi vonj znan mi iz muzeja sa azijskom postavkom: tibetanske, japanske maske na svetlom zidu. Ali to sad nisu maske, već lica što prodiru kroz beli zid zaboravnosti da se dokopaju vazduha, da nešto zamole. Ležim budan i posmatram ih kako se bore iščezavaju i vraćaju. Neke svoj izgled zajme od onih drugih, obrazine menjaju duboko u meni gde zaborav i sećanje obavljaju svoje nagodbe. Onda prodiru kroz premaz zaboravnosti belog zida, iščeznu, a potom su opet tu. Ima ovde one žalosti što ne bi da se tako zove. Dobro došli u ove prave galerije! Dobro došli u ove prave galerije! U stvarne rešetke! Dečak što je nekog paralisao karate udarcem još snatri o brzoj zaradi. Žena grozničavo kupuje stvari kako bi ih zavrljačila u ždrelo praznog budžaka što se iza nje krije. Gospodin Iks se ne usuđuje da napusti svoj stan. Mračni stroj zagonetnih prilika tu je, između njega i obzorja, večito iščezavajućeg. Ona što negde pobeže iz Karelije, koja je umela da se smeje... pojavljuje se sad, ali nema, okamenjena, sumerski kip. Kao kad mi ono bi deset godina i kad kasno stigoh kući. Na stepeništu svetla behu pogašena, ali lift je svetleo, i pođe uvis kao ronilačko zvono u mrklu dubinu, sprat za spratom, dok nestvarna lica na rešetke navaljivahu... Ali to su stvarna lica, ne ona iz uobrazilje. Ležim raspet poput raskršća. Mnogo njih diže se iz bele magle. Jedni druge dodirnusmo, odista! Dug svetao hodnik miriše na karbol. Invalidska kolica. Tinejdžerka koja posle saobraćajnog udesa uči da govori. Onaj što htede pod vodom da vikne te mu grozna hladet čitavog sveta nahrupi kroz nos i usta. Glasovi u mikrofon sasuše: Brzina je sila, brzina je moć! Igraj igru, The show must go on!! Napredujemo u karijerama kruto, korak po korak, kao u „no“ drami pod maskama, s pesme krikom: Ja, to sam ja! One što gube predstavlja umotan čaršav. Neki umetnik kaza: Ranije bejah planeta s vlastitim debelim vazdušnim omotačem. Zrake spolja razbijahu se u dúge, a unutra bes grmaljavine neprestani. Sad ugašen sam, suv i otkriven. Nema više detinjaste energije: Jedna mi je strana topla, druga hladna. Bez dúga. Ugnezdih se u kući vrlo istančanog sluha. Mnogi bi da uđu kroz zidove, ali većina to ne uspeva: beli šum zaborava ih zagluši. Neznana pesma davi se u zidovima. Uzdržano kuckanje što bi da i ne sasluša isprekidane uzdahe moje ostarele odgovore dok beskućnički puze. Slušaj rutinski samoprekor društva, glas što nemalo pirka, poput veštački stvorenog vetra po hodnicima rudnika šesto metara duboko. Oči su nam pod zavojima širom otvorene. Bar da sam im pomogao da shvate kako drhtanje pod nama beše znak da smo na mostu... Često sam morao da stojim nepokretan. Partner bacača noževa u cirkusu! Pitanja što sam u besu sa sebe stresao vraćala su se strmoglavo natrag ne dosežući do mene nego se zabadajući u obris, grubo ocrtavajući još mesto s kog bejah već iskoračio. Često bih morao da ćutim. Svojevoljno! Pošto je „poslednja reč“ izgovarana uvek iznova. Zbog „Dobar dan“ i „Do viđenja“... Zbog dana nalik ovom... Zbog toga što će margine prerasti vlastite rubove i preplaviti čitav tekst. Prenoćih u motelu somnambula. Mnoga lica ovde su beznadna, a druga su smirena nakon hodočašća po zaboravu. Dišu, iščezavaju, upinju se da se vrate, gledaju kroz mene, svi bi one ikonice pravednosti da se dokopaju. Ali retko se dogodi da neko od nas doista vidi drugog: Za časak, ukaže se čovek kao na fotografiji, samo kudikamo jasnije, a u pozadini, nešto je veće od njegove senke. Cela njegova figura stoji pred brdom. Pre će biti da je to puževa kućica nego brdo. Pre će biti istinska kuća nego puževa ljuska. Nije čak ni kuća, ali ima mnoštvo odaja. Sve je neodrađeno, ali još kako rečito. On izrasta iz toga, a to iz njega. To je njegov život, njegov lavirint. ~ Tomas Transtr mer,

   19 Integral Yoga
   3 Yoga
   2 Psychology
   1 Poetry
   1 Occultism
   1 Mythology
   1 Fiction
   1 Buddhism


   25 Sri Aurobindo
   4 Nolini Kanta Gupta
   3 Swami Sivananda Saraswati
   3 Sri Ramana Maharshi
   2 Satprem


   9 Record of Yoga
   7 The Secret Of The Veda
   6 Talks
   3 Amrita Gita
   2 Letters On Yoga II
   2 Hymns to the Mystic Fire
   2 Collected Works of Nolini Kanta Gupta - Vol 07

0 1958-09-16 - OM NAMO BHAGAVATEH, #Agenda Vol 01, #unset, #Zen    Namastasyai Namastasyai Namastasyai namo Namah    The second is addressed to Sri Aurobindo (and I believe they have put my name at the end). It incorporates the mantra I was speaking of:    Om namo Namah shrimirambikayai    Om namo bhagavateh shriaravindaya    Om namo Namah shrimirambikayai.    And the third is addressed to Sri Aurobindo: Thou art my refuge.

1.01 - Isha Upanishad, #Isha Upanishad, #unset, #Zen   14 The word vidhema is used of the ordering of the sacrifice, the disposal of the offerings to the God and, generally, of the sacrifice or worship itself. The Vedic Namas, internal and external obeisance, is the symbol of submission to the divine Being in ourselves and in the world. Here the offering is that of completest submission and the self-surrender of all the faculties of the lower egoistic human nature to the divine Will-force, Agni, so that, free from internal opposition, it may lead the soul of man through the truth towards a felicity full of the spiritual riches, raye. That state of beatitude is intended, self-content in the principle of pure Love and Joy, which the Vedic initiates regarded as the source of the divine existence in the universe and the foundation of the divine life in the human being. It is the deformation of this principle by egoism which appears as desire and the lust of possession in the lower worlds.

1.02 - Taras Tantra, #Tara - The Feminine Divine, #unset, #Zen   Names (Manjushri Nama Samgiti Tantra) .   The clarification of this text may be done on many

1.03 - Japa Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism   9. Repetition of Mantra raises vibrations. Vibrations give rise to definite forms. Repetition of Om Namah Sivaya gives rise to the form of Lord Siva in the mind; repetition of Om Namo Narayanaya gives rise to the form of Lord Hari.   10. The glory of the Name of God cannot be established through reasoning and intellect. It can certainly be experienced or realised, only through devotion, faith and constant repetition.   --   29. A devotee of Lord Vishnu should repeat Om Namo Narayanaya; a devotee of Lord Siva, Om Namah Sivaya; a devotee of Lord Krishna, Om Namo Bhagavate Vasudevaya; a devotee of Lord Rama, Om Sri Ramaya Namah or Om Sri Ram Jaya Ram Jaya Jaya Ram; a devotee of Devi, Gayatri Mantra or Durga Mantra.   30. It is better to stick to one Mantra alone. See Lord Krishna in Rama, Siva, Durga, Gayatri.   --   35. O man! Take refuge in the Name. Nama (Name) and Nami (Lord) are inseparable.   THUS ENDS JAPA YOGA

1.04 - The Crossing of the First Threshold, #The Hero with a Thousand Faces, #Joseph Campbell, #Mythology   Leonhard S. Schultze, Aus Namal and und Kalahari (Jena, 1907), p. 392.   Ibid. pp. 404, 448.

1.05 - Bhakti Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism   14. The Name of the Lord is your sole refuge. It is your prop, shelter and abode. Name is divine nectar. Nama and Nami are inseparable.   15. Keep a picture of the Lord and concentrate on it the face or feet or the whole picture. Then visualise the picture in your heart or the space between the two eyebrows.   16. Repeat your Ishta MantraOm Namah Sivaya, Om Namo Narayanaya, Om Namo Bhagavate Vasudevayamentally, sometimes verbally when the mind wanders.   17. The five kinds of Bhavas are: Santa Bhava, Dasya Bhava (master-servant relation), Vatsalya Bhava (father-son relation), Sakhya Bhava (friendship), Madhurya Bhava (the relationship of lover and beloved).

1.05 - THE HOSTILE BROTHERS - ARCHETYPES OF RESPONSE TO THE UNKNOWN, #Maps of Meaning, #Jordan Peterson, #Psychology   saving Namaan the Syrian.   And all they in the synagogue, when they heard these things, were filled with wrath,

1.06 - Agni and the Truth, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga   Again the word Namas is also capable of a psychological sense; for it means literally "bending down" and is applied to the act of adoring submission to the deity rendered physically by the prostration of the body. When therefore the Rishi speaks of "bearing obeisance to Agni by the thought" we can hardly doubt that he gives to Namas the psychological sense of the inward prostration, the act of submission or surrender to the deity.   We get then this rendering of the four verses: -

1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga   There are two epithets yet left which we have to fix to their right significance, before we sum up the evidence of this passage and determine the subjective physiognomy of the Aswins,purudansas & nsaty. Sayana interprets dansas as active,the Aswins are gods of a great activity; I suggest fashioning or forming activity,they are abundant fashioners. Sayanas interpretation suits better with the idea of the Aswins as gods full of strength, speed and delight, purudansas, full of a rich activity. But the sense of fashioning is also possible; we have in I.30.16 the expression sa no hiranyaratham dansanvn sa nah sanit sanaye sa no adt, where the meaning may be he gave a car, but would run better he fashioned for us a brilliant car, unless with Sayana we are to disregard the whole structure & rhythmic movement of unahepas sentence. The other epithet Nsaty has long been a puzzle for the grammarians; for the ingenious traditional rendering of Yaska & Sayana, na asaty, not untruthful, is too evidently a desperate shift of entire ignorance. The word by its formation must be either a patronymic, Sons of Nasata, or an adjective formed by the termination tya from the old Aryan noun Nsa, which still exists in the Greek o, an island. The physical significance of n in the Aryan tongues is a gliding or floating motion; we find it in the Latin, nare, to swim or float, the Greek Nais, a river goddess, Nama, a stream, nxis, swimming, floating, naros, water, (S. nra, water), necho, I swim, float or sail; but in Sanscrit, except in nra, water, and nga, a snake, elephant, this signification of the long root n, shared by it originally with na, ni, n, nu & n, has disappeared. Nevertheless, the word Nsa, in some sense of motion, floating, gliding, sailing, voyaging, must have existed among the more ancient Sanscrit vocables. But in what sense can it be applied to the Aswins? It seems to me that we get the clue in the seventh sloka of Praskanwas Hymn to the Aswins which I have already quoted. For immediately after he has spoken of the jyotishmat ish, the luminous force which has carried him over to the other shore of the Ignorance, Praskanwa proceeds,      no nv matnm, ytam prya gantave,

11.06 - The Mounting Fire, #Collected Works of Nolini Kanta Gupta - Vol 04, #Nolini Kanta Gupta, #Integral Yoga    The fire in fact is the aspiration in the body, the divine demand in the body and it kindles itself by its own self-pressure. The spreading of the barhi in the Vedic image means also the surrender and submission, the prostration of the bodily being. By Namas, by constant obeisance the fire is to be tended; and a ceaseless refuelling has to be done by a ceaseless self-offering of all movements, especially all the automatic reactions of the physical that form the roots of the material existence.    The whole physical being if it is to embody a new life in a new organisation must concentrate at one point within itself and find or found there the Fire, the dynamic Divine Will in its most concrete reality the body's self and soul: the yajamna, the human figure of the Divine here invoking, calling forth the godhead who leads the sacrificial journey through all the worlds and domains to the Supreme Heights.

1.10 - Mantra Yoga, #Amrita Gita, #Swami Sivananda Saraswati, #Hinduism   6. Repetition of Sarasvati Mantra OM Sarasvatyai Namah will bestow on you wisdom and good intelligence. You will get inspiration and compose poems. Repetition of Om Sri Mahalakshmyai Namah will confer on you wealth and remove poverty. Ganesha Mantra will remove any obstacle in any undertaking. Maha Mrityunjaya Mantra will remove accidents, incurable diseases and bestow long life and immortality. It is a Moksha Mantra too.   7. Repetition of Subrahmanya Mantra Om Saravanabhavaya Namah will give success in any undertaking and make you glorious. It will drive off the evil influences and evil spirits. Repetition of Sri Hanuman Mantra, Om Hanumanthaya Namah will bestow victory and strength. Repetition of Panchadasakshara and Sodasakshara (Sri Vidya) will give you wealth, power, freedom, etc. It will give you whatever you want. You must learn this Vidya from a Guru alone.   8. Repetition of Gayatri or Pranava or Om Namah Sivaya, Om Namo Narayanaya, Om Namo Bhagavate Vasudevaya, one and a quarter lakh of times with Bhava, faith and devotion will confer on you Mantra Siddhi.   9. OM, Soham, Sivoham, Aham Brahmasmi are Moksha Mantras. They will help you to attain Self-realisation. Om Sri Ramaya Namah, Om Namo Bhagavate Vasudevaya are Saguna Mantras which will enable you to attain Saguna realisation first and then Nirguna realisation in the end.   10. Mantra for curing scorpion stings and cobra bites should be repeated on eclipse days for getting Mantra Siddhi quickly. You should stand in the water and repeat the Mantra. This is more powerful and effective. They can be recited on ordinary days also for attaining Mantra-Siddhi.

1.10 - The Image of the Oceans and the Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga   Ghr.tasya Nama guhyam yad asti, jihva devanam amr.tasya nabhih..   I presume there can be no doubt that the sea, the honey, the   --   Vayam Nama pra bravama ghr.tasya, asmin yajne dharayama namobhih.;   Upa brahma sr.n.avac chasyamanam, catuh.sr.ngo avamd gaura etat.

1.10 - The Revolutionary Yogi, #Sri Aurobindo or the Adventure of Consciousness, #Satprem, #Integral Yoga   he and some others would pray and I had simply to go to the meeting and make Namaskar [bow] to the audience as Narayan and wait and speech would come to me from some other source than the mind. 124 Sri 123   124

1.11 - The Seven Rivers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga   2. Prancam yajnam cakr.ma vardhatam gh., samidbhir agnim Namasa duvasyan;   Divah. sasasur vidatha kavnam, gr.tsaya cit tavase gatum s.uh..

1.18 - The Human Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga   Name goh.. Nama from nam to move, range, Greek nemo; Nama is the range, pasture,   Greek nomos.

1.19 - Equality, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga   It is the spiritual nature of the equality enjoined, high and universal in its character and comprehension, which gives its distinctive note to the teaching of the Gita in this matter. For otherwise the mere teaching of equality in itself as the most desirable status of the mind, feelings and temperament in which we rise superior to human weakness, is by no means peculiar to the Gita. Equality has always been held up to admiration as the philosophic ideal and the characteristic temperament of the sages. The Gita takes up indeed this philosophic ideal, but carries it far beyond into a higher region where we find ourselves breathing a larger and purer air. The Stoic poise, the philosophic poise of the soul are only its first and second steps of ascension out of the whirl of the passions and the tossings of desire to a serenity and bliss, not of the Gods, but of the Divine himself in his supreme self-mastery. The Stoic equality, making character its pivot, founds itself upon self-mastery by austere endurance; the happier and serener philosophic equality prefers self-mastery by knowledge, by detachment, by a high intellectual indifference seated above the disturbances to which our nature is prone, udasnavad asnah., as the Gita expresses it; there is also the religious or Christian equality which is a perpetual kneeling or a prostrate resignation and submission to the will of God. These are the three steps and means towards divine peace, heroic endurance, sage indifference, pious resignation, titiks.a, udasnata, Namas or nati. The Gita takes them all in its large synthetic manner and weaves them into its upward soul-movement, but it gives to each a profounder root, a larger outlook, a more universal and transcendent significance. For to each it gives the values of the spirit, its power of spiritual being beyond the strain of character, beyond the difficult poise of the understanding, beyond the stress of the emotions.   The ordinary human soul takes a pleasure in the customary disturbances of its nature-life; it is because it has this pleasure and because, having it, it gives a sanction to the troubled play of the lower nature that the play continues perpetually; for the

1.19 - The Victory of the Fathers, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga    all enjoy godhead attaining to the truth and the immortality by their movements, bhajanta visve devatvam Nama, r.tam sapanto amr.tam evaih.. The impulse of the Truth, the thinking of the   Truth becomes a universal life (or pervades all the life), and in it all fulfil their workings," r.tasya pres.a r.tasya dhtir, visvayur visve apamsi cakruh..   --    females of the herd knew that and they followed after it; the ruddy one was manifested by the victorious attainment (or, the splendour) of the cow of Light," te manvata prathamam Nama dhenos, trih. sapta matuh. paraman.i vindan; taj janatr abhyanus.ata vra, avirbhuvad arun.r yasasa goh.. The Mother here is Aditi, the infinite consciousness, who is the Dhenu or fostering Cow with the seven rivers for her sevenfold streaming as well as Go the Cow of Light with the Dawns for her children; the Ruddy One is the divine Dawn and the herd or rays are her dawning illuminations. The first name of the Mother with her thrice seven supreme seats, that which the dawns or mental illuminations know and move towards, must be the name or deity of the supreme Deva, who is infinite being and infinite consciousness and infinite bliss, and the seats are the three divine worlds, called earlier in the hymn the three supreme births of   Agni, Satya, Tapas and Jana of the Puranas, which correspond to these three infinities of the Deva and each fulfils in its own way the sevenfold principle of our existence: thus we get the series of thrice seven seats of Aditi manifested in all her glory by the opening out of the Dawn of Truth.3 Thus we see that the achievement of the Light and Truth by the human fathers is also an ascent to the Immortality of the supreme and divine status, to the first name of the all-creating infinite Mother, to her thrice seven supreme degrees of this ascending existence, to the highest levels of the eternal hill (sanu, adri).

1.2.03 - The Interpretation of Scripture, #Essays Divine And Human, #Sri Aurobindo, #Integral Yoga   The spirit who lies concealed behind the material world, has given us, through the inspiration of great seers, the Scriptures as helpers and guides to unapparent truth, lamps of great power that send their rays into the darkness of the unknown beyond which He dwells, tamasah parastat. They are guides to knowledge, brief indications to enlighten us on our path, not substitutes for thought and experience. They are shabdam Brahma, the Word, the oral expression of God, not the thing to be known itself nor the knowledge of Him. Shabdam has three elements, the word, the meaning and the spirit. The word is a symbol, vak or Nama; we have to find the artha, the meaning or form of thought which the symbol indicates. But the meaning itself is only the indication of something deeper which the thought seeks to convey to the intellectual conception. For not only words, but ideas also are eventually no more than symbols of a knowledge which is beyond ideas and words. Therefore it comes that no idea by itself is wholly true. There is indeed a rupa, some concrete or abstract form of knowledge, answering to every name, and it is that which the meaning must present to the intellect. We say a form of knowledge, because according to our philosophy, all things are forms of an essentially unknowable existence which reveals them as forms of knowledge to the essential awareness in its Self, its Atman or Spirit, the Chit in the Sat. But beyond Nama and rupa is swarupa, the essential figure of Truth, which we cannot know with the intellect, but only with a higher faculty.   And every swarupa is itself only a symbol of the one essential existence which can only be known by its symbols because in its ultimate reality it defies logic and exceeds perception, - God.

1.20 - The Hound of Heaven, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga    seven seers set them moving forward (or upwards towards the supreme), they found the entire path (goal or field of travel) of the Truth; knowing those (supreme seats of the Truth) Indra by the obeisance entered into them," vl.au satr abhi dhra atr.ndan, praca ahinvan manasa sapta viprah.; visvam avindan pathyam r.tasya, prajanann it ta Namasa vivesa. This is, as usual, the great birth, the great light, the great divine movement of the Truthknowledge with the finding of the goal and the entry of the gods and the seers into the supreme planes above. Next we have the part of Sarama in this work. "When Sarama found the broken place of the hill, he (or perhaps she, Sarama) made continuous the great and supreme goal. She, the fair-footed, led him to the front of the imperishable ones (the unslayable cows of the   Dawn); first she went, knowing, towards their cry." It is again the Intuition that leads; knowing, she speeds at once and in front of all towards the voice of the concealed illuminations, towards the place where the hill so firmly formed and impervious in appearance (vl.u, dr.d.ha) is broken and can admit the seekers.

1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism   D.: May I do Nama smarana? What Nama shall I take?   M.: You are Rama Sastri. Make that name significant. Be one with   --   D.: What is Namaskara (prostration)?   M.: Prostration means subsidence of the ego. What is subsidence?   --   A visitor asked: While making Nama-japa and after continuing it for an hour or more I fall into a state like sleep. On waking up, I recollect that my japa has been interrupted. So I proceed again.   M.: Like sleep. That is right. It is the natural state. Because you are now associated with the ego you consider the natural state to be something which interrupts your work. You must repeat the experience until you realise that it is your natural state. You will then find that japa, etc., is extraneous. Still, it will be going on automatically. Your present doubt is due to the false identity.   --   Lalita Sahasra Nama has it, Anahata chakrasthayai namo Namah   (Salutations to the core situated in Anahata) and the next mantra

1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   D.: May I do Nama smarana? What Nama shall I take?   M.: You are Rama Sastri. Make that name significant. Be one with   --   D.: What is Namaskara (prostration)?   M.: Prostration means "subsidence of the ego". What is "subsidence"?

1.400 - 1.450 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   A visitor asked: While making Nama-japa and after continuing it for an hour or more I fall into a state like sleep. On waking up, I recollect that my japa has been interrupted. So I proceed again.   M.: "Like sleep." That is right. It is the natural state. Because you are now associated with the ego you consider the natural state to be something which interrupts your work. You must repeat the experience until you realise that it is your natural state. You will then find that japa, etc., is extraneous. Still, it will be going on automatically. Your present doubt is due to the false identity.   --   Lalita Sahasra Nama has it, Anahata chakrasthayai namo Namah   (Salutations to the core situated in Anahata) and the next mantra   --   Sri Bhagavan said that a saint Namah Sivaya who was formerly living in Arunachala must have undergone considerable difficulties. For he has sung a song saying: "God proves the devotee by means of severe ordeals. A washerman beats the cloth on a slab, not to tear it, but only to remove the dirt."   432

1.439, #Talks, #Sri Ramana Maharshi, #Hinduism   Sri Bhagavan said that a saint Namah Sivaya who was formerly living in Arunachala must have undergone considerable difficulties. For he has sung a song saying: God proves the devotee by means of severe ordeals. A washerman beats the cloth on a slab, not to tear it, but only to remove the dirt.   25th January. 1938   --   M.: Do Nama-sankirtana (sing the name of God).   D.: It is ruled out in sleep.   --   Guha Namassivayar. There is also Rshabha Tirtha. All of them are in good condition.   Siva originally appeared as a column of Light. On being prayed to, the   --   The latter is the Supreme Reality whereas the former is the ego. It is to be overcome before the Truth is realised. The Supreme Being is unmanifest and the first sign of manifestation is Aham Sphurana (light of I). The Brihadaranyaka Upanishad says Aham Nama abhavat (He became I named). That is the original name of the Reality.   The Pandit asked about the operation of Grace. Is it the mind of the   --   An Namalai asked: Namadev, Tukaram, Tulsidas and others are said to have seen Maha Vishnu. How did they see Him?   M.: In what manner? Just in the same manner as you see me now and I see you here. They would also have seen Vishnu in this way only.   --   Sri Bhagavan often speaks of Namaskar (prostration) in the following strain: This Namaskar was originally meant by the ancient sages to serve as a means of surrender to God. The act still prevails but not the spirit behind it. The doer of Namaskar intends to deceive the object of worship by his act. It is mostly insincere and deceitful. It is meant to cover up innumerable sins. Can God be deceived? The man thinks that God accepts his Namaskar and that he himself is free to continue his old life. They need not come to me. I am not pleased with these Namaskars. The people should keep their minds clean; instead of that they bend themselves or lie prostrate before me. I am not deceived by such acts.   Talk 550.   --   M.: The original name is always going on spontaneously without any effort on the part of the individual. That name is aham - I. But when it becomes manifest it manifests as ahamkara - the ego. The oral repetition of Nama leads one to mental repetition which finally resolves itself into the eternal vibration.   D.: But these are all mental or physical.   --   M.: It depends on ones samskara. One may find hatha yoga suitable and another man Nama japa, and so on. The essential point is the atma-vichara - enquiry into the Self.   D.: Is it enough if I spend some time in the mornings and some time in the evenings for this atma-vichara? Or should I do it always   --   to say Om Namah instead of OM because pure OM is meant for   sannyasis whereas others can repeat Om Namah. When he came here   he asked Sri Bhagavan about it. Sri Bhagavan replied casually:   --   M.: The japa contains the word Namah. It means that state in which   the mind does not manifest apart from the Self. When the state is

1.450 - 1.500 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: Do Nama-sankirtana (sing the name of God).   D.: It is ruled out in sleep.   --   Guha Namassivayar. There is also Rshabha Tirtha. All of them are in good condition.   Siva originally appeared as a column of Light. On being prayed to, the

1.51 - Homeopathic Magic of a Flesh Diet, #The Golden Bough, #James George Frazer, #Occultism   The Namaquas abstain from eating the flesh of hares, because they   think it would make them faint-hearted as a hare. But they eat the

1.550 - 1.600 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism   M.: The original name is always going on spontaneously without any effort on the part of the individual. That name is aham - 'I'. But when it becomes manifest it manifests as ahamkara - the ego. The oral repetition of Nama leads one to mental repetition which finally resolves itself into the eternal vibration.   D.: But these are all mental or physical.   --   M.: It depends on one's samskara. One may find hatha yoga suitable and another man Nama japa, and so on. The essential point is the atma-vichara - enquiry into the Self.   D.: Is it enough if I spend some time in the mornings and some time in the evenings for this atma-vichara? Or should I do it always

1f.lovecraft - The Diary of Alonzo Typer, #Lovecraft - Poems, #unset, #Zen    hellish precision and for no Namable purpose. As I studied the leering    characters, their kinship to the symbols on that ominous lock in the

1.nmdv - Thou art the Creator, Thou alone art my friend, #unset, #Arthur C Clarke, #Fiction    English version by J.R. Puri Original Language Hindi Thou art the Creator, Thou alone art my friend; Thou, O Lord, art all-pervading. True meditation revealeth Thee in all Thy perfection; And the snares of illusion are rendered ineffective. Vast and vicious is this mesh of illusion, Whose intricate tentacles suck one dry. Sing with all thy heart, the Name of the Lord; It costs thee nothing, O Nama, to repeat His Name. <

2.03 - Indra and the Thought-Forces, #The Secret Of The Veda, #Sri Aurobindo, #Integral Yoga    Namas. Sayana takes Namas throughout in his favourite sense, food; for "increasers of salutation" is obviously impossible. It is evident from this and other passages that behind the physical sense of obeisance the word carries with it a psychological significance which here disengages itself clearly from the concrete figure.   Indra and the Thought-Forces

2.09 - On Sadhana, #Evening Talks With Sri Aurobindo, #unset, #Zen    In that very silence, in that thought-free condition, we went to Bombay. There I had to give a lecture at the National Union. So, I asked him what I should do. He asked me to pray. But I was absorbed in the Silent Brahman and so I told him I was not in a mood to pray. Then he said he and some others would pray and I should simply go to the meeting and make Namaskar to the audience as Narayana, the all-pervading Divine, and then a voice would speak through me. I did exactly as he told me. On my way to the meeting somebody gave me a newspaper to read. There was some headline there which caught my eye and left an impression. When I rose to address the meeting the idea flashed across my mind and then all of a sudden something spoke out. That was my second experience from Lele. It also shows that he had the power to give yogic experience to others.    When I was in Bombay, from the balcony of a friend's house, I saw the whole busy movements of Bombay city as a picture in a cinema show all unreal, shadowy. That was a Vedantic experience. Ever since I have maintained that peace of mind, never losing it even in the midst of difficulties. All the speeches that I delivered on my way to Calcutta from Bombay were of the same nature with some mixture of mental work in some parts. Before parting I told Lele: "Now that we shall not be together I should like you to give me instructions about Sadhana." In the meantime I told him of a Mantra that had arisen in my heart. He was giving me instructions when he suddenly stopped and asked me if I could rely absolutely on Him who had given me the Mantra. I said I could always do it. Then Lele said there was no need of instructions. We had then no talk till we reached our destination. Some months later, he came to Calcutta. He asked me if I meditated in the morning and in the evening. I said, "No." Then he thought that some devil had taken possession of me and he began to give me instructions. I did not insult him but I did not act upon his advice. I had received the command from within that a human Guru was not necessary for me. As to meditation, I was not prepared to tell him that I was meditating practically the whole day.

21.03 - The Double Ladder, #Collected Works of Nolini Kanta Gupta - Vol 06, #Nolini Kanta Gupta, #Integral Yoga    Now this process of devolution has gone on; from the supreme Consciousness, it has entered into the Supramental, then into the Overmental and then into the mental regions, and peopled all of them with gods and divinities. In the lower regions - lower, that is to say, denser, obscurer, and more ignorant forms of consciousness - they have become smaller gods, dwarf gods. Perhaps to these also the Vedic Rishis offered their Namasand stoma,their obeisance as blakhilyagods. The gods have come down farther still and proliferated liberally in the earth's atmosphere. The gods and goddesses of the woodland, of rivers and springs, of mounts and hills, form a whole world of mythology - they are not mere creations of fancy or abstract imagination. The totems of the primitive people continue the same story of proliferation into still darker and denser regions of being and consciousness that may rather be called non-being and unconsciousness. And even, I may say if I am allowed to, the world of rocks and stones is not excluded: they too in their solid material dead body enshrine something of the god in devolution.    There is no question here of any human intervention - of the infusion of man's will and thought-formation. That is another subject altogether. Here I am speaking of the inherent intrinsic spiritual status or even divinity of a material body - Its dravya-guna- that which a lingam or a Kaaba possesses.

2.3.02 - Mantra and Japa, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   It [the effectiveness of Namajapa] depends on the person and how he does it. The Name of the Divine is in itself a power, if it is taken with the right faith and in the right attitude.   ***

2.4.02 - Bhakti, Devotion, Worship, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga   I was thinking [in writing Old forms may fall away] not of Pranam etc. which have a living value, but of old forms which persist although have no longer any valuee.g. Sraddha for the dead. Also here forms which have no relation to this Yoga for instance Christians who cling to the Christian forms or Mahomedans to the Namaz or Hindus to the Sandhyavandana in the old way soon find them either falling off or else an obstacle to the free development of their sadhana.   ***

29.03 - In Her Company, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga    Buddhaghosha the thoughts simply come to you: when you have made this field of silence within, you will actually see thoughts arriving from outside into that field, your brain is occupied by intruders as it were, and you have the choice either to accept or to reject, entertain or throw them out. You can keep your mind absolutely blank as long as you like. Sri Aurobindo said, he practised this and in three days he made his mind absolutely blank, a zero, no thought, not even a ripple was there - it was a very remarkable experience at that time, quite new to him, such a peace and stillness, a perfect void! Then one day Sri Aurobindo met his teacher Lele Maharaj and told him that he was doing political work then and the next day he had to deliver a lecture, how was he to do it if he has to continue to be in a blank mind. If I speak, I have to think, I have to choose a subject. What am I to do? Lele Maharaj answered, "Do one thing, go to the meeting, stand in front of your listeners, do Namaskar to the public and keep quiet, wait, see what happens. Don't try to say anything or think of anything simply remain as a passive instrument in the hands of the Supreme Power." Sri Aurobindo did as instructed he stood with folded arms, did Namaskar to the public and, within, did pranam to the Supreme. He said: "I was thinking of nothing, awaiting things to happen as a silent witness. Then suddenly I found that something started in me and the tongue began to move, the tongue moved and moved and the lips began to utter words." He delivered in this way a long lecture, and he said he did not exactly know what was spoken through him, there was only a vague impression, but it was a great speech the others said. And from then on all his public speeches came in that way as automatic speeches. Later he explained to us, and showed to us, by example as it were, how the thing was done. It was at a sance; we used to sit together, a few of us, in his company. We sat, made ourselves comfortable, remained quiet and silent and then the thing happened: suddenly when everybody was quiet, still, he began to speak, I said he, but it was not his voice, it was surely somebody else speaking through him. The speaker sometimes announced himself saying he was such and such a person. Sometimes great historical persons also came, as for example, I have described in my Reminiscences, the famous leader of the great French Revolution, Danton. In a terrible voice he cried out: I am Danton, terror, red terror, etc. Once a great politician of the ancient days, of the Greek times, appeared and started to give lessons on politics. Bankim also appeared once, I have referred to this episode in my book.    So all this is to tell you that you are surrounded by a world of beings and influences and this visible body that you have, the normal mind active in you, are not all that you can call yours. Even in ordinary life when you think that you are acting, you are speaking, it is not at all true, or only partially true. A part, often a small part of you is involved in your activities. You are like an iceberg - the greater part is submerged, only the top, a very small portion of the whole is visible. This becomes apparent in abnormal occasions, when for example, you are upset off your feet, wild with anger, you utter words that you would never think of uttering, or act in a way absolutely contrary to your nature; all this is because at that time you are "possessed", truly possessed by invisible beings and entities. "Possession", possession by a ghost, is a familiar phenomenon. Hysteria also is a familiar case of possession. Hypnotism, mesmerism, various mediumistic practices are attempted ways and means to cultivate conscious and willed communion with the other world. But these are very crude operations and do not go deep or far enough; besides they may prove positively dangerous. Such phenomena are explained in many other ways but these are among things which are not dreamt of by the ordinary mentality. Indeed we live in the midst of a world fair. As I have said, all sorts of beings and influences and forces are there jostling within you and outside, and most of the time you are a mere puppet in their hands. It is not however all so miserable for you: as there are adverse beings and forces, so there are good angels and helpful deities available to you. It depends upon you to choose. And you have to choose rightly, that is how Yoga comes in as the saving factor in your life. We say Yoga is the way to be conscious of these invisible things and forces and to bring harmony and order out of the million contending forces in you. Instead of being driven, pushed and pulled in a thousand ways, Yoga shows how to direct them to a single aim, organise them round a single centre. Organise your life, that is the aim, the very central aim. That centre is the Divine in you, the Divine Presence, the Presence of the Mother, your true self, your soul. As I have said, there are very many forces and movements in you and without you that drag you in conflicting directions, you have to marshal them, direct them towards one goal, organise your being, your self, rather your selves, for you are not one self but many selves; you are not one person, but many persons. All of them have to be comprehended, coordinated, and finally that is the way to happiness - to true happiness. If happiness and contentment in life is life's purpose, then there is no other way than that of harmonising your personalities. Mother was always speaking of this necessity of rounding up, centering or integrating your personality, the only way of securing a fruitful, purposeful, fulfilled life. Indeed Yoga means literally joining together, joining all the discordant parts of your being, all the quarrelling personalities lodged in you in one single harmonious entity - your divine soul. It is difficult, the process: the path of yoga starts with purification, which involves strenuousness, as tapasya, but that is the basis. However, as I have said, you are not alone on the path, the help is there; apart from the helpful person and forces accompanying you there is the supreme unfailing help from the Mother. The Divine came to us in the material body to help us. She has withdrawn, taken away the body outwardly, but the help She has left with us is there almost in the same way as before.

2 - Other Hymns to Agni, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   -t-y pd\ kvyo En pAEt g;hA NamaEn dEDr    prAEZ 2

33.03 - Muraripukur - I, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga    Let me end this story today with something nice and sweet. It was during my stay at the Gardens that I had my first meeting and interview with Sri Aurobindo. Barin had asked me to go and see him, saying that Sri Aurobindo would be coming to see the Gardens and that I should fetch him. Manicktolla was in those days at the far end of North Calcutta and Sri Aurobindo lived with Raja Subodh Mullick near Wellington Square to the South. I went by tram and it was about four in the afternoon when I reached there. I asked the doorman at the gate to send word to Mr. Ghose - this was how he used to be called in those days at the place - saying that I had come from Barin of the Manicktolla Gardens. As I sat waiting in one of the rooms downstairs, Sri Aurobindo came down, stood' near me and gave me an inquiring look. I said, in Bengali, "Barin has sent me. Would it be possible for you to come to the Gardens with me now?" He answered very slowly, pausing on each syllable separately - it seemed he had not yet got used to speaking Bengali - and said, "Go and tell Barin, I have not yet had my lunch. It will not be possible to go today." So, that was that. I did not say a word, did my Namaskara- and came away. This was my first happy meeting with him, my first Darshan and interview.    I have been there once later. It was no longer the old Gardens but a ploughed field. There was no trace of the jungle left, it had all been dug up. The pools too had been drained and filled and the house razed to the ground. The British authorities had dug up every inch of the area to see if any weapons might have been kept hidden anywhere. I found in the case of the Yugantar office also which stood next to the Medical College that it too had been pulled down and there was only a little plot of open ground left in its place.

3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga   inner bowing down or submission to an inner flame. Namas, the   obeisance, implies also obedience; the verb is used in the Veda   --   16. Te manvata prathamam Nama dhenos, trih sapta matuh   paraman.i vindan;   --   sense of supreme, chief or original & qualifies Nama. prmAEZ he   explains as the 21 metres. I do not see in the Vedic text any   --   (DAmAEn) or prmAEZ NamaEn, referring back to nAm in the first pada,   but it is usually the pd\ or DAm to which the word Ev\dn^ is applied.   --   & in its parts. It introduces the element of Nama, name. The   Vedic word Nama connotes definition, distribution & law, (cf   from nam, Greek nomos, law, nemo, to distribute, Latin numerus, number) & is, in its nature, defining idea. The Nama,   the name of a thing, the defining idea about it, is both its nomen   --   in itself gets its Nama, it gets also its swaha & swadha - swaha,   self-luminous self-existence manifested in self-force & swadha,   --   expressions. By vachas in mati one arrives at Nama in vijnanam.   Mandala Five   --   the hymn, sukta or rik of the Vedic Rishi, or the Namakrtana   of the modern devotee; or it may be repeated only by subtle   --   mansha first brought out the Nama out of the soul in which all   things are latent into the heart where the general bhava (character, temperament, sense & feeling) of the Nama manifested   itself to the sensationally perceiving mind & then raised it by   --   on the vak brings out the thing defined by Nama into being in   the experience of the thinker & there establishes it as a living   --   dv NamaEn) dEDr    they held in themselves (aA(mn, k(vA DAryAmAs;,);

r1909 06 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    , also for a moment by mere thought, in head only. The others pervade body, last some seconds. Vaidyuta manava bust seen also Chandra (small) filled with vidyut. Body held & moved, the hold always there, not always noticed. Vidyunmandal. Sparks of lightning (vijas). Background red, bloodred or brownish red. Sun dark with broad golden rim. Golden-red scimitar (sattwa-rajas). Realisation of Vasudeva. Vijas of agni, jala, prithivi outside continually seen. Chaya Purusha, bust. Swarupa in red. U.R. exercise with kamananda. Long rope of prithivi, brilliant & coiling, in clouds of vayu. Brilliant rose. Kali blue black bust crowned with sun = Shakti with awakened buddhi (not ugra, simply outline). Savikalpa, Savichara & Avichara Samadhi, brief but very deep in spite of loud noise at ear. Exposure to sharp cold wind, no feeling of cold; to strong sun, only feeling of pleasant warmth. Mass of thick pale green. Sarup dhyan, antardarshi. Face of Shah Alum. Face of Kumudini. Kamananda from feeling (being startled) slight but pervasive. Basket of grapes on cotton, lid off to one side. Swapnavastha (imagination playing in Samadhi as in dream[)]. Glass jug with napkin on top. K. Nil Surya with blue black rays. Namadrishta, 1) Tejo Nama. 2) bill with rose red letters. 3 ordinary black letter. Writing not coherent or noteworthyall print. Open doors and wall behind. Kitten at Namasis. Newspaper, probably weekly B.M. [Bande Mataram] Written account. Handwriting some words & forms deciphered. Piece of needlework. Handwriting, deciphered most, not remembered. Golden background in Samadhi. Talked to UW in Samadhi. To someone else, politics. Pang in foot immediately reproduced in faceproves nervous current. Namadrishti. Typewrittendecipheredcoherent, but not remembered. Tennis-racket, dark and soiled. Given food in Samadhi, ruti & chutney. Face of K. Bh. Dark clouded sky with sun & strong light in clouds. Deep dark thick rose-red. Woods with white low railing outside, wooden. Sampatrais face in outline. Namasi (pale chayamay) with cup in hand. Long wooden bench. Electric shock moving leg. Sukshma image of network of chair in front of me. Two unknown or unremembered faces.. Rough adhardrishti. Boy wearing a turban stooping over something he stirs with his fingerindistinct. Aswini Dutt down to waist, features obscured. Bowl full of vegetables, moving. Most of motions involuntary at bath. Partial utthapana; raised violently up & floating on surface of water with palms for support. Saw wind very clearly against light clouds under thick dark ones and a pillar of cloudy moisture. One strong current blew very violently from right with whirls, eddies & upward and downward pourings; another very slight seemed to come from left & behind. At this time there was a strong wind and rain threatening.    ***   --    Night. Bhava of Avesh in steamer shaking body; also in Kalimandir and on way to lodging. Swarupa bright star on dark background. Thin Nil triangle with very sharp apex like old Hindu pinnacle, a bright golden line in the middle. River scenesThickly wooded bank. Bright stream with islands. Padma wide flowing covered with boats. A terraced green bank with steps in middle. Namadrishti of many kinds. Short sentences deciphered & remembered. Felt the Presence in the Kalimandir Image today. Js prophecy about Barisal.    ***

r1909 06 24, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    Tejorekha of womans figure n. Girls arm with bracelet. Speech of J continues consecutively in swapnavastha. Prophecies definite for six months. Prison grating. Crowd with one face close & vivid. Sukshma touches on feet frequent first in swapnavastha, then in jagrad. UR Faces & figures frequent. Bedstead on matted floor. Chairs like those in S [Shampukur] office. Dark, thick cross. Namadrishtis. Luminous space developing with chayas. Chayamay of mountain-peaks. Bow of colour, deep red, blue & an exquisite violet-pink. Tejorekha of bare arm, of leg lifted up    Image 4

r1914 04 11, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    Dreams many & for the most part perfectly coherent; only the last two or three were affected by present personality & associations, but not by present images. The incidents & forms were real & coherent, & the incoherence existed only in the thought of the sakshi fixed by adhyaropa on the central images,rupa & karma were correct, Nama only confused,eg the Salle de Lecture of Pondicherry adhyaropita on a small but efficient & nobly built library, the Baroda College or a place of education in the same locality, London, brother, sister etc being brought in & fixed on forms & places entirely different. There was also a tendency to run different dreams into each other. In Samadhi thought has become fluent, coherent & self-possessed above the sushupta mind, lipi is clear & frequent, writing or print struggles to be coherently legible, forms & incidents are still in the stage of obstructed progress towards stability.    The difficulty now is to harmonise the chanda action of the Mahakali personality with the luminous effectiveness of the vijnana, as it has been harmonised with the internal purity, liberty & bhukti. For the luminous & effective vijnana has hitherto been the privilege of Maheswari-Mahasaraswati, & the Mahakali bhava has been always accompanied by false action, false tejas, false knowledge due to eagerness, hope, desire & preference. The old association has revived in the environmental nature owing to the liberation of the asiddha vayavic forces in the surroundings.

r1914 04 17, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    Srikrishnadarshana is now generalising itself in objects, qualities, vishayas, persons of all kinds without distinction. The only defect is that it is not always the primary vision; for the Namarupa or the Brahman come often in front.    Lipi.

r1914 06 14, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    The Law of submission, Namas, to Krishna revealed in the gods, is now accepted by the Jiva in all parts of the system. The law of affirmation is also being accepted & this implies a perfect faith in the guidance, but not yet in the result. The passivity of the critical intelligence, its surrender in favour of the Viveka is equally accepted. These things are now sukha and have to be generally enforced by Agni & Soma in the terms of Ananda. It is at present being done in the interests of Indra, who is King of Swar, in the supreme heaven of the mind within the triple system.    The siddhi of the Vijnana will now proceed regularly by self-action as the siddhi of the first & second chatusthayas have proceeded. It can do so because every motion, even the most adverse, is accepted as a step in the necessary process guided & imposed by the supreme Wisdom, Love & Power. This is the Namas of the Prakriti to the Purusha. Till now it was only the submission of the Jiva to the Ishwara, & could not be perfectly effective because the exterior Prakriti was still rebellious. The next step must be the entire submission of the intelligence to the ideality.    ***

r1914 07 18, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    2) A Bengali with characteristic face & beard first expressing negation & then making Namaskara.    ***

r1914 08 20, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    The denial of Kalibhava amounts only to a temporary obscuration,the positive egoistic form of Namarupa is no longer able to reassert itself.    The Krishnabhava also can, at most, be obscured for a time.

r1915 05 22, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    Krishnadarshana has for some time drawn back into a fuller Ananda Brahma Saguna-Nirguna with the Narayan & Vishnu bhavas contained & the Lilamaya without the all-pervading expressed Krishna Nama in the rupa.    The violent attack of the old Asiddhi has failed after producing a few fugitive vibrations,an effigies of incipient asamata & non-vijnana.

r1917 02 07, #Record of Yoga, #Sri Aurobindo, #Integral Yoga    Samadhi developed perfect coherence of dream. What has now to be got rid of is the presence of present personalities & Namarupa in dream vision of past & future events.    Absolute stability of chhayamaya rupa. Tejomaya perfect but unstable. Trailokyadrishti begins to develop.

Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism   fashion of the Mohammedans, and recite the Namaz regularly. All Hindu ideas being' wholly banished   from the mind, not only did I not salute the Hindu Gods but I had no inclination even for visiting them.

Talks 076-099, #unset, #Arthur C Clarke, #Fiction   Isvaro gururatmeti murti bheda vibhagine vyomavad vyapta dehaya dakshinamurtaye Namah:   Meaning that God appears to his devotee in the form of a Guru (son of God) and points out to him the immanence of the Holy Spirit. That is to say that God is spirit, that this spirit is immanent everywhere and that the Self must be realised, which is the same as realising God.

Talks 500-550, #unset, #Arthur C Clarke, #Fiction   The latter is the Supreme Reality whereas the former is the ego. It is to be overcome before the Truth is realised. The Supreme Being is unmanifest and the first sign of manifestation is Aham Sphurana (light of 'I'). The Brihadaranyaka Upanishad says Aham Nama abhavat (He became 'I' named). That is the original name of the Reality.   The Pandit asked about the operation of Grace. Is it the mind of the   --   An Namalai asked: Namadev, Tukaram, Tulsidas and others are said to have seen Maha Vishnu. How did they see Him?   M.: In what manner? Just in the same manner as you see me now and I see you here. They would also have seen Vishnu in this way only.   --   Sri Bhagavan often speaks of Namaskar (prostration) in the following strain: "This Namaskar was originally meant by the ancient sages to serve as a means of surrender to God. The act still prevails but not the spirit behind it. The doer of Namaskar intends to deceive the object of worship by his act. It is mostly insincere and deceitful. It is meant to cover up innumerable sins. Can God be deceived? The man thinks that God accepts his Namaskar and that he himself is free to continue his old life. They need not come to me. I am not pleased with these Namaskars. The people should keep their minds clean; instead of that they bend themselves or lie prostrate before me. I am not deceived by such acts."

Talks 600-652, #unset, #Arthur C Clarke, #Fiction   Again, the same man had seen another reputed Mahatma who told him to say Om Namah instead of "OM" because pure "OM" is meant for sannyasis whereas others can repeat Om Namah. When he came here he asked Sri Bhagavan about it. Sri Bhagavan replied casually:   Should not others besides the sannyasis enquire into the Self and realise it?   --   M.: The japa contains the word Namah. It means that state in which the mind does not manifest apart from the Self. When the state is accomplished there will be an end of the japa. For the doer disappears and so also the action. The Eternal Being is alone left. Japa should be made until that state is reached. There is no escape from the Self.   The doer will be automatically drawn into it. When once it is done the man cannot do anything else but remain merged in the Self.

Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Zen   Rabindrer laha Namaskar."2 I don't see any connection.   SRI AUROBINDO: Neither do I. I thought Girija idiotic when he was writing in Das's paper. "Jete nahi dibo" is about some daughter, isn't it?   --   made the gesture of Namaskar. On being asked why he did so and whether it   was for the author or the book, he replied, "Bhagabaner boi." He also said

The Zahir, #Labyrinths, #Jorge Luis Borges, #Poetry   Dawn may surprise me on a bench in Garay Park, thinking (trying to think) of the passage in the Asrar Nama where it says that the Zahir is the shadow of the Rose and the Rending of the Veil. I associate that saying with this bit of information: In order to lose themselves in God, the Sufis recite their own names, or the ninety-nine divine names, until they become meaningless. I long to travel that path. Perhaps I shall conclude by wearing away the Zahir simply through thinking of it again and again. Perhaps behind the coin I shall find God.   To Wally Zenner

Verses of Vemana, #is Book, #unset, #Zen   If thou know the five lettered name of Namassiva thou knowest the supreme! If thou know the supreme, thou shalt for ever shine. He who shines glorious becometh the Spirit.   127   --   When people see those who wear ashes they imagine that they contract inequity from them. When they see the Namadharies (Vaishnavities) they consider it healing. What are the ashes, and what the white clay (of the Vaishnavites) in the eyes of the supreme.   895

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Wikipedia - Hay-Bunau-Varilla Treaty -- 1903 treaty between U.S. and Panama establishing the Panama Canal Zone

Wikipedia - Hector Cencion -- Panamanian karateka

Wikipedia - Hendra Purnama -- Indonesian archer

Wikipedia - Henry Phillips (weightlifter) -- Panamanian weightlifter

Wikipedia - Herero and Namaqua Genocide

Wikipedia - Hinamatsuri (manga) -- Manga

Wikipedia - Hinamatsuri -- Japanese holiday

Wikipedia - History of Panama -- Aspect of history

Wikipedia - History of the Panama Canal -- Aspect of history

Wikipedia - Hnamadawgyi -- Burmese nat (spirit)

Wikipedia - Hospital del Este (Panama Metro) -- Panama metro station

Wikipedia - Hukamnama

Wikipedia - Iglesia del Carmen (Panama Metro) -- Panama metro station

Wikipedia - Ildefonso Lee -- Panamanian weightlifter

Wikipedia - Index of Panama-related articles -- Wikipedia index

Wikipedia - Isabella Amado Medrano -- Panamanian artistic gymnast

Wikipedia - Ishidoriya Station -- Railway station in Hanamaki, Iwate Prefecture, Japan

Wikipedia - Isla Gibraleon -- Island in Panama

Wikipedia - Isthmus of Panama -- Narrow landstrip in Panama

Wikipedia - Jamasp Namag

Wikipedia - Janamanchi Seshadri Sarma -- Indian poet

Wikipedia - Javid Nama -- Poetry book by Mohammed Iqbal

Wikipedia - Jay Nunamaker -- American academic

Wikipedia - Jeanette Shakalli -- Panamanian mathematician (born 1985)

Wikipedia - Jean Macnamara -- Australian medical doctor and scientist

Wikipedia - Jenny Schuverer -- Panamanian sports shooter

Wikipedia - Jillian: Namamasko Po -- Philippine television series

Wikipedia - Joel Kinnaman -- Swedish-American film and television actor

Wikipedia - John Chinaman -- Stock caricature of a Chinese laborer seen in cartoons of the 19th century

Wikipedia - John J. McNamara (author) -- American sailor

Wikipedia - John Macnamara -- British politician

Wikipedia - John McNamara (Australian politician) -- Australian politician

Wikipedia - John McNamara (mathematical biologist) -- English mathematical biologist

Wikipedia - John M. McNamara -- Canadian politician

Wikipedia - John Wanamaker -- United States Postmaster General and merchant

Wikipedia - Jorge Comrie -- Panamanian judoka

Wikipedia - Jose Diaz (weightlifter) -- Panamanian weightlifter

Wikipedia - Joseph McNamara (Rhode Island politician) -- American politician and current Chair of the Rhode Island Democratic Party

Wikipedia - Joseph McNamara (Virginia politician) -- American politician

Wikipedia - Julianne McNamara -- American artistic gymnast

Wikipedia - Justine Pasek -- Polish-Panamanian model and beauty queen

Wikipedia - Kanamachi (film) -- 2013 film by Raj Chakraborty

Wikipedia - Kanamachi Station -- Railway station in Tokyo, Japan

Wikipedia - Karen McNamara -- Australian politician

Wikipedia - Karmen McNamara -- Canadian triathlete

Wikipedia - Karnamak-i Artaxshir-i Papakan

Wikipedia - Karunamayi

Wikipedia - Katherine McNamara (publisher) -- American publisher

Wikipedia - Katherine McNamara -- American actress

Wikipedia - Katsuhisa Namase -- Japanese actor

Wikipedia - Kayin Maunghnama -- Burmese folklore spirits

Wikipedia - Keelsathambur -- Village in Namakkal district, Tamil Nadu, India

Wikipedia - Keisei Kanamachi Station -- Railway station in Tokyo, Japan

Wikipedia - Kerry McNamara -- Namibian architect and anti-apartheid activist

Wikipedia - Kevin McNamara (politician) -- British politician

Wikipedia - KM. Annamalai -- Indian physiotherapist

Wikipedia - Kokopo-Vunamami Urban LLG -- Local-level government in Papua New Guinea

Wikipedia - Krishnamachari Srinivasan -- Cricket umpire

Wikipedia - KSHK -- Radio station in Hanamaulu, Hawaii

Wikipedia - Kulama Gunama -- 1971 film by K. S. Gopalakrishnan

Wikipedia - Kynamatrix Research Network

Wikipedia - Labor and Agrarian Party -- Defunct political party in Panama

Wikipedia - La Chorrera, Panama

Wikipedia - La Factoria -- Panamanian music group

Wikipedia - Lake Guatavita -- Lake in Cundinamarca Department, Colombia

Wikipedia - Lalita Sahasranama

Wikipedia - Landnamabok -- Medieval Icelandic written work

Wikipedia - Las MaM-CM-1anitas (Panama Metro) -- Panama metro station

Wikipedia - Latin American and Caribbean Congress in Solidarity with Puerto Rico's Independence -- 2006 international summit held in Panama City, Panama

Wikipedia - Laura de Sanctis -- Panamanian beauty pageant contestant

Wikipedia - Laura E. Flores -- Panamanian Ambassador

Wikipedia - Laurentino Cortizo -- Panamanian politician (born 1963)

Wikipedia - Leah McNamara -- Irish actress

Wikipedia - Leptospermum namadgiense -- Australian species of plant

Wikipedia - Leroy Estrada -- Panamanian boxer (b. 1952, d. 2009)

Wikipedia - Liberal Civic Resistance Party -- Defunct political party in Panama

Wikipedia - Liberalism in Panama

Wikipedia - List of airlines of Panama -- Wikipedia list article

Wikipedia - List of Air Panama destinations -- Wikipedia list article

Wikipedia - List of airports in Panama -- Wikipedia list article

Wikipedia - List of amphibians of Panama -- Wikipedia list article

Wikipedia - List of birds of Panama -- Wikipedia list article

Wikipedia - List of bridges in Panama -- Wikipedia list article

Wikipedia - List of companies of Panama -- Wikipedia list article

Wikipedia - List of defunct airlines of Panama -- Wikipedia list article

Wikipedia - List of diplomatic missions in Panama -- Wikipedia list article

Wikipedia - List of diplomatic missions of Panama -- Wikipedia list article

Wikipedia - List of earthquakes in Panama -- Wikipedia list article

Wikipedia - List of ecoregions in Panama -- Wikipedia list article

Wikipedia - List of educational institutions in Namakkal district -- Wikipedia list article

Wikipedia - List of flag bearers for Panama at the Olympics -- Wikimedia list article

Wikipedia - List of governors of the Panama Canal Zone -- Wikipedia list article

Wikipedia - List of heads of state of Panama -- Wikipedia list article

Wikipedia - List of hospitals in Panama -- Wikipedia list article

Wikipedia - List of lighthouses in Panama -- Wikipedia list article

Wikipedia - List of mammals of Panama -- Wikipedia list article

Wikipedia - List of museums in Panama -- Wikipedia list article

Wikipedia - List of Namasudras -- Wikipedia list article

Wikipedia - List of newspapers in Panama -- Wikipedia list article

Wikipedia - List of Panama Metro stations -- Wikipedia list article

Wikipedia - List of Panamanian films -- Wikipedia list article

Wikipedia - List of Panamanian monkey species -- Wikipedia list article

Wikipedia - List of Panamanian records in athletics -- Wikipedia list article

Wikipedia - List of Panamanian records in swimming -- Wikipedia list article

Wikipedia - List of Panamanian submissions for the Academy Award for Best International Feature Film -- Wikipedia list article

Wikipedia - List of Panamanians -- Wikipedia list article

Wikipedia - List of Panamanian women writers -- Wikipedia list article

Wikipedia - List of Panama Twenty20 International cricketers -- Wikimedia list article

Wikipedia - List of Panamax ports -- Wikipedia list article

Wikipedia - List of people named in the Panama Papers -- Wikipedia list article

Wikipedia - List of people named MacNamara -- Wikimedia list article

Wikipedia - List of people on the postage stamps of Panama -- Wikipedia list article

Wikipedia - List of political parties in Panama -- Wikipedia list article

Wikipedia - List of power stations in Panama -- Wikipedia list article

Wikipedia - List of presidents of the National Assembly of Panama -- Wikipedia list article

Wikipedia - List of radio stations in Panama City -- Wikipedia list article

Wikipedia - List of radio stations in Panama -- Wikipedia list article

Wikipedia - List of rivers of Panama

Wikipedia - List of SeM-CM-1orita Panama titleholders -- Wikimedia list article

Wikipedia - List of universities in Panama -- Wikipedia list article

Wikipedia - List of wars involving Panama -- Wikipedia list article

Wikipedia - Loabi Vaanama -- Maldivian television series

Wikipedia - Lorraine McNamara -- American ice dancer

Wikipedia - Los Andes (Panama Metro) -- Panama metro station

Wikipedia - Loteria (Panama Metro) -- Panama metro station

Wikipedia - Mach and Daddy -- Panamanian music duo

Wikipedia - MacNamara

Wikipedia - Makano -- Panamanian singer

Wikipedia - Manamagan Thevai -- 1957 film by P. S. Ramakrishna Rao

Wikipedia - Manama -- Capital of Bahrain

Wikipedia - M. Annamalai (scientist)

Wikipedia - Manuel Noriega -- Panamanian head of state

Wikipedia - Marc Harris -- Panamanian accountant

Wikipedia - Marco Ameglio -- Panamanian politician and businessman

Wikipedia - Marco Ernesto -- Panamanian painter

Wikipedia - Marguerite Namara -- American lyric soprano

Wikipedia - Marta DuBois -- Panamanian actor

Wikipedia - Marty Brennaman -- American sportscaster

Wikipedia - Matilde Ceballos -- Panamanian weightlifter

Wikipedia - M-CM-^Angel Famiglietti -- Panamanian weightlifter

Wikipedia - McNamara fallacy -- Making a decision based solely on quantitative observations (or metrics) and ignoring all others

Wikipedia - M. D. Namal Karunaratne -- Sri Lankan politician

Wikipedia - Megachile mcnamarae -- Species of leafcutter bee (Megachile)

Wikipedia - Melinda Kinnaman -- Swedish-American actress

Wikipedia - Melissa McNamara -- American golfer and coach

Wikipedia - Michael McNamara (politician) -- Irish Independent politician

Wikipedia - Michelle McNamara -- American writer

Wikipedia - Miloud Mourad Benamara -- Italian actor

Wikipedia - Minamata (film) -- 2020 film

Wikipedia - Minamata Station -- Railway station in Minamata, Kumamoto Prefecture, Japan

Wikipedia - Minami-Sunamachi Station -- Metro station in Tokyo, Japan

Wikipedia - Mireya Correa -- Panamanian botanist

Wikipedia - Mireya Moscoso -- 20th and 21st-century president of Panama

Wikipedia - Mister Panama -- National male beauty pageant competition in Panama

Wikipedia - Modibo Nama TraorM-CM-) -- Commander in Mali's armed forces

Wikipedia - Monagrillo (corregimiento) -- Corregimiento in Herrera, Panama

Wikipedia - Mossack Fonseca -- Law firm and corporate service provider based in Panama

Wikipedia - Mounir Benamadi -- Algerian Olympic judoka

Wikipedia - Mount Saint Mary's College Namagunga -- Ugandan all-girls boarding secondary school

Wikipedia - Mr. Tourism International -- Panama-based International male beauty pageant competition

Wikipedia - MuM-EM-> z neznama -- 1939 film

Wikipedia - Mundillo -- Handmade bobbin lace, tradition and cultural heritage of Puerto Rico and Panama

Wikipedia - Music of Panama -- Music and musical traditions of Panama

Wikipedia - MV Alta -- Abandoned Panamanian-flagged merchant ship

Wikipedia - Nadege Herrera -- Panamanian model

Wikipedia - Namaa Alward -- Iraqi actress and political activist

Wikipedia - Namacalathus -- Problematic fossil from Namibia

Wikipedia - Namadi Sambo -- Nigerian politician

Wikipedia - Namahage

Wikipedia - Namahyoke Curtis -- American nurse (1861-1935)

Wikipedia - Nama-i farhangistan (magazine) -- 1907 Persian-language political magazine

Wikipedia - Namaiki Zakari -- ShM-EM-^Mjo manga series

Wikipedia - Namakarana

Wikipedia - Nama Karoo -- Xeric shrubland ecoregion on the central plateau of South Africa and Namibia

Wikipedia - Namak Issk Ka -- Indian television series

Wikipedia - Namakwanus -- Genus of beetles

Wikipedia - Namalata -- Village and its own island that is part of the Island Group of Vanua Balavu in Fiji's Lau archipelago

Wikipedia - Namal Udugama -- Sri Lankan singer

Wikipedia - Namalycastis jaya -- Species of annelid

Wikipedia - Namam Japikunna Veedu -- Indian television series

Wikipedia - Namamugi Station -- Railway station in Yokohama, Japan

Wikipedia - Nama Nageswara Rao -- Member of Indian Parliament

Wikipedia - Namana Rambabu -- Indian politician

Wikipedia - Naman Bixal Kongari -- Indian politician

Wikipedia - NamandjM-CM-) Bumpus -- American pharmacologist

Wikipedia - Namangan State University -- University in Namangan, Uzbekistan

Wikipedia - Naman, New South Wales -- civil parish in New South Wales, Australia

Wikipedia - Namantar Andolan -- University's Name Change Movement by Buddhists & Dalits

Wikipedia - Namaqua dove -- Species of bird

Wikipedia - Namaqua Fossil Forest Marine Protected Area -- A marine conservation area off the northwest cost of the Northern Cape province of South Africa

Wikipedia - Namaqualand -- Arid region of Namibia and South Africa

Wikipedia - Namaqua marine ecoregion -- Marine ecoregion on the western coast of southern Africa

Wikipedia - Namaqua National Park Marine Protected Area -- A marine conservation area in Namaqualand in the Northern Cape, in South Africa

Wikipedia - Namaqua National Park -- A South African national park in Namaqualand in the Northern Cape

Wikipedia - Namaqua sandgrouse -- Species of bird

Wikipedia - Namara inscription

Wikipedia - Namarupa -- Used in Buddhism to refer to constituent processes of the human being

Wikipedia - Namassivayam -- Indian politician

Wikipedia - Namaste England -- 2018 film directed by Vipul Amrutlal Shah

Wikipedia - Namaste -- Customary Hindu greeting

Wikipedia - Namastey London -- 2007 film by Vipul Amrutlal Shah

Wikipedia - Namasudra -- Community in Bengal region

Wikipedia - Namatanai Rural LLG -- Local-level government in Papua New Guinea

Wikipedia - Namatius

Wikipedia - Namatjira (grasshopper) -- Genus of grasshoppers

Wikipedia - Namaze Station -- Railway station in Nishinomiya, HyM-EM-^Mgo Prefecture, Japan

Wikipedia - Namazga-Tepe -- Bronze Age archaeological site in Turkmenistan,

Wikipedia - Namazi Metro Station -- Shiraz Metro station

Wikipedia - Namazuta Station -- Railway station in Iizuka, Fukuoka Prefecture, Japan

Wikipedia - Narcisco Oran -- Panamanian weightlifter

Wikipedia - Nata, CoclM-CM-) -- Town and corregimiento in CoclM-CM-), Panama

Wikipedia - National Archives of Panama

Wikipedia - National Library of Panama

Wikipedia - Neema Namadamu -- Women's and disability rights activist

Wikipedia - Neville McNamara -- Royal Australian Air Force and Australian Defence Force chief

Wikipedia - Ngamba-namae

Wikipedia - NgM-CM-$be -- Ethnic group of present-day Panama and Costa Rica

Wikipedia - Nicole Morrell -- Panamanian model

Wikipedia - Nicolette Macnamara -- British author and artist

Wikipedia - Nitanai Station -- Railway station in Hanamaki, Iwate Prefecture, Japan

Wikipedia - Nama -- Sanskrit for "name"

Wikipedia - Nombre de Dios, Colon -- Corregimiento and city in Colon, Panama

Wikipedia - Nombre de Dios River -- River in Panama

Wikipedia - Not with My Wife, You Don't! -- 1966 film by Norman Panama

Wikipedia - Nuevo Tocumen (Panama Metro) -- Panama metro station

Wikipedia - Octyl methoxycinnamate -- Organic chemical compound

Wikipedia - Oggatonama -- 2016 film

Wikipedia - Olga Sinclair -- Panamanian painter

Wikipedia - Omar Alfanno -- Panamanian singer-songwriter

Wikipedia - Omar Simmonds Pea -- Panamanian judoka

Wikipedia - Om Namah Shivaya (film) -- 1999 film directed by Thriller Manju

Wikipedia - Om Namah Shivaya

Wikipedia - Operation Namaste -- Operation to fight COVID-19

Wikipedia - Operation Pelikan -- German plan for disabling the Panama Canal during World War II

Wikipedia - Orthonama obstipata -- Species of moth

Wikipedia - Orthonama vittata -- Species of moth

Wikipedia - Oscar Teran (lawyer) -- Panamanian lawyer

Wikipedia - Oyamada Station -- Railway station in Hanamaki, Iwate Prefecture, Japan

Wikipedia - Pablo Justiniani -- Panamanian weightlifter

Wikipedia - Palaeoloxodon namadicus -- Extinct species of elephant

Wikipedia - Pallavaram-Kundrathur-Poonamallee Road -- Arterial Road in Chennai, Tamil Nadu

Wikipedia - Panama and the World Bank -- Relationship between Panama and the World Bank

Wikipedia - Panama as a tax haven -- One of the oldest and best-known tax havens in the Caribbean

Wikipedia - Panama at major beauty pageants -- Panama at Miss Universe, Miss World, Miss International, and Miss Earth

Wikipedia - Panama at the 2020 Summer Olympics -- Panama at the Games of the XXXII Olympiad in Tokyo

Wikipedia - Panama Bight -- A marine ecoregion on the Pacific coast of the Americas

Wikipedia - Panama Canal Authority -- Group managing the Panama Canal

Wikipedia - Panama Canal Expansion

Wikipedia - Panama Canal Railway -- Railway line across Panama linking the Atlantic and Pacific Oceans

Wikipedia - Panama Canal -- Large artificial waterway in the Republic of Panama, connecting the Atlantic and Pacific Oceans

Wikipedia - Panama Canal Zone -- Former unincorporated territory of the United States surrounded by the Republic of Panama

Wikipedia - Panama City school board shootings -- 2010 American attempted murder and suicide

Wikipedia - Panama City -- Capital of Panama

Wikipedia - Panama crisis of 1885 -- US military intervention in a rebellion in Panama

Wikipedia - Panama (cryptography)

Wikipedia - Panama Davis Cup team -- National tennis team

Wikipedia - Panama disease -- Plant disease that primarily affects Bananas

Wikipedia - Panama (film) -- 2015 film

Wikipedia - Panama Flo -- 1932 film

Wikipedia - Panama Fracture Zone -- A right lateral-moving transform fault and fracture zone between the Cocos Plate and the Nazca Plate

Wikipedia - Panama Hattie (film) -- 1942 film

Wikipedia - Panamah -- Danish electronic group

Wikipedia - Panama Lady -- 1939 film by Jack Hively

Wikipedia - Panama Lewis -- American boxing trainer

Wikipedia - Panamanian Americans -- Americans of Panamanian birth or descent

Wikipedia - Panamanian cuisine -- Culinary traditions of Panama

Wikipedia - Panamanian golden frog -- Species of amphibian

Wikipedia - Panamanian Public Forces -- National security force of Panama

Wikipedia - Panamanian reggaeton -- Regional name for the musical genre from Panama

Wikipedia - Panamanians -- People identified with the country Panama

Wikipedia - Panama-Pacific commemorative coins -- Series of five commemorative coins of the United States

Wikipedia - Panama-Pacific International Exposition -- 1915 world's fair held in San Francisco, California, United States

Wikipedia - Panama Papers -- 2016 document leak scandal

Wikipedia - Panama Pasama -- 1968 film by K. S. Gopalakrishnan

Wikipedia - Panama Patrol -- 1939 film directed by Charles Lamont

Wikipedia - Panama Plate -- A small tectonic plate sandwiched between the Cocos Plate and Nazca Plate to the south and the Caribbean Plate to the north

Wikipedia - Panamarenko -- Belgian artist

Wikipedia - Panama Sal -- 1957 film

Wikipedia - Panama (song) -- Original song written and composed by David Lee Roth, Eddie Van Halen, Alex Van Halen; first recorded by Van Halen

Wikipedia - Panama (Sri Lanka)

Wikipedia - Panama station -- Planned rapid transit station in Quebec, Canada

Wikipedia - Panama -- Country in Central America

Wikipedia - Panamax -- Class of ships of the maximum size that can pass through the original locks of the Panama Canal

Wikipedia - Pan Am Clipper Panama -- 1959 aviation accident

Wikipedia - Pan de Azucar (Panama Metro) -- Panama metro station

Wikipedia - Paraiso (Panama Metro) -- Panama metro station

Wikipedia - Parinama-vada (Hindu thought)

Wikipedia - Pat McNamara (speed skater) -- American speed skater

Wikipedia - Patrick Chinamasa -- Zimbabwean politician

Wikipedia - Patrick Macnamara -- Royal Navy officer

Wikipedia - Pattikada Pattanama -- 1972 film by P. Madhavan

Wikipedia - Pedregal (Panama Metro) -- Panama metro station

Wikipedia - Pedro Altamiranda -- Panamanian singer and composer

Wikipedia - Pedro Arias Davila -- Royal Governor of Panama

Wikipedia - People's Party (Panama) -- Political party in Panama

Wikipedia - Peralena Iranama -- 1949 film

Wikipedia - Philip D. McNamara -- American Catholic priest

Wikipedia - Pinamalayan -- Municipality of the Philippines in the province of Oriental Mindoro

Wikipedia - Pleurothallis cundinamarcae -- Species of plant

Wikipedia - Point Mosquitos -- Point on the Caribbean coast of Panama in Central America

Wikipedia - Politics of Panama -- Political system of Panama

Wikipedia - Polly Namaye -- Ugandan police officer

Wikipedia - Portal:Panama

Wikipedia - Pranama

Wikipedia - Pranama -- Indian gesture of respect

Wikipedia - Protea namaquana -- Species of flowering plant in the family Proteaceae

Wikipedia - Provinces of Panama

Wikipedia - Psellidotus annamariae -- Species of soldier fly

Wikipedia - Puanama -- Genus of beetles

Wikipedia - Public holidays in Panama -- Wikipedia list article

Wikipedia - Pueblo Nuevo (Panama Metro) -- Panama metro station

Wikipedia - Purnama Pandiangan -- Indonesian archer

Wikipedia - Pyaar Ka Punchnama 2 -- 2015 film by Luv Ranjan

Wikipedia - Rabbie Namaliu -- Papua New Guinea politician

Wikipedia - Race to Space -- 2001 film by Sean McNamara

Wikipedia - Raise Your Voice -- 2004 film by Sean McNamara

Wikipedia - Rajah Annamalaipuram Ayyappan Koil, Chennai -- Hindu temple dedicated to the deity Ayyappa in Chennai, India.

Wikipedia - Rani Ratnamala Devi -- Indian politician

Wikipedia - Rannamaari -- Maldivian legend

Wikipedia - Rathnamala Prakash -- Indian singer (born 1955)

Wikipedia - Realmente Bella SeM-CM-1orita Panama 2009 -- Beauty pageant edition

Wikipedia - Red Tank, Panama -- Former town in the Panama Canal Zone

Wikipedia - Relacion -- Song recorded by Panamanian singer and songwriter Sech

Wikipedia - Ricardo Adolfo de la Guardia Arango -- President of Panama from 1941 to 1945

Wikipedia - Ricardo Chandeck -- Panamanian sports shooter

Wikipedia - Ricardo Salas -- Panamanian weightlifter

Wikipedia - Riccardo Francolini -- Panamanian banker

Wikipedia - Rick Wanamaker -- American decathlete

Wikipedia - Rio Abajo -- Corregimiento in Panama, Panama

Wikipedia - R. Manimaran (Poonamallee MLA) -- Indian politician

Wikipedia - Robert McNamara -- American businessman and Secretary of Defense

Wikipedia - Roberto Benamati -- Italian yacht racer

Wikipedia - Roberto Blades -- Panamanian Salsa singer

Wikipedia - Robin McNamara -- American musician.

Wikipedia - Roman Catholicism in Panama

Wikipedia - Romulo Escobar Bethancourt -- Panamanian politician and diplomat

Wikipedia - Rosa Montezuma -- Panamanian model

Wikipedia - Rose McNamara -- Irish nationalist and republican

Wikipedia - Rose Namajunas -- American mixed martial arts fighter (born 1992)

Wikipedia - Rose Namayanja -- Ugandan lawyer, politician and author

Wikipedia - Roshan Mahanama -- Sri Lankan cricketer and ICC match referee

Wikipedia - RubM-CM-)n Blades -- Panamanian singer, actor, politician and activist

Wikipedia - Ruby Moscoso de Young -- Panamanian First Lady

Wikipedia - Saburo Tanamachi -- Japanese sailor

Wikipedia - Sacred Heart Church, Manama -- Roman Catholic church in Bahrain

Wikipedia - Sadratnamala -- Book by Sankara Varman

Wikipedia - Sahasranama

Wikipedia - Said Gomez -- Panamanian Paralympic athlete

Wikipedia - Sam Wanamaker -- American actor and director

Wikipedia - Sanamacha Chanu -- Indian weightlifter

Wikipedia - Sanamahi creation myth -- creation narratives of Sanamahism

Wikipedia - Sanamahism -- Religious or philosophical tradition of Meetei origin

Wikipedia - San Antonio (Panama Metro) -- Panama metro station

Wikipedia - San Isidro (Panama Metro) -- Panama metro station

Wikipedia - San Juan de Dios -- Corregimiento in CoclM-CM-), Panama

Wikipedia - San Miguelito (Panama Metro) -- Panama metro station

Wikipedia - Santo Tomas (Panama Metro) -- Panama metro station

Wikipedia - Sech (singer) -- Panamanian singer

Wikipedia - SeM-CM-1orita Panama -- Beauty pageant edition

Wikipedia - Separation of Panama from Colombia -- 1903 French- and US-supported establishment of the Republic of Panama

Wikipedia - Shakunamanojaya -- Hindu wedding ritual

Wikipedia - Shelley McNamara -- Irish architect

Wikipedia - Shesh Namaskar -- 1971 Bengali novel by Santosh Kumar Ghosh

Wikipedia - Shiinamachi Station -- Railway station in Tokyo, Japan

Wikipedia - Shin-Hanamaki Station -- Railway station in Hanamaki, Iwate Prefecture, Japan

Wikipedia - Shin-Minamata Station -- Railway station in Minamata, Kumamoto Prefecture, Japan

Wikipedia - Shwe Kyunbin Maunghnama -- Burmese folklore spirits

Wikipedia - Siamak Namazi -- Iranian-American businessman

Wikipedia - Silvano Ward Brown -- Panamanian serial killer

Wikipedia - SinamalM-CM-) Bridge -- Bridge connecting MalM-CM-) and HulhumalM-CM-) in the Maldives

Wikipedia - Sinnamary Airport -- Airport in French Guiana, South America

Wikipedia - Sinnamary -- Commune in French Guiana, France

Wikipedia - Sisa Namandje -- Namibian Lawyer

Wikipedia - Siyasatnama

Wikipedia - Solaris Barba -- Panamanian model (born 1999)

Wikipedia - South American Pacific mangroves -- ecoregion along the Pacific coast of Panama, Colombia, Ecuador and Peru.

Wikipedia - South of Panama (1928 film) -- 1928 film by Charles Hunt

Wikipedia - South of Panama (1941 film) -- 1941 film by Jean Yarbrough

Wikipedia - SR Kalyanamandapam -- 2021 film directed by Sridhar Gade

Wikipedia - SS Panama (1939) -- American ship

Wikipedia - Stipagrostis namaquensis -- Species of grass native to South Africa and Namibia

Wikipedia - Surya Namaskar -- Series of yoga positions performed in a particular order

Wikipedia - S. V. Sahasranamam -- Indian actor

Wikipedia - Swan Cay Formation -- Geologic formation in Panama

Wikipedia - Tanama, Adjuntas, Puerto Rico -- Barrio in Puerto Rico

Wikipedia - Tanama, Arecibo, Puerto Rico -- Barrio of Puerto Rico

Wikipedia - Tanama (river) -- River in Krasnoyarsk Krai, Russia

Wikipedia - Tanama River -- River of Puerto Rico

Wikipedia - Technological University of Panama -- University in Panama City, Panama

Wikipedia - Tecla Namachanja Wanjala -- Kenyan peace activist

Wikipedia - Telephone numbers in Panama -- Wikipedia list article

Wikipedia - Tetsutaro Namae -- Japanese diver

Wikipedia - The Ballad of John Henry (album) -- 2009 album by Joe Bonamassa

Wikipedia - The Cockroach that Ate Cincinnati -- 1996 film by Michael McNamara

Wikipedia - The Even Stevens Movie -- 2003 television film by Sean McNamara

Wikipedia - The Joe Namath Show -- American talk show television series

Wikipedia - The Maltese Bippy -- 1969 film by Norman Panama

Wikipedia - The Miracle Season -- 2018 American film directed by Sean McNamara

Wikipedia - The Namao -- Canadian research vessel on Lake Winnipeg

Wikipedia - The Pirate of Panama -- 1929 film

Wikipedia - The Tailor of Panama (film) -- 2001 Irish-American spy thriller film directed by John Boorman

Wikipedia - The Tailor of Panama -- 1996 novel by John le CarrM-CM-)

Wikipedia - Thomas Macnamara -- British politician

Wikipedia - Thom Brennaman -- American sportscaster

Wikipedia - Tiruvannamalai block -- Revenue block in India

Wikipedia - Tiruvannamalai

Wikipedia - Tobabe Formation -- Geologic formation in Panama

Wikipedia - Tomas Altamirano Duque -- Panamanian politician

Wikipedia - Tomas Rodriguez -- Panamanian weightlifter

Wikipedia - Tom McNamara (golfer) -- American golfer

Wikipedia - Tony McNamara (writer) -- Australian writer for film and television

Wikipedia - Torchy Blane in Panama -- 1938 film by William Clemens

Wikipedia - Torrijos-Carter Treaties -- Two treaties signed by Panama and the United States in 1977, concerning the Panama Canal

Wikipedia - Touken Ranbu: Hanamaru -- 2017 anime

Wikipedia - Tsuchizawa Station -- Railway station in Hanamaki, Iwate Prefecture, Japan

Wikipedia - Tsunamasa M-EM-^Lyama -- Japanese politician

Wikipedia - TVMax -- Commercial TV station in Panama

Wikipedia - Tyndall Air Force Base -- US Air Force base near Panama City, Florida, United States

Wikipedia - UFC Fight Night: Namajunas vs. VanZant -- UFC mixed martial arts event in 2015

Wikipedia - University of Panama -- University in Panama

Wikipedia - Upeksha Swarnamali -- Sri Lankan actress, singer, dancer and politician

Wikipedia - User talk:Annamarieloomis

Wikipedia - USS Namakagon (AOG-53) -- Patapsco-class gasoline tanker

Wikipedia - Uyira Maanama -- 1968 film by K. S. Gopalakrishnan

Wikipedia - Vakinuvinama -- 2010 film directed by Amjad Ibrahim

Wikipedia - Vanamagan -- 2017 film by A. L. Vijay

Wikipedia - Varanamalyam -- 1994 Indian Malayalam film

Wikipedia - Vehicle registration plates of Panama -- Panama vehicle license plates

Wikipedia - Vexatorella alpina -- Shrub in the family Proteaceae from Namaqualand, South Africa

Wikipedia - Via Argentina (Panama Metro) -- Panama metro station

Wikipedia - Villa Lucre (Panama Metro) -- Panama metro station

Wikipedia - Vincent Namatjira -- Australian Aboriginal artist

Wikipedia - Visa policy of Panama -- Policy on permits required to enter Panama

Wikipedia - Vishnu sahasranama

Wikipedia - Vishnu Sahasranama -- List of 1,000 names of Vishnu

Wikipedia - Vitri Tower -- Skyscraper in Costa del Este, Panama City

Wikipedia - Wapenamanda Rural LLG -- Local-level government in Papua New Guinea

Wikipedia - WBPC -- Radio station in Ebro-Panama City, Florida

Wikipedia - WDDV (AM) -- Former radio station in Panama City, Florida

Wikipedia - WECP-LD -- CBS/MyNetworkTV affiliate in Panama City, Florida

Wikipedia - Wendy McNamara -- American politician from Indiana

Wikipedia - WJHG-TV -- NBC/CW affiliate in Panama City, Florida

Wikipedia - WLTG -- Radio station in Panama City, Florida

Wikipedia - WMBB -- ABC affiliate in Panama City, Florida

Wikipedia - Women in Panama

Wikipedia - WPGX -- Fox affiliate in Panama City, Florida

Wikipedia - WPHK -- Radio station in Blountstown-Panama City, Florida

Wikipedia - WRBA -- Radio station in Springfield-Panama City, Florida

Wikipedia - Yangikurgan, Namangan Region -- Urban-type settlement in Namangan Region, Uzbekistan

Wikipedia - Yazmin Colon de Cortizo -- First Lady of Panama

Wikipedia - Yelko Gomez -- Panamanian bicycle racer

Wikipedia - Yusuke Kanamaru -- Japanese judoka

Wikipedia - Zafarnama (letter) -- Verse letter from Guru Gobind Singh Sahib to Aurangzeb Mughal Emperor of India

Wikipedia - ZoM-CM-+ Wanamaker -- American-British actress

Wikipedia - Zonians -- Person from the Panama Canal Zone

Joe Namath ::: Born: May 31, 1943; Occupation: Football player;

Buck Brannaman ::: Born: January 29, 1962; Occupation: Horse trainer;

Tirumalai Krishnamacharya ::: Born: November 18, 1888; Died: February 28, 1989; Occupation: Teacher;

Joel Kinnaman ::: Born: November 25, 1979; Occupation: Actor;

Zoe Wanamaker ::: Born: May 13, 1949; Occupation: Actress;

Steve McManaman ::: Born: February 11, 1972; Occupation: Footballer;

Maryam Namazie ::: Born: 1966;

Robert McNamara ::: Born: June 9, 1916; Died: July 6, 2009; Occupation: Former United States Secretary of Defense;

https://www.goodreads.com/book/show/1025850.Atas_Nama_Malam

https://www.goodreads.com/book/show/1128379.Our_Man_in_Panama

https://www.goodreads.com/book/show/11306338.The_Panama_Laugh

https://www.goodreads.com/book/show/11306338-the-panama-laugh

https://www.goodreads.com/book/show/11326536-o-incerto-se-or-don-hamlet-pr-ncipe-de-dinamarca

https://www.goodreads.com/book/show/1163268.Chinaman_s_Chance

https://www.goodreads.com/book/show/12045551-kota-yang-bernama-dan-tak-bernama

https://www.goodreads.com/book/show/12279.Molloy_Malone_Dies_The_Unnamable

https://www.goodreads.com/book/show/1257907.Atas_Nama_Cinta

https://www.goodreads.com/book/show/12977986-the-shahnama-of-shah-tahmasp

https://www.goodreads.com/book/show/134979.Conamara_Blues

https://www.goodreads.com/book/show/13626392-di-hamparan-shamrock-ku-seru-nama-mu

https://www.goodreads.com/book/show/13690492-the-sikh-zafar-namah-of-guru-gobind-singh

https://www.goodreads.com/book/show/1369296.Panama

https://www.goodreads.com/book/show/15743216-nama-ai-lolipop

https://www.goodreads.com/book/show/157551.Oh_wie_sch_n_ist_Panama

https://www.goodreads.com/book/show/16176864-atas-nama-kasih

https://www.goodreads.com/book/show/16178742-dozakhnama

https://www.goodreads.com/book/show/17371088-avignamasthu

https://www.goodreads.com/book/show/1898631.Namaku_Hiroko

https://www.goodreads.com/book/show/19279986-knowledge-garland-of-reality-or-the-brahmajnanamala

https://www.goodreads.com/book/show/19475371-buck-brannaman---horseman-aus-leidenschaft

https://www.goodreads.com/book/show/1981273.O_Cavaleiro_da_Dinamarca

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https://www.goodreads.com/book/show/2027127.Ziarah_Abadi_Javid_Nama

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https://www.goodreads.com/book/show/21524626-dhyanamalika

https://www.goodreads.com/book/show/21929617-a-chinaman-s-chance

https://www.goodreads.com/book/show/22092245-7-clinics-with-buck-brannaman

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https://www.goodreads.com/book/show/24632963-asal-usul-nama-yogyakarta-malioboro

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https://www.goodreads.com/book/show/25843598-7-clinics-with-buck-brannaman

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https://www.goodreads.com/book/show/3192979-hong-kong-namaku-peri-cinta

https://www.goodreads.com/book/show/3259584-namakemono-no-satorikata

https://www.goodreads.com/book/show/32672797-robert-mcnamara-s-other-war

https://www.goodreads.com/book/show/33140560-namaste

https://www.goodreads.com/book/show/33142572-bajak-laut-purnama-terakhir

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https://www.goodreads.com/book/show/33236343-chandanamarangal

https://www.goodreads.com/book/show/33847253-perempuan-yang-dihapus-namanya

https://www.goodreads.com/book/show/34480668-the-panama-canal

https://www.goodreads.com/book/show/35654051-shahab-namay

https://www.goodreads.com/book/show/36070269-mukhtisar-safarnamay

https://www.goodreads.com/book/show/36748483-varnamaya

https://www.goodreads.com/book/show/37649653-mu-karac-u-izvesnim-godinama

https://www.goodreads.com/book/show/39888784-leaving-panama

https://www.goodreads.com/book/show/40121997-the-unnamable-present

https://www.goodreads.com/book/show/4317136-namamiko-monogatari-genji-monogatari-shiken

https://www.goodreads.com/book/show/43237698-chinaman

https://www.goodreads.com/book/show/51603.Panama

https://www.goodreads.com/book/show/567634.Namako

https://www.goodreads.com/book/show/592850.The_Trotter_Nama

https://www.goodreads.com/book/show/6091568-pahlawan-itu-bernama-al-banna

https://www.goodreads.com/book/show/6766468-surya-namaskara

https://www.goodreads.com/book/show/6961502-chinnamani-s-world

https://www.goodreads.com/book/show/758901.Tutunamayanlar

https://www.goodreads.com/book/show/78457.The_Unnamable

https://www.goodreads.com/book/show/7966275-ach-so-sch-n-ist-panama---alle-tiger-und-b-r-geschichten-in-einem-band

https://www.goodreads.com/book/show/8198781-chinaman

https://www.goodreads.com/book/show/8524667-dengan-nama-cinta

https://www.goodreads.com/book/show/9504619-namaku-mata-hari

https://www.goodreads.com/book/show/968390.The_Panama_Hat_Trail

https://www.goodreads.com/book/show/9871178-atas-nama-cinta

https://www.goodreads.com/book/show/9872777-zindan-nama

https://www.goodreads.com/book/show/9927749-kau-yang-bernama-seri

https://www.goodreads.com/author/show/1094569.Adilifu_Nama

https://www.goodreads.com/author/show/1154882.Dave_Kinnaman

https://www.goodreads.com/author/show/124312.Robert_S_McNamara

https://www.goodreads.com/author/show/127260.Patrick_McNamara

https://www.goodreads.com/author/show/135113.Margaret_McNamara

https://www.goodreads.com/author/show/1380002.Annamaria_Fassio

https://www.goodreads.com/author/show/140382.Annamarie_Jagose

https://www.goodreads.com/author/show/14543829.Garrett_McNamara

https://www.goodreads.com/author/show/14644923.Maryam_Namazie

https://www.goodreads.com/author/show/15179321.Deborah_MacNamara

https://www.goodreads.com/author/show/15225771.Karunamay_Sinha

https://www.goodreads.com/author/show/1539139.Annamaria_Testa

https://www.goodreads.com/author/show/15893242.Miriam_McNamara

https://www.goodreads.com/author/show/16370944.Sreedeep_Chennamangalam

https://www.goodreads.com/author/show/16819959.Michelle_McNamara

https://www.goodreads.com/author/show/16917.Buck_Brannaman

https://www.goodreads.com/author/show/16967177.Edna_McNamara

https://www.goodreads.com/author/show/171406.Marc_Wanamaker

https://www.goodreads.com/author/show/1733220.Linda_McNamara

https://www.goodreads.com/author/show/180627.Ann_Branaman

https://www.goodreads.com/author/show/18266729.Anama_Fr_hling

https://www.goodreads.com/author/show/18391608.Namaka_Auwae_Dekker

https://www.goodreads.com/author/show/18514799.AnnaMarie_Gardner

https://www.goodreads.com/author/show/19192390.Unnamati_Syama_Sundar

https://www.goodreads.com/author/show/216432.Vanamali_Gunturu

https://www.goodreads.com/author/show/2743715.Ross_Enamait

https://www.goodreads.com/author/show/2950738.Annamaria_Alfieri

https://www.goodreads.com/author/show/3015109.Radu_Cinamar

https://www.goodreads.com/author/show/303623.Joe_Namath

https://www.goodreads.com/author/show/305055.John_McNamara

https://www.goodreads.com/author/show/331510.Vanamali

https://www.goodreads.com/author/show/3329355.Ali_McNamara

https://www.goodreads.com/author/show/355733.Kathleen_R_McNamara

https://www.goodreads.com/author/show/414577.Martin_McNamara

https://www.goodreads.com/author/show/4375350.Annamalai_Swami

https://www.goodreads.com/author/show/4734596.Erin_MacNamara

https://www.goodreads.com/author/show/521090.Jason_McNamara

https://www.goodreads.com/author/show/524557.David_Kinnaman

https://www.goodreads.com/author/show/573190.Eileen_McNamara

https://www.goodreads.com/author/show/5762393.Amy_McNamara

https://www.goodreads.com/author/show/614210.Silvia_Rannamaa

https://www.goodreads.com/author/show/6434462.Robert_McNamara

https://www.goodreads.com/author/show/6452992.Ashlyn_Macnamara

https://www.goodreads.com/author/show/6649666.Naman_Ramachandran

https://www.goodreads.com/author/show/6890526.Annamaria_Bazzi

https://www.goodreads.com/author/show/6960830.Charles_A_Wanamaker

https://www.goodreads.com/author/show/7200623.Anamaria_Smigelschi

https://www.goodreads.com/author/show/7773063.Namara_Smith

https://www.goodreads.com/author/show/7813981.Annamarie_Tendler

https://www.goodreads.com/author/show/8302349.Marcella_Purnama

https://www.goodreads.com/author/show/8414141.Anamar_Orihuela

https://www.goodreads.com/author/show/8427108.Ni_Made_Purnama_Sari

https://www.goodreads.com/author/show/869631.Gary_D_Kinnaman

https://www.goodreads.com/author/show/941636.Beverley_McNamara

Goodreads author - Robert_S_McNamara

Goodreads author - Michelle_McNamara

Goodreads author - Buck_Brannaman

Goodreads author - Annamaria_Alfieri

Goodreads author - Vanamali

Goodreads author - Martin_McNamara

Goodreads author - David_Kinnaman

Goodreads author - Ashlyn_Macnamara

Goodreads author - Tirumalai_Krishnamacharya

Goodreads author - Annamarie_Tendler

Goodreads author - Beverley_McNamara

https://familypedia.wikia.org/wiki/Panama

https://greekmythology.wikia.org/wiki/File:220px-NAMA_Aphrodite_Syracuse.jpg

https://greekmythology.wikia.org/wiki/File:NAMA_262_Aphrodite_Epidaure_2.jpg

https://military.wikia.org/wiki/Category:Wars_involving_Panama

https://military.wikia.org/wiki/Invasion_of_Panama

https://military.wikia.org/wiki/Panama_during_World_War_II

https://military.wikia.org/wiki/Panamanian_Public_Forces

https://military.wikia.org/wiki/Separation_of_Panama_from_Colombia

https://military.wikia.org/wiki/United_States_invasion_of_Panama

https://religion.wikia.org/wiki/Annamanna-paccaya

https://religion.wikia.org/wiki/Aum_Namah_Shivaya

https://religion.wikia.org/wiki/Bonamargy_Friary

https://religion.wikia.org/wiki/Chhinnamasta

https://religion.wikia.org/wiki/File:Head_of_a_beared_god_-_NAMA_332.JPG

https://religion.wikia.org/wiki/File:MahayanaMap.gif

https://religion.wikia.org/wiki/File:NAMA_Diosa_Hera.JPG

https://religion.wikia.org/wiki/Ganesha_Sahasranama

https://religion.wikia.org/wiki/Hajj_Nematollah#Shah-Nama-Ye_Haqiqat_.28Haqq_ol-Haqayeq.29

https://religion.wikia.org/wiki/Jamasp_Namag

https://religion.wikia.org/wiki/Kenryo_Kanamatsu

https://religion.wikia.org/wiki/Lalita_sahasranama

https://religion.wikia.org/wiki/Namaste

https://religion.wikia.org/wiki/Panama

https://religion.wikia.org/wiki/Rama_sahasranama

https://religion.wikia.org/wiki/Rehit_Nama

https://religion.wikia.org/wiki/Sahasranama

https://religion.wikia.org/wiki/Vishnu_sahasranama

http://wikia.com/wiki/User:IndianaMapping

auromere - pranamaya-kosha

auromere - pranamaya-kosha

auromere - pranamaya-kosha

auromere - pranamaya-kosha

auromere - pranamaya-kosha

auromere - pranayama

auromere - vital-immobility

auromere - four-movements-of-consciousness

Brooke McNamara

Rob McNamara

https://circumsolatious.blogspot.com/2020/03/namaste-trump-howdy-modi-cosmological.html

Dharmapedia - Ashtanga_Namaskara

Dharmapedia - Baburnama

Dharmapedia - Chach_Nama

Dharmapedia - Ekkirala_Krishnamacharya

Dharmapedia - Krishnamacharya:_His_Life_and_Teachings

Dharmapedia - McNamara-Taylor_mission

Dharmapedia - Namantar_Andolan

Dharmapedia - Nama_sankeerthanam

Dharmapedia - Namaste

Dharmapedia - Om_Namah_Shivaya

Dharmapedia - Pranamasana

Dharmapedia - Surya_Namaskr

Dharmapedia - Surya_Namaskar_(Ashtanga_vinyasa_yoga

Dharmapedia - Tirumalai_Krishnamacharya

https://tvtropes.org/pmwiki/pmwiki.php/AdaptationAmalgamation/ComicBookFilms

https://tvtropes.org/pmwiki/pmwiki.php/Anime/KatanaMaidens

https://tvtropes.org/pmwiki/pmwiki.php/Anime/MakerunaMakendo

https://tvtropes.org/pmwiki/pmwiki.php/Anime/NamakuraGatana

https://tvtropes.org/pmwiki/pmwiki.php/Anime/ToukenRanbuHanamaru

https://tvtropes.org/pmwiki/pmwiki.php/ComicStrip/Bananaman

https://tvtropes.org/pmwiki/pmwiki.php/ComicStrip/TankMcNamara

https://tvtropes.org/pmwiki/pmwiki.php/Creator/AnaMardoll

https://tvtropes.org/pmwiki/pmwiki.php/Creator/AnnaMadeley

https://tvtropes.org/pmwiki/pmwiki.php/Creator/AnnaMariaPerezDeTagle

https://tvtropes.org/pmwiki/pmwiki.php/Creator/AnnaMassey

https://tvtropes.org/pmwiki/pmwiki.php/Creator/AnnaMayWong

https://tvtropes.org/pmwiki/pmwiki.php/Creator/BrunaMarquezine

https://tvtropes.org/pmwiki/pmwiki.php/Creator/BrunaMatsin

https://tvtropes.org/pmwiki/pmwiki.php/Creator/ElenaMay

https://tvtropes.org/pmwiki/pmwiki.php/Creator/JustinaMachado

https://tvtropes.org/pmwiki/pmwiki.php/Creator/MelinaMarchetta

https://tvtropes.org/pmwiki/pmwiki.php/Creator/MenaMassoud

https://tvtropes.org/pmwiki/pmwiki.php/Creator/TatianaMaslany

https://tvtropes.org/pmwiki/pmwiki.php/Creator/ZenaMarshall

https://tvtropes.org/pmwiki/pmwiki.php/Fanfic/PokemonAMarvelousJourney

https://tvtropes.org/pmwiki/pmwiki.php/Film/JuwannaMann

https://tvtropes.org/pmwiki/pmwiki.php/Film/KagakuSentaiDynaman

https://tvtropes.org/pmwiki/pmwiki.php/Film/NamAngels

https://tvtropes.org/pmwiki/pmwiki.php/Film/TheTailorOfPanama

https://tvtropes.org/pmwiki/pmwiki.php/Film/ThreeOnAMatch

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagi

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagiBolt

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagiCross

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagiDivine

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagiFifthWorld

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagiMemorial

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagiPure

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagiRush

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagiUniverse

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagiWisp

https://tvtropes.org/pmwiki/pmwiki.php/Literature/ArcanaMagiZero

https://tvtropes.org/pmwiki/pmwiki.php/Literature/OnceUponAMarigold

https://tvtropes.org/pmwiki/pmwiki.php/Literature/TribulationsOfAChinamanInChina

https://tvtropes.org/pmwiki/pmwiki.php/Main/AdaptationAmalgamation

https://tvtropes.org/pmwiki/pmwiki.php/Main/AwayInAManger

https://tvtropes.org/pmwiki/pmwiki.php/Main/HakunaMatata

https://tvtropes.org/pmwiki/pmwiki.php/Main/NoGuyWantsAnAmazon

https://tvtropes.org/pmwiki/pmwiki.php/Main/NoManWantsAnAmazon

https://tvtropes.org/pmwiki/pmwiki.php/Manga/HanamaruKindergarten

https://tvtropes.org/pmwiki/pmwiki.php/Manga/Hinamatsuri

https://tvtropes.org/pmwiki/pmwiki.php/Manga/ThighHighReiwaHanamaruAcademy

https://tvtropes.org/pmwiki/pmwiki.php/Music/AmonAmarth

https://tvtropes.org/pmwiki/pmwiki.php/Music/Anamanaguchi

https://tvtropes.org/pmwiki/pmwiki.php/Series/KagakuSentaiDynaman

https://tvtropes.org/pmwiki/pmwiki.php/Series/ThreeOnAMatch

https://tvtropes.org/pmwiki/pmwiki.php/Theatre/OnceUponAMattress

https://tvtropes.org/pmwiki/pmwiki.php/UsefulNotes/Panama

https://tvtropes.org/pmwiki/pmwiki.php/UsefulNotes/PanamaniansWithPlanes

https://tvtropes.org/pmwiki/pmwiki.php/VideoGame/LordOfMagnaMaidenHeaven

https://tvtropes.org/pmwiki/pmwiki.php/Videogame/MakerunaMakendo2

https://tvtropes.org/pmwiki/pmwiki.php/Webcomic/BallerinaMafia

https://tvtropes.org/pmwiki/pmwiki.php/WebVideo/JennaMarbles

https://tvtropes.org/pmwiki/pmwiki.php/WesternAnimation/Bananaman

http://tvtropes.org/pmwiki/pmwiki.php/Tropers/PorcelanaMan616

http://tvtropes.org/pmwiki/pmwiki.php/Tropers/SanaMae

https://en.wikiquote.org/wiki/Annamalai

https://en.wikiquote.org/wiki/Bananaman

https://en.wikiquote.org/wiki/Category:Panama

https://en.wikiquote.org/wiki/Category:Panamanians

https://en.wikiquote.org/wiki/Category:Presidents_of_Panama

https://en.wikiquote.org/wiki/File:Chamaeleo_namaquensis_(Namib-Naukluft,_2011).jpg

https://en.wikiquote.org/wiki/File:McNamara_and_Kennedy.jpg

https://en.wikiquote.org/wiki/Maryam_Namazie

https://en.wikiquote.org/wiki/Melanie_Kinnaman

https://en.wikiquote.org/wiki/Namaste

https://en.wikiquote.org/wiki/Robert_McNamara

https://en.wikiquote.org/wiki/Special:GlobalUsage/Chamaeleo_namaquensis_(Namib-Naukluft,_2011).jpg

https://allpoetry.com/Francis-McNamara

https://allpoetry.com/Frank-Macnamara

Count Duckula (1988 - 1992) - Count Duckula was another one of the early Nicktoons when Nickelodeon was still new, it was created by Cosgrove-Hall Productions the same animated company that brought us Bananaman and it is the official spinoff to another Cosgrove-Hall successful smash hit TV series Danger Mouse.

Bananaman (1983 - 1986) - Stupid, but well-meaning and super-strong super-hero, Bananaman gets his strength from eating bananas. Before he eats a banana, Bananaman is a young boy called Eric who is keen to keep his alter-ego a secret. His best friend is a crow who brings bananas to Eric (or Bananaman) when they are needed fo...

Skinnamarink TV (1997 - 2000) - Sharon, Lois, and Bram (who are most famous as the star's of the 80s classic "The Elephant Show") run a TV studio called Skinnamarink TV with the help of their friends Ella, an Elephant (but not the one from their other show) and CC Copycat, a blue cat who likes to repeat what other people are sayin...

Kagaku Sentai Dynaman (1983 - 1984) - The Jashinka empire (Combination of the Japanese words for 'evil,' (Jashin) and 'evolution' (Shinka). ) rises from the depths of the Earth to conquer the world. To stop them, Dr. Yumeno assembles five inventors to his laboratory, Yumeno Invention Laboratory and gives them the power to become Dynamen...

Hanamaru Kindergarten (2010 - Current) - an anime television series produced by Gainax and broadcast in Japan on TV Tokyo.Anzu goes to a kindergarten with her friends, the shy Koume and the eccentric Hiiragi. Together they try to attract attention from their caretaker Tsuchida Naozumi. However, he is clearly more interested in the pretty Y...

Kaze no Stigma (2007 - Current) - lit. "Stigma of the Wind") is a Japanese light novel series written by Takahiro Yamato and illustrated by Hanamaru Nanto. After the death of the author on July 20, 2009, the story remains incomplete at twelve volumes.[1] A 24-episode anime adaptation directed by Junichi Sakata and animated by Gonzo...

Phil of the Future (2004 - 2006) - Phil of the Future is an American sitcom that originally aired on Disney Channel from June 18, 2004 to August 19, 2006 for a total of two seasons. The series was created by Tim Maile and Douglas Tuber and produced by 2121 Productions, a part of Brookwell McNamara Entertainment. It follows a family f...

Glam(1997) - Josh Evans wrote and directed this cynical glimpse at power players and hustlers working the shadowy side of the film industry. After his mother's death, talented eccentric Sonny Daye (William McNamara) arrives on the Hollywood scene. His brother, Franky Syde (Frank Whaley), confident of Sonny's abi...

The Unnamable II: The Statement of Randolph Carter(1993) - HORRO

Sniper(1993) - In this fast-paced military thriller, Tom Berenger is Thomas Beckett, a tough, grizzled, U.S. Marine Corps veteran sharpshooter who goes through target-spotter partners faster than bullets on his ultra-dangerous missions. The National Security Council secretly assigns Beckett to assassinate a Panama...

The Unnamable(1988) - Back in the 1800's a lady gives birth to a monster. They decide that the baby is too ugly to name, therefore the monster is known as the "Unnamable". The creature brutally slaughters his family, and gets trapped in a vault. Go ahead to 1998, and some college students have heard the story about the u...

Contraband(2012) - To protect his brother-in-law from a drug lord, a former smuggler heads to Panama to score millions of dollars in counterfeit bills.

Fast & Furious(2009) - Dominic and his new crew: Letty, Han, Leo, Santos and Cara, are hijacking fuel tankers in the Dominican Republic. Dominic begins to suspect the trail is too hot and leaves Letty behind in order to protect her from harm. Several weeks later, in Panama City, Dominic gets a call from Mia, who tells him...

https://myanimelist.net/anime/14367/Tenshi_na_Konamaiki_Specials -- Shounen

https://myanimelist.net/anime/1479/City_Hunter__Kinkyuu_Namachuukei_Kyouakuhan_Saeba_Ryou_no_Saigo -- Shounen

https://myanimelist.net/anime/15039/Ano_Hi_Mita_Hana_no_Namae_wo_Bokutachi_wa_Mada_Shiranai_Movie -- Slice of Life, Supernatural, Drama

https://myanimelist.net/anime/16646/Hanamaru_Youchien__Panda_Neko_Taisou -- Comedy, Kids, Music

https://myanimelist.net/anime/16648/Youchien_Senshi__Hanamaru_Girls -- Action, Comedy, Kids

https://myanimelist.net/anime/16740/Hanamaru_Youchien_Special_Preview -- Comedy, School

https://myanimelist.net/anime/200/Tenshi_na_Konamaiki --

https://myanimelist.net/anime/2091/Oshare_Kozou_wa_Hanamaru --

https://myanimelist.net/anime/31121/Monster_Musume_no_Iru_Nichijou__Hobo_Mainichi__Namappoi_Douga -- Slice of Life, Comedy

https://myanimelist.net/anime/31324/Grisaia_no_Meikyuu__Caprice_no_Mayu_0_-_Takizono_Basketball_Club_no_Nama_Cream_Party -- Ecchi

https://myanimelist.net/anime/33023/Touken_Ranbu__Hanamaru -- Action, Slice of Life, Comedy, Historical, Drama, Fantasy

https://myanimelist.net/anime/34863/Zoku_Touken_Ranbu__Hanamaru -- Action, Slice of Life, Comedy, Historical, Drama, Fantasy

https://myanimelist.net/anime/35102/Hinamatsuri -- Historical, Kids

https://myanimelist.net/anime/36296/Hinamatsuri_TV -- Sci-Fi, Slice of Life, Comedy, Supernatural, Seinen

https://myanimelist.net/anime/36444/Touken_Ranbu__Hanamaru_-_Makuai_Kaisouroku -- Action, Slice of Life, Comedy, Historical, Drama, Fantasy

https://myanimelist.net/anime/38963/Ano_Hi_Mita_Hana_no_Namae_wo_Bokutachi_wa_Mada_Shiranai__Menma_e_no_Tegami -- Comedy, Drama

https://myanimelist.net/anime/6574/Hanamaru_Youchien -- Slice of Life, Comedy, Seinen

https://myanimelist.net/anime/6654/Namakura_Gatana -- Comedy, Samurai

https://myanimelist.net/anime/7058/Uragiri_wa_Boku_no_Namae_wo_Shitteiru -- Adventure, Drama, Fantasy, Shoujo, Shounen Ai

https://myanimelist.net/anime/9989/Ano_Hi_Mita_Hana_no_Namae_wo_Bokutachi_wa_Mada_Shiranai -- Slice of Life, Supernatural, Drama

https://myanimelist.net/manga/120919/Reiwa_Hanamaru_Gakuen

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https://myanimelist.net/manga/1951/Uragiri_wa_Boku_no_Namae_wo_Shitteiru

https://myanimelist.net/manga/24810/Hanamai_Koeda_de_Aimashou

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Across the Pacific (1942) ::: 6.9/10 -- Passed | 1h 37min | Action, Adventure, Drama | 5 September 1942 (USA) -- In December 1941, ex-army captain Rick Leland boards a Japanese ship heading to Asia via the Panama Canal where his Japanese hosts show interest in the American defense plans for the canal zone. Directors: John Huston, Vincent Sherman (uncredited) Writers:

Anohana: The Flower We Saw That Day ::: Ano hi mita hana no namae o bokutachi wa mada shiranai. (original tit ::: TV-PG | 23min | Animation, Adventure, Drama | TV Series (2011) Five childhood companions reunite when the ghost of their dead friends appears, and demands they grant her final wish. Stars: Miyu Irino, Ai Kayano, Haruka Tomatsu

Ashby (2015) ::: 6.4/10 -- R | 1h 40min | Comedy, Crime, Drama | 25 September 2015 (USA) -- High-school student Ed Wallis enters into a friendship with his neighbor, Ashby, a retired CIA assassin who only has a few months left to live. Director: Tony McNamara Writer:

Contraband (2012) ::: 6.5/10 -- R | 1h 49min | Action, Crime, Drama | 13 January 2012 (USA) -- To protect his brother-in-law from a drug lord, a former smuggler heads to Panama to score millions of dollars in counterfeit bills. Director: Baltasar Kormkur Writers: Aaron Guzikowski (screenplay), Arnaldur Indriason (film

Fastlane ::: TV-14 | 1h | Action, Comedy, Crime | TV Series (20022003) Two hotshot undercover cops and their equally tough female handler take down the highest and lowest criminals in L.A. in this pop-culture-heavy, dark, flashy, over-the-top action crime dramedy inspired by Bad Boys and Miami Vice. Creators: McG, John McNamara

Hinamatsuri ::: TV-14 | 24min | Animation, Comedy, Fantasy | TV Series (2018- ) Episode Guide 12 episodes Hinamatsuri Poster A vortex drops a being from another world into a yakuza's life - a life that's about to be greatly changed. Stars: Yoshiki Nakajima, Jarrod Greene, Brina Palencia

Modus ::: 45min | Crime, Drama, Thriller | TV Series (2015 ) During a snowy Christmas season in Sweden, psychologist and profiler Inger Johanne Vik finds not only herself but also her autistic daughter drawn into the investigation of a number of disturbing deaths. Stars: Melinda Kinnaman, Henrik Norln, Esmeralda Struwe

My Family ::: 50min | Comedy | TV Series (20002011) Ben Harper (Robert Lindsay), a misanthropic dentist, has little time for most people, including his wife Susan (Zo Wanamaker), and their children Nick (Kris Marshall), Janey (Daniela Denby-Ashe), and Michael (Gabriel Thomson). Creator: Fred Barron

Road to Utopia (1945) ::: 7.2/10 -- Passed | 1h 30min | Adventure, Comedy, Family | 22 March 1946 (USA) -- Two vaudeville flops pose as bad guys and join the Klondike gold rush with a saloon singer. Director: Hal Walker Writers: Norman Panama (original screenplay), Melvin Frank (original screenplay)

Sinbad and the Eye of the Tiger (1977) ::: 6.4/10 -- G | 1h 53min | Action, Adventure, Family | 14 July 1977 (UK) -- Sinbad The Sailor sails to deliver a cursed prince to a dangerous island in the face of deadly opposition from a powerful witch. Director: Sam Wanamaker Writers: Beverley Cross (screenplay), Beverley Cross (story) | 1 more credit

Soul Surfer (2011) ::: 7.0/10 -- PG | 1h 52min | Biography, Drama, Family | 8 April 2011 (USA) -- Teenage surfer Bethany Hamilton overcomes the odds and her own fears of returning to the water after losing her left arm in a shark attack. Director: Sean McNamara Writers: Sean McNamara (screenplay), Deborah Schwartz (screenplay) | 12 more

Spare Parts (2015) ::: 7.3/10 -- PG-13 | 1h 54min | Biography, Drama, History | 5 June 2015 (Mexico) -- Four Hispanic high school students form a robotics club. With no experience, 800 bucks, used car parts and a dream, this rag tag team goes up against the country's reigning robotics champion, MIT. Director: Sean McNamara Writers:

The Court Jester (1955) ::: 7.9/10 -- Approved | 1h 41min | Adventure, Comedy, Family | 27 January 1956 (USA) -- A hapless carnival performer masquerades as the court jester as part of a plot against an evil ruler who has overthrown the rightful King. Directors: Melvin Frank, Norman Panama Writers: Norman Panama, Melvin Frank

The Favourite (2018) ::: 7.5/10 -- R | 1h 59min | Biography, Comedy, Drama | 21 December 2018 (USA) -- In early 18th-century England, the status quo at the court is upset when a new servant arrives and endears herself to a frail Queen Anne. Director: Yorgos Lanthimos Writers: Deborah Davis, Tony McNamara

The Laundromat (2019) ::: 6.3/10 -- R | 1h 35min | Comedy, Crime, Drama | 27 September 2019 (USA) -- A widow investigates an insurance fraud, chasing leads to a pair of Panama City law partners exploiting the world's financial system. Director: Steven Soderbergh Writers: Jake Bernstein (book), Scott Z. Burns (screenplay)

The Miracle Season (2018) ::: 6.5/10 -- PG | 1h 41min | Drama, Sport | 6 April 2018 (USA) -- After the tragic death of star volleyball player Caroline "Line" Found, a team of dispirited high school girls must band together under the guidance of their tough-love coach in hopes of winning the state championship. Director: Sean McNamara Writers:

Trumbo (2015) ::: 7.5/10 -- R | 2h 4min | Biography, Crime, Drama | 27 November 2015 (USA) -- In 1947, Dalton Trumbo was Hollywood's top screenwriter, until he and other artists were jailed and blacklisted for their political beliefs. Director: Jay Roach Writers: John McNamara, Bruce Cook (book)

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Amagami SS -- -- AIC -- 25 eps -- Visual novel -- Slice of Life Comedy Romance School -- Amagami SS Amagami SS -- Two years ago, Junichi Tachibana had a date on Christmas Eve but was stood up instead. Since then, he has had a hard time showing others his true feelings in fear of being rejected again. However, as luck would have it, Junichi may have a second chance at love when he meets several girls whom he becomes romantically interested in: Haruka Morishima, the energetic and popular upperclassman with a love for cute things; Kaoru Tanamachi, his childhood friend who harbors secret feelings for him; Sae Nakata, the timid transfer student who is shy around men; Ai Nanasaki, a girl on the swim team who has a bad first impression of Junichi; Rihoko Sakurai, a childhood friend with a love for sweets; and Tsukasa Ayatsuji, a seemingly perfect class representative who has a hidden dark side. As Christmas Eve approaches, Junichi can only hope that this will be the year he will finally spend the holidays with the one he truly loves. -- -- -- Licensor: -- Sentai Filmworks -- TV - Jul 2, 2010 -- 300,433 7.35

Amagami SS -- -- AIC -- 25 eps -- Visual novel -- Slice of Life Comedy Romance School -- Amagami SS Amagami SS -- Two years ago, Junichi Tachibana had a date on Christmas Eve but was stood up instead. Since then, he has had a hard time showing others his true feelings in fear of being rejected again. However, as luck would have it, Junichi may have a second chance at love when he meets several girls whom he becomes romantically interested in: Haruka Morishima, the energetic and popular upperclassman with a love for cute things; Kaoru Tanamachi, his childhood friend who harbors secret feelings for him; Sae Nakata, the timid transfer student who is shy around men; Ai Nanasaki, a girl on the swim team who has a bad first impression of Junichi; Rihoko Sakurai, a childhood friend with a love for sweets; and Tsukasa Ayatsuji, a seemingly perfect class representative who has a hidden dark side. As Christmas Eve approaches, Junichi can only hope that this will be the year he will finally spend the holidays with the one he truly loves. -- -- TV - Jul 2, 2010 -- 300,433 7.35

Amagami SS+ Plus -- -- AIC -- 13 eps -- Visual novel -- Slice of Life Comedy Romance School -- Amagami SS+ Plus Amagami SS+ Plus -- In the aftermath of Amagami SS, high school student Junichi Tachibana continues his relationships with the girls at his school. Amagami SS+ Plus offers a glimpse into what happened after the resolution of each girl's individual story. -- -- New events begin to take place between each of the girls and Junichi. Tsukasa Ayatsuji, the class representative, runs for student council president; Rihoko Sakurai, who has taken over the Tea Club with Junichi, still wants to confess her feelings to him; Ai Nanasaki questions the future of her relationship with Junichi when he leaves for college; Kaoru Tanamachi wonders if her relationship with Junichi will ever go any further; Sae Nakata and Junichi deal with classmates who still can't believe that someone so cute is his girlfriend; and Haruka Morishima wants to take their relationship to the next level and get married. -- -- -- Licensor: -- Sentai Filmworks -- TV - Jan 6, 2012 -- 135,953 7.43

Amagami SS+ Plus -- -- AIC -- 13 eps -- Visual novel -- Slice of Life Comedy Romance School -- Amagami SS+ Plus Amagami SS+ Plus -- In the aftermath of Amagami SS, high school student Junichi Tachibana continues his relationships with the girls at his school. Amagami SS+ Plus offers a glimpse into what happened after the resolution of each girl's individual story. -- -- New events begin to take place between each of the girls and Junichi. Tsukasa Ayatsuji, the class representative, runs for student council president; Rihoko Sakurai, who has taken over the Tea Club with Junichi, still wants to confess her feelings to him; Ai Nanasaki questions the future of her relationship with Junichi when he leaves for college; Kaoru Tanamachi wonders if her relationship with Junichi will ever go any further; Sae Nakata and Junichi deal with classmates who still can't believe that someone so cute is his girlfriend; and Haruka Morishima wants to take their relationship to the next level and get married. -- -- TV - Jan 6, 2012 -- 135,953 7.43

Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai. -- -- A-1 Pictures -- 11 eps -- Original -- Slice of Life Supernatural Drama -- Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai. Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai. -- Jinta Yadomi is peacefully living as a recluse, spending his days away from school and playing video games at home instead. One hot summer day, his childhood friend, Meiko "Menma" Honma, appears and pesters him to grant a forgotten wish. He pays her no mind, which annoys her, but he doesn't really care. After all, Menma already died years ago. -- -- At first, Jinta thinks that he is merely hallucinating due to the summer heat, but he is later on convinced that what he sees truly is the ghost of Menma. Jinta and his group of childhood friends grew apart after her untimely death, but they are drawn together once more as they try to lay Menma's spirit to rest. Re-living their pain and guilt, will they be able to find the strength to help not only Menma move on—but themselves as well? -- -- -- Licensor: -- Aniplex of America, NIS America, Inc. -- 1,229,900 8.40

Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai. Movie -- -- A-1 Pictures -- 1 ep -- Original -- Slice of Life Supernatural Drama -- Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai. Movie Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai. Movie -- A year after their deceased friend Honma Meiko appeared to them, Jinta Yadomi and the other members of the Super Peace Busters decide to write letters in her memory. Attempting to enjoy their summer together, they reminisce about their time together before and after her death. -- -- AnoHana. Movie retells the main events of the parent story in the perspective of each member of the Super Peace Busters. -- -- -- Licensor: -- Aniplex of America -- Movie - Aug 31, 2013 -- 230,137 7.93

Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai. Movie -- -- A-1 Pictures -- 1 ep -- Original -- Slice of Life Supernatural Drama -- Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai. Movie Ano Hi Mita Hana no Namae wo Bokutachi wa Mada Shiranai. Movie -- A year after their deceased friend Honma Meiko appeared to them, Jinta Yadomi and the other members of the Super Peace Busters decide to write letters in her memory. Attempting to enjoy their summer together, they reminisce about their time together before and after her death. -- -- AnoHana. Movie retells the main events of the parent story in the perspective of each member of the Super Peace Busters. -- -- Movie - Aug 31, 2013 -- 230,137 7.93

Dark Shell: Ori no Naka no Namameki -- -- - -- 2 eps -- Original -- Military Hentai -- Dark Shell: Ori no Naka no Namameki Dark Shell: Ori no Naka no Namameki -- A gang of soldiers have their way with a women who is under their protection. The women and the soldiers are trapped in enemy territory, and they must find a way to rejoin their main force if they are to survive the war. -- OVA - Jun 25, 2003 -- 4,207 6.08

Fate/kaleid liner Prisma☆Illya Movie: Licht - Namae no Nai Shoujo -- -- - -- 1 ep -- Manga -- Action Magic Fantasy -- Fate/kaleid liner Prisma☆Illya Movie: Licht - Namae no Nai Shoujo Fate/kaleid liner Prisma☆Illya Movie: Licht - Namae no Nai Shoujo -- (No synopsis yet.) -- Movie - ??? ??, 2021 -- 15,366 N/A -- -- Majutsushi Orphen: Revenge -- -- J.C.Staff -- 23 eps -- Light novel -- Adventure Comedy Fantasy Magic Shounen -- Majutsushi Orphen: Revenge Majutsushi Orphen: Revenge -- Orphen and his gang has set out on an all new adventure with many monsters to battle and no peace and quiet. But a new friend has joined the group. Her name Lycorus who was sent to find Orphen. Many mysterious shadows are overhanging over head. -- -- (Source: ANN) -- -- Licensor: -- Sentai Filmworks -- 15,160 6.81

Fate/kaleid liner Prisma☆Illya Movie: Licht - Namae no Nai Shoujo -- -- - -- 1 ep -- Manga -- Action Magic Fantasy -- Fate/kaleid liner Prisma☆Illya Movie: Licht - Namae no Nai Shoujo Fate/kaleid liner Prisma☆Illya Movie: Licht - Namae no Nai Shoujo -- (No synopsis yet.) -- Movie - ??? ??, 2021 -- 15,366 N/A -- -- Valkyrie Drive: Mermaid Specials -- -- Arms -- 6 eps -- Original -- Action Ecchi Fantasy Shoujo Ai -- Valkyrie Drive: Mermaid Specials Valkyrie Drive: Mermaid Specials -- Mini OVA episodes bundled with the Blu-ray and DVD releases of Valkyrie Drive: Mermaid. -- -- Licensor: -- Funimation -- Special - Dec 18, 2015 -- 15,323 6.15

Genjitsu Shugi Yuusha no Oukoku Saikenki -- -- J.C.Staff -- ? eps -- Light novel -- Action Military Harem Magic Romance Fantasy -- Genjitsu Shugi Yuusha no Oukoku Saikenki Genjitsu Shugi Yuusha no Oukoku Saikenki -- O, Hero! -- -- When Kazuya Souma is unexpectedly transported to another world, he knows the people expect a hero. But Souma's idea of heroism is more practical than most—he wants to rebuild the flagging economy of the new land he's found himself in! Betrothed to the princess and abruptly planted on the throne, this realist hero must gather talented people to help him get the country back on its feet—not through war, or adventure, but with administrative reform! -- -- (Source: Seven Seas Entertainment) -- TV - Jul ??, 2021 -- 23,670 N/A -- -- Tenshi na Konamaiki -- -- TMS Entertainment -- 50 eps -- Manga -- Comedy Magic Romance Shounen -- Tenshi na Konamaiki Tenshi na Konamaiki -- Megumi-chan is a girl with a secret past. She used to be a boy until she met a person she thought was a magic user. This person gave him/her a magical book from which a genie appears to grant one wish when blood is applied to it. Megumi made the wish to be a man in a man's body but the genie has a twist: he grants wishes backwards so he turns Megumi-kun aged 9 to Megumi-chan. Years pass and Megumi enters High School where she immediately beats up the school bully who of course falls in love with her. She is looking for that book again to be able to reverse the spell placed upon her. -- -- (Source: ANN) -- TV - Apr 6, 2002 -- 23,228 7.47

Hanamaru Youchien -- -- Gainax -- 12 eps -- Manga -- Slice of Life Comedy Seinen -- Hanamaru Youchien Hanamaru Youchien -- Anzu goes to a kindergarten with her friends, the shy Koume and the eccentric Hiiragi. Together they try to attract attention from their caretaker Tsuchida. However, he is clearly more interested in the pretty Yamamoto who supervises the class next door. -- 67,105 7.30

Hinamatsuri (TV) -- -- feel. -- 12 eps -- Manga -- Sci-Fi Slice of Life Comedy Supernatural Seinen -- Hinamatsuri (TV) Hinamatsuri (TV) -- While reveling in the successful clinching of a prized vase for his collection, Yoshifumi Nitta, a yakuza member, is rudely interrupted when a large, peculiar capsule suddenly materializes and falls on his head. He opens the capsule to reveal a young, blue-haired girl, who doesn't divulge anything about herself but her name—Hina—and the fact that she possesses immense powers. As if things couldn't get any worse, she loses control and unleashes an explosion if her powers remain unused. Faced with no other choice, Nitta finds himself becoming her caregiver. -- -- To let her use her powers freely, Nitta asks Hina to help out with a construction deal, which goes smoothly. But while this is happening, a rival yakuza group covertly attacks his boss. To Nitta's shock, his colleagues later pin the blame on him! Tasked with attacking the rival group in retaliation, Nitta steels himself and arrives at their hideout. But suddenly, Hina unexpectedly steps in and helps him wipe out the entire group. As it turns out, Hina might just become a valuable asset to Nitta and his yakuza business, provided she does not use her powers on him first! And so the strange life of this unusual duo begins. -- -- -- Licensor: -- Funimation -- 362,188 8.20

Isekai Izakaya: Koto Aitheria no Izakaya Nobu -- -- Sunrise -- 24 eps -- Light novel -- Fantasy -- Isekai Izakaya: Koto Aitheria no Izakaya Nobu Isekai Izakaya: Koto Aitheria no Izakaya Nobu -- The novels center on a bar called "Nobu"—located in Kyoto, Japan, but with a door that is connected to the bar in another world. The visitors include denizens of the other world, and customers seek out its excellent "Toriaezu Nama" ale and cuisine. -- -- (Source: ANN) -- ONA - Apr 13, 2018 -- 25,795 7.38

Monster Musume no Iru Nichijou: Hobo Mainichi ◯◯! Namappoi Douga -- -- Lerche -- 60 eps -- Manga -- Slice of Life Comedy -- Monster Musume no Iru Nichijou: Hobo Mainichi ◯◯! Namappoi Douga Monster Musume no Iru Nichijou: Hobo Mainichi ◯◯! Namappoi Douga -- Anime shorts that offer a secret candid look at the daily lives of Monster Musume. The shorts will update almost every weekday, but each short will be available for 24 hours only. The weekends will have a digest version summarizing the week's videos. -- -- (Source: ANN) -- -- Licensor: -- Sentai Filmworks -- ONA - Jul 8, 2015 -- 38,881 6.55

Shingeki no Kyojin OVA -- -- Wit Studio -- 3 eps -- Manga -- Action Super Power Drama Fantasy Shounen -- Shingeki no Kyojin OVA Shingeki no Kyojin OVA -- Ilse no Techou: Aru Chousa Heidanin no Shuki -- During the Survey Corps' 49th recon mission, Hange Zoë is determined to capture a titan specimen. Despite not receiving clearance from Commander Erwin Smith, when a titan is spotted in nearby forestland, Hange rides out alone to meet it. Recklessly luring it out, she asks the titan numerous questions and puts her life on the line for the sake of her research. However, the behavior of this particular titan is far from normal. It quickly turns back and enters the wood once again, leading Hange to somewhere specific. What Hange finds is the legacy of former scout Ilse Langnar. In spite of her death, she provides a valuable piece of information that may serve to turn the tide for titan research—a diary documenting her last moments. -- -- Totsuzen no Raihousha: Sainamareru Seishun no Noroi -- Jean Kirstein would do anything to escape his boring home life and overbearing mother. After enlisting in the military, it became his ultimate goal to join the Military Police regiment and live out in peace and luxury. However, during his time with the 104th Training Corps, things never really go the way Jean wants them to. Eventually, the stolen glory and condescending banter of his comrades become too much—and Jean challenges fellow cadet Sasha Blouse to a battle, in order to determine which of them is strongest—but who will come out on top? -- -- Konnan -- The 104th Training Corps' most recent mission is a trek on horseback into the forest. Although a test of their ability to stay alert even in non-threatening situations, the task is boring and can lead to in-fighting. This is especially true for one of the groups, lead by Marco Bott. Some want to stay true to the mission they have been tasked with, and the rest would rather slack off, occupying themselves with more exciting activities. But when trouble strikes, they are completely unprepared. -- -- OVA - Dec 9, 2013 -- 324,896 7.84

Shogi Hour -- -- - -- 1 ep -- - -- Parody Game Comedy -- Shogi Hour Shogi Hour -- A NHK shogi tournament parody. ''55 AJN Trophy TV Shoji Tournamant'' Mr.Yamada versus Mr.Roboco. -- ONA - Oct 5, 2008 -- 759 5.04

Tenshi na Konamaiki -- -- TMS Entertainment -- 50 eps -- Manga -- Comedy Magic Romance Shounen -- Tenshi na Konamaiki Tenshi na Konamaiki -- Megumi-chan is a girl with a secret past. She used to be a boy until she met a person she thought was a magic user. This person gave him/her a magical book from which a genie appears to grant one wish when blood is applied to it. Megumi made the wish to be a man in a man's body but the genie has a twist: he grants wishes backwards so he turns Megumi-kun aged 9 to Megumi-chan. Years pass and Megumi enters High School where she immediately beats up the school bully who of course falls in love with her. She is looking for that book again to be able to reverse the spell placed upon her. -- -- (Source: ANN) -- TV - Apr 6, 2002 -- 23,228 7.47

Touken Ranbu: Hanamaru -- -- Doga Kobo -- 12 eps -- Game -- Action Slice of Life Comedy Historical Drama Fantasy -- Touken Ranbu: Hanamaru Touken Ranbu: Hanamaru -- In the year 2205, a special sage known as Saniwa has the ability to breathe life into inanimate objects. At the same time, dark forces have initiated a plot to travel back in time and change the course of history—and the only ones capable of stopping them are the Saniwa and their strongest animations: historical Japanese swords, in the form of handsome young men. -- -- Touken Ranbu: Hanamaru opens on the life of Yamatonokami Yasusada, Souji Okita's beloved uchigatana, as he begins his first day at the Saniwa's citadel. Soon reuniting with his old friend, Kashuu Kiyomitsu, the two are caught up in the daily antics of their fellow sword warriors. They never miss an opportunity to have fun, whether it be through wild snowball fights or introducing their newest comrades to the citadel. Of course, when the government calls, the swords are always ready to fulfill their mission of protecting history. -- -- 68,208 6.81

Touken Ranbu: Hanamaru -- -- Doga Kobo -- 12 eps -- Game -- Action Slice of Life Comedy Historical Drama Fantasy -- Touken Ranbu: Hanamaru Touken Ranbu: Hanamaru -- In the year 2205, a special sage known as Saniwa has the ability to breathe life into inanimate objects. At the same time, dark forces have initiated a plot to travel back in time and change the course of history—and the only ones capable of stopping them are the Saniwa and their strongest animations: historical Japanese swords, in the form of handsome young men. -- -- Touken Ranbu: Hanamaru opens on the life of Yamatonokami Yasusada, Souji Okita's beloved uchigatana, as he begins his first day at the Saniwa's citadel. Soon reuniting with his old friend, Kashuu Kiyomitsu, the two are caught up in the daily antics of their fellow sword warriors. They never miss an opportunity to have fun, whether it be through wild snowball fights or introducing their newest comrades to the citadel. Of course, when the government calls, the swords are always ready to fulfill their mission of protecting history. -- -- -- Licensor: -- Funimation -- 68,208 6.81

Uragiri wa Boku no Namae wo Shitteiru -- -- J.C.Staff -- 24 eps -- Manga -- Adventure Drama Fantasy Shoujo Shounen Ai -- Uragiri wa Boku no Namae wo Shitteiru Uragiri wa Boku no Namae wo Shitteiru -- Growing up as an orphan, Yuki Sakurai questions his reason for living and ability to see a person's painful memory by simply touching them. After receiving anonymous notes telling him to die, Yuki is unable to shake off the nagging feeling forming inside of him. Unbeknownst to him, he is being watched, both by people who want to harm him and those who want to protect him. -- -- One foggy night, Yuki's life is saved by a beautiful man with silver eyes and jet black hair—a man he has never met before yet seems familiar. With the arrival of this mysterious stranger, Yuki's forgotten past has been awakened and the purpose of his existence has appeared before him. -- -- Uragiri wa Boku no Namae wo Shitteiru tells the story of a teenage boy as he discovers who he is and where he comes from—all while making friends, experiencing betrayal, and slowly piecing together the puzzle of his past. -- -- -- Licensor: -- Funimation -- TV - Apr 12, 2010 -- 84,607 7.25

Uragiri wa Boku no Namae wo Shitteiru -- -- J.C.Staff -- 24 eps -- Manga -- Adventure Drama Fantasy Shoujo Shounen Ai -- Uragiri wa Boku no Namae wo Shitteiru Uragiri wa Boku no Namae wo Shitteiru -- Growing up as an orphan, Yuki Sakurai questions his reason for living and ability to see a person's painful memory by simply touching them. After receiving anonymous notes telling him to die, Yuki is unable to shake off the nagging feeling forming inside of him. Unbeknownst to him, he is being watched, both by people who want to harm him and those who want to protect him. -- -- One foggy night, Yuki's life is saved by a beautiful man with silver eyes and jet black hair—a man he has never met before yet seems familiar. With the arrival of this mysterious stranger, Yuki's forgotten past has been awakened and the purpose of his existence has appeared before him. -- -- Uragiri wa Boku no Namae wo Shitteiru tells the story of a teenage boy as he discovers who he is and where he comes from—all while making friends, experiencing betrayal, and slowly piecing together the puzzle of his past. -- -- TV - Apr 12, 2010 -- 84,607 7.25

Zoku Touken Ranbu: Hanamaru -- -- Doga Kobo -- 12 eps -- Game -- Action Slice of Life Comedy Historical Drama Fantasy -- Zoku Touken Ranbu: Hanamaru Zoku Touken Ranbu: Hanamaru -- Sequel of Touken Ranbu: Hanamaru. -- -- Licensor: -- Funimation -- 22,847 7.30

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1940 Panamanian constitutional referendum

1947 Manama riots

1977 Panamanian TorrijosCarter Treaties referendum

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1983 Panamanian constitutional referendum

1992 Panamanian constitutional referendum

1998 Panamanian constitutional referendum

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2-Nitrocinnamaldehyde

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4-Methoxycinnamaldehyde

845 Nama

Abderrahmane Benamadi

Abdul-Nabi Namazi

Abortion in Panama

Acantholipes namacensis

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Afro-Antillean Museum of Panama

Afro-Panamanians

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History of Panama (190464)

History of Panama (196477)

History of Panama (1977present)

History of the Panama Canal

Hnamadawgyi

Honnamana Kere

Hospital del Este (Panama Metro)

HSBC Bank Panama

Hukamnama

Hurtado, Panama

Hydroxycinnamate 4-beta-glucosyltransferase

Hypena namaqualis

Ian McNamara

Illegal drug trade in Panama

Independence Act of Panama

Index of Panama-related articles

IndiaPanama relations

Indigenous peoples of Panama

Indira Ranamagar

IndonesiaPanama relations

Innamaadhoo (Raa Atoll)

International Maritime University of Panama

Iranamadu

Iranamadu Airport

Iranamadu Tank

IRIB Namayesh

Isla del Rey, Panama

Isla Gatun, Panama

Isla San Jos (Panama)

Isoperla namata

IsraelPanama relations

Isthmus of Panama

Itonama language

Iturralde, Panama

Jackie McNamara

Jackie McNamara Sr.

Jahan Nama

Jahan-Nama Tower

Jamasp Namag

James Macnamara

James McNamara

Janamanchi Seshadri Sarma

Janamat Party

Jangnama

Jatun Quenamari

Javid Nama

Jay McNamar

Jean-Jacques Radonamahafalison

Jean Macnamara

Jerusaln, Cundinamarca

Jillian: Namamasko Po

Joo Elias Manamana

Joe Bonamassa

Joe Bonamassa discography

Joel Kinnaman

Joe Namath

John Chinaman

John Hornaman

John J. McNamara (author)

John Leo McNamara

John Macnamara

John McNamara

John McNamara (mathematical biologist)

John McNamara (VC)

John McNamara (writer)

John Tabinaman

John Wanamaker

J. O. Kinnaman

Joseph McNamara

Joseph Namariau

Josiah Chinamano

Jounama Dam

JT McNamara

Juan Demstenes Arosemena, Panama

Juan Daz, Panama City

Julianne McNamara

Juma Namangani

June Honaman

Junn, Cundinamarca

JW Marriott Panama

Kadaladi (Tiruvannamalai)

Kagaku Sentai Dynaman

Kala namak

Kalanamak rice

Kalyanamalla

Kanamachi (film)

Kanamachi (TV series)

Kanamala

Kanamara Matsuri

Kanamarayathu

Kanamar language

Kanamarka

Kanchanamala

Kannamangalam

Kannamangalam (Alappuzha)

Kannamangalam, Tiruvannamalai district

Karen McNamara

Karmen McNamara

Kar-Namag i Ardashir i Pabagan

Karunamaya Goswami

Karunamayi

Karunamayudu

Katherine McNamara

Kathleen R. McNamara

Katsuhisa Namase

Kayin Maunghnama

Ken Nnamani

Keshava Namas

KESU-LP (Hanamaulu, Hawaii)

Kevin McNamara

Kevin McNamara (bishop)

Khenaman

Khwaday-Namag

Kilnamartyra

Kinama

Kinamand

King's College, Panama

Kirad al-Ghannama

Kokopo-Vunamami Urban LLG

Konamaneni Amareswari

Konamar

Kovilur, Tiruvannamalai

Krishnamachari Bharatan

Krishnamachari Srikkanth

Kunama

Kunama language

Kunama Raju Palem

Kunnamangalam

Kunnathur, Tiruvannamalai

Kush Nama

Kynamatrix Research Network

La Calera, Cundinamarca

La Chorrera, Panama

Lainingthou Sanamahi

Lake Namakagon

Lake Pinamaloy

Laki-Laki Tak Bernama

Lalita Sahasranama

La Mesa, Cundinamarca

La Palma, Cundinamarca

La Pea, Cundinamarca

La Pea, Panama

La Pintada, Panama

La Prensa (Panama City)

Las Maanitas, Panama

Latin University of Panama

Lawrence James McNamara

Lesley Pattinama Kerkhove

Les Nunamaker

LGBT rights in Panama

Liberalism in Panama

Liga Profesional de Baloncesto (Panama)

Liinamaa Cabinet

Limn, Panama

Linamar

Linamarin

Linamarin synthase

Linganamakki Dam

List of Air Panama destinations

List of ambassadors of China to Panama

List of ambassadors of Panama to China

List of ambassadors of the United Kingdom to Panama

List of amphibians of Panama

List of Catholic dioceses in Panama

List of cities in Panama

List of defunct airlines of Panama

List of deities in Sanamahism

List of diplomatic missions of Panama

List of educational institutions in Namakkal district

List of governors of the Panama Canal Zone

List of islands of Panama

List of lakes of Panama

List of mammals of Panama

List of newspapers in Panama

List of number-one songs of 2016 (Panama)

List of number-one songs of 2017 (Panama)

List of number-one songs of 2018 (Panama)

List of number-one songs of 2019 (Panama)

List of number-one songs of 2020 (Panama)

List of Panamanian records in athletics

List of Panamanians

List of Panamanian submissions for the Academy Award for Best International Feature Film

List of Panamanian women writers

List of Panamax ports

List of people named in the Panama Papers

List of people named MacNamara

List of people on the postage stamps of Panama

List of political parties in Panama

List of presidents of the National Assembly of Panama

List of provinces and indigenous regions of Panama by Human Development Index

List of tallest buildings in Panama City

Live at the Greek Theatre (Joe Bonamassa album)

Liza Elly Purnamasari

Loabi Nuvevununama

Loabi Vaanama

Lomographa inamata

Lori McNamara

Lunamarine

Lyce franais Paul Gauguin de Panama

Lycodon anamallensis

MacNamara

Macnamara, Australian Capital Territory

Macunama

Macunama (film)

Macunama (novel)

Madan-e Namak

Madhanamala

Madrid, Cundinamarca

Magnamanus

Mahanama

Mainamaini

Mainamati

Mainamati War Cemetery

Manama

Manama, Ajman

ManamaduraiRameswaram branch line

ManamaduraiVirudhunagar line

Manamagal

Manamagan Thevai

Manamalai

Manamantha

Manama Souq

Mnnamaa

M. Annamalai

Margaret McNamara

Mariajuana Smoking in Panama

Mark McNamara

Martin Dewey McNamara

Marty Brennaman

Martyrs' Day (Panama)

Maryam Namazie

Marzban-nama

Masoud Dehnamaki

Mass media in Panama

May Minamahal

May Nama

McManaman

McNamara's Band

McNamara (constructor)

McNamara fallacy

McNamara Line

McNamaraO'Hara Service Contract Act

Mcnamaraspis kaprios

McNamaraTaylor mission

Medina Province, Cundinamarca

Meenamasathile Sooryan

Megachile mcnamarae

Melenie Mahinamalamalama Eleneke

Melinda Kinnaman

Methyl cinnamate

Methylecgonine cinnamate

Metropolitan Cathedral of Panama City

MexicoPanama relations

Michael MacNamara

Michael McNamara

Michael McNamara (Medal of Honor)

Michelle McNamara

Mikmaw Kinamatnewey

Miloud Mourad Benamara

Minamata Convention on Mercury

Minamata disease

Minamata (film)

Minamata, Kumamoto

Mineral industry of Panama

Mini-Moni Hinamatsuri! / Mini Strawberry Pie

Mining conflicts in Panama

Miraflores (Panama)

M. N. Krishnamani

Modibo Nama Traor

Mohamed Namani

Mora v. McNamara

Mount Saint Mary's College Namagunga

Muhammad Ali Hakim Movahhed Namazi Shirazi

Music of Panama

Nama

Naman

Nama Province

Nama (singer)

Naam Iruvar Namakku Iruvar

Nama Azough

Nama Ben Ali

Nama Moreira-Lalibert

Nama Moutchou

Nallan Chakravartula Krishnamacharyulu

Nama

Namaacha

Nama aretioides

Nama band

Nama californicum

Namacodon

Namacunde

Namacurra-class harbour patrol boat

Nama demissum

Nama densum

Nama (department store)

Nama depressum

Namadgi National Park

Namadhari Naik

Namadi Sambo

Namae no Nai Sora o Miagete

Namagiripettai Krishnan

Nama Group

Namah

Namahage

Namahana Piia

Nama hispidum

Namah Lakshmi Narayan

Namahounondougou

Nama (island)

Namajgram

Namak

Namaka

Namakagon

Namakagon, Wisconsin

Namaka (moon)

Nama Karoo

Namak Darreh

Namak Halaal

Namak Haraam

Namak Haram Deorhi

Nama Khoi Local Municipality

Namakhvani Hydro Power Plant

Namakkal

Namakkal district

Namakkal Kavignar Maligai

Namak Kur

Namak Lake

Namaklan

Namaklan-e Olya

Namaklan-e Sofla

Namakoe Nkhasi

Namakoro Niar

Namak para

Namak, South Korea

Namak Talkeh-ye Rashnow

Namakura Gatana

Namal

Namala

Nama language (Papuan)

Namal Institute

Namal Lake

Namal Nawana

Nama lobbii

Namal Union Council

Namam

NAMA Mia!

Namamsan

Namamugi Incident

Naman

Namanana

Namanarayani

Namandia

Namandj Bumpus

Naman

Namanga

Namangan

Namangan Region

Naman, Iran

Naman Keta

Naman, Razavi Khorasan

Naman Y. Goyal

Namao

Namao, Alberta (designated place)

Nama Pass

Nama people

Nama (plant)

Namapoikia

Nama pusillum

Namaqua

Namaquab barb

Namaqua caco

Namaqua chameleon

Namaqua dove

Namaqua dune mole-rat

Namaqua dwarf chameleon

Namaqualand

Namaqualand 0-4-2ST Pioneer

Namaqualand 0-6-0T

Namaqua plated lizard

Namaqua rain frog

Namaqua rock gecko

Namaqua rock rat

Namaqua sandgrouse

Namaqua slender mongoose

Namaqua stream frog

Namaqua thick-toed gecko

Namaqua warbler

Namar

Nama rothrockii

Namarroi District

Namarupa

Namas

Nama sankeerthanam

Namasia District

Namasia (moth)

Namaskara (talk show)

Namas (rishi)

Namassivayam

Namaste

Namaste England

Namaste Falls

Nama stenocarpum

Namastey London

Namaste Yoga

Namasthe Telangana

Namasu

Namasudra

Namata

Namat Abdullah

Namata, Larissa

Namatanai

Namatanai Rural LLG

Namatetris

Namathevan Arunasalam

Namatius

Namatius (bishop of Orlans)

Namatjira

Namat language

Namaw

Nama (wine)

Namayan

Namaygoosisagagun First Nation

Namazgah

Namazgah, Azerbaijan

Namazga-Tepe

Namazgjah, Elbasan

Namazi Mahalleh

Namazi Square

Namazonurus

Namazu

Nand Nama

Nario, Cundinamarca

Natascha McNamara

National Assembly (Panama)

National Bank of Panama

National Civic Party (Panama)

National Institute for Minamata Disease

Nationalist Party (Panama)

National Liberal Party (Panama)

National Library of Panama

National Progressive Party (Panama)

Naval Support Activity Panama City

Niigata Minamata disease

NikaoPanama

Nimmatnama-i-Nasiruddin-Shahi

Ninaika Therintha Manamae

Ninamaninja Kalpadukal

Ninamarca

Nuevo Tocumen (Panama Metro)

Nunamara

Nyctibatrachus anamallaiensis

Obalda, Panama

Octyl methoxycinnamate

Oggatonama

Ogonna Nnamani

Old Panamao

Om Namah Shivay (1997 TV series)

Om Namah Shivaya

Om Namah Shivaya (disambiguation)

Om Namah Shivay (album)

Onnaman

Ontario Minamata disease

Origin of Malankara Church of God Thrikkannamangal

Orthonama

Orthonama obstipata

Orthonama vittata

rvitinn; ea hugsjnamaurinn

Outline of Panama

zg Namal

Pachypodium namaquanum

Padshahnama

Palaeoloxodon namadicus

Panama

Panama Al Brown

Panama amazon

Panama at the 2020 Summer Olympics

Panama at the CONCACAF Gold Cup

Panama at the Olympics

Panama at the Pan American Games

Panama (band)

Panama Bay

PanamaCalifornia Exposition

Panama Canal

Panama Canal Authority

Panama Canal Division

Panama Canal expansion project

Panama Canal fence

Panama Canal locks

Panama Canal Zone

Panama City

Panama City Airport

Panama City Beach Classic

Panama City Beach, Florida

Panama City Beach Pirates

Panama City Center for the Arts

Panama City Fliers

Panama City, Florida

Panama City Panama Temple

Panama Conference (1939)

Panama Creature

Panama crisis of 1885

Panama cross-banded tree frog

Panama (cryptography)

Panama (disambiguation)

Panama disease

Panama Francis

Panama ghost catshark

Panama hake

Panama hat

Panama Hotel

Panama Hotel (Seattle)

Panama, Illinois

Panama in the OTI Festival

Panama, Iowa

Panama least gecko

Panama Lewis

Panama Limited

Panama Masters

Panama Metro

Panama Museum of Contemporary Art

Panama, Nebraska

Panama, New York

Panamanian Americans

Panamanian Athletics Federation

Panamanian balboa

Panamanian climbing rat

Panamanian cuisine

Panamanian Cycling Federation

Panamanian flycatcher

Panamanian golden frog

Panamanian literature

Panamanian night monkey

Panamanian Public Forces

Panamanian reggaetn

Panamanians

Panamanian Social Security Fund

Panamanian Spanish

Panamanian spiny pocket mouse

Panamanian tyrannulet

Panamanian white-faced capuchin

Panama, Oklahoma

Panama Olympic Committee

Panama Open

PanamaPacific commemorative coins

PanamaPacific International Exposition

Panama Pacific Line

Panama Papers

Panama Papers case

Panama Papers (South America)

Panama (Prison Break)

Panamarathupatti block

Panama red

Panama Refining Co. v. Ryan

Panamarenko (album)

Panama Rose

PanamaRussia relations

PanamaSahrawi Arab Democratic Republic relations

Panama sand-eel

Panama scandals

Panama Sea Frontier

Panama sheep

Panama slender opossum

Panama (song)

PanamaSouth Korea relations

PanamaSpain relations

Panama (Sri Lanka)

Panama Truth Commission

Panamattom

PanamaTurkey relations

PanamaUruguay relations

Panama Wedding

Panamax

Paraburkholderia unamae

Paramathi Velur (Namakkal district)

PastazaMoronaMaraon National Forest

Pat McNamara

Pat McNamara (speed skater)

Patrick Chinamasa

Patrick Macnamara

Patrick McNamara (neuroscientist)

Patrick V. McNamara

Patrick V. McNamara Federal Building

Patriotic Union (Panama)

P. B. Sahasranaman

P-Dimethylaminocinnamaldehyde

Pedioplanis namaquensis

Pedregal (Panama Metro)

Pedro Gonzlez, Panama

Pekwachnamaykoskwaskwaypinwanik Lake

Penal system of Panama

Penamacor

Penamaluru mandal

Penama Province

People's Party of Panama

People's Party (Panama)

Permanent Representative of Panama to the United Nations

PFC Navbahor Namangan

Philip D. McNamara

Phyllanthus anamalayanus

Piln, Panama

Pinamalayan

Pinamar Open

Pinamar Pinepark

Pognamadni

Politics of Panama

Poonamallee

Poonamallee taluk

Popular Action Party (Panama)

Popular Union Party (Panama)

Portal:Panama/News

Postage stamps and postal history of Cundinamarca

Practical Shooting Association of Panama

Premios 40 Principales for Best Panamanian Act

Protected areas of Panama

Provinces of Panama

PSA Panama International Terminal

Public holidays in Panama

Pul, Cundinamarca

Pyaar Ka Punchnama

Qabus-Nama

Quenamari

Quenamari (Cusco)

Quin quiere ser millonario? (Panamanian game show)

Rabbie Namaliu

Rahnama

Ramn Ramrez (Panamanian pitcher)

Rannamaari

Rathnamala Prakash

Ratnamala

Ratnamala Savanur

Ratnamanirao Jhote

Razmnama

Reactions to the Panama Papers

Real Audiencia of Panama

Reggie McNamara

Re Panama, New Zealand, and Australian Royal Mail Co

Rhinoclemmys panamaensis

Richard McNamara

R. M. Wanamaker

Robat-e Namaki

Robert McNamara

Robert McNamara (disambiguation)

Robert McNamara (figure skater)

Rodman Wanamaker

Rose McNamara

Roshan Mahanama

Rossana Dinamarca

Rubn Cant, Panama

Ruhnama

Rutilius Claudius Namatianus

Sacred Heart Church, Manama

Sadratnamala

Sahasranama

Saidabad, Khenaman

Sainamaina

Saint Namadia

Salaam Namaste

Sam Wanamaker

Sam Wanamaker Award

Sam Wanamaker Playhouse

Sanamacha Chanu

Sanamahi creation myth

Sanamahi Kiyong Temple

Sanamahism

Sanamahi Temple

San Juan de Dios (Cocl, Panama)

San Martn, Panama

San Miguel Airport (Panama)

San Pedro Yucunama

Santa Mara District, Panama

Santa Marta, Panama

Santiago de Lucanamarca District

Santo Toms (Panama Metro)

Saor Raidi Chonamara

Saqi Namah

Saron, Thiruvannamalai

Sayang Naman

Scouting and Guiding in Panama

Seamus McNamara

Sean McNamara

Sean McNamara (filmmaker)

Separation of Panama from Colombia

Serghei Namaco

Shahrak-e Namak Abrud

Sharafnama

Shelley McNamara

Shirley Macnamara

Shiva Sahasranama

Shwe Kyunbin Maunghnama

Sidi Namane District

Siege of Minamata Castle

Sinamaica

Sinamal Bridge

Sinamangal

Singanamala (SC) (Assembly constituency)

Sinnamary

Sinnamary brush-tailed rat

Sisa Namandje

Siyasatnama

Skinnamarink TV

Socialist Party (Panama)

Socialist Workers Party (Panama)

Solamalay Namasivayam

Sonamai

Sonamarg

Son, Panama

Sonia Lannaman

Sorry Enaku Kalyanamayidichu

Souk Namane District

S. Rm. M. Annamalai Chettiar

SS Panama

SS Panama (1939)

SS Panaman

ta je to u tvojim venama

Stanislav Namaco

Stephen MacNamara

Stephen McNamara

Stephen Namara

Steve McManaman

Steve McNamara

Stipagrostis namaquensis

Supinamarada!

Survivor: Panama

Surya Namaskar

Suvannamaccha

S. V. Sahasranamam

Tang-e Namak

Tank McNamara

Tappeh Bashi-ye Namaz

Tarikhnama

Tarsocera namaquensis

Taylor McNamara

Taylor McNamara (soccer)

Technological University of Panama

Tecla Namachanja Wanjala

Telecommunications in Panama

Telephone numbers in Panama

Tenamaxtln

Terminus Brossard-Panama

Thamaraikulam, Tiruvannamalai

Thanamalvila Divisional Secretariat

Thanamandi

The Adventures of Panama Red

The Chinaman (album)

The Chinaman (novel)

The Chinaman Pacific and Frisco R.R. Co.

The Namao

The News Herald (Panama City)

Thennamanadu

The Panama Deception

The Pirate of Panama

The Point, Panama City

The Tailor of Panama

The Unnamable

The Unnamable (novel)

Thiruvannamalai (film)

Thomas E. McNamara

Thomas Francis McNamara

Thomas Macnamara

Thomas Macnamara Russell

Thomas McNamara

Thom Brennaman

Thyagi Annamalai Nagar

Timeline of Panama City

Tirumalai Krishnamacharya

Tiruvannamalai

Tiruvannamalai district

Tiruvannamalai (Lok Sabha constituency)

Tiruvannamalai special grade municipality

Toabr, Panama

Tom McNamara

Tom McNamara (director)

Tommy McNamara

Tom Walsh (Dunnamaggin hurler)

Ton Pattinama

Tony McNamara

Tony McNamara (writer)

Touken Ranbu: Hanamaru

Trams in Panama

Trans-cinnamate 2-monooxygenase

Trans-cinnamate 4-monooxygenase

Trans-Panama pipeline

Transport in Panama

Tribulations of a Chinaman in China

Trinity Academy, Namakkal

Tsunamasa Shidei

T. T. Krishnamachari

TVN (Panamanian TV network)

UFC Fight Night: Namajunas vs. VanZant

University of Cundinamarca

University of Panama

Upeksha Swarnamali

Uperodon anamalaiensis

Urrac, Panama

User:Abyssal/List of the prehistoric life of Panama

US Sinnamary

USS Namakagon (AOG-53)

USS Panama

Uyira Maanama

Vaaloabi Engeynama

Vakinuvinama

Vanamagan

Vanamala

Vanamala (actress)

Vanamamalai Perumal temple

Varanamalyam

Varnamad

Vazmastan Namak Kasht Varzeh

Venecia, Cundinamarca

Va Argentina (Panama Metro)

Vice President of Panama

Villa Lucre (Panama Metro)

Vilniaus lietuvi namai

Vincent Namatjira

VisakhapatnamAraku AC Tourist Passenger

Viviane Namaste

Volcn, Panama

V. T. Krishnamachari

Wanamaker

Wanamaker's

Wanamaker, Indiana

Wanamaker Organ

Wanamassa, New Jersey

Wanamassa (YTB-820)

Wannamal, Western Australia

Wapenamanda Airport

Wapenamanda Rural LLG

Water supply and sanitation in Panama

West Coast University (Panama)

Wianamatta Group

William Craig McNamara

William J. McNamara

William McNamara

William McNamara (horticulturist)

William McNamara (soldier)

William Namack

William Nugent Macnamara

Winamac

Winamac, Indiana

Women in Panama

Yanamala Rama Krishnudu

Yanamarey

Yanamauras

Yanamayo

Yangikurgan, Namangan Region

Yar Manamagan?

Zafarnama

Zafarnama (Shami biography)

anamari Peri

Zaratosht-nama

Zo Wanamaker

Zutulba namaqua