Manana Quotes

For the next week that was all I heard - manana, a lovely word and one that probably means heaven.

I’m thinking of changing my name to “Son of Manana.” Of course it isn’t accurate, because I’m the father of yesterday.

the first riddle of the universe: asking, when is a man not a man?: telling them take their time, yungfries, and wait till the tide stops (for from the first his day was a fortnight) and offering the prize of a bittersweet crab, a little present from the past, for their copper age was yet un-minted, to the winner. One said when the heavens are quakers, a second said when Bohemeand lips, a third said when he, no, when hold hard a jiffy, when he is a gnawstick and detarmined to, the next one said when the angel of death kicks the bucket of life, still another said when the wine's at witsends, and still another when lovely wooman stoops to conk him, one of the littliest said me, me, Sem, when pappa papared the harbour, one of the wittiest said, when he yeat ye abblokooken and he zmear he zelf zo zhooken, still one said when you are old I'm grey fall full wi sleep, and still another when wee deader walkner, and another when he is just only after having being semisized, another when yea, he hath no mananas, and one when dose pigs they begin now that they will flies up intil the looft. All were wrong, so Shem himself, the doctator, took the cake, the correct solution being — all give it up? — when he is a — yours till the rending of the rocks, — Sham.

We left the way one leaves a cherished but impossible love: our hearts heavy with regret but beating with great hope.

Mañana Starts Today!

Everything’ll be all right tomorrow, don’t you think, Sal-honey, man? " " Sure, baby, manana. "  It was always manana

En pleno desconcierto, se lamenta por haberse cruzado con el amor porque ahora no sabe como continuar viviendo. Cada dia se convence de que manana todo sera mejor, que el tiempo lo cura todo, pero al dia siguente se hunde todavia mas.

Alcanzar el mañana es siempre una gran victoria!

Loanwords in English were also a problem – what’s Spanish for manana as it is understood by Anglophones?

The stone of Pashto does not rust in water,” which means we neither forget nor forgive. That’s also why we rarely say thank you, manana, because we believe a Pashtun will never forget a good deed and is bound to reciprocate at some point, just as he will a bad one. Kindness can only be repaid with kindness. It can’t be repaid with expressions like “thank you” and then forgotten.

This is who we are: a people in exile. 21 By the waters of Babylon we shall live and die. By the waters of Babylon we shall sing the songs of Zion. Our Zion is not the lands where we were born, though we still love them, for those lands are lost to us forever—and, in any case, since we have lived for a long time beyond innocence, we could never equate those lands with Zion. The Zion to which we sing, the Zion for which we hope, the Zion toward which we live, is the coming order of God, where all will have a vine and a fig tree under which to sit, and none shall make them afraid (Micah 4:4). And while we wait for that day, it may be that, as exiles, we have some insights into what it means to be a pilgrim people of God, followers of One who had nowhere to lay his head.

El principal enfoque de vedanta presenta tres aspectos: Escuchar la enseñanza con una mente receptiva (shravana). Esta clase de escucha no consiste simplemente en registrar mentalmente las palabras de las enseñanzas, sino que implica escuchar en profundidad nuestro propio interior con la mente y el corazón abiertos. Reflexionar profundamente en ella (manana). Esta forma de pensar o de reflexionar requiere una concentración total y la firme intención de entenderse a uno mismo. Meditar en ella constantemente (nididhyasana) hasta que emerja la realización completa, que es el estado de samadhi o conciencia trascendente. Esta clase de meditación conlleva la práctica reiterada del autoexamen y el recuerdo de uno mismo a lo largo del día como estado mental primario.

I'd be left in solitary bliss to contemplate nothing more exacting than the strange golden colour of my once-snowy Scottish knees. Then, as dusk beckoned, I'd be surrounded by a million dancing lights - a flying ballet of insects, hovering and flitting between the orange trees, their tiny wings radiating the glow of thesetting sun.

Dil ko behana aasan hai, aql ko manana mushkil. Jhoot mein cham hai, sach mein payidaari. Duniya rang ki pujari, haqiqat be-rang ki niqab. Apni khushboo se na khilana, apni juron se muskura kar jeene ka sileeqa seekhen.

Mexican society is highly individualistic, because civil society is so weak. Civil society, in turn, is as disorganized and impotent as it is partly because citizens have never felt that they can influence events of any sort: at large, or in their neighborhood, their children’s schools, or their local clinic. In other words, they are citizens in name only. And this reluctance to assume political or social responsibility springs from the corruption, lawlessness, and impunity that have bred such a degree of cynicism in society. Mexican civil society will never organize itself until the country’s attitude toward the law changes.

Today, Mexico has splendidly reemerged as a radically diverse place. It traditionally was so, even before the Conquest, then assumed the mantle of uniformity for most of the twentieth century, and is now a mosaic where each part enriches the others and the whole. The single most important factor of unity from the middle of the last century—the sense of a shared, common history—is now either fading, or has become counterproductive. What can take its place, knowing that the substitute must be less artificial and more constructive than before? The rule of law, perhaps.

Estamos condenados, y aquellos de entre nosotros que lo saben ya no pueden hacerse escuchar, y aunque pudieran, preferirían guardar silencio. Para que predicar ahora a los sordos y desenganar a los ciegos? Les impediremos perseverar en el movimiento que los lleva? Vamos derecho al futuro mas horrible, este futuro preludiara de un dia al siguiente, nos encontraremos sumidos ahi sin siquiera entender eso que nos ocurre, no nos quedara mas que morir desesperados en el universo inhabitable. Los hombres se hacian la guerra por la posesion del suelo, manana se mataran mutuamente por la posesion del agua, cuando el aire nos falte, nos degollaremos a fin de respirar en medio de las ruinas. Esperamos que la ciencia haga milagros y pronto le exigiremos lo imposible, pero ella esta rebasada por nuestras necesidades y nunca mas las satisfara, somos varies miles de millones de mas pidiendo el Paraiso sobre la Tierra y es el Infierno el que volvemos inevitable, nuestra ciencia ayudando bajo el cayado de nuestros pastores imbeciles. Nuestro futuro dira que los unicos clarividentes eran los Anarquistas y los Nihilistas.

Nuestros maestros fueron todo el tiempo nuestros enemigos y ahora mas que nunca, mas que nunca nuestros maestros son falibles, pues si somos innumerables es culpa suya, he aqui siglos y milenios en los que han querido que los subalternos se multipliquen, con el fin de afanarlos y llevarlos a la muerte. Incluso hoy que el mundo estalla y que la tierra falta a los hombres, su sueno es el de construir casas de cincuenta pisos y el de industrializar la ecumene, bajo el pretexto de garantizar las necesidades de esos miles que nacen, pues les son necesarios siempre mas vivos, siempre, a pesar de lo que afirman. Ellos organizan metodicamente el Infierno, en el que nosotros nos consumimos, y para impedirnos reflexionar, nos ofrecen unos espectaculos imbeciles, donde nuestra sensibilidad se barbariza y nuestro entendimiento acabara por disolverse, iran a consagrar estos juegos presidiendo su mania con toda la pompa conveniente. Volvemos al circo de Bizancio y ahi olvidamos nuestros verdaderos problemas, pero sin que estos problemas nos olviden, los encontraremos manana, y sabemos ya que mientras sean insolubles iremos a la guerra.

Yo elevo un canto de muerte sobre eso que va a perecer, y frente a nuestros regentes del exceso, frente a nuestros impostores mitrados y frente a nuestros sabios, de los cuales la mayor parte no alcanza la edad del hombre, yo, solitario y mal conocido, profeta de mi generacion, tapiado vivo en el silencio en lugar de ser quemado, les pronuncio las palabras inefables que manana los jovenes repetiran en coro. Mi unica consolacion es que la proxima vez ellos moriran con nosotros, los regentes y los impostores y los sabios, no quedara subterraneo donde estos malditos puedan sustraerse a la catastrofe, no quedara isla en el oceano para recibirlos ni desierto en estado de engullirlos, a ellos, a sus tesoros y a su familia. Rodaremos unidos en las tinieblas sin regreso y el pozo de sombra nos acogera, a nosotros y a nuestros dioses absurdos, a nosotros y a nuestros valores criminales, a nosotros y a nuestras ridiculas esperanzas. Entonces, y solamente entonces, la justicia sera hecha y se nos recordara asi como a un modelo para no imitar mas y bajo ningun pretexto; seremos la advertencia de las generaciones ascendentes y se vendra a contemplar los restos horribles de nuestras metropolis, estas hijas del caos engendradas por aquel orden!

The path of Jnāna-Yoga, which has been described as “a straight but steep course,”4 is outlined with elegant conciseness by Sadānanda in his Vedānta-Sāra, a fifteenth-century text. Sadānanda lists four principal means (sādhana) for attaining emancipation: 1. Discernment (viveka) between the permanent and the transient; that is, the constant practice of seeing the world for what it is—a finite and changeable realm that, even at its most enjoyable, must never be confused with the transcendental Bliss. 2. Renunciation (virāga) of the enjoyment of the fruit (phala) of one’s actions; this is the high ideal of Karma-Yoga, which asks students to engage in appropriate actions without expecting any personal reward. 3. The “six accomplishments” (shat-sampatti), which are detailed below. 4. The urge toward liberation (mumukshutva); that is, the cultivation of the spiritual impulse, or self-transcendence. The six accomplishments are: 1. Tranquillity (shama), or the art of remaining serene even in the face of adversity. 2. Sense-restraint (dama), or the curbing of one’s senses, which are habitually hankering after stimulation. 3. Cessation (uparati), or abstention from actions that are not relevant either to the maintenance of the body or to the pursuit of enlightenment. 4. Endurance (titikshā), which is specifically understood as the stoic ability to be unruffled by the play of opposites (dvandva) in Nature, such as heat and cold, pleasure and pain, or praise and censure. 5. Mental collectedness (samādhāna), or concentration, the discipline of single-mindedness in all situations but specifically during periods of formal education. 6. Faith (shraddhā), a deeply inspired, heartfelt acceptance of the sacred and transcendental Reality. Faith, which is fundamental to all forms of spirituality, must not be confused with mere belief, which operates only on the level of the mind. In some works a threefold path is expounded: Listening (shravana), or reception of the sacred teachings Considering (manana) the import of the teachings Contemplation (nididhyāsana) of the truth, which is the Self (ātman) Step by step, the practitioner peels away all the veils concealing the ultimate Truth, which is the singular Spirit. This realization brings peace, bliss, and inner freedom.

_*Question*_: Please tell us how we should listen to knowledge? _*Sri Sri*_: _Shravana_ is listening to what is said and then _Manana_, in the mind, again and again bringing it into your conscious awareness _Nidhidhyasa_ that which you have thought over again and again, applying it in your life. Don't go here and there; don't do spiritual shopping. You know why? Because the _shravana_, what you heard from the _Guru_ takes a little while to become _manana_, to become part of you and your life's _nidhidhyasa_. It is like a seed is sown, then it becomes a plant and then it starts bearing fruits. In between, if you start sowing other seeds there, pull it out or do something then it doesn't take root.

Question: Please tell us how we should listen to knowledge? Sri Sri: Shravana is listening to what is said and then Manana, in the mind, again and again bringing it into your conscious awareness Nidhidhyasa that which you have thought over again and again, applying it in your life. Don't go here and there; don't do spiritual shopping. You know why? Because the shravana, what you heard from the Guru takes a little while to become manana, to become part of you and your life's nidhidhyasa. It is like a seed is sown, then it becomes a plant and then it starts bearing fruits. In between, if you start sowing other seeds there, pull it out or do something then it doesn't take root.

In Vedānta, the first principle is Śṛavana—Integrated Listening; the second principle is Manana—Intranalyzing, meaning analyzing the truth for the sake of internalizing it not for rejecting it; and the third principle is Nididhyāsana—Living and radiating the truth! Right listening means allowing the words to enter your inner space automatically; letting them cognize, without you constantly interfering with your incompletions, is Listening. Any listening is God. If you are listening to the sparrow’s sound now without giving any meaning to it—just pure listening—that is God. Only if you learn pure listening, you will also be able to learn and give the right meaning.

Nocturno el rio de las horas fluye desde su manatial que es el manana eterno ... [Nocturnal the river of hours flows/from its source, the eternal tomorrow ... ]

Levántate pronto, es estupendo vivir las mañanas

Madhva refers to this practice as jijnasa, or inquiry; this can only occur when one is free from preconceptions (duragraha) (Raghavendrachar 1953). Critical selfreflection is needed as one engages in study. To achieve this one needs the compassion of Vishnu, but one also needs to make an effort by hearing the texts, meditating upon them, contemplating them very deeply, studying them regularly, and teaching them to others (sravana, manana, nididhyasana, svadhyaya, and pravacana). This formulation is not Madhva’s alone: “Yajfiavalkya said: “You see, Maitreyi—it is the self (atman) which one should see and hear, and on which one should reflect and concentrate. For by seeing and hearing one’s self, and by reflecting and concentrating on one’s self, one gains the knowledge of this whole world”’ (Brhad, 2.4.5).