TERMS STARTING WITH
Vyasa (Sanskrit) Vyāsa One who expands or amplifies, an interpreter or revealer;
Vyasa: The name of a great sage who wrote the Brahma Sutras, etc.; Rishi Krishnadvaipayana.
vyasa ::: compiler; [Vyasa: a name given to Krsna Dvaipayana, the compiler of the Vedas and author of the Mahabharata and many other works].
vyasa. ::: one of the greatest sages of India, commentator on the Yoga Sutras, author of the Mahabharata &
TERMS ANYWHERE
Also applied to any inspired sage, prophet, or seer (e.g., Vyasa, Kapila), especially to one who has attained a state of beatitude; or to any great adept who has acquired the siddhis.
Amara-purusha: Immortal person like Vyasa, Narada etc.; one who has no death.
Antariksha, Antariksha (Sanskrit) Antarīkṣa, Antarikṣa [from antar within, interior + īkṣa from the verbal root īkṣ to behold, see] The mid-region; the firmament or space between earth and heaven, the abode of apsaras (nymphs), gandharvas (celestial musicians), and yakshas (nature sprites of many types) along with the mythical wish-granting cow of plenty, Kamadhenu. In the Vedas, antariksha is the middle or second of three lokas (spheres) usually enumerated as bhur, bhuvar, and svar. Above these rise in serial order the four higher lokas of the ordinary Brahmanical hierarchy. Hierarchically, taking the bhurloka as the physical sphere, bhuvarloka or antariksha corresponds with the astral plane. In the Vishnu-Purana (3:3), Antariksha is named as the Vyasa (arranger of the Veda) in the 13th dvapara yuga in the Vaivasvata manvantara, our present world cycle.
“applied in days of old to the highest Gurus in India. There were many Vyasas in Aryavarta; one was the compiler and arranger of the Vedas; another, the author of the Mahabharata — the twenty-eighth Vyasa or revealer in the order of succession — and the last one of note was the author of Uttara Mimansa, the sixth school or system of Indian philosophy. He was also the founder of the Vedanta system. His date, as assigned by Orientalists . . . is 1,400 b.c., but this date is certainly too recent. The Puranas mention only twenty-eight Vyasas, who at various ages descended to the earth to promulgate Vedic truths — but there were many more” (TG 367).
Badarayana Vyasa. See VYASA
Bhagavata Purana (Sanskrit) Bhāgavata Purāṇa One of the most celebrated and popular of the 18 principal Puranas, especially dedicated to the glorification of Vishnu-Krishna, whose history is given in the tenth book. It consists of 12 books or skandhas, of 18,000 slokas, and is narrated by Suka, the son of Vyasa, to King Parikshit, the grandson of Arjuna, one of the Pandava brothers and hero of the Bhagavad-Gita.
BhAvaviveka. (T. Legs ldan 'byed; C. Qingbian; J. Shoben; K. Ch'ongbyon 清辯) (c. 500-570). Also known as BhAviveka and Bhavya, an important Indian master of the MADHYAMAKA school, identified in Tibet as a proponent of SVATANTRIKA MADHYAMAKA and, within that, of SAUTRANTIKA-SVATANTRIKA-MADHYAMAKA. He is best known for two works. The first is the PRAJNAPRADĪPA, his commentary on NAGARJUNA's MuLAMADHYAMAKAKARIKA; this work has an extensive subcommentary by AVALOKITAVRATA. Although important in its own right as one of the major commentaries on the central text of the Madhyamaka school, the work is most often mentioned for its criticism of the commentary of BUDDHAPALITA on the first chapter of NAgArjuna's text, where BhAvaviveka argues that it is insufficient for the Madhyamaka only to state the absurd consequences (PRASAnGA) that follow from the position of the opponent. According to BhAvaviveka, the Madhyamaka must eventually state his own position in the form of what is called an autonomous inference (svatantrAnumAna) or an autonomous syllogism (SVATANTRAPRAYOGA). In his own commentary on the first chapter of NAgArjuna's text, CANDRAKĪRTI came to the defense of BuddhapAlita and criticized BhAvaviveka, stating that it is inappropriate for the Madhyamaka to use autonomous syllogisms. It is on the basis of this exchange that Tibetan exegetes identified two schools within Madhyamaka: the SvAtantrika, which includes BhAvaviveka, and the PrAsangika, which includes BuddhapAlita and Candrakīrti. ¶ The other major work of BhAvaviveka is his MADHYAMAKAHṚDAYA, written in verse, and its prose autocommentary, the TARKAJVALA. The Madhyamakahṛdaya is preserved in both Sanskrit and Tibetan, the TarkajvAlA only in Tibetan. It is a work of eleven chapters, the first three and the last two of which set forth the main points in BhAvaviveka's view of the nature of reality and the Buddhist path, dealing with such topics as BODHICITTA, the knowledge of reality (tattvajNAna), and omniscience (SARVAJNATA). The intervening chapters set forth the positions (and BhAvaviveka's refutations) of various Buddhist and non-Buddhist schools, including the sRAVAKA, YOGACARA, SAMkhya, Vaisesika, VedAnta, and MīmAMsA. These chapters (along with sANTARAKsITA's TATTVASAMGRAHA) are an invaluable source of insight into the relations between Madhyamaka and other contemporary Indian philosophical schools, both Buddhist and non-Buddhist. The chapter on the srAvakas, for example, provides a detailed account of the reasons put forth by the sRAVAKAYANA schools of mainstream Buddhism as to why the MahAyAna sutras are not the word of the Buddha (BUDDHAVACANA). BhAvaviveka's response to these charges, as well as his refutation of YOGACARA in the subsequent chapter, are particularly spirited, arguing that reality (TATHATA) cannot be substantially existent (dravyasat), as those rival schools claim. However, BhAvaviveka made extensive use of both the logic and epistemology of DIGNĂGA, at least at the level of conventional analysis. BhAvaviveka appears to have been the first Madhyamaka author to declare that the negations set forth by the Madhyamaka school are nonaffirming (or simple) negations (PRASAJYAPRATIsEDHA) rather than affirming (or implicative) negations (PARYUDASAPRATIsEDHA). Also attributed to BhAvaviveka is the Karatalaratna ("Jewel in Hand Treatise"; Zhangzhen lun), a work preserved only in the Chinese translation of XUANZANG. BhAvaviveka's MADHYAMAKARTHASAMGRAHA is a brief text in verse. As the title suggests, it provides an outline of the basic topics of MADHYAMAKA philosophy, such as the middle way (S. MADHYAMAPRATIPAD) between the extremes of existence and nonexistence, Madhyamaka reasoning, and the two truths (SATYADVAYA). The MADHYAMAKARATNAPRADĪPA is likely the work of another author of the same name, since it makes reference to such later figures as Candrakīrti and DHARMAKĪRTI.
brahma sutras. ::: a treatise by Vyasa on vedanta philosophy in the form of aphorisms
Brahmasutras (Sanskrit) Brahmasūtra-s Aphorisms on the Vedanta philosophy, ascribed to Vyasa, treating of the knowledge of Brahman.
Vyasa (Sanskrit) Vyāsa One who expands or amplifies, an interpreter or revealer;
Vyasa: The name of a great sage who wrote the Brahma Sutras, etc.; Rishi Krishnadvaipayana.
dravyasat
dravyasat. (T. rdzas yod; C. shi you; J. jitsuu; K. sil yu 實有). In Sanskrit, "substantially existent," or "existent in substance"; a term used in Buddhist philosophical literature to describe phenomena whose inherent nature is more real than those designated as PRAJNAPTISAT, "existent by imputation." The contrast drawn in doctrinal discussions between the way things appear to be and the way they exist in reality appears to have developed out of the early contrast drawn between the false view (MITHYĀDṚstI) of a perduring self (ĀTMAN) and five real aggregates (SKANDHA). The five aggregates as the real constituents of compounded things were further elaborated into the theory of factors (DHARMA), which were generally conceived as dravyasat, although the ABHIDHARMA schools differed regarding how they defined the term and which phenomena fell into which category. In the SARVĀSTIVĀDA abhidharma, for example, dharmas are categorized as dravyasat because they have "inherent existence" (SVABHĀVA), while all compounded things, by contrast, are prajNaptisat, or merely conventional constructs that derive from dravyasat. In the MADHYAMAKA school of MAHĀYĀNA scholasticism, however, all things are considered to lack any inherent existence (NIḤSVABHĀVA). Therefore, Madhyamaka asserts that even dharmas are marked by emptiness (suNYATĀ) and thus nothing is "substantially existent" (dravyasat). In contrast to the Madhyamaka's exclusive rejection of anything being dravyasat, the YOGĀCĀRA school maintained that at least one thing, the flow of consciousness or the process of subjective imputation (VIJNAPTI), was substantially existent (dravyasat). For Yogācāra followers, however, the reason that the flow of consciousness is dravyasat is not because it is free from causal conditioning and thereby involves inherent existence (svabhāva), but because the Yogācāra denies the ontological claim that causal conditioning involves the absence of svabhāva, or vice versa. Thus the flow of consciousness, even though it is causally conditioned, may still be conceived as "substantially existent" (dravyasat) because its inherent existence is "dependent" (PARATANTRA), one of the three natures (TRISVABHĀVA) recognized in the school. Another strand of Mahāyāna thought that asserts there is something that is substantially existent is the doctrine of the buddha-nature (BUDDHADHĀTU) or TATHĀGATAGARBHA. As the potentiality inherent in each sentient being to become a buddha, the tathāgatagarbha is sometimes said to be both empty (of all afflictions) and nonempty (of all the attributes and qualities inherent in enlightenment). In this context, there has been some dispute as to whether the buddhadhātu or tathāgatagarbha should be conceived as only dravyasat, or as both dravyasat and prajNaptisat.
dravya. (T. rdzas; C. shishi; J. jitsuji; K. silsa 實事). In Sanskrit "substance," "constituent," or "real entity"; a term with wide-ranging use in Buddhism, from the "ingredients" of a medicine or magic potion to "substance" in an ontological sense. The various schools of Indian Buddhism made use of the term in different ways. Although the term is virtually unknown in Pāli materials (where the equivalent is dabba), including its abhidhamma literature, in the VAIBHĀsIKA school of the SARVĀSTIVĀDA ABHIDHARMA, dravya became virtually synonymous with DHARMA. The Vaibhāsikas conceived that all things that were "real entities" (DRAVYA) had unique characteristics of their own (SVALAKsAnA), were not subject to any further division, and had specific modes of being (what the Vaibhāsikas termed their "own being," or SVABHĀVA). All material objects were said to be composed of eight dravya: earth, water, fire, air, form, smell, taste, and touch. In MAHĀYĀNA, the YOGĀCĀRA school argued that because there is no external world, there were no physical constituents; only consciousness (VIJNĀNA) possessed dravya. By contrast, the MADHYAMAKA school, in keeping with its doctrine of emptiness (suNYATĀ), saw dravya as almost a synonym of inherent existence (SVABHĀVA) and said that all things were ultimately devoid of dravya. See also DRAVYASAT.
“Founder of the religion variously called Mazdaism, Magism, Parseeism, Fire-Worship, and Zoroastrianism. The age of the last Zoroaster (for it is a generic name) is not known, and perhaps for that very reason. Zanthus of Lydia, the earliest Greek writer who mentions this great lawgiver and religious reformer, places him about six hundred years before the Trojan War. But where is the historian who can now tell when the latter took place? Aristotle and also Eudoxus assign him a date of no less than 6,000 years before the days of Plato, and Aristotle was not one to make a statement without a good reason for it. Berosus makes him a king of Babylon some 2,200 years b.c.; but then, how can one tell what were the original figures of Berosus, before his MSS. passed through the hands of Eusebius, whose fingers were so deft at altering figures, whether in Egyptian synchronistic tables or in Chaldean chronology? Haug refers Zoroaster to at least 1,000 years b.c.; and Bunsen . . . finds that Zarathustra Spitama lived under the King Vistaspa about 3,000 years b.c., and describes him as ‘one of the mightiest intellects and one of the greatest men of all time. . . . the Occult records claim to have the correct dates of each of the thirteen Zoroasters mentioned in the Dabistan. Their doctrines, and especially those of the last (divine) Zoroaster, spread from Bactria to the Medes; thence, under the name of Magism, incorporated by the Adept-Astronomers in Chaldea, they greatly influenced the mystic teachings of the Mosaic doctrines, even before, perhaps, they had culminated into what is now known as the modern religion of the Parsis. Like Manu and Vyasa in India, Zarathustra is a generic name for great reformers and law-givers. The hierarchy began with the divine Zarathustra in the Vendidad, and ended with the great, but mortal man, bearing that title, and now lost to history. . . . the last Zoroaster was the founder of the Fire-temple of Azareksh, many ages before the historical era. Had not Alexander destroyed so many sacred and precious works of the Mazdeans, truth and philosophy would have been more inclined to agree with history, in bestowing upon that Greek Vandal the title of ‘the Great’ ” (TG 384-5).
” ‘In the Krita age, Vishnu, in the form of Kapila and other (inspired sages) . . . imparts to the world true wisdom as Enoch did. In the Treta age he restrains the wicked, in the form of a universal monarch (the Chakravartin or the ‘Everlasting King’ of Enoch) and protects the three worlds (or races). In the Dwapara age, in the person of Veda-Vyasa, he divides the one Veda into four, and distributes it into hundreds (Sata) of branches.’ Truly so; the Veda of the earliest Aryans, before it was written, went forth into every nation of the Atlanto-Lemurians, and sowed the first seeds of all the now existing old religions. The off-shoots of the never dying tree of wisdom have scattered their dead leaves even on Judeo-Christianity. And at the end of the Kali, our present age, Vishnu, or the ‘Everlasting King’ will appear as Kalki, and re-establish righteousness upon earth. The minds of those who live at that time shall be awakened, and become as pellucid as crystal” (SD 2:483).
Jaimini (Sanskrit) Jaimini Celebrated sage and philosopher of antiquity, pupil of Vyasa, to whom the Sama-Veda was transmitted by his teacher (Bh-P 1.4.21). The founder of the Purva-Mimansa or Karma-Mimansa system — one of the six Darsanas or schools of Hindu philosophy.
jitsuu 實有. See DRAVYASAT
KNOWLEDGE ORDERS, ESOTERIC Secret schools of knowledge founded by members of the planetary hierarchy, who are at least 46-selves. The first one was founded by Vyasa about 45 000 years ago. After 1875 the knowledge orders of the planetary hierarchy are closed and so no new members have been initiated into them. (K 1.1.16, 1.2,
3.1, 3.2.5)
Krishnadvaipayana: The famous Vyasa, the war of the Mahabharata, eighteen Puranas, and the compiler the Vedas.
Krsnadvaipayana (Krishna Dvypaiana) ::: "Krsna of the Island", [the name of the author of the original Mahabharata and compiler of the Vedas, also called Vyasa].
Mahabharata ::: [an epic poem of over 100,000 slokas written principally by the sage vyasa and dealing centrally with the conflict between the Pandavas and the Kauravas, descendants of Bharata].
Mahabharata (Sanskrit) Mahābhārata One of the two great epic poems of ancient India, the largest poetic work known to literature, consisting of 220,000 lines. The masses of tradition and tales in this epic make it the national treasury from which bards, poets, dramatists, and artists, as from an inexhaustible source, draw their themes. It contains the history of the family of the Bharatas in addition to a great many beautiful truly mystical and occult teachings, and a few really splendid minor episodes like the Bhagavad-Gita and Anugita. Tradition makes Vyasa — a generic name of high literary authority, used by at least several archaic writers — the author of this grand poem. The main theme of the epic is the great struggle between the Kauravas and the Pandavas, descendants through Bharata from Puru, the great ancestor of one branch of the Lunar race. The object of the struggle was the kingdom whose capital was Hastinapura (elephant city), the ruins of which are said to be traceable 57 miles northeast of Delhi, on an old bed of the Ganges.
Mahabharata: (Skr. "the great [war of the] Bharatas"). An Indian epic of 100,000 verses, ascribed to Vyasa, incorporating many philosophical portions, such as the Bhagavad Gita (q.v.) -- K.F.L.
mayaivaite nihatah purvameva nimittamatram bhava savyasacin ::: by Me and none other already even are they slain, do thou become the occasion only, O Savyasacin. [Gita 11.33]
Mimansa (Sanskrit) Mīmāṃsā [from the verbal root man to think] Profound thought, profound consideration; one of the six Darsanas or Hindu schools of philosophy. There are two Mimansas, the older or Purva-mimansa, founded by Jaimini, and the younger or Uttara-mimansa founded by Vyasa. The older is commonly known as the Mimansa, and the younger as the Vedanta.
muninam apyaham vyasah ::: I am Vyasa among the sages. [Gita 10.37]
nimittamatram bhava (Savyasacin) ::: become only the occasion (O Savyasacin). [Gita 11.33]
Pandu (Sanskrit) Pāṇḍu The pale one; a son of Vyasa by the wife of Vichitra-virya. The brother of Dhritarashtra and Vidura, and the father of the five Pandava princes of the Mahabharata.
Parasara (Sanskrit) Parāśara The Vedic rishi called the narrator of the Vishnu-Purana, also considered the writer of some of the hymns of the Rig-Veda. His commentaries on the Dharmasastras are often cited in The Secret Doctrine. He is said to be the father of Vyasa, who was the arranger of the Vedas.
prajNaptisat. (T. btags yod; C. jiaming you; J. kemyoyu; K. kamyongyu 假名有). In Sanskrit, "imputed existence," a term used by the Buddhist philosophical schools to describe the ontological status of those phenomena that exist as designations, imputations, or conventions. The term is often contrasted with DRAVYASAT, or "substantial existence," a quality of those phenomena that possess a more objective nature. The various school of Buddhist philosophy differ on the meaning and extension of the category of prajNaptisat. The VAIBHĀsIKA school of SARVĀSTIVĀDA ABHIDHARMA held that the world is composed of indivisible particles of matter and indivisible moment of time, which are dravyasat, and that everything composed of an aggregation of those particles or moments is prajNaptisat. In MADHYAMAKA, all dharmas are prajNaptisat and no dharmas are dravyasat. See PRAJNAPTI; DRAVYASAT.
prajNapti. (T. gdags pa/btags pa; C. jiaming; J. kemyo; K. kamyong 假名). In Sanskrit, "designation," "imputation," or "convention," a term used to describe those things that are not intrinsic, ultimate, or primary, with phenomena whose reality is merely imputed (prajNapti), often contrasted with substantial phenomena (see DRAVYASAT). The various philosophical schools differ in the definition, extent, and deployment of the category, with the MADHYAMAKA arguing that all factors (DHARMA) are merely designations that exist only through imputation (PRAJNAPTISAT), and nothing in the universe, including the Buddha or emptiness (suNYATĀ) exists substantially (dravyasat). However, the fact that conditioned dharmas are mere imputations does not imply that they lack functionality as conventional truths (SAMVṚTISATYA). According to a YOGĀCĀRA explanation in the CHENG WEISHI LUN (*VijNaptimātratāsiddhi), all dharmas are said to have only imputed existence because (1) "dharmas are insubstantial and are contingent on fallacious imagining" (wuti suiqing jia); and (2) "dharmas have real substance but are real only in a provisional sense" (youti shishe jia). The first reason is based on the Yogācāra argument that the diversity, duality, and reality of things are merely mental projections (see PARIKALPITA), and are therefore artificial and imagined, existing only as fallacious conceptions. The second reason is based on the Yogācāra tenet of PARATANTRA, the "dependent nature of things." Accordingly, although things are "real" or "substantial" in that they have viable efficacy and functions, they are ultimately transformations of "activated" karmic "seeds" (BĪJA) stored within the eighth storehouse consciousness (ĀLAYAVIJNĀNA). They are therefore said to be "dependent" on the consciousness and thus have only a "conditional" nature.
Purana: One of eighteen or more sacred treatises of India, legendary and allegorical in character, discussing five principal topics, viz., the creation of the universe, its destruction and renovation, the genealogy of gods and patriarchs, the reigns of the Manus, and the history of the solar and lunar races; interspersed are ethical, philosophical, and scientific observations; they are supposed to have been compiled by the poet Vyasa.
Purana (Sanskrit) Purāṇa Ancient, old, an ancient tale or legend. The 18 Hindu scriptures known today as the Puranas are ancient legends of olden times, written in verse, partly in symbolical and allegorical and partly in quasi-historical language. They are supposed originally to have been composed by Vyasa, the author of the Mahabharata. A Purana is a work which has five distinguishing topics (pancha-lakshanas): 1) the creation of the universe; 2) its destruction and renovation; 3) the genealogy of gods and patriarchs; 4) the reigns of the manus, forming the periods called manvantaras; and 5) the history of the solar and lunar races of kings.
puranas. ::: a number of ancient scriptures attributed to the sage Vyasa that teach spiritual principles and practices through stories about sacred historical personages which often include their teachings given in conversations
Puranas(Sanskrit) ::: A word which literally means "ancient," "belonging to olden times." In India the word isespecially used as a term comprehending certain well-known sacred scriptures, which popular and evenscholarly authorities ascribe to the poet Vyasa. The Puranas contain the entire body of ancient Indianmythology. They are usually considered to be eighteen in number, and each Purana, to be complete, issupposed to consist of five topics or themes. These five topics or themes are commonly enumerated asfollows: (1) the beginnings or "creation" of the universe; (2) its renewals and destructions, ormanvantaras and pralayas; (3) the genealogies of the gods, other divine beings, heroes, and patriarchs; (4)the reigns of the various manus; and (5) a resume of the history of the solar and lunar races. Practicallynone of the Puranas as they stand in modern versions contains all these five topics, except perhaps theVishnu-Purana, probably the most complete in this sense of the word; and even the Vishnu-Puranacontains a great deal of matter not directly to be classed under these five topics. All the Puranas alsocontain a great deal of symbolical and allegorical writing.
rdzas yod. See DRAVYASAT
Sarvāstivāda. (T. Thams cad yod par smra ba; C. Shuo yiqieyou bu/Sapoduo bu; J. Setsuissaiubu/Satsubatabu; K. Sorilch'eyu pu/Salbada pu 一切有部/薩婆多部). In Sanskrit, "Teaching that All Exists," one of the most influential of all the mainstream (that is, non-Mahāyāna) schools of Indian Buddhism, named after its doctrine that all conditioned factors (DHARMA) continue to exist (sarvam asti) throughout all three time periods (TRIKĀLA) of past, present, and future. The Sarvāstivāda had one of the most elaborate ABHIDHARMA canons (ABHIDHARMAPItAKA) in all of Buddhism and the school was especially known for its distinctive and influential dharma theory. The Sarvāstivāda identified seventy-five dharmas that the school held were substantially existent (dravyasat) and endowed with intrinsic nature (SVABHĀVA): viz., the five sense organs (INDRIYA), the five sense objects, nonmanifest materiality (AVIJNAPTIRuPA), mind (CITTA), forty-six mental concomitants (CAITTA), fourteen conditioned forces dissociated from thought (CITTAVIPRAYUKTASAMSKĀRA), and three unconditioned (ASAMSKṚTA) factors. Although the conditioned dharmas always existed, they still were impermanent and thus still moved between temporal periods because of specific "forces dissociated from thought" (CITTAVIPRAYUKTASAMSKĀRA): the "compounded characteristics" (SAMSKṚTALAKsAnA, CATURLAKsAnA) of origination (JĀTI), continuance (STHITI), "senescence" or decay (JARĀ), and "desinence," viz., extinction (ANITYATĀ). In the Sarvāstivāda treatment of causality, these four characteristics were forces that exerted real power over compounded objects, escorting those objects along the causal path until the force "desinence" finally extinguished them; this rather tortured explanation was necessary in order to explain how factors that the Sarvāstivāda school posited continued to exist in all three time periods yet still appeared to undergo change. Even after enlightenment, those dharmas still continued to exist, although they were then effectively "canceled out" through the force of the "nonanalytical suppressions" (APRATISAMKHYĀNIRODHA), which kept in check the production of all types of dharmas, ensuring that they remained positioned in future mode forever and were never again able to arise in the present. This distinctive dharma theory of the Sarvāstivāda was probably what the MADHYAMAKA philosopher NĀGĀRJUNA was reacting against in his clarion call that all dharmas were devoid of intrinsic existence (NIḤSVABHĀVA) and thus characterized by emptiness (suNYATĀ). The Sarvāstivāda school's elaborate abhidharma was also the inspiration for the still more intricate "Mahāyāna abhidharma" of the YOGĀCĀRA school (see BAIFA), which drew much of its classification scheme and many of its specific dharmas directly from the Sarvāstivāda. In describing the path of the ARHAT, the Sarvāstivāda set forth a five-stage path system (PANCAMĀRGA, of accumulation/equipment, preparation, vision, cultivation, and no further learning) for the ARHAT and asserted that the BODHISATTVA practices six perfections (PĀRAMITĀ) in the course of his training. This five-stage path was also adopted by the Yogācāra in its own theory of the bodhisattva MĀRGA. The Sarvāstivāda developed an elaborate view of the Buddha and the events of his life, as represented in the famous LALITAVISTARA. In its view of death and rebirth, Sarvāstivāda accepted the reality of the "intermediate state" (ANTARĀBHAVA) between rebirths, which in the Sarvāstivāda analysis could range from instantaneous rebirth, to rebirth after a week, indeterminate duration, and as many as forty-nine days; the latter figure seems to have become dominant in later traditions, including Mahāyāna, after it was adopted by the ABHIDHARMAKOsABHĀsYA and the YOGĀCĀRABHuMI. The Sarvāstivāda was one of the main subgroups of the STHAVIRANIKĀYA (School of the Elders), which split with the MAHĀSĀMGHIKA in the first centuries following the Buddha's death. The Sarvāstivāda evolved as one of the three major subdivisions of the Sthaviranikāya, perhaps as early as a century or two following the first schism, but certainly no later than the first century CE. Sarvāstivāda was one of the most enduring and widespread of the mainstream Buddhist schools. It was especially important in northern India in such influential Buddhist regions as KASHMIR and GANDHĀRA and eventually along the SILK ROAD in some of the Indo-European petty kingdoms of the Tarim River basin, such as KUCHA. Its geographical location along the major overland trade routes also led to it becoming the major mainstream school known to East Asian Buddhism. The Sarvāstivāda school includes an important subgroup, the VAIBHĀsIKA ("Followers of the Vibhāsā"), who were the ĀBHIDHARMIKAs associated with the Sarvāstivāda school, especially in Kashmir in northwestern India but also in Gandhāra and even BACTRIA. Because these masters considered their teachings to be elaborations of doctrines found in the encyclopedic Sarvāstivāda abhidharma treatise, the ABHIDHARMAMAHĀVIBHĀsĀ, they typically referred to themselves as Sarvāstivāda-Vaibhāsika or simply Vaibhāsika. This group was later also distinguished from the MuLASARVĀSTIVĀDA ("Root Sarvāstivāda"), a distinction that may have originated in a dispute over VINAYA recensions between the northwestern Sarvāstivāda-Vaibhāsika school in Kashmir and Gandhāra and the Sarvāstivāda school of MATHURĀ in north-central India. The Mulasarvāstivāda is best known for its massive MuLASARVĀSTIVĀDA VINAYA, one of the oldest and by far the largest (by up to a factor of four) of the major monastic codes (see VINAYAPItAKA) of the mainstream Buddhist schools; because of its eclectic content, it functioned almost as a proto-canon. The Mulasarvāstivāda vinaya is the monastic code still followed today in the Tibetan traditions of Buddhism. See also SAUTRĀNTIKA.
Savyasacin ( Savyasachin) ::: ["ambidextrous bowman", an epithet of Arjuna].
shi you 實有. See DRAVYASAT
sil yu 實有. See DRAVYASAT
The more advanced portion of the Mimansa is called the Vedanta, which is the present-day theosophy of Hindustan. The Vedanta, also called the Uttara-mimansa, is attributed to Vyasa, the arranger of the Vedas, as its founder.
"The Vedas are the oldest holy books of India, perhaps the oldest of such works in the world. They are the foundation of the Hindu religion. The hymns they contain, written in an old form of Sanskrit, are said to have been ‘revealed" to the Rishis and subsequently were transmitted orally from generation to generation. They continued to be so handed down even after they had been collected and arranged by Krishna Dwaipayana (Veda Vyasa). It is not known when they were committed to writing. The Vedas are four in number: Rig, Yajur, Sama, and Atharva. In reality the Rig-Veda is the Veda; many of its hymns occur with a different arrangement in the other three Vedas. According to some scholars, each Veda is divided into four parts: Samhita, Brahmana, Aranyaka, and Upanisad. But generally the term ‘Veda" is reserved for the Samhita, the metrical hymns. (Dow)” *Glossary and Index of Proper Names in Sri Aurobindo"s Works
“The Vedas are the oldest holy books of India, perhaps the oldest of such works in the world. They are the foundation of the Hindu religion. The hymns they contain, written in an old form of Sanskrit, are said to have been ‘revealed’ to the Rishis and subsequently were transmitted orally from generation to generation. They continued to be so handed down even after they had been collected and arranged by Krishna Dwaipayana (Veda Vyasa). It is not known when they were committed to writing. The Vedas are four in number: Rig, Yajur, Sama, and Atharva. In reality the Rig-Veda is the Veda; many of its hymns occur with a different arrangement in the other three Vedas. According to somescholars, each Veda is divided into four parts: Samhita, Brahmana, Aranyaka, and Upanisad. But generally the term ‘Veda’ is reserved for the Samhita, the metrical hymns. (Dow)” Glossary and Index of Proper Names in Sri Aurobindo’s Works
Vedanta: (lit.) The end of the Vedas; the Upanishads; the school of Hindu thoughts (based primarily on the Upanishads) upholding the doctrine of either pure non-dualism or conditional non-dualism; (the original text of this school is Vedanta-darsana or Uttaramimamsa or the Brahma-sutras compiled by sage Vyasa.)
Vedanta(Sanskrit) ::: From the Upanishads and from other parts of the wonderful cycle of Vedic literature, theancient sages of India produced what is called today the Vedanta -- a compound word meaning "the end(or completion) of the Veda" -- that is to say, instruction in the final and most perfect exposition of themeaning of the Vedic tenets.The Vedanta is the highest form that the Brahmanical teachings have taken, and under the name of theUttara-Mimamsa attributed to Vyasa, the compiler of the Vedas, the Vedanta is perhaps the noblest ofthe six Indian schools of philosophy. The Avatara Sankaracharya has been the main popularizer of theVedantic system of philosophical thought, and the type of Vedantic doctrine taught by him is what istechnically called the Advaita-Vedanta or nondualistic.The Vedanta may briefly be described as a system of mystical philosophy derived from the efforts ofsages through many generations to interpret the sacred or esoteric meaning of the Upanishads. In itsAdvaita form the Vedanta is in many, if not all, respects exceedingly close to, if not identical with, someof the mystical forms of Buddhism in central Asia. The Hindus call the Vedanta Brahma-jnana.
Vedanta (Sanskrit) Vedānta The end or completion of the Veda; the final, most perfect exposition of the Vedic tenets. As Uttara-mimansa, one of the six Darsanas or Hindu schools of philosophy, it is said to have been founded by the compiler of the Vedas, Vyasa. Sankaracharya is the main popularizer of the Advaita or nondualistic Vedantic philosophy, which is virtually identical with Central Asian Buddhism.
Veda (Sanskrit) Veda [from the verbal root vid to know] Knowledge; the most ancient and sacred Sanskrit works of the Hindus. Almost every hymn or division of a Veda is ascribed to various authors. It is generally believed that these subdivisions were revealed orally to the rishis or sages whose respective names they bear; hence the body of the Veda is known as sruti (what was heard) or divine revelation. The very names of these Vedic sages, such as Vasishtha, Visvamitra, and Narada, all of which belong to men born in far distant ages, shows that millennia must have elapsed between the different dates of their composition. Krishna Sastri Godbole proves by astronomical data and mathematics that the Vedas must have been taught at least 25,000 years ago (cf Theosophist 2:238). Hindus claim that the Veda was taught orally for thousands of years, and then finally compiled by Veda-Vyasa 3,200 years ago, on the shores of the sacred lake Manasa-sarovara beyond the Himalayas in what is now Tibet (TG 362). Though compiled at that date their previous antiquity is sufficiently proved by the fact that they are written in an ancient form of Sanskrit, different from the Sanskrit of known later writings.
Veda(s)(Sanskrit) ::: From a verbal root vid signifying "to know." These are the most ancient and the most sacredliterary and religious works of the Hindus. Veda as a word may be described as "divine knowledge." TheVedas are four in number: the Rig-Veda, the Yajur-Veda, the Sama-Veda, and the Atharva-Veda, thislast being commonly supposed to be of later date than the former three.Manu in his Work on Law always speaks of the three Vedas, which he calls "the ancient triple Brahman"-- sanatanam trayam brahma." Connected with the Vedas is a large body of other works of variouskinds, liturgical, ritualistic, exegetical, and mystical, the Veda itself being commonly divided into twogreat portions, outward and inner: the former called the karma-kanda, the "Section of Works," and thelatter called jnana-kanda or "Section of Wisdom."The authorship of the Veda is not unitary, but almost every hymn or division of a Veda is ascribed to adifferent author or rather to various authors; but they are supposed to have been compiled in their presentform by Veda-Vyasa. There is no question in the minds of learned students of theosophy that the Vedasrun back in their origins to enormous antiquity, thousands of years before the beginning of what is knownin the Occident as the Christian era, whatever Occidental scholars may have to say in objection to thisstatement. Hindu pandits themselves claim that the Veda was taught orally for thousands of years, andthen finally compiled on the shores of the sacred lake Manasa-Sarovara, beyond the Himalayas in adistrict of what is now Tibet.
Veda: The generic name for the most ancient sacred literature of the Hindus, consisting of the four collections called (1) Rig Veda, hymns to gods, (2) Sama Veda, priests’ chants, (3) Yajur Veda, sacrificial formulae in prose, and (4) Atharva Veda, magical chants; each Veda is divided into two broad divisions, viz. (1) Mantra, hymns, and (2) Brahmana, precepts, which include (a) Aranyakas, theology, and (b) Upanishads, philosophy; the Vedas are classified as revealed literature; they contain the first philosophical insights and are regarded as the final authority; tradition makes Vyasa the compiler and arranger of the Vedas in their present form; the Vedic period is conservatively estimated to have begun about 1500 to 1000 B.C.
Veda-vyasa. See VYASA
vyasa ::: compiler; [Vyasa: a name given to Krsna Dvaipayana, the compiler of the Vedas and author of the Mahabharata and many other works].
vyasa. ::: one of the greatest sages of India, commentator on the Yoga Sutras, author of the Mahabharata &
KEYS (10k)
5 Krishna-Dwaipayana Vyasa
2 Sri Aurobindo
1 Sri Chidananda
NEW FULL DB (2.4M)
190 Krishna Dwaipayana Vyasa
6 Vyasa
6 Devdutt Pattanaik
5 Krishna-Dwaipayana Vyasa
3 Sri Aurobindo
2 Swami Abhayananda
2 Mahatma Gandhi
1:We behold what we are, and we are what we behold.
~ Krishna-Dwaipayana Vyasa, The Bhagavad Gita,#KEYS
2:Wisdom, good lineage, self-control, acquaintance with the scriptures, prowess, absence of garrulity, gift to the extent of one's power, and gratefulness, these eight qualities shed a lustre upon their possessor. ~ Krishna-Dwaipayana Vyasa, #KEYS
3:The happiness which comes from long practice, which leads to the end of suffering, which at first is like poison, but at last like nectar - this kind of happiness arises from the serenity of one's own mind.
~ Krishna-Dwaipayana Vyasa, The Bhagavad Gita,#KEYS
4:If you want only the very greatest, none of these can enter - only Vyasa and Sophocles. Vyasa could very well claim a place beside Valmiki, Sophocles beside Aeschylus.
~ Sri Aurobindo, Letters On Poetry And Art, Great Poets of the World, 369,#KEYS
5:While seeing or hearing, touching or smelling; eating, moving about, or sleeping; breathing or speaking, letting go or holding on, even opening or closing the eyes, they understand that these are only the movements of the senses among sense objects. ~ Krishna-Dwaipayana Vyasa, #KEYS
6:... Krishna, the great Lord of Yoga,
revealed to Arjuna his majestic,
transcendent, limitless form.
With innumerable mouths and eyes,
faces too marvelous to stare at,
dazzling ornaments, innumerable
weapons uplifted, flaming-
crowned with fire, wrapped
in pure light, with celestial fragrance,
he stood forth as the infinite
God, composed of all wonders.
If a thousand suns were to rise
and stand in the noon sky, blazing,
such brilliance would be like the fierce
brilliance of that mighty Self. ~ Krishna-Dwaipayana Vyasa,#KEYS
7:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today.
~ Sri Chidananda, Advices On Spiritual Living,#KEYS
8:1st row Homer, Shakespeare, Valmiki
2nd row Dante, Kalidasa, Aeschylus, Virgil, Milton
3rd row Goethe
...
I am not prepared to classify all the poets in the universe - it was the front bench or benches you asked for. By others I meant poets like Lucretius, Euripides, Calderon, Corneille, Hugo. Euripides (Medea, Bacchae and other plays) is a greater poet than Racine whom you want to put in the first ranks. If you want only the very greatest, none of these can enter - only Vyasa and Sophocles. Vyasa could very well claim a place beside Valmiki, Sophocles beside Aeschylus. The rest, if you like, you can send into the third row with Goethe, but it is something of a promotion about which one can feel some qualms. Spenser too, if you like; it is difficult to draw a line.
Shelley, Keats and Wordsworth have not been brought into consideration although their best work is as fine poetry as any written, but they have written nothing on a larger scale which would place them among the greatest creators. If Keats had finished Hyperion (without spoiling it), if Shelley had lived, or if Wordsworth had not petered out like a motor car with insufficient petrol, it might be different, but we have to take things as they are. As it is, all began magnificently, but none of them finished, and what work they did, except a few lyrics, sonnets, short pieces and narratives, is often flawed and unequal. If they had to be admitted, what about at least fifty others in Europe and Asia? ~ Sri Aurobindo, Letters On Poetry And Art,#KEYS
*** WISDOM TROVE ***
*** NEWFULLDB 2.4M ***
1:Krishna ~ Krishna Dwaipayana Vyasa, #NFDB
2:Narayana ~ Krishna Dwaipayana Vyasa, #NFDB
3:propitiate ~ Krishna Dwaipayana Vyasa, #NFDB
4:Time is the seed of the Universe. ~ Vyasa, #NFDB
5:O Krishna, the mind is restless ~ Krishna Dwaipayana Vyasa, #NFDB
6:(hatha yoga) it connotes in the West; it refers ~ Krishna Dwaipayana Vyasa, #NFDB
7:Perform all work carefully, guided by compassion. ~ Krishna Dwaipayana Vyasa, #NFDB
8:The true goal of action is knowledge of the Self. ~ Krishna Dwaipayana Vyasa, #NFDB
9:We behold what we are, and we are what we behold. ~ Krishna Dwaipayana Vyasa, #NFDB
10:Lust, anger, and greed are the three doors to hell ~ Krishna Dwaipayana Vyasa, #NFDB
11:Truth and right can never be obtained by the weak. ~ Krishna Dwaipayana Vyasa, #NFDB
12:Set thy heart upon thy work, but never on its reward. ~ Krishna Dwaipayana Vyasa, #NFDB
13:death is no more traumatic than taking off an old coat ~ Krishna Dwaipayana Vyasa, #NFDB
14:Man is the slave of money, but money is no man's slave ~ Krishna Dwaipayana Vyasa, #NFDB
15:renunciation of selfishness in thought, word, and action ~ Krishna Dwaipayana Vyasa, #NFDB
16:People die everyday, yet others live as if they are immortal ~ Krishna Dwaipayana Vyasa, #NFDB
17:the Gita is not a book of commandments but a book of choices. ~ Krishna Dwaipayana Vyasa, #NFDB
18:I am time, the destroyer of all; I have come to consume the world. ~ Krishna Dwaipayana Vyasa, #NFDB
19:One should never do that to another which one regards as injurious to one's own self. ~ Vyasa, #NFDB
20:is born of (the womb of) a she-snake that had drunk my vital fluid. ~ Krishna Dwaipayana Vyasa, #NFDB
21:... there is more to life than the everyday experience of our senses. ~ Krishna Dwaipayana Vyasa, #NFDB
22:This is the sum of duty: do naught to others which if done to thee, would cause thee pain. ~ Vyasa, #NFDB
23:We behold what we are, and we are what we behold.
~ Krishna-Dwaipayana Vyasa, The Bhagavad Gita,#NFDB
24:Never Let Your Inner Mental Peace Be Disturbed By External Circumstances. ~ Krishna Dwaipayana Vyasa, #NFDB
25:Mahabharata - whatever is not contained in this is not to be found anywhere ~ Krishna Dwaipayana Vyasa, #NFDB
26:No one belongs to me; I belong to no one. There is no "I" or "mine"; all is blissful aloneless. ~ Vyasa, #NFDB
27:You are what you believe in. You become that which you believe you can become. ~ Krishna Dwaipayana Vyasa, #NFDB
28:we have control over our work and actions, but we have no command of the results. ~ Krishna Dwaipayana Vyasa, #NFDB
29:we never really encounter the world; all we experience is our own nervous system. ~ Krishna Dwaipayana Vyasa, #NFDB
30:The wise unify their consciousness and abandon attachment to the fruits of action, ~ Krishna Dwaipayana Vyasa, #NFDB
31:How can you truly love the one you're with when you can't forget the one who got away? ~ Krishna Dwaipayana Vyasa, #NFDB
32:we never really encounter the world; all we experience is our own nervous system. When ~ Krishna Dwaipayana Vyasa, #NFDB
33:Pleasure from the senses seems like nectar at first, but it is bitter as poison in the end. ~ Krishna Dwaipayana Vyasa, #NFDB
34:Selfish action imprisons the world. Act selflessly, without any thought of personal profit. ~ Krishna Dwaipayana Vyasa, #NFDB
35:Reshape yourself through the power of your will; never let yourself be degraded by self-will. ~ Krishna Dwaipayana Vyasa, #NFDB
36:The immature think that knowledge and action are different, but the wise see them as the same. ~ Krishna Dwaipayana Vyasa, #NFDB
37:The very heart of the Gita’s message is to see the Lord in every creature and act accordingly, ~ Krishna Dwaipayana Vyasa, #NFDB
38:know that the goal is not to get entangled in the world, but to use the world to reach Divinity. ~ Krishna Dwaipayana Vyasa, #NFDB
39:Because ultimately only the witness -- and not the actors -- knows the truth (Vyasa to Draupadi) ~ Chitra Banerjee Divakaruni, #NFDB
40:Even one who inquires after the practice of meditation rises above those who simply perform rituals. ~ Krishna Dwaipayana Vyasa, #NFDB
41:Those unacquainted with any language but their own are generally very exclusive in matters of taste. ~ Krishna Dwaipayana Vyasa, #NFDB
42:makes his sun rise on the wicked and on the good, and sends rain to the righteous and to the unrighteous ~ Krishna Dwaipayana Vyasa, #NFDB
43:Providence controlled everything. Men were simply instruments of destiny, driven by desire and hate. The ~ Krishna Dwaipayana Vyasa, #NFDB
44:Those established in Self-realization control their senses instead of letting their senses control them. ~ Krishna Dwaipayana Vyasa, #NFDB
45:Give up a member to save a family, a family to save a village, a village to save a country, and the country to save yourself. ~ Vyasa, #NFDB
46:Tat tvam asi: “Thou art That.” Atman is Brahman: the Self in each person is not different from the Godhead. ~ Krishna Dwaipayana Vyasa, #NFDB
47:Pleasures conceived in the world of the senses have a beginning and an end and give birth to misery, Arjuna. ~ Krishna Dwaipayana Vyasa, #NFDB
48:free of the five evils which assail men: excessive sleep, fear, anger, weakness of mind, and procrastination. ~ Krishna Dwaipayana Vyasa, #NFDB
49:It is Nature that causes all movement. Deluded by the ego, the fool harbors the perception that says "I did it". ~ Krishna Dwaipayana Vyasa, #NFDB
50:All that we are is the result of what we have thought: it is founded on our thoughts; it is made of our thoughts. ~ Krishna Dwaipayana Vyasa, #NFDB
51:All that we are is the result of what we have thought. We are made of our thoughts; we are molded by our thoughts. ~ Krishna Dwaipayana Vyasa, #NFDB
52:His judgment will be better and his vision clear if he is not emotionally entangled in the outcome of what he does. ~ Krishna Dwaipayana Vyasa, #NFDB
53:Our mistake is in taking this for ultimate reality, like the dreamer thinking that nothing is real except his dream. ~ Krishna Dwaipayana Vyasa, #NFDB
54:If our eyes were sensitive to a much finer spectrum, we might see the world as a continuous field of matter and energy. ~ Krishna Dwaipayana Vyasa, #NFDB
55:...where there is One, that One is me; where there are many, all are me; they see my face everywhere.
The Bhagavad Gita ~ Krishna Dwaipayana Vyasa,#NFDB
56:This does not mean, however, that the phenomenal world is an illusion or unreal. The illusion is the sense of separateness. ~ Krishna Dwaipayana Vyasa, #NFDB
57:Fate and free will are equally powerful forces but I consider free will to be more important as it is your free will that determines your fate. ~ Vyasa, #NFDB
58:Two forces pervade human life, the Gita says: the upward thrust of evolution and the downward pull of our evolutionary past. ~ Krishna Dwaipayana Vyasa, #NFDB
59:What is the greatest wonder in the world?
That, every single day, people die,
Yet the living think they are immortal. ~ Krishna Dwaipayana Vyasa,#NFDB
60:Not by refraining from action does man attain freedom from action. Not by mere renunciation does he attain supreme perfection. ~ Krishna Dwaipayana Vyasa, #NFDB
61:O guide of the Ganas! be thou the writer of the Bharata which I have formed in my imagination, and which I am about to repeat. ~ Krishna Dwaipayana Vyasa, #NFDB
62:God is the ground we walk on, the food we eat, and the gratitude we express, to no one in particular, as naturally as breathing. ~ Krishna Dwaipayana Vyasa, #NFDB
63:Actions do not cling to me because I am not attached to their results. Those who understand this and practice it live in freedom. ~ Krishna Dwaipayana Vyasa, #NFDB
64:Vyasa is the compiler of the Puranas from age to age; and for this age, he is Krishna-Dvaipayana, the son of Parasara. ~ Sri Swami Sivananda, in The Puranas, #NFDB
65:When the mind constantly runs
after the wandering senses,
it drives away wisdom, like the wind
blowing a ship off course. ~ Krishna Dwaipayana Vyasa,#NFDB
66:Be aware of me always, adore me, make every act an offering to me, and you shall come to me; this I promise; for you are dear to me. ~ Krishna Dwaipayana Vyasa, #NFDB
67:He counsels Arjuna to be compassionate to friend and enemy alike, to see himself in every person, to suffer others’ sorrows as his own. ~ Krishna Dwaipayana Vyasa, #NFDB
68:When a person responds to the joys and sorrows of others as if they were his own, he has attained the highest state of spiritual union. ~ Krishna Dwaipayana Vyasa, #NFDB
69:And also those who are free, through the powers of meditation and yoga, percieve established in themselves like reflections in a mirror. ~ Krishna Dwaipayana Vyasa, #NFDB
70:The world of the senses is just a base camp: we are meant to be as much at home in consciousness as in the world of physical reality. This ~ Krishna Dwaipayana Vyasa, #NFDB
71:You have a right to your actions,
but never to your actions’ fruits.
Act for the action’s sake.
And do not be attached to inaction. ~ Krishna Dwaipayana Vyasa,#NFDB
72:By associating Arjuna and Krishna to Nara and Narayana, Vyasa makes them creatures of destiny. Their birth is not random; they are born for a reason. ~ Devdutt Pattanaik, #NFDB
73:When a person responds to the joys and sorrows of others as if they were his own, he has attained the highest state of spiritual union. (6: 32) ~ Krishna Dwaipayana Vyasa, #NFDB
74:Vyasa draws attention to a peculiar human trait of trying to solve a problem through external means without bringing about any internal transformation. ~ Devdutt Pattanaik, #NFDB
75:Guna means strand, and in the Gita the gunas are described as the very fabric of existence, the veil that hides unity in a covering of diversity. ~ Krishna Dwaipayana Vyasa, #NFDB
76:Krishna introduces the idea that it is not enough to master all selfish desires; it is also necessary to subdue possessiveness and egocentricity. ~ Krishna Dwaipayana Vyasa, #NFDB
77:They live in wisdom who see themselves in all and all in them, who have renounced every selfish desire and sense craving tormenting the heart. 56 ~ Krishna Dwaipayana Vyasa, #NFDB
78:When your mind has overcome the confusion of duality, you will attain the state of holy indifference to things you hear and things you have heard. ~ Krishna Dwaipayana Vyasa, #NFDB
79:That which first resembles poison,
but seems like nectar when transformed,
is known as pure happiness, born
out of one's own tranquil spirit. ~ Krishna Dwaipayana Vyasa,#NFDB
80:Krishna was the unborn original Personality of Godhead, appearing on earth to destroy demonic men and to establish the eternal religion, pure love of God. ~ Krishna Dwaipayana Vyasa, #NFDB
81:For him who has conquered the min, the mind is the best of friends; but for one who has failed to do so, his mind will remain the greatest enemy.
SB 6.6 ~ Krishna Dwaipayana Vyasa,#NFDB
82:To save the family, abandon a man;
to save the village, abandon a family;
to save the country, abandon a village;
to save the soul, abandon the earth. ~ Krishna Dwaipayana Vyasa,#NFDB
83:The yogi who looks with the same eye upon saints or sinners, relatives or strangers, friends or foes, well-wishers or even those wishing harm is indeed supreme. ~ Krishna Dwaipayana Vyasa, #NFDB
84:Without beginning and without end, the wheel of existence rolls on eternally in this world, causing creation and destruction, without beginning and without end. ~ Krishna Dwaipayana Vyasa, #NFDB
85:You have the right to action, but not to the fruits of action”: each of us has the obligation to act rightly, but no power to dictate what is to come of what we do. ~ Krishna Dwaipayana Vyasa, #NFDB
86:If the radiance of a thousand suns were to burst at once into the sky, that would be like the splendor of the Mighty One... I am become Death, the Shatterer of Worlds. ~ Krishna Dwaipayana Vyasa, #NFDB
87:This chapter also explores the question, "Who is the true yogi?" This word yogi may bring to mind images of amazing people who do strange contortions with their bodies. ~ Krishna Dwaipayana Vyasa, #NFDB
88:Such a person, the Upanishads stress, can actually shed the body voluntarily when the hour of death arrives, by withdrawing consciousness step by step in full awareness. ~ Krishna Dwaipayana Vyasa, #NFDB
89:The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. ~ Krishna Dwaipayana Vyasa, #NFDB
90:Those kinds of food that increase life's period, energy, strength, health, well-being, and joy, which are savoury, oleaginous, nutritive, and agreeable, are liked by God. ~ Krishna Dwaipayana Vyasa, #NFDB
91:Therefore “yoga is skill in action,” because this kind of detachment is required if one is to act in freedom, rather than merely react to events compelled by conditioning. ~ Krishna Dwaipayana Vyasa, #NFDB
92:18 The wise see that there is action in the midst of inaction and inaction in the midst of action. Their consciousness is unified, and every act is done with complete awareness. ~ Krishna Dwaipayana Vyasa, #NFDB
93:But when you move amidst the world of sense, free from attachment and aversion alike, 65 there comes the peace in which all sorrows end, and you live in the wisdom of the Self. 66 ~ Krishna Dwaipayana Vyasa, #NFDB
94:Ramakrishna says, “One who has merely heard of fire has ajnana, ignorance. One who has seen fire has jnana. But one who has actually built a fire and cooked on it has vijnana.” In ~ Krishna Dwaipayana Vyasa, #NFDB
95:Having no knowledge of models other than what they meet with in their own tongue, the standard they have formed of purity and taste in composition must necessarily be a narrow one. ~ Krishna Dwaipayana Vyasa, #NFDB
96:Vyasa thus shows how confrontation and conflict does not necessarily happen when one is right and the other is wrong; it can happen simply because two people follow different value systems. ~ Devdutt Pattanaik, #NFDB
97:In the Gita, maya becomes the creative power of the Godhead, the primal creative energy that makes unity appear as the world of innumerable separate things with “name and form.” Later ~ Krishna Dwaipayana Vyasa, #NFDB
98:It was Vyasa’s genius to take the whole great Mahabharata epic and see it as metaphor for the perennial war between the forces of light and the forces of darkness in every human heart. ~ Krishna Dwaipayana Vyasa, #NFDB
99:Reshape yourself through the power of your will; never let yourself be degraded by self-will. The will is the only friend of the Self, and the will is the only enemy of the Self. (6:5) ~ Krishna Dwaipayana Vyasa, #NFDB
100:These six, O king, comprise the happiness of men, viz., acquirement of wealth, uninterrupted health, a beloved and a sweet-speeched wife, an obedient son, and knowledge that is lucrative. ~ Krishna Dwaipayana Vyasa, #NFDB
101:He who is not self-restrained hath no contemplation (of self). He who hath no contemplation hath no peace (of mind).[148] Whence can there be happiness for him who hath no peace (of mind)? ~ Krishna Dwaipayana Vyasa, #NFDB
102:Reshape yourself through the power of your will; never let yourself be degraded by self-will. The will is the only friend of the Self, and the will is the only enemy of the Self. (6:5) The ~ Krishna Dwaipayana Vyasa, #NFDB
103:whoever remembers him at the time of death will enter madbhavam, “my being.” If Arjuna can remember Krishna in the hour of death, he will be united with Krishna and enter into immortality. ~ Krishna Dwaipayana Vyasa, #NFDB
104:Health, unindebtedness, living at home, companionship with good men, certainty as regards the means of livelihood, and living without fear, these six. O king, conduce to the happiness of men. ~ Krishna Dwaipayana Vyasa, #NFDB
105:The Lord said: "Time [death] I am, the destroyer of the worlds, who has come to annihilate everyone. Even without your taking part all those arrayed in the [two] opposing ranks will be slain! ~ Krishna Dwaipayana Vyasa, #NFDB
106:The battlefield is a perfect backdrop, but the Gita’s subject is the war within, the struggle for self-mastery that every human being must wage if he or she is to emerge from life victorious. THE ~ Krishna Dwaipayana Vyasa, #NFDB
107:Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas. ~ Krishna Dwaipayana Vyasa, #NFDB
108:Just as a seed can grow into only one kind of tree, thoughts can produce effects only of the same nature. Kindness to others, to take just one example, favors a nervous system that is kind to itself. The ~ Krishna Dwaipayana Vyasa, #NFDB
109:The happiness which comes from long practice, which leads to the end of suffering, which at first is like poison, but at last like nectar - this kind of happiness arises from the serenity of one's own mind. ~ Krishna Dwaipayana Vyasa, #NFDB
110:El amor, dice, es ciego, pero no es exactamente así: el amor es un ojo extra con el que se ve tan sólo lo que hay de bueno en el ser amado, permaneciendo ciego a todas sus faltas.
- Mahabharata (Tomo 1) ~ Krishna Dwaipayana Vyasa,#NFDB
111:Give up this dry discussion, this hodge-podge of philosophy. Who has been able to know God by reasoning? Even sages like Suka and Vyasa are at best like big ants trying to carry away a few grains of sugar from a large hea. ~ Sarada Devi, #NFDB
112:Wisdom, good lineage, self-control, acquaintance with the scriptures, prowess, absence of garrulity, gift to the extent of one's power, and gratefulness, these eight qualities shed a lustre upon their possessor. ~ Krishna Dwaipayana Vyasa, #NFDB
113:Wisdom, good lineage, self-control, acquaintance with the scriptures, prowess, absence of garrulity, gift to the extent of one's power, and gratefulness, these eight qualities shed a lustre upon their possessor. ~ Krishna-Dwaipayana Vyasa, #NFDB
114:If you want only the very greatest, none of these can enter - only Vyasa and Sophocles. Vyasa could very well claim a place beside Valmiki, Sophocles beside Aeschylus.
~ Sri Aurobindo, Letters On Poetry And Art, Great Poets of the World, 369,#NFDB
115:Samadhi is the word used by Patanjali in his classic work, the Yoga Sutras, to describe the final stage in meditation, in which the mind is completely concentrated and a superconscious mode of knowing comes into play. ~ Krishna Dwaipayana Vyasa, #NFDB
116:There are many different versions or recensions of the Mahabharata. However, between 1919 and 1966, the Bhandarkar Oriental Research Institute (BORI) in Pune produced what has come to be known as the critical edition. ~ Krishna Dwaipayana Vyasa, #NFDB
117:The Puranas, the Tantras, and all the other books, even the Vyasa Sutras, are of secondary, or tertiary authority, but primary are the Vedas. ~ Abhedānanda (Swami), in Vedanta philosophy: five lectures on reincarnation Abhedānanda (Swami), p. 294, #NFDB
118:Left to itself, the mind goes on repeating the same old habitual patterns of personality. By training the mind, however, anyone can learn to step in and change old ways of thinking; that is the central principle of yoga: ~ Krishna Dwaipayana Vyasa, #NFDB
119:Scriptural knowledge is successful when it results in humility and good conduct, wealth is successful when it is both enjoyed and given away in charity, and marriage is successful when the wife is enjoyed and bears offspring. ~ Krishna Dwaipayana Vyasa, #NFDB
120:The happiness which comes from long practice, which leads to the end of suffering, which at first is like poison, but at last like nectar - this kind of happiness arises from the serenity of one's own mind.
~ Krishna-Dwaipayana Vyasa, The Bhagavad Gita,#NFDB
121:Through Karna, Vyasa reiterates that our knowledge of the world is imperfect based on perceptions and false information. We are surrounded by Kuntis who hide the truth in fear. We are surrounded by Karnas, villains who are actually brothers. ~ Devdutt Pattanaik, #NFDB
122:Seek refuge in the attitude of detachment and you will amass the wealth of spiritual awareness. Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do. ~ Krishna Dwaipayana Vyasa, #NFDB
123:Thus the Gita places human destiny entirely in human hands. Its world is not deterministic, but neither is it an expression of blind chance: we shape ourselves and our world by what we believe and think and act on, whether for good or for ill. ~ Krishna Dwaipayana Vyasa, #NFDB
124:Gold is tested by fire; a well-born person, by his deportment; an honest man, by his conduct. A brave man is tested during a season of panic; he that is self-controlled, in times of poverty; and friends and foes, in times of calamity and danger. ~ Krishna Dwaipayana Vyasa, #NFDB
125:Bhagavad Gita, “The Song Of God.” It is a philosophical dialogue, written by some illumined sage of the time (and attributed to the legendary sage, Vyasa), which offers the most comprehensive and definitive expression of the Samkhya philosophy ever written. ~ Swami Abhayananda, #NFDB
126:The word dharma means many things, but its underlying sense is “that which supports,” from the root dhri, to support, hold up, or bear. Generally, dharma implies support from within: the essence of a thing, its virtue, that which makes it what it is. ~ Krishna Dwaipayana Vyasa, #NFDB
127:While seeing or hearing, touching or smelling; eating, moving about, or sleeping; breathing or speaking, letting go or holding on, even opening or closing the eyes, they understand that these are only the movements of the senses among sense objects. ~ Krishna-Dwaipayana Vyasa, #NFDB
128:The law of karma states simply that every event is both a cause and an effect. Every act has consequences of a similar kind, which in turn have further consequences and so on; and every act, every karma, is also the consequence of some previous karma. ~ Krishna Dwaipayana Vyasa, #NFDB
129:Weapons, such as arrows, bullets, and bearded darts, can be easily extracted from the body, but a wordy dagger plunged deep into the heart is incapable of being taken out. Wordy arrows are shot from the mouth; smitten by them one grieveth day and night. ~ Krishna Dwaipayana Vyasa, #NFDB
130:While seeing or hearing, touching or smelling; eating, moving about, or sleeping; breathing 9 or speaking, letting go or holding on, even opening or closing the eyes, they understand that these are only the movements of the senses among sense objects. 10 ~ Krishna Dwaipayana Vyasa, #NFDB
131:without being able to arrive at its end, then, O Sanjaya, I had no hope of success. When I heard that Yudhishthira, beaten by Saubala at the game of dice and deprived of his kingdom as a consequence thereof, had still been attended upon by his brothers of ~ Krishna Dwaipayana Vyasa, #NFDB
132:The law of karma states simply that every event is both a cause and an effect. Every act has consequences of a similar kind, which in turn have further consequences and so on; and every act, every karma, is also the consequence of some previous karma. This ~ Krishna Dwaipayana Vyasa, #NFDB
133:Through the story of Ram, Vyasa is trying to explain that while we believe our problems are the greatest and our misfortunes the worst, there is always someone out there who has suffered more. And just as they survived and triumphed over their suffering, we must too. ~ Devdutt Pattanaik, #NFDB
134:without ego-involvement and without getting entangled in whether things work out the way we want; only then will we not fall into the terrible net of karma. We cannot hope to escape karma by refraining from our duties: even to survive in the world, we must act. True, ~ Krishna Dwaipayana Vyasa, #NFDB
135:I have described the discovery of Atman and Brahman – God immanent and God transcendent – as separate, but there is no real distinction. In the climax of meditation, the sages discovered unity: the same indivisible reality without and within. It was advaita, “not two. ~ Krishna Dwaipayana Vyasa, #NFDB
136:Yet there are always a few who are not content to spend their lives indoors. Simply knowing there is something unknown beyond their reach makes them acutely restless. They have to see what lies outside – if only, as George Mallory said of Everest, “because it’s there. ~ Krishna Dwaipayana Vyasa, #NFDB
137:As for those who seek the transcendental Reality, without name, without form, contemplating the Unmanifested, beyond the reach of thought and of feeling, 4 with their senses subdued and mind serene and striving for the good of all beings, they too will verily come unto me. ~ Krishna Dwaipayana Vyasa, #NFDB
138:Shutting out all external objects, fixing the vision between the eyebrows, making even the inward and outward breaths, the sage who has controlled the senses, mind and understanding, who is intent upon liberation, who has cast away desire, fear and anger, he is ever freed. ~ Krishna Dwaipayana Vyasa, #NFDB
139:Those who see Me in everything and everything in Me, know the staggering truth that the Self in the individual is the Self in all. As they live in constant spiritual awareness, I am never out of their sight or lost to them — nor are they ever out of My sight or lost to Me. ~ Krishna Dwaipayana Vyasa, #NFDB
140:The man or woman who realizes God has everything and lacks nothing: having this, “they desire nothing else, and cannot be shaken by the heaviest burden of sorrow” (6:22). Life cannot threaten such a person; all it holds is the opportunity to love, to serve, and to give. Dharma, ~ Krishna Dwaipayana Vyasa, #NFDB
141:Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do. 50 When consciousness is unified, however, all vain anxiety is left behind. There is no cause for worry, whether things go well or ill. ~ Krishna Dwaipayana Vyasa, #NFDB
142:Before creation I alone was, there was no other existence of the nature of cause and effect different from Me. After the creative cycle ends also, I alone exist. For, this universe is also Myself, and when everything is dissolved in its cause in Pralaya, what remains is only Myself. ~ Krishna Dwaipayana Vyasa, #NFDB
143:We are not cabin-dwellers, born to a life cramped and confined; we are meant to explore, to seek, to push the limits of our potential as human beings. The world of the senses is just a base camp: we are meant to be as much at home in consciousness as in the world of physical reality. ~ Krishna Dwaipayana Vyasa, #NFDB
144:The image of God is found essentially and personally in all mankind. Each possesses it whole, entire and undivided, and all together not more than one alone. In this way we are all one, intimately united in our eternal image, which is the image of God and the source in us of all our life. ~ Krishna Dwaipayana Vyasa, #NFDB
145:One who is free from selfish attachments, who has mastered himself and his passions, attains the supreme perfection of freedom from action. Listen and I shall explain now, Arjuna, how one who has attained perfection also attains Brahman, the supreme consummation of wisdom. (18:49–50) These ~ Krishna Dwaipayana Vyasa, #NFDB
146:When the senses contact sense objects, a person experiences cold or heat, pleasure or pain. These experiences are fleeting; they come and go. Bear them patiently, Arjuna. Those who are not affected by these changes, who are the same in pleasure and pain, are truly wise and fit for immortality ~ Krishna Dwaipayana Vyasa, #NFDB
147:Thinking of the objects of sense, a person's attachment is begotten towards them. From attachment springeth wrath; from wrath ariseth want of discrimination; from want of discrimination, loss of memory; from loss of memory, loss of understanding; and from loss of understanding (he) is utterly ruined. ~ Krishna Dwaipayana Vyasa, #NFDB
148:One of the least likable characteristics of “demonic” personalities is their sense of self-importance. They like to give gifts ostentatiously and offer ritual sacrifices; this legitimizes their wealth and makes them feel respectable and esteemed. They like being generous if it will make them look good. ~ Krishna Dwaipayana Vyasa, #NFDB
149:We must act in a selfless spirit, Krishna says, without ego-involvement and without getting entangled in whether things work out the way we want; only then will we not fall into the terrible net of karma. We cannot hope to escape karma by refraining from our duties: even to survive in the world, we must act. ~ Krishna Dwaipayana Vyasa, #NFDB
150:the Upanishads agree on their central ideas: Brahman, the Godhead; Atman, the divine core of personality; dharma, the law that expresses and maintains the unity of creation; karma, the web of cause and effect; samsara, the cycle of birth and death; moksha, the spiritual liberation that is life’s supreme goal. Even ~ Krishna Dwaipayana Vyasa, #NFDB
151:People who eat too much or too little or who sleep too much or too little will not succeed in
meditation. Eat only food that does not heat up the body or excite the mind. When you balance and regulate your habits of eating, sleeping, working, and playing, then meditation dissolves sorrow and destroys mental pain. ~ Krishna Dwaipayana Vyasa,#NFDB
152:When you keep thinking about sense objects, attachment comes. Attachment breeds desire, the lust of possession that burns to anger. Anger clouds the judgment; you can no longer learn from past mistakes. Lost is the power to choose between what is wise and what is unwise, and your life is utter waste. (2:62 –63 ) Yet ~ Krishna Dwaipayana Vyasa, #NFDB
153:The Yaksha asked, 'Who is the guest of all creatures? What is the eternal duty? What, O foremost of kings, is Amrita? And what is this entire Universe?' Yudhishthira answered, Agni is the guest of all creatures: the milk of kine is amrita: Homa (therewith) is the eternal duty: and this Universe consists of air alone. ~ Krishna Dwaipayana Vyasa, #NFDB
154:The Yaksha asked, 'What is the soul of man? Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge?' Yudhishthira answered, 'The son is a man's soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge. ~ Krishna Dwaipayana Vyasa, #NFDB
155:You have the right to work, but never to the fruit of work. You should never engage in action for the sake of reward, nor should you long for inaction. 48 Perform work in this world, Arjuna, as a man established within himself – without selfish attachments, and alike in success and defeat. For yoga is perfect evenness of mind. ~ Krishna Dwaipayana Vyasa, #NFDB
156:Over-attachment for one’s close relatives is simply born of ignorance. Every creature in the world is born alone and dies alone. He experiences the results of his own good and evil deeds and in the end leaves the present body to accept another. The belief that one person is the relation of another is nothing more than illusion. ~ Krishna Dwaipayana Vyasa, #NFDB
157:To protect her son, Shishupala’s mother gets from Krishna a boon that he will forgive a hundred crimes of her son. But she does not bother to warn her son never to commit a crime. Thus Vyasa draws attention to a peculiar human trait of trying to solve a problem through external means without bringing about any internal transformation. ~ Devdutt Pattanaik, #NFDB
158:Krishna warns Arjuna that a life of work, even successful work, cannot be fulfilling without Self-knowledge. Ultimately, the true Self within him is not affected by what he does, whether good or bad. Only knowledge of the Self, which rises like the sun at dawn, can fulfill the purpose of his life and lead him beyond rebirth. This ~ Krishna Dwaipayana Vyasa, #NFDB
159:When the senses contact sense objects, a person experiences cold or heat, pleasure or pain. These experiences are fleeting; they come and go. Bear them patiently, Arjuna. 15 Those who are unaffected by these changes, who are the same in pleasure and pain, are truly wise and fit for immortality. Assert your strength and realize this! ~ Krishna Dwaipayana Vyasa, #NFDB
160:Those who remember me at the time of death will come to me. Do not doubt this. 6 Whatever occupies the mind at the time of death determines the destination of the dying; always they will tend toward that state of being. 7 Therefore, remember me at all times and fight on. With your heart and mind intent on me, you will surely come to me. 8 ~ Krishna Dwaipayana Vyasa, #NFDB
161:a man who cooketh in his own house, on the fifth or the sixth part of the day, with scanty vegetables, but who is not in debt and who stirreth not from home, is truly happy. Day after day countless creatures are going to the abode of Yama, yet those that remain behind believe themselves to be immortal. What can be more wonderful than this? ~ Krishna Dwaipayana Vyasa, #NFDB
162:The Yaksha asked, 'What enemy is invincible? What constitutes an incurable disease for man? What sort of a man is called honest and what dishonest?' Yudhishthira answered, 'Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest who is unmerciful. ~ Krishna Dwaipayana Vyasa, #NFDB
163:The Yaksha asked, 'What is weightier than the earth itself? What is higher than the heavens?' What is fleeter than the wind? And what is more numerous than grass?' Yudhishthira answered, 'The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are more numerous than grass. ~ Krishna Dwaipayana Vyasa, #NFDB
164:It may seem impossible to you, but a mere human can indeed come to know God — not merely about God, but to really know God. Listen while I explain how to do that: Through devoting your whole mind to Divinity (Me), loving only Me, meditating on Me, and depending wholly on Me as your only refuge, you will, without any doubt, come to know Me in My entirety. ~ Krishna Dwaipayana Vyasa, #NFDB
165:These six forget those who have bestowed obligations on them, viz., educated disciples, their preceptors; married persons, their mothers; persons whose desires have been gratified, women; they who have achieved success, they who had rendered aid; they who have crossed a river, the boat (that carried them over); and patients that have been cured, their physicians. ~ Krishna Dwaipayana Vyasa, #NFDB
166:In profound meditation, they found, when consciousness is so acutely focused that it is utterly withdrawn from the body and mind, it enters a kind of singularity in which the sense of a separate ego disappears. In this state, the supreme climax of meditation, the seers discovered a core of consciousness beyond time and change. They called it simply Atman, the Self. ~ Krishna Dwaipayana Vyasa, #NFDB
167:The Yaksha asked, 'What hath been said to be the sign of asceticism? And what is true restraint? What constitutes forgiveness. And what is shame?' Yudhishthira answered, 'Staying in one's own religion is asceticism: the restraint of the mind is of all restraints the true one: forgiveness consists in enduring enmity; and shame, in withdrawing from all unworthy acts. ~ Krishna Dwaipayana Vyasa, #NFDB
168:Renounce and enjoy.” Those who are compulsively attached to the results of action cannot really enjoy what they do; they get downcast when things do not work out and cling more desperately when they do. So the Gita classifies the karma of attachment as pleasant at first, but “bitter as poison in the end” (18:38), because of the painful bondage of conditioning. Again, ~ Krishna Dwaipayana Vyasa, #NFDB
169:Only one person in many thousands seeks full God-knowledge. And of these, only one in many thousands truly gains it. Despite these odds, it is the intent of God that all beings are, in the fullness of time, destined to reach this degree of perfection. The rare ones who do attain this level of knowing become indistinguishable from Divinity (Me), and thus achieve liberation. ~ Krishna Dwaipayana Vyasa, #NFDB
170:Seek refuge in the attitude of detachment and you will amass the wealth of spiritual awareness. Those who are motivated only by desire for the fruits of action are miserable, for they are constantly anxious about the results of what they do. 50 When consciousness is unified, however, all vain anxiety is left behind. There is no cause for worry, whether things go well or ill. ~ Krishna Dwaipayana Vyasa, #NFDB
171:This work opens the eyes of the world blinded by ignorance. As the sun dispels darkness, so does Bharata by its exposition of religion, duty, action, contemplation, and so forth. As the full moon by shedding soft light helps the buds of the lotus to open, so this Purana by its exposition expands the human intellect. The lamp of history illumines the ‘whole mansion of the womb of Nature.’ —Vyasa ~ R K Narayan, #NFDB
172:The Yaksha asked, 'Who is the friend of the exile? Who is the friend of the householder? Who is the friend of him that ails? And who is the friend of one about to die?' Yudhishthira answered, 'The friend of the exile in a distant land is his companion, the friend of the householder is the wife; the friend of him that ails is the physician: and the friend of him about to die is charity ~ Krishna Dwaipayana Vyasa, #NFDB
173:Sattvic people enjoy food that is mild, tasty, substantial, agreeable, and nourishing, food that promotes health, strength, cheerfulness, and longevity. 9 Rajasic people like food that is salty or bitter, hot, sour, or spicy – food that promotes pain, discomfort, and disease. 10 Tamasic people like overcooked, stale, leftover, and impure food, food that has lost its taste and nutritional value. ~ Krishna Dwaipayana Vyasa, #NFDB
174:The law of karma states unequivocally that though we cannot see the connections, we can be sure that everything that happens to us, good and bad, originated once in something we did or thought. We ourselves are responsible for what happens to us, whether or not we can understand how. It follows that we can change what happens to us by changing ourselves; we can take our destiny into our own hands. ~ Krishna Dwaipayana Vyasa, #NFDB
175:The sattvic perform sacrifices with their entire mind fixed on the purpose of the sacrifice. Without thought of reward, they follow the teachings of the scriptures. 12 The rajasic perform sacrifices for the sake of show and the good it will bring them. 13 The tamasic perform sacrifices ignoring both the letter and the spirit. They omit the proper prayers, the proper offerings, the proper food, and the proper faith. ~ Krishna Dwaipayana Vyasa, #NFDB
176:It is I who instills the seed of all births into the vast womb of nature ( prakriti). Nature in turn gives birth to the infinitely diverse temperaments of all creatures.
“Everything that is born, Arjuna, comes from this subtle union of Spirit and nature. Whatever forms are produced in any of the wombs of the universe, know that My nature (prakriti) is the cosmic mother of all creation, and that I am the seed-giving father. ~ Krishna Dwaipayana Vyasa,#NFDB
177:The Yaksha asked, 'What is that which, if renounced, maketh one agreeable? What is that which, if renounced, leadeth to no regret? What is that which, if renounced, maketh one wealthy? And what is that which if renounced, maketh one happy?' Yudhishthira answered, 'Pride, if renounced, maketh one agreeable; wrath, if renounced leadeth to no regret: desire, if renounced, maketh one wealthy: and avarice, if renounced, maketh one happy. ~ Krishna Dwaipayana Vyasa, #NFDB
178:Be fearless and pure; never waver in your determination or your dedication to the spiritual life. Give freely. Be self-controlled, sincere, truthful, loving, and full of the desire to serve. Realize the truth of the scriptures; learn to be detached and to take joy in renunciation. 2 Do not get angry or harm any living creature, but be compassionate and gentle; show good will to all. 3 Cultivate vigor, patience, will, purity; avoid malice and pride. ~ Krishna Dwaipayana Vyasa, #NFDB
179:Guna means strand, and in the Gita the gunas are described as the very fabric of existence, the veil that hides unity in a covering of diversity. Tamas is maya’s power of concealment, the darkness or ignorance that hides unitive reality; rajas distracts and scatters awareness, turning it away from reality toward the diversity of the outside world. Thus the gunas are essentially born of the mind. When the mind’s activity is stilled, we see life as it is. ~ Krishna Dwaipayana Vyasa, #NFDB
180:When meditation becomes very deep, breathing becomes slow, steady, and even, and the windows of the senses close to all outward sensations. Next the faculties of the mind quiet down, resting from their usually frantic activity; even the primal emotions of desire, fear, and anger subside. When all these sensory and emotional tides have ceased to flow, then the spirit is free, mukta – at least for the time being. It has entered the state called samadhi. Samadhi ~ Krishna Dwaipayana Vyasa, #NFDB
181:Indeed, true seers, perceiving Divinity in everyone, do no harm to anyone. The ones who don’t perceive this unity separate themselves from others, seeing some as friends and others as foes. These are the ones who do harm. It is this illusion of separateness that causes all evils perpetrated by humanity! How can one who really knows Atma injure the same Atma in another? As I have often repeated, the true seer of Atma reaches the Godhead and leaves death and rebirth behind. ~ Krishna Dwaipayana Vyasa, #NFDB
182:What is described is the conflict within the human body between opposing moral tendencies, which are imagined as distinct figures. A seer such as Vyasa would never concern himself with a description of mere physical fighting. It is the human body that is described as Kurukshetra, as dharmakshetra9 . The epithet may also mean that for a Kshatriya a battlefield is always a fi eld of dharma. Surely a fi eld on which the Pandavas too were present could not be altogether a place of sin. ~ Mahatma Gandhi, #NFDB
183:there are many remarkable parallels between the (revised) metaphysical vision of Plotinus and that of the Bhagavad Gita. These parallels arise from the fact that both Vyasa and Plotinus had directly experienced these truths in their visionary revelations, as have innumerable other souls. We must not forget, however, that Plotinus must certainly have had some introduction to the Indian metaphysics through his guru, Ammonius, who was said to be conversant with both the Persian and Indian metaphysics. ~ Swami Abhayananda, #NFDB
184:If I could offer only one key to understanding this divine dialogue, it would be to remember that it takes place in the depths of consciousness and that Krishna is not some external being, human or superhuman, but the spark of divinity that lies at the core of the human personality. This is not literary or philosophical conjecture; Krishna says as much to Arjuna over and over: “I am the Self in the heart of every creature, Arjuna, and the beginning, middle, and end of their existence” (10:20). ~ Krishna Dwaipayana Vyasa, #NFDB
185:Those who are established in wisdom (sthita-prajna) live in continuous, unbroken awareness that they are not the perishable body but the Atman. Further, they see the same Self in everyone, for the Atman is universally present in all. Such a one, Krishna says, does not identify with personal desires. These desires are on the surface of personality, and the Self is its very core. The Self-realized man or woman is not motivated by personal desires – in other words, by any desire for kama, personal satisfaction. ~ Krishna Dwaipayana Vyasa, #NFDB
186:... Krishna, the great Lord of Yoga,
revealed to Arjuna his majestic,
transcendent, limitless form.
With innumerable mouths and eyes,
faces too marvelous to stare at,
dazzling ornaments, innumerable
weapons uplifted, flaming—
crowned with fire, wrapped
in pure light, with celestial fragrance,
he stood forth as the infinite
God, composed of all wonders.
If a thousand suns were to rise
and stand in the noon sky, blazing,
such brilliance would be like the fierce
brilliance of that mighty Self. ~ Krishna Dwaipayana Vyasa,#NFDB
187:... Krishna, the great Lord of Yoga,
revealed to Arjuna his majestic,
transcendent, limitless form.
With innumerable mouths and eyes,
faces too marvelous to stare at,
dazzling ornaments, innumerable
weapons uplifted, flaming-
crowned with fire, wrapped
in pure light, with celestial fragrance,
he stood forth as the infinite
God, composed of all wonders.
If a thousand suns were to rise
and stand in the noon sky, blazing,
such brilliance would be like the fierce
brilliance of that mighty Self. ~ Krishna-Dwaipayana Vyasa,#NFDB
188:Now listen, Arjuna: there are also three kinds of happiness. By sustained effort, one comes to the end of sorrow. 37 That which seems like poison at first, but tastes like nectar in the end – this is the joy of sattva, born of a mind at peace with itself. 38 Pleasure from the senses seems like nectar at first, but it is bitter as poison in the end. This is the kind of happiness that comes to the rajasic. 39 Those who are tamasic draw their pleasures from sleep, indolence, and intoxication. Both in the beginning and in the end, this happiness is a delusion. ~ Krishna Dwaipayana Vyasa, #NFDB
189:If the Purana written by Vyasa were still existing, then it would be honoured as a “Sruti”. In the absence of this Purana and the one written by Lomaharshana, the eighteen Puranas that still exist cannot all be given the same place of honour; among them, the Vishnu and the Bhagwata Purana composed by accomplished yogis are definitely more precious and we must recognise that the Markandeya Purana written by a sage devoted to spiritual pursuits is more profound in Knowledge than either the Shiva or the Agni Purana. ~ Sri Aurobindo, in "Sri Aurobindo Writings in Bengali Translated into English"., #NFDB
190:No matter how strongly you ascribe to the universal delusion that you can avoid pain and only have pleasure in this life (which is utterly impossible), sooner or later you must confront the fact of your inevitable aging and eventual death. Some people, trying to escape the fear of death, come to Me for refuge. Once with Me, they learn of their True Self (Atma) and ascertain the nature of Divinity.
Therefore, because death stirs people to seek answers to important spiritual questions, it becomes the greatest servant of humanity, rather than its most feared enemy. ~ Krishna Dwaipayana Vyasa,#NFDB
191:Everything we do produces karma in the mind. In fact, it is in the mind rather than the world that karma’s seeds are planted. Aptly, Indian philosophy compares a thought to a seed: very tiny, but it can grow into a huge, deep-rooted, wide-spreading tree. I have seen places where a seed in a crack of a pavement grew into a tree that tore up the sidewalk. It is difficult to remove such a tree, and terribly difficult to undo the effects of a lifetime of negative thinking, which can extend into many other people’s lives. But it can be done, and the purpose of the Gita is to show how. ~ Krishna Dwaipayana Vyasa, #NFDB
192:Now listen carefully, Arjuna, this is the king of secrets, the crown jewel, the law of life at the spiritual level. If you think of Me only and constantly revere and worship Me with your mind and heart undistracted, I will personally carry the burden of your welfare; I will provide for your needs and safeguard what has already been provided.
Just as the baby in the womb gets protection and nourishment due to its connection with the mother, humans also get refuge when connected with Me. But this is even greater than the baby-mother relationship because this shelter is for eternity! ~ Krishna Dwaipayana Vyasa,#NFDB
193:Now listen carefully, Arjuna, this is the king of secrets, the crown jewel, the law of life at the
spiritual level. If you think of Me only and constantly revere and worship Me with your mind and heart undistracted, I will personally carry the burden of your welfare; I will provide for your needs and safeguard what has already been provided.
Just as the baby in the womb gets protection and nourishment due to its connection with the mother, humans also get refuge when connected with Me. But this is even greater than the baby-mother relationship because this shelter is for eternity! ~ Krishna Dwaipayana Vyasa,#NFDB
194:Krishna assures Arjuna that his basic nature is not subject to time and death; yet he reminds him that he cannot realize this truth if he cannot see beyond the dualities of life: pleasure and pain, success and failure, even heat and cold. The Gita does not teach a spirituality aimed at an enjoyable life in the hereafter, nor does it teach a way to enhance power in this life or the next. It teaches a basic detachment from pleasure and pain, as this chapter says more than once. Only in this way can an individual rise above the conditioning of life’s dualities and identify with the Atman, the immortal Self. Also, ~ Krishna Dwaipayana Vyasa, #NFDB
195:Four types of people seek a connection with Me: One, the world-weary — people who worship God for the alleviation of physical or mental agony, or to be released from fears and adversity; two, the seekers of happiness through worldly things — people who pray to God to obtain wealth, family, power, prestige, and so forth; three, the seekers of spiritual advancement — people whose motive for connecting with Divinity is to gain knowledge and experience to aid their self-realization; four,
the wise — people who truly know the Atma (Self), who know that God alone exists, and whose only impulse is for the Divine and nothing else. ~ Krishna Dwaipayana Vyasa,#NFDB
196:Yet there are always a few who are not content to spend their lives indoors. Simply knowing there is something unknown beyond their reach makes them acutely restless. They have to see what lies outside – if only, as George Mallory said of Everest, “because it’s there.” This is true of adventurers of every kind, but especially of those who seek to explore not mountains or jungles but consciousness itself: whose real drive, we might say, is not so much to know the unknown as to know the knower. Such men and women can be found in every age and every culture. While the rest of us stay put, they quietly slip out to see what lies beyond. ~ Krishna Dwaipayana Vyasa, #NFDB
197:Existence and non-existence, pleasure and pain all have Time for their root. Time createth all things and Time destroyeth all creatures. It is Time that burneth creatures and it is Time that extinguisheth the fire. All states, the good and the evil, in the three worlds, are caused by Time. Time cutteth short all things and createth them anew. Time alone is awake when all things are asleep: indeed, Time is incapable of being overcome. Time passeth over all things without being retarded. Knowing, as thou dost, that all things past and future and all that exist at the present moment, are the offspring of Time, it behoveth thee not to throw away thy reason. ~ Krishna Dwaipayana Vyasa, #NFDB
198:You should not sorrow for that which was bound to happen. Those who are wise do not feel sorry over fate. Even with the greatest wisdom, that which is ordained will happen. No one can transgress the path that has been laid down. Time brings existence and non-existence, pleasure and pain. Time creates all elements and time destroys all beings. Time burns all subjects and it is time that extinguishes the fire. Time alone is awake when everything is asleep. Time cannot be conquered. Time walks in all elements, pervasive and impartial. Knowing that everything, past, present and future, is created by time, it is not appropriate that you should be consumed by grief. ~ Krishna Dwaipayana Vyasa, #NFDB
199:The rajasic person is full of energy; the tamasic person is sluggish, indifferent, insensitive; the sattvic person, calm, resourceful, compassionate, and selfless. Yet all three are always present at some level of awareness, and their proportions change: their interplay is the dynamics of personality. The same individual will have times when he is bursting with energy and times when inertia descends and paralyzes his will, times when he is thoughtful and other times when he is moving so fast that he never notices those around him. The person is the same; he is simply experiencing the play of the gunas. As long as he identifies with his body and mind, he is at the mercy of this play. ~ Krishna Dwaipayana Vyasa, #NFDB
200:In sleep a person passes in and out of two stages, dreaming and dreamless sleep. In the first, consciousness is withdrawn from the body and senses but still engaged in the mind. In dreamless sleep, however, consciousness is withdrawn from the mind as well. Then the thinking process – even the sense of “I” – is temporarily suspended, and consciousness is said to rest in the Self. In this state a person ceases to be a separate creature, a separate personality. In dreamless sleep, the Upanishads say, a king is not a king nor a pauper poor; no one is old or young, male or female, educated or ignorant. When consciousness returns to the mind, however, the thinking process starts up again, and personality returns to the body. ~ Krishna Dwaipayana Vyasa, #NFDB
201:The yogi moving toward Divinity is deemed more highly evolved than ascetics who practice
severe penance, higher than the learned ones who know the scriptures, and above the ritualists who perform their rites seeking favors. All of these are to some extent still entangled in desire. So be a yogi, Arjuna!
“Know that the true yogi has chosen a great yet attainable ideal in life: to turn Godward, to constantly and consciously move toward Divinity — to not simply know about God, but to know God in the fullest sense, to literally become one with the Divine!
“This is the profound plan and purpose of creation that is hidden from most people. Arjuna, be the one who gives Me his whole heart. That yogi will be My very own. ~ Krishna Dwaipayana Vyasa,#NFDB
202:I am the goal at the end of all paths. I am the landlord of all creation. I am the inner witness in every human. I am your only lasting shelter; all beings dwell in Me. I am your best friend who lives in your heart as your conscience. I am the beginning of creation, the well-wisher of it, and the dissolution of it. I am the storehouse into which all life returns when creation dissolves — and I am the everlasting, imperishable seed from which it again springs.
I give the heat of the sun. I let loose the food-giving rain, and I withhold it. I am both immortality and death (doled out based on the fruits of one’s actions). I am both being and nonbeing. In My visible form I am the cosmos; in My invisible form I am the germ that lies hidden. ~ Krishna Dwaipayana Vyasa,#NFDB
203:The individual soul (jivatma), because it has drawn the senses around itself, experiences the pleasures, desires, and pains of the world. “People who are unaware of the True Self Within (Atma), do not recognize this jiva in them that is using the senses. As the senses are limited to the mind level, they are incapable of comprehending Atma, which is above the mind. Yogis, however, possessing the eye of wisdom (intuitive faculty), do see Me, their Atmic Self within.
“To obtain this ‘eye of wisdom’ you must do two things: surrender your ego and purify your mind.
Only by accomplishing both of these will you behold Me. Those with only halfhearted surrender or only partially purified minds are not granted the capacity to see their Atmic Self. ~ Krishna Dwaipayana Vyasa,#NFDB
204:The Yaksha asked, 'By what, O king, birth, behaviour, study, or learning doth a person become a Brahmana? Tell us with certitude!' Yudhishthira answered,-'Listen, O Yaksha! It is neither birth, nor study, nor learning, that is the cause of Brahmanahood, without doubt, it is behaviour that constitutes it. One's behaviour should always be well-guarded, especially by a Brahmana. He who maintaineth his conduct unimpaired, is never impaired himself. Professors and pupils, in fact, all who study the scriptures, if addicted to wicked habits, are to be regarded as illiterate wretches. He only is learned who performeth his religious duties. He even that hath studied the four Vedas is to be regarded as a wicked wretch scarcely distinguishable from a Sudra (if his conduct be not correct). ~ Krishna Dwaipayana Vyasa, #NFDB
205:They say that life is an accident, driven by sexual desire, that the universe has no moral order, no truth, no God.
Driven by insatiable lusts, drunk on the arrogance of power, hypocritical, deluded, their actions foul with self-seeking, tormented by a vast anxiety that continues until their death, convinced that the gratification of desire is life's sole aim, bound by a hundred shackles of hope, enslaved by their greed, they squander their time dishonestly piling up mountains of wealth.
"Today I got this desire, and tomorrow I will get that one; all these riches are mine, and soon I will have even more. Already I have killed these enemies, and soon I will kill the rest. I am the lord, the enjoyer, successful, happy, and strong, noble, and rich, and famous. Who on earth is my equal? ~ Krishna Dwaipayana Vyasa,#NFDB
206:I felt that it was not a historical work, but that, under the guise of physical warfare, it described the duel that perpetually went on in the hearts of mankind, and that physical warfare was brought in merely to make the description of the internal duel more alluring. This preliminary intuition became more confirmed on a closer study of religion and the Gita. A study of the Mahabharata gave it added confirmation. I do not regard the Mahabharata as a historical work in the accepted sense. The Adiparva contains powerful evidence in support of my opinion. By ascribing to the chief actors superhuman or subhuman origins, the great Vyasa made short work the history of kings and their peoples. The persons therein described may be historical, but the author of the Mahabharata has used them merely to drive home his religious theme. ~ Mahatma Gandhi, #NFDB
207:The awakened sages call a person wise when all his undertakings are free from anxiety about results; all his selfish desires have been consumed in the fire of knowledge. 20 The wise, ever satisfied, have abandoned all external supports. Their security is unaffected by the results of their action; even while acting, they really do nothing at all. 21 Free from expectations and from all sense of possession, with mind and body firmly controlled by the Self, they do not incur sin by the performance of physical action. 22 They live in freedom who have gone beyond the dualities of life. Competing with no one, they are alike in success and failure and content with whatever comes to them. 23 They are free, without selfish attachments; their minds are fixed in knowledge. They perform all work in the spirit of service, and their karma is dissolved. ~ Krishna Dwaipayana Vyasa, #NFDB
208:It all seems ‘real,’ but as it is constantly changing, it is not Real. Due to this maya mentality (the illusion that the world is Real),
people do not look beyond the veil of illusion to Me, the unchanging consciousness, the Absolute Reality beyond all the worldly; they do not see beyond to Me, the very basis of it all.
“This curtain of illusion (maya) is hard to see through, Arjuna. Only those who love and depend completely on Divinity are eventually able to see through it.
“Those who are unable to see beyond the veil cannot, in effect, discriminate between Real and not-Real. Oblivious to the Reality of their own higher nature (the True Self Within), they sink to their lower nature and do evil deeds, committing acts that turn them away from Divinity. Not knowing the holy from the unholy, they are of course not devoted to Me, Divinity. ~ Krishna Dwaipayana Vyasa,#NFDB
209:Contemplate the cosmic standard of time and creation. When Brahma the creator wakes up at the dawn of each cosmic day, this entire universe and all creatures in it are instantly manifested, only to be dissolved back into the unmanifested (formless) at Brahma’s cosmic nightfall. But each cosmic day and night of Brahma lasts thousands of yugas, and each yuga lasts 10,000 to 400,000 years; the time is all but incomprehensible to humans. In succeeding days and nights of Brahma, the same multitude of beings helplessly come to birth and death again and again as the physical universe continues its expanding and contracting.
“This eternal cosmic play is the same in the microcosm of the individual soul as it is in the cosmos.
When an individual goes to sleep, the entire world his or her mind experiences as ‘real’ withdraws, only to ‘come alive’ again at waking. ~ Krishna Dwaipayana Vyasa,#NFDB
210:The wise know that living by scriptural injunctions (good deeds, sacrifice, and so forth) will help you reach heaven. But the true yogi knows that even heaven is part of nature (prakriti) and thus is eventually perishable. This yogi therefore transcends all of nature to reach Me, Brahman, the Imperishable Godhead, the Divine Love who lives in your heart.”
But know, Arjuna, that I quickly come to those who offer Me all their actions, set their minds on Me with unswerving devotion, worship Me as their dearest delight, and takeMe as their one and only goal in life. Because they so dearly love Me, I save them from the sorrow of death and endless waves of rebirth.
“It is true that one is where one’s mind is. So fix your mind on Me. Be absorbed in Me alone. Focus your devotion on Me. Still yourself in Me. Without a doubt you will then come and live within Me. ~ Krishna Dwaipayana Vyasa,#NFDB
211:The ignorant (uninformed about Atma and without faith) waste their lives. Through their disbelief they alienate themselves from the Self and thus from true unity with others. As miserable people, they cannot be happy either in this world or any world beyond.
People who really know Divinity, who have renounced attachment to the fruits of their work by offering it to the Divine, who have used the sword of knowledge to cut to pieces their doubts regarding the truth of their Atma — no bonds can hold these people. Though they are ever occupied with action, karma cannot taint them.
O Prince, your ignorance of your True Self Within is the cause of your present reluctance to act, just as the opposite of ignorance, Self-knowledge, would bring fearless action. So with the sword of wisdom sever the doubts in your heart. Arise, O best of men, take your stand. Be a warrior! ~ Krishna Dwaipayana Vyasa,#NFDB
212:Turn your thoughts now, and lift up your thoughts to a devout and joyous contemplation on sage Vyasa and Vasishtha, on Narda and Valmiki. Contemplate on the glorious Lord Buddha, Jesus the Christ, prophet Mohammed, the noble Zoroaster (Zarathushtra), Lord Mahavira, the holy Guru Nanak. Think of the great saints and sages of all ages, like Yajnavalkya, Dattatreya, Sulabha and Gargi, Anasooya and Sabari, Lord Gauranga, Mirabai, Saint Theresa and Francis of Assisi. Remember St. Augustine, Jallaludin Rumi, Kabir, Tukaram, Ramdas, Ramakrishna Paramhamsa, Vivekananda and Rama Tirtha. Adore in thy heart the sacred memory of Mahatma Gandhi, sage Ramana Maharishi, Aurobindo Ghosh, Gurudev Sivananda and Swami Ramdas. They verily are the inspirers of humanity towards a life of purity, goodness and godliness. Their lives, their lofty examples, their great teachings constitute the real wealth and greatest treasure of mankind today.
~ Sri Chidananda, Advices On Spiritual Living,#NFDB
213:Strive constantly to serve the welfare of the world; by devotion to selfless work one attains the supreme goal of life. 20 Do your work with the welfare of others always in mind. It was by such work that Janaka attained perfection; others too have followed this path. 21 What the outstanding person does, others will try to do. The standards such people create will be followed by the whole world. 22 There is nothing in the three worlds for me to gain, Arjuna, nor is there anything I do not have; I continue to act, but I am not driven by any need of my own. 23 If I ever refrained from continuous work, everyone would immediately follow my example. 24 If I stopped working I would be the cause of cosmic chaos, and finally of the destruction of this world and these people. 25 The ignorant work for their own profit, Arjuna; the wise work for the welfare of the world, without thought for themselves. 26 By abstaining from work you will confuse the ignorant, who are engrossed in their actions. Perform all work carefully, guided by compassion. ~ Krishna Dwaipayana Vyasa, #NFDB
214:According to the law of karma, souls reincarnate in environments befitting their spiritual attainments. Good people (even those who have veered from the spiritual path) go, when they die, to the heaven of those who do good deeds. They dwell there for a number of years and then take birth again, this time into a home that is pure and prosperous. A few of them will be born into a family that is spiritually advanced, but such births are difficult to obtain. When this happens, the good environment draws out their latent spirituality and leads them rapidly toward liberation.
The ones born into the pure and prosperous houses have the opportunity at first to enjoy the relatively tame desires they held in their former bodies. But as soon as those pleasures are done they feel irresistibly drawn to spirituality by the force of the good habits they strove for in the previous life.
Even those who showed only a faint interest, merely inquiring about spiritual matters, progress further than the ones who merely follow the rites and ceremonies of their belief systems unthinkingly, and thus stall their true spiritual advancement. ~ Krishna Dwaipayana Vyasa,#NFDB
215:said, 'While the (Kuru) host was shaken by the grandson of Sini in these places (through which he proceeded), the son of Bharadwaja covered him with a dense shower of arrows. The encounter that then took place between Drona and Satwata in the very sight of all the troops was extremely fierce, like that between Vali and Vasava (in days of old). Then Drona pierced the grandson of Sini on the forehead with three beautiful arrows made entirely of iron and resembling' snakes of virulent poison. Thus pierced on the forehead with those straight shafts, Yuyudhana, O king, looked beautiful like a mountain with three summits. The son of Bharadwaja always on the alert for an opportunity, then sped in that battle many other arrows of Satyaki which resembled the roar of Indra's thunder. Then he of Dasarha's race, acquainted with the highest weapons, cut off all those arrows shot from Drona's bow, with two beautifully winged arrows of his. Beholding that lightness of hand (in Satyaki), Drona, O king, smiling the while, suddenly pierced that bull among the Sinis with thirty arrows. Surpassing by his own lightness the lightness of Yuyudhana, Drona, once more, pierced ~ Krishna Dwaipayana Vyasa, #NFDB
216:I am the father, mother, and grandfather of this universe. I am the one who dispenses the fruits of people’s actions, their karma. I am the one thing worth knowing, and I am the enabler of all knowing.
As water gets purified by filtering through earth, and other things get purified by being washed in water, mankind gets purified by contact with Me. I am the syllable Om, the very sound of Divinity. I am all the scriptures ever written.
I am the goal at the end of all paths. I am the landlord of all creation. I am the inner witness in every human. I am your only lasting shelter; all beings dwell in Me. I am your best friend who lives in your heart as your conscience. I am the beginning of creation, the well-wisher of it, and the dissolution of it. I am the storehouse into which all life returns when creation dissolves — and I am the everlasting, imperishable seed from which it again springs.
I give the heat of the sun. I let loose the food-giving rain, and I withhold it. I am both immortality and death (doled out based on the fruits of one’s actions). I am both being and nonbeing. In My visible form I am the cosmos; in My invisible form I am the germ that lies hidden. ~ Krishna Dwaipayana Vyasa,#NFDB
217:The Self is one, the same in every creature. This is not some peculiar tenet of the Hindu scriptures; it is the testimony of everyone who has undergone these experiments in the depths of consciousness and followed them through to the end. Here is Ruysbroeck, a great mystic of medieval Europe; every word is most carefully chosen: The image of God is found essentially and personally in all mankind. Each possesses it whole, entire and undivided, and all together not more than one alone. In this way we are all one, intimately united in our eternal image, which is the image of God and the source in us of all our life. Maya In the unitive experience, every trace of separateness disappears; life is a seamless whole. But the body cannot remain in this state for long. After a while, awareness of mind and body returns, and then the conventional world of multiplicity rushes in again with such vigor and vividness that the memory of unity, though stamped with reality, seems as distant as a dream. The unitive state has to be entered over and over until a person is established in it. But once established, even in the midst of ordinary life, one sees the One underlying the many, the Eternal beneath the ephemeral. ~ Krishna Dwaipayana Vyasa, #NFDB
218:Vaishampayana said, “I shall recount the entire history, that which was composed by the great-souled maharshi Vyasa, whose powers are infinite and who is worshipped in all the worlds. This contains 100,000 sacred shlokas, composed by Satyavati’s son, Vyasa, of infinite powers. The learned man who recites it to others and also those who hear its recital attain the world of Brahma and become the equals of the gods. This is equal to the Vedas. It is sacred and supreme. It is the best of all that can be heard. It is a purana worshipped by the rishis. It contains all the useful instructions on artha and kama. This immensely sacred history makes the mind desire to attain salvation. The learned man who recites Krishna’s33 Veda to those who are noble, generous, truthful and faithful, will attain great fortune. Even sins like the killing of embryos in wombs are destroyed. On hearing it, the most evil is freed from the most evil of sins. This history, called jaya, should be heard by those who wish to attain victory. On hearing it, a king can bring the entire world under his subjugation and defeat all his enemies. This is the best way to obtain a son and the great path to ensure welfare. It should be heard several times by heirs apparent and their wives. ~ Krishna Dwaipayana Vyasa, #NFDB
219:1st row Homer, Shakespeare, Valmiki
2nd row Dante, Kalidasa, Aeschylus, Virgil, Milton
3rd row Goethe
...
I am not prepared to classify all the poets in the universe - it was the front bench or benches you asked for. By others I meant poets like Lucretius, Euripides, Calderon, Corneille, Hugo. Euripides (Medea, Bacchae and other plays) is a greater poet than Racine whom you want to put in the first ranks. If you want only the very greatest, none of these can enter - only Vyasa and Sophocles. Vyasa could very well claim a place beside Valmiki, Sophocles beside Aeschylus. The rest, if you like, you can send into the third row with Goethe, but it is something of a promotion about which one can feel some qualms. Spenser too, if you like; it is difficult to draw a line.
Shelley, Keats and Wordsworth have not been brought into consideration although their best work is as fine poetry as any written, but they have written nothing on a larger scale which would place them among the greatest creators. If Keats had finished Hyperion (without spoiling it), if Shelley had lived, or if Wordsworth had not petered out like a motor car with insufficient petrol, it might be different, but we have to take things as they are. As it is, all began magnificently, but none of them finished, and what work they did, except a few lyrics, sonnets, short pieces and narratives, is often flawed and unequal. If they had to be admitted, what about at least fifty others in Europe and Asia? ~ Sri Aurobindo, Letters On Poetry And Art,#NFDB
220:Arjuna, I will now enumerate the marks of the devotee I most dearly love. I love the one who
harbors no ill will toward any living being, who returns love for hatred, who is friendly and
compassionate toward all. I love the devotee who is beyond ‘I’ and ‘mine,’ unperturbed by pain and not elated by pleasure, who possesses firm faith, is forgiving, ever contented and ever meditating on Me.
“I love the peaceful devotee who is neither a source of agitation in the world nor agitated by the world. I love those who are free of fear, envy, and other annoyances that the world brings, who accept the knocks that come their way as blessings in disguise.
“I love those who do their worldly duties unconcerned and untroubled by life. I love those who expect absolutely nothing. Those who are pure both internally and externally are also very dear to Me. I love the devotees who are ready to be My instrument, meet any demands I make on them, and yet ask nothing of Me.
“I love those who do not rejoice or feel revulsion, who do not grieve, do not yearn for possessions, are not affected by the bad or good things that happen to and around them and yet are full of devotion to Me. They are dear to Me because they live in the Self (Atma), not in the commotion of the world.
“I love devotees whose attitudes are the same toward friend or foe, who are indifferent to honor or ignominy, heat or cold, praise or criticism—who not only control their talking but are silent within.
Also very dear to Me are those generally content with life and unattached to things of the world, even to home. I love those whose sole concern in life is to love Me. Indeed, these and all the others I mentioned are very, very dear to Me.
“Hold Me as your highest goal. Live your life in accordance with the immortal wisdom I have taught you here, and practice this wisdom with great faith and deep devotion. Surrender your mind and heart completely to Me. Then I will love you dearly, and you will go beyond death to immortality. ~ Krishna Dwaipayana Vyasa,#NFDB
221:If Samkhya-Yoga philosophy does not explain the reason and origin of the strange partnership between the spirit and experience, at least tries to explain the nature of their association, to define the character of their mutual relations. These are not real relationships, in the true sense of the word, such as exist for example between external objects and perceptions. The true relations imply, in effect, change and plurality, however, here we have some rules essentially opposed to the nature of spirit.
“States of consciousness” are only products of prakriti and can have no kind of relation with Spirit the latter, by its very essence, being above all experience. However and for SamPhya and Yoga this is the key to the paradoxical situation the most subtle, most transparent part of mental life, that is, intelligence (buddhi) in its mode of pure luminosity (sattva), has a specific quality that of reflecting Spirit. Comprehension of the external world is possible only by virtue of this reflection of purusha in intelligence. But the Self is not corrupted by this reflection and does not lose its ontological modalities (impassibility, eternity, etc.). The Yoga-sutras (II, 20) say in substance: seeing (drashtri; i.e., purusha) is absolute consciousness (“sight par excellence”) and, while remaining pure, it knows cognitions (it “looks at the ideas that are presented to it”). Vyasa interprets: Spirit is reflected in intelligence (buddhi), but is neither like it nor different from it. It is not like intelligence because intelligence is modified by knowledge of objects, which knowledge is ever-changing whereas purusha commands uninterrupted knowledge, in some sort it is knowledge. On the other hand, purusha is not completely different from buddhi, for, although it is pure, it knows knowledge. Patanjali employs a different image to define the relationship between Spirit and intelligence: just as a flower is reflected in a crystal, intelligence reflects purusha. But only ignorance can attribute to the crystal the qualities of the flower (form, dimensions, colors). When the object (the flower) moves, its image moves in the crystal, though the latter remains motionless. It is an illusion to believe that Spirit is dynamic because mental experience is so. In reality, there is here only an illusory relation (upadhi) owing to a “sympathetic correspondence” (yogyata) between the Self and intelligence. ~ Mircea Eliade,#NFDB
222:I Salute That Lord Of Ranga
I salute that Lord of Ranga,
Who sleeps in the yogic pose,
On the bed of Adhisesha,
Below the tall dome,
Which resembles a lotus bud ,
And is surrounded by seven ramparts,
And which is in between two Kaveri rivers,
With his right hand near his crown,
And his lotus like merciful left hand,
Pointing towards his feet which takes care of us all.
Let my mind revel in the form of Ranga
Whose form is the epitome of happiness,
Whose form is the true knowledge,
Whose form is as told in the Vedas,
And who is of the form of the comforting moon and beautiful
Let my mind revel in the form of Ranga
Who is on the banks of river Kaveri,
And playfully dispenses mercy,
Who is below the Mandhara tree,
Where he speedily and prettily plays,
And who destroys all asuras,
By his play spread over the whole world.
Let my mind revel in Ranga,
As the one who lives in Sri Ranga,
In whom goddess Lakshmi lives,
Who is the abode of the universe
Who lives in the lotus of our heart,
Who lives in the face of the Sun.
Who is the abode of mercy,
And who lives where good conduct lives.
In Him let my mind revel
As the one who is saluted in Sri Ranga,
Who is venerated by gods like Brahma,
Who is venerated by the entire universe,
Who is venerated as Mukunda,
13
Who is venerated by lord of devas,
Who is worshipped by sages like Vyasa,
And who is venerated by sages like Sanaka.
Let my mind revel in Him
Who is the king of Sri Ranga,
Who is the king of gods like Brahma,
Who is the king of the holy bird , Garuda,
Who is the king of Vaikunta,
Who is the king of the king of devas,
Who is the king of the three worlds,
And who is the king of the entire universe .
Let my mind revel in Him
As one who protects the city of Sri Ranga,
Who has , whose sign is never failing
Who is in perfect sleep,
Who is in the Yogic sleep,
Who sleeps on the ocean,
Who takes care of goddess Lakshmi,
And in whom the whole world sleeps
Let my mind revel in Him
As the one who sleeps in the city of Sri Ranga,
Who sleeps pretty as a picture,
Who sleeps on the king of serpents,
Who sleeps on the lap of Nanda,
Who sleeps on the lap of Lakshmi,
Who sleeps on the ocean of milk,
And who sleeps on the banyan leaf.
He who sheds his body in this ranga (ground)
Never gets embodiment again
As Ranga has chakra in His hand,
The Garuda is His vehicle,
The serpent is His bed
And his feet is wetted by river Ganga,
Any one reading this octet on the Lord of Ranga,
As soon as he gets up in the morning,
Will get his wishes fulfilled,
And in the end attain salvation
14
~ Adi Shankaracharya,#NFDB
14 Integral Yoga
9 Yoga
12 Sri Aurobindo
7 Sri Ramakrishna
7 Nolini Kanta Gupta
2 The Mother
2 Mahendranath Gupta
6 The Gospel of Sri Ramakrishna
3 Collected Works of Nolini Kanta Gupta - Vol 07
3 Collected Works of Nolini Kanta Gupta - Vol 02
2 Vedic and Philological Studies
2 Talks
2 Letters On Poetry And Art
2 Essays On The Gita
0.00 - INTRODUCTION, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"I shall make the whole thing public before I go", the Master had said some time before. On January 1, 1886, he felt better and came down to the garden for a little stroll. It was about three o'clock in the afternoon. Some thirty lay disciples were in the hall or sitting about under the trees. Sri Ramakrishna said to Girish, "Well, Girish, what have you seen in me, that you proclaim me before everybody as an Incarnation of God?" Girish was not the man to be taken by surprise. He knelt before the Master and said, with folded hands, "What can an insignificant person like myself say about the One whose glory even sages like Vyasa and Valmiki could not adequately measure?" The Master was profoundly moved. He said: "What more shall I say? I bless you all. Be illumined!" He fell into a spiritual mood. Hearing these words the devotees, one and all, became overwhelmed with emotion. They rushed to him and fell at his feet. He touched them all, and each received an appropriate benediction. Each of them, at the touch of the Master, experienced ineffable bliss. Some laughed, some wept, some sat down to meditate, some began to pray. Some saw light, some had visions of their Chosen Ideals, and some felt within their bodies the rush of spiritual power.
Narendra, consumed with a terrific fever for realization, complained to the Master that all the others had attained peace and that he alone was dissatisfied. The Master asked what he wanted. Narendra begged for samadhi, so that he might altogether forget the world for three or four days at a time. "You are a fool", the Master rebuked him. "There is a state even higher than that. Isn't it you who sing, 'All that exists art Thou'? First of all settle your family affairs and then come to me. You will experience a state even higher than samadhi."
01.02 - Sri Aurobindo - Ahana and Other Poems, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Poetry as an expression of thought-power, poetry weighted with intelligence and rationalised knowledge that seems to me to be the end and drive, the secret sense of all the mystery of modern technique. The combination is risky, but not impossible. In the spiritual domain the Gita achieved this miracle to a considerable degree. Still, the power of intelligence and reason shown by Vyasa is of a special order: it is a sublimated function of the faculty, something aloof and other-worldly"introvert", a modern mind would term it that is to say, something a priori, standing in its own au thenticity and self-sufficiency. A modern intelligence would be more scientific, let us use the word, more matter-of-fact and sense-based: the mental light should not be confined in its ivory tower, however high that may be, but brought down and placed at the service of our perception and appreciation and explanation of things human and terrestrial; made immanent in the mundane and the ephemeral, as they are commonly called. This is not an impossibility. Sri Aurobindo seems to have done the thing. In him we find the three terms of human consciousness arriving at an absolute fusion and his poetry is a wonderful example of that fusion. The three terms are the spiritual, the intellectual or philosophical and the physical or sensational. The intellectual, or more generally, the mental, is the intermediary, the Paraclete, as he himself will call it later on in a poem9 magnificently exemplifying the point we are trying to make out the agent who negotiates, bridges and harmonises the two other firmaments usually supposed to be antagonistic and incompatible.
Indeed it would be wrong to associate any cold ascetic nudity to the spiritual body of Sri Aurobindo. His poetry is philosophic, abstract, no doubt, but every philosophy has its practice, every abstract thing its concrete application,even as the soul has its body; and the fusion, not mere union, of the two is very characteristic in him. The deepest and unseizable flights of thought he knows how to clo the with a Kalidasian richness of imagery, or a Keatsean gusto of sensuousness:
--
And if there is something in the creative spirit of Sri Aurobindo which tends more towards the strenuous than the genial, the arduous than the mellifluous, and which has more of the austerity of Vyasa than the easy felicity of Valmiki, however it might have affected the ultimate value of his creation, according to certain standards,14 it has illustrated once more that poetry is not merely beauty but power, it is not merely sweet imagination but creative visionit is even the Rik, the mantra that impels the gods to manifest upon earth, that fashions divinity in man.
James H. Cousins in his New Ways in English Literature describes Sri Aurobindo as "the philosopher as poet."
01.03 - Mystic Poetry, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Man's consciousness is further to rise from the mental to over-mental regions. Accordingly, his life and activities and along with that his artistic creations too will take on a new tone and rhythm, a new mould and constitution even. For this transition, the higher mentalwhich is normally the field of philosophical and idealistic activitiesserves as the Paraclete, the Intercessor; it takes up the lower functionings of the consciousness, which are intense in their own way, but narrow and turbid, and gives, by purifying and enlarging, a wider frame, a more luminous pattern, a more subtly articulated , form for the higher, vaster and deeper realities, truths and harmonies to express and manifest. In the old-world spiritual and mystic poets, this intervening medium was overlooked for evident reasons, for human reason or even intelligence is a double-edged instrument, it can make as well as mar, it has a light that most often and naturally shuts off other higher lights beyond it. So it was bypassed, some kind of direct and immediate contact was sought to be established between the normal and the transcendental. The result was, as I have pointed out, a pure spiritual poetry, on the one hand, as in the Upanishads, or, on the other, religious poetry of various grades and denominations that spoke of the spiritual but in the terms and in the manner of the mundane, at least very much coloured and dominated by the latter. Vyasa was the great legendary figure in India who, as is shown in his Mahabharata, seems to have been one of the pioneers, if not the pioneer, to forge and build the missing link of Thought Power. The exemplar of the manner is the Gita. Valmiki's represented a more ancient and primary inspiration, of a vast vital sensibility, something of the kind that was at the basis of Homer's genius. In Greece it was Socrates who initiated the movement of speculative philosophy and the emphasis of intellectual power slowly began to find expression in the later poets, Sophocles and Euripides. But all these were very simple beginnings. The moderns go in for something more radical and totalitarian. The rationalising element instead of being an additional or subordinate or contri buting factor, must itself give its norm and form, its own substance and manner to the creative activity. Such is the present-day demand.
The earliest preoccupation of man was religious; even when he concerned himself with the world and worldly things, he referred all that to the other world, thought of gods and goddesses, of after-death and other where. That also will be his last and ultimate preoccupation though in a somewhat different way, when he has passed through a process of purification and growth, a "sea-change". For although religion is an aspiration towards the truth and reality beyond or behind the world, it is married too much to man's actual worldly nature and carries always with it the shadow of profanity.
02.14 - Appendix, #Collected Works of Nolini Kanta Gupta - Vol 02, #Nolini Kanta Gupta, #Integral Yoga
Sri Aurobindo has said that Vyasa is the most masculine of poets. Echoing his words we may say that Wordsworth is the most masculine of English poets. This classification of poets into "masculine" and "feminine" was made by the poet Coleridge. "Masculine" means in the first place, shorn of ornament, whereas the "feminine" loves ornament. Secondly, the masculine has intellectuality and the feminine emotionalism. Then again, femininity is sweetness and charm, masculinity implies hard restraint; the feminine has movement, like the flow of a stream, the play of melody, while the masculine has immobility, like the stillness of sculpture, the stability of a rock. This is the difference between the Mahabharata and the Ramayana, between the styles of Vyasa and Valmiki. This too is the difference between Wordsworth and Shelley. The Ramayana has always been recognised for its poetic beauty; Valmiki is our first great poet, di-kavi. In the Mahabharata we appreciate not so much the beauty of poetic form as a treasury of knowledge, on polity and ethics, culture and spirituality. We consider the Gita primarily as a work of philosophy, not of poetry. In the same way, Wordsworth has not been able to capture the mind and heart of India or Bengal as Shelley has done. In order truly to appreciate Wordsworth's poetry, one must be something of a meditative ascetic,dhyn, tapasv indeed,
quiet as a nun Breathless
1.02 - The Philosophy of Ishvara, #Bhakti-Yoga, #Swami Vivekananda, #Hinduism
'Their desires are fulfilled in all the worlds'. As an answer to this, Vyasa writes, 'Without the power of ruling the universe.' Barring the power of creation etc. of the universe, the other powers such as Anim etc. are acquired by the liberated. As to ruling the universe, that belongs to the eternally perfect Ishvara.
Why? Because He is the subject of all the scriptural texts as regards creation etc., and the liberated souls are not mentioned therein in any connection whatsoever. The Supreme Lord indeed is alone engaged in ruling the universe. The texts as to creation etc. all point to Him. Besides, there is given the adjective 'ever-perfect'. Also the scriptures say that the powers Anima etc. of the others are from the search after and the worship of God. Therefore they have no place in the ruling of the universe. Again, on account of their possessing their own minds, it is possible that their wills may differ, and that, whilst one desires creation, another may desire destruction. The only way of avoiding this conflict is to make all wills subordinate to some one will. Therefore the conclusion is that the wills of the liberated are dependent on the will of the Supreme Ruler."
1.075 - Self-Control, Study and Devotion to God, #The Study and Practice of Yoga, #Swami Krishnananda, #Yoga
Svdhyyt iadevat saprayoga (II.44): By daily holy study, we set ourselves in tune with the masters who have been responsible for the writing of the scriptures and whose great ideals and ideas are sung in the scriptures. The study of great scriptures like the Bhagavadgita, the Mahabharata or the Ramayana puts us in tune with the great thoughts, brains and minds of Vyasa, Valmiki and such other great men. Then, there is a stimulation of a corresponding idea and ideal in our own selves so that we become fit to receive their grace. Not merely receive their grace, we can even contact them, says the sutra. The idea, or the content of the scripture which is the object of our daily study, or svadhyaya, is the medium of contact between ourselves and the ideal of the scripture the deity. It may be the rishi, or it may be a divinity that is the ishta devata. The desired object is the ishta devata, and we will come in contact with it because of the daily contemplation on it through svadhyaya.
These three methods tapas, svadhyaya and Ishvara pranidhana are really the training of the will, the intellect and the emotion. It requires tremendous will to practise tapas, great understanding or intellectual capacity to probe into the meaning of the scriptures, and emotional purity to love God. These three are emphasised in the canons of tapas, svadhyaya and Ishvara pranidhana. By svadhyaya there is ishtadevata samprayogah,says the sutra; there is union of oneself with the deity of ones worship and adoration by a daily brooding over its characters.
1.08 - The Gods of the Veda - The Secret of the Veda, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
If the Veda is a great religious and psychological document and not an early hymnal of savage ceremonies, there must be in the long procession of the sacred chants passages which preserve, in spite of the unavoidable difficulties of an archaic language, their ancient truth on their surface. The totality of the Veda is so closely knit in its mentality, constant in its ideas and unchanging in its terms that we may hope from even one such text a help considerably beyond the measure of its actual length & scope in fixing the nature of theVedic outlook and helping us to some clue to the secret of its characteristic expressions. Our desideratum is a passage in which the god of the Riks must be a mental or moral Power, the thoughts religious, intellectual or psychological in their substance, the expressions insistent in their clear superphysical intention.We will begin with a striking passage in a hymn, put by Vyasa very early in the order of his collection.It is the third sukta of the first Mandala. Madhuchchhanda, son of the famous Visvamitra, is the seer; Saraswati is the goddess; the three closing riks of the hymn are the indicative passage
Saraswati, a name familiar to the religious conceptions of the race from our earliest eras, & of incessant occurrence in poetic phraseology and image, is worshipped yearly even at the present day in all provinces of the peninsula no less than those many millenniums ago in the prehistoric dawn of our religion and literature. Consistently, subsequent to the Vedic times, she has been worshipped everywhere & is named in all passages as a goddess of speech, poetry, learning and eloquence. Epic, Purana and the popular imagination know her solely as this deity of speech & knowledge. She ranks therefore in the order of religious ideas with the old Hellenic conceptions of Pallas, Aphrodite or the Muses; nor does any least shadow of the material Nature-power linger to lower the clear intellectuality of her powers and functions. But there is also a river Saraswati or several rivers of that name. Therefore, the doubt suggests itself: In any given passage may it not be the Aryan river, Saraswati, which the bards are chanting? even if they sing of her or cry to her as a goddess, may it not still be the River, so dear, sacred & beneficent to them, that they worship? Or even where she is clearly a goddess of speech and thought, may it not be that the Aryans, having had originally no intellectual or moral conceptions and therefore no gods of the mind and heart, converted, when they did feel the need, this sacred flowing River into a goddess of sacred flowing song? In that case we are likely to find in her epithets & activities the traces of this double capacity.
1.11 - WITH THE DEVOTEES AT DAKSHINEWAR, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"The practice of discipline is absolutely necessary. Why shouldn't a man succeed if he practises sadhana? But he doesn't have to work hard if he has real faith-faith in his guru's words. Once Vyasa was about to cross the Jamuna, when the gopis also arrived there, wishing to go to the other side. But no ferryboat was in sight. They said to Vyasa, 'Revered sir, what shall we do now?' 'Don't worry', said Vyasa. 'I will take you across. But I am very hungry. Have you anything for me to eat?' The gopis had plenty of milk, cream, and butter with them. Vyasa ate it all. Then the gopis asked, 'Well, sir, what about crossing the river?' Vyasa stood on the bank of the Jamuna and said, 'O
Jamuna, if I have not eaten anything today, then may your waters part so that we may all walk to the other side.' No sooner did the sage utter these words than the waters of the Jamuna parted. The gopis were speechless with wonder. 'He ate so much just now,'
they said to themselves, 'and he says, "If I have not eaten anything. . ."!' Vyasa had the firm conviction that it was not himself, but the Narayana who dwelt in his heart, that had partaken of the food.
"Sankaracharya was a Brahmajnani, to be sure. But at the beginning he too had the feeling of differentiation. He didn't have absolute faith that everything in the world is Brahman. One day as he was coming out of the Ganges after his bath, he saw an untouchable, a butcher, carrying a load of meat. Inadvertently the butcher touched his body. Sankara shouted angrily, 'Hey there! How dare you touch me?' 'Revered sir,' said the butcher, 'I have not touched you, nor have you touched me. The Pure Self cannot be the body nor the five elements nor the twenty-four cosmic principles.' Then Sankara came to his senses. Once Jadabharata was carrying King Rahugana's palanquin and at the same time giving a discourse on Self-Knowledge. The king got down from the palanquin and said to Jadabharata, 'Who are you, pray?' The latter answered, 'I am Not this, not this-I am the Pure Self.' He had perfect faith that he was the Pure Self.
1.16 - The Process of Avatarhood, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
(Arjuna) among the Pandavas, Vyasa among the sages, the seerpoet Ushanas among the seer-poets," the first in each category,
The Process of Avatarhood
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It is this truth which lies behind the natural human tendency to the deification of great minds and heroic characters; it comes out clearly enough in the Indian habit of mind which easily sees a partial (amsa) Avatar in great saints, teachers, founders, or most significantly in the belief of southern Vaishnavas that some of their saints were incarnations of the symbolic living weapons of Vishnu, - for that is what all great spirits are, living powers and weapons of the Divine in the upward march and battle. This idea is innate and inevitable in any mystic or spiritual view of life which does not draw an inexorable line between the being and nature of the Divine and our human being and nature; it is the sense of the divine in humanity. But still the Vibhuti is not the Avatar; otherwise Arjuna, Vyasa, Ushanas would be Avatars as well as Krishna, even if in a less degree of the power of
Avatarhood. The divine quality is not enough; there must be the inner consciousness of the Lord and Self governing the human nature by his divine presence. The heightening of the power of the qualities is part of the becoming, bhutagrama, an ascent in the ordinary manifestation; in the Avatar there is the special manifestation, the divine birth from above, the eternal and universal Godhead descended into a form of individual humanity, atmanam sr.jami, and conscious not only behind the veil but in the outward nature.
1.240 - Talks 2, #Talks, #Sri Ramana Maharshi, #Hinduism
(parechha) and involuntarily (anichha). There have been jnanis like Gautama, Vyasa, Suka and Janaka.
D.: Was Vyasa also a Jnani?
M.: Yes. Certainly.
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M.: That same Vyasa sent Suka to Janaka for instruction; Suka was tested by Janaka and finally he returned convinced of Vyasas greatness.
D.: Is jnana the same as arudha?
1.300 - 1.400 Talks, #Talks, #Sri Ramana Maharshi, #Hinduism
(parechha) and involuntarily (anichha). There have been jnanis like Gautama, Vyasa, Suka and Janaka.
D.: Was Vyasa also a Jnani?
M.: Yes. Certainly.
--
M.: That same Vyasa sent Suka to Janaka for instruction; Suka was tested by Janaka and finally he returned convinced of Vyasa's greatness.
D.: Is jnana the same as arudha?
1953-10-21, #Questions And Answers 1953, #The Mother, #Integral Yoga
(Nolini) Vyasa.
Ah!
2.01 - The Yoga and Its Objects, #Essays In Philosophy And Yoga, #Sri Aurobindo, #Integral Yoga
God is one but he is not bounded by his unity. We see him here as one who is always manifesting as many, not because he cannot help it, but because he so wills, and outside manifestation he is anirdesyam, indefinable, and cannot be described as either one or many. That is what the Upanishads and other sacred books consistently teach; he is ekamevadvityam, One and there is no other, but also and consequently he is "this man, yonder woman, that blue-winged bird, this scarlet-eyed." He is santa, he is ananta; the Jiva is he. "I am the asvattha tree," says Sri Krishna in the Gita, "I am death, I am Agni Vaishwanara, I am the heat that digests food, I am Vyasa, I am Vasudeva, I am Arjuna." All that is the play of his caitanya in his infinite being, his manifestations, and therefore all are real. Maya means nothing more than the freedom of Brahman from the circumstances through which he expresses himself. He is in no way limited by that which we see or think about him. That is the Maya from which we must escape, the Maya of ignorance which takes things as separately existent and not God, not caitanya, the illimitable for the really limited, the free for the bound. Do you remember the story of
Sri Krishna and the Gopis, how Narada found him differently occupied in each house to which he went, present to each Gopi in a different body, yet always the same Sri Krishna? Apart from the
2.03 - Karmayogin A Commentary on the Isha Upanishad, #Isha Upanishad, #unset, #Integral Yoga
Valmekie and Homer and Vyasa, the philosophies of Kant and
Shankara; it has harnessed the forces of Nature to do its bidding;
2.05 - On Poetry, #Evening Talks With Sri Aurobindo, #unset, #Integral Yoga
Sri Aurobindo: He thought that Vyasa had made a mess of it. About Madhusudan, I don't say that it is not fine poetry, or that there is no force, or no thought in it. What I say is that it is not creative, it has no vital substance.
Disciple: People say he tried to imitate Milton.
2.08 - God in Power of Becoming, #Essays On The Gita, #Sri Aurobindo, #Integral Yoga
This is a secret wisdom which one must hear from the seers who have seen the face of this Truth, have heard its word and have become one with it in self and spirit. "All the Rishis say this of thee and the divine seer Narada, Asita, Devala, Vyasa." Or else one must receive it from within by revelation and inspiration from the inner Godhead who lifts in us the blazing lamp of knowledge. Svayancaiva bravs.i me, "and thou thyself sayest it to me." Once revealed, it has to be accepted by the assent of the mind, the consent of the will and the heart's delight and submission, the three elements of the complete mental faith, sraddha. It is so that Arjuna has accepted it; "all this that thou sayest, my mind holds for the truth." But still there will remain the need of that deeper possession in the very self of our being out from its most intimate psychic centre, the soul's demand for that inexpressible permanent spiritual realisation of which the mental is only a preliminary or a shadow and without which there cannot be a complete union with the Eternal.
Now the way to arrive at that realisation has been given to Arjuna. And so far as regards the great self-evident divine principles, these do not baffle the mind; it can open to the idea of the supreme Godhead, to the experience of the immutable
2.10 - THE MASTER AND NARENDRA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
"Once Vyasadeva was about to cross the Jamuna. The gopis also were there. They wanted to go to the other side of the river to sell curd, milk, and cream. But there was no ferry at that time. They were all worried about how to cross the river, when Vysa said to them, 'I am very hungry.' The milkmaids fed him with milk and cream. He finished almost all their food. Then Vysa said to the river, 'O Jamuna, if I have not eaten anything, then your waters will part and we shall walk through.' It so happened.
The river parted and a pathway was formed between the waters. Following that path, the gopis and Vysa crossed the river. Vysa had said, 'If I have not eaten anything'. That means, the real man is Pure tman. tman is unattached and beyond Prakriti. It has neither hunger nor thirst; It knows neither birth nor death; It does not age, nor does It die. It is immutable as Mount Sumeru.
2.2.01 - Work and Yoga, #Letters On Yoga II, #Sri Aurobindo, #Integral Yoga
By intensive sadhana I meant the endeavour to arrive at one of the great positive realisations which would be a firm base for the whole movement. I observe that he speaks of sometimes getting a glimpse of some wide calm when he feels the leading of Vyasa. A descent of this wide calm permanently into the consciousness is one of the realisations of which I was thinking. That he feels it at such times seems to indicate that he may have the capacity of receiving and retaining it. If that happened or if the Prakriti-Purusha realisation came, the whole sadhana would proceed on a strong permanent base with a new and entirely Yogic consciousness instead of the purely mental endeavour which is always difficult and slow. I do not however want to press these things upon him; they come in their own time and to press towards them prematurely does not always hasten their coming. Let him continue with his primary task of self-purification and self-preparation; I shall always be ready to give him what silent help I can.
***
2.2.1.01 - The World's Greatest Poets, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
Is the omission of Vyasa deliberate?
It was you who omitted Vyasa, Sophocles and othersnot I.
***
Yes, I plead guilty. But that, I hope, will be no reason why Vyasa and Sophocles should remain unclassified by you. And the others they intrigue me even more. Who are these others? Saintsbury as good as declares that poetry is Shelley and Shelley poetrySpenser alone, to his mind, can contest the right to that equation. (Shakespeare, of course, is admittedly hors concours.) Aldous Huxley abominates Spenser: the fellow has got nothing to say and says it with a consummately cloying melodiousness! Swinburne, as is well known, could never think of Victor Hugo without bursting into half a dozen alliterative superlatives, while Matthew Arnold it was, I believe, who pitied Hugo for imagining that poetry consisted in using divinit, infinit ternit, as lavishly as possible. And then there is Keats, whose Hyperion compelled even the sneering Byron to forget his usual condescending attitude to wards Johnny and confess that nothing grander had been seen since Aeschylus. Racine, too, cannot be left outcan he? Voltaire adored him, Voltaire who called Shakespeare a drunken barbarian. Finally, what of Wordsworth, whose Immortality Ode was hailed by Mark Pattison as the ne plus ultra of English poetry since the days of Lycidas? Kindly shed the light of infallible viveka on this chaos of jostling opinions.
I am not prepared to classify all the poets in the universeit was the front bench or benches you asked for. By others I meant poets like Lucretius, Euripides, Calderon, Corneille, Hugo. Euripides (Medea, Bacchae and other plays) is a greater poet than Racine whom you want to put in the first ranks. If you want only the very greatest, none of these can enteronly Vyasa and Sophocles. Vyasa could very well claim a place beside Valmiki, Sophocles beside Aeschylus. The rest, if you like, you can send into the third row with Goethe, but it is something of a promotion about which one can feel some qualms. Spenser too, if you like; it is difficult to draw a line.
Shelley, Keats and Wordsworth have not been brought into consideration although their best work is as fine poetry as any written, but they have written nothing on a larger scale which would place them among the greatest creators. If Keats had finished Hyperion (without spoiling it), if Shelley had lived, or if Wordsworth had not petered out like a motor car with insufficient petrol, it might be different, but we have to take things as they are. As it is, all began magnificently, but none of them finished, and what work they did, except a few lyrics, sonnets, short pieces and narratives, is often flawed and unequal. If they had to be admitted, what about at least fifty others in Europe and Asia?
2.2.2.01 - The Author of the Bhagavad Gita, #Letters On Poetry And Art, #Sri Aurobindo, #Integral Yoga
Sri Krishna is not supposed to have written anything. The Gita is part of the Mahabharata which is attributed to the sage Vyasa, the contemporary of Krishna. But in its present form the Mahabharata seems to be of later origin and many scholars say that the Gita was composed afterwards by someone and put into the Mahabharata.
In any case whoever wrote it was a great Yogi and certainly received his inspiration from Krishna.
2.23 - THE MASTER AND BUDDHA, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
NARENDRA: "How great his renunciation was! Born a prince, he renounced everything! If a man has nothing, no wealth at all, what does his renunciation amount to? After attaining Buddhahood and experiencing Nirvana, Buddha once visited his home and exhorted his wife, his son, and many others of the royal household to embrace the life of renunciation. How intense his renunciation was! But look at Vyasa's conduct! He forbade his son Sukadeva to give up the world, saying, 'My son, practise religion as a householder.'"
Sri Ramakrishna was silent. As yet he had not uttered a word.
2.25 - AFTER THE PASSING AWAY, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
M: "Yes, the Yogopanishad describes how Sukadeva fled this world of maya. It also describes Vyasa's conversation with Suka. Vyasa asked his son to practise religion in the world. But Suka said that the one essential thing is the Lotus Feet of God. He also expressed his disgust with worldly men for getting married and living with women."
RAKHAL: "Many people think that it is enough not to look at the face of a woman. But what will you gain merely by turning your eyes to the ground at the sight of a woman? Narendra put it very well last night, when he said: 'Woman exists for a man as long as he has lust. Free from lust, one sees no difference between man and woman.'"
30.01 - World-Literature, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
But they are to be seen from a higher, a transcendent plane. It is for this reason Kalidasa, a poet of physical joy and sensual pleasure, Valmiki, a poet of vital feeling and enchantment of the heart, and Vyasa, a poet of intellect and thinking power, are poets of all ages and countries.
We were dealing with the natural and the genuine in literature. That alone is real literature which sees a thing whatever it may be - in the great words of Spinoza, sub specie aeternitatis,under the figure of Eternity. This is the fundamental principle, the bedrock of real literature or of world-literature. Sub specie
30.10 - The Greatness of Poetry, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
The moderns may ask: "Is it obligatory that one should have a great soul in order to be, a great poet?" In the hoary past it was almost so. Valmiki, Vyasa and Homer rightly deserve to fall into that category. But the ancient Latin Catullus, the French poet Villon of the medieval age, most of the 'Satanic' poets of the Romantic age, and Oscar Wilde and Rimbaud of the present age - none of them are great souls or possess anything remarkably spiritual in their nature. But on that score can we ever deny or belittle their poetic genius? True, ethics and aesthetics are two radically different things, At times these two may act together. Aesthetics may come into prominence from time to time under the guidance of ethics or take its support. But there is no indivisible relation between the two.
It is here that a great confusion arises for the admirers of ethics and those of 'aesthetics. Ethics signifies morality, an ideal life and a correct conduct in one's dealings with others. But, as 'a matter of fact, we do not look upon the nature of the Psychic Being or the inner Self in that way. It is something deeper and higher than morality. Even in the absence of morality and good conduct the virtue of the inner Self can remain unimpaired. The virtue of the inner Self does not necessarily depend upon the good qualities of one's character. The Psychic Being is the true nature of the inherent consciousness in the being. Its manifestation may not take place in one's outer conduct or one's day-to-day activities, but it can be discerned in a peculiar turn of one's nature. Byron, in his outer life, was very uncomely and violent. But it was that self-same Byron who stood forth for the oppressed and offered his life for their freedom. Byron here represents the inner magnanimous heart. It is here, in this poetic utterance, that the urge of his inner Self has manifested itself:
3.02 - The Great Secret, #unset, #Anonymous, #Various
I have varied the theme and I have varied the manner. Like a consummate scientist I juggled with my words, I knew how to change their constitution and transmute them as it were, make them carry a new sense, a new tone, a new value. I could comm and something of the Ciceronian swell, something of the Miltonic amplitude, something of the Racinian suavity; I was not incapable of the simplicity of Wordsworth at his best, nor was even the Shakespearean magic quite unknown to me. The sublimity of Valmiki and the nobility of Vyasa were not peaks too high for me to compass.
And yet I have not achieved. I am not satisfied. I am unhappy. For, after all, these are dreams that I have created, "dreams have I sown in the air". I feel I have not touched the true truth of things nor their soul beauty. I have scratched the mere surface, I have caressed the outer robe that Nature puts on herself; but her very body, her own self has escaped me. I have woven a gossamer around creation's limbs, however seemingly true, however apparently delightful. The means, the instrument itself which I once thought in its nature to be faultless and perfect in its capacity to penetrate and reveal and express and embody, I found in the end failing me. A great silence, a sheer dumbness, I thought at last to be nearer the heart of things.
33.13 - My Professors, #Collected Works of Nolini Kanta Gupta - Vol 07, #Nolini Kanta Gupta, #Integral Yoga
Sri Aurobindo has said that Vyasa is the most masculine of writers. Echoing his words we may say that Wordsworth is the most masculine of English poets. This classification of poets into "masculine" and "feminine" was made by the poet Coleridge. "Masculine" means, in the first place, devoid of ornament, whereas the "feminine" loves ornament. Secondly, the masculine has intellectuality and the feminine emotionalism. Then again, femininity is sweetness and charm, masculinity implies hard restraint; the feminine has movement, like the flow of a stream, the play of melody, while the masculine has immobility, like the stillness of sculpture, the stability of the hill. This is the difference between .the Mahabharata and the Ramayana, between the styles of Vyasa and, Valmiki. This too is the difference between Wordsworth and Shelley. The Ramayana has always been recognised for its poetic beauty; Valmiki is our first great poet, adi-kavi.In the Mahabharata we find not so much the beauty of poetic form as a treasury of knowledge, of polity and ethics, culture and moral and spiritual discipline. We consider the Gita primarily as a work of philosophy, not of poetry. In the same way, Wordsworth has not been able to capture the mind and heart of India or Bengal as Shelley has done. In order truly to appreciate Wordsworth's poetry, one must be something of a meditative ascetic, dhyani, tapasvi,-indeed
...quiet as a Nun
36.07 - An Introduction To The Vedas, #Collected Works of Nolini Kanta Gupta - Vol 08, #unset, #Integral Yoga
According to the Puranas the Seers who collected these Vedic mantras are named Veda Vyasas. They are as many as twenty-eight successive Veda Vyasas whose successive efforts gave the Veda its present form. The last Veda Vyasa who divided the Veda into four parts is Krishnadwaipayana Veda Vyasa, the author of the Mahabharata. And it is said that in future there will come up another Vyasa of the name of Drauni Vyasa to rearrange the Veda once more.
There are indications to suppose that the mantras of the Rigveda were meant for the fire-worshippers, and the mantras of the Samaveda for the worshippers of the Sun, and those of Yajurveda for the worshippers of Vayu, the life-principle. However, we refrain at present from going into the details of the matter. In the concluding paragraphs we shall observe whether or not the classification of the Vedas has been in any way regulated by the different methods of spiritual discipline.
--
Rigveda 111.62.10. It is clearly stated in the Upanishad: "Savitre satyaprasavaya (the Sun is the origin of truth). Further, the sun of knowledge and the light of knowledge are not expressions unfamiliar to us. We always make use of such comparisons and allegories. If ever the Vedic sages made use of such a comparison, then has it to be regarded as something describing mere natural phenomena? Finally we cannot resist the temptation of quoting another instance. This will serve as a typical example as to what extent quite a simple idea can be twisted. And it will enable us to appreciate what a terrible injustice the Veda has to suffer at the hands of the commentators. The phrase amrtasya vani that is found in the Veda should convey to all the essence of the Veda. But do you know what meaning Sayana has ascribed to it? He has translated amrtasya vani (the message of immortality) as the current of water. Can we be at one with him? In fact, what we want to say is that the Veda is the expression of Yogic realisations, spiritual experiences, the knowledge of the ultimate Truth; It is thus that we can discover the fundamental concept and the esoteric mystery of the Veda. If we follow this course we shall find how easily and consistently the meaning of the whole Veda unfolds itself and becomes crystal-clear. No doubt, at places if we want to delve into the minutest detail, there will be occasions for uncertainty and confusion. But it will not prove an obstacle to the apprehension of the fundamental truths of the Veda provided we can rightly focus the attention of our intelligence on it. Can we not have any access to the Mahabharata because of Vyasakutas[^73]
When the sage Vyasa made a request to Ganesh to record his version of the Mahabharata, the latter agreed to do so on condition that he must not be made to stop his writing. The sage agreed provided Ganesh would not only write but understand his words. It is said that in order to gain time for composition the sage would use some knotty expressions so that Ganesh might take time to understand them. (the knotty expressions devised by Vyasa)? Besides, if we admit the esoteric basis of the Veda, we will get a reasonable clue to the fact as to why the Veda is held in such high esteem in the culture and education of the Hindus.
E.g., 1.16.4.. Be that as it may, Sayana was committed to the ceremonial interpretation. He made it a rule to bring in this interpretation in order to show how a particular sacrifice was to be performed; he has recourse to the Veda only to establish sacrificial ceremonies in society. In fact, he had a particular end in view in accordance with which he went along his way. Not only in Sayana, but also in the ancient book on Grammar, Nirukta, we come across traces of spiritual interpretation. Let us cite here only one instance: sarira-madhyavarti... (Indra designated as the Knower of the field (nature), as Life that resides in the body). This is one of the interpretations of the word 'Indra' given by the author of Nirukta.
3 - Commentaries and Annotated Translations, #Hymns to the Mystic Fire, #Sri Aurobindo, #Integral Yoga
Chakravarti Raja, in the Dwapara as Vyasa. In the Satya Yuga
mankind is governed by its own pure, perfect and inborn nature
--
Dwapara as Vyasa, the compiler, codifier and lawgiver. It is not
meant that He incarnates as sacrifice. The Satya Yuga is the age
5.4.01 - Notes on Root-Sounds, #Vedic and Philological Studies, #Sri Aurobindo, #Integral Yoga
, , Indra; Vyasa; liberal, munificent; an owl.
the tenth asterism (5).
9.99 - Glossary, #The Gospel of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
darsanas, the six: The six systems of orthodox Hindu philosophy, namely, the Samkhya of Kapila, the Yoga of Patanjali, the Vaiseshika of Kanada, the Nyaya of Gautama, the Purva Mimamsa of Jaimini, and the Vedanta or Uttara Mimamsa of Vyasa.
Dasahara: A Hindu festival.
--
Suka(deva): The narrator of the Bhagavata and son of Vyasa, regarded as one of India's ideal monks.
Sukracharya: A holy man described in the Purana, and the spiritual preceptor of the asuras or demons.
--
Vedanta: One of the six systems of orthodox Hindu philosophy, formulated by Vyasa.
Vedantist: A follower of Vedanta.
--
Vyasa: The compiler of the Vedas and father of Sukadeva.
W↑
Bhagavad Gita, #unset, #Anonymous, #Various
Prayer to Vyasa
Prayer to the Guru
Sayings of Sri Ramakrishna (text), #Sayings of Sri Ramakrishna, #Sri Ramakrishna, #Hinduism
faith, then a little practice is enough. The sage Vyasa was about to cross the river Jumuna. Just then the
Gopis arrived at the place where the sage was. They also wanted to cross the river, but there was no
ferry-boat. So they asked Vyasa, "Sir, what shall we do?" Vyasa replied, "Do not worry. I will take you
across the river. But before that, can you give me something to eat? For I am very hungry." The Gopis
--
them all. The Gopis then asked, "What about crossing the river?" Vyasa stood near the bank of the
water and prayed "O Jumuna, if I have not eaten anything today, by that virtue I ask you to part your
--
did not understand that this was the proof of Vyasa's firm faith that he did not eat anything but the
Lord who dwelt within him was the real eater.
Talks With Sri Aurobindo 1, #unset, #Anonymous, #Various
language is epic. Valmiki, Vyasa, even classical poets like Kalidasa, Bharavi
and others have all achieved epic heights.
--
By the way, there is a point made by someone about Vyasa and his Mahabharata. He says that Vyasa was greater than Sri Krishna because he had
universal sympathy: Vyasa expresses his sympathy with every character he
created in the Mahabharata.
SRI AUROBINDO: Where does Vyasa say that? This looks like Valmiki's intention to write for the masses. Both poets have kept their meaning a secret! As
for Vyasa's universal sympathy, one has to understand an important distinction in art. Every creator has to identify himself with his characters in order
338
--
SRI AUROBINDO: He thought Vyasa had made a mess of it. Even present-day
Bengalis are fond of weeping. They expect everybody to weep. When Barin
Talks With Sri Aurobindo 2, #Talks With Sri Aurobindo, #unset, #Integral Yoga
DR. MANILAL: Like Vyasa's shadow-reader who could by studying someone's shadow tell his past and present, etc.
SRI AUROBINDO: Oh, he can say everything! (Laughter)
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https://www.goodreads.com/book/show/989199.Alphabetical_Africa__New_Directions_Book_
https://www.goodreads.com/book/show/998716.Direction_and_Destiny_in_the_Birthchart
https://www.goodreads.com/author/show/4659154.One_Direction
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Integral World - A Wider Perspective on Evolution: Does the persistence of bacteria, frogs and fish mean that there Is no overall direction to evolution?, John Stewart
Integral World - New Directions for Integral Theory, Giorgio Piacenza
Integral World - Does Evolution Have a Direction?, Andy Smith
Integral World - Evolution's Quiver: Direction, Cooperativity and Spirituality, Andy Smith
dedroidify.blogspot - asking-for-directions
https://tvtropes.org/pmwiki/pmwiki.php/Main/DirectionallySolidPlatforms
https://tvtropes.org/pmwiki/pmwiki.php/Main/DirectionlessDriver
https://tvtropes.org/pmwiki/pmwiki.php/Main/GenderMisdirection
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https://tvtropes.org/pmwiki/pmwiki.php/Main/NoSenseOfDirection
https://tvtropes.org/pmwiki/pmwiki.php/Main/ReadingTheStageDirectionsOutLoud
https://tvtropes.org/pmwiki/pmwiki.php/Music/OneDirection
https://en.wikiquote.org/wiki/One_Direction
Dog Days (2011 - 2013) - Dog Days is a 2011 Japanese fantasy anime television series created by Masaki Tsuzuki, also known for his work as creator of Magical Girl Lyrical Nanoha and produced by Seven Arcs and Aniplex under the direction of Keizo Kusakawa.
Being Ian (2005 - 2008) - Ian Kelly likes to cope with the injustices of his life using his fascination with movies and a strong desire to "fix things." So while the stories start off from a familiar place, they quickly go in unexpected and hilarious directions thanks to Ian's wild cinematic imagination.
The Brave of Gold Goldran (1995 - 1996) - a Japanese anime television series begun in 1995, created by Takara and Sunrise under the direction of Shinji Takamatsu, and was the sixth in the Ysha/Brave metaseries. Goldran follows the adventures of three young boys who are tasked with finding alien robot fighters, or Braves, that are sleeping...
Rio: Rainbow Gate! (2011 - Current) - an anime series produced by Xebec under the direction of Takao Kato. Based on Tecmo's Rio Series (Rio Rio Shirzu) of pachinko games (from Rakushou! Pachi-Slot Sengen), the series revolves around titular character Rio Rollins, a popular casino dealer working at the Howard Resort who is known as...
Someday's Dreamers (2003 - 2008) - Hepburn: Mahtsukai ni Taisetsu na Koto, lit. "Things That Are Precious To a Mage") an anime series that was produced by J.C.Staff under the direction of Masami Shimoda. It is loosely based on the storyline of the first manga series with new characters added to the story. It ran for a total of 12 ep...
Wonder Pets (2006 - 2016) - an American animated children's television series. It debuted March 3, 2006,[1] on the Nick Jr. block of the Nickelodeon cable television network and Noggin (now Nick Jr.) on December 27, 2006. It won an Emmy Award in 20082010 and 2012 for Outstanding Music Direction and Composition in the United S...
GaoGaiGar: King of Braves (1997 - 1999) - GaoGaiGar (勇者王ガオガイガー, Yūsha Ō GaoGaiGā?) is a Japanese anime television series series begun in 1997, created by Sunrise's internal "Studio 7" under the direction of Yoshitomo Yonetani, and was the eighth and final Yuusha o...
The Muppets Take Manhattan(1984) - Kermit and the Muppet clan go to New York to try to get a revue staged on Broadway. Once there, they find this to be quite a daunting task, so each of the Muppets go off in their own direction and find 9 to 5 jobs. But once a producer takes an interest in staging a show and all the friends return,...
It's Pat(1994) - Pat Riley, an obnoxious busybody of undeterminable sex, meets and falls in love with Chris, a sensitive, caring person also of undeterminable sex. Their relationship suffers because Pat's a lout, and cannot decide on a direction for its life. Meanwhile, Pat's neighbor Kyle falls further and further...
The Avengers(1998) - British Ministry agent John Steed, under direction from "Mother", investigates a diabolical plot by arch-villain Sir August de Wynter to rule the world with his weather control machine. Steed investigates the beautiful Doctor Mrs. Emma Peel, the only suspect, but simultaneously falls for her and joi...
Taxi Driver(1976) - Travis Bickle (Robert De Niro) is an ex-Marine lost and adrift in 1970's Manhatta when he finds a job driving a taxi through the hellish streets of the city. One night he encounters a young prostitute (Jodie Foster) and a phoney politician and his life shifts into a new direction. He wants to save t...
Pretty Woman(1990) - Self-involved corporate raider Edward Lewis (Richard Gere) has recently split up with his girlfriend. Seeking directions to the Beverly Hills Hotel, he makes the acquaintance of free-spirited hooker Vivian Ward (Julia Roberts) and decides to put her on a 3,000-dollar retainer as his "date." He Cinde...
The Howling VI: The Freaks(1991) - Part of a pointless string of sequels ostensibly based on the werewolf novels by Gary Brandner, this entry deserves credit for taking the creatively dead series in an interesting new direction. Set in the barren rural town of Canton Bluff, the story centers on the enigmatic figure of Ian (Brendan Hu...
That Was Then...This Is Now(1985) - This movie, based on an S.E Hinton novel, is about juvenile thugs going in different directions as they grow older.
Pizza(2005) - An awkward,overweight,teenage girl(Kylie Sparks) strikes up a friendship with a directionless Pizza delivery guy(Ethan Embry),who is pushing thirty.
Ed And His Dead Mother(1993) - A mourning son makes a deal to reanimate his one year dead mother, however things turn into an unexpected direction.
Precious(2009) - In New York City's Harlem circa 1987, an overweight, abused, illiterate teen who is pregnant with her second child is invited to enroll in an alternative school in hopes that her life can head in a new direction.
Twin Warriors a.k.a. Tai Chi Master(1993) - World-reowned martial arts superstar Jet Li powers this nonstop action thriller about two boys who grow up together...then see their lives take off in opposite directions Junbao joins a group of political rebels while his old friend tienbao becomes the follower of a ruthless military regime.
Bambi (1942) ::: 7.3/10 -- G | 1h 10min | Animation, Drama, Family | 21 August 1942 (USA) -- The story of a young deer growing up in the forest. Directors: James Algar, Samuel Armstrong (as Sam Armstrong) | 7 more credits Writers: Felix Salten (from the story by), Perce Pearce (story direction) | 6 more credits
Ghost World (2001) ::: 7.3/10 -- R | 1h 51min | Comedy, Drama | 21 September 2001 (USA) -- With only the plan of moving in together after high school, two unusually devious friends seek direction in life. As a mere gag, they respond to a man's newspaper ad for a date, only to find it will greatly complicate their lives. Director: Terry Zwigoff Writers:
Good Will Hunting (1997) ::: 8.3/10 -- R | 2h 6min | Drama, Romance | 9 January 1998 (USA) -- Will Hunting, a janitor at M.I.T., has a gift for mathematics, but needs help from a psychologist to find direction in his life. Director: Gus Van Sant Writers: Matt Damon, Ben Affleck
Journey to Italy (1954) ::: 7.4/10 -- Viaggio in Italia (original title) -- Journey to Italy Poster -- An unhappily married couple attempts to find direction and insight while vacationing in Naples. Director: Roberto Rossellini Writers:
Maleficent: Mistress of Evil (2019) ::: 6.6/10 -- PG | 1h 59min | Adventure, Family, Fantasy | 18 October 2019 (USA) -- Maleficent and her goddaughter Aurora begin to question the complex family ties that bind them as they are pulled in different directions by impending nuptials, unexpected allies and dark new forces at play. Director: Joachim Rnning Writers:
Precious (2009) ::: 7.3/10 -- R | 1h 50min | Drama | 20 November 2009 (USA) -- In New York City's Harlem circa 1987, an overweight, abused, illiterate teen who is pregnant with her second child is invited to enroll in an alternative school in hopes that her life can head in a new direction. Director: Lee Daniels Writers:
The Sisterhood of the Traveling Pants (2005) ::: 6.5/10 -- PG | 1h 59min | Comedy, Drama, Romance | 1 June 2005 (USA) -- Four best girlfriends hatch a plan to stay connected with one another as their lives start off in different directions: they pass around a pair of secondhand jeans that fits each of their bodies perfectly. Director: Ken Kwapis Writers:
Upside Down (2012) ::: 6.4/10 -- PG-13 | 1h 49min | Drama, Fantasy, Romance | 1 May 2013 (France) -- Adam and Eden fell in love as teens despite the fact that they live on twinned worlds with gravities that pull in opposite directions. Ten years after a forced separation, Adam sets out on a dangerous quest to reconnect with his love. Director: Juan Solanas Writers:
Women in Love (1969) ::: 7.2/10 -- R | 2h 11min | Drama, Romance | 25 March 1970 (USA) -- Two best friends fall in love with a pair of women, but the relationships soon go in very different directions. Director: Ken Russell Writers: D.H. Lawrence (novel), Larry Kramer (written for the screen by) Stars:
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Cardcaptor Sakura: Clear Card-hen -- -- Madhouse -- 22 eps -- Manga -- Adventure Comedy Fantasy Magic Romance Shoujo -- Cardcaptor Sakura: Clear Card-hen Cardcaptor Sakura: Clear Card-hen -- With all of the Clow Cards recaptured and changed into her own Sakura Cards, Sakura Kinomoto now enters her first year at Tomoeda Middle School. After her initial day of classes, Sakura reunites with her love Shaoran Li, who informs her that he is permanently moving back to Tomoeda. Much to her surprise, it even turns out that Shaoran will attend the same school and it seems as if Sakura's life is heading in all the right directions. -- -- However, when Sakura goes to sleep, she encounters in her dream a mysterious cloaked figure and finds herself surrounded by transparent cards. Waking up in fear, Sakura is shocked to see her dream has come true, with the Sakura Cards having turned clear. Continued dreamlike encounters with the unknown enemy and her gaining a new magical key sets the stage for Cardcaptor Sakura's latest adventure! -- -- 95,298 7.65
Cardcaptor Sakura: Clear Card-hen -- -- Madhouse -- 22 eps -- Manga -- Adventure Comedy Fantasy Magic Romance Shoujo -- Cardcaptor Sakura: Clear Card-hen Cardcaptor Sakura: Clear Card-hen -- With all of the Clow Cards recaptured and changed into her own Sakura Cards, Sakura Kinomoto now enters her first year at Tomoeda Middle School. After her initial day of classes, Sakura reunites with her love Shaoran Li, who informs her that he is permanently moving back to Tomoeda. Much to her surprise, it even turns out that Shaoran will attend the same school and it seems as if Sakura's life is heading in all the right directions. -- -- However, when Sakura goes to sleep, she encounters in her dream a mysterious cloaked figure and finds herself surrounded by transparent cards. Waking up in fear, Sakura is shocked to see her dream has come true, with the Sakura Cards having turned clear. Continued dreamlike encounters with the unknown enemy and her gaining a new magical key sets the stage for Cardcaptor Sakura's latest adventure! -- -- -- Licensor: -- Funimation -- 95,298 7.65
Darker than Black: Ryuusei no Gemini -- -- Bones -- 12 eps -- Original -- Action Sci-Fi Mystery Super Power -- Darker than Black: Ryuusei no Gemini Darker than Black: Ryuusei no Gemini -- One night, as meteors streak across the star-studded sky, Shion Pavlichenko becomes a Contractor. Despite her brother's transformation, Shion's twin sister Suou continues to live a fairly ordinary life, attending middle school with her friends and getting caught up in the awkwardness of growing up. However, everything changes when her home is invaded by a masked man cloaked in black, destroying any sense of normality she once had. Revealed to possess latent Contractor abilities of her own, Suou is caught between family, friends, and her own sense of purpose as she ventures into the ruthless world of cutthroats and espionage that Contractors call home. -- -- Meanwhile in Tokyo, investigation surrounding Hell's Gate's sudden collapse is underway, and prophetic signs of doom point in the direction of a silver-haired doll. -- -- -- Licensor: -- Funimation -- TV - Oct 9, 2009 -- 357,284 7.47
Divergence Eve 2: Misaki Chronicles -- -- Radix -- 13 eps -- Original -- Adventure Drama Mecha Military Sci-Fi Space -- Divergence Eve 2: Misaki Chronicles Divergence Eve 2: Misaki Chronicles -- Through the long distance warp called the "Exodus Project", Worns, Ryer and the -- other crew members of "Watchers Nest" manage to escape from the Earth. Misaki, who -- was attending the final battle with "Ghoul" at that time, isn't present there and -- before her eyes, the earth changes and gets enclosed by a time barrier. -- -- Ryer and the others search for a way to escape from this space time maze, but the -- earth changes to various forms. Innumerable "Nows" appear due to varying time axes. -- -- And also Misaki, who should have disappeared because of the Exodus Project incident, -- still afortiori. Before Ryer and the others, different forms of Misaki appear. The -- Misaki from training school, the Misaki from her childhood days. -- -- Are these reflections caused by the conflicts that exist inside Misaki? -- -- She awakens a second time and when she derives the response, that history is leading -- into a completely differnet direction now. -- -- Will Misaki, Ryer and the others be able to find a real happy end?! -- -- (Source: AnimeNfo) -- -- Licensor: -- ADV Films, Sentai Filmworks -- 6,478 6.28
Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- -- Toei Animation -- 1 ep -- Manga -- Action Sci-Fi Adventure Fantasy Shounen -- Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- Gohan Son and Piccolo are peacefully playing when they sense a powerful entity approaching Earth. It soon reaches everyone's ears that this entity is in fact a small planet on a deadly collision course with Earth. Gokuu Son and Kuririn attempt to change the small planet's path with a Kamehameha, but the attack fails and the two warriors are blown away. However, after coming very close to Earth's surface, the object changes direction on its own and explodes soon after. -- -- The small planet reveals itself to be a vehicle for what seems to be a castle. A large army emerges out of the structure and declares that the planet is now in possession of Slug, king of the universe. While defending the city against the invaders' attack, Gohan loses his Dragon Ball, allowing Slug to take it. After reading Bulma's mind and stealing her Dragon Radar, Slug commands his army to collect the wish-granting relics. With the Dragon Balls in his possession, he uses them to wish his youth back. Now young, wise, and very powerful, Slug commences world domination. -- -- -- Licensor: -- Funimation -- Movie - Mar 9, 1991 -- 94,615 6.58
Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- -- Toei Animation -- 1 ep -- Manga -- Action Sci-Fi Adventure Fantasy Shounen -- Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- Gohan Son and Piccolo are peacefully playing when they sense a powerful entity approaching Earth. It soon reaches everyone's ears that this entity is in fact a small planet on a deadly collision course with Earth. Gokuu Son and Kuririn attempt to change the small planet's path with a Kamehameha, but the attack fails and the two warriors are blown away. However, after coming very close to Earth's surface, the object changes direction on its own and explodes soon after. -- -- The small planet reveals itself to be a vehicle for what seems to be a castle. A large army emerges out of the structure and declares that the planet is now in possession of Slug, king of the universe. While defending the city against the invaders' attack, Gohan loses his Dragon Ball, allowing Slug to take it. After reading Bulma's mind and stealing her Dragon Radar, Slug commands his army to collect the wish-granting relics. With the Dragon Balls in his possession, he uses them to wish his youth back. Now young, wise, and very powerful, Slug commences world domination. -- -- Movie - Mar 9, 1991 -- 94,615 6.58
Final Approach -- -- Zexcs -- 13 eps -- Visual novel -- Comedy Drama Romance Slice of Life -- Final Approach Final Approach -- Ever since their parents died a few years ago, Ryo and his sister Akane have been living alone together. Despite their difficult situation, they are still living reasonably happy and normal lives. However, everything is about to be flipped upside-down due to a secret government project. Due to increasingly low birth rates in Japan, the Japanese government is testing a program in which two young people are forced to marry. Ryo wants no part of it, but he is given little choice in the matter; his new fiancée, Shizuka, comes to his home late one night with several dozen government issued bodyguards, who are there to ensure the success of the new couple. Unlike Ryo, Shizuka couldn’t be more willing to go along with this new program, and eagerly goes about her wifely duties, despite his objections. With meddling friends, pushy bodyguards, and an overenthusiastic new fiancée, Ryo’s life has taken a turn in a direction the young man certainly didn’t expect. -- -- (Source: ANN) -- TV - Oct 3, 2004 -- 32,102 6.55
Geisters: Fractions of the Earth -- -- - -- 26 eps -- Original -- Action Military Sci-Fi -- Geisters: Fractions of the Earth Geisters: Fractions of the Earth -- At the end of the 21st century, a meteorite collision plunged Earth into apocalypse, and the remnants of humanity went in two different directions to survive. The aristocratic Dobias headed into space, while the earthy Shioru went underground. Centuries later, they returned to Earth's surface and are now fighting for control of the planet—that is, when they're not busy fending off a new species of predators known simply as Creatures. Amidst this conflict, an elite team of five soldiers known as Geisters protects humanity from the Creatures and from each other. Although part of the Dobias, the Geisters have recently accepted a soldier of Shioru descent onto the team, and her take-charge personality leaves the other members unsure about her loyalty and usefulness to the group. With Dobias and Shioru tensions heating up on the political floor, Creatures running rampant, and a dangerous new weapon being developed in secret, the Geisters must maintain peace among themselves and the rest of society. -- -- (Source: Anime Crash) -- TV - Oct 6, 2001 -- 1,282 5.77
Ginga Eiyuu Densetsu: Die Neue These - Seiran 3 -- -- Production I.G -- 4 eps -- Novel -- Action Drama Military Sci-Fi Space -- Ginga Eiyuu Densetsu: Die Neue These - Seiran 3 Ginga Eiyuu Densetsu: Die Neue These - Seiran 3 -- At the behest of Admiral Yang Wen-li, defected intelligence officer Commander Baghdash makes an emergency broadcast announcing that the National Salvation Military Council staged a coup under the direction of the Galactic Empire. Despite the lack of physical evidence, this debilitating declaration inspires former Rear Admiral Andrew Lynch to reveal his own role in sowing discord within the Free Planets Alliance. A fatal shootout between Lynch and Admiral Dwight Greenhill acts as the final death knell to the short-lived period of martial rule. -- -- Within the Galactic Empire, footage of Duke Otto von Braunschweig's nuclear bombing of Westerland results in the dissolution of the Lippstadt League. Marquis Reinhard von Lohengramm's decision to allow the massacre for personal gain creates a rift between him and High Admiral Siegfried Kircheis, souring the taste of their inevitable victory. Now on the cusp of achieving absolute power, Reinhard is embattled by his apparent personal failings and the heavy responsibilities of leadership. -- -- Though the civil wars in both the Alliance and the Empire are coming to a close, neither side can ever regain what is lost. Yang Wen-li and Reinhard von Lohengramm each take bitter solace in the knowledge that just on the other side of the galaxy is a worthy opponent—and a true equal. -- -- Movie - Nov 29, 2019 -- 15,742 8.22
Jinkou no Rakuen -- -- - -- 1 ep -- Original -- Dementia -- Jinkou no Rakuen Jinkou no Rakuen -- Psychedelic –and at times sinister– music by Shinpei Kikuchi accompanies a disorienting display of reproduced imagery taken from magazines and posters of sunny beaches and bikini models. Tanaami made positive and negative reprographic prints of these images onto transparent cel sheets, placed them on top of one another, and twisted them in different directions to create a moiré effect. Speaking on the work, Tanaami explained his paradise only exists in the world of reproduction. -- -- (Source: Collaborative Cataloging Japan) -- Movie - ??? ??, 1975 -- 331 4.99
Kachou Ouji -- -- AIC, APPP -- 13 eps -- Original -- Sci-Fi Adventure Music Slice of Life Space Comedy -- Kachou Ouji Kachou Ouji -- Oji Tanaka has a wife, a child and a mundane job as a salary man in Tokyo's modern society. But life wasn't dull for him to begin with; 15 years ago, he was known as "Gabriel", leader of a short-lived heavy metal band called Black Heaven. Oji's life gets a sudden change in direction when he is invited by a mysterious blonde woman named Layla to pick up his Gibson Flying V and once again display his "legendary" guitar skills, not knowing that his music generates power for a massive weapon in an intergalactic war. -- -- (Source: ANN) -- -- Licensor: -- Discotek Media, Geneon Entertainment USA -- 25,874 7.01
Magic Kaito -- -- TMS Entertainment -- 12 eps -- Manga -- Adventure Comedy Romance Shounen -- Magic Kaito Magic Kaito -- Magic is not real—everyone knows that. When performed by a true expert, however, magic possesses the ability to amaze and wonder its audience. Kaito Kuroba, son of world-famous stage magician Touichi Kuroba, is no stranger to this fact. Well-versed in the arts of deception and misdirection, Kaito frequently disrupts the lives of those around him with flashy tricks and pranks. But when Kaito accidentally stumbles upon a hidden passage in his home, he discovers a secret that may well have been the cause of his father's death eight years ago—the dove-white outfit of Kid the Phantom Thief. Wanting to find out more about his father, Kaito dons the outfit and searches for the Pandora Gem that is said to grant immortality. However, he is not the only one after the gem—the organization responsible for his father's death is also hot on his tail! -- -- Magic Kaito follows the rebirth of Kaitou Kid, phantom thief of the night. Utilizing his dummies, disguises, and signature card gun, Kaito sets out to steal the world's most precious jewels, uncovering the truth behind his father's death and the rumored Pandora Gem along the way. -- -- Special - Apr 17, 2010 -- 57,983 7.80
Mawaru Penguindrum -- -- Brain's Base -- 24 eps -- Original -- Mystery Comedy Dementia Psychological Drama -- Mawaru Penguindrum Mawaru Penguindrum -- For the Takakura family, destiny is an ever-spinning wheel, pointing passionately in their direction with equal tides of joy and sorrow before ticking on to the next wishmaker. With their parents gone, twin brothers Kanba and Shouma live alone with their beloved little sister Himari, whose poor health cannot decline any further. -- -- On the day Himari is given permission to temporarily leave the hospital, her brothers take her out to the aquarium to celebrate, where the family's supposed fate is brought forth with her sudden collapse. However, when Himari is inexplicably revived by a penguin hat from the aquarium's souvenir shop, the hand of fate continues to tick faithfully forward. -- -- With her miraculous recovery, though, comes a cost: there is a new entity within her body, whose condition for keeping her fate at bay sends the boys on a wild goose chase for the mysterious "Penguin Drum." In their search, the boys will have to follow the threads of fate leading from their own shocking past and into the lives of other wishmakers vying for the Penguin Drum, all hoping to land upon their chosen destiny. -- -- 253,856 7.97
Mawaru Penguindrum -- -- Brain's Base -- 24 eps -- Original -- Mystery Comedy Dementia Psychological Drama -- Mawaru Penguindrum Mawaru Penguindrum -- For the Takakura family, destiny is an ever-spinning wheel, pointing passionately in their direction with equal tides of joy and sorrow before ticking on to the next wishmaker. With their parents gone, twin brothers Kanba and Shouma live alone with their beloved little sister Himari, whose poor health cannot decline any further. -- -- On the day Himari is given permission to temporarily leave the hospital, her brothers take her out to the aquarium to celebrate, where the family's supposed fate is brought forth with her sudden collapse. However, when Himari is inexplicably revived by a penguin hat from the aquarium's souvenir shop, the hand of fate continues to tick faithfully forward. -- -- With her miraculous recovery, though, comes a cost: there is a new entity within her body, whose condition for keeping her fate at bay sends the boys on a wild goose chase for the mysterious "Penguin Drum." In their search, the boys will have to follow the threads of fate leading from their own shocking past and into the lives of other wishmakers vying for the Penguin Drum, all hoping to land upon their chosen destiny. -- -- -- Licensor: -- Sentai Filmworks -- 253,856 7.97
Mekakucity Days -- -- - -- 5 eps -- Music -- Music Psychological Sci-Fi -- Mekakucity Days Mekakucity Days -- Mekakucity Days is a series of music videos that tell the stories of some of the members of the "Mekakushi-dan." -- -- Kagerou Daze -- In the scorching heat haze of summer, Hibiya Amamiya feels every day is monotonous. On a swing in a park, he meets up with Hiyori Asahina, who gently strokes the cat in her arms. However, when the cat leaps away, Hiyori runs headlong into a never-ending tragedy—and Hibiya will do whatever it takes to see her safe. -- -- Headphone Actor -- "The end of the world is nigh," the news broadcast proclaims. Amidst the chaos, Takane Enomoto hears a voice in her headphones, asking if she wants to live. Following its directions, she races onward, but what awaits her may not be the salvation that she desires. -- -- Souzou Forest -- Due to her red eyes and white hair, everybody sees Mari Kozakura as a monster. Although she lacks the courage to do so, she dreams of escaping her house in the forest where she lives alone, imagining the world outside. Fortunately, her lonesome life begins to change with a simple knock on the door. -- -- Konoha no Sekai Jijou -- The android-like being Konoha lacks many memories. What he recalls are feelings of longing, but by who and for who, he cannot place. What he does know, however, is that in the heat haze of summer, a young boy and girl face a tragedy. But fate is unchangeable, and his desperate attempts to save them can never seem to rewrite the future. -- -- Toumei Answer -- Shintarou Kisaragi knows how every day will go. Blessed with a photographic memory, he knows he will score full marks on his next exam, and he knows that Ayano Tateyama, the girl who sits next to him, will do poorly. But with his genius also comes unrelenting boredom; not even Ayano's bright smile and optimistic outlook can make him waver. His apathy may finally be broken, however, when Ayano does something that shakes Shintarou to his very core. -- -- Music - May 30, 2012 -- 8,282 7.51
Monster Strike: Rain of Memories -- -- - -- 1 ep -- Game -- Action Game Fantasy -- Monster Strike: Rain of Memories Monster Strike: Rain of Memories -- - They deserve better. Someone better than me... - -- -- The stage is set one year before Ren arrives in Kaminohara. -- Akira has moved to Kaminohara from Sendai, all for the sake of revenge. -- The wounds that his sister suffered in an MS battle fuel his vengeance. -- -- A lost Haruma is given directions by Akira, -- revealing a caring side to the usually cold and calculating teen. -- Haruma observes Akira's violent MS battles, -- and realizes that Akira fights while reading his enemies' attacks. -- -- Haruma proposes the idea of recruiting Akira to his teammates, -- Aoi and Minami. Surprised and naturally reluctant, -- Aoi and Minami decide to trust Haruma. -- For Haruma has resisted recruiting the fourth member of their team, -- saving the spot for the right person... -- -- (Source: AniDB) -- ONA - Dec 3, 2016 -- 2,318 6.50
Nami yo Kiitekure -- -- Sunrise -- 12 eps -- Manga -- Comedy Drama Romance Seinen -- Nami yo Kiitekure Nami yo Kiitekure -- Restaurant worker Minare Koda has recently been through a bad breakup. Heartbroken and drunk after a night out, she rants about her misery to a complete stranger—Kanetsugu Matou, a radio station director local to Sapporo, Hokkaido. -- -- The next day at work, Minare is shocked to hear a recording of herself from the previous night playing over the radio. Flustered, she rushes to the radio station in a frenzy to stop the broadcast. As she confronts Matou, a chain of events leads to her giving an impromptu talk live on air, explaining her savage drunken speech. With her energetic voice, she delivers a smooth dialogue with no hesitation, which Matou recognizes as raw talent. -- -- Minare soon becomes a late-night talk show host under Matou's direction, covering amusing narratives set in Sapporo, all while balancing her day job and personal life to make ends meet. -- -- 62,168 7.37
Nami yo Kiitekure -- -- Sunrise -- 12 eps -- Manga -- Comedy Drama Romance Seinen -- Nami yo Kiitekure Nami yo Kiitekure -- Restaurant worker Minare Koda has recently been through a bad breakup. Heartbroken and drunk after a night out, she rants about her misery to a complete stranger—Kanetsugu Matou, a radio station director local to Sapporo, Hokkaido. -- -- The next day at work, Minare is shocked to hear a recording of herself from the previous night playing over the radio. Flustered, she rushes to the radio station in a frenzy to stop the broadcast. As she confronts Matou, a chain of events leads to her giving an impromptu talk live on air, explaining her savage drunken speech. With her energetic voice, she delivers a smooth dialogue with no hesitation, which Matou recognizes as raw talent. -- -- Minare soon becomes a late-night talk show host under Matou's direction, covering amusing narratives set in Sapporo, all while balancing her day job and personal life to make ends meet. -- -- -- Licensor: -- Funimation -- 62,168 7.37
Nisekoi -- -- Shaft -- 20 eps -- Manga -- Harem Comedy Romance School Shounen -- Nisekoi Nisekoi -- Raku Ichijou, a first-year student at Bonyari High School, is the sole heir to an intimidating yakuza family. Ten years ago, Raku made a promise to his childhood friend. Now, all he has to go on is a pendant with a lock, which can only be unlocked with the key which the girl took with her when they parted. -- -- Now, years later, Raku has grown into a typical teenager, and all he wants is to remain as uninvolved in his yakuza background as possible while spending his school days alongside his middle school crush Kosaki Onodera. However, when the American Bee Hive Gang invades his family's turf, Raku's idyllic romantic dreams are sent for a toss as he is dragged into a frustrating conflict: Raku is to pretend that he is in a romantic relationship with Chitoge Kirisaki, the beautiful daughter of the Bee Hive's chief, so as to reduce the friction between the two groups. Unfortunately, reality could not be farther from this whopping lie—Raku and Chitoge fall in hate at first sight, as the girl is convinced he is a pathetic pushover, and in Raku's eyes, Chitoge is about as attractive as a savage gorilla. -- -- Nisekoi follows the daily antics of this mismatched couple who have been forced to get along for the sake of maintaining the city's peace. With many more girls popping up his life, all involved with Raku's past somehow, his search for the girl who holds his heart and his promise leads him in more unexpected directions than he expects. -- -- -- Licensor: -- Aniplex of America -- 895,558 7.63
Nodame Cantabile -- -- J.C.Staff -- 23 eps -- Manga -- Music Slice of Life Comedy Drama Romance Josei -- Nodame Cantabile Nodame Cantabile -- Shinichi Chiaki is a first class musician whose dream is to play among the elites in Europe. Coming from a distinguished family, he is an infamous perfectionist—not only is he highly critical of himself, but of others as well. The only thing stopping Shinichi from leaving for Europe is his fear of flying. As a result, he's grounded in Japan. -- -- During his fourth year at Japan's top music university, Shinichi happens to meet Megumi Noda or, as she refers to herself, Nodame. On the surface, she seems to be an unkempt girl with no direction in life. However, when Shinichi hears Nodame play the piano for the first time, he is in awe of the kind of music she creates. Nevertheless, Shinichi is dismayed to discover that Nodame is his neighbor, and worse, she ends up falling head over heels in love with him. -- -- TV - Jan 12, 2007 -- 267,029 8.31
Qiang Niang -- -- Hoods Entertainment -- 12 eps -- Game -- Action Military Sci-Fi Slice of Life Space Comedy -- Qiang Niang Qiang Niang -- Qiang Niang mainly tells of the protagonist Carrie, who has lost her combat memories, searching for herself and the story of her final "Awakening". In the years between 2025 to 2030, a world war involving the entire world has resulted in the demise of half the world's population, and humanity has already lost control of the direction the war shall go in. In order to seize ultimate victory, war has gradually been turned into a battle without people, similar to a game. War has already become about Satellite lasers, Bomb drones, Intelligent AI, a battlefield between unmanned gun turrets and tanks... Then, there are also a group of young maidens who uses outdated firearms to engage in battle —— the Gun Girls. -- ONA - Aug 18, 2017 -- 600 N/A -- -- Fuku-chan no Sensuikan -- -- Asahi Production, Shochiku Animation Institute -- 1 ep -- Other -- Military Comedy Historical -- Fuku-chan no Sensuikan Fuku-chan no Sensuikan -- Fuku-chan was one of the most popular newspaper comic strip boy-characters in Japan at the time. The film portrays a submarine attack on an enemy cargo ship. Though this, too, was to boost patriotism, Japanese children particularly enjoyed the scenes in which the kitchen crew cooked in the submarine kitchen. Released in November of the same year, the food shortage was quite serious in Japan, and the abundant food supply in the submarine kitchen -- vegetables, fruit, fish, rice, and more which were already luxury items in Japan at the time -- was prepared into various dishes along with a merry, rhythmic song. -- -- (Source: AniDB) -- Movie - Nov 9, 1944 -- 579 5.03
Rolling☆Girls -- -- Wit Studio -- 12 eps -- Original -- Action Adventure Slice of Life Super Power -- Rolling☆Girls Rolling☆Girls -- In a dystopian future where Japan's political organization has crumbled after the Great Tokyo War, Japan is broken up into 10 independent nations, with each nation controlled by a gang led by a "Best," a human-proclaimed prophet with destructive superpowers. Nozomi Moritomo is a "Rest"—a normal girl that has just started out as a rookie in the local gang. She wants to help the Best Masami Utoku, her childhood friend and role model, in the ongoing territorial dispute. -- -- When Masami becomes severely injured and unable to fight, Nozomi decides to go on a mission to complete the requests sent to Masami from all over Japan. Along the way, she meets Yukina Kosaka, a shy girl with no sense of direction; Ai Hibiki, an upbeat girl who loves eating; and Chiaya Misono, a quiet and mysterious girl that wears a gas mask. Together, the four girls travel all over the country on their motorcycles while getting involved in territorial wars, disagreements, and even suspicious conspiracies. -- -- -- Licensor: -- Funimation -- 78,505 6.59
Sword Art Online: Progressive Movie - Hoshi Naki Yoru no Aria -- -- A-1 Pictures -- 1 ep -- Light novel -- Action Game Adventure Romance Fantasy -- Sword Art Online: Progressive Movie - Hoshi Naki Yoru no Aria Sword Art Online: Progressive Movie - Hoshi Naki Yoru no Aria -- "There's no way to beat this game. The only difference is when and where you die..." -- -- One month has passed since Akihiko Kayaba's deadly game began, and the body count continues to rise. Two thousand players are already dead. -- -- Kirito and Asuna are two very different people, but they both desire to fight alone. Nonetheless, they find themselves drawn together to face challenges from both within and without. Given that the entire virtual world they now live in has been created as a deathtrap, the surviving players of Sword Art Online are starting to get desperate, and desperation makes them dangerous to loners like Kirito and Asuna. As it becomes clear that solitude equals suicide, will the two be able to overcome their differences to find the strength to believe in each other, and in so doing survive? -- -- Sword Art Online: Progressive is a new version of the Sword Art Online tale that starts at the beginning of Kirito and Asuna's epic adventure—on the very first level of the deadly world of Aincrad! -- -- (Source: Yen Press) -- -- Licensor: -- Aniplex of America -- Movie - ??? ??, 2021 -- 94,949 N/ADragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- -- Toei Animation -- 1 ep -- Manga -- Action Sci-Fi Adventure Fantasy Shounen -- Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu Dragon Ball Z Movie 04: Super Saiyajin da Son Gokuu -- Gohan Son and Piccolo are peacefully playing when they sense a powerful entity approaching Earth. It soon reaches everyone's ears that this entity is in fact a small planet on a deadly collision course with Earth. Gokuu Son and Kuririn attempt to change the small planet's path with a Kamehameha, but the attack fails and the two warriors are blown away. However, after coming very close to Earth's surface, the object changes direction on its own and explodes soon after. -- -- The small planet reveals itself to be a vehicle for what seems to be a castle. A large army emerges out of the structure and declares that the planet is now in possession of Slug, king of the universe. While defending the city against the invaders' attack, Gohan loses his Dragon Ball, allowing Slug to take it. After reading Bulma's mind and stealing her Dragon Radar, Slug commands his army to collect the wish-granting relics. With the Dragon Balls in his possession, he uses them to wish his youth back. Now young, wise, and very powerful, Slug commences world domination. -- -- -- Licensor: -- Funimation -- Movie - Mar 9, 1991 -- 94,615 6.58
Wagamama☆Fairy Mirumo de Pon! -- -- Studio Hibari -- 172 eps -- Manga -- Kids Adventure Fantasy Magic Comedy Romance School Drama Shoujo -- Wagamama☆Fairy Mirumo de Pon! Wagamama☆Fairy Mirumo de Pon! -- Kaede is a cheerful and energetic eighth grader. When it comes to boys, however, she is hopelessly shy. -- -- One day, on her way home from school, Kaede walks into a mysterious shop and buys a colorful cocoa mug. When she reaches home, she casually peeks into the bottom of the mug and discovers an engraved note, which says, "If you read this message aloud while pouring hot cocoa into the mug, a love fairy ("muglox") will appear and grant your every wish." The skeptical but curious Kaede follows the directions and announces her wish to date Yuuki, the class heartthrob. Suddenly, the adorable blue Mirumo appears! We soon find out, however, that this cute little muglox would rather eat chocolate and create mischief than help Kaede. -- -- Mirumo, it seems, is prince of the muglox world. Horrified at the prospect of having to marry Rirumu, his princess bride-to-be, Mirumo has escaped the muglox world. Hot on his heels, however, are Rirumu, Yashichi the bounty hunter, and a cast of hundreds of muglox ranging from the good to the bad to the nutty. This gang of adorable troublemakers will see to it that school life for Kaede and her friends is never the same... -- -- (Source: mirmo-zibang) -- -- Licensor: -- VIZ Media -- TV - Apr 6, 2002 -- 15,504 7.30
Wakusei Robo Danguard Ace -- -- Toei Animation -- 56 eps -- Original -- Mecha Military Sci-Fi Shounen Space -- Wakusei Robo Danguard Ace Wakusei Robo Danguard Ace -- In order to explore the newly discovered planet, Promethe, there are many projects are running all over the world. -- -- Here in Japan, under the direction of Dr. Oedo, "Space Carrier Jasdum" and "Planet Robot Dangard A" are being built. Ichimonji Takuma is a candidate for the pilot of Dangard A. His father, Ichimonji Dantetsu, was a famous space pilot. -- -- However, Dantetsu went missing after a mysterious accident, and the people blamed him for the accident. In order to clear his name, Takuma is trying to become a space pilot and succeed in the project. Will Takuma become the pilot? -- 1,260 6.29
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AACTA Award for Best Direction
AACTA Award for Best Direction in Television
Academy Award for Best Dance Direction
Alternating direction implicit method
Amateur radio direction finding
Ambidirectional dominance
AN/FSQ-7 Combat Direction Central
APM series directional fragmentation mines
Article 4 direction
A Step in the Right Direction
Average directional movement index
BAFTA Award for Best Direction
BelliniTosi direction finder
Bidirectional
Bidirectional associative memory
Bidirectional current
Bi-directional delay line
Bi-directional hypothesis of language and action
Bidirectional map
Bidirectional recurrent neural networks
Bidirectional reflectance distribution function
Bidirectional scattering distribution function
Bidirectional search
Bidirectional text
Bidirectional transformation
Bi-directional vehicle
BirkhoffKellogg invariant-direction theorem
Body relative direction
Both Directions at Once: The Lost Album
Business Initiative Directions
Canadian Screen Award for Best Art Direction/Production Design
Canadian Screen Award for Best Direction in a Children's or Youth Program or Series
Cardinal direction
Category:Disambiguation and redirection templates
Central limit theorem for directional statistics
Critics' Choice Movie Award for Best Art Direction
Current Directions in Psychological Science
Design and Art Direction
Different Directions (Champion album)
Direction
Directional antenna
Directional boring
Direction (album)
Directional-change intrinsic time
Directional control valve
Directional derivative
Directional drilling
Directional figure eight
Directional Infrared Counter Measures
Directionality (molecular biology)
Directional light
Directional Recoil Identification from Tracks
Directional solidification
Directional sound
Directional stability
Directional statistics
Directional symmetry
Direction centrale de la police aux frontires
Direction centrale des renseignements gnraux
Direction cosine
Direction de la surveillance du territoire
Direction des Services de la navigation arienne
Direction des services postaux de l'Office National des Postes et de l'pargne
Direction du renseignement militaire
Direction finding
Direction flag
Direction gnrale de l'armement
Direction Generale de L'Hydraulique et de l'Electrification Rurales
Direction gnrale de la Gendarmerie Nationale
Direction gnrale de la statistique et des tudes conomiques
Direction gnrale des tudes et de la documentation
Direction gnrale des tudes et recherches
Direction Island
Direction Island, Cocos (Keeling) Islands
Direction Italy
Direction Nationale de l'Alphabtisation Fonctionnelle et de la Linguistique Applique
Direction Nationale des Archives du Mali
Direction Nationale du Contrle de Gestion
Direction Nationale du Renseignement et des Enqutes Douanires
Direction of movement
Direction of Things to Come
Direction, position, or indication sign
Direction-preserving function
Direction Records
Direction Records (British label)
Direction rgionale de la police judiciaire de la prfecture de police de Paris
Direction rgionale des affaires culturelles
Directions (film)
Directions In Groove
Directions in Music: Live at Massey Hall
Directions (Miles Davis album)
Direction Social Democracy
Directions (PC Quest album)
Directions: The Plans Video Album
Do-ol Ah-in Going All Directions
Doppler radio direction finding
Dora Mavor Moore Award for Outstanding Direction of a Play
Every Direction Is North
Filmfare Award for Best Art Direction
Fleet Requirements and Aircraft Direction Unit
Four Directions (TV series)
Four (One Direction album)
German night fighter direction vessel Togo
Good Directions
Guardians of the directions
Head-directionality parameter
Head direction cell
High-frequency direction finding
Home (One Direction song)
IIFA Award for Best Art Direction
Indirection
Infinite in All Directions
Innerouter directions
Instrumental Directions
In Your Direction (album)
Juan Direction
Kiss You (One Direction song)
Komsomol direction
List of awards and nominations received by One Direction
List of omnidirectional (360-degree) cameras
List of ship directions
List of songs recorded by One Direction
Little Things (One Direction song)
Localizer type directional aid
Madly Off in All Directions
Mean directional accuracy
Meitei Guardians of the Directions
Mtro Chtelet, Direction Cassiopeia
Misdirection
Misdirection (magic)
More than This (One Direction song)
Mount Direction, Tasmania
Move in My Direction
Move in the Right Direction
Movin' in the Right Direction
MTV Video Music Award for Best Direction
Multirate filter bank and multidimensional directional filter banks
National Civil Aviation and Aviation Infrastructure Direction
National Film Award for Best Direction
National Film Award for Best Music Direction
New Direction for America
New Directions
New Directions for Women
New Directions (Glee)
New Directions (Jack DeJohnette album)
New Directions Publishing
New Direction (think tank)
No Direction Home
No direction home
Non-directional beacon
North Direction Island
Omnidirectional
Omnidirectional (360-degree) camera
Omnidirectional antenna
Omnidirectional treadmill
Omni Directional Vehicle
One Direction
One Direction discography
One Direction: This Is Us
One Direction: Where We Are The Concert Film
Operation Change of Direction 11
Pramo Directional Clothing
Passengers per hour per direction
Patient Group Directions
Perfect (One Direction song)
Portal:Current events/Direction to main portal talk page of current events
Power dividers and directional couplers
Practice direction
Principal direction
Radio direction finder
Rail directions
Redirection (computing)
Rules for the Direction of the Mind
Sailing Directions
Satellite Award for Best Art Direction and Production Design
Screen direction
Simplified directional facility
Simultaneous opposite direction parallel runway operations
Six Directions
South Direction Island
Spiritual direction
Strategic direction
Stuttgart-Mhringen directional radio tower
Supreme directional control
Take Me Home (One Direction album)
Take Me Home Tour (One Direction)
The Bootleg Series Vol. 7: No Direction Home: The Soundtrack
The Fourth Direction
The New Transit Direction
The Right Direction
Tony Award for Best Direction of a Play
Traffic Signs Regulations and General Directions
TVyNovelas Award for Best Direction
TVyNovelas Award for Best Direction of the Cameras
Uni-directional
Unidirectional Link Detection
Unidirectional network
Up All Night (One Direction album)
URL redirection
VHF omnidirectional range
Where We Are Tour (One Direction)
Women's Action for New Directions
Wounded Knee 4-Directions Toby Eagle Bull Memorial Skatepark
Wrong Direction (song)
You & I (One Direction song)
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