11067 lines
2.3 MiB
Plaintext
11067 lines
2.3 MiB
Plaintext
{\rtf \ansi \deff0
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{\fonttbl{\f0\fnil ScaGoudy;}{\f1\froman Arial;}{\f2\fswiss Sanskrit-New Caledonia;}{\f3\fnil Tamalten;}{\f4\fnil ScaBenguit;}{\f5\fnil Tamal;}{\f6\fnil Balaram;}{\f7\froman\fcharset0 Times New Roman;}{\f8\fswiss Geneva;}{\f9\fnil BodegaSans-Medium;}{
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\f10\froman Times;}{\f11\fnil Bhaskar;}{\f12\fnil ScaTimes;}{\f13\fnil ScaPalatino;}{\f14\fnil Rama-Palatino;}{\f15\froman ScaKorinna;}{\f16\fnil Dravida;}{\f17\fnil Palatino Sanskrit 2;}{\f18\fnil Sanskrit-Times;}{\f19\fnil Sanskrit-Palatino;}{\f20\fnilRama
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Garamond Plus;}{\f21\fswiss Tahoma;}{\f22\fnil ScaFrizQuadrata;}{\f23\fnil Times CE Sanskrit;}{\f24\fnil\fcharset2 Inbenb;}{\f25\fnil\fcharset2 Inbenr;}{\f26\fnil\fcharset2 Chn JSong SG;}{\f27\fnil ScaOptima;}{\f28\fnil JansonText-Roman;}{\f29\fnil
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Palatino-SanskritHu2;}{\f30\fnil Calibri;}{\f31\fnil Lucida Grande;}{\f32\fnil Sanvito Roman;}{\f33\fnil Sanskrit_Times;}{\f34\fnil Drona;}{\f35\fnil Palatino Sanskrit Hu 2;}{\f36\froman New York;}{\f37\froman Zapf Dingbats;}{\f38\fnil France;}{\f39\fnilSanskrit-Berkeley
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Oldstyle;}{\f40\froman\fcharset255 Helv;}{\f41\fnil Font13399;}{\f42\fnil Times Roman;}{\f43\froman Poetica;}{\f44\fnil Indevr;}{\f45\fnil RM Devanagari;}{\f46\fnil Courier;}{\f47\fmodern Courier New;}{\f48\fnil ScaHelvetica;}{\f49\fnil\fcharset2
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HGoudyOldStyleBTBoldItalic;}{\f50\fnil Goudy Old Style BT Sanskrit;}{\f51\froman Bookman Old Style;}{\f52\fswiss FrankRuehl;}{\f53\fnil Helvetica;}{\f54\froman Arial Unicode MS;}{\f55\fnil Adobe Garamond;}{\f56\fswiss Sanskrit Benguiat;}{\f57\fnil Helvetica
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Ultra Compressed;}{\f58\fnil Tamalten Italic;}{\f59\fnil SnellBT Sanskrit;}{\f60\fnil Matura MT Script Capitals;}{\f61\froman MS Sans Serif;}{\f62\fnil Gaudiya;}{\f63\fnil ScaCheltenham;}{\f64\fswiss Verdana;}{\f65\fnil ScaSabon;}{\f66\fnil Times
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Italic;}{\f67\fmodern Bold PS 12cpi;}{\f68\fnil BodegaSerif MediumOldstyle;}{\f69\fnil Palaka;}{\f70\fnil Devanagari81791-Normal;}{\f71\fnil Sanskrit-Helvetica;}{\f72\fnil GaudiyaBoldItalic;}{\f73\froman\fcharset255 Tms Rmn;}{\f74\fswiss
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Sanskrit-Berkeley-S;}{\f75\froman Sanskrit-Dauphin;}{\f76\fnil Shiksha;}{\f77\fnil GaudiyaItalic;}{\f78\froman Sylfaen;}{\f79\fswiss Microsoft Sans Serif;}{\f80\fnil Basset;}{\f81\fnil BellCentennial;}{\f82\froman Time Roman;}{\f83\fnil Rama-Palatino
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Palatino;}{\f84\froman Century Schoolbook;}}
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{\colortbl\red0\green0\blue0;\red255\green255\blue255;\red0\green0\blue128;\red192\green192\blue192;\red128\green128\blue128;\red0\green255\blue255;\red128\green0\blue0;\red128\green64\blue64;\red0\green64\blue128;\red0\green128\blue0;\red0\green0
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\blue255;\red255\green0\blue0;\red0\green128\blue128;\red128\green0\blue128;\red0\green0\blue160;\red255\green255\blue0;\red128\green128\blue0;\red0\green255\blue0;\red0\green103\blue166;\red3\green3\blue3;\red255\green0\blue128;\red204\green204\blue204;
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\red64\green64\blue64;\red255\green0\blue255;\red153\green51\blue102;\red64\green128\blue128;\red255\green128\blue0;\red84\green49\blue42;\red90\green90\blue90;\red96\green94\blue92;}
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{\stylesheet{\s0\ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Normal;}{\s1\qc\sb360\sa360\brdrl\brdrs\brdrw30\brsp145\brdrcf2\brdrt\brdrs\brdrw30\brsp145\brdrcf2\brdrr\brdrs\brdrw30
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\brsp145\brdrcf2\brdrb\brdrs\brdrw30\brsp145\brdrcf2\shading10000\cfpat3 \b\f0\fs40 Collection;}{\s2\qc\sb540\li1440\ri1440\brdrl\brdrs\brdrw14\brsp43\brdrcf0\brdrt\brdrs\brdrw14\brsp43\brdrcf0\brdrr\brdrs\brdrw59\brsp43\brdrcf4\brdrb\brdrs\brdrw45
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\brsp43\brdrcf4\shading10000\cfpat5 \b\f0\fs48\cf2 Writings;}{\s3\qr \v\f0\fs20\cf6 Book;}{\s4\qr \v\f0\fs20\cf7 Canto;}{\s5\qr\sb360\sa360 \v\f0\fs20\cf8 Section;}{\s6\qr \v\f0\fs20\cf8 Chapter;}{\s7\qr \v\f0\fs20\cf9 Verse Number;}{\s8\qc\sb180\sa180
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\v\f0\fs28 Verse Section;}{\s9\qc \i\f0\fs28\cf0 Verse Text;}{\s10\qc\sb446\tx1440\brdrt\brdrs\brdrw120\brsp0\brdrcf10\shading10000\cfpat5 \b\fs52\cf11 ContentsBook;}{\s11\qc\sb540\sa540\brdrt\brdrs\brdrw105\brsp156\brdrcf11\brdrb\brdrs\brdrw105\brsp156
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\brdrcf11\shading10000\cfpat12 \b\f0\fs36\cf1 song title;}{\s12\qc\sb540\sa540\brdrt\brdrs\brdrw105\brsp156\brdrcf3\brdrb\brdrs\brdrw105\brsp156\brdrcf3\shading10000\cfpat6 \b\f0\fs36\cf1 song title 2;}{\s13\qc\sb540\sa540\brdrt\brdrs\brdrw105\brsp156
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\brdrcf13\brdrb\brdrs\brdrw105\brsp156\brdrcf13\shading10000\cfpat4 \b\f0\fs36\cf1 song title 3;}{\s14\sa86\fi360 \f0\fs28\cf0 Style 1;}{\s15\qj\sl258\slmult1\keepn \b\ul\fs44 Heading 1;}{\s16\qj\keepn \b\ul\fs40 Heading 2;}{\s17 Heading 3;}{\s18\sb180
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\b\ul\f1\cf14 Heading;}{\s19\sb180\li180 \b\ul\f1\fs20\cf14 Sub-Heading 1;}{\s20\sb180\li180\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f1\fs20\cf14 Sub-Heading 2;}{\s21\sb180\li360\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642\tx23642 \ul
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\f1\fs20\cf14 Sub-Heading 3;}{\s22\sb180\li360\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642\tx23642 \f1\fs20\cf14 Sub-Heading 4;}{\s23\qj\sb180\fi360 \f0 Purport_Text;}{\s24 Heading 4;}{\s25\qj\sl300\slmult1\sb240\sa60 \i\f2\fs22 Heading 6;}{\s26\qj
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\sl300\slmult1\sb240\sa60 \f1\fs20 Heading 7;}{\s27\qj\sl300\slmult1\sb240\sa60 \i\f1\fs20 Heading 8;}{\s28\qj\sl300\slmult1\sb240\sa60 \b\i\f1\fs18 Heading 9;}{\s29\sl278\slmult1\tx160\keepn \b\f3\fs18 Heading 5;}{\s30\qc\sb540\sa540 \b\f4\fs36\cf15\cb2
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Master;}{\s31\qc\sb120\sa120\brdrl\brdrs\brdrw15\brsp43\brdrcf0\brdrt\brdrs\brdrw15\brsp43\brdrcf0\brdrr\brdrs\brdrw30\brsp43\brdrcf0\brdrb\brdrs\brdrw30\brsp43\brdrcf0\shading10000\cfpat3 \b\f5\fs36\cf0 Style 2;}{\s32\qc\sb180\sa180 \b\f5\fs28 Style 3;}
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{\s33\qc\sa60\fi360\keepn \b\f5\fs28\cf0 Style 4;}{\s34\b\fs60 Title;}{\s35\b\fs48 H1;}{\s36\b\fs40 H2;}{\s37\b\fs28 H3;}{\s38\b H4;}{\s39\b\fs20 H5;}{\s40\b\fs20 H6;}{\s41 Body Text;}{\s42 Body Text 2;}{\s43 Body Text 3;}{\s44 Heading 1 A A;}{\s45 Heading
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#1;}{\s46 Heading #21;}{\s47 Heading #31;}{\s48 Heading #41;}{\s49 Heading #51;}{\s50 Heading #61;}{\s51 Heading #11;}{\s52 Heading #2;}{\s53 Heading #3;}{\s54 Heading #2 (2);}{\s55 Heading #3 (2);}{\s56\qc\sb360\sa360 \b\i\ul\f6\fs64 Adi;}{\s57\qc
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\sb240\sa60\keepn \b\f6\fs36\cf13 Subsection;}{\s58 LSNAWP1;}{\s59\sb115\sa115\li720\ri720 \b\i\f0\fs32\cf6\cb1 sub-section;}{\s60\qr\sb115\sa115\li720\ri720 \v\f0\fs20\cf6\cb1 sub-section 2;}{\s61\qr\sb115\sa115\li720\ri720 \f0\fs20\cf6\cb1 sub-chapter;
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}{\s62\sl240\slmult1\sb0\sa0\fi0 \b\cf0 \}\{;}{\s63\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 ?;}{\s64\sl240\slmult1\sb0\sa120\fi0 \f7\fs20\cf0 ?????;}{\s65\sl240\slmult1\sb0\sa0\fi0 \f7\fs20\cf0 ????? ??????????;}{\s66\sl240\slmult1\sb0\sa0\li283\fi-283
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\tx283 \f7\fs20\cf0 ??????;}{\s67\sl240\slmult1\sb0\sa0\fi0 \f7\fs20\cf0 ???????;}{\s68\qc\sl240\slmult1\sb0\sa0\fi0 \b\f7\fs20\cf0 ????????;}{\s69\sl240\slmult1\sb0\sa120\fi0 \f7\fs20\cf0 ???????? ?????;}{\s70\qj\sl240\slmult1\sb0\sa0\li20\fi0\tx144 \f8
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\fs30\cf0 ];}{\s71\sl240\slmult1\sb0\sa0\li680\fi-510 \f5\fs36\cf15 01;}{\s72\qj\sl257\slmult1\sb0\sa0\li396\fi0 \i\f7\fs20\cf0 0.7;}{\s73\sl240\slmult1\sb0\sa0\li720\fi-432 \f7\fs24\cf0 1;}{\s74\sl240\slmult1\sb240\sa60\fi0\keepn \b\f1\fs20\cf0 ????????
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? 1;}{\s75\sl240\slmult1\sb0\sa0\fi0\tx284\tx567\tqdec\tlhyph\tx9592 \f7\fs20\cf0 ?????????? 1;}{\s76\qc\sl240\slmult1\sb0\sa0\fi0 \f9\cf0 14pt Breakers;}{\s77\qc\sl240\slmult1\sb120\sa0\fi0 \i\f5\fs24\cf0 1a: 1st line of centered verse (6pt before);}{
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\s78\qj\sl240\slmult1\sb120\sa0\li2520\fi0\keep\keepn \i\f5\fs24\cf0 1a: 1st line of verse (6pt before);}{\s79\qj\sl240\slmult1\sb120\sa0\li2520\fi0 \i\f5\fs24\cf0 1a: 1st line of verse (6pts before);}{\s80\qc\sl240\slmult1\sb0\sa120\fi0 \i\f5\fs24\cf0 1
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a:2nd line centered verse (6pts after);}{\s81\qj\sl240\slmult1\sb240\sa0\fi0 \f5\fs20\cf0 1Apara;}{\s82\sl240\slmult1\sb0\sa0\li2520\fi0\keep\keepn \i\f5\fs24\cf0 1b: 1st line of 2nd verse (no before gap points) Char;}{\s83\sl240\slmult1\sb0\sa0\li2880
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\fi0\keep\keepn \i\f5\fs24\cf0 1b: 2nd and 4th line of 4 line verse (no pts after);}{\s84\qj\sl240\slmult1\sb0\sa0\fi0 \f5\fs20\cf0 1B+C-para;}{\s85\qj\sl240\slmult1\sb120\sa60\li2880\fi0\keepn \i\f5\fs24\cf0 1b: uvaca line;}{\s86\sl240\slmult1\sb0\sa120
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\li2880\fi0\keep \i\f5\fs24\cf0 1c: 2nd line of 2 line verse (6pt after);}{\s87\sl240\slmult1\sb0\sa0\li2520\fi0\keep\keepn \i\f5\fs24\cf0 1c: 3rd line of 4 line verse;}{\s88\sl240\slmult1\sb120\sa120\fi0\tx7200 \b 1CDM;}{\s89\qc\sl240\slmult1\sb120\sa0
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\fi0 \i\f5\fs24\cf0 1: centered 6pt before gap;}{\s90\qc\sl240\slmult1\sb0\sa0\fi0 \i\f5\fs24\cf0 1: centered (no gap);}{\s91\qc\sl240\slmult1\sb0\sa0\fi0 \i\f5\fs24\cf0 1: centered no gap;}{\s92\sl240\slmult1\sb0\sa0\li2880\fi0\keep\keepn \i\f5\fs24\cf0
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1d: 2nd and 4th line of 4 line verse (no pts after);}{\s93\sl240\slmult1\sb0\sa0\li2880\fi0\keep\keepn \i\f5\fs24\cf0 1d: 2nd line of 4 line verse;}{\s94\sl240\slmult1\sb0\sa0\li2880\fi0\keep\keepn \i\f5\fs24\cf0 1d: 2nd line of 4 line verse (no pts afte
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r);}{\s95\qj\sl240\slmult1\sb0\sa120\li2880\fi0\keep \i\f5\fs24\cf0 1d: 4th line of 4 line verse (6pts after);}{\s96\sl240\slmult1\sb0\sa0\li2520\fi0\keep\keepn \i\f5\fs24\cf0 1e: 1st line of 2nd verse (no before gap points);}{\s97\sl240\slmult1\sb0\sa0
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\li2520\fi0\keep\keepn \i\f5\fs24\cf0 1e: 3rd line of 4 line verse;}{\s98\sl240\slmult1\sb0\sa120\li2880\fi0\keep \i\f5\fs24\cf0 1f: 2nd line of 2 line verse (6pt after);}{\s99\qj\sl240\slmult1\sb0\sa120\li2880\fi0\keep \i\f5\fs24\cf0 1f: 4th line of 4 l
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ine verse (6pts after);}{\s100\qc\sl240\slmult1\sb120\sa120\fi0\keepn \i\f5\fs24\cf0 1g: single line verse centered;}{\s101\qj\sl240\slmult1\sb0\sa0\li1440\fi0\keepn \i\f5\fs24\cf0 1h: big verse 2nd and 4th line;}{\s102\qj\sl240\slmult1\sb0\sa0\li1080
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\fi0\keep\keepn \i\f5\fs24\cf0 1h: big verse 3rd line;}{\s103\qj\sl240\slmult1\sb0\sa120\li1440\fi0\keep \i\f5\fs24\cf0 1h: big verse 4th line (6pts after);}{\s104\qj\sl240\slmult1\sb120\sa0\li1080\fi0 \i\f5\fs24\cf0 1h:big verse first line(6pts before);
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}{\s105\qj\sl240\slmult1\sb120\sa0\li1080\fi0\keep\keepn \i\f5\fs24\cf0 1i: bib verse !st line;}{\s106\qc\sl240\slmult1\sb216\sa216\fi0\brdrt\brdrs\brdrw30\brsp55\brdrcf0\brdrb\brdrs\brdrw30\brsp55\brdrcf0\shading10000\cfpat15 \i\cf0 1 Lect Reference fro
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m Bg.;}{\s107\qj\sl240\slmult1\sb0\sa0\fi0\tx585 \f10 1_Normal;}{\s108\qc\sl240\slmult1\sb120\sa120\fi0\keepn \i\f5\fs24\cf0 1: single line verse centered;}{\s109\qc\sl240\slmult1\sb120\sa120\fi0\keepn \i\f5\fs24\cf0 1: single line verse centered (6pts b
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efore and after);}{\s110\qj\sl240\slmult1\sb120\sa120\li2517 \i\f5\fs36\cf0 1st 6 before and after;}{\s111\qj\sl240\slmult1\sb120\sa120\li2517 \i\f5\fs36\cf0 1st line 6 before and after;}{\s112\sl240\slmult1\sb0\sa0\fi0 \cf0 1st-no indent;}{\s113\qj
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\sl265\slmult1\sb360\sa266\fi0\tx300 \b\f11\fs22\cf0 1st verse;}{\s114\sl240\slmult1\sb0\sa0\li1440\fi-432 \f7\fs24\cf0 2;}{\s115\sl240\slmult1\sb240\sa60\fi0\keepn \b\i\f1\fs20\cf0 ????????? 2;}{\s116\sl240\slmult1\sb0\sa0\fi0\tqdec\tlhyph\tx9592 \b\f7
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\fs20\cf0 ?????????? 2;}{\s117\qj\sl240\slmult1\sb120\sa0\li2520\fi0 \i\f5\fs24\cf0 2: 1st line of verse (6pts before);}{\s118\qj\sl240\slmult1\sb120\sa0\li2520\fi0 \i\f5\fs22\cf0 2: 1st line of verse (6pts before) Char Char;}{\s119\qj\sl257\slmult1\sb0
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\sa0\li1304\fi0 \i\f7\fs20 2.3;}{\s120\sl240\slmult1\sb0\sa0\li720\ri720\fi-605\tx1080\brdrl\brdrs\brdrw45\brsp29\brdrcf6\brdrt\brdrs\brdrw14\brsp29\brdrcf16\shading10000\cfpat1 \f12\cf0 2_Contents;}{\s121\sl240\slmult1\sb0\sa0\li720\ri720\fi72\brdrl
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\brdrs\brdrw45\brsp29\brdrcf6\brdrt\brdrs\brdrw45\brsp29\brdrcf6\brdrb\brdrs\brdrw45\brsp29\brdrcf6\shading10000\cfpat5 \b\fs32\cf0 2_Contents Chapters;}{\s122\sl240\slmult1\sb180\sa0\li2880\fi0 \f7\fs24\cf0 2 inch indent;}{\s123\sl240\slmult1\sb180\sa0
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\li2880\fi0 \cf0 2 inch indent;}{\s124\sl240\slmult1\sb180\sa0\li2880\fi0 \fs24 2 inch indent1;}{\s125\sl240\slmult1\sb180\sa0\li2880\fi0 \cf0 2 inch indent2;}{\s126\sl240\slmult1\sb180\sa0\li2880\fi0 \cf0 2 inch indent3;}{\s127\qc\sl240\slmult1\sb0
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\sa260\fi0 \b\f5\fs26\cf0 2: My Chapter number;}{\s128\qc\sl240\slmult1\sb0\sa260\fi0\keep\keepn \b\f5\fs26\cf0 2: My Chapter title;}{\s129\qc\sl240\slmult1\sb0\sa0\fi0\tqdec\tx4536\tqdec\tx9072 \b\f5\fs26\cf0 2: My Header;}{\s130\sl240\slmult1\sb0\sa0
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\fi0 \f5\fs26\cf0 2: My Header Page Number;}{\s131\sl240\slmult1\sb0\sa0\li2520\fi0 \i\f5\fs24\cf0 2nd verse no before points;}{\s132\qj\sl240\slmult1\sb0\sa0\fi425 \f5\fs20\cf0 2-paras;}{\s133\sl240\slmult1\sb0\sa0\li2160\fi-432 \f7\fs24\cf0 3;}{\s134
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\qc\sl240\slmult1\sb0\sa60\fi0\keepn \f7\fs20\cf0 ????????? 3;}{\s135\qj\sl257\slmult1\sb0\sa0\li1870\fi0 \i\f7\fs20\cf0 3.3;}{\s136\qj\sl257\slmult1\sb0\sa0\li2040\fi0 \i\f7\fs20\cf0 3.6;}{\s137\qj\sl240\slmult1\sb120\sa120\fi0 \f5\cf0 3: english transl
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ation of verse Char;}{\s138\qj\sl240\slmult1\sb0\sa0\fi0 \f5\fs24\cf0 3: First paragraph of Chapter;}{\s139\qj\sl240\slmult1\sb0\sa0 \f5\cf0 3: Usual paragraph;}{\s140\qj\sl240\slmult1\sb0\sa0 \f5\cf0 3: Usual paragraph Char Char;}{\s141\qj\sl240\slmult1
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\sb120\sa0\fi576 \f5\fs24\cf0 3: Usual paragraph with before gap;}{\s142\qj\sl240\slmult1\sb120\sa0 \f5\cf0 3: Usual paragraph with before gap Char Char;}{\s143\qj\sl240\slmult1\sb120\sa120\fi0\keep\keepn \f5\cf0 3: verse english trans;}{\s144\sl240
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\slmult1\sb0\sa0\li2880\fi-432 \f7\fs24\cf0 4;}{\s145\qj\sl257\slmult1\sb0\sa0\li2551\fi0 \i\f7\fs20\cf0 4.5;}{\s146\qj\sl257\slmult1\sb0\sa0\li2721\fi0 \i\f7\fs20\cf0 4.8;}{\s147\sl240\slmult1\sb0\sa120\li2880\fi0 \i\f5\fs24\cf0 4th of fourline verse;}{
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\s148\qj\sl257\slmult1\sb0\sa0\li3061\fi0 \i\f7\fs20\cf0 5.4;}{\s149\qj\sl257\slmult1\sb0\sa0\li3231\fi0 \i\f7\fs20\cf0 5.7;}{\s150\sl240\slmult1\sb240\sa60\fi0 \b\i\f1\fs18\cf0 ????????? 9;}{\s151\sl240\slmult1\sb0\sa0\fi0 \f7\cf0 A>;}{\s152\qj\sl278
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\slmult1\sb0\sa0\fi288 \f13\fs22 A2. Body text;}{\s153\qc\sl278\slmult1\sb140\sa0\fi0 \i\f13\fs22\cf0 A3a. Verse first line;}{\s154\qc\sl278\slmult1\sb0\sa0\fi0 \i\f13\fs22\cf0 A3. Verse;}{\s155\qc\sl240\slmult1\sb120\sa120\fi0\brdrl\brdrs\brdrw15\brsp43
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\brdrcf0\brdrt\brdrs\brdrw15\brsp43\brdrcf0\brdrr\brdrs\brdrw30\brsp43\brdrcf0\brdrb\brdrs\brdrw30\brsp43\brdrcf0\shading10000\cfpat3 \b\f5\fs36 aanew;}{\s156\sl240\slmult1\sb0\sa0\fi0\tx180\tx360\tx540 \b\f3\fs20\cf0 abc;}{\s157\sl240\slmult1\sb180
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\sa108\fi0 \b\f5\fs24 About Heading;}{\s158\sl240\slmult1\sb180\sa180\fi0\tx360 \b\f5\fs24 About Subheading;}{\s159\sl240\slmult1\sb227\sa0\fi0 \i\f14\cf0 Acarya Title;}{\s160\sl240\slmult1\sb540\sa0\li720\ri720\fi0\tx360\brdrl\brdrs\brdrw30\brsp144
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\brdrcf0\brdrt\brdrs\brdrw30\brsp144\brdrcf0\brdrr\brdrs\brdrw60\brsp144\brdrcf4\brdrb\brdrs\brdrw60\brsp144\brdrcf4\shading10000\cfpat10 \f15\cf15 Acharya;}{\s161\qr\sl240\slmult1\sb360\sa360\fi0\brdrt\brdrs\brdrw120\brsp43\brdrcf13 \f7\fs24\cf0 Added_
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Purport_Heading;}{\s162\qr\sl240\slmult1\sb360\sa360\fi0\brdrt\brdrs\brdrw120\brsp43\brdrcf13 \cf0 Added_Purport_Heading;}{\s163\qr\sl240\slmult1\sb360\sa360\fi0\brdrt\brdrs\brdrw120\brsp40\brdrcf13 \fs24 Added_Purport_Heading1;}{\s164\qr\sl240\slmult1
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\sb360\sa360\fi0\brdrt\brdrs\brdrw120\brsp40\brdrcf0 \f7\fs24\cf0 Added_Purport_Heading2;}{\s165\qr\sl240\slmult1\sb360\sa360\fi0\brdrt\brdrs\brdrw120\brsp40\brdrcf0 \cf0 Added_Purport_Heading2;}{\s166\qr\sl240\slmult1\sb360\sa360\fi0\brdrt\brdrs
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\brdrw120\brsp40\brdrcf13 \cf0 Added_Purport_Heading3;}{\s167\sl240\slmult1\sa86\fi0\brdrl\brdrs\brdrw10\brsp80\brdrcf13\brdrt\brdrs\brdrw10\brsp80\brdrcf13\brdrr\brdrs\brdrw60\brsp0\brdrcf9\brdrb\brdrs\brdrw60\brsp40\brdrcf9\shading10000\cfpat15 \b\fs24
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Additional_purports;}{\s168\qc\sl240\slmult1\sb0\sa0\fi0 \b\i\ul\f6\fs40\cf0 Adi:Para;}{\s169\qc\sl240\slmult1\sa86\fi0 \b\fs24\cf0 after-pic;}{\s170\sl240\slmult1\sb89\sa89 \cf0 After Verse;}{\s171\qj\sl240\slmult1\sb89\sa89 \cf0 After Verse;}{\s172
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\sl240\slmult1\sa86\fi0 \b\cf0 after-verse;}{\s173\sl240\slmult1\sb89\sa89\fi0\keep \f5\fs24\cf0 After Verse1;}{\s174\sl240\slmult1\sb89\sa89 \b\cf0 afterverse2;}{\s175\qj\sl240\slmult1\sb89\sa89\fi0 \cf0 After Verse2;}{\s176\qj\sl240\slmult1\sb89\sa89
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\fi0 \f7\fs36\cf0 After Verse3;}{\s177\sl240\slmult1\sb89\sa89\fi0 \f7\cf0 After Verse4;}{\s178\qj\sl240\slmult1\sb89\sa89 \cf0 After Verse5;}{\s179\qj\sl240\slmult1\sb0\sa0 \f5\fs24\cf0 ahankara;}{\s180\sl240\slmult1\sb491\sa0\fi0\keep\keepn \b\f5\fs20
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\cf0 A-Header;}{\s181\qc\sl240\slmult1\sb0\sa0\fi0\tqdec\tx283 \b\f14\fs32\cf0 AHeading;}{\s182\qc\sl360\slmult1\sb0\sa0\fi0 \b\f16\fs36\cf0 anecdote number;}{\s183\qc\sb0\sa0\fi0 \f16\fs24\cf0 anecdote title;}{\s184\sl240\slmult1\sb0\sa0\fi288 \b\f5
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\fs20\cf0 annotation subject;}{\s185\sl240\slmult1\sb0\sa180\fi0 \fs20\cf0 annotation text;}{\s186\sl240\slmult1\sb0\sa0\fi288\tqdec\tx283 \f14\fs22\cf0 anormal;}{\s187\sl240\slmult1\sb0\sa0\fi0 \f5\fs24\cf0 anu;}{\s188\qc\sl240\slmult1\sb0\sa0\fi0\tx737
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\tx794\tx1416\tx2124\tx2832\tx3540\tx4248\tx4956\tx5664 \b\i\f17\fs20\cf0 app alc\'edm;}{\s189\sl240\slmult1\sb113\sa113\li1417\fi0\keep \i\f18\fs18\cf0 App Bangla;}{\s190\sl240\slmult1\sb0\sa0\li1587\fi-510\keep \i\f18\fs18 App CC Poem;}{\s191\qj\sl240
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\slmult1\sb0\sa0\fi283 \f18\fs18\cf0 Appendix text;}{\s192\qc\sl240\slmult1\sb0\sa57\fi0 \b\f19\fs24 App Header;}{\s193\qc\sl240\slmult1\sb0\sa113\fi0 \b\f18\fs20\cf0 App Header2;}{\s194\qc\sl240\slmult1\sb0\sa57\fi0 \b\f18\fs20\cf0 App Number;}{\s195\qc
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\sl240\slmult1\sb113\sa113\fi0 \f18\fs18\cf0 App sub1;}{\s196\qj\sl671\slmult1\sb0\sa0 \shad\f5\fs24\cf0 apurp;}{\s197\qj\sl670\slmult1\sb0\sa0\fi0 \f5\fs24\cf0 apurpnoindent;}{\s198\qr\sl240\slmult1\sb0\sa0\fi432 \i\f14\fs18 Areference;}{\s199\sl240
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\slmult1\sb113\sa0\fi0 \b\f14\fs36 Article Title;}{\s200\sl240\slmult1\sb0\sa0\fi0 \f20\fs14\cf0 artist credit;}{\s201\sl240\slmult1\sb0\sa113\fi0 \i\f20\fs14\cf0 Artists Credits;}{\s202\sl240\slmult1\sb0\sa0\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320
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\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640\tx9360\tx10080\tx10800\tx11520\tx12240\tx12960\tx13680\tx14400 \f11\fs60 Art. Title (XBold);}{\s203\qc\sl240\slmult1\sb0\sa0\fi482 \i\f19\fs22 A Sanskrit;}{\s204\qc\sl240\slmult1\sb0\sa0\li432\fi-432\tqdec\tx283
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\i\f14\fs22\cf0 aslokacentre;}{\s205\qc\sl300\slmult1\sb120\sa120\fi0 \i\f2\fs24\cf0 Aster;}{\s206\qc\sl240\slmult1\sb180\sa180\fi0 \cf0 Asterisk;}{\s207\qc\sl240\slmult1\sb0\sa180\fi0 \f7\fs24\cf0 Asterisk;}{\s208\qc\sl240\slmult1\sb0\sa180\fi0 \fs24 A
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sterisk1;}{\s209\qc\sl240\slmult1\sb0\sa180\fi0 \f7\fs24\cf0 Asterisk2;}{\s210\qc\sl240\slmult1\sb0\sa180\fi0 \f7\fs24\cf0 Asterisk3;}{\s211\qc\sl240\slmult1\sb0\sa0\fi0\tqdec\tx283 \b\f14\cf0 ASubheading;}{\s212\qc\sl240\slmult1\sb85\sa0\fi0 \b\f14\fs32
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A Title;}{\s213\sl260\slmult1\sb0\sa0\li510\fi-340 \f14\fs22\cf0 Atkins Poetry;}{\s214\sl260\slmult1\sb0\sa85\li510\fi-340 \f14\fs22\cf0 Atkins Poetry 2nd Line;}{\s215\qc\sl240\slmult1\sb180\sa180\fi0 \f1\fs24\cf10 Audio Bg;}{\s216\qc\sl240\slmult1\sb360
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\sa0\fi0\tx360 \cf0 Author;}{\s217\qc\sl240\slmult1\sb360\sa0\fi0\tx360 \f7\fs24\cf0 Author;}{\s218\qc\sl240\slmult1\sb360\sa0\fi0\tx360 \fs24 Author1;}{\s219\qc\sl240\slmult1\sb360\sa0\fi0\tx360 \f7\fs24\cf0 Author2;}{\s220\qc\sl240\slmult1\sb360\sa0
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\fi0\tx360 \f7\fs24\cf0 Author3;}{\s221\sl240\slmult1\sb57\sa0\fi0 \i\f14\fs32 Author Name;}{\s222\qc\sl240\slmult1\sb420\sa420\fi0\keepn \b\f6\fs40\cf0 Authors;}{\s223\qj\sl240\slmult1\sb0\sa0 \f21\fs16\cf0 Balloon Text;}{\s224\sl240\slmult1\sb113\sa0
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\li1928\fi-964\tx1928\tx3231\keep \i\f14\fs18\cf0 Bangla Long;}{\s225\sl240\slmult1\sb0\sa113\li1928\fi-964\tx1928\tx3231\keep \i\f14\fs18\cf0 Bangla Long2;}{\s226\sl285\slmult1\sb0\sa0\fi0 \f20\fs24\cf0 [Basic Paragraph];}{\s227\qj\sl240\slmult1\sb0\sa0
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\li283\ri283\fi283 \f22\fs20\cf0 BBT;}{\s228\sl240\slmult1\sb0\sa113\li2041\fi-340 \i\f22\fs20\cf0 BBT Verse;}{\s229\sl240\slmult1\sb0\sa0\fi0 \fs24 beings.;}{\s230\sl240\slmult1\sb0\sa0\fi0 \f7\fs24 beings.\}\{;}{\s231\sl240\slmult1\sb0\sa0\fi0 \f7\fs24
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beings.1;}{\s232\sl240\slmult1\sb0\sa0\fi0 \f7\fs24 beings.2;}{\s233\sl240\slmult1\sb0\sa0\fi0 \f23\fs24\cf0 Bekezd?;}{\s234\sl240\slmult1\sb113\sa0\li340\fi0\keep \i\f14\fs20\cf0 Beng1;}{\s235\sl240\slmult1\sb113\sa113\li619\fi0 \i\f14\fs20\cf0 Bengali;
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}{\s236\sl240\slmult1\sb0\sa0\li283\fi0\tx2494 \i\f19\fs22 Bengali1;}{\s237\sl240\slmult1\sb0\sa0\li1020\fi0 \i\f19\fs22 Bengali2;}{\s238\sl240\slmult1\sb100\sa100\li397\fi-283\tx454 \i\f19\fs20\cf0 Bengali 2;}{\s239\sl242\slmult1\sb113\sa113\li619\fi0
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\i\f20\fs18\cf0 Bengali Char Char;}{\s240\sl240\slmult1\sb85\sa265\li1020\fi-935\tx2381 \i\f14\fs20 Bengali Poem;}{\s241\sl240\slmult1\sb140\sa0\li1872\fi-851\tx2381 \i\f20\fs18\cf0 Bengali Poem 1;}{\s242\sl240\slmult1\sb140\sa140\li1872\fi-851\tx2381 \i
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\f20\fs18\cf0 Bengali Poem 2;}{\s243\sl240\slmult1\sb0\sa0\li1020\fi-567\tx2381 \i\f14\fs20 Bengali Poem Medium;}{\s244\sl240\slmult1\sb85\sa0\li1020\fi-595\tx2381 \i\f19\fs20\cf0 Bengali Poem Short;}{\s245\sl240\slmult1\sb85\sa85\li1134\fi-850\tx2608 \i
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\f14\fs20\cf0 Bengali Poetry;}{\s246\qc\sl240\slmult1\sb180\sa180\fi0\tx360 \f24\fs36 Bengbo;}{\s247\qc\sl240\slmult1\sb180\sa180\fi0\tx360 \b\f25\fs36\cf0 Bengro;}{\s248\qj\sl360\slmult1\sb0\sa240\li432\fi-432 \f26\cf0 BG;}{\s249\qc\sl240\slmult1\sb0
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\sa0\fi0\tx720\brdrl\brdrs\brdrw15\brsp43\brdrcf0\brdrt\brdrs\brdrw15\brsp43\brdrcf0\brdrr\brdrs\brdrw45\brsp43\brdrcf0\brdrb\brdrs\brdrw45\brsp43\brdrcf0\shading10000\cfpat15 \b\cf0 BG Headings;}{\s250\sl240\slmult1\sb0\sa0\fi0\brdrl\brdrs\brdrw4\brsp45
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\brdrcf0\brdrt\brdrs\brdrw4\brsp45\brdrcf0\brdrr\brdrs\brdrw4\brsp45\brdrcf0\brdrb\brdrs\brdrw4\brsp45\brdrcf0\shading10000\cfpat17 \cf9 Bg. Popup Links;}{\s251\qc\sl240\slmult1\sb540\sa0\fi0\brdrl\brdrs\brdrw60\brsp0\brdrcf6\brdrt\brdrs\brdrw60\brsp40
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\brdrcf6\brdrr\brdrs\brdrw60\brsp0\brdrcf6\brdrb\brdrs\brdrw60\brsp40\brdrcf6\shading10000\cfpat12 \b\fs24\cf0 BG Translations Heading;}{\s252\sl240\slmult1\sb0\sa0\fi0 . Bhaktivedanta Swami Prabhupada and reporters in Mel;}{\s253\sl240\slmult1\sb113
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\sa227\li1134\ri1134\fi0 \i\f7\fs24\cf0 BhishmaQuote;}{\s254\sl240\slmult1\sb0\sa86\li360\fi-360 \fs24\cf0 Bibliography;}{\s255\sl285\slmult1\sb0\sa57\fi0\tx283 \f20\fs18\cf0 Bibliography Entry;}{\s256\qc\sl240\slmult1\sb68\sa34\fi0 \b\f14\fs20\cf0 Bibli
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ography Header;}{\s257\sl240\slmult1\sb57\sa0\fi0 \f14\fs12\up7 Bibliography text;}{\s258\qj\sl257\slmult1\sb0\sa0\li113\fi0 \i\f7\fs20 (big 02) 0.2 cm;}{\s259\qj\sl257\slmult1\sb0\sa0\li170\fi0 \i\f7\fs20 (big 02) 0.3 cm;}{\s260\qj\sl257\slmult1\sb0
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\sa0\li283\fi0 \i\f7\fs20 (big 02) 0.5 cm;}{\s261\qj\sl257\slmult1\sb0\sa0\li198\fi0 \i\f7\fs20\cf0 (big) 0.35 cm;}{\s262\qj\sl257\slmult1\sb0\sa0\li255\fi0 \i\f7\fs20 (big) 0.45 cm;}{\s263\qj\sl257\slmult1\sb0\sa0\li311\fi0 \i\f7\fs20\cf0 (big) 0.55
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cm;}{\s264\qj\sl257\slmult1\sb0\sa0\li283\fi0 \i\f7\fs20 (big) 0.5 cm;}{\s265\qj\sl257\slmult1\sb0\sa0\li368\fi0 \i\f7\fs20\cf0 (big) 0.65 cm;}{\s266\qj\sl257\slmult1\sb0\sa0\li340\fi0 \i\f7\fs20 (big) 0.6 cm;}{\s267\qj\sl257\slmult1\sb0\sa0\li425
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\fi0 \i\f7\fs20 (big) 0.75 cm;}{\s268\qj\sl257\slmult1\sb0\sa0\li481\fi0 \i\f7\fs20\cf0 (big) 0.85 cm;}{\s269\qj\sl257\slmult1\sb0\sa0\li454\fi0 \i\f7\fs20 (big) 0.8cm;}{\s270\qj\sl257\slmult1\sb0\sa0\li454\fi0 \i\f7\fs20 (big) 0.8 cm;}{\s271\qj
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\sl257\slmult1\sb0\sa0\li510\fi0 \i\f7\fs20 (big) 0.9 cm;}{\s272\sl240\slmult1\sb0\sa0\fi0 \f5\fs24\cf0 bigger;}{\s273\sl278\slmult1\sb0\sa0\fi283 \f27\fs22 Bindu Box;}{\s274\sl270\slmult1\sb113\sa0\fi0 \f27\fs20 Bindu Box Endnote;}{\s275\qc\sl240
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\slmult1\sb0\sa113\fi0 \b\f27\fs42 Bindu Box Header;}{\s276\sl240\slmult1\sb100\sa100\fi0 \f7\fs24\cf0 blockquote;}{\s277\sl240\slmult1\sb0\sa120\li1440\ri1440\fi0 \fs24\cf0 Block Text;}{\s278\sl240\slmult1\sb180\sa360\li1440\ri1440\fi0 \fs24\cf0 Block T
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ext plus;}{\s279\qj\sl240\slmult1\sb0\sa0 \f5\fs36\cf0 Body;}{\s280\qj\sl240\slmult1\sb0\sa0\fi0 \f5\fs36\cf0 Body no indent;}{\s281\qj\sl240\slmult1\sb0\sa0\fi0 \f6 Body Text:Para;}{\s282\qj\sl248\slmult1\sb0\sa0\fi480 \f28\fs20 Body Text1;}{\s283\sl240
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3);}{\s287\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Body Text 3:Para:Para;}{\s288\qc\sl240\slmult1\sb0\sa227\fi0 \f7\fs24\cf0 Body Text (centered);}{\s289\qc\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Body Text (Centered 1st line);}{\s290\sl240\slmult1\sb0\sa120
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\fi210 \f5\fs24\cf0 Body Text First Indent;}{\s291\sl240\slmult1\sb0\sa120\li360\fi210 \f5\fs24\cf0 Body Text First Indent 2;}{\s292\sl287\slmult1\sb0\sa227\li340\fi-340 \f10\fs22 body text glossary;}{\s293\sl240\slmult1\sb0\sa0\fi0\tx144\tqdec\tx9360
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\cf0 Body Text Indent;}{\s294\qj\sl240\slmult1\sb0\sa0\fi240 \fs18\cf0 Body Text Indent 2;}{\s295\qj\sl240\slmult1\sb0\sa0\li20\fi560\tx144\tx580 \f8\fs26\cf0 Body Text Indent 3;}{\s296\qj\sl248\slmult1\sb0\sa0\fi0 \f28\fs20 Body text Left;}{\s297\qj
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\sl240\slmult1\sb0\sa0\fi0 \f5\fs36\cf15 Body text no indent;}{\s298\qj\sl287\slmult1\sb0\sa0\fi0 \f29\fs20 Body Text nopar;}{\s299\qj\sl240\slmult1\sb0\sa0\fi0 \f6 Body Text:Para:Para;}{\s300\qj\sl240\slmult1\sb180\sa180\fi0 \b\fs24\cf0 Bold;}{\s301
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\sl240\slmult1\sb180\sa108\fi0 \b\ul\f5\fs24 Bold Title;}{\s302\sl240\slmult1\sb180\sa108\fi0\tx360 \b\ul\f5\fs24 Bold Underline;}{\s303\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf6 Book:Para;}{\s304\qc\sl240\slmult1\sb540\sa540\fi0 \b\f4\fs36\cf15\cb2 Book
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a;}{\s305\sl240\slmult1\sb0\sa0\fi0 \f30\fs16\cf0 Book Details;}{\s306\qc\sl240\slmult1\sb180\sa360\fi0\brdrl\brdrs\brdrw14\brsp43\brdrcf0\brdrt\brdrs\brdrw14\brsp43\brdrcf0\brdrr\brdrs\brdrw14\brsp43\brdrcf0\brdrb\brdrs\brdrw14\brsp43\brdrcf0
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\shading10000\cfpat5 \b\fs40 book heading;}{\s307\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf6 Book:Para:Para;}{\s308\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf6 Book:Para:Para:Para;}{\s309\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf6 Book:Para:Para:Para:Para;}{
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\s310\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf6 Book:Para:Para:Para:Para:Para;}{\s311\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf6 Book:Para:Para:Para:Para:Para:Para;}{\s312\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf6 Book:Para:Para:Para:Para:Para:Para:Para;}{
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\s313\qr\sl240\slmult1\sb180\sa540\fi0\tx360 \f7\fs24\cf0 Book Ref;}{\s314\qr\sl240\slmult1\sb180\sa540\fi0\tx360 \cf0 Book Ref;}{\s315\qr\sl240\slmult1\sb180\sa540\fi0\tx360 \fs24 Book Ref1;}{\s316\qr\sl240\slmult1\sb180\sa540\fi0\tx360 \cf0 Book Ref2;
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}{\s317\qr\sl240\slmult1\sb180\sa540\fi0\tx360 \cf0 Book Ref3;}{\s318\sl240\slmult1\sb0\sa0\li720\ri720\fi0 \f7\fs24\cf0 Book Reproduction;}{\s319\qj\sl240\slmult1\sb0\sa0\li720\ri720 \cf0 Book Reproduction;}{\s320\sl240\slmult1\sb0\sa0\li720\ri720\fi0
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\fs24 Book Reproduction1;}{\s321\qj\sl240\slmult1\sb0\sa0\li720\ri720 \cf0 Book Reproduction2;}{\s322\qj\sl240\slmult1\sb0\sa0\li720\ri720 \cf0 Book Reproduction3;}{\s323\qc\sl240\slmult1\sb0\sa113\fi0 \b\f7\fs36\cf0 Book series heading;}{\s324\qc\sl240
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\slmult1\sb0\sa227\fi0 \b\i\f7\fs24\cf0 Book Series Subhead;}{\s325\sl240\slmult1\sb0\sa227\fi0 \b\f7\cf0 Books Heading;}{\s326\qc\sl240\slmult1\sb0\sa113\fi0 \b\f31\fs36\cf0 Books Heading 1;}{\s327\qc\sl240\slmult1\sb0\sa227\fi0 \b\i\f31\fs24\cf0 Books
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Heading 2;}{\s328\sl240\slmult1\sb0\sa0\fi0 \f30\fs14\cf0 Books List;}{\s329\sl240\slmult1\sb0\sa227\fi0 \f7\fs14\cf0 Books list (last line);}{\s330\qc\sl240\slmult1\sb0\sa340\fi0 \b\f7\fs32\cf0 Books Series Header;}{\s331\sl240\slmult1\sb0\sa227\fi0 \b
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\f31\fs24\cf0 Books Series Heading;}{\s332\sl240\slmult1\sb0\sa227\fi0 \f30\fs20\cf0 Books visit website;}{\s333\qc\sl240\slmult1\sb540\sa0\li1440\ri1440\fi0\brdrl\brdrs\brdrw14\brsp43\brdrcf1\brdrt\brdrs\brdrw14\brsp43\brdrcf1\brdrr\brdrs\brdrw59\brsp43
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\brdrcf1\brdrb\brdrs\brdrw45\brsp43\brdrcf1 \b\f12\fs48\cf12 Book Title;}{\s334\qc\sl240\slmult1\sb540\sa0\fi0\brdrl\brdrs\brdrw10\brsp40\brdrcf1\brdrt\brdrs\brdrw10\brsp40\brdrcf1\brdrr\brdrs\brdrw55\brsp40\brdrcf0\brdrb\brdrs\brdrw45\brsp40\brdrcf1 \b
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\f12\fs48\cf12 Book Title1;}{\s335\qc\sl285\slmult1\sb0\sa0\fi0 \f32\cf18 Book Titles;}{\s336\qj\sl240\slmult1\sb0\sa120\li576\ri576\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920 \f33\fs20\cf0 B-Quotes;}{\s337\qj\sl240
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\slmult1\sa0\li720\ri720\fi0 \fs24\cf0 brackets;}{\s338\sl240\slmult1\sb0\sa0\li20\fi0\tx144 \cf0 Branch 518 Frederick Street;}{\s339\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Branch 518 Frederick Street\}\{;}{\s340\sl240\slmult1\sb0\sa0\fi0 \fs24 Branch 51
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8 Frederick Street1;}{\s341\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Branch 518 Frederick Street2;}{\s342\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Branch 518 Frederick Street3;}{\s343\sl240\slmult1\sb0\sa0\fi0\tx3105 \b\f11\fs22\cf0 Breakers;}{\s344\sl240
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\slmult1\sb226\sa226\fi0\tqdec\tx6066 \b\f34\fs24\cf0 Br-E_contents heading;}{\s345\sl240\slmult1\sb0\sa0\li566\fi0\tqdec\tx6066 \f34\fs20\cf0 Br-E_contents text;}{\s346\qj\sl240\slmult1\sb0\sa0\fi340 \f34\fs20\cf0 Br-E-intro;}{\s347\qc\sl240\slmult1
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\sb226\sa226\fi0\tx0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640\keep\keepn \b\f34\fs24\cf0 Br-E_section heading;}{\s348\sl240\slmult1\sb226\sa226\fi0\tx0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760
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\tx6480\tx7200\tx7920\tx8640\keep\keepn \b\f34\fs24\cf0 Br-E_section sub heading;}{\s349\qj\sl278\slmult1\sb0\sa0\fi396 \f34\fs22\cf0 Br-E_text;}{\s350\sl278\slmult1\sb0\sa0\li1360\fi0\tx0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480
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\tx7200\tx7920\tx8640 \i\f34\fs22\cf0 Br-E_verse 1&3 of 4;}{\s351\qj\sl278\slmult1\sb0\sa0\li1814\fi0 \i\f34\fs22\cf0 Br-E_verse 1of2;}{\s352\sl278\slmult1\sb0\sa0\li1814\fi0\tx0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920
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\tx8640 \i\f34\fs22\cf0 Br-E_verse 2&4 of 4;}{\s353\qc\sl240\slmult1\sb0\sa120\fi0\keep \i\f33\fs24\cf0 B-Sloka;}{\s354\qj\sl360\slmult1\sb0\sa0\fi0 \f1\fs20\cf0 Business Address;}{\s355\qj\sl360\slmult1\sb0\sa200\fi0 \f1\fs20\cf0 Business Letter;}{\s356
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\sl240\slmult1\sb0\sa0\fi0 \fs24 But we are not the Supreme Being.;}{\s357\sl240\slmult1\sb0\sa0\fi0 \f7\fs24 But we are not the Supreme Being. ;}{\s358\sl240\slmult1\sb0\sa0\fi0 \f7\fs24 But we are not the Supreme Being.1;}{\s359\sl240\slmult1\sb0\sa0
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\fi0 \f7\fs24 But we are not the Supreme Being.2;}{\s360\qj\sl240\slmult1\sb0\sa120\fi0 \f33\fs24\cf0 B-Vke? Body;}{\s361\qj\sl240\slmult1\sb0\sa0\li454\fi-454 \f35\fs20\cf0 bybliograpy;}{\s362\qr\sl248\slmult1\sb60\sa0\fi0\tx1920\tx2160 \f36\fs20\cf0 By
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Line;}{\s363\qr\sl248\slmult1\sb60\sa0\fi0\tx1920\tx2160 \f36\fs20\cf0 By Line*;}{\s364\qj\sl368\slmult1\sb0\sa0\fi0\tx240 \f11\fs34\cf0 by-line;}{\s365\qc\sl360\slmult1\sb0\sa0\fi0 \f5\fs24\cf0 c;}{\s366\sl240\slmult1\sb0\sa86\li936\fi-504 \cf0 c1;}{
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\s367\qc\sl240\slmult1\sb0\sa0\fi0 \f7\fs20\cf0 c2;}{\s368\qc\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 c38;}{\s369\qc\sl240\slmult1\sb0\sa0\fi0 \f7\fs20\cf0 c4;}{\s370\qc\sl240\slmult1\sb0\sa0\fi0 \f7\fs20\cf0 c5;}{\s371\qj\sl240\slmult1\sb0\sa0\fi0\tx720
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\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920 \f37\fs16 Cal-txt;}{\s372\sl240\slmult1\sb0\sa0\fi0\keep \f7\fs24\cf0 CanBasic01;}{\s373\qc\sl360\slmult1\sb0\sa240\fi0 \b\f5\fs32\cf0 CanBreaker01;}{\s374\qj\sl360\slmult1\sb0\sa0
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\fi0 \f1\fs16\cf0 CanFileName01;}{\s375\qj\sl360\slmult1\sb0\sa120\fi720\tx2160\tx2520 \f6\fs24\cf0 CanSnskrt01;}{\s376\qc\sl360\slmult1\sb0\sa0\fi0\tx2160\tx2520 \f6\fs24\cf0 CanSnskrt02;}{\s377\qj\sl360\slmult1\sb0\sa120\fi720 \f6\fs24\cf0 CanText01;}{
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\s378\qj\sl360\slmult1\sb0\sa120\fi0 \f6\fs24\cf0 CanTextNoIndent;}{\s379\qc\sl360\slmult1\sb0\sa480\fi0 \b\f38\fs44\cf0 CanTitle01;}{\s380\qr\sl240\slmult1\sb0\sa0\fi0 \fs20\cf7 Canto:Para;}{\s381\qc\sl240\slmult1\sb4\sa360\brdrl\brdrs\brdrw30\brsp0
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\brdrcf0\brdrt\brdrs\brdrw30\brsp43\brdrcf0\brdrr\brdrs\brdrw30\brsp0\brdrcf0\brdrb\brdrs\brdrw30\brsp43\brdrcf0\shading10000\cfpat10 \b\fs40\cf3 canto heading;}{\s382\qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs
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\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 \b\fs48\cf1 Cantonum;}{\s383\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf0 Canto:Para:Para;}{\s384\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf0 Cant
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o:Para:Para:Para;}{\s385\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf0 Canto:Para:Para:Para:Para;}{\s386\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20 Canto:Para:Para:Para:Para:Para;}{\s387\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20 Canto:Para:Para:Para:Para:Para:Para;}{
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\s388\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20 Canto:Para:Para:Para:Para:Para:Para:Para;}{\s389\qj\sl240\slmult1\sb0\sa0\fi0 \b\i\f7\fs24\cf0 caption;}{\s390\sl240\slmult1\sb0\sa0\li720\fi-432 \f7\fs24\cf0 Case List;}{\s391\qc\sl240\slmult1\sb540\sa540\fi0
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\b\f6\fs44\cf0 Categories;}{\s392\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Category;}{\s393\sl240\slmult1\sb0\sa0\fi0 \f39 Cc List;}{\s394\qc\sl240\slmult1\sb0\sa0\fi0 \i\f5\fs24 CC Prose Verse;}{\s395\sl240\slmult1\sb0\sa0\fi0 \f5\fs24 CDListingFormat;}{
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\s396\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 CDListingFormat;}{\s397\sl240\slmult1\sb0\sa0\fi0 \fs24 CDListingFormat1;}{\s398\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 CDListingFormat2;}{\s399\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 CDListingFormat3;}{\s400
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\sl240\slmult1\sb120\sa120\fi0 \b\f5\fs24 cdm;}{\s401\qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw15\brsp43\brdrcf0\brdrt\brdrs\brdrw15\brsp43\brdrcf0\brdrr\brdrs\brdrw45\brsp43\brdrcf0\brdrb\brdrs\brdrw45\brsp43\brdrcf0\shading10000\cfpat3 \b\fs40
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\cf11 CD Main Heading;}{\s402\qc\sl240\slmult1\sb120\sa120\li720\fi-720\brdrl\brdrs\brdrw15\brsp43\brdrcf0\brdrt\brdrs\brdrw15\brsp43\brdrcf0\brdrr\brdrs\brdrw30\brsp43\brdrcf0\brdrb\brdrs\brdrw30\brsp43\brdrcf0\shading10000\cfpat5 \b\f7\fs36 CDM Heading
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;}{\s403\qc\sl240\slmult1\sb0\sa0\fi0\tx360\brdrl\brdrs\brdrw45\brsp45\brdrcf6\brdrt\brdrs\brdrw14\brsp45\brdrcf1\brdrr\brdrs\brdrw45\brsp45\brdrcf6\brdrb\brdrs\brdrw45\brsp45\brdrcf6\shading10000\cfpat15 CD Sub2 Heading;}{\s404\qc\sl240\slmult1\sb180
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\sa180\fi0\tx360\brdrl\brdrs\brdrw14\brsp43\brdrcf11\brdrt\brdrs\brdrw14\brsp43\brdrcf11\brdrr\brdrs\brdrw45\brsp43\brdrcf6\brdrb\brdrs\brdrw45\brsp43\brdrcf6 \b\cf0 CD Sub3 Title;}{\s405\qc\sl240\slmult1\sb0\sa0\fi0\brdrl\brdrs\brdrw15\brsp65\brdrcf0
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\brdrt\brdrs\brdrw15\brsp65\brdrcf0\brdrr\brdrs\brdrw45\brsp65\brdrcf2\brdrb\brdrs\brdrw45\brsp65\brdrcf2\shading10000\cfpat5 \b\fs36\cf0 CD Sub Heading;}{\s406\qc\sl240\slmult1\sb0\sa0\fi0\brdrl\brdrs\brdrw45\brsp45\brdrcf6\brdrt\brdrs\brdrw45\brsp45
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\brdrcf6\brdrr\brdrs\brdrw45\brsp45\brdrcf6\shading10000\cfpat15 \b\cf6 CD Track Heading;}{\s407\sl240\slmult1\sb0\sa0\fi0 \f5\fs24 CellBody;}{\s408\sl240\slmult1\sb0\sa0\fi0 \b\f1\fs20 CellHeading;}{\s409\qc\sl240\slmult1\sb180\sa180\fi0\tx360 \cf0 Cent
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er;}{\s410\qc\sl240\slmult1\sb180\sa180\fi0\tx360 \f7\fs24\cf0 Center;}{\s411\qc\sl240\slmult1\sb180\sa180\fi0\tx360 \fs24 Center1;}{\s412\qc\sl240\slmult1\sb180\sa180\fi0\tx360 \f7\fs24\cf0 Center2;}{\s413\qc\sl240\slmult1\sb1\sa0\fi0\tx360 \i\cf0 cent
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er3;}{\s414\qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \b\f40\cf0 Center Bold;}{\s415\qc\sl240\slmult1\sb180\sa180\fi0 \b\cf0 Center-Bold;}{\s416\qc\sl240\slmult1\sb180\sa0\fi0 \b
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\ul\cf0 Center-Bold-Underline;}{\s417\qc\sl240\slmult1\sb0\sa0\fi0 \i\f5\fs24\cf0 centered 2nd line;}{\s418\qc\sl240\slmult1\sb0\sa0\fi0 \i\cf0 Centered-Verse;}{\s419\qc\sl240\slmult1\sb180\sa0\fi0 \i\cf0 Centered-Verse in purp;}{\s420\qc\sl240\slmult1
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\sb180\sa180\fi0 \i\cf0 Center-Italic;}{\s421\qc\sl240\slmult1\sb240\sa240\li2268\ri2268\fi0 \f6\fs20\cf0 Center Style2;}{\s422\qc\sl240\slmult1\sb360\sa0\fi0 \b\f14\cf0 centre;}{\s423\qc\sl300\slmult1\sb0\sa60 \f5\fs24\cf0 Ch #;}{\s424\qj\sl360\slmult1
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\sb0\sa120\fi0 \f5\fs24\cf0 Chakra;}{\s425\qc\sl240\slmult1\sb180\sa180\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf0\brdrb\brdrs\brdrw30\brsp43\brdrcf0\shading10000\cfpat3 \b\fs36\cf0\cb3 chapnum;}{\s426\qc\sl240\slmult1\sb0\sa260\fi0 \b\f5\fs26\cf0 chap num;}
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{\s427\qr\sl240\slmult1\sb360\sa360\fi0 \v\fs20\cf8 Chapter:Para;}{\s428\qr\sl240\slmult1\sb0\sa0\fi0 \b\i\ul\f7\fs72\cf0 Chapter #;}{\s429\qc\sl240\slmult1\sa180\li1440\ri1440\fi0\brdrl\brdrs\brdrw15\brsp40\brdrcf11\brdrt\brdrs\brdrw15\brsp40\brdrcf11
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\brdrr\brdrs\brdrw30\brsp40\brdrcf11\brdrb\brdrs\brdrw30\brsp40\brdrcf11\shading10000\cfpat15 \b\ul\f5\fs24\cf11 Chapter_Contents;}{\s430\qc\sl240\slmult1\sb540\sa540\fi0\brdrt\brdrs\brdrw105\brsp156\brdrcf11\brdrb\brdrs\brdrw105\brsp156\brdrcf11
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\shading10000\cfpat12 \b\fs36\cf1 Chapter Desc;}{\s431\qc\sl240\slmult1\sb540\sa540\fi0\brdrt\brdrs\brdrw105\brsp156\brdrcf13\brdrb\brdrs\brdrw105\brsp156\brdrcf13\shading10000\cfpat10 \b\f5\fs48\cf1 Chapter Desc1;}{\s432\qj\sl240\slmult1\sb0\sa0\fi0 \i
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\f19\fs24\cf0 chapter end;}{\s433\qc\sl398\slmult1\sb0\sa227\fi0\tx720 \f41\fs40\cf0 Chapter Head;}{\s434\qc\sl398\slmult1\sb0\sa227\fi0\tx720 \f41\fs40\cf0 Chapter Head*;}{\s435\qc\sl360\slmult1\sb0\sa460\fi0\tx1920\tx2160 \f41\fs30\cf0 Chapter Head 2;}
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{\s436\qc\sl360\slmult1\sb0\sa460\fi0\tx1920\tx2160 \f41\fs30\cf0 Chapter Head 2*;}{\s437\qc\sl240\slmult1\sb0\sa0\fi432 \b\f36\fs30 Chapter header;}{\s438\qc\sl265\slmult1\sb0\sa550\fi0 \f11\fs22\cf0 chapter heading;}{\s439\qc\sl240\slmult1\sb227\sa227
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\li2835\ri2835\fi0 \b\f7\fs40\cf0 Chapter Name;}{\s440\qc\sl240\slmult1\sb0\sa227\fi0 \b\f19\fs20\cf0 Chapter No;}{\s441\qc\sl398\slmult1\sb0\sa760\fi0\tx720 \f41\fs30\cf0 Chapter No.;}{\s442\qc\sl398\slmult1\sb0\sa760\fi0\tx720 \f41\fs30\cf0 Chapter No.
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*;}{\s443\qc\sl240\slmult1\sb0\sa227\fi0 \f14\fs20 Chapter No2;}{\s444\qr\sl240\slmult1\sb360\sa360\fi0 \v\fs20\cf8 Chapter:Para:Para;}{\s445\qr\sl240\slmult1\sb360\sa360\fi0 \v\fs20\cf0 Chapter:Para:Para:Para;}{\s446\qr\sl240\slmult1\sb360\sa360\fi0 \v
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\fs20\cf0 Chapter:Para:Para:Para:Para;}{\s447\qr\sl240\slmult1\sb360\sa360\fi0 \v\fs20 Chapter:Para:Para:Para:Para:Para;}{\s448\qr\sl240\slmult1\sb360\sa360\fi0 \v\fs20 Chapter:Para:Para:Para:Para:Para:Para;}{\s449\qr\sl240\slmult1\sb360\sa360\fi0 \v
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\fs20 Chapter:Para:Para:Para:Para:Para:Para:Para;}{\s450\qc\sl240\slmult1\sb0\sa227\li340\ri340\fi0 \i\f42\fs24\cf0 Chapter Quote;}{\s451\qc\sl240\slmult1\sb0\sa0\li340\ri340\fi0 \i\f42\fs24\cf0 Chapter Quote - Centered with no line space;}{\s452\qj
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\sl240\slmult1\sb0\sa227\li340\ri340\fi0 \i\f42\fs24\cf0 Chapter Quote - Left Justified;}{\s453\sl240\slmult1\sb43\sa43\li2160\fi-2160\brdrb\brdrs\brdrw30\brsp40\brdrcf9\shading10000\cfpat15 \b\f5\fs24 Chapters_Listing_Format;}{\s454\sl240\slmult1\sb240
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\sa240\fi0 \b\f15\fs32\cf0 Chapter Title;}{\s455\qc\sl398\slmult1\sb0\sa0\fi0 \i\f16\fs36\cf0 chap title;}{\s456\sl240\slmult1\sb0\sa0\li144\fi0 \f7\fs24\cf0 Chart reg. text;}{\s457\sl240\slmult1\sb0\sa0\li144\fi0 \cf0 Chart reg. text;}{\s458\sl240
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\slmult1\sb0\sa0\li144\fi0 \fs24 Chart reg. text1;}{\s459\sl240\slmult1\sb0\sa0\li144\fi0 \cf0 Chart reg. text2;}{\s460\sl240\slmult1\sb0\sa0\li144\fi0 \cf0 Chart reg. text3;}{\s461\qc\sl240\slmult1\sb180\sa180\fi0\tx360 \b\fs32\cf0 cheader1;}{\s462\qc
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\sl240\slmult1\sb180\sa0\fi0\tx360 \b\fs32\cf0 cheader2;}{\s463\qj\sl240\slmult1\sb0\sa0\li240\ri240\fi0 \i\f5\fs36\cf15 Ch quote;}{\s464\sl240\slmult1\sb0\sa180\li360\fi0\tx720\brdrl\brdrs\brdrw15\brsp75\brdrcf0\brdrt\brdrs\brdrw15\brsp75\brdrcf0\brdrr
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\brdrs\brdrw30\brsp75\brdrcf0\brdrb\brdrs\brdrw30\brsp75\brdrcf0\shading10000\cfpat15 \b\cf0 Chrono Month;}{\s465\sl240\slmult1\sb0\sa0\li180\fi0 \cf1 Chrono Text;}{\s466\sl240\slmult1\sb0\sa0\li180\fi0 \b\cf15 Chrono Text Bold;}{\s467\qc\sl240\slmult1
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\sb0\sa0\fi0\brdrl\brdrs\brdrw15\brsp43\brdrcf0\brdrt\brdrs\brdrw15\brsp43\brdrcf0\brdrr\brdrs\brdrw30\brsp43\brdrcf0\brdrb\brdrs\brdrw30\brsp43\brdrcf0\shading10000\cfpat2 \b\fs40\cf15\cb10 Chrono Year;}{\s468\qc\sl378\slmult1\sb0\sa240 \f5\fs24\cf0 Ch
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title;}{\s469\qr\sl287\slmult1\sb0\sa170\li680\ri680\fi283 \i\f10\fs22 cite;}{\s470\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs4\cf12 City code;}{\s471\sl240\slmult1\sb0\sa0\fi0 \i\f5\fs36\cf15 Close1;}{\s472\qj\sl240\slmult1\sb0\sa0\fi0 \f5\fs36\cf15 Close2;}{
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\s473\qj\sl240\slmult1\sb0\sa0 \i\f5\fs36\cf0 Closing;}{\s474\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM1;}{\s475\sl250\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM10;}{\s476\sl250\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM11;}{\s477\sl250\slmult1\sb0\sa0\fi0 \f43
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\fs24\cf0 CM12;}{\s478\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM13;}{\s479\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM14;}{\s480\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM15;}{\s481\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM16;}{\s482\sl240\slmult1\sb0
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\sa0\fi0 \f43\fs24\cf0 CM17;}{\s483\sl240\slmult1\sb0\sa228\fi0 \f7\fs24\cf0 CM19;}{\s484\sl251\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM2;}{\s485\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM20;}{\s486\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM21;}{\s487\sl250
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\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM22;}{\s488\sl250\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM23;}{\s489\sl250\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM24;}{\s490\sl250\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM25;}{\s491\sl250\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM27;}{
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\s492\sl250\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM28;}{\s493\sb0\sa0\fi0 \f43\fs24\cf0 CM3;}{\s494\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM30;}{\s495\sl250\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM31;}{\s496\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM32;}{
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\s497\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM33;}{\s498\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM34;}{\s499\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM35;}{\s500\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM36;}{\s501\sl240\slmult1\sb0\sa0\fi0 \f43\fs24
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\cf0 CM37;}{\s502\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM38;}{\s503\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM39;}{\s504\sl251\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM4;}{\s505\sl240\slmult1\sb0\sa253\fi0 \f43\fs24\cf0 CM40;}{\s506\sl240\slmult1\sb0\sa753
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\fi0 \f43\fs24\cf0 CM41;}{\s507\sl240\slmult1\sb0\sa655\fi0 \f43\fs24\cf0 CM42;}{\s508\sl240\slmult1\sb0\sa137\fi0 \f43\fs24\cf0 CM43;}{\s509\sl240\slmult1\sb0\sa635\fi0 \f43\fs24\cf0 CM44;}{\s510\sl240\slmult1\sb0\sa317\fi0 \f43\fs24\cf0 CM45;}{\s511
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\sl240\slmult1\sb0\sa72\fi0 \f43\fs24\cf0 CM46;}{\s512\sl240\slmult1\sb0\sa503\fi0 \f43\fs24\cf0 CM47;}{\s513\sl240\slmult1\sb0\sa153\fi0 \f43\fs24\cf0 CM48;}{\s514\sl240\slmult1\sb0\sa325\fi0 \f43\fs24\cf0 CM49;}{\s515\sb0\sa0\fi0 \f43\fs24\cf0 CM5;}{
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\s516\sl240\slmult1\sb0\sa203\fi0 \f43\fs24\cf0 CM50;}{\s517\sl240\slmult1\sb0\sa83\fi0 \f43\fs24\cf0 CM51;}{\s518\sl240\slmult1\sb0\sa398\fi0 \f43\fs24\cf0 CM52;}{\s519\sl240\slmult1\sb0\sa810\fi0 \f43\fs24\cf0 CM53;}{\s520\sl240\slmult1\sb0\sa1000\fi0
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\f43\fs24\cf0 CM54;}{\s521\sl250\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM6;}{\s522\sl240\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM7;}{\s523\sl317\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM8;}{\s524\sl317\slmult1\sb0\sa0\fi0 \f43\fs24\cf0 CM9;}{\s525\qc\sl240\slmult1
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\sb0\sa0\fi0 \b\v\f5\fs12\cf2 code;}{\s526\qc\sl240\slmult1\sb360\sa360\fi0\brdrl\brdrs\brdrw15\brsp40\brdrcf0\brdrt\brdrs\brdrw15\brsp40\brdrcf0\brdrr\brdrs\brdrw30\brsp40\brdrcf0\brdrb\brdrs\brdrw30\brsp40\brdrcf0\shading10000\cfpat3 \b\f27\fs56\cf0 Co
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llection:Para;}{\s527\qc\sl240\slmult1\sb360\sa360\fi0\brdrl\brdrs\brdrw15\brsp40\brdrcf0\brdrt\brdrs\brdrw15\brsp40\brdrcf0\brdrr\brdrs\brdrw30\brsp40\brdrcf0\brdrb\brdrs\brdrw30\brsp40\brdrcf0\shading10000\cfpat3 \b\fs40\cf0 Collection:Para:Para;}{
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\s528\qc\sl240\slmult1\sb360\sa360\fi0\brdrl\brdrs\brdrw15\brsp40\brdrcf0\brdrt\brdrs\brdrw15\brsp40\brdrcf0\brdrr\brdrs\brdrw30\brsp40\brdrcf0\brdrb\brdrs\brdrw30\brsp40\brdrcf0\shading10000\cfpat3 \b\fs40\cf0 Collection:Para:Para:Para;}{\s529\qc\sl240
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\slmult1\sb360\sa360\fi0\brdrl\brdrs\brdrw15\brsp40\brdrcf0\brdrt\brdrs\brdrw15\brsp40\brdrcf0\brdrr\brdrs\brdrw30\brsp40\brdrcf0\brdrb\brdrs\brdrw30\brsp40\brdrcf0\shading10000\cfpat3 \b\fs40\cf0 Collection:Para:Para:Para:Para;}{\s530\qc\sl240\slmult1
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\sb360\sa360\fi0\brdrl\brdrs\brdrw15\brsp40\brdrcf0\brdrt\brdrs\brdrw15\brsp40\brdrcf0\brdrr\brdrs\brdrw30\brsp40\brdrcf0\brdrb\brdrs\brdrw30\brsp40\brdrcf0\shading10000\cfpat3 \b\fs40 Collection:Para:Para:Para:Para:Para;}{\s531\qc\sl240\slmult1\sb360
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\sa360\fi0\brdrl\brdrs\brdrw15\brsp40\brdrcf0\brdrt\brdrs\brdrw15\brsp40\brdrcf0\brdrr\brdrs\brdrw30\brsp40\brdrcf0\brdrb\brdrs\brdrw30\brsp40\brdrcf0\shading10000\cfpat3 \b\fs40 Collection:Para:Para:Para:Para:Para:Para;}{\s532\qc\sl240\slmult1\sb360
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\sa360\fi0\brdrl\brdrs\brdrw15\brsp40\brdrcf0\brdrt\brdrs\brdrw15\brsp40\brdrcf0\brdrr\brdrs\brdrw30\brsp40\brdrcf0\brdrb\brdrs\brdrw30\brsp40\brdrcf0\shading10000\cfpat3 \b\fs40 Collection:Para:Para:Para:Para:Para:Para:Para;}{\s533\qc\sl240\slmult1\sb0
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\sa180\fi0 \cf9 Collier Links;}{\s534\sl240\slmult1\sb0\sa0\fi0\tx6336 \fs20\cf0 Columns;}{\s535\sl240\slmult1\sb0\sa0\fi0\tx7920 \b\f5\fs20 Columns 2;}{\s536\sl240\slmult1\sb0\sa0\fi0\tx2160 \fs20\cf0 Columns 3;}{\s537\qc\sl240\slmult1\sb0\sa0\fi0 \f7
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\fs24\cf0 Columns centered;}{\s538\qc\sl240\slmult1\sb0\sa0\fi0 \cf0 Columns centered;}{\s539\qc\sl240\slmult1\sb0\sa0\fi0 \fs24 Columns centered1;}{\s540\qc\sl240\slmult1\sb0\sa0\fi0 \cf0 Columns centered2;}{\s541\qc\sl240\slmult1\sb0\sa0\fi0 \cf0 Colu
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mns centered3;}{\s542\qj\sl240\slmult1\sb0\sa0 \b\f1\fs36\cf0 com;}{\s543\sl240\slmult1\sb0\sa227\fi0 \f42\fs24\cf0 Comment;}{\s544\sl240\slmult1\sb0\sa0\fi0 \f7\fs20\cf9 Commentary;}{\s545\qj\sl240\slmult1\sb0\sa0\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf0
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\brdrb\brdrs\brdrw30\brsp43\brdrcf0 \f22\cf0 Comment by SBV;}{\s546\qj\sl240\slmult1\sb0\sa0\fi0\brdrl\brdrs\brdrw14\brsp43\brdrcf0\brdrt\brdrs\brdrw14\brsp43\brdrcf0\brdrr\brdrs\brdrw14\brsp43\brdrcf0\brdrb\brdrs\brdrw14\brsp43\brdrcf0 \f15\cf0 Comment
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by SVC;}{\s547\sl240\slmult1\sb0\sa0\fi0 \fs20\cf0 Comment Text;}{\s548\sl240\slmult1\sb0\sa0\fi0 \fs20\cf0 Comment Text1;}{\s549\qc\sl240\slmult1\sb180\sa180\ri720\fi0\brdrt\brdrs\brdrw60\brsp43\brdrcf13\brdrb\brdrs\brdrw4\brsp43\brdrcf13\shading10000
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\cfpat12 \b\fs36\cf15 Compilation_Ch_Heading;}{\s550\sl240\slmult1\sb65\sa65\li360\ri720\fi0\brdrl\brdrs\brdrw10\brsp0\brdrcf11\brdrt\brdrs\brdrw30\brsp0\brdrcf6\brdrr\brdrs\brdrw45\brsp0\brdrcf0\brdrb\brdrs\brdrw45\brsp60\brdrcf12\shading10000\cfpat15
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\b\f5\fs24\cf10 Compilation_TOC;}{\s551\sl240\slmult1\sb0\sa0\li360\fi-360 \cf0 Contents;}{\s552\sl240\slmult1\sb0\sa0\li360\fi-360 \f7\fs24\cf0 Contents;}{\s553\sl240\slmult1\sb0\sa0\li360\fi-360 \fs24 Contents1;}{\s554\sl240\slmult1\sb0\sa0\li360
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\fi-360 \f7\fs24\cf0 Contents2;}{\s555\sl240\slmult1\sb0\sa0\li360\fi-360 \cf0 Contents3;}{\s556\qc\sl240\slmult1\sb446\sa0\fi0\tx1440\brdrt\brdrs\brdrw120\brsp0\brdrcf10\shading10000\cfpat5 \b\fs52\cf11 ContentsBook:Para;}{\s557\qc\sl240\slmult1\sb446
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\sa0\fi0\tx1440\brdrt\brdrs\brdrw120\brsp0\brdrcf10\shading10000\cfpat5 \b\fs52\cf11 ContentsBook:Para:Para;}{\s558\qc\sl240\slmult1\sb446\sa0\fi0\tx1440\brdrt\brdrs\brdrw120\brsp0\brdrcf10\shading10000\cfpat5 \b\fs52\cf11 ContentsBook:Para:Para:Para;}{
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\s559\qc\sl240\slmult1\sb446\sa0\fi0\tx1440\brdrt\brdrs\brdrw120\brsp0\brdrcf10\shading10000\cfpat5 \b\fs52\cf11 ContentsBook:Para:Para:Para:Para;}{\s560\qc\sl240\slmult1\sb446\sa0\fi0\tx1440\brdrt\brdrs\brdrw120\brsp0\brdrcf10\shading10000\cfpat5 \b
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\fs52\cf11 ContentsBook:Para:Para:Para:Para:Para;}{\s561\qc\sl240\slmult1\sb446\sa0\fi0\tx1440\brdrt\brdrs\brdrw120\brsp0\brdrcf10\shading10000\cfpat5 \b\fs52\cf11 ContentsBook:Para:Para:Para:Para:Para:Para;}{\s562\qc\sl240\slmult1\sb446\sa0\fi0\tx1440
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\brdrt\brdrs\brdrw120\brsp0\brdrcf10\shading10000\cfpat5 \b\fs52\cf11 ContentsBook:Para:Para:Para:Para:Para:Para:Para;}{\s563\sl240\slmult1\sb0\sa0\li576\fi0 \f12\fs24\cf6 Contents Second Level;}{\s564\sl240\slmult1\sb0\sa0\li360\fi-360\tx4680\tx5845
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\tqdec\tx6912 \f7\fs24\cf0 contents tabbed;}{\s565\qj\sl240\slmult1\sb0\sa0\li360\fi-360\tx4680\tx5845\tqdec\tx6912 \cf0 contents tabbed;}{\s566\sl240\slmult1\sb0\sa0\li360\fi-360\tx4680\tx5845\tqdec\tx6912 \fs24 contents tabbed1;}{\s567\qj\sl240
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\slmult1\sb0\sa0\li360\fi-360\tx4680\tx5845\tqdec\tx6912 \cf0 contents tabbed2;}{\s568\qj\sl240\slmult1\sb0\sa0\li360\fi-360\tx4680\tx5845\tqdec\tx6912 \cf0 contents tabbed3;}{\s569\qr\sl240\slmult1\sb170\sa0\li283\fi-283\tx240 \b\i\f19\fs16 continued on
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;}{\s570\sl240\slmult1\sb0\sa0\fi0\tx240 \f11\fs30\cf0 Cont. slug;}{\s571\sl240\slmult1\sb0\sa0\fi0 \b\f11\fs30\cf0 Cont. Title;}{\s572\qr\sl240\slmult1\sb180\sa360\fi0 \v\fs20\cf0 Conv code;}{\s573\qj\sl240\slmult1\sb0\sa86 \cf0 ConverationP;}{\s574
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\sl240\slmult1\sb0\sa86\fi0 \cf0 Conversation;}{\s575\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Conversation;}{\s576\sl240\slmult1\sb0\sa0\fi0 \fs24 Conversation1;}{\s577\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Conversation2;}{\s578\sl240\slmult1\sb0\sa0
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\fi0 \cf0 Conversation3;}{\s579\qc\sl240\slmult1\sb180\sa360\fi0\brdrt\brdrs\brdrw30\brsp40\brdrcf0\brdrb\brdrs\brdrw30\brsp40\brdrcf0\shading10000\cfpat5 \b\f5\fs24 Conv Header;}{\s580\sl240\slmult1\sb0\sa360\li720\ri720\fi0\tx1440\tx2880\brdrl\brdrs
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\brdrw14\brsp4\brdrcf0\brdrt\brdrs\brdrw14\brsp4\brdrcf0\brdrr\brdrs\brdrw60\brsp4\brdrcf4\brdrb\brdrs\brdrw60\brsp4\brdrcf4\shading10000\cfpat10 \cf15 Cooking Prep Bottom Border;}{\s581\sl240\slmult1\sb540\sa0\li720\ri720\fi0\tx360\brdrl\brdrs\brdrw30
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\brsp144\brdrcf0\brdrt\brdrs\brdrw30\brsp144\brdrcf0\brdrr\brdrs\brdrw60\brsp144\brdrcf4\brdrb\brdrs\brdrw60\brsp144\brdrcf4\shading10000\cfpat10 \b\cf15 Cooking_Prep_Etc;}{\s582\qc\sl240\slmult1\sb0\sa0\fi0\tx240 \f3\fs10 Credits;}{\s583\qj\sl240
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\slmult1\sb0\sa0\li1440\fi-1440\tx1440 \cf0 Crono;}{\s584\sl240\slmult1\sb0\sa0\li1440\fi-1440\tx1440 \f7\fs24\cf0 Crono;}{\s585\sl240\slmult1\sb0\sa0\li1440\fi-1440\tx1440 \fs24 Crono1;}{\s586\sl240\slmult1\sb0\sa0\li1440\fi-1440\tx1440 \f7\fs24\cf0 Cr
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ono2;}{\s587\sl240\slmult1\sb0\sa0\li1440\fi-1440\tx1440 \f7\fs24\cf0 Crono3;}{\s588\qj\sl240\slmult1\sb0\sa0 Date;}{\s589\sl240\slmult1\sb0\sa0\fi0 \b\fs22 Dates;}{\s590\sl240\slmult1\sb0\sa180\fi0 \cf0 Dear;}{\s591\sl240\slmult1\sb0\sa180\fi0 \f7\fs24
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\cf0 Dear;}{\s592\sl240\slmult1\sb0\sa180\fi0 \fs24 Dear1;}{\s593\sl240\slmult1\sb0\sa180\fi0 \f7\fs24\cf0 Dear2;}{\s594\sl240\slmult1\sb0\sa180\fi0 \f7\fs24\cf0 Dear3;}{\s595\sl240\slmult1\sb0\sa0\fi0 \f43\fs24 Default;}{\s596\sl240\slmult1\sb0\sa0\fi0
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\f19\fs22 default paragraph font;}{\s597\sl275\slmult1\sb0\sa227\fi0 \f7\fs20\cf0 Default Style;}{\s598\sl240\slmult1\sb180\sa360\li720\ri720\fi0\brdrl\brdrs\brdrw14\brsp144\brdrcf0\brdrt\brdrs\brdrw14\brsp144\brdrcf0\brdrr\brdrs\brdrw14\brsp144\brdrcf0
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\brdrb\brdrs\brdrw14\brsp144\brdrcf0 \i\cf0 Deity_Book_Chant_List;}{\s599\qc\sl240\slmult1\sb180\sa180\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf2\brdrb\brdrs\brdrw30\brsp43\brdrcf2\shading10000\cfpat5 \b\fs36\cf6 Deity_Book_SubHeadings;}{\s600\qj\sl240
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\slmult1\sa266\li1080\ri1080\fi0 \b\cf0 Deity_Book_Translation;}{\s601\qc\sl240\slmult1\sb180\sa180\li1440\ri1440\fi0\brdrl\brdrs\brdrw14\brsp71\brdrcf16\brdrt\brdrs\brdrw14\brsp71\brdrcf16\brdrr\brdrs\brdrw30\brsp71\brdrcf6\brdrb\brdrs\brdrw30\brsp71
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\brdrcf6 \i\cf0 Deity_Book_Verse;}{\s602\qc\sl240\slmult1\sb180\sa180\li720\ri720\fi0\brdrl\brdrs\brdrw14\brsp43\brdrcf11\brdrt\brdrs\brdrw14\brsp43\brdrcf11\brdrr\brdrs\brdrw14\brsp144\brdrcf11\brdrb\brdrs\brdrw14\brsp144\brdrcf11\shading10000\cfpat15
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\i\cf0 Deity_Book_Verses;}{\s603\qc\sl240\slmult1\sb180\sa180\li720\ri720\fi0\brdrt\brdrs\brdrw91\brsp144\brdrcf11\brdrb\brdrs\brdrw91\brsp144\brdrcf11 \b\fs40\cf0 Deity_Heading_Chapter;}{\s604\qc\sl240\slmult1\sb180\sa180\li720\ri720\fi0\brdrt\brdrs
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\brdrw45\brsp144\brdrcf13\brdrb\brdrs\brdrw45\brsp144\brdrcf13\shading10000\cfpat5 \b\fs36\cf0 Deity_Heading_VerseNumber;}{\s605\qc\sl240\slmult1\sb180\sa180\li720\ri720\fi0\brdrl\brdrs\brdrw30\brsp0\brdrcf0\brdrt\brdrs\brdrw30\brsp144\brdrcf0\brdrr
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\brdrs\brdrw60\brsp0\brdrcf9\brdrb\brdrs\brdrw60\brsp144\brdrcf9\shading10000\cfpat15 \b\fs32\cf0 Deity_Heading_VerseSection;}{\s606\sl240\slmult1\sb180\sa180\li720\ri720\fi0\brdrl\brdrs\brdrw45\brsp81\brdrcf9\brdrb\brdrs\brdrw60\brsp81\brdrcf6
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\shading10000\cfpat17 \b\cf0 Deity_Heading_VerseText;}{\s607\sl240\slmult1\sa0\fi0\shading10000\cfpat12 \b\fs32\cf15 Deity_TOC_Chapters;}{\s608\qj\sl240\slmult1\sa0\fi0\shading10000\cfpat4 \b\cf15 Deity_TOC_VerseNumber;}{\s609\sl240\slmult1\sb72\sa14\fi0
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\shading10000\cfpat17 \b Deity_TOC_VerseSection;}{\s610\sl240\slmult1\sb0\sa0\li720\ri720\fi0\shading10000\cfpat0 \fs20\cf0 Deity_TOC_VerseText;}{\s611\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 dent Char;}{\s612\qc\sl240\slmult1\sb0\sa360\fi0 \f44\cf6 Devan
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agari;}{\s613\qc\sl240\slmult1\sb180\sa266\fi0 \b\f45\cf6 Devanagari;}{\s614\qc\sl240\slmult1\sb180\sa266\fi0 \b\f45\fs24\cf6 Devanagari1;}{\s615\qc\sl240\slmult1\sb180\sa266\fi0 \b\f45\cf6 Devanagari2;}{\s616\qc\sl240\slmult1\sb180\sa266\fi0 \b\f45\cf6
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Devanagari3;}{\s617\qc\sl240\slmult1\sb180\sa360\fi0 \b\f44\cf6 Devanagari bb;}{\s618\qc\sl240\slmult1\sb180\sa360\fi0 \b\f44\fs24\cf6 Devanagari bb;}{\s619\qc\sl240\slmult1\sb180\sa360\fi0 \b\f44\fs24\cf6 Devanagari bb1;}{\s620\qc\sl240\slmult1\sb180
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\sa360\fi0 \b\f44\fs24\cf6 Devanagari bb2;}{\s621\qc\sl240\slmult1\sb0\sa360\fi0 \f45\cf6 dev-rm;}{\s622\qj\sl360\slmult1\sb0\sa0\li432\fi-432 \b\f7\fs24\cf0 Dictionary;}{\s623\qj\sl240\slmult1\sb120\sa120\li709\ri709\fi0 \f5\fs20\cf0 Display;}{\s624\qr
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\sl240\slmult1\sb0\sa0\fi0 \i\fs32\cf0 division;}{\s625\qc\sl240\slmult1\sb240\sa0\brdrl\brdrs\brdrw15\brsp20\brdrcf2\brdrt\brdrs\brdrw15\brsp20\brdrcf2\brdrr\brdrs\brdrw15\brsp20\brdrcf2\brdrb\brdrs\brdrw15\brsp20\brdrcf2\shading10000\cfpat15\keepn \b
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\f5\cf0 Division 1;}{\s626\qc\sl240\slmult1\sb240\sa0\keepn \ul\f5\fs36\cf0 Division 3;}{\s627\qr\sl240\slmult1\sb0\sa0\fi0 \f7\cf0 Document;}{\s628\sl240\slmult1\sb0\sa0\fi0\shading10000\cfpat2 \f21\fs24\cf0 Document Map;}{\s629\qj\sl480\slmult1\sb0\sa0
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\fi0 \f5\fs24\cf0 Double Space;}{\s630\sl240\slmult1\sb0\sa0\li720\fi-720 \f7\fs24\cf0 <DT>,<DD>;}{\s631\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Eddy Gaasbeek\}\{;}{\s632\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Eddy Gaasbeek;}{\s633\sl240\slmult1\sb0\sa0
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\fi0 \fs24 Eddy Gaasbeek1;}{\s634\sl240\slmult1\sb0\sa0\fi0 \fs24 edly1,Lord Krsna is eternal1,or indestructi1;}{\s635\sl240\slmult1\sb0\sa0\fi0 \fs24 edly2,Lord Krsna is eternal2,or indestructi2;}{\s636\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 edly, Lord
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Krsna is eternal, or indestructi;}{\s637\sl240\slmult1\sb0\sa0\fi0 \fs24 edly,Lord Krsna is eternal,or indestructi;}{\s638\sl240\slmult1\sb0\sa0\fi0 \fs24 Ekanatha dasa;}{\s639\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Ekanatha dasa\}\{;}{\s640\sl240
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\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Ekanatha dasa1;}{\s641\qj\sl240\slmult1\sb0\sa0\fi397\tx9356 \f6\fs22\cf0 E-Lion Guru-text;}{\s642\sl240\slmult1\sb0\sa0\ri420\fi0 \f46\fs20 Email;}{\s643\sl240\slmult1\sb0\sa0\fi288 \f5\fs24\cf0 E-mail Signature;}{\s644
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\sl240\slmult1\sb0\sa0\fi0 \i\f5\fs36\cf0 end;}{\s645\qc\sl240\slmult1\sb68\sa34\fi0 \b\f14\fs20\cf0 Endnote Header;}{\s646\sl240\slmult1\sb0\sa40\fi0 \f20\fs16\cf0 Endnote Reference 2;}{\s647\qc\sl240\slmult1\sb0\sa227\fi0 \f42\cf0 Endnotes Group;}{
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\s648\sl240\slmult1\sb0\sa340\fi0 \b\f42\fs32\cf0 Endnotes Heading;}{\s649\sl240\slmult1\sb0\sa0\fi0 \f16\fs20\cf0 endnote text;}{\s650\qj\sl240\slmult1\sb113\sa0\fi173 \f14\fs16 End Reference;}{\s651\sl240\slmult1\sb85\sa0\fi0 \fs18 End References;}{
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\s652\sl240\slmult1\sb0\sa0\li2880\fi0 \f47\fs24\cf0 envelope address;}{\s653\sl240\slmult1\sb0\sa0\fi288 \f1\fs20\cf0 envelope return;}{\s654\qc\sl240\slmult1\sb0\sa0\fi0 \f19\fs22\cf0 Epigraph;}{\s655\sl240\slmult1\sb72\sa72\li1080\fi0 \b\f1\fs18 Examp
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le Input;}{\s656\qj\sl240\slmult1\sb280\sa280\li432\ri360 \f5\fs36\cf15 excerpt;}{\s657\qj\sl240\slmult1\sb0\sa0\li360\ri360 \f7\fs24\cf0 excerpt 25;}{\s658\qj\sl240\slmult1\sb0\sa0\li360\ri360\fi0 \b\f7\fs24 Excerptnew;}{\s659\qj\sl240\slmult1\sb280
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\sa280\li432\ri360 \f5\fs36\cf0 excerptt;}{\s660\qj\sl360\slmult1\sb0\sa120\li720\ri720\fi0 \f5\fs24\cf0 Exerpt;}{\s661\qj\sl240\slmult1\sb0\sa0\li360\ri360 \f7\fs24\cf0 exerpt 25;}{\s662\qj\sl265\slmult1\sb266\sa266\li240\ri236\fi0 \f11\fs20\cf0 extract
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;}{\s663\qj\sl265\slmult1\sb266\sa0\li240\ri236\fi0 \f11\fs20\cf0 extract first;}{\s664\qj\sl265\slmult1\sb0\sa266\li240\ri236\fi284 \f11\fs20\cf0 extract last;}{\s665\qj\sl265\slmult1\sb0\sa0\li240\ri236\fi284 \f11\fs20\cf0 extract many;}{\s666\qc\sl240
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\slmult1\sb360\sa360\fi0\brdrt\brdrs\brdrw120\brsp43\brdrcf16 \b\f48\fs36\cf10 fcc heading;}{\s667\qc\sl287\slmult1\sb0\sa227\fi0 \b\i\f49\fs48 Fej cim part-tal;}{\s668\qc\sl240\slmult1\sb0\sa0\fi0\tx737\tx794\tx1416\tx2124\tx2832\tx3540\tx4248\tx4956
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\tx5664 \b\i\f50\fs42 fejezetc\'edm;}{\s669\qc\sl287\slmult1\sb0\sa567\fi0 \b\i\f49\fs48 Fejezetc\'d5m;}{\s670\qj\sl240\slmult1\sb0\sa0\li567\fi0\tx850\tx1020\tx1332\tx1644\tx2124\tx2832\tx3540\tx4248\tx4956\tx5664 \f17\fs20\cf0 felsorol\'e1s;}{\s671\qj
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\sl240\slmult1\sb0\sa86 \cf0 First;}{\s672\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 First;}{\s673\sl240\slmult1\sb0\sa0\fi0 \fs24 First1;}{\s674\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 First2;}{\s675\sl240\slmult1\sa0\fi0 \cf0 First3;}{\s676\sl240\slmult1
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\sb360\sa360\fi0 \f6\cf0 First Line;}{\s677\sl240\slmult1\sb0\sa0\li1440\ri1440\fi432 \cf0 first line quote;}{\s678\qj\sl240\slmult1\sb0\sa86\fi0 \cf0 FirstNoIndent;}{\s679\qj\sl240\slmult1\sb0\sa0\fi0 \f5\fs22\cf15 first para;}{\s680\sl240\slmult1\sb100
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\sa100\fi0 \f7\fs24\cf0 flush;}{\s681\sl240\slmult1\sb0\sa0\fi0\tx360 \f7\fs24\cf0 Flush Left;}{\s682\qj\sl240\slmult1\sb0\sa0\fi0\tx360 \cf0 Flush Left;}{\s683\sl240\slmult1\sb0\sa0\fi0\tx360 \fs24 Flush Left1;}{\s684\qj\sl240\slmult1\sb0\sa0\fi0\tx360
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\cf0 Flush Left2;}{\s685\qj\sl240\slmult1\sb0\sa0\fi0\tx360 \cf0 Flush Left3;}{\s686\qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw22\brsp42\brdrcf0\brdrt\brdrs\brdrw22\brsp42\brdrcf0\brdrr\brdrs\brdrw22\brsp42\brdrcf0\brdrb\brdrs\brdrw22\brsp42
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\brdrcf0\shading10000\cfpat5 \b\cf0 Font;}{\s687\sl240\slmult1\sb0\sa0\fi0 \fs20\cf0 foot;}{\s688\sl240\slmult1\sb0\sa0\fi0\tqdec\tx4320\tqdec\tx8640 \f5\fs24 footer;}{\s689\qj\sl360\slmult1\sb0\sa0\fi0\tqdec\tx4320\tqdec\tx8640\brdrt\brdrs\brdrw15
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\brsp20\brdrcf0 \f5\fs24\cf0 Footer-border;}{\s690\qr\sl240\slmult1\sb0\sa227\ri340\fi0 \b\f42\fs16\cf0 Footers;}{\s691\qc\sl240\slmult1\sb57\sa57\fi0 \b\f19\fs20 foot header;}{\s692\sl240\slmult1\sb0\sa0\fi0 \f19\fs18 Footnote;}{\s693\qj\sl240\slmult1
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\sb0\sa220\fi0\keep \f1\fs16\cf0 Footnote Base;}{\s694\qj\sl240\slmult1\sb0\sa0 \f5\cf0 Footnote-Chinese;}{\s695\sl240\slmult1\sb0\sa0\fi0 \f14\fs18\cf0 Footnotes;}{\s696\sl240\slmult1\sb0\sa180\fi0 \fs20\cf0 footnote text;}{\s697\sl240\slmult1\sb0\sa0
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\fi0 \b\f23\fs20\cf0 Ford\'edt\'e1s;}{\s698\qj\sl240\slmult1\sb360\sa0 \ul\cf0 formula;}{\s699\qj\sl240\slmult1\sb0\sa360 \cf0\up18 formula1;}{\s700\sl300\slmult1\sb0\sa0\fi0 \f7\fs72\cf0 FR1;}{\s701\sb20\sa0\ri4000\fi0 \b\f7\cf0 FR2;}{\s702\sl240
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\slmult1\sb0\sa0\li2760\fi0 \b\f1\fs16\cf0 FR3;}{\s703\qc\sl360\slmult1\sb340\sa0\li2320\ri2200\fi0 \i\f1\fs24\cf0 FR4;}{\s704\sl240\slmult1\sb0\sa120\fi0 \f7\fs20\cf0 Frame contents;}{\s705\sl240\slmult1\sb0\sa0\fi0 \f7\fs20 Free Form;}{\s706\sl240
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\slmult1\sb0\sa0\fi0 \f7\fs20\cf19 Free Form A;}{\s707\sl240\slmult1\sb0\sa227\fi0 \f30\fs20\cf0 Front matter text;}{\s708\sl240\slmult1\sb360\sa180\fi0\brdrb\brdrs\brdrw30\brsp0\brdrcf6 \b\f7\cf0 Gita Revisions Chapter Header;}{\s709\sl240\slmult1\sa94
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\li360\fi0 \b\f7\fs24\cf9 Gita Revisions [headers];}{\s710\sl240\slmult1\sb180\sa180\li720\fi0 \b\f7\fs24\cf2 Gita Revisions Sub Header;}{\s711\sl240\slmult1\sb0\sa0\li720\fi-720 \b\cf0 Glossary;}{\s712\sl240\slmult1\sb0\sa0\li720\fi-720 \f7\fs24\cf0 Gl
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ossary;}{\s713\sl240\slmult1\sb0\sa0\li720\fi-720 \fs24 Glossary1;}{\s714\sl240\slmult1\sb0\sa0\li720\fi-720 \f7\fs24\cf0 Glossary2;}{\s715\sl240\slmult1\sb0\sa0\li720\fi-720 \f7\fs24\cf0 Glossary3;}{\s716\sl240\slmult1\sb113\sa113\li340\fi-340 \b\f14
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\fs22 Glossary Letter Header;}{\s717\sl240\slmult1\sb113\sa0\fi0 \b\f4\fs22\cf0 Glossary subheaders;}{\s718\qj\sl240\slmult1\sb0\sa0\li170\fi-170 \f14\fs18 Glossary text;}{\s719\qj\sl240\slmult1\sb0\sa0\li340\fi-340 \f19\fs18\cf0 Gloss text;}{\s720\qc
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\sl240\slmult1\sb0\sa86\li1440\ri10800\fi0\brdrl\brdrs\brdrw15\brsp60\brdrcf0\brdrt\brdrs\brdrw15\brsp60\brdrcf0\brdrr\brdrs\brdrw30\brsp60\brdrcf0\brdrb\brdrs\brdrw30\brsp60\brdrcf0\shading10000\cfpat15 \f51\cf0 Go Back;}{\s721\qj\sl240\slmult1\sb60\sa0
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\li1361\ri1361\fi0 \fs24 Guru and What--Quote;}{\s722\sl240\slmult1\sb0\sa0\fi0 \f33\fs20\cf0 gv;}{\s723\sl240\slmult1\sb0\sa0\fi0 \b\fs48\cf0 H1:Para;}{\s724\sl240\slmult1\sb0\sa0\fi0 \b\fs48\cf0 H1:Para:Para;}{\s725\sl240\slmult1\sb0\sa0\fi0 \b\fs40
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\cf0 H2:Para;}{\s726\sl240\slmult1\sb0\sa0\fi0 \b\fs40\cf0 H2:Para:Para;}{\s727\qc\sl240\slmult1\sb240\sa60\fi0\keepn \b\f7\fs24\cf0 H2 Verse;}{\s728\sl240\slmult1\sb0\sa0\fi0 \b\cf0 H3:Para;}{\s729\sl240\slmult1\sb0\sa0\fi0 \b\cf0 H3:Para:Para;}{\s730
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\qc\sl240\slmult1\sb240\sa60\fi0\keepn \b\f7\fs24\cf0 H3 Verse;}{\s731\sl240\slmult1\sb0\sa0\fi0 \b\fs24\cf0 H4:Para;}{\s732\sl240\slmult1\sb60\sa60\fi0\keepn \f7\fs24\cf0 H4 Normal;}{\s733\sl240\slmult1\sb0\sa0\fi0 \b\fs24\cf0 H4:Para:Para;}{\s734\sl240
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\slmult1\sb0\sa0\fi0 \b\fs20\cf0 H5:Para;}{\s735\sl240\slmult1\sb0\sa0\fi0 \b\fs20\cf0 H5:Para:Para;}{\s736\sl240\slmult1\sb0\sa0\fi0 \b\fs20\cf0 H6:Para;}{\s737\sl240\slmult1\sb0\sa0\fi0 \b\fs20\cf0 H6:Para:Para;}{\s738\qj\sl240\slmult1\sb0\sa0\fi0
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\tx240 \f11\fs20\cf0 Half Line;}{\s739\qj\sl240\slmult1\sb0\sa0\li360\fi-360 \f5\fs36\cf0 hang;}{\s740\qj\sl240\slmult1\sb0\sa0\li360\fi-360 \f5 hanging;}{\s741\qj\sl240\slmult1\sb0\sa0\li300\fi-300\tx300 \f5\fs36\cf15 Hanging indent;}{\s742\qc\sl558
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\slmult1\sb0\sa600\fi0 \f3\fs60\cf0 Head;}{\s743\sl240\slmult1\sb0\sa360\fi0\tx360\tx720\tx1008\brdrb\brdrs\brdrw30\brsp20\brdrcf0\keepn \b\f19\fs44\cf0 head1;}{\s744\sl240\slmult1\sb240\sa120\li144\fi0\tx360\tx720\tx1008\keepn \b\f19\fs32\cf0 head2;}{
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\s745\qc\sl240\slmult1\sb0\sa60\fi0\keepn \b\i\fs32\cf0 Head 2;}{\s746\sl240\slmult1\sb0\sa320\li144\tx360\tx720\tx1008\keepn \f19\fs30\cf0 head2.1;}{\s747\sl240\slmult1\sb240\sa120\li144\fi0\tx360\tx720\tx1008\keepn \b\f19\fs26\cf0 head3;}{\s748\qc
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\sl240\slmult1\sb0\sa60\fi0\keepn \b\i\fs24\cf0 Head 3;}{\s749\qj\sl240\slmult1\sb0\sa0\fi0\tx360\tx720\tx1008 \b\f39\fs22\cf0 head4;}{\s750\sl240\slmult1\sb0\sa0\fi0\tqdec\tx4320\tqdec\tx8640 \f36\fs24\cf0 header;}{\s751\sl240\slmult1\sb180\sa360\fi0
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\tx360 \b\cf0 Header1;}{\s752\sl240\slmult1\sb540\sa180\fi0\tx360 \b\cf0 header2;}{\s753\sl240\slmult1\sb180\sa180\li20\ri560\fi1020\tx20\tqdec\tx9360 \b\cf0 header3;}{\s754\qc\sl240\slmult1\sb180\sa180\fi0 \b\cf0 header4;}{\s755\qj\sl240\slmult1\sb80
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\sa80\li562\fi0 \b\cf0 header5;}{\s756\qc\sl240\slmult1\sb0\sa227\fi0 \f42\fs24\cf0 Headers;}{\s757\qc\sl240\slmult1\sb0\sa113\fi0 \b\i\f7\cf0 Headers (center);}{\s758\qc\sl240\slmult1\sb480\sa480\fi0\brdrt\brdrs\brdrw10\brsp0\brdrcf0\brdrb\brdrs\brdrw10
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\brsp0\brdrcf0\shading10000\cfpat5 \f12\fs32\cf2 Headers for Brhad Bhagavatamrta;}{\s759\qc\sl240\slmult1\sb480\sa480\fi0\brdrt\brdrs\brdrw14\brsp0\brdrcf0\brdrb\brdrs\brdrw14\brsp0\brdrcf0\shading10000\cfpat5 \f12\fs32\cf2 Headers for Brhad Bhagavatamrt
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a ;}{\s760\qc\sl240\slmult1\sb480\sa480\fi0\brdrt\brdrs\brdrw12\brsp0\brdrcf0\brdrb\brdrs\brdrw12\brsp0\brdrcf0\shading10000\cfpat5 \f12\fs32\cf2 Headers for Brhad Bhagavatamrta1;}{\s761\qc\sl240\slmult1\sb480\sa480\fi0\brdrt\brdrs\brdrw10\brsp0\brdrcf0
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\brdrb\brdrs\brdrw10\brsp0\brdrcf0\shading10000\cfpat5 \f12\fs32\cf2 Headers for Brhad Bhagavatamrta2;}{\s762\qc\sl240\slmult1\sb120\sa120\fi0 \b\fs32\cf0 Headersheet;}{\s763\qc\sl240\slmult1\sb120\sa120\fi0 \b\v\f6\cf9 Headersheet-2;}{\s764\qc\sl240
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\slmult1\sb300\sa180\fi0\brdrt\brdrs\brdrw14\brsp30\brdrcf9\brdrb\brdrs\brdrw30\brsp30\brdrcf6\shading10000\cfpat15 \b\i\fs32\cf2 Headersheet xtra;}{\s765\qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6
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\shading10000\cfpat9 \b\fs32\cf5 Heading:Para;}{\s766\qc\sl240\slmult1\sb0\sa0\fi0 \b\i\f27\fs56\cf0 Heading1;}{\s767\sl240\slmult1\sb360\sa180\fi0\tx3330 \ul\cf20 Heading 1:Para;}{\s768\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 heading 1;}{\s769\sl240
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\slmult1\sb0\sa300\fi0\shading10000\cfpat1 \b\i\f7\fs20 Heading #1:Para;}{\s770\sl240\slmult1\sb0\sa0\fi0\keepn \f36\cf0 Heading 11;}{\s771\sl240\slmult1\sb0\sa0\fi0\keepn \f7 Heading 1 A A:Para;}{\s772\sl240\slmult1\sb0\sa0\fi0\keepn \f7 Heading 1 A A:P
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ara:Para;}{\s773\qc\sl287\slmult1\sb0\sa0\fi0 \b\f10\fs36 Heading 1 (no space);}{\s774\sl240\slmult1\sb360\sa180\fi0\tx3330 \ul\fs24\cf0 Heading 1:Para:Para;}{\s775\sl240\slmult1\sb360\sa180\fi0\tx3330 \ul\fs24\cf0 Heading 1:Para:Para:Para;}{\s776\sl240
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\slmult1\sb360\sa180\fi0\tx3330 \ul\fs24 Heading 1:Para:Para:Para:Para;}{\s777\sl240\slmult1\sb360\sa180\fi0\tx3330 \ul\fs24 Heading 1:Para:Para:Para:Para:Para;}{\s778\sl240\slmult1\sb360\sa180\fi0\tx3330 \ul\fs24 Heading 1:Para:Para:Para:Para:Para:Para;
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}{\s779\sl240\slmult1\sb60\sa60\fi0\keepn \b\f10\cf0 heading 2;}{\s780\qc\sl240\slmult1\sb300\sa300\fi0\shading10000\cfpat1 \i\f7\fs24 Heading #2:Para;}{\s781\sl240\slmult1\sb0\sa0\fi0\keepn \i\f36\cf0 Heading 21;}{\s782\qc\sl240\slmult1\sb0\sa0\fi432 \b
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\f14\fs22 heading 2:Para;}{\s783\qc\sl240\slmult1\sb180\sa180\fi0\brdrt\brdrs\brdrw15\brsp65\brdrcf0\brdrb\brdrs\brdrw30\brsp65\brdrcf0\shading10000\cfpat5 \b\fs36\cf0 Heading3;}{\s784\sl240\slmult1\sb0\sa0\fi0\keepn \b\fs52\cf0 heading 3;}{\s785\qc
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\sl240\slmult1\sb0\sa0\fi0\keepn \b\f36\cf0 Heading 31;}{\s786\qc\sl240\slmult1\sb0\sa0\fi432 \ul\f14\fs22 heading 3:Para;}{\s787\sl240\slmult1\sb180\sa14\fi0\brdrl\brdrs\brdrw45\brsp115\brdrcf6\brdrt\brdrs\brdrw30\brsp115\brdrcf6\brdrr\brdrs\brdrw30
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\brsp115\brdrcf6\brdrb\brdrs\brdrw45\brsp115\brdrcf6\shading10000\cfpat3 \b\fs36\cf6 Heading4;}{\s788\qj\sl240\slmult1\sb0\sa0\fi0\keepn \f6 heading 4;}{\s789\sl240\slmult1\sb0\sa0\fi0\keepn \b\f36\cf0 Heading 41;}{\s790\qc\sl240\slmult1\sb0\sa300\fi0
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\shading10000\cfpat1 \f52\cf0 Heading #4 (2)1;}{\s791\qc\sl240\slmult1\sb0\sa0\fi432 \b\ul\f14\fs22 heading 4:Para;}{\s792\sl240\slmult1\sb0\sa0\fi0\keepn \f5\fs24 heading 5;}{\s793\qc\sl240\slmult1\sb0\sa0\fi0\keepn \b\f36\fs32\cf0 Heading 51;}{\s794
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\sl240\slmult1\sb0\sa0\fi432 \b\f14\fs52 heading 5:Para;}{\s795\sl240\slmult1\sb0\sa0\fi0\keepn \b\ul\f6\cf0 heading 6;}{\s796\sl240\slmult1\sb0\sa0\fi0\keepn \b\f36\fs22\cf0 Heading 61;}{\s797\sl240\slmult1\sb0\sa0\fi432 \b\f14\fs22 heading 6:Para;}{
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\s798\sl240\slmult1\sb0\sa0\fi0\keepn \ul\f5\fs24 heading 7;}{\s799\qc\sl240\slmult1\sb0\sa0\fi432 \i\f14\fs32 heading 7:Para;}{\s800\sl240\slmult1\sb0\sa0\fi0\keepn \ul\f5\fs24 heading 8;}{\s801\qc\sl240\slmult1\sb0\sa0\fi432 \b\i\f14\fs32 heading 8:Par
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a;}{\s802\sl240\slmult1\sb0\sa0\li20\fi0\tx144\tqdec\tx9360\keepn \b\ul\fs22\cf0 heading 9;}{\s803\sl240\slmult1\sb0\sa0\fi432 \i\f14\fs22 heading 9:Para;}{\s804\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp40\brdrcf6\brdrt\brdrs\brdrw10\brsp40
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\brdrcf6\brdrr\brdrs\brdrw10\brsp40\brdrcf6\brdrb\brdrs\brdrw30\brsp40\brdrcf6\shading10000\cfpat3 \b\fs32\cf2 Heading - Author by;}{\s805\sl240\slmult1\sb180\sa180\brdrl\brdrs\brdrw30\brsp45\brdrcf6\brdrt\brdrs\brdrw14\brsp45\brdrcf6\brdrr\brdrs\brdrw14
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\brsp45\brdrcf6\brdrb\brdrs\brdrw30\brsp45\brdrcf6\shading10000\cfpat3 \b\fs32\cf2 Heading - Author by ;}{\s806\sl240\slmult1\sb180\sa180\brdrl\brdrs\brdrw30\brsp40\brdrcf6\brdrt\brdrs\brdrw12\brsp40\brdrcf6\brdrr\brdrs\brdrw12\brsp40\brdrcf0\brdrb\brdrs
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\brdrw30\brsp40\brdrcf6\shading10000\cfpat3 \b\fs32\cf2 Heading - Author by1;}{\s807\sl240\slmult1\sb180\sa180\brdrl\brdrs\brdrw30\brsp40\brdrcf6\brdrt\brdrs\brdrw10\brsp40\brdrcf6\brdrr\brdrs\brdrw10\brsp40\brdrcf6\brdrb\brdrs\brdrw30\brsp40\brdrcf6
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\shading10000\cfpat3 \b\fs32\cf2 Heading - Author by2;}{\s808\qc\sl240\slmult1\sb360\sa360\fi0 \fs24 Heading Center;}{\s809\qc\sl240\slmult1\sb360\sa360\fi0 \cf0 Heading Center ;}{\s810\qc\sl240\slmult1\sb360\sa360\fi0 \cf0 Heading Center1;}{\s811\qc
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\sl240\slmult1\sb360\sa360\fi0 \cf0 Heading Center2;}{\s812\qj\sl240\slmult1\sb180\sa0\fi0 \i\cf0 Heading Flush Left-Italic;}{\s813\sl240\slmult1\sb180\sa266\fi0 \i Heading italic flush left;}{\s814\sl240\slmult1\sb180\sa360\li720\fi0\keepn \b\fs32 HEADI
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NG-left 16 bold;}{\s815\qc\sl240\slmult1\sb180\sa360\fi0\brdrt\brdrs\brdrw10\brsp40\brdrcf6\brdrb\brdrs\brdrw10\brsp40\brdrcf6\shading10000\cfpat17 \b\fs24\cf0 Heading:Para:Para;}{\s816\qc\sl240\slmult1\sb180\sa360\fi0\brdrt\brdrs\brdrw10\brsp40\brdrcf6
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\brdrb\brdrs\brdrw10\brsp40\brdrcf6\shading10000\cfpat15 \b\fs24\cf0 Heading:Para:Para:Para;}{\s817\qc\sl240\slmult1\sb180\sa360\fi0\brdrt\brdrs\brdrw10\brsp40\brdrcf6\brdrb\brdrs\brdrw10\brsp40\brdrcf6\shading10000\cfpat15 \b\fs24\cf0 Heading:Para:Para:
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Para:Para;}{\s818\qc\sl240\slmult1\sb180\sa360\fi0\brdrt\brdrs\brdrw10\brsp40\brdrcf6\brdrb\brdrs\brdrw10\brsp40\brdrcf6\shading10000\cfpat15 \b\fs24\cf0 Heading:Para:Para:Para:Para:Para;}{\s819\qc\sl240\slmult1\sb180\sa360\fi0\brdrt\brdrs\brdrw10\brsp40
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\brdrcf6\brdrb\brdrs\brdrw10\brsp40\brdrcf6\shading10000\cfpat15 \b\fs24 Heading:Para:Para:Para:Para:Para:Para;}{\s820\qc\sl240\slmult1\sb180\sa360\fi0\brdrt\brdrs\brdrw10\brsp40\brdrcf6\brdrb\brdrs\brdrw10\brsp40\brdrcf0\shading10000\cfpat15 \b\fs24 Hea
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ding:Para:Para:Para:Para:Para:Para:Para;}{\s821\qc\sl240\slmult1\sb180\sa360\fi0\brdrt\brdrs\brdrw10\brsp40\brdrcf6\brdrb\brdrs\brdrw10\brsp40\brdrcf0\shading10000\cfpat15 \b\fs24 Heading:Para:Para:Para:Para:Para:Para:Para:Para;}{\s822\qc\sl287\slmult1
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\sb113\sa0\fi0 \b\i\f10\fs32 Heading- verse;}{\s823\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 headiong 1;}{\s824\sl240\slmult1\sb0\sa0\fi0 \b\f14\fs60 Headline;}{\s825\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 heaidn 2;}{\s826\qr\sl240\slmult1\sb0\sa0\fi0 \v
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\fs20\cf0 Hidden Right justified;}{\s827\sl360\slmult1\sb0\sa0\li1440\fi0 \f53\fs24\cf0 his was also run down;}{\s828\qc\sl240\slmult1\sb0\sa0\fi0 \f30\fs16\cf0 HNP address;}{\s829\sl240\slmult1\sb0\sa0\fi0 \f46\fs20\cf0 HTML;}{\s830\sl240\slmult1\sb0
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\sa0\fi288 \i\f5\fs24\cf0 HTML Address;}{\s831\sl240\slmult1\sb0\sa0\fi0 \f1\cf0 HTML Body;}{\s832\qc\sl240\slmult1\sb0\sa0\fi0\brdrt\brdrs\brdrw15\brsp0\brdrcf0 \v\f1\fs16\cf0 HTML Bottom of Form;}{\s833\sl240\slmult1\sb0\sa0\fi0\tx916\tx1832\tx2748
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\tx3664\tx4580\tx5496\tx6412\tx7328\tx8244\tx9160\tx10076\tx10992\tx11908\tx12824\tx13740\tx14656 \f54\fs20\cf0 HTML Preformatted;}{\s834\qc\sl240\slmult1\sb0\sa0\fi0\brdrb\brdrs\brdrw15\brsp0\brdrcf0 \v\f1\fs16\cf0 HTML Top of Form;}{\s835\qc\sl480
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\slmult1\sb360\sa0\fi0\keep \b\f18\fs32 ICJ Article Title;}{\s836\qc\sl480\slmult1\sb737\sa0\fi0\keep\keepn \b\f5\fs38\cf0 ICJ-Title;}{\s837\qj\sl287\slmult1\sb0\sa0\li1440\fi0\tx576\tx2520\tx3960 \f55\fs20 ident;}{\s838\qj\sl287\slmult1\sb0\sa0\li864
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\fi0\tx576\tx2520\tx3960 \i\f55\fs20 ident italic;}{\s839\qj\sl275\slmult1\sb0\sa0\li360\ri360\fi0\tx576\tx2520\tx3960 \f55\fs18\cf0 ident pt9;}{\s840\qj\sl240\slmult1\sb0\sa0\li720\ri720 \f5\fs36\cf0 Indent;}{\s841\qj\sl240\slmult1\sb0\sa0\li2880\ri720
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\f5\fs36\cf0 indent2;}{\s842\sl240\slmult1\sb0\sa0\li1440\fi-1440 \cf0 Indented;}{\s843\sl240\slmult1\sb0\sa0\li1440\fi-1440 \f7\fs24\cf0 Indented;}{\s844\sl240\slmult1\sb0\sa0\li1440\fi-1440 \fs24 Indented1;}{\s845\sl240\slmult1\sb0\sa0\li1440\fi-1440
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\f7\fs24\cf0 Indented2;}{\s846\sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \f40\cf0 Indented 2";}{\s847\sl240\slmult1\sb0\sa0\li1440\fi-1440 \f7\fs24\cf0 Indented3;}{\s848\sl240
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\slmult1\sb58\sa0\li1080\fi-357\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \fs24\cf0 Indent (For Lists1,etc)1;}{\s849\sl240\slmult1\sb58\sa0\li1080\fi-357\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \fs24\cf0 Indent (For Lists2,etc)2;}{\s850\sl240\slmult1
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\sb58\sa0\li1080\fi-357\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \fs24\cf0 Indent (For Lists3,etc)3;}{\s851\sl240\slmult1\sb58\sa0\li1080\fi-357\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f5\fs24 Indent (For Lists4,etc)4;}{\s852\sl240\slmult1\sb58\sa0
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\li1080\fi-357\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \fs24 Indent (For Lists5,etc)5;}{\s853\sl240\slmult1\sb58\sa0\li1080\fi-357\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f5\fs24 Indent (For Lists6,etc)6;}{\s854\sl240\slmult1\sb58\sa0\li1080\fi-357
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\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \cf0 Indent (For Lists7,etc)7;}{\s855\sl240\slmult1\sb58\sa0\li1080\fi-357\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f5\fs24 Indent (For Lists8,etc)8;}{\s856\sl240\slmult1\sb58\sa0\li1080\fi-357\tx1080\tx1440
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\tx1800\tx2160\tx2520\tx2880 \cf0 Indent (For Lists9,etc)9;}{\s857\sl240\slmult1\sb58\sa0\li1080\fi-357\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f7\fs24\cf0 Indent (For Lists, etc);}{\s858\sl240\slmult1\sb58\sa0\li1080\fi-357\tx1080\tx1440\tx1800
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\tx2160\tx2520\tx2880 \cf0 Indent (For Lists, etc);}{\s859\sl240\slmult1\sb58\sa0\li1080\fi-357\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f5\fs24 Indent (For Lists,etc);}{\s860\qj\sl240\slmult1\sb0\sa0\li720\fi0 \f5\fs36\cf0 Indent Lokanath;}{\s861
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\sl240\slmult1\sb58\sa0\li1152\fi0\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f7\fs24\cf0 Indent Sub Categories;}{\s862\sl240\slmult1\sb58\sa0\li1152\fi0\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \cf0 Indent Sub Categories;}{\s863\sl240\slmult1\sb58\sa0
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\li1152\fi0\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \fs24 Indent Sub Categories1;}{\s864\sl240\slmult1\sb58\sa0\li1152\fi0\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \cf0 Indent Sub Categories2;}{\s865\sl240\slmult1\sb58\sa0\li1152\fi0\tx1080\tx1440
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\tx1800\tx2160\tx2520\tx2880 \cf0 Indent Sub Categories3;}{\s866\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Index;}{\s867\qj\sl240\slmult1\sb0\sa0\li360\fi-360 \f5\fs36\cf0 index 1;}{\s868\qj\sl240\slmult1\sb0\sa0\li547\fi-360 \f5\fs36\cf0 index 2;}{\s869
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\sl240\slmult1\sb60\sa60\li677\fi-432 \b\f6\cf0 index 2,Index 10 offenses;}{\s870\qj\sl240\slmult1\sb0\sa0\li720\fi-360 \f5\fs36\cf0 index 3;}{\s871\sl300\slmult1\sb0\sa0\li960\fi-240\tx960\tqdec\tx2418 \f2\fs18\cf0 Index 4;}{\s872\sl300\slmult1\sb0\sa0
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\li1200\fi-240\tx1200\tqdec\tx2418 \f2\fs18\cf0 Index 5;}{\s873\sl300\slmult1\sb0\sa0\li1440\fi-240\tx1440\tqdec\tx2418 \f2\fs18\cf0 Index 6;}{\s874\sl300\slmult1\sb0\sa0\li1680\fi-240\tx1680\tqdec\tx2418 \f2\fs18\cf0 Index 7;}{\s875\sl300\slmult1\sb0
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\sa0\li1920\fi-240\tx1920\tqdec\tx2418 \f2\fs18\cf0 Index 8;}{\s876\sl300\slmult1\sb0\sa0\li2160\fi-240\tx2160\tqdec\tx2418 \f2\fs18\cf0 Index 9;}{\s877\sl240\slmult1\sb0\sa0\li340\fi0 \f42\fs24\cf0 Index Entry 1;}{\s878\sl240\slmult1\sb0\sa0\li680\fi0
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\f42\fs24\cf0 Index Entry 2;}{\s879\sl240\slmult1\sb0\sa0\li1020\fi0 \f42\fs24\cf0 Index Entry 3;}{\s880\sl240\slmult1\sb340\sa340\fi0 \b\f42\cf0 Index Group Heading;}{\s881\sl300\slmult1\sb240\sa120\li140\fi397\keepn \f2\cf0 Index Heading;}{\s882\sl240
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\slmult1\sb0\sa0\li283\fi-283\tqdec\tx2829 \i\f18\fs18\cf0 Index level 1;}{\s883\sl240\slmult1\sb0\sa0\li400\fi-200 \f18\fs18\cf0 Index level 2;}{\s884\sl240\slmult1\sb0\sa0\li400\fi0 \f18\fs18\cf0 Index level 3;}{\s885\sl240\slmult1\sb113\sa113\fi0
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\keepn \b\f19\fs22\cf0 Index section;}{\s886\qc\sl240\slmult1\sb0\sa227\fi0 \b\f56\fs24 Index title;}{\s887\qc\sl240\slmult1\sb180\sa180\fi0\tx360\brdrt\brdrs\brdrw60\brsp80\brdrcf0 \b\fs36\cf0 Information Heading;}{\s888\sl240\slmult1\sb0\sa0\fi0\tx720
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\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640\tx9360\tx10080\tx10800\tx11520\tx12240\tx12960\tx13680\tx14400 \f57\fs96 Initial Cap;}{\s889\sb0\sa0\fi432\keep \f36\fs22 Initial paragraph;}{\s890\qc\sl240\slmult1\sb360\sa360
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\li2880\ri2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640\brdrl\brdrs\brdrw22\brsp42\brdrcf0\brdrt\brdrs\brdrw22\brsp42\brdrcf0\brdrr\brdrs\brdrw22\brsp42\brdrcf0\brdrb\brdrs\brdrw22\brsp42\brdrcf0 \f40\cf0 Ins
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ert;}{\s891\sl240\slmult1\sb0\sa0\li240\ri240\fi0\tx560\tx1120\tx1680\tx2240\tx2800\tx3360\tx3920\tx4480\tx5040\tx5600\tx6160\tx6720 \f3\fs16 Inset;}{\s892\sl240\slmult1\sb0\sa227\li340\ri340\fi340 \i\f42\fs24\cf0 Inset quotes;}{\s893\sl240\slmult1\sb180
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\sa228\li340\ri340\fi0 \cf0 Inset quotes-1st para;}{\s894\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Inside Address;}{\s895\sl240\slmult1\sb0\sa0\li720\ri720\fi0 \b\i\f7\fs24\cf0 Intense Quote;}{\s896\qj\sb0\sa0\fi0 \i\f5\fs22 intro para;}{\s897\sl240
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\slmult1\sb180\sa180\fi0 \i\fs32\cf2 intro paragraph;}{\s898\qj\sl240\slmult1\sb0\sa540\li720\ri720\fi0 \i\cf0 intro text;}{\s899\sl240\slmult1\sb120\sa120\fi0 \f7\fs24\cf0 Intro Verses;}{\s900\sl240\slmult1\sb0\sa0\fi0 \cf0 ion;}{\s901\qj\sl240\slmult1
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\sb0\sa0 \i\cf0 Italic;}{\s902\qj\sl240\slmult1\sb360\sa0 \i\cf0 italic 2;}{\s903\qc\sl275\slmult1\sb0\sa0\fi0\tx576\tx2520\tx3960 \i\f55\fs20\cf0 italic centre;}{\s904\sl287\slmult1\sb0\sa0\fi0 \i\f7\fs24 Italic:Char;}{\s905\sl240\slmult1\sb0\sa0\fi288
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\i\f5\fs24\cf0 ItalicTextb;}{\s906\sl240\slmult1\sb360\sa180\fi0\tx360 \b\f5\fs24 JalaM;}{\s907\qj\sl240\slmult1\sb180\sa180\fi0\tx360 \cf0 JalaText;}{\s908\sl240\slmult1\sb180\sa180\fi0\tx360 \f7\fs24\cf0 JalaText;}{\s909\sl240\slmult1\sb180\sa180\fi0
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\tx360 \fs24 JalaText1;}{\s910\sl240\slmult1\sb180\sa180\fi0\tx360 \f7\fs24\cf0 JalaText2;}{\s911\sl240\slmult1\sb180\sa180\fi0\tx360 \f7\fs24\cf0 JalaText3;}{\s912\qj\sl240\slmult1\sb0\sa0\fi0\tqdec\tx255\tx306 \f35\fs18\cf0 jegyzetek;}{\s913\sl240
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\slmult1\sb0\sa60\fi0 \f6\fs20 KI;}{\s914\sl300\slmult1\sb62\sa62\li144\fi0 \cf0 Labels;}{\s915\sl300\slmult1\sb62\sa62\li144\fi0 \f7\fs24\cf0 Labels;}{\s916\sl300\slmult1\sb62\sa62\li144\fi0 \fs24 Labels1;}{\s917\sl300\slmult1\sb62\sa62\li144\fi0 \f7
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\fs24\cf0 Labels2;}{\s918\sl300\slmult1\sb62\sa62\li144\fi0 \f7\fs24\cf0 Labels3;}{\s919\sl240\slmult1\sb0\sa360\fi0\tx360 \f7\fs24\cf0 Last Recipy;}{\s920\qj\sl240\slmult1\sb0\sa360\fi0\tx360 \cf0 Last Recipy;}{\s921\sl240\slmult1\sb0\sa360\fi0\tx360
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\fs24 Last Recipy1;}{\s922\qj\sl240\slmult1\sb0\sa360\fi0\tx360 \cf0 Last Recipy2;}{\s923\qj\sl240\slmult1\sb0\sa360\fi0\tx360 \cf0 Last Recipy3;}{\s924\sl318\slmult1\sb0\sa0\fi216 \f11\fs20 Lead befo 1-lin Obs Tit;}{\s925\qj\sl300\slmult1\sb0\sa0\fi0
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\f11\fs20\cf0 Lead befor Brekers;}{\s926\sl240\slmult1\sb0\sa0\fi0\tx3105 \f11\fs20\cf0 Lead fol. Brekers;}{\s927\qc\sl360\slmult1\sb0\sa0\fi0\keepn \i\f58\fs30 Lead In;}{\s928\sl240\slmult1\sa86\fi0 \cf0 Lecture;}{\s929\sl240\slmult1\sb0\sa0\fi0 \f7
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\fs24\cf0 Lecture;}{\s930\sl240\slmult1\sb0\sa0\fi0 \fs24 Lecture1;}{\s931\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Lecture2;}{\s932\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Lecture3;}{\s933\qr\sl240\slmult1\sb0\sa0\fi0 \b\v\fs16\cf0 Lecture code;}{\s934\qc
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\sl240\slmult1\sb540\sa540\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf0\brdrb\brdrs\brdrw30\brsp43\brdrcf0\shading10000\cfpat5 \b\cf0 Lecture Heading;}{\s935\qc\sl360\slmult1\sb0\sa0\fi0\tx240 \i\f3\fs30\cf0 Leed-in;}{\s936\sl240\slmult1\sb0\sa86 \cf0 Letter;}
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{\s937\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Letter;}{\s938\sl240\slmult1\sb0\sa0\fi0 \fs24 Letter1;}{\s939\qj\sl240\slmult1\sb0\sa120 \f5\fs22\cf0 letter 1;}{\s940\sl240\slmult1\sb0\sa0\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480
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\tx7200\tx7920\tx8640 \f1\fs18\cf0 Letter2;}{\s941\qj\sl240\slmult1\sb0\sa120\ri1440 \f5\fs36\cf0 letter 2;}{\s942\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Letter3;}{\s943\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Letter4;}{\s944\sl240\slmult1\sb0\sa0\fi0 \f7
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\fs24\cf0 Letter code;}{\s945\sl240\slmult1\sb0\sa0\fi0 \cf0 Letter code;}{\s946\sl240\slmult1\sb0\sa0\fi0 \fs24 Letter code1;}{\s947\sl240\slmult1\sb0\sa0\fi0 \cf0 Letter code2;}{\s948\sl240\slmult1\sb0\sa0\fi0 \cf0 Letter code3;}{\s949\qj\sl240
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\slmult1\sb446\sa446\li1080\ri1080\brdrl\brdrs\brdrw14\brsp180\brdrcf0\brdrt\brdrs\brdrw14\brsp180\brdrcf0\brdrr\brdrs\brdrw45\brsp180\brdrcf0\brdrb\brdrs\brdrw45\brsp180\brdrcf0\shading10000\cfpat15 \f15\cf0 Letter-content;}{\s950\sl240\slmult1\sb360
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\sa180\fi0 \cf0 LetterFrom;}{\s951\sl240\slmult1\sb360\sa180\fi0 \f7\fs24\cf0 LetterFrom;}{\s952\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Letter From;}{\s953\sl240\slmult1\sb360\sa180\fi0 \fs24 LetterFrom1;}{\s954\sl240\slmult1\sb360\sa180\fi0 \f7\fs24\cf0 L
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etterFrom2;}{\s955\sl240\slmult1\sb360\sa180\fi0 \f7\fs24\cf0 LetterFrom3;}{\s956\sl240\slmult1\sb360\sa0\fi0\brdrt\brdrs\brdrw120\brsp43\brdrcf13 \f7\fs24\cf0 Letter Heading;}{\s957\sl240\slmult1\sb360\sa0\fi0\brdrt\brdrs\brdrw120\brsp43\brdrcf13 \cf0
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Letter Heading;}{\s958\sl240\slmult1\sb360\sa0\fi0\brdrt\brdrs\brdrw120\brsp40\brdrcf13 \fs24 Letter Heading1;}{\s959\sl240\slmult1\sb360\sa0\fi0\brdrt\brdrs\brdrw120\brsp40\brdrcf0 \cf0 Letter Heading2;}{\s960\sl240\slmult1\sb360\sa0\fi0\brdrt\brdrs
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\brdrw120\brsp40\brdrcf13 \cf0 Letter Heading3;}{\s961\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Letter Ref;}{\s962\qj\sl248\slmult1\sb270\sa0\li260\fi0\tx720 \f36\fs20\cf0 Letters;}{\s963\qj\sl248\slmult1\sb270\sa0\li260\fi0 \f36\fs20\cf0 Letters*;}{\s964\qj
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\sl248\slmult1\sb0\sa0\li260\fi210\tx720 \f36\fs20\cf0 Letters2;}{\s965\qj\sl248\slmult1\sb0\sa0\li260\fi210\tx720 \f36\fs20\cf0 Letters2*;}{\s966\qj\sl278\slmult1\sb0\sa0\fi259 \f3\fs22\cf0 letters normal;}{\s967\sl240\slmult1\sb360\sa180\fi0 \cf0 Lette
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rTo;}{\s968\sl240\slmult1\sb360\sa180\fi0 \f7\fs24\cf0 LetterTo;}{\s969\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Letter To;}{\s970\sl240\slmult1\sb360\sa180\fi0 \fs24 LetterTo1;}{\s971\sl240\slmult1\sb360\sa180\fi0 \f7\fs24\cf0 LetterTo2;}{\s972\sl240
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\slmult1\sb360\sa180\fi0 \f7\fs24\cf0 LetterTo3;}{\s973\qj\sl240\slmult1\sb0\sa0\fi0 \f14\fs40 Level-1;}{\s974\sl240\slmult1\sb0\sa0\fi0 \i\cf0 Level_1;}{\s975\qj\sl240\slmult1\sb288\sa0\fi0 \f14\fs36 Level-2;}{\s976\sl240\slmult1\sb0\sa0\fi0 \i\fs24\cf0
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Level_2;}{\s977\qc\sl240\slmult1\sb288\sa144\fi170 \f14\fs30 level-3;}{\s978\sl240\slmult1\sb0\sa0\fi0 \i\fs20\cf0 Level_3;}{\s979\qc\sl240\slmult1\sb113\sa113\fi0 \b\f14\fs22\cf0 Level-4;}{\s980\qc\sl255\slmult1\sb0\sa0\fi173 \b\f14\fs22 Level-5;}{\s981
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\qj\sl240\slmult1\sb0\sa0\li567\fi0 \f59\fs24\cf0 levil;}{\s982\sl240\slmult1\sb180\sa0\li720\fi0 \cf0 List;}{\s983\sl240\slmult1\sb180\sa180\li720\fi0 \f7\fs24\cf0 List;}{\s984\sl240\slmult1\sb101\sa0\li749\fi-360\tx720\tx1080\tx1440\tx1800\tx2160
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\tx2520\tx2880 \fs24 List 1;}{\s985\sl240\slmult1\sb72\sa0\li900\fi-360\tx900\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f7\fs22 List 2;}{\s986\sl240\slmult1\sb58\sa0\li1260\fi-360\tx1260\tx1440\tx1800\tx2160\tx2520\tx2880 \f7\fs22 List 3;}{\s987\sl240
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\slmult1\sb0\sa0\li1440\fi-360 \f5\fs24\cf0 List 4;}{\s988\sl240\slmult1\sb0\sa0\li1800\fi-360 \f5\fs24\cf0 List 5;}{\s989\sl240\slmult1\sb0\sa0\li720\fi-720 \fs24\cf0 list books;}{\s990\sl240\slmult1\sb0\sa0\li360\fi-360\tx360 \f10\fs24\cf0 List Bullet;
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}{\s991\sl240\slmult1\sb0\sa0\li720\fi-360\tx720 \f5\fs24\cf0 List Bullet 2;}{\s992\sl240\slmult1\sb0\sa0\li1080\fi-360\tx1080 \f5\fs24\cf0 List Bullet 3;}{\s993\sl240\slmult1\sb0\sa0\li1440\fi-360\tx1440 \f5\fs24\cf0 List Bullet 4;}{\s994\sl240\slmult1
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\sb0\sa0\li1800\fi-360\tx1800 \f5\fs24\cf0 List Bullet 5;}{\s995\sl240\slmult1\sb0\sa120\li360\fi288 \f5\fs24\cf0 List Continue;}{\s996\sl240\slmult1\sb0\sa120\li720\fi288 \f5\fs24\cf0 List Continue 2;}{\s997\sl240\slmult1\sb0\sa120\li1080\fi288 \f5\fs24
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\cf0 List Continue 3;}{\s998\sl240\slmult1\sb0\sa120\li1440\fi288 \f5\fs24\cf0 List Continue 4;}{\s999\sl240\slmult1\sb0\sa120\li1800\fi288 \f5\fs24\cf0 List Continue 5;}{\s1000\sl240\slmult1\sb180\sa180\li720\fi0\tx259\tx360 \i\cf0 List Cursive;}{\s1001
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\sl240\slmult1\sb101\sa180\li720\fi-331 \cf0 List inverted;}{\s1002\sl240\slmult1\sb0\sa0\li360\fi-360\tx360 \f5\fs24\cf0 List Number;}{\s1003\sl240\slmult1\sb0\sa0\li720\fi-360\tx720 \f5\fs24\cf0 List Number 2;}{\s1004\sl240\slmult1\sb0\sa0\li1080
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\fi-360\tx1080 \f5\fs24\cf0 List Number 3;}{\s1005\sl240\slmult1\sb0\sa0\li1440\fi-360\tx1440 \fs24\cf0 List Number 4;}{\s1006\sl240\slmult1\sb0\sa0\li1800\fi-360\tx1800 \f5\fs24\cf0 List Number 5;}{\s1007\sl275\slmult1\sb0\sa200\li720\fi0 \f30\fs22\cf0
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List Paragraph;}{\s1008\qj\sl240\slmult1\sb0\sa0\li426\fi-284 \f5\fs20\cf0 Lists;}{\s1009\sl240\slmult1\sb180\sa0\li720\fi-504 \cf0 List - # upfront;}{\s1010\sl240\slmult1\sb0\sa0\li360\ri360\fi0 \b\cf15 lob-heading;}{\s1011\sl240\slmult1\sb180\sa180
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\li2520\ri2520\fi180 \i\f5\fs24 lobverse;}{\s1012\qj\sl240\slmult1\sb72\sa0\fi0\tx180\tx360 \fs20 Lody text;}{\s1013\sl240\slmult1\sb240\sa0\li1440\fi-288 \i\f34\fs24\cf0 long;}{\s1014\sl240\slmult1\sb0\sa240\li1440\fi-288 \i\f34\fs24\cf0 longb;}{\s1015
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\sl240\slmult1\sb0\sa0\li187\fi-187\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \i\f18\fs20\cf0 Long Verse;}{\s1016\sl240\slmult1\sb0\sa0\fi0 \f20\fs24\cf0 LSNAWP0;}{\s1017\sl240\slmult1\sb0\sa0\fi288 \f5\fs24\cf0 l
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ucida;}{\s1018\sl240\slmult1\sb0\sa0\fi288\tx480\tx960\tx1440\tx1920\tx2400\tx2880\tx3360\tx3840\tx4320 \f47\fs20\cf0 macro;}{\s1019\qc\sl240\slmult1\sb180\sa180\fi0 \cf0 Mahamantra;}{\s1020\qc\sl240\slmult1\sb180\sa180\fi0 \f7\fs24\cf0 Mahamantra;}{
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\s1021\qc\sl240\slmult1\sb113\sa113\fi0\keep \i\f19\fs22\cf0 Maha Mantra;}{\s1022\qc\sl240\slmult1\sb180\sa180\fi0 \fs24 Mahamantra1;}{\s1023\qc\sl240\slmult1\sb180\sa180\fi0 \f7\fs24\cf0 Mahamantra2;}{\s1024\qc\sl240\slmult1\sb180\sa180\fi0 \f7\fs24\cf0
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Mahamantra3;}{\s1025\qc\sl240\slmult1\sb0\sa0\fi0 \b\f60\fs60 Mainhead;}{\s1026\qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw22\brsp42\brdrcf0\brdrt\brdrs\brdrw22\brsp42\brdrcf0\brdrr\brdrs\brdrw22\brsp42\brdrcf0\brdrb\brdrs\brdrw22\brsp42\brdrcf0
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\shading10000\cfpat5 \b\cf0 main heading;}{\s1027\qc\sl300\slmult1\sb0\sa0\fi0 \f7\cf0 main offeringtitle;}{\s1028\sl240\slmult1\sb0\sa0\fi0 \f14\fs20\cf0 Mangala Transl;}{\s1029\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 March 16,1967.;}{\s1030\qc\sl240
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\slmult1\sb540\sa540\fi0 \b\f4\fs36\cf15 Master:Para;}{\s1031\qc\sl240\slmult1\sb540\sa540\fi0 \b\f4\fs36\cf15 Master:Para:Para;}{\s1032\qj\sl278\slmult1\sb0\sa0\fi0 \f3\fs22\cf0 MDS;}{\s1033\qj\sl257\slmult1\sb0\sa0\li396\fi0 \i\f7\fs20\cf0 (medium) 0.
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7cm;}{\s1034\qj\sl257\slmult1\sb0\sa0\li454\fi0 \i\f7\fs20 (medium) 0.8cm;}{\s1035\qj\sl257\slmult1\sb0\sa0\li510\fi0 \i\f7\fs20 (medium) 0.9cm;}{\s1036\qj\sl257\slmult1\sb0\sa0\li623\fi0 \i\f7\fs20\cf0 (medium) 1.1cm;}{\s1037\qj\sl257\slmult1\sb0\sa0
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\li624\fi0 \i\f7\fs20 (medium) 1.1 cm;}{\s1038\qj\sl257\slmult1\sb0\sa0\li680\fi0 \i\f7\fs20 (medium) 1.2 cm;}{\s1039\qj\sl257\slmult1\sb0\sa0\li737\fi0 \i\f7\fs20 (medium) 1.3cm;}{\s1040\qj\sl257\slmult1\sb0\sa0\li737\fi0 \i\f7\fs20 (medium) 1.3 cm;
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}{\s1041\qj\sl257\slmult1\sb0\sa0\li793\fi0 \i\f7\fs20\cf0 (medium) 1.4 cm;}{\s1042\qj\sl257\slmult1\sb0\sa0\li907\fi0 \i\f7\fs20 (medium) 1.6 cm;}{\s1043\qj\sl257\slmult1\sb0\sa0\li567\fi0 \i\f7\fs20 (medium) 1cm;}{\s1044\qj\sl257\slmult1\sb0\sa0
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\li566\fi0 \i\f7\fs20\cf0 (medium) 1 cm;}{\s1045\sl240\slmult1\sb0\sa0\li720\fi0\tqdec\tx3600\brdrl\brdrs\brdrw22\brsp42\brdrcf4\brdrt\brdrs\brdrw22\brsp4\brdrcf4\brdrr\brdrs\brdrw22\brsp4\brdrcf4\shading10000\cfpat3 \f1\fs20 Menu-First Item;}{\s1046
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\sl240\slmult1\sb144\sa0\fi0\tqdec\tx32767\brdrb\brdrs\brdrw22\brsp42\brdrcf14 \b\f1\fs20\cf2 Menu Header;}{\s1047\sl240\slmult1\sb0\sa0\li720\fi0\tqdec\tx3600\brdrl\brdrs\brdrw22\brsp42\brdrcf4\brdrr\brdrs\brdrw22\brsp4\brdrcf4\brdrb\brdrs\brdrw22\brsp4
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\brdrcf4\shading10000\cfpat3 \f1\fs20 Menu-Last Item;}{\s1048\sl240\slmult1\sb144\sa0\li720\fi0\tqdec\tx3600\brdrl\brdrs\brdrw22\brsp42\brdrcf4\brdrt\brdrs\brdrw22\brsp4\brdrcf4\brdrr\brdrs\brdrw22\brsp4\brdrcf4\shading10000\cfpat3 \f1\fs20 Menu-Menu Nam
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e;}{\s1049\sl240\slmult1\sb0\sa0\li720\fi0\tqdec\tx3600\brdrl\brdrs\brdrw22\brsp42\brdrcf4\brdrr\brdrs\brdrw22\brsp4\brdrcf4\shading10000\cfpat3 \f1\fs20 Menu-No Separator;}{\s1050\sl240\slmult1\sb0\sa0\li720\fi0\tqdec\tx3600\brdrl\brdrs\brdrw22\brsp42
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\brdrcf4\brdrr\brdrs\brdrw22\brsp4\brdrcf4\brdrb\brdrs\brdrw22\brsp4\brdrcf4\shading10000\cfpat3 \f1\fs20 Menu-Separator (Below);}{\s1051\sl240\slmult1\sb144\sa0\li360\fi0\tx1080\tx1800\tx2520\tx3240\tx3960\tx4680\tx5400\tx6120\tx6840\tx7560\tx8280
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\tx9000\tx9720\tx10440\tx11160\brdrl\brdrs\brdrw14\brsp4\brdrcf4\brdrt\brdrs\brdrw14\brsp0\brdrcf4\brdrr\brdrs\brdrw14\brsp0\brdrcf4\brdrb\brdrs\brdrw14\brsp0\brdrcf4\shading10000\cfpat3 \f61\fs20 Menu-Top Level;}{\s1052\sl240\slmult1\sb0\sa0\li1080
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\fi-1080\brdrl\brdrs\brdrw15\brsp20\brdrcf0\brdrt\brdrs\brdrw15\brsp20\brdrcf0\brdrr\brdrs\brdrw15\brsp20\brdrcf0\brdrb\brdrs\brdrw15\brsp20\brdrcf0\shading10000\cfpat21 \f1\fs24\cf0 Message Header;}{\s1053\qc\sl240\slmult1\sb120\sa120\fi0 \b\fs40\cf5 Mi
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nistry Headings;}{\s1054\qj\sl240\slmult1\sb0\sa0\li567\fi227 \f35\fs20\cf0 Monol\'f3g;}{\s1055\sl240\slmult1\sb0\sa0\fi0 \f5\fs24 Month;}{\s1056\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Month;}{\s1057\sl240\slmult1\sb0\sa0\fi0 \fs24 Month1;}{\s1058\sl240
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\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Month2;}{\s1059\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Month3;}{\s1060\qc\sl240\slmult1\sb0\sa0\fi0\tqdec\tx4536\tqdec\tx9072 \b\f5\fs26\cf0 My Header;}{\s1061\qj\sl240\slmult1\sb0\sa0\fi0\tqdec\tx4536\tqdec\tx9072 \f5
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\fs24\cf0 my page number;}{\s1062\sl240\slmult1\sb100\sa100\fi0 \f7\fs20\cf0 n;}{\s1063\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 ?????????????????????????????????????????????????????????????????????????????????????????????????????????????????N?????????????
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;}{\s1064\sl240\slmult1\sb113\sa113\li619\fi0 \i\fs18 New Bengali;}{\s1065\sl240\slmult1\sb0\sa0\li360\fi0\brdrl\brdrs\brdrw30\brsp156\brdrcf0\brdrt\brdrs\brdrw75\brsp156\brdrcf13\brdrr\brdrs\brdrw30\brsp156\brdrcf0\brdrb\brdrs\brdrw30\brsp156\brdrcf0
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\shading10000\cfpat5 \b\cf0 New_Letters_;}{\s1066\sl240\slmult1\sb0\sa113\li173\ri173\fi0 \fs18\cf0 New Quote;}{\s1067\sl240\slmult1\sb113\sa0\li907\fi-230 \i\fs18 New Sloka Med;}{\s1068\sl240\slmult1\sb113\sa113\li86\fi0 \i\fs18\cf0 New Sloka Normal;}{
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\s1069\qj\sl240\slmult1\sb0\sa0\li1296\ri1296\fi0\tx115 \f1\fs20\cf0 Newspaper;}{\s1070\qc\sl285\slmult1\sb0\sa0\fi0 \f7\fs24 New Style -no level 1;}{\s1071\qc\sl240\slmult1\sb113\sa113\fi0 \b\fs24\cf0 New Sub;}{\s1072\qc\sl240\slmult1\sb240\sa60\fi160
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\b\fs32 New Title;}{\s1073\sl240\slmult1\sb0\sa0\li360\fi0\brdrl\brdrs\brdrw4\brsp156\brdrcf0\brdrt\brdrs\brdrw60\brsp156\brdrcf13\brdrr\brdrs\brdrw4\brsp156\brdrcf0\brdrb\brdrs\brdrw4\brsp156\brdrcf0\shading10000\cfpat15 \b\cf0 New_Transcriptions;}{
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\s1074\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 NoIndent;}{\s1075\sa86\fi0 \cf10 NO indent;}{\s1076\sl240\slmult1\sb58\sa0\li360\fi-360\tx360 \f5\fs22\cf0 (None)+Icon;}{\s1077\qj\sl360\slmult1\sb0\sa240\fi0 \f26\cf0 Non-format Chinese;}{\s1078\qj\sl360
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\slmult1\sb0\sa0\fi0 \f5\fs24\cf0 non-format para;}{\s1079\sl285\slmult1\sb0\sa0\fi0 \f14\fs18\cf0 [No paragraph style];}{\s1080\sl240\slmult1\sb0\sa0\fi0 \shad\f6\fs24\cf0 noproof;}{\s1081\sl240\slmult1\sb0\sa0\fi0 \f6\fs24\cf0 noproofing;}{\s1082\qj
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\sa86 \cf0 Norm2;}{\s1083\sl277\slmult1\sb120\sa0\fi0\tx360 \f62\fs20\cf0 Norm+6;}{\s1084\sl240\slmult1\sb0\sa0\fi0 \cf0 Normal:Para;}{\s1085\sl240\slmult1\sb0\sa0\fi0 \cf0 Normal1;}{\s1086\qj\sl360\slmult1\sb0\sa240\fi0 \f26\cf0 Normal Chinese;}{\s1087
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\qj\sl360\slmult1\sb0\sa240\fi0 \f26\fs32\cf0 Normal Chinese Justified;}{\s1088\qj\sl240\slmult1\sb0\sa0\fi288 \f18\fs20\cf0 Normal Close;}{\s1089\sl240\slmult1\sb0\sa0\li720\fi0 \fs24\cf0 Normal Indent;}{\s1090\sl240\slmult1\sb0\sa0\fi288 \cf0 NormalNoI
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ndent;}{\s1091\sl240\slmult1\sb0\sa0\fi0 \f36\fs22\cf0 Normal no indent;}{\s1092\sl240\slmult1\sb0\sa0\fi0 \f10\fs24\cf0 Normal:Para:Para;}{\s1093\sl287\slmult1\sb0\sa227\fi0 \f10\fs24 NormalParagraphStyle;}{\s1094\sl240\slmult1\sb0\sa0\fi0 \f10\fs24\cf0
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Normal:Para:Para:Para;}{\s1095\sl240\slmult1\sb0\sa0\fi0 \f10\fs24\cf0 Normal:Para:Para:Para:Para;}{\s1096\sl240\slmult1\sb0\sa0\fi0 \f10\fs24\cf0 Normal:Para:Para:Para:Para:Para;}{\s1097\sl240\slmult1\sb0\sa0\fi0 \f5\fs36 Normal:Para:Para:Para:Para:Para
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:Para;}{\s1098\sl240\slmult1\sb0\sa0\fi0 \f5\fs36 Normal:Para:Para:Para:Para:Para:Para:Para;}{\s1099\sl240\slmult1\sb0\sa0\fi0 \f5\fs36 Normal:Para:Para:Para:Para:Para:Para:Para:Para;}{\s1100\sl240\slmult1\sb0\sa0\fi283 \f14\fs22\cf0 Normal Rama;}{\s1101
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\qj\sl240\slmult1\sb0\sa0 \f5\fs24 Normal,Salutation2;}{\s1102\sl240\slmult1\sb270\sa0\fi0 \f36\fs22\cf0 Normal + space;}{\s1103\sl240\slmult1\sb270\sa0\fi0 \f36\fs22\cf0 Normal + space*;}{\s1104\sl240\slmult1\sb100\sa100\fi0 \f7\fs24\cf0 Normal (Web);}{
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\s1105\qc\sl240\slmult1\sb240\sa60\fi0\keepn \b\f7\fs32\cf0 norml;}{\s1106\sl240\slmult1\sb0\sa0\fi0 \f7\fs22\cf0 No Spacing;}{\s1107\sl240\slmult1\sb0\sa0\fi0 \cf0 No Spacing,abnormal;}{\s1108\sl240\slmult1\sb144\sa0\li360\fi0\brdrl\brdrs\brdrw22\brsp42
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\brdrcf11\brdrt\brdrs\brdrw22\brsp42\brdrcf11\brdrr\brdrs\brdrw22\brsp42\brdrcf11\brdrb\brdrs\brdrw22\brsp42\brdrcf11 \f7\fs22 Note;}{\s1109\sl240\slmult1\sb0\sa0\fi288 \f5\fs24\cf0 Note Heading;}{\s1110\sl240\slmult1\sb180\sa0\tx360 \cf0 Notes;}{\s1111
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\sl240\slmult1\sb180\sa0\fi0\tx360 \f7\fs24\cf0 Notes;}{\s1112\sl240\slmult1\sb180\sa0\fi0\tx360 \fs24 Notes1;}{\s1113\sl240\slmult1\sb180\sa0\fi0\tx360 \f7\fs24\cf0 Notes2;}{\s1114\sl240\slmult1\sb180\sa0\fi0\tx360 \f7\fs24\cf0 Notes3;}{\s1115\qc\sl240
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\slmult1\sb240\sa60\fi0\keepn \b\f7\fs24\cf0 nromal;}{\s1116\sl240\slmult1\sb0\sa227\li1020\fi-510 \f31\fs24\cf0 Numbered list para/ first line w/#;}{\s1117\sl240\slmult1\sb0\sa227\li340\fi0 \f31\fs24\cf0 Numbered list para NO indent;}{\s1118\sl240
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\slmult1\sb0\sa227\li340\fi340 \f31\fs24\cf0 Numbered list para w/indent;}{\s1119\sl240\slmult1\sb0\sa227\li1814\ri1020\fi0 \f31\fs24\cf0 Numbered list quote;}{\s1120\qc\sl240\slmult1\sb144\sa0\fi0\tx360\tx720\tx1080\tx1440 \f7\fs22 Objects;}{\s1121
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\sl240\slmult1\sb0\sa0\fi0 \f7\fs24 on be;}{\s1122\qc\sl240\slmult1\sb180\sa0\fi0 \i\cf0 One line verse;}{\s1123\qc\sl240\slmult1\sb180\sa0\fi0 \i\cf0 One line verse in purp;}{\s1124\sl240\slmult1\sb0\sa0\fi0 \fs24 on June 291,1974.1;}{\s1125\sl240
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\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 on June 29, 1974.\}\{;}{\s1126\sl240\slmult1\sb0\sa0\fi0 \fs24 on June 29,1974.;}{\s1127\sl240\slmult1\sb0\sa0\fi0 \fs24 on June 292,1974.2;}{\s1128\sl240\slmult1\sb0\sa227\fi0 \f42\fs24\cf11 Only Epub;}{\s1129\sl240
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\slmult1\sb0\sa227\fi0 \f42\fs24\cf5 Only HTML;}{\s1130\sl240\slmult1\sb0\sa227\fi0 \f42\fs24\cf17 Only Mobipocket;}{\s1131\sl240\slmult1\sb0\sa227\fi0 \f42\fs24\cf10 Only OpenDocument;}{\s1132\sl240\slmult1\sb0\sa227\fi0 \f42\fs24\cf15 Only Text;}{
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\s1133\qc\sl240\slmult1\sb0\sa60\fi0 \f7\fs24\cf0 onrmal;}{\s1134\qj\sl240\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p0;}{\s1135\qj\sl240\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p1;}{\s1136\qj\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 p10;}{\s1137\qj\sl257
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\slmult1\sb0\sa0\li1440\fi288\tx280 \f7\fs20\cf0 p11;}{\s1138\qj\sl240\slmult1\sb0\sa0\li1260\fi0 \f7\fs24\cf0 p12;}{\s1139\qj\sl240\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p13;}{\s1140\qj\sl257\slmult1\sb0\sa0\li1152\fi288\tx280\tx540 \f7\fs20\cf0 p14;}{
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\s1141\sl257\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p15;}{\s1142\sl240\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p16;}{\s1143\qj\sl240\slmult1\sb0\sa0\li1440\fi144\tx200\tx460 \f7\fs24\cf0 p17;}{\s1144\qj\sl240\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p18;}{
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\s1145\qj\sl240\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p2;}{\s1146\qj\sl257\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p27;}{\s1147\qj\sl240\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p3;}{\s1148\qj\sl257\slmult1\sb0\sa0\li1440\fi2016 \f7\fs24\cf0 p30;}{\s1149
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\qj\sl257\slmult1\sb0\sa0\fi0\tx240 \f7\fs24\cf0 p31;}{\s1150\qj\sl377\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p32;}{\s1151\qj\sl257\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p34;}{\s1152\qj\sl257\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 p37;}{\s1153\qj\sl257
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\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 p39;}{\s1154\qj\sl240\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p4;}{\s1155\qj\sl240\slmult1\sb0\sa0\fi0\tx720 \f7\fs24\cf0 p5;}{\s1156\qj\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 p6;}{\s1157\qj\sl317\slmult1\sb0\sa0\fi0 \f7
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\fs24\cf0 p7;}{\s1158\sl240\slmult1\sb0\sa0\fi0\tx280 \f7\fs24\cf0 p8;}{\s1159\qj\sl257\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 p9;}{\s1160\sl240\slmult1\sb0\sa0\fi0 \f63\fs24\cf0 Pa19;}{\s1161\sl240\slmult1\sb0\sa0\fi0 \f63\fs24\cf0 Pa4;}{\s1162\sl240\slmult1
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\sb0\sa0\fi0 \f63\fs24\cf0 Pa9;}{\s1163\qc\sl240\slmult1\sb0\sa0\fi0 \b\shad\f62\fs20\cf0 Page Break;}{\s1164\qj\sl240\slmult1\sb0\sa0 \b\f5\cf0 part;}{\s1165\qc\sl375\slmult1\sb0\sa240 \f5\fs36\cf0 part #;}{\s1166\qc\sl287\slmult1\sb0\sa567\fi0 \b\i\f49
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Part...;}{\s1167\qc\sl287\slmult1\sb0\sa0\fi0 \b\i\f49\fs54 part lap 2;}{\s1168\qc\sl480\slmult1\sb0\sa227\fi0 \i\f7\fs24\cf0 Part section quotes;}{\s1169\qc\sl287\slmult1\sb113\sa397\fi0 \b\f10\fs32 P heading- chapter;}{\s1170\qr\sl240\slmult1\sb180
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\sa360\fi0 \v\fs20\cf0 Phil code;}{\s1171\qc\sl240\slmult1\sb540\sa180\fi0\brdrt\brdrs\brdrw40\brsp300\brdrcf0 \b\f5\fs24 Phil Header;}{\s1172\sl240\slmult1\sb0\sa0\fi0 \f47\fs20 Plain Text;}{\s1173\qj\sl278\slmult1\sb0\sa0\fi260 \f62\fs22\cf0 pmrb;}{
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\s1174\sl240\slmult1\sb0\sa0\li2880\fi0\tx360 \cf0 Poem;}{\s1175\sl240\slmult1\sb0\sa0\li2880\fi0\tx360 \f7\fs24\cf0 Poem;}{\s1176\sl240\slmult1\sb0\sa0\li2880\fi0\tx360 \fs24 Poem1;}{\s1177\sl240\slmult1\sb0\sa0\li2880\fi0\tx360 \f7\fs24\cf0 Poem2;}{
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\s1178\sl240\slmult1\sb0\sa0\li2880\fi0\tx360 \f7\fs24\cf0 Poem3;}{\s1179\sl240\slmult1\sb0\sa0\fi0 \cf0 popup;}{\s1180\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 popup;}{\s1181\sl240\slmult1\sb0\sa0\fi0 \fs24 popup1;}{\s1182\sl240\slmult1\sb0\sa0\fi0 \f7
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\fs24\cf0 popup2;}{\s1183\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 popup3;}{\s1184\sl240\slmult1\sb0\sa0\li144\fi-144\shading10000\cfpat15 \f7\fs20 Popup/Note Windows;}{\s1185\qc\sl240\slmult1\sb0\sa0\fi0 \i\f5\fs24 popup verse;}{\s1186\sl240\slmult1\sb180
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\sa0\li360\fi0 \f7\fs24\cf0 PP Bullet;}{\s1187\sl240\slmult1\sb180\sa0\li360\fi0 \cf0 PP Bullet;}{\s1188\sl240\slmult1\sb180\sa0\li360\fi0 \fs24 PP Bullet1;}{\s1189\sl240\slmult1\sb180\sa0\li360\fi0 \cf0 PP Bullet2;}{\s1190\sl240\slmult1\sb180\sa0\li360
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\fi0 \cf0 PP Bullet3;}{\s1191\sl240\slmult1\sb360\sa0\fi0\tx360 \b\cf0 PP Header1;}{\s1192\qc\sl240\slmult1\sb0\sa0\fi0 \i\f5\fs36\cf15 Pranam;}{\s1193\sl240\slmult1\sb0\sa0\li170\fi0\keepn \i\f14\fs18\cf0 Pre&final Matter;}{\s1194\sl240\slmult1\sb0\sa0
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\fi0 \f46\fs20\cf0 Preformatted;}{\s1195\sl240\slmult1\sb0\sa0\fi0 \f7\fs20\cf0 Preformatted Text;}{\s1196\sl240\slmult1\sb60\sa60 \b\f6 Prema-Dhvani Translation;}{\s1197\qc\sl240\slmult1\sb120\sa120\fi0 \i\f6 Prema-Dhvani verse;}{\s1198\qj\sl240\slmult1
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\sb180\sa180\li1080\ri1080 \i\cf0 Preparation Summary;}{\s1199\qc\sl240\slmult1\sb0\sa227\fi0 \b\f30\fs32\cf0 Principle;}{\s1200\sl240\slmult1\sb85\sa85\li170\ri170\fi0 \i\f14\fs20 Prose;}{\s1201\qc\sl240\slmult1\sb0\sa360\li360\fi0 \b\f44\cf6 Prose Dev;
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}{\s1202\sl240\slmult1\sb0\sa0\fi251 \i\cf0 ProseVerse;}{\s1203\sl240\slmult1\sb0\sa0\li251\fi0 \i\cf0 Prose Verse;}{\s1204\sl240\slmult1\sb180\sa0\fi251 \i\cf11 Prose Verse in purp;}{\s1205\qj\sl240\slmult1\sb0\sa0\fi0 \f19\fs24\cf0 purp;}{\s1206\sl240
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\slmult1\sb180\sa180\fi0 \b\cf0 Purple_BG_Translations;}{\s1207\qj\sl240\slmult1\sb0\sa86 \cf0 Purport;}{\s1208\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Purport;}{\s1209\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Purport1;}{\s1210\sl240\slmult1\sb0\sa0\fi0 \fs24
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Purport2;}{\s1211\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Purport3;}{\s1212\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Purport4;}{\s1213\qj\sl240\slmult1\sb180\sa0 \cf0 Purport_Text:Para;}{\s1214\sl240\slmult1\sb180\sa0\fi0 \f7\fs24\cf0 Purport_Text:Para;}{
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\s1215\sl240\slmult1\sb180\sa0\fi0 \f5\fs24 Purport_Text:Para:Para;}{\s1216\sl240\slmult1\sb180\sa0\fi0 \fs24 Purport_Text:Para1;}{\s1217\sl240\slmult1\sb180\sa0\fi0 \f7\fs24\cf0 Purport_Text:Para2;}{\s1218\sl240\slmult1\sb180\sa0\fi0 \f7\fs24\cf0 Purpor
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t_Text:Para3;}{\s1219\sl240\slmult1\sb180\sa0\fi0 \fs24\cf0 Purport_Text:Para:Para:Para;}{\s1220\sl240\slmult1\sb180\sa0\fi0 \fs24\cf0 Purport_Text:Para:Para:Para:Para;}{\s1221\sl240\slmult1\sb180\sa0\fi0 \fs24\cf0 Purport_Text:Para:Para:Para:Para:Para;}
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{\s1222\sl240\slmult1\sb180\sa0\fi0 \fs24 Purport_Text:Para:Para:Para:Para:Para:Para;}{\s1223\sl240\slmult1\sb180\sa0\fi0 \fs24 Purport_Text:Para:Para:Para:Para:Para:Para:Para;}{\s1224\sl240\slmult1\sb180\sa0\fi0 \fs24 Purport_Text:Para:Para:Para:Para:Pa
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ra:Para:Para:Para;}{\s1225\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Purp para;}{\s1226\qj\sl240\slmult1\sb0\sa86\fi0 \cf0 Purp para;}{\s1227\sl240\slmult1\sb0\sa0\fi0 \fs24 Purp para1;}{\s1228\qj\sl240\slmult1\sb0\sa86\fi0 \cf0 Purp para2;}{\s1229\qj
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\sl240\slmult1\sb0\sa86\fi0 \cf0 Purp para3;}{\s1230\sl240\slmult1\sb360\sa0\fi0 \f7\fs24\cf0 purp space;}{\s1231\qj\sl240\slmult1\sb360\sa0\fi0 \cf0 purp space;}{\s1232\sl240\slmult1\sb360\sa0\fi0 \fs24 purp space1;}{\s1233\qj\sl240\slmult1\sb360\sa0
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\fi0 \cf0 purp space2;}{\s1234\qj\sl240\slmult1\sb360\sa0\fi0 \cf0 purp space3;}{\s1235\qc\sl240\slmult1\sb240\sa240\fi0 \b\f19\fs24\cf0 purp title;}{\s1236\sl275\slmult1\sb240\sa240\li1440\ri1440\fi0 \cf22 Q2;}{\s1237\sl275\slmult1\sb0\sa0\li1440\ri1440
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\fi432 \cf22 q2-ind;}{\s1238\sl287\slmult1\sb227\sa57\fi0 \f10\fs20\cf23 QA;}{\s1239\sl240\slmult1\sb0\sa113\fi0 \b\f30\cf0 Q&A;}{\s1240\qj\sl287\slmult1\sb113\sa0\fi0 \b\f10\fs20 QA paragraph;}{\s1241\sl275\slmult1\sb72\sa0\li2520\ri1440\fi-1440 \cf0 q-
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conv;}{\s1242\sl240\slmult1\sb0\sa540\li3240\fi0 \f7\fs24\cf0 Qoute Ref;}{\s1243\sl240\slmult1\sb0\sa540\li3240\fi0 \cf0 Qoute Ref;}{\s1244\sl240\slmult1\sb0\sa540\li3240\fi0 \fs24 Qoute Ref1;}{\s1245\sl240\slmult1\sb0\sa540\li3240\fi0 \cf0 Qoute Ref2;}
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{\s1246\sl240\slmult1\sb0\sa540\li3240\fi0 \cf0 Qoute Ref3;}{\s1247\sl240\slmult1\sb0\sa113\fi340 \b\ul\f7\fs20\cf0 Question/Answer;}{\s1248\sl240\slmult1\sb113\sa68\fi0 \b\i\f14\fs22\cf0 Questions;}{\s1249\sl240\slmult1\sb58\sa0\li360\fi0\tx2880 \f7
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\fs22 Quick Keys;}{\s1250\qj\sl240\slmult1\sb180\sa180 \b\cf0 Quote;}{\s1251\qc\sl240\slmult1\sb0\sa0\fi0 \i\f7\fs22 quote1;}{\s1252\qj\sl240\slmult1\sa86\li360\ri360\fi0 \cf1 quote10;}{\s1253\sl240\slmult1\sb180\sa180\li360\ri360\fi0 \f15\fs24\cf2 quote
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11;}{\s1254\qj\sl240\slmult1\sb180\sa180\li360\ri360\fi0 \f22\fs24\cf6 quote12;}{\s1255\qj\sl240\slmult1\sb180\sa180\li1440\ri1440\fi0 \cf6 quote16;}{\s1256\sl240\slmult1\sb0\sa0\li360\ri360\fi0 \b\f48\fs24\cf0 quote2;}{\s1257\qj\sl240\slmult1\sa86\li720
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\ri720\fi0 \cf0 quote 2;}{\s1258\sl240\slmult1\sb94\sa94\li360\ri720\fi0 \b\f63\fs24\cf0 quote 3;}{\s1259\qj\sl240\slmult1\sb180\sa180\li720\ri720\fi0\brdrl\brdrs\brdrw14\brsp30\brdrcf11\brdrt\brdrs\brdrw14\brsp30\brdrcf11\brdrr\brdrs\brdrw14\brsp30
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\brdrcf11\brdrb\brdrs\brdrw14\brsp30\brdrcf11\shading10000\cfpat15 \f48\fs24\cf0 quote4;}{\s1260\qj\sl240\slmult1\sb180\sa180\li720\ri720\fi0 \f64\fs24\cf0 quote5;}{\s1261\qj\sl240\slmult1\sb0\sa0\fi0 \b\f12\cf1\cb0 quote6;}{\s1262\qj\sl240\slmult1\sb0
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\sa0\fi0 \b\f12\cf0\cb15 quote7;}{\s1263\sl240\slmult1\sb0\sa0\li360\ri360\fi0 \f1\fs24\cf1 quote8;}{\s1264\qj\sl240\slmult1\sb180\sa180\li360\ri360\fi0 \b\cf0 quote9;}{\s1265\sl285\slmult1\sb0\sa113\li173\ri173\fi0 \f14\fs20\cf0 Quote Char;}{\s1266
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\sl285\slmult1\sb0\sa113\li173\ri173\fi0 \f20\fs18\cf0 Quote Char Char;}{\s1267\sl285\slmult1\sb0\sa113\li173\ri173\fi0 \f14\fs20\cf0 Quote Char Char Char;}{\s1268\qr\sl240\slmult1\sb0\sa227\li1134\ri1134\fi0 \cf0 Quote Citation;}{\s1269\qr\sl240\slmult1
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\sb0\sa227\li567\ri1134\fi0 \b\f7\fs20\cf0 Quote Citation (last line);}{\s1270\sl240\slmult1\sb58\sa58\li2880\ri1440\fi-1440 \f65\cf0 quote-conv;}{\s1271\qj\sl240\slmult1\sa86\li720\ri720\fi0 \i\cf0 Quoted material;}{\s1272\qj\sl240\slmult1\sb180\sa180
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\li360\ri360\fi0\tx360 \fs24\cf0 quoted para;}{\s1273\qj\sl240\slmult1\sb0\sa227\li340\ri340\fi340 \i\f7\fs24\cf0 Quote - First Indent;}{\s1274\sl287\slmult1\sb0\sa113\li680\ri170\fi283 \i\f10\fs20 QuoteInd;}{\s1275\qc\sl287\slmult1\sb0\sa0\li170\ri170
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\fi0 \i\f10\fs20 QuoteInd-centered no space;}{\s1276\qc\sl287\slmult1\sb0\sa113\li170\ri170\fi0 \i\f10\fs20 QuoteInd-centered w_2f_sp;}{\s1277\qj\sl287\slmult1\sb0\sa0\li680\ri680\fi283 \i\f10\fs22 QuoteInd-english;}{\s1278\sl240\slmult1\sb0\sa227\li2268
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\ri1134\fi0 \f30\fs24\cf0 Quote - # list;}{\s1279\qj\sl240\slmult1\sb180\sa180\li360\ri360\fi0 \i\cf0 quote para;}{\s1280\qr\sl240\slmult1\sb0\sa227\li1134\ri1134\fi0 \b\f30\fs20\cf0 Quote Reference;}{\s1281\sl240\slmult1\sb0\sa0\fi0 \i\f19\fs22 quotes;}
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{\s1282\sl277\slmult1\sb120\sa0\li720\fi0\tx1080 \f62\fs20\cf0 Quote w/o s/a;}{\s1283\sl240\slmult1\sb180\sa180\li360\ri360\fi0\tx360 \f5\fs24 Recipe;}{\s1284\sl240\slmult1\sb180\sa180\li360\ri360\fi0\tx360 \f7\fs24\cf0 Recipe;}{\s1285\sl240\slmult1
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\sb180\sa180\li360\ri360\fi0\tx360 \fs24 Recipe1;}{\s1286\sl240\slmult1\sb180\sa180\li360\ri360\fi0\tx360 \f7\fs24\cf0 Recipe2;}{\s1287\sl240\slmult1\sb180\sa180\li360\ri360\fi0\tx360 \f7\fs24\cf0 Recipe3;}{\s1288\sl240\slmult1\sb180\sa180\li720\ri720
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\fi0\tx360\brdrl\brdrs\brdrw15\brsp144\brdrcf0\brdrt\brdrs\brdrw15\brsp144\brdrcf0\brdrr\brdrs\brdrw45\brsp144\brdrcf0\brdrb\brdrs\brdrw45\brsp144\brdrcf0\shading10000\cfpat5 \b\cf2 recipies;}{\s1289\qc\sl240\slmult1\sb180\sa180\li1440\ri1440\fi0\tx360
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\brdrl\brdrs\brdrw15\brsp43\brdrcf0\brdrt\brdrs\brdrw15\brsp43\brdrcf0\brdrr\brdrs\brdrw30\brsp43\brdrcf0\brdrb\brdrs\brdrw30\brsp43\brdrcf0\shading10000\cfpat15 \fs32\cf0 Recipies2;}{\s1290\qj\sl240\slmult1\sb180\sa180\li360\ri360\fi0\tx259\tx360 \i\cf2
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Reciters;}{\s1291\qr\sl240\slmult1\sb0\sa360\fi0 \i\cf0 ref;}{\s1292\qr\sl240\slmult1\sb0\sa360\ri720\fi0\tx360 \i\cf0 Reference;}{\s1293\qr\sl240\slmult1\sb180\sa360\fi0\tx360 \f7\fs24\cf0 Reference;}{\s1294\qr\sl240\slmult1\sb180\sa360\fi0\tx360 \fs24
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Reference1;}{\s1295\qr\sl240\slmult1\sb180\sa360\fi0\tx360 \f7\fs24\cf0 Reference2;}{\s1296\qr\sl240\slmult1\sb180\sa360\fi0\tx360 \f7\fs24\cf0 Reference3;}{\s1297\sl240\slmult1\sb0\sa120\fi0 \f7\fs24\cf0 Reference Line;}{\s1298\qr\sl240\slmult1\sb0
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\sa180\ri720\fi0 \i\f12 Reference_Right;}{\s1299\qj\sl240\slmult1\sb0\sa0\fi227\tx737\tx794\tx1416\tx2124\tx2832\tx3540\tx4248\tx4956\tx5664 \f17\fs20\cf0 references;}{\s1300\qj\sl360\slmult1\sb0\sa0\fi0 \f16\fs20\cf0 regular;}{\s1301\sl240\slmult1\sb0
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\sa0\fi0 \b\fs24 Reporter 3:;}{\s1302\sl240\slmult1\sb0\sa0\fi0 \b\cf0 Reporter 3:\}\{;}{\s1303\sl240\slmult1\sb0\sa0\fi0 \b\cf0 Reporter 3:1;}{\s1304\sl240\slmult1\sb0\sa0\fi0 \b\cf0 Reporter 3:2;}{\s1305\sl240\slmult1\sb0\sa0\fi0 \i\f1\fs20\cf0 Return;
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}{\s1306\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Return Address;}{\s1307\sl240\slmult1\sb0\sa0\fi0 \f30\fs22\cf0 Revision;}{\s1308\qr\sl240\slmult1\sb180\sa180\fi0\tx360 \cf0 Right;}{\s1309\qr\sl240\slmult1\sb180\sa180\fi0\tx360 \f7\fs24\cf0 Right;}{
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\s1310\qr\sl240\slmult1\sb180\sa180\fi0\tx360 \fs24 Right1;}{\s1311\qr\sl240\slmult1\sb180\sa180\fi0\tx360 \f7\fs24\cf0 Right2;}{\s1312\qr\sl240\slmult1\sb180\sa180\fi0\tx360 \f7\fs24\cf0 Right3;}{\s1313\sl240\slmult1\sb0\sa0\li720\fi-432 \f7\fs24\cf0 Ro
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man List;}{\s1314\sl240\slmult1\sb0\sa0\fi0 \b Root Level;}{\s1315\sl240\slmult1\sb120\sa120\li432\fi0 \b\fs32\cf24 Root Sub;}{\s1316\qr\sl287\slmult1\sb0\sa0\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640\tx9360
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\tx10080\tx10800\tx11520\tx12240\tx12960\tx13680\tx14400 \i\f66\fs20 Run Head left;}{\s1317\qj\sl240\slmult1\sb180\sa180\tx360 \i\cf0 Runin;}{\s1318\qj\sl240\slmult1\sb120\sa0 \i\f5\fs36\cf0 Said;}{\s1319\sl240\slmult1\sb0\sa0\fi0 \b\f67\fs20\cf0 Salutat
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ion;}{\s1320\qj\sl240\slmult1\sb0\sa0\fi0 \f5\fs36\cf15 Salutation1;}{\s1321\qc\sl300\slmult1\sb60\sa60\li113\ri113\fi0\keep\keepn \i\f2\fs20\cf0 Sans;}{\s1322\sl240\slmult1\sb170\sa0\li283\fi-283\tx240 \i\f19\fs22 sanskrit;}{\s1323\sl240\slmult1\sb60
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\sa60\fi0 \i\f7\fs24\cf0 Sanskrit Body;}{\s1324\sl240\slmult1\sb120\sa120\li1701\fi0 \i\f7\fs24\cf0 Sanskrit Indent;}{\s1325\qc\sl285\slmult1\sb0\sa0\fi0\tx9620\tqdec\tx10340\tx11520 \f7\fs24 Sanskrit NEW;}{\s1326\qc\sl285\slmult1\sb0\sa0\fi0\tx9620
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\tqdec\tx10340\tx11520 \f7\fs24 Sanskrit no level 1;}{\s1327\sl242\slmult1\sb113\sa113\li170\ri170\fi0 \i\f20\fs18\cf0 Sanskrit Prose;}{\s1328\sl240\slmult1\sb0\sa0\fi289 \i\f7\fs24\cf0 Sanskrit Text;}{\s1329\qj\sl240\slmult1\sb0\sa0\fi0 \b\i\cf0 sanskri
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tverse;}{\s1330\sl240\slmult1\sb120\sa120\li227\ri227\fi0 \i\f7\fs24\cf0 Sanskrit Verse;}{\s1331\sl360\slmult1\sb0\sa0\fi0 \f7\cf0 Sastra Name;}{\s1332\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Sastra Reference;}{\s1333\sl240\slmult1\sb43\sa43\li1440
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\fi-1440\brdrl\brdrs\brdrw105\brsp40\brdrcf11\brdrt\brdrs\brdrw45\brsp40\brdrcf9\brdrr\brdrs\brdrw105\brsp40\brdrcf11\shading10000\cfpat1 \b\f5\fs24 SB_CC_Trans_List_Format;}{\s1334\qc\sl240\slmult1\sb360\sa86\fi0\brdrt\brdrs\brdrw30\brsp40\brdrcf0\brdrb
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\brdrs\brdrw30\brsp40\brdrcf0\shading10000\cfpat3 \b\f5\fs40\cf11 SB Chapters Translations;}{\s1335\sl240\slmult1\sb0\sa0\li576\fi0 \b\cf9 Second Level;}{\s1336\sl240\slmult1\sb180\sa180\fi0 \b\cf0 Section:Para;}{\s1337\qc\sl240\slmult1\sb0\sa0\fi432 \b
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\f36\fs32 Section header;}{\s1338\sl240\slmult1\sb360\sa180\brdrt\brdrs\brdrw120\brsp43\brdrcf0\shading10000\cfpat3 \b\fs32 section heading;}{\s1339\qc\sl240\slmult1\sb180\sa360\li1440\ri1440\fi0\brdrl\brdrs\brdrw15\brsp43\brdrcf0\brdrt\brdrs\brdrw15
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\brsp43\brdrcf0\brdrr\brdrs\brdrw30\brsp43\brdrcf0\brdrb\brdrs\brdrw30\brsp43\brdrcf0\shading10000\cfpat6 \b\fs36\cf3 section-heading 2;}{\s1340\sl240\slmult1\sb180\sa180\fi0 \b\fs24\cf0 Section:Para:Para;}{\s1341\sl240\slmult1\sb180\sa180\fi0 \b\fs24
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\cf0 Section:Para:Para:Para;}{\s1342\sl240\slmult1\sb180\sa180\fi0 \b\fs24\cf0 Section:Para:Para:Para:Para;}{\s1343\sl240\slmult1\sb180\sa180\fi0 \b\fs24\cf0 Section:Para:Para:Para:Para:Para;}{\s1344\sl240\slmult1\sb180\sa180\fi0 \b\fs24 Section:Para:Par
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a:Para:Para:Para:Para;}{\s1345\sl240\slmult1\sb180\sa180\fi0 \b\fs24 Section:Para:Para:Para:Para:Para:Para:Para;}{\s1346\sl240\slmult1\sb180\sa180\fi0 \b\fs24 Section:Para:Para:Para:Para:Para:Para:Para:Para;}{\s1347\qj\sl278\slmult1\sb0\sa0\fi0\keep \f36
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\fs24\cf0 Selection #;}{\s1348\qc\sl240\slmult1\sb180\sa180\fi0\tx360\brdrt\brdrs\brdrw30\brsp43\brdrcf0\brdrb\brdrs\brdrw30\brsp43\brdrcf0\shading10000\cfpat16 \b\cf3 Separators;}{\s1349\sl240\slmult1\sb144\sa72\li1584\fi0 \b\f1\fs18 S-Example Input;}{
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\s1350\qc\sl240\slmult1\sb120\sa120\fi0 \b\f6\cf0 SideA&B;}{\s1351\qc\sl480\slmult1\sb0\sa0\fi0 \f68\fs40 Sidebar Title;}{\s1352\sl240\slmult1\sb0\sa0\li4320\fi288 \f5\fs24\cf0 Signature;}{\s1353\sl240\slmult1\sb0\sa0\li4320\fi0 \f7\fs24\cf0 Signature Co
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mpany;}{\s1354\sl240\slmult1\sb0\sa0\li4320\fi0 \f7\fs24\cf0 Signature Job Title;}{\s1355\sl240\slmult1\sb0\sa227\li1134\fi0 \f7\fs20\cf0 Signature (last line);}{\s1356\qc\sl240\slmult1\sb0\sa227\fi0 \b\f31\cf0 Siksastaka verse;}{\s1357\sl240\slmult1\sb0
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\sa0\li360\fi0 \cf25 Sincerely;}{\s1358\qj\sl240\slmult1\sb0\sa0\fi0\tx240 \f11\fs20 Single Column;}{\s1359\qc\sl240\slmult1\sb120\sa120\fi0 \i\f5\fs24\cf0 single line verse 6 befor 7 after;}{\s1360\qc\sl240\slmult1\sb0\sa0\fi0 \b\i\f69\cf0 sl;}{\s1361
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\qc\sl240\slmult1\sb0\sa0\fi0 \i\cf0 Sloka;}{\s1362\sl240\slmult1\sb0\sa0\fi0 \i\f7\fs20\cf0 sloka balaram ital;}{\s1363\qc\sl240\slmult1\sb0\sa0\fi0 \i\f7\fs20\cf0 sloka - balaram it ctr;}{\s1364\qc\sl240\slmult1\sb0\sa0\fi0 \i\f7\fs20\cf0 sloka Balaram
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it ctr;}{\s1365\sl240\slmult1\sb113\sa113\li1020\fi0\keep \i\f19\fs22\cf0 Sloka Bengali;}{\s1366\sl240\slmult1\sb113\sa113\li2041\fi-510 \i\f19\fs22\cf0 Sloka CC Poem;}{\s1367\qc\sl240\slmult1\sb0\sa0\fi0 \b\f70\fs20\cf0 sloka dev;}{\s1368\sl240
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\slmult1\sb85\sa85\li227\fi-113 \i\f14\fs20 Sloka Large;}{\s1369\qc\sl240\slmult1\sb0\sa227\li1134\ri1134\fi0 \i\f30\fs24\cf0 Sloka (last line);}{\s1370\qc\sl240\slmult1\sb0\sa227\fi0 \i\f42\fs24\cf0 Sloka-Last Line;}{\s1371\sl240\slmult1\sb113\sa0\li227
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\fi-113 \i\f14\fs20\cf0 sloka long;}{\s1372\sl240\slmult1\sb0\sa113\li1587\fi-340\keepn \i\f19\fs22\cf0 Sloka Medium;}{\s1373\sl240\slmult1\sb0\sa113\li3515\fi-454\keep \i\f19\fs22 Sloka middle;}{\s1374\sl285\slmult1\sb113\sa0\li360\fi-170 \i\f20\fs18
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\cf0 sloka new;}{\s1375\sl240\slmult1\sb85\sa85\li86\fi0 \i\f14\fs20 Sloka Normal;}{\s1376\sl242\slmult1\sb113\sa113\li85\fi0 \i\f20\fs18\cf0 Sloka Normal Char;}{\s1377\qc\sl240\slmult1\sb173\sa0\fi0\keepn \b\f6\fs20\cf0 Sloka Number;}{\s1378\qr\sl240
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\slmult1\sb0\sa85\fi0 \f14\fs20 Sloka Reference;}{\s1379\sl240\slmult1\sb113\sa0\li1474\fi-340 \i\f19\fs22 sloka short;}{\s1380\sl240\slmult1\sb0\sa113\li2041\fi-340\keep \i\f19\fs22\cf0 Sloka Small;}{\s1381\qj\sl240\slmult1\sb0\sa227\li680\ri680\fi0 \f7
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\fs24\cf6 Sloka Translation;}{\s1382\qc\sl240\slmult1\sb0\sa144\fi0 \i\f6\fs20\cf0 sloka-verse;}{\s1383\qj\sl257\slmult1\sb0\sa0\li850\fi0 \i\f7\fs20 (small) 1.5 cm;}{\s1384\qj\sl257\slmult1\sb0\sa0\li964\fi0 \i\f7\fs20 (small) 1.7 cm;}{\s1385\qj\sl257
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\slmult1\sb0\sa0\li1020\fi0 \i\f7\fs20 (small) 1.8cm;}{\s1386\qj\sl257\slmult1\sb0\sa0\li1020\fi0 \i\f7\fs20 (small) 1.8 cm;}{\s1387\qj\sl257\slmult1\sb0\sa0\li1077\fi0 \i\f7\fs20 (small) 1.9cm;}{\s1388\qj\sl257\slmult1\sb0\sa0\li1077\fi0 \i\f7\fs20
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\cf0 (small) 1.9 cm;}{\s1389\qj\sl257\slmult1\sb0\sa0\li1191\fi0 \i\f7\fs20 (small) 2.1cm;}{\s1390\qj\sl257\slmult1\sb0\sa0\li1191\fi0 \i\f7\fs20 (small) 2.1 cm;}{\s1391\qj\sl257\slmult1\sb0\sa0\li1247\fi0 \i\f7\fs20\cf0 (small) 2.2cm;}{\s1392\qj
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\sl257\slmult1\sb0\sa0\li1247\fi0 \i\f7\fs20\cf0 (small) 2.2 cm;}{\s1393\qj\sl257\slmult1\sb0\sa0\li1134\fi0 \i\f7\fs20 (small) 2 cm;}{\s1394\sl287\slmult1\sb113\sa0\fi0 \b\f10\fs20 small heading;}{\s1395\qj\sl240\slmult1\sb0\sa0\fi261\keep \b\f36\fs10
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\cf0 small space;}{\s1396\qj\sl287\slmult1\sb0\sa227\fi283 \f10\fs20 sm Body Text;}{\s1397\sl287\slmult1\sb0\sa227\li340\fi-340 \f10\fs22 sm body text glossary;}{\s1398\qj\sl287\slmult1\sb0\sa227\fi0 \f10\fs20 sm body text w_2f_drop cap;}{\s1399\qr\sl287
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\slmult1\sb0\sa170\li680\ri680\fi283 \i\f10\fs20 sm cite;}{\s1400\sl287\slmult1\sb0\sa227\li340\fi-340 \f10\fs20 sm endnote reference;}{\s1401\sl287\slmult1\sb113\sa0\fi283 \f10\fs20 sm endorsement;}{\s1402\qc\sl287\slmult1\sb113\sa397\fi0 \b\f10\fs32 sm
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Heading 1;}{\s1403\qj\sl287\slmult1\sb0\sa0\li680\ri680\fi283 \i\f10\fs20 sm P body text- citation;}{\s1404\qj\sl287\slmult1\sb0\sa0\li227\fi-227 \f10\fs20 sm P body text- number list;}{\s1405\qj\sl287\slmult1\sb0\sa0\fi283 \i\f10\fs20 sm P body text- p
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rinciple;}{\s1406\qj\sl287\slmult1\sb0\sa0\fi0 \i\f10\fs20 sm P body text- principle w_2f_drop cap;}{\s1407\qj\sl287\slmult1\sb113\sa0\fi0 \b\f10\fs20 sm P body text- QA paragraph;}{\s1408\sl287\slmult1\sb0\sa113\li680\ri170\fi283 \i\f10\fs20 sm P body t
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ext- quoteInd;}{\s1409\qc\sl287\slmult1\sb0\sa0\li170\ri170\fi0 \i\f10\fs20 sm P body text- quoteInd centered no space;}{\s1410\qc\sl287\slmult1\sb0\sa113\li170\ri170\fi0 \i\f10\fs20 sm P body text- quoteInd centered w_2f_sp;}{\s1411\qj\sl287\slmult1\sb0
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\sa0\li680\ri680\fi283 \i\f10\fs20 sm P body text- quoteInd-english;}{\s1412\qj\sl287\slmult1\sb0\sa227\fi283 \f10\fs20 sm P body text- regular;}{\s1413\qj\sl287\slmult1\sb0\sa227\fi0 \f10\fs20 sm P body text- regular w_2f_drop cap;}{\s1414\sl287\slmult1
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\sb113\sa0\fi0 \b\f10\fs20 sm P heading- small;}{\s1415\qj\sl287\slmult1\sb113\sa0\fi0 \b\f10\fs20 sm QA paragraph;}{\s1416\sl287\slmult1\sb0\sa57\li680\ri170\fi283 \i\f10\fs20 sm QuoteInd;}{\s1417\qc\sl287\slmult1\sb0\sa0\li170\ri170\fi0 \i\f10\fs20 sm
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QuoteInd-centered no space;}{\s1418\qc\sl287\slmult1\sb0\sa57\li170\ri170\fi0 \i\f10\fs20 sm QuoteInd-centered w_2f_sp;}{\s1419\qj\sl287\slmult1\sb0\sa0\li680\ri680\fi283 \i\f10\fs20\cf11 sm QuoteInd-english;}{\s1420\sl240\slmult1\sb0\sa0\li1417\fi-1332
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\tx2494 \i\f14\fs20 song;}{\s1421\qc\sl240\slmult1\sb36\sa36\fi0 \b\cf6 Song Divine;}{\s1422\qc\sl240\slmult1\sb240\sa0\fi0\keepn \b\f71\fs30\cf0 Song Head;}{\s1423\sl240\slmult1\sb360\sa0\fi0\tx360 \f7\fs24\cf0 Songs Trans;}{\s1424\qj\sl240\slmult1
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\sb360\sa0\fi0\tx360 \cf0 Songs Trans;}{\s1425\sl240\slmult1\sb360\sa0\fi0\tx360 \fs24 Songs Trans1;}{\s1426\qj\sl240\slmult1\sb360\sa0\fi0\tx360 \cf0 Songs Trans2;}{\s1427\qj\sl240\slmult1\sb360\sa0\fi0\tx360 \cf0 Songs Trans3;}{\s1428\qc\sl240\slmult1
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\sb360\sa0\fi0\tx360 \b\cf0 Songs VerNum;}{\s1429\qc\sl240\slmult1\sb180\sa180\fi0\tx360 \i\cf0 Songs Verse;}{\s1430\qc\sl240\slmult1\sb540\sa540\fi0\brdrt\brdrs\brdrw105\brsp140\brdrcf11\brdrb\brdrs\brdrw105\brsp140\brdrcf0\shading10000\cfpat12 \b\fs36
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\cf1 song title:Para;}{\s1431\qc\sl240\slmult1\sb540\sa540\fi0\brdrt\brdrs\brdrw105\brsp140\brdrcf3\brdrb\brdrs\brdrw105\brsp140\brdrcf0\shading10000\cfpat6 \b\fs36\cf1 song title 2:Para;}{\s1432\qc\sl240\slmult1\sb540\sa540\fi0\brdrt\brdrs\brdrw105
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\brsp140\brdrcf3\brdrb\brdrs\brdrw105\brsp140\brdrcf0\shading10000\cfpat6 \b\fs36\cf1 song title 2:Para:Para;}{\s1433\qc\sl240\slmult1\sb540\sa540\fi0\brdrt\brdrs\brdrw105\brsp140\brdrcf13\brdrb\brdrs\brdrw105\brsp140\brdrcf0\shading10000\cfpat4 \b\fs36
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\cf1 song title 3:Para;}{\s1434\qc\sl240\slmult1\sb540\sa540\fi0\brdrt\brdrs\brdrw105\brsp140\brdrcf13\brdrb\brdrs\brdrw105\brsp140\brdrcf0\shading10000\cfpat4 \b\fs36\cf1 song title 3:Para:Para;}{\s1435\qc\sl240\slmult1\sb540\sa540\fi0\brdrt\brdrs
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\brdrw105\brsp140\brdrcf11\brdrb\brdrs\brdrw105\brsp140\brdrcf0\shading10000\cfpat12 \b\fs36\cf1 song title:Para:Para;}{\s1436\qj\sl240\slmult1\sb57\sa57\li170\fi-170 \f14\fs18\cf0 Sources text;}{\s1437\sl240\slmult1\sb0\sa0\fi0 \f7\fs24 So we are livin
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g\}\{;}{\s1438\sl240\slmult1\sb0\sa0\fi0 \fs24 So we are living;}{\s1439\sl240\slmult1\sb0\sa0\fi0 \fs24 So we are living1;}{\s1440\sl240\slmult1\sb0\sa0\fi0 \fs24 So we are living2;}{\s1441\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 So we need divine light
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. ;}{\s1442\sl240\slmult1\sb0\sa0\fi0 \fs24 So we need divine light.;}{\s1443\sl240\slmult1\sb0\sa0\fi0 \fs24 So we need divine light.1;}{\s1444\sl240\slmult1\sb0\sa0\fi0 \fs24 So we need divine light.2;}{\s1445\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs
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\brdrw22\brsp42\brdrcf0\brdrt\brdrs\brdrw22\brsp42\brdrcf0\brdrr\brdrs\brdrw22\brsp42\brdrcf0\brdrb\brdrs\brdrw22\brsp42\brdrcf0\shading10000\cfpat26 \f7\fs24\cf0 space_around;}{\s1446\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw20\brsp40\brdrcf0
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\brdrt\brdrs\brdrw20\brsp40\brdrcf0\brdrr\brdrs\brdrw20\brsp40\brdrcf0\brdrb\brdrs\brdrw20\brsp40\brdrcf0\shading10000\cfpat26 \f5\fs24 space_around;}{\s1447\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw20\brsp40\brdrcf0\brdrt\brdrs\brdrw20\brsp40
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\brdrcf0\brdrr\brdrs\brdrw20\brsp40\brdrcf0\brdrb\brdrs\brdrw20\brsp40\brdrcf0\shading10000\cfpat26 \f5\fs24 space_around1;}{\s1448\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw20\brsp40\brdrcf0\brdrt\brdrs\brdrw20\brsp40\brdrcf0\brdrr\brdrs\brdrw20
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\brsp40\brdrcf0\brdrb\brdrs\brdrw20\brsp40\brdrcf0\shading10000\cfpat26 \f5\fs24 space_around2;}{\s1449\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw20\brsp40\brdrcf0\brdrt\brdrs\brdrw20\brsp40\brdrcf0\brdrr\brdrs\brdrw20\brsp40\brdrcf0\brdrb\brdrs
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\brdrw20\brsp40\brdrcf0\shading10000\cfpat26 \f5\fs24 space_around3;}{\s1450\sl14\slmult1\sb360\sa360\fi0\tx2160 \cf0\up18 spec formula;}{\s1451\sl240\slmult1\sb58\sa0\li720\fi-242\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f7\fs24\cf0 spec indnt;}{
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\s1452\qj\sl240\slmult1\sb58\sa0\li720\fi-242\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \cf0 spec indnt;}{\s1453\sl240\slmult1\sb58\sa0\li720\fi-242\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \fs24 spec indnt1;}{\s1454\qj\sl240\slmult1\sb58\sa0\li720
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\fi-242\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \cf0 spec indnt2;}{\s1455\qj\sl240\slmult1\sb58\sa0\li720\fi-242\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \cf0 spec indnt3;}{\s1456\sl240\slmult1\sb0\sa0\li360\ri360\fi0\tx360 \f7\fs24\cf0 spec para;}{
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\s1457\qj\sl240\slmult1\sb0\sa0\li360\ri360\fi0\tx360 \cf0 spec para;}{\s1458\sl240\slmult1\sb0\sa0\li360\ri360\fi0\tx360 \fs24 spec para1;}{\s1459\qj\sl240\slmult1\sb0\sa0\li360\ri360\fi0\tx360 \cf0 spec para2;}{\s1460\qj\sl240\slmult1\sb0\sa0\li360
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\ri360\fi0\tx360 \cf0 spec para3;}{\s1461\sl240\slmult1\sb180\sa0\fi0 \b\cf6 Spec Translation;}{\s1462\sl240\slmult1\sb0\sa0\fi0 \f62\fs22\cf0 Squeeze;}{\s1463\sl240\slmult1\sb58\sa0\li1296\fi-72 \f1\fs18 S-Rationale;}{\s1464\qj\sl300\slmult1\sb0\sa0
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\fi397 \f2\fs20\cf0 Srila Prabhupada;}{\s1465\sl240\slmult1\sb0\sa0\fi0 \b\fs24 Srila Prabhupada:;}{\s1466\sl240\slmult1\sb0\sa0\fi0 \b\cf0 Srila Prabhupada:\}\{;}{\s1467\sl240\slmult1\sb0\sa0\fi0 \b\cf0 Srila Prabhupada:1;}{\s1468\sl240\slmult1\sb0\sa0
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\fi0 \b\cf0 Srila Prabhupada:2;}{\s1469\sl240\slmult1\sb0\sa0\fi0 \cf0 SRILA PRABHUPADA SPEAKS OUT;}{\s1470\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 SRILA PRABHUPADA SPEAKS OUT\}\{;}{\s1471\sl240\slmult1\sb0\sa0\fi0 \fs24 SRILA PRABHUPADA SPEAKS OUT1;}{
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\s1472\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 SRILA PRABHUPADA SPEAKS OUT2;}{\s1473\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 SRILA PRABHUPADA SPEAKS OUT3;}{\s1474\sl240\slmult1\sb115\sa0\li1224\fi-864\tx1224 \f1\fs22\cf10 S-Step 1;}{\s1475\sl240\slmult1
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\sb72\sa0\li1224\fi-360\tx1224 \f1\fs22\cf10 S-Step 1a;}{\s1476\sl240\slmult1\sb144\sa0\li1584\fi-1584\tx360\tx1224 \f1\fs22\cf10 S-Step 1+Icon;}{\s1477\sl240\slmult1\sb0\sa180\fi0 \fs20\cf0 Standard;}{\s1478\sl240\slmult1\sb0\sa180\li720\fi0 \fs20\cf0 S
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tanNdard;}{\s1479\qc\sl270\slmult1\sb310\sa230\fi0\tx720 \f41\fs22\cf0 STAR;}{\s1480\qc\sl270\slmult1\sb310\sa230\fi0\tx720 \f41\fs22\cf0 STAR*;}{\s1481\sl360\slmult1\sb240\sa0\fi0 \f36\cf0 Story head;}{\s1482\sl240\slmult1\sb180\sa180\fi0\brdrt\brdrs
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\brdrw20\brsp121\brdrcf0 \f1\cf0 Structure Heading;}{\s1483\sl240\slmult1\sb0\sa0\fi0 \f36\fs24\cf0 Style;}{\s1484\sl240\slmult1\sb0\sa0\fi0 \f1\fs20\cf0 Style0;}{\s1485\qj\sl240\slmult1\sb0\sa0\li720\fi0 \f5\fs36\cf0 Style1;}{\s1486\qj\sl240\slmult1\sb0
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\sa0 \b\cf0\cb11 Style 1:Para;}{\s1487\qc\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style10;}{\s1488\sl270\slmult1\sb0\sa0\fi2041 \fs24\cf0 Style100;}{\s1489\sb0\sa0\fi0 \fs24\cf0 Style101;}{\s1490\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style102;}{\s1491\sl240
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\slmult1\sb0\sa0\fi0 \fs24\cf0 Style103;}{\s1492\qj\sl240\slmult1\sb0\sa0\fi101 \fs24\cf0 Style104;}{\s1493\qj\sl260\slmult1\sb0\sa0\fi2414 \fs24\cf0 Style105;}{\s1494\sl240\slmult1\sb0\sa0\fi1450 \fs24\cf0 Style106;}{\s1495\sl240\slmult1\sb0\sa0\fi86
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\fs24\cf0 Style107;}{\s1496\qj\sl262\slmult1\sb0\sa0\fi2079 \fs24\cf0 Style108;}{\s1497\sl255\slmult1\sb0\sa0\fi157 \fs24\cf0 Style109;}{\s1498\qj\sl240\slmult1\sb0\sa0\fi1505 \fs24\cf0 Style11;}{\s1499\sb0\sa0\fi0 \fs24\cf0 Style110;}{\s1500\sl240
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\slmult1\sb0\sa0\fi0 \fs24\cf0 Style111;}{\s1501\sb0\sa0\fi336 \fs24\cf0 Style112;}{\s1502\qj\sl240\slmult1\sb0\sa0\fi65 \fs24\cf0 Style113;}{\s1503\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style114;}{\s1504\qj\sl260\slmult1\sb0\sa0\fi1489 \fs24\cf0 Style115;
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}{\s1505\sl260\slmult1\sb0\sa0\fi909 \fs24\cf0 Style116;}{\s1506\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style117;}{\s1507\qj\sb0\sa0\fi260 \fs24\cf0 Style118;}{\s1508\qj\sl262\slmult1\sb0\sa0\fi1045 \fs24\cf0 Style119;}{\s1509\sl557\slmult1\sb0\sa0\fi0
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\fs24\cf0 Style12;}{\s1510\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style120;}{\s1511\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style121;}{\s1512\sb0\sa0\fi227 \fs24\cf0 Style13;}{\s1513\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style14;}{\s1514\sl240\slmult1\sb0\sa0\fi0
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\fs24\cf0 Style15;}{\s1515\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style16;}{\s1516\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style17;}{\s1517\sl260\slmult1\sb0\sa0\fi141 \fs24\cf0 Style18;}{\s1518\qj\sl260\slmult1\sb0\sa0\fi141 \fs24\cf0 Style19;}{\s1519\sl240
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\slmult1\sb0\sa0\fi0 \b\fs24 Style 1:Para:Para;}{\s1520\sl240\slmult1\sb0\sa0\fi0 \b\fs24 Style 1:Para:Para:Para;}{\s1521\sl240\slmult1\sb0\sa0\fi0 \b\fs24 Style 1:Para:Para:Para:Para;}{\s1522\qc\sl240\slmult1\sb180\sa180\fi0 \i\cf0 Style2;}{\s1523\sl240
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\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Style 2:Para;}{\s1524\sl356\slmult1\sb0\sa0\fi563 \fs24\cf0 Style20;}{\s1525\sl262\slmult1\sb0\sa0\fi70 \fs24\cf0 Style21;}{\s1526\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style22;}{\s1527\qj\sl240\slmult1\sb0\sa0\fi1570
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\fs24\cf0 Style23;}{\s1528\sl373\slmult1\sb0\sa0\fi428 \fs24\cf0 Style24;}{\s1529\qj\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style25;}{\s1530\qj\sb0\sa0\fi233 \fs24\cf0 Style26;}{\s1531\qc\sl632\slmult1\sb0\sa0\fi0 \fs24\cf0 Style27;}{\s1532\qj\sb0\sa0\fi0
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\fs24\cf0 Style28;}{\s1533\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style29;}{\s1534\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Style 2:Para:Para;}{\s1535\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Style 2:Para:Para:Para;}{\s1536\sl240\slmult1\sb0\sa0\fi0 \f36\fs24 S
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tyle3;}{\s1537\sl240\slmult1\sb288\sa0\fi0\tx4896\tx6192 \f7\fs20 Style 3:Para;}{\s1538\qj\sb0\sa0\fi0 \fs24\cf0 Style30;}{\s1539\qj\sl240\slmult1\sb0\sa0\fi154 \fs24\cf0 Style31;}{\s1540\qj\sl240\slmult1\sb0\sa0\fi206 \fs24\cf0 Style32;}{\s1541\qj\sl240
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\slmult1\sb0\sa0\fi0 \fs24\cf0 Style33;}{\s1542\qc\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style34;}{\s1543\qc\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style35;}{\s1544\sb0\sa0\fi0 \fs24\cf0 Style36;}{\s1545\qj\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style37;}{\s1546
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\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style38;}{\s1547\qc\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style39;}{\s1548\sl240\slmult1\sb288\sa0\fi0\tx4896\tx6192 \f7\fs20 Style 3:Para:Para;}{\s1549\sl240\slmult1\sb288\sa0\fi0\tx4896\tx6192 \f7\fs20 Style 3:Para:Pa
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ra:Para;}{\s1550\qc\sl240\slmult1\sb180\sa180\fi0 \b\f5\fs24\cf0 Style 3:Para:Para:Para:Para;}{\s1551\qj\sl240\slmult1\sb0\sa0\fi720 \f5\fs24\cf0 Style 3: Usual paragraph + First line: 0 cm;}{\s1552\qj\sl240\slmult1\sb0\sa0\fi720 \f5\fs24\cf0 Style 3: U
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sual paragraphi;}{\s1553\sl240\slmult1\sb0\sa0\fi0 \f36\fs24\cf0 Style4;}{\s1554\sl263\slmult1\sb0\sa0\fi864\tx2448 \f7\fs20 Style 4:Para;}{\s1555\qj\sl260\slmult1\sb0\sa0\fi1765 \fs24\cf0 Style40;}{\s1556\sb0\sa0\fi352 \fs24\cf0 Style41;}{\s1557\sl240
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\slmult1\sb0\sa0\fi0 \fs24\cf0 Style42;}{\s1558\qj\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style43;}{\s1559\sl263\slmult1\sb0\sa0\fi87 \fs24\cf0 Style44;}{\s1560\sb0\sa0\fi0 \fs24\cf0 Style45;}{\s1561\qj\sl257\slmult1\sb0\sa0\fi0 \fs24\cf0 Style46;}{\s1562
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\sb0\sa0\fi217 \fs24\cf0 Style47;}{\s1563\qc\sl356\slmult1\sb0\sa0\fi0 \fs24\cf0 Style48;}{\s1564\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style49;}{\s1565\sl262\slmult1\sb0\sa0\fi864\tx2448 \f7\fs20 Style 4:Para:Para;}{\s1566\sl260\slmult1\sb0\sa0\fi864
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\tx2448 \f7\fs20 Style 4:Para:Para:Para;}{\s1567\sl240\slmult1\sb0\sa0\fi0 \b\fs24 Style5;}{\s1568\qj\sl265\slmult1\sb0\sa0\fi1971 \fs24\cf0 Style50;}{\s1569\sl253\slmult1\sb0\sa0\fi0 \fs24\cf0 Style51;}{\s1570\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style52
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;}{\s1571\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style53;}{\s1572\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style54;}{\s1573\qc\sb0\sa0\fi0 \fs24\cf0 Style55;}{\s1574\qj\sl263\slmult1\sb0\sa0\fi2252 \fs24\cf0 Style56;}{\s1575\sl262\slmult1\sb0\sa0\fi2301 \fs24
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\cf0 Style57;}{\s1576\qc\sl260\slmult1\sb0\sa0\fi0 \fs24\cf0 Style58;}{\s1577\sl240\slmult1\sb0\sa0\fi218 \fs24\cf0 Style59;}{\s1578\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style6;}{\s1579\qj\sl350\slmult1\sb0\sa0\fi0 \fs24\cf0 Style60;}{\s1580\qc\sl240
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\slmult1\sb0\sa0\fi0 \fs24\cf0 Style61;}{\s1581\sl240\slmult1\sb0\sa0\fi139 \fs24\cf0 Style62;}{\s1582\sb0\sa0\fi154 \fs24\cf0 Style63;}{\s1583\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style64;}{\s1584\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style65;}{\s1585
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\sl255\slmult1\sb0\sa0\fi0 \fs24\cf0 Style66;}{\s1586\qj\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style67;}{\s1587\sl240\slmult1\sb0\sa0\fi346 \fs24\cf0 Style68;}{\s1588\qj\sl260\slmult1\sb0\sa0\fi2322 \fs24\cf0 Style69;}{\s1589\qj\sl257\slmult1\sb0\sa0\fi65
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\fs24\cf0 Style7;}{\s1590\qc\sl257\slmult1\sb0\sa0\fi0 \fs24\cf0 Style70;}{\s1591\qj\sl240\slmult1\sb0\sa0\fi1236 \fs24\cf0 Style71;}{\s1592\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style72;}{\s1593\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style73;}{\s1594\qj
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\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style74;}{\s1595\sb0\sa0\fi0 \fs24\cf0 Style75;}{\s1596\sb0\sa0\fi0 \fs24\cf0 Style76;}{\s1597\qc\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style77;}{\s1598\sl253\slmult1\sb0\sa0\fi65 \fs24\cf0 Style78;}{\s1599\sl240
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\slmult1\sb0\sa0\fi0 \fs24\cf0 Style79;}{\s1600\qj\sl318\slmult1\sb0\sa0\fi0 \fs24\cf0 Style8;}{\s1601\qc\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style80;}{\s1602\qc\sl255\slmult1\sb0\sa0\fi0 \fs24\cf0 Style81;}{\s1603\sl255\slmult1\sb0\sa0\fi233 \fs24\cf0 S
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tyle82;}{\s1604\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style83;}{\s1605\sl268\slmult1\sb0\sa0\fi2171 \fs24\cf0 Style84;}{\s1606\qj\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style85;}{\s1607\qj\sb0\sa0\fi1830 \fs24\cf0 Style86;}{\s1608\qj\sl262\slmult1\sb0\sa0
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\fi341 \fs24\cf0 Style87;}{\s1609\qc\sl263\slmult1\sb0\sa0\fi0 \fs24\cf0 Style88;}{\s1610\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style89;}{\s1611\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style9;}{\s1612\sl240\slmult1\sb0\sa0\fi0 \fs24\cf0 Style90;}{\s1613\qj
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\sl265\slmult1\sb0\sa0\fi2155 \fs24\cf0 Style91;}{\s1614\sl278\slmult1\sb0\sa0\fi0 \fs24\cf0 Style92;}{\s1615\sl648\slmult1\sb0\sa0\fi639 \fs24\cf0 Style93;}{\s1616\sl302\slmult1\sb0\sa0\fi0 \fs24\cf0 Style94;}{\s1617\qj\sl240\slmult1\sb0\sa0\fi226 \fs24
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\cf0 Style95;}{\s1618\sb0\sa0\fi0 \fs24\cf0 Style96;}{\s1619\qj\sl362\slmult1\sb0\sa0\fi0 \fs24\cf0 Style97;}{\s1620\qj\sl253\slmult1\sb0\sa0\fi108 \fs24\cf0 Style98;}{\s1621\qj\sl615\slmult1\sb0\sa0\fi0 \fs24\cf0 Style99;}{\s1622\qj\sl240\slmult1\sb0
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\sa0\fi720 \cf0 Style Body text1 + Left First line: 0 cm Before: 0 pt After: ...;}{\s1623\qj\sl240\slmult1\sb0\sa0 Style Body text + (Latin) ScaGoudy 14 pt;}{\s1624\qj\sl240\slmult1\sb0\sa0\fi720 Style First line: 0 cm;}{\s1625\qj\sl240\slmult1\sb0
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\sa0\fi284 \cf0 Style Justified;}{\s1626\qj\sl240\slmult1\sb0\sa0\fi720 \cf0 Style Left First line: 0 cm;}{\s1627\sl240\slmult1\sb0\sa0\fi0 \fs18\cf0 Style New endnote reference + (Latin) 9 pt;}{\s1628\sl240\slmult1\sb0\sa113\li173\ri173\fi0 \fs18\cf0 S
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tyle New Quote + (Complex) ScaPalatino;}{\s1629\qj\sl240\slmult1\sb0\sa0\fi0 \f7\cf0 Style ScaGoudy 14 pt;}{\s1630\qj\sl240\slmult1\sb0\sa0\fi720 \cf0 Style Style Left First line: 0 cm + Left;}{\s1631\qj\sl240\slmult1\sb0\sa0\fi720 \cf0 Style Style Styl
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e Left First line: 0 cm + Left + Left;}{\s1632\sl240\slmult1\sb0\sa86\fi0 \b Style Translation + (Complex) ScaGoudy 14 pt Italic;}{\s1633\sl240\slmult1\sb0\sa0\fi288 \f5\fs24\cf0 Style Translation + Not Bold;}{\s1634\sl240\slmult1\sb0\sa0\fi288 \i\f5
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\fs24\cf0 Style Translation + Not Bold Italic;}{\s1635\sl240\slmult1\sb0\sa0\fi288 \i\f5\fs24\cf0 Style Translation + Not Bold Italic1;}{\s1636\sl240\slmult1\sb0\sa0\fi288 \i\f5\fs24\cf0 Style Translation + Not Bold Italic2;}{\s1637\sl240\slmult1\sb0\sa0
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\fi288 \i\f5\fs24\cf0 Style Translation + Not Bold Italic3;}{\s1638\sl240\slmult1\sb0\sa0\fi288 \b\f5\fs24\cf0 Style Translation + Tamal 14 pt;}{\s1639\sl240\slmult1\sb0\sa240\li1670\fi-230 \i\f6\fs20\cf0 Style V 11 E + Bold Shadow;}{\s1640\sl240\slmult1
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\sb240\sa0\li1670\fi-230 \i\f6\fs20\cf0 Style V 11 S + Bold Shadow;}{\s1641\sl240\slmult1\sb0\sa240\li1382\fi-230 \i\f6\fs20 Style V 14 E + Not Bold Shadow;}{\s1642\sl240\slmult1\sb240\sa0\li1382\fi-230 \i\f6\fs20\cf0 Style V 14 S + Bold Shadow;}{\s1643
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\sl240\slmult1\sb240\sa240\li864\fi0 \i\f6\fs20\cf0 Style Verse + Bold;}{\s1644\qc\sl240\slmult1\sb283\sa170\fi0 \b\fs32\cf27 Sub;}{\s1645\qc\sl240\slmult1\sb0\sa113\fi0\keep \b\f56\fs22 sub1;}{\s1646\qc\sl240\slmult1\sb113\sa113\fi0 \b\f4\fs24 Sub 1 Sin
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du mag;}{\s1647\qc\sl240\slmult1\sb113\sa113\fi0 \b\f14\fs24\cf0 Sub 2;}{\s1648\qj\sl240\slmult1\sb113\sa60\fi288 \b\i\f14\fs24\cf0 Sub3;}{\s1649\sl277\slmult1\sb240\sa120\fi0\tx360\keepn \f72\fs20\cf0 Subhead;}{\s1650\qc\sl240\slmult1\sb170\sa170\fi0 \b
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\f56\fs22 subhead1;}{\s1651\qc\sl240\slmult1\sb113\sa113\fi0\keepn \b\f56\fs22 Subhead 1;}{\s1652\sl240\slmult1\sb0\sa0\fi0 \b\f14\fs24\cf0 Subhead 2;}{\s1653\sl240\slmult1\sb85\sa0\li170\fi0 \b\f14\fs22 Subhead 3;}{\s1654\qc\sl240\slmult1\sb113\sa113
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\fi0 \b\f4\fs24\cf0 Subheader;}{\s1655\qc\sl240\slmult1\sb113\sa113\fi0 \b\f14\fs24 Subheader 1;}{\s1656\qc\sl240\slmult1\sb180\sa180\fi0\tqdec\tx32766\tqdec\tx32767 \b\f73\cf0 Subheading;}{\s1657\qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160
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\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \b\f40\cf0 Sub-heading;}{\s1658\sl240\slmult1\sb180\sa0\li180\fi0 \b\ul\f1\fs20\cf0 Sub-Heading 1:Para;}{\s1659\sl240\slmult1\sb180\sa0\li180\fi0 \b\ul\f1\fs20\cf0 Sub-Heading 1:Para:Para;}{
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\s1660\sl240\slmult1\sb180\sa0\li180\fi0 \b\ul\f1\fs20\cf0 Sub-Heading 1:Para:Para:Para;}{\s1661\sl240\slmult1\sb180\sa0\li180\fi0 \b\ul\f1\fs20\cf0 Sub-Heading 1:Para:Para:Para:Para;}{\s1662\sl240\slmult1\sb180\sa0\li180\fi0 \b\ul\f1\fs20 Sub-Heading 1:
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Para:Para:Para:Para:Para;}{\s1663\sl240\slmult1\sb180\sa0\li180\fi0 \b\ul\f1\fs20 Sub-Heading 1:Para:Para:Para:Para:Para:Para;}{\s1664\sl240\slmult1\sb180\sa0\li180\fi0 \b\ul\f1\fs20 Sub-Heading 1:Para:Para:Para:Para:Para:Para:Para;}{\s1665\qc\sl240
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\slmult1\sb240\sa0\fi0 \b\f6 Sub-Heading2;}{\s1666\sl240\slmult1\sb180\sa0\li180\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f1\fs20\cf0 Sub-Heading 2:Para;}{\s1667\sl240\slmult1\sb144\sa0\li360\fi0 \f1\fs20\cf2 Sub-Heading 2 Copy;}{\s1668
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\sl240\slmult1\sb180\sa0\li180\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f1\fs20\cf0 Sub-Heading 2:Para:Para;}{\s1669\sl240\slmult1\sb180\sa0\li180\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f1\fs20\cf0 Sub-Heading 2:Para
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:Para:Para;}{\s1670\sl240\slmult1\sb180\sa0\li180\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f1\fs20\cf0 Sub-Heading 2:Para:Para:Para:Para;}{\s1671\sl240\slmult1\sb180\sa0\li180\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880
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\f1\fs20 Sub-Heading 2:Para:Para:Para:Para:Para;}{\s1672\sl240\slmult1\sb180\sa0\li180\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f1\fs20 Sub-Heading 2:Para:Para:Para:Para:Para:Para;}{\s1673\sl240\slmult1\sb180\sa0\li180\fi0\tx360\tx720
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\tx1080\tx1440\tx1800\tx2160\tx2520\tx2880 \f1\fs20 Sub-Heading 2:Para:Para:Para:Para:Para:Para:Para;}{\s1674\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \ul\f1\fs20\cf0 Sub-Heading 3:Para;}{\s1675\sl240\slmult1
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\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \ul\f1\fs20\cf0 Sub-Heading 3:Para:Para;}{\s1676\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \ul\f1\fs20\cf0 Sub-Heading 3:Para:Para:Para;}{\s1677
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\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \ul\f1\fs20\cf0 Sub-Heading 3:Para:Para:Para:Para;}{\s1678\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \ul\f1\fs20 Sub-Heading 3:Para
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:Para:Para:Para:Para;}{\s1679\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \ul\f1\fs20 Sub-Heading 3:Para:Para:Para:Para:Para:Para;}{\s1680\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160
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\tx23642 \ul\f1\fs20 Sub-Heading 3:Para:Para:Para:Para:Para:Para:Para;}{\s1681\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \f1\fs20\cf0 Sub-Heading 4:Para;}{\s1682\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080
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\tx1440\tx1800\tx2160\tx23642 \f1\fs20\cf0 Sub-Heading 4:Para:Para;}{\s1683\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \f1\fs20\cf0 Sub-Heading 4:Para:Para:Para;}{\s1684\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720
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\tx1080\tx1440\tx1800\tx2160\tx23642 \f1\fs20\cf0 Sub-Heading 4:Para:Para:Para:Para;}{\s1685\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \f1\fs20 Sub-Heading 4:Para:Para:Para:Para:Para;}{\s1686\sl240\slmult1\sb180
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\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \f1\fs20 Sub-Heading 4:Para:Para:Para:Para:Para:Para;}{\s1687\sl240\slmult1\sb180\sa0\li360\fi0\tx360\tx720\tx1080\tx1440\tx1800\tx2160\tx23642 \f1\fs20 Sub-Heading 4:Para:Para:Para:Para:Para
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:Para:Para;}{\s1688\qc\sl240\slmult1\sb0\sa227\fi0 \b\f10\fs24\cf0 Subheads;}{\s1689\qj\sl300\slmult1\sb480\sa120\fi0\tx720 \f41\fs26\cf0 SUB HEADS;}{\s1690\qj\sl300\slmult1\sb480\sa120\fi0\tx720 \f41\fs26\cf0 SUB HEADS*;}{\s1691\sl240\slmult1\sb0\sa0
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\li288\fi480\tx630\tx990\tx1440\tx1800\tx2160\tx2520\tx2880\tx3240\tx3600\tx3960\tx4320\tx4680\tx5040\tx5400\tx5760\tx6120\tx6480\keep\keepn \b\i\f74\fs22\cf0 Subhead Sloka;}{\s1692\qc\sl240\slmult1\sb180\sa60\fi0 \b\f5\fs36\cf15 Subhead text;}{\s1693\qc
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\sl240\slmult1\sb0\sa0\fi0\tx180\tx360 \b\f3\fs26\cf0 Sub-hed-2;}{\s1694\sl240\slmult1\sb113\sa113\fi0 \b\f4\fs32\cf0 Submain;}{\s1695\qc\sl240\slmult1\sb240\sa60\fi0\keepn \b\f6\fs36\cf13 Subsection:Para;}{\s1696\qc\sl14\slmult1\sb180\sa180\li2880
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\ri2880\fi0\brdrl\brdrs\brdrw15\brsp29\brdrcf0\brdrt\brdrs\brdrw15\brsp29\brdrcf0\brdrr\brdrs\brdrw30\brsp29\brdrcf0\brdrb\brdrs\brdrw30\brsp29\brdrcf0\shading10000\cfpat6 \b\fs24\cf15 sub-section heading3;}{\s1697\qj\sl240\slmult1\sb0\sa0\li720\fi480
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\tx360\keep\keepn \f39\fs20\cf0 subtit 2;}{\s1698\qj\sl240\slmult1\sb60\sa60\li360\fi480\tx360\keep\keepn \b\f39\fs22\cf0 subtit 3;}{\s1699\qj\sl240\slmult1\sb120\sa0\li720\fi480\tx360\keep\keepn \b\i\f39\fs22\cf0 subtit 4;}{\s1700\qc\sl240\slmult1\sb180
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\sa180\fi0\tx360 \b\cf0 Subtitle;}{\s1701\qr\sl240\slmult1\sb0\sa680\fi0 \b\f31\fs36\cf0 SW Chapters;}{\s1702\qr\sl240\slmult1\sb0\sa680\li3402\fi0 \b\ul\f31\fs36\cf0 SW Chapter Title;}{\s1703\sl240\slmult1\sb0\sa227\fi0 \b\i\f31\cf0 SW Subheadings;}{
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\s1704\sl240\slmult1\sb0\sa113\li340\fi0 \b\f31\fs24\cf0 SW Sub-Subhead;}{\s1705\qj\sl240\slmult1\sb58\sa58\fi0 \cf2 Synonyms;}{\s1706\qj\sl240\slmult1\sb0\sa0\fi0 \f7 Synonyms Gita Revisions;}{\s1707\sl240\slmult1\sb180\sa0\fi0 \f7\fs24\cf0 Synonyms SA
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;}{\s1708\sl240\slmult1\sb180\sa0\fi0 \cf0 Synonyms SA;}{\s1709\sl240\slmult1\sb180\sa0\fi0 \fs24 Synonyms SA1;}{\s1710\sl240\slmult1\sb180\sa0\fi0 \cf0 Synonyms SA2;}{\s1711\sl240\slmult1\sb180\sa0\fi0 \cf0 Synonyms SA3;}{\s1712\qc\sl240\slmult1\sb360
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\sa180\fi0 \b\cf9 Synonyms Section;}{\s1713\qj\sl240\slmult1\sb0\sa0 \f5\cf0 Syns;}{\s1714\sl240\slmult1\sb0\sa0\fi0 \i\f23\fs20\cf0 Szanszkrit;}{\s1715\qj\sl240\slmult1\sb0\sa0\fi227\tx737\tx794\tx1416\tx2124\tx2832\tx3540\tx4248\tx4956\tx5664 \f17\fs20
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sztveg;}{\s1716\qc\sl360\slmult1\sb360\sa360\fi0 \b\f5\fs24\cf0 t;}{\s1717\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 t?????????????????????????????????????????????????;}{\s1718\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 t4;}{\s1719\sl240\slmult1\sb0\sa0\fi0 \f7
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\fs24\cf0 t9;}{\s1720\sl360\slmult1\sb0\sa0\fi720 \f7\cf0 Tab-1st line;}{\s1721\sl240\slmult1\sb0\sa0\fi0 \f7\fs20\cf0 Table Contents;}{\s1722\qc\sl240\slmult1\sb540\sa180\li360\ri360\fi0\tx360\brdrt\brdrs\brdrw14\brsp75\brdrcf0 \b\cf0 table header;}{
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\s1723\qc\sl240\slmult1\sb0\sa0\fi0 \b\f7\fs20\cf0 Table Heading;}{\s1724\sl240\slmult1\sb0\sa0\fi0 \f7\fs20\cf0 Table Normal;}{\s1725\sl240\slmult1\sb0\sa0\li240\fi-240 \f5\fs24\cf0 table of authorities;}{\s1726\sl240\slmult1\sb60\sa0\li720\fi0\tqdec
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\tlhyph\tx6480 \b\f39\fs22\cf0 Table of Contents head2;}{\s1727\sl240\slmult1\sb0\sa0\li480\fi-480 \f5\fs24\cf0 table of figures;}{\s1728\sl240\slmult1\sb0\sa0\fi0 \f7\fs22\cf0 Table Paragraph;}{\s1729\sl240\slmult1\sb0\sa360\li360\ri360\fi468\brdrb
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\brdrs\brdrw14\brsp75\brdrcf0 \f7\fs24\cf0 table text;}{\s1730\qj\sl240\slmult1\sb0\sa360\li360\ri360\fi468\brdrb\brdrs\brdrw14\brsp75\brdrcf0 \cf0 table text;}{\s1731\sl240\slmult1\sb0\sa360\li360\ri360\fi468\brdrb\brdrs\brdrw10\brsp60\brdrcf0 \fs24 ta
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ble text1;}{\s1732\qj\sl240\slmult1\sb0\sa360\li360\ri360\fi468\brdrb\brdrs\brdrw12\brsp60\brdrcf0 \cf0 table text2;}{\s1733\qj\sl240\slmult1\sb0\sa360\li360\ri360\fi468\brdrb\brdrs\brdrw10\brsp60\brdrcf0 \cf0 table text3;}{\s1734\qj\sl600\slmult1\sb0
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\sa0 \f5\fs36\cf0 tattva;}{\s1735\sl240\slmult1\sb0\sa0\fi0 \f6\cf0 Test1;}{\s1736\sl240\slmult1\sb0\sa0\fi0 \f6\fs20\cf0 Test3;}{\s1737\qj\sl240\slmult1\sb0\sa0\fi240 \f3\fs18 Text;}{\s1738\qc\sl240\slmult1\sb240\sa240\fi0 \b\f34\fs24\cf0 text#;}{\s1739
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\qj\sl287\slmult1\sb0\sa227\fi283 \f10\fs20 Text body;}{\s1740\qj\sl277\slmult1\sb280\sa0\fi0\tx360 \f62\fs22 Text-first para;}{\s1741\qr\sl240\slmult1\sb0\sa0\fi0 \f10\fs24 Text Indent;}{\s1742\qr\sl240\slmult1\sb0\sa0\fi0 \f10\fs24 Text Indent;}{
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\s1743\qr\sl240\slmult1\sb0\sa0\fi0 \f10\fs24 Text Indent1;}{\s1744\qr\sl240\slmult1\sb0\sa0\fi0 \f10\fs24 Text Indent2;}{\s1745\qc\sl240\slmult1\sb0\sa0\fi0 \b\cf9 Textnum;}{\s1746\qr\sl240\slmult1\sb0\sa0\fi0 \v\fs20\cf6 Text Section;}{\s1747\sl240
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\slmult1\sb0\sa120\li720\fi0 \i\f12\fs24 Third Level;}{\s1748\sl240\slmult1\sb0\sa0\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640\tx9360\tx10080\tx10800\tx11520\tx12240\tx12960\tx13680\tx14400 \f11\fs18\cf1 Third
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Line;}{\s1749\sl240\slmult1\sb0\sa0\li2520\fi0 \i\f5\fs24\cf0 third line of four line verse;}{\s1750\sl240\slmult1\sb0\sa0\fi0 \fs24 This is a continuation of a conversation between His Divine Grace A;}{\s1751\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 This
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is a continuation of a conversation between His Divine Grace A\}\{;}{\s1752\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 This is a continuation of a conversation between His Divine Grace A1;}{\s1753\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 This is a continuation
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of a conversation between His Divine Grace A2;}{\s1754\sl240\slmult1\sb0\sa0\fi0 \fs24 This is the conclusion of a conversati;}{\s1755\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 This is the conclusion of a conversati\}\{;}{\s1756\sl240\slmult1\sb0\sa0\fi0
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\f7\fs24\cf0 This is the conclusion of a conversati1;}{\s1757\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 This is the conclusion of a conversati2;}{\s1758\sl240\slmult1\sb360\sa0\fi0 \i\cf0 Thus end;}{\s1759\qj\sb360\sa0 \cf0 Thus end2;}{\s1760\qj\sb360\sa0
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\i\cf0 thus end3;}{\s1761\sl240\slmult1\sb0\sa0\fi0 \f7\fs22\cf17 Tika;}{\s1762\sl240\slmult1\sb0\sa0\fi420 \f14\fs20\cf0 till goingon still they go;}{\s1763\qj\sl360\slmult1\sb0\sa0\fi0 \f16\fs20\cf0 Times;}{\s1764\qj\sl240\slmult1\sb360\sa120\fi480
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\tx360\keep\keepn \b\f39\cf0 tit 4;}{\s1765\sl240\slmult1\sb240\sa120\li216\fi480\tx360\keep\keepn \f39\fs26\cf0 tit5;}{\s1766\sl240\slmult1\sb720\sa240\fi0\brdrb\brdrs\brdrw15\brsp60\brdrcf0 \b\f11\fs48\cf0 Title:Para;}{\s1767\qc\sl240\slmult1\sb0\sa0
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\fi0 \b\f5\fs36\cf15 Title1;}{\s1768\qc\sl240\slmult1\sb0\sa0\fi0 \b\f5\fs24\cf0 Title2;}{\s1769\qc\sl240\slmult1\sb140\sa140\fi0 \b\f20\fs32\cf0 Title 2;}{\s1770\qc\sl285\slmult1\sb84\sa0\fi0 \b\f20\fs32\cf0 Title_2;}{\s1771\qc\sl240\slmult1\sb85\sa85
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\fi0 \b\f14\fs36 Title:Para:Para;}{\s1772\qc\sl240\slmult1\sb85\sa85\fi0 \b\f14\fs36 Title:Para:Para:Para;}{\s1773\qc\sl240\slmult1\sb180\sa180\fi0 \b\cf9 Titles;}{\s1774\qc\sl398\slmult1\sb85\sa0\fi0 \b\f20\fs32\cf0 Title,Title Char;}{\s1775\qj\sl240
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\slmult1\sb360\sa180\li360\ri360\tx360 \b\cf2 TKQ/TLK Translation;}{\s1776\sl240\slmult1\sb360\sa0\li1800\ri1800\tx360 \b\cf0 TKQTranslation;}{\s1777\qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw15\brsp43\brdrcf0\brdrt\brdrs\brdrw15\brsp43\brdrcf0
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\brdrr\brdrs\brdrw45\brsp43\brdrcf9\brdrb\brdrs\brdrw45\brsp43\brdrcf9\shading10000\cfpat0 \b\cf9\cb15 TLK/TQK SB heading;}{\s1778\sl240\slmult1\sb0\sa0\fi0\tqdec\tx9360 \f7\fs24\cf0 toa heading;}{\s1779\sl240\slmult1\sb0\sa0\fi0\tqdec\tx9360 \cf0 toa h
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eading;}{\s1780\sl240\slmult1\sb58\sa0\fi161 \b\f14\fs24 TOC;}{\s1781\qj\sl360\slmult1\sb0\sa0\fi0\tx360\tx540\tx720\tx1008\tlhyph\tx5400 \b\f39\fs26\cf0 toc1;}{\s1782\sl300\slmult1\sb240\sa120\fi397\tqdec\tx5499 \b\f2\fs20\cf0 TOC 1;}{\s1783\qj\sl360
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\slmult1\sb0\sa0\li432\fi0\tx360\tx540\tx720\tx1008\tlhyph\tx5400 \f39\fs24\cf0 toc2;}{\s1784\sl300\slmult1\sb120\sa0\li240\fi397\tqdec\tx5499 \i\f2\fs20\cf0 TOC 2;}{\s1785\sl300\slmult1\sb0\sa0\li480\fi397\tqdec\tx5499 \f2\fs20\cf0 TOC 3;}{\s1786\sl300
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\slmult1\sb0\sa0\li720\fi397\tqdec\tx5499 \f2\fs20\cf0 TOC 4;}{\s1787\sl300\slmult1\sb0\sa0\li960\fi397\tqdec\tx5499 \f2\fs20\cf0 TOC 5;}{\s1788\sl300\slmult1\sb0\sa0\li1200\fi397\tqdec\tx5499 \f2\fs20\cf0 TOC 6;}{\s1789\sl300\slmult1\sb0\sa0\li1440
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\fi397\tqdec\tx5499 \f2\fs20\cf0 TOC 7;}{\s1790\sl300\slmult1\sb0\sa0\li1680\fi397\tqdec\tx5499 \f2\fs20\cf0 TOC 8;}{\s1791\sl240\slmult1\sb0\sa0\li1600\fi0 \fs24\cf0 toc 9;}{\s1792\sl240\slmult1\sb0\sa0\li283\fi-283\tqdec\tlhyph\tx5992 \b\f75\fs24\cf0 T
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OC App Header;}{\s1793\sl240\slmult1\sb0\sa0\fi0 \b\i\f14\fs22 TOC Author;}{\s1794\sl240\slmult1\sb0\sa0\li283\fi-283\tqdec\tlhyph\tx5992 \b\f19\fs20\cf0 TOC Chapter No;}{\s1795\sl240\slmult1\sb0\sa0\li283\fi-283\tqdec\tlhyph\tx5103 \b\f32\cf0 TOC Chapte
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r title;}{\s1796\sl240\slmult1\sb0\sa227\fi0 \b\ul\f42\cf10 TOC Entry 1;}{\s1797\sl240\slmult1\sb0\sa0\li680\fi0 \b\ul\f42\fs20\cf10 TOC Entry 2;}{\s1798\sl240\slmult1\sb0\sa0\li1020\fi0 \b\ul\f42\fs24\cf10 TOC Entry 3;}{\s1799\sl240\slmult1\sb0\sa0
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\li1361\fi0 \b\ul\f42\fs24\cf10 TOC Entry 4;}{\s1800\sl240\slmult1\sb0\sa0\li1701\fi0 \b\ul\f42\fs24\cf10 TOC Entry 5;}{\s1801\sl240\slmult1\sb0\sa0\li2041\fi0 \b\ul\f42\fs24\cf10 TOC Entry 6;}{\s1802\sl240\slmult1\sb0\sa0\fi0\tqdec\tlhyph\tx5992 \b\f19
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\cf0 TOC Header;}{\s1803\sl240\slmult1\sb0\sa340\fi0 \b\f42\fs32\cf0 TOC Heading;}{\s1804\sl240\slmult1\sb0\sa0\li283\fi-283\tqdec\tlhyph\tx5103 \f19\fs20\cf0 TOC heading 1;}{\s1805\sl240\slmult1\sb0\sa0\li283\fi-283\tqdec\tlhyph\tx5103 \f19\fs20\cf0 TOC
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heading 4;}{\s1806\sl240\slmult1\sb0\sa0\li283\fi-283\tqdec\tlhyph\tx5992 \b\f75\fs24\cf0 TOC Index title;}{\s1807\sl240\slmult1\sb0\sa0\li283\fi0\tqdec\tlhyph\tx5992 \f19\fs22\cf0 TOC Subhead 1;}{\s1808\qc\sl240\slmult1\sb0\sa283\fi0 \b\f75\fs48 TOC ti
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tle;}{\s1809\qr\sl240\slmult1\sb29\sa360\li2880\ri2880\fi0\tx360 \i\cf0 TQKRef;}{\s1810\qr\sl240\slmult1\sb29\sa360\li1080\ri1800\fi0\tx360 \i\cf0 TQK/TLK Ref;}{\s1811\qc\sl240\slmult1\sb240\sa120\fi0 \f7\fs36 Track;}{\s1812\qj\sl240\slmult1\sb0\sa0
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\tx360\tx1080\tx1800\tx2520\tx3240\tx3960\tx4680\tx5400\tx6120\tx6840\tx7560\tx8280 \b\f5\cf0 trans;}{\s1813\qc\sl240\slmult1\sb0\sa0\fi0\tx360\tx1080\tx1800\tx2520\tx3240\tx3960\tx4680\tx5400\tx6120\tx6840\tx7560\tx8280 \b\f5 translat;}{\s1814\qj\sl240
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\slmult1\sb36\sa86 \b\cf6 Translation;}{\s1815\qc\sl240\slmult1\sb240\sa240\fi0 \b\f19\fs24\cf0 Translation Title;}{\s1816\sl240\slmult1\sb0\sa0\fi0\tx1800\tx2340 \f76\fs20\cf0 translit;}{\s1817\sl278\slmult1\sb0\sa0\li240\fi0\tx360 \f77\fs22 translitBG;
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}{\s1818\sl240\slmult1\sb720\sa100\li480\fi0 \i\f7\fs24\cf0 transliteration;}{\s1819\sl277\slmult1\sb0\sa0\fi0\tx360 \f77\fs22 transliteration-flush left;}{\s1820\sl277\slmult1\sb140\sa0\fi0\tx360 \f77\fs22 translit.-first line;}{\s1821\qj\sl240\slmult1
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\sb173\sa130\fi288 \b\f6\fs20\cf0 Trans-sloka;}{\s1822\qj\sl240\slmult1\sb173\sa130\fi0 \b\f6\fs20\cf0 Trans w Intro;}{\s1823\qj\sl720\slmult1\sb0\sa0\fi0 \f5\fs24\cf0 Triple Space;}{\s1824\sl240\slmult1\sb100\sa100\fi0 \f7\fs24\cf0 ttulo11;}{\s1825
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\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 tween His Divine Grace A.C. Bhaktivedanta Swami Prabhupada and reporters in Mel;}{\s1826\qc\sl240\slmult1\sb0\sa0\fi0 \f14\fs24 TxBr_c21;}{\s1827\qc\sl240\slmult1\sb0\sa0\fi0 \f19\fs24 TxBr_c52;}{\s1828\qc\sl240
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\slmult1\sb0\sa0\fi0 \f19\fs24 TxBr_c56;}{\s1829\qc\sl240\slmult1\sb0\sa0\fi0 \f14\fs24 TxBr_c67;}{\s1830\qc\sl240\slmult1\sb0\sa0\fi0 \f14\fs24 TxBr_c68;}{\s1831\qc\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_c75;}{\s1832\sl240\slmult1\sb0\sa0\li3749\fi0
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\tx4263 \f20\fs24 TxBr_p101;}{\s1833\sl287\slmult1\sb0\sa0\fi289\tx289 \f14\fs24 TxBr_p106;}{\s1834\sl240\slmult1\sb0\sa0\li4695\fi0\tx5210 \f20\fs24 TxBr_p13;}{\s1835\sl240\slmult1\sb0\sa0\li3380\fi0\tx3894 \f20\fs24 TxBr_p130;}{\s1836\sl240\slmult1\sb0
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\sa0\li1854\fi-861\tx992\tx1853 \f20\fs24 TxBr_p131;}{\s1837\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p138;}{\s1838\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p139;}{\s1839\sl263\slmult1\sb0\sa0\li1734\fi-816\tx918\tx1734 \f19\fs24 TxBr_p14;}{
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\s1840\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p140;}{\s1841\sl240\slmult1\sb0\sa0\li1997\fi0\tx2409 \f20\fs24 TxBr_p15;}{\s1842\sl240\slmult1\sb0\sa0\li3397\fi0\tx3911 \f20\fs24 TxBr_p157;}{\s1843\sl240\slmult1\sb0\sa0\li18\fi0\tx532 \f20\fs24 Tx
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Br_p158;}{\s1844\sl240\slmult1\sb0\sa0\li21\fi0\tx493 \f20\fs24 TxBr_p159;}{\s1845\sl348\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p16;}{\s1846\sl240\slmult1\sb0\sa0\li4\fi0\tx510 \f20\fs24 TxBr_p160;}{\s1847\sl240\slmult1\sb0\sa0\li805\fi-283\tx521\tx805
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\f20\fs24 TxBr_p161;}{\s1848\sl240\slmult1\sb0\sa0\li3369\fi0\tx3883 \f20\fs24 TxBr_p162;}{\s1849\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p164;}{\s1850\sl240\slmult1\sb0\sa0\li256\fi0\tx771 \f20\fs24 TxBr_p165;}{\s1851\sl240\slmult1\sb0\sa0\li823
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\fi0\tx1337 \f20\fs24 TxBr_p166;}{\s1852\sl240\slmult1\sb0\sa0\li78\fi0\tx436 \f20\fs24 TxBr_p167;}{\s1853\sl240\slmult1\sb0\sa0\li3358\fi0\tx3872 \f20\fs24 TxBr_p168;}{\s1854\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p169;}{\s1855\sl240\slmult1\sb0
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\sa0\li2139\fi0\tx2653 \f20\fs24 TxBr_p17;}{\s1856\sl240\slmult1\sb0\sa0\li2757\fi0\tx3271 \f20\fs24 TxBr_p170;}{\s1857\sl240\slmult1\sb0\sa0\li2143\fi-1666\tx476\tx2142 \f20\fs24 TxBr_p171;}{\s1858\sl240\slmult1\sb0\sa0\li1582\fi-1088\tx493 \f20\fs24 Tx
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Br_p172;}{\s1859\sl240\slmult1\sb0\sa0\li1032\fi-691\tx340 \f20\fs24 TxBr_p173;}{\s1860\sl240\slmult1\sb0\sa0\li1424\fi0\tx1938 \f20\fs24 TxBr_p174;}{\s1861\sl287\slmult1\sb0\sa0\li2410\fi-261\tx2148\tx2409 \f20\fs24 TxBr_p18;}{\s1862\sl240\slmult1\sb0
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\sa0\fi0\tx204 \f20\fs24 TxBr_p181;}{\s1863\sl620\slmult1\sb0\sa0\fi0\tx306 \f20\fs24 TxBr_p184;}{\s1864\sl240\slmult1\sb0\sa0\li157\fi0\tx357 \f20\fs24 TxBr_p185;}{\s1865\sl240\slmult1\sb0\sa0\li35\fi0\tx549 \f20\fs24 TxBr_p186;}{\s1866\sl240\slmult1
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\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p187;}{\s1867\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p188;}{\s1868\sl240\slmult1\sb0\sa0\li35\fi-35\tx549 \f20\fs24 TxBr_p189;}{\s1869\sl287\slmult1\sb0\sa0\fi346\tx345 \f20\fs24 TxBr_p19;}{\s1870\sl240\slmult1
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\sb0\sa0\li254\fi0 \f20\fs24 TxBr_p190;}{\s1871\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p191;}{\s1872\sl240\slmult1\sb0\sa0\li237\fi0\tx277 \f20\fs24 TxBr_p192;}{\s1873\sl240\slmult1\sb0\sa0\li248\fi0\tx266 \f20\fs24 TxBr_p193;}{\s1874\sl240
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\slmult1\sb0\sa0\li254\fi0\tx260\tx549 \f20\fs24 TxBr_p194;}{\s1875\sl240\slmult1\sb0\sa0\li208\fi0\tx306 \f20\fs24 TxBr_p195;}{\s1876\sl240\slmult1\sb0\sa0\li265\fi0\tx249 \f20\fs24 TxBr_p196;}{\s1877\sl240\slmult1\sb0\sa0\li550\fi-340\tx209\tx549 \f20
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\fs24 TxBr_p197;}{\s1878\sl240\slmult1\sb0\sa0\li248\fi0\tx266 \f20\fs24 TxBr_p198;}{\s1879\sl240\slmult1\sb0\sa0\li1623\fi0\tx2035 \f20\fs24 TxBr_p2;}{\s1880\sl240\slmult1\sb0\sa0\li1475\fi0\tx1887 \f20\fs24 TxBr_p20;}{\s1881\sl620\slmult1\sb0\sa0\fi0
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\tx306 \f20\fs24 TxBr_p200;}{\s1882\sl240\slmult1\sb0\sa0\li254\fi0\tx260\tx549 \f20\fs24 TxBr_p201;}{\s1883\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p21;}{\s1884\sl240\slmult1\sb0\sa0\li5240\fi-5240\tx5754 \f20\fs24 TxBr_p22;}{\s1885\sl348\slmult1
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\sb0\sa0\fi0 \f20\fs24 TxBr_p23;}{\s1886\sl240\slmult1\sb0\sa0\li5427\fi-5427\tx5941 \f20\fs24 TxBr_p24;}{\s1887\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_p25;}{\s1888\sl240\slmult1\sb0\sa0\li5240\fi-5240 \f20\fs24 TxBr_p26;}{\s1889\sl240\slmult1\sb0\sa0
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\li5427\fi-5427\tx5941 \f20\fs24 TxBr_p27;}{\s1890\sl281\slmult1\sb0\sa0\li7275\fi0\tx7789 \f20\fs24 TxBr_p28;}{\s1891\sl240\slmult1\sb0\sa0\li7513\fi0\tx8027 \f20\fs24 TxBr_p29;}{\s1892\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p3;}{\s1893\sl240
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\slmult1\sb0\sa0\li3238\fi0\tx3651 \f20\fs24 TxBr_p30;}{\s1894\sl240\slmult1\sb0\sa0\li7541\fi0\tx8056 \f20\fs24 TxBr_p31;}{\s1895\sl281\slmult1\sb0\sa0\fi386\tx385 \f20\fs24 TxBr_p32;}{\s1896\sl281\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p33;}{\s1897
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\sl263\slmult1\sb0\sa0\li193\fi0 \f20\fs24 TxBr_p34;}{\s1898\sl281\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p35;}{\s1899\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p36;}{\s1900\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p37;}{\s1901\sl287\slmult1
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\sb0\sa0\fi278\tx277 \f20\fs24 TxBr_p38;}{\s1902\sl240\slmult1\sb0\sa0\li157\fi0\tx357 \f20\fs24 TxBr_p39;}{\s1903\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p4;}{\s1904\sl240\slmult1\sb0\sa0\li829\fi0\tx1343 \f20\fs24 TxBr_p40;}{\s1905\sl240\slmult1
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\sb0\sa0\li1685\fi0\tx2199 \f20\fs24 TxBr_p41;}{\s1906\sl240\slmult1\sb0\sa0\li9458\fi0\tx9972 \f20\fs24 TxBr_p42;}{\s1907\sl240\slmult1\sb0\sa0\li534\fi0\tx1048 \f20\fs24 TxBr_p43;}{\s1908\sl281\slmult1\sb0\sa0\fi499\tx498 \f20\fs24 TxBr_p44;}{\s1909
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\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p45;}{\s1910\sl281\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p46;}{\s1911\sl240\slmult1\sb0\sa0\li534\fi0\tx1048 \f20\fs24 TxBr_p47;}{\s1912\sl281\slmult1\sb0\sa0\fi499\tx498 \f20\fs24 TxBr_p48;}{\s1913
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\sl240\slmult1\sb0\sa0\li778\fi0\tx1292 \f20\fs24 TxBr_p49;}{\s1914\sl240\slmult1\sb0\sa0\li891\fi-891\tx1405 \f20\fs24 TxBr_p5;}{\s1915\sl240\slmult1\sb0\sa0\li1345\fi0\tx1757 \f20\fs24 TxBr_p50;}{\s1916\sl287\slmult1\sb0\sa0\fi482\tx481 \f20\fs24 TxBr_
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p51;}{\s1917\sl240\slmult1\sb0\sa0\li874\fi0\tx1388 \f20\fs24 TxBr_p52;}{\s1918\sl240\slmult1\sb0\sa0\li931\fi0\tx1445 \f20\fs24 TxBr_p53;}{\s1919\sl240\slmult1\sb0\sa0\li1027\fi0\tx1542 \f20\fs24 TxBr_p54;}{\s1920\sl240\slmult1\sb0\sa0\li1634\fi0\tx2148
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\f20\fs24 TxBr_p55;}{\s1921\sl240\slmult1\sb0\sa0\li9639\fi0\tx10153 \f20\fs24 TxBr_p56;}{\s1922\sl240\slmult1\sb0\sa0\li755\fi0\tx1167 \f20\fs24 TxBr_p58;}{\s1923\sl240\slmult1\sb0\sa0\li157\fi0\tx357 \f20\fs24 TxBr_p59;}{\s1924\sl240\slmult1\sb0\sa0
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\li891\fi0 \f20\fs24 TxBr_p6;}{\s1925\sl287\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p60;}{\s1926\sl287\slmult1\sb0\sa0\li720\fi-351\tx368\tx720 \f20\fs24 TxBr_p61;}{\s1927\sl281\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p62;}{\s1928\sl281\slmult1\sb0\sa0
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\li16\fi0\tx498 \f20\fs24 TxBr_p63;}{\s1929\sl287\slmult1\sb0\sa0\li720\fi-226\tx493\tx720 \f20\fs24 TxBr_p64;}{\s1930\sl287\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p65;}{\s1931\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p66;}{\s1932\sl240\slmult1
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\sb0\sa0\li1526\fi0\tx2040 \f20\fs24 TxBr_p67;}{\s1933\sl281\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p68;}{\s1934\sl240\slmult1\sb0\sa0\li840\fi0\tx1354 \f20\fs24 TxBr_p69;}{\s1935\sl240\slmult1\sb0\sa0\li829\fi0\tx1343 \f20\fs24 TxBr_p7;}{\s1936\sl240
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\slmult1\sb0\sa0\li767\fi0\tx1281 \f20\fs24 TxBr_p70;}{\s1937\sl292\slmult1\sb0\sa0\li512\fi0\tx1026 \f20\fs24 TxBr_p71;}{\s1938\sl292\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p72;}{\s1939\sl240\slmult1\sb0\sa0\li9344\fi0\tx9858 \f20\fs24 TxBr_p73;}{
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\s1940\sl240\slmult1\sb0\sa0\li1526\fi0\tx2040 \f20\fs24 TxBr_p74;}{\s1941\sl281\slmult1\sb0\sa0\fi386\tx385 \f20\fs24 TxBr_p75;}{\s1942\sl281\slmult1\sb0\sa0\li250\fi249\tx249\tx498 \f20\fs24 TxBr_p76;}{\s1943\sl240\slmult1\sb0\sa0\li931\fi0\tx1445 \f20
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\fs24 TxBr_p77;}{\s1944\sl281\slmult1\sb0\sa0\fi386\tx385 \f20\fs24 TxBr_p78;}{\s1945\sl281\slmult1\sb0\sa0\li250\fi249\tx249\tx498 \f20\fs24 TxBr_p79;}{\s1946\sl240\slmult1\sb0\sa0\li2944\fi0\tx3356 \f20\fs24 TxBr_p8;}{\s1947\sl281\slmult1\sb0\sa0\li313
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\fi0\tx827 \f20\fs24 TxBr_p80;}{\s1948\sl240\slmult1\sb0\sa0\li608\fi0\tx1122 \f20\fs24 TxBr_p81;}{\s1949\sl281\slmult1\sb0\sa0\li313\fi0\tx827 \f20\fs24 TxBr_p82;}{\s1950\sl240\slmult1\sb0\sa0\li608\fi0\tx1122 \f20\fs24 TxBr_p83;}{\s1951\sl240\slmult1
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\sb0\sa0\li1560\fi0\tx2074 \f20\fs24 TxBr_p84;}{\s1952\sl287\slmult1\sb0\sa0\fi295\tx294 \f20\fs24 TxBr_p85;}{\s1953\sl287\slmult1\sb0\sa0\li220\fi0\tx294 \f20\fs24 TxBr_p86;}{\s1954\sl287\slmult1\sb0\sa0\li397\fi85\tx396\tx481 \f20\fs24 TxBr_p87;}{
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\s1955\sl287\slmult1\sb0\sa0\li69\fi0\tx583 \f20\fs24 TxBr_p88;}{\s1956\sl287\slmult1\sb0\sa0\li220\fi0\tx294 \f20\fs24 TxBr_p89;}{\s1957\sl348\slmult1\sb0\sa0\li778\fi-778\tx1292 \f20\fs24 TxBr_p9;}{\s1958\sl287\slmult1\sb0\sa0\fi397\tx396 \f20\fs24 TxB
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r_p90;}{\s1959\sl287\slmult1\sb0\sa0\fi295\tx294 \f20\fs24 TxBr_p91;}{\s1960\sl287\slmult1\sb0\sa0\li69\fi0\tx583 \f20\fs24 TxBr_p92;}{\s1961\sl240\slmult1\sb0\sa0\fi0\tx204 \f20\fs24 TxBr_p93;}{\s1962\sl240\slmult1\sb0\sa0\li1946\fi0\tx2460 \f20\fs24 Tx
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Br_p94;}{\s1963\sl240\slmult1\sb0\sa0\li9588\fi0\tx10102 \f20\fs24 TxBr_p95;}{\s1964\sl240\slmult1\sb0\sa0\li767\fi0\tx1281 \f20\fs24 TxBr_p96;}{\s1965\sl240\slmult1\sb0\sa0\li1611\fi0\tx2125 \f20\fs24 TxBr_p97;}{\s1966\sl240\slmult1\sb0\sa0\li1923\fi0
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\tx2437 \f20\fs24 TxBr_p98;}{\s1967\sl240\slmult1\sb0\sa0\li1549\fi0\tx2063 \f20\fs24 TxBr_p99;}{\s1968\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t103;}{\s1969\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t104;}{\s1970\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr
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_t105;}{\s1971\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t106;}{\s1972\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t107;}{\s1973\sl1075\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t108;}{\s1974\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t109;}{\s1975\sl240\slmult1\sb0
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\sa0\fi0 \f19\fs24 TxBr_t11;}{\s1976\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t110;}{\s1977\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t111;}{\s1978\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t112;}{\s1979\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t113;}{
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\s1980\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t114;}{\s1981\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t115;}{\s1982\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t116;}{\s1983\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t117;}{\s1984\sl240\slmult1\sb0\sa0\fi0
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\f20\fs24 TxBr_t118;}{\s1985\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t119;}{\s1986\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t120;}{\s1987\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t121;}{\s1988\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t122;}{\s1989\sl240
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\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t123;}{\s1990\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t124;}{\s1991\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t125;}{\s1992\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t134;}{\s1993\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxB
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r_t135;}{\s1994\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t136;}{\s1995\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t137;}{\s1996\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t141;}{\s1997\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t142;}{\s1998\sl240\slmult1\sb0
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\sa0\fi0 \f20\fs24 TxBr_t143;}{\s1999\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t144;}{\s2000\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t145;}{\s2001\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t146;}{\s2002\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t147;}{
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\s2003\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t148;}{\s2004\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t149;}{\s2005\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t150;}{\s2006\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t151;}{\s2007\sl240\slmult1\sb0\sa0\fi0
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\f20\fs24 TxBr_t152;}{\s2008\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t153;}{\s2009\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t154;}{\s2010\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t155;}{\s2011\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t156;}{\s2012\sl240
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\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t175;}{\s2013\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t176;}{\s2014\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t177;}{\s2015\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t178;}{\s2016\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxB
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r_t179;}{\s2017\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t18;}{\s2018\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t180;}{\s2019\sl240\slmult1\sb0\sa0\fi0 \f7\fs24 TxBr_t182;}{\s2020\sl240\slmult1\sb0\sa0\fi0 \f20\fs24 TxBr_t183;}{\s2021\sl338\slmult1\sb0
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\sa0\fi0 \f19\fs24 TxBr_t19;}{\s2022\sl240\slmult1\sb0\sa0\fi0 \f19\fs24 TxBr_t23;}{\s2023\sl240\slmult1\sb0\sa0\fi0 \f19\fs24 TxBr_t24;}{\s2024\qj\sl240\slmult1\sb0\sa0\fi454 \f18\fs24\cf0 txtmain;}{\s2025\qj\sl240\slmult1\sb0\sa0\fi0 \f18\fs24\cf0 txtm
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ain1;}{\s2026\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 ??????????????????????????????????????????????????????????????????????????????????????????????????????????????????????u????????;}{\s2027\qj\sl240\slmult1\sb0\sa0 \f5\cf0 Usual para;}{\s2028\qj\sl240
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\slmult1\sb120\sa120\li737\ri737\fi284 \f5\fs22\cf0 usual paragph before 6pts gap;}{\s2029\qj\sl240\slmult1\sb120\sa0 \f5\cf0 Usual para with before gap;}{\s2030\qc\sl240\slmult1\sb0\sa0\fi0 \i\cf0 Uvaca line;}{\s2031\sl240\slmult1\sb0\sa0\fi0 \f7\fs24
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\cf0 Uvaca line in purp;}{\s2032\sl240\slmult1\sb0\sa0\fi0 \cf0 Uvaca line in purp;}{\s2033\sl240\slmult1\sb0\sa0\fi0 \fs24 Uvaca line in purp1;}{\s2034\sl240\slmult1\sb0\sa0\fi0 \cf0 Uvaca line in purp2;}{\s2035\sl240\slmult1\sb0\sa0\fi0 \cf0 Uvaca lin
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e in purp3;}{\s2036\qc\sl240\slmult1\sb0\sa43\fi0 \i\cf0 v;}{\s2037\qj\sl360\slmult1\sb0\sa0\fi0\tx720\tx1170\tx2340\tx3600\tx4950 \f5\fs16\cf0 Vaisnava Calendar;}{\s2038\qc\sl240\slmult1\sb180\sa180\fi0 \i\cf0 Verse;}{\s2039\qc\sl300\slmult1\sb0\sa60
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\fi0 \b\f19\fs24\cf0 Verse#;}{\s2040\qj\sl265\slmult1\sb266\sa266\fi0\tx420 \b\f11\fs22\cf0 verse1st2;}{\s2041\sl240\slmult1\sb120\sa0\li2520\fi0 \i\f5\fs24\cf0 verse 1st line 6pt before;}{\s2042\sl240\slmult1\sb0\sa0\li1584\ri720\fi-216\tx240\tx765
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\tx1125 \i\f19\fs24 verse2;}{\s2043\qj\sl265\slmult1\sb0\sa266\fi0\tx420 \b\f11\fs22\cf0 verse2nd2;}{\s2044\sl240\slmult1\sb0\sa240\li2520 \i\f5\fs24\cf0 verse 2nd & final line;}{\s2045\sl240\slmult1\sb0\sa120\li2880\fi0 \i\f5\fs24\cf0 verse 2nd line 6pt
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after;}{\s2046\sl240\slmult1\sb0\sa0\li2520 \i\f5\fs24\cf0 verse 2nd line no after gap;}{\s2047\qj\sl240\slmult1\sb0\sa0\li576\ri288\fi-288\keep \i\f18\fs20\cf0 Verse Bengali;}{\s2048\qj\sl240\slmult1\sb0\sa0\li1440\ri288\fi-288\keep \i\f18\fs20\cf0 Ver
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se Bengali A;}{\s2049\qj\sl240\slmult1\sb0\sa0\li864\ri288\fi-288\keep \i\f18\fs20\cf0 Verse Bengali B;}{\s2050\qj\sl240\slmult1\sb0\sa120\li1440\ri288\fi-288\keep \i\f18\fs20\cf0 Verse Bengali C;}{\s2051\sl240\slmult1\sb0\sa0\li576\ri288\fi-288\keep \i
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\f18\fs20\cf0 Verse Bengali Long;}{\s2052\sl240\slmult1\sb0\sa120\li576\ri288\fi-288\keep \i\f18\fs20\cf0 Verse Bengali Long A;}{\s2053\qj\sl277\slmult1\sb280\sa0\fi0\tx360 \b\i\f7\fs24 verseBG;}{\s2054\qc\sl240\slmult1\sb120\sa120\fi0 \i\f7\fs24\cf0 ver
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se end;}{\s2055\qc\sl240\slmult1\sb0\sa120\fi0 \i\shad\f7\fs24\cf0 verse_end;}{\s2056\sl240\slmult1\sb180\sa180\fi0 \f7\fs24\cf0 Verse English;}{\s2057\sl240\slmult1\sb180\sa180\fi0 \cf0 Verse English;}{\s2058\sl240\slmult1\sb180\sa180\fi0 \fs24 Verse E
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nglish1;}{\s2059\sl240\slmult1\sb180\sa180\li1440\fi0 \cf0 Verse English 1in from left;}{\s2060\sl240\slmult1\sb180\sa180\fi0 \cf0 Verse English2;}{\s2061\sl240\slmult1\sb180\sa180\li2880\fi0 \cf0 Verse English 2in from left;}{\s2062\sl240\slmult1\sb180
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\sa180\fi0 \cf0 Verse English3;}{\s2063\sl240\slmult1\sb180\sa180\li720\fi0 \cf0 Verse English .5in from left;}{\s2064\sl240\slmult1\sb120\sa120\fi0 \i\cf0 Verse English italic;}{\s2065\sl240\slmult1\sb180\sa180\li360\fi0 \i\cf0 Verse English Italic 2;}{
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\s2066\qj\sl240\slmult1\sb0\sa120\fi0 \f5\cf0 verse english trans;}{\s2067\qc\sl240\slmult1\sb0\sa0\li245\fi-245\tx240\tqdec\tx9360 \i\f19\fs24\cf0 verse es;}{\s2068\sl240\slmult1\sb180\sa180 \i\cf0 Verse Flush Left;}{\s2069\qc\sl240\slmult1\sb180\sa180
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\fi0 \i\f7\cf0 Verse Gita Revisions;}{\s2070\qc\sl240\slmult1\sb240\sa60\fi0\keepn \b\f7\fs24\cf0 verseH2;}{\s2071\qc\sl240\slmult1\sb144\sa144\fi0 \i\cf0 Verse in purp;}{\s2072\sl240\slmult1\sb120\sa0\li227\fi0 \i\f7\fs24\cf0 Verse Intro;}{\s2073\qc
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\sl240\slmult1\sb0\sa0\fi0 \i\f6\fs24\cf0 verse line;}{\s2074\sl240\slmult1\sb0\sa0\li1440\fi-288\tx6120\tx9360\keep \i\f18\fs20\cf0 Verse Medium;}{\s2075\qc\sl240\slmult1\sb360\sa0\fi0 \b\cf0 Verse Num;}{\s2076\qr\sl240\slmult1\sb360\sa0\fi0 \v\f5\fs20
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\cf9 Verse Number:Para;}{\s2077\qr\sl240\slmult1\sb180\sa0\fi0 \v\fs20\cf9 Verse Number Heading;}{\s2078\qr\sl240\slmult1\sb360\sa0\fi0 \v\fs20\cf9 Verse Number:Para:Para;}{\s2079\qr\sl240\slmult1\sb360\sa0\fi0 \v\fs20\cf9 Verse Number:Para:Para:Para;}{
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\s2080\qr\sl240\slmult1\sb360\sa0\fi0 \v\fs20\cf9 Verse Number:Para:Para:Para:Para;}{\s2081\qr\sl240\slmult1\sb360\sa0\fi0 \v\fs20\cf9 Verse Number:Para:Para:Para:Para:Para;}{\s2082\qr\sl240\slmult1\sb360\sa0\fi0 \v\fs20\cf9 Verse Number:Para:Para:Para:P
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ara:Para:Para;}{\s2083\qr\sl240\slmult1\sb360\sa0\fi0 \v\fs20\cf9 Verse Number:Para:Para:Para:Para:Para:Para:Para;}{\s2084\qc\sl240\slmult1\sb0\sa0\li720\ri720\fi0 \i\f6\fs24 Verse quote;}{\s2085\qc\sl240\slmult1\sb0\sa0\li720\fi0 \cf0 VerseRef;}{\s2086
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\qc\sl240\slmult1\sb0\sa0\li720\fi0 \f7\fs24\cf0 VerseRef;}{\s2087\qc\sl240\slmult1\sb0\sa0\li720\fi0 \fs24 VerseRef1;}{\s2088\qc\sl240\slmult1\sb0\sa0\li720\fi0 \f7\fs24\cf0 VerseRef2;}{\s2089\qc\sl240\slmult1\sb0\sa0\li720\fi0 \f7\fs24\cf0 VerseRef3;}
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{\s2090\qj\sl265\slmult1\sb266\sa266\fi0\tx300 \b\f11\fs22\cf0 verses1st;}{\s2091\qj\sl265\slmult1\sb0\sa266\fi0\tx300 \b\f11\fs22\cf0 verses2nd;}{\s2092\qc\sl240\slmult1\sb180\sa180\fi0 \b\cf9 Verse Section:Para;}{\s2093\qc\sl240\slmult1\sb180\sa180\fi0
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\b\f6\cf9 Verse Section1;}{\s2094\qr\sl240\slmult1\sb0\sa0\fi0 \fs20\cf16 verse section heading;}{\s2095\qc\sl240\slmult1\sb180\sa180\fi0 \v\fs24\cf0 Verse Section:Para:Para;}{\s2096\qc\sl240\slmult1\sb180\sa180\fi0 \v\fs24\cf0 Verse Section:Para:Para:Pa
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ra;}{\s2097\qc\sl240\slmult1\sb180\sa180\fi0 \v\fs24\cf0 Verse Section:Para:Para:Para:Para;}{\s2098\qc\sl240\slmult1\sb180\sa180\fi0 \v\fs24 Verse Section:Para:Para:Para:Para:Para;}{\s2099\qc\sl240\slmult1\sb180\sa180\fi0 \v\fs24 Verse Section:Para:Para:
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Para:Para:Para:Para;}{\s2100\qc\sl240\slmult1\sb180\sa180\fi0 \v\fs24 Verse Section:Para:Para:Para:Para:Para:Para:Para;}{\s2101\qc\sl240\slmult1\sb180\sa180\fi0 \i\f5\fs24 Verse Single line;}{\s2102\qc\sl240\slmult1\sb120\sa120\fi0 \i\f6\fs24\cf0 verse s
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tart;}{\s2103\qc\sl240\slmult1\sb120\sa0\fi0 \i\shad\f7\fs24\cf0 verse_start;}{\s2104\qj\sl265\slmult1\sb266\sa266\fi0\tx720 \b\f11\fs22\cf0 verses together;}{\s2105\qc\sl240\slmult1\sb0\sa0\fi0 \i\cf0 Verse Text:Para;}{\s2106\sl240\slmult1\sb144\sa0
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\li1440\fi0 \i\f6\fs20\cf0 Verse-text;}{\s2107\qc\sl240\slmult1\sb0\sa0\fi0 \i\f6\cf10 Verse Text1;}{\s2108\qc\sl240\slmult1\sb360\sa180\fi0 \b\fs32\cf9 verse text2;}{\s2109\qc\sl240\slmult1\sb0\sa0\fi0 \b\f44\cf0 Verse text:dev;}{\s2110\qc\sl240\slmult1
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\sb0\sa0\fi0 \i\fs24\cf0 Verse Text:Para:Para;}{\s2111\qc\sl240\slmult1\sb0\sa0\fi0 \i\fs24\cf0 Verse Text:Para:Para:Para;}{\s2112\qc\sl240\slmult1\sb0\sa0\fi0 \i\fs24\cf0 Verse Text:Para:Para:Para:Para;}{\s2113\qc\sl240\slmult1\sb0\sa0\fi0 \i\fs24 Verse
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Text:Para:Para:Para:Para:Para;}{\s2114\qc\sl240\slmult1\sb0\sa0\fi0 \i\fs24 Verse Text:Para:Para:Para:Para:Para:Para;}{\s2115\qc\sl240\slmult1\sb0\sa0\fi0 \i\fs24 Verse Text:Para:Para:Para:Para:Para:Para:Para;}{\s2116\qj\sl240\slmult1\sb0\sa120\fi0 \f5
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\cf0 verse trans;}{\s2117\qj\sl240\slmult1\sb0\sa120\fi0 \f5\cf0 verse translation-after 6pts;}{\s2118\sl240\slmult1\sb120\sa0\li2520\fi0 \i\f5\fs24\cf0 verse two lines;}{\s2119\qc\sl240\slmult1\sb180\sa0\fi0 \i\v\fs4\cf0 VERSE TXT INVIS;}{\s2120\sl240
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\slmult1\sa180\fi0 \cf2 VP servants;}{\s2121\sl240\slmult1\sb0\sa360\li3960\fi0 \b\f44\cf0 VSdevnag;}{\s2122\sl240\slmult1\sb0\sa0\fi0 \b\cf0 VSenglish;}{\s2123\sl287\slmult1\sb113\sa0\fi0 \b\f10\fs20 vsmall heading;}{\s2124\qj\sl287\slmult1\sb0\sa227
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\fi283 \f10\fs20 vsm Body Text;}{\s2125\sl287\slmult1\sb0\sa227\li340\fi-340 \f10\fs18 vsm body text bibliography;}{\s2126\sl287\slmult1\sb0\sa227\li340\fi-340 \f10\fs22 vsm body text glossary;}{\s2127\qj\sl287\slmult1\sb0\sa227\li170\fi0 \f10\fs18 vsm b
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ullet list;}{\s2128\qj\sl287\slmult1\sb113\sa0\li170\fi0 \f10\fs18 vsm bullet list w_2f_sp;}{\s2129\qc\sl287\slmult1\sb113\sa397\fi0 \b\f10\fs32 vsm Heading 1;}{\s2130\qj\sl287\slmult1\sb0\sa113\fi0 \f10\fs20 vsm number list2;}{\s2131\qj\sl287\slmult1
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\sb0\sa113\fi0 \f10\fs18 vsm number list w_2f_sp;}{\s2132\qj\sl287\slmult1\sb113\sa113\fi0 \i\f10\fs18 vsm number list w_2f_sp _26_ ital;}{\s2133\qj\sl287\slmult1\sb113\sa0\fi0 \b\f10\fs18 vsm QA paragraph;}{\s2134\sl287\slmult1\sb0\sa57\li680\ri170
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\fi283 \i\f10\fs20 vsm QuoteInd;}{\s2135\qc\sl287\slmult1\sb0\sa0\li170\ri170\fi0 \i\f10\fs20 vsm QuoteInd-centered no space;}{\s2136\qj\sl287\slmult1\sb0\sa0\li680\ri680\fi283 \i\f10\fs20 vsm QuoteInd-english;}{\s2137\qc\sl240\slmult1\sb0\sa0\fi0 \b\i
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\cf0 VSroman;}{\s2138\sl240\slmult1\sb0\sa0\fi0 \f48\fs24\cf0 wbw;}{\s2139\sl240\slmult1\sb0\sa0\fi288 \f5\fs24\cf0 Wfw;}{\s2140\qc\sl240\slmult1\sb446\sa288\fi0\tx1440\brdrt\brdrs\brdrw45\brsp0\brdrcf10\brdrb\brdrs\brdrw45\brsp42\brdrcf10 \b\f7\fs72
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\cf11 What's New;}{\s2141\qc\sl240\slmult1\sa180\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf0\brdrr\brdrs\brdrw30\brsp0\brdrcf0\brdrb\brdrs\brdrw60\brsp43\brdrcf0\shading10000\cfpat15 \b\cf0 What's New Lecture Heading;}{\s2142\sl240\slmult1\sb0\sa180\fi0 \f7
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\fs24\cf0 Word for Word;}{\s2143\sl240\slmult1\sb0\sa180\fi0 \cf0 Word for Word;}{\s2144\qj\sl277\slmult1\sb140\sa0\fi0\tx360 \f62\fs22 word-for-word;}{\s2145\sl240\slmult1\sb0\sa180\fi0 \fs24 Word for Word1;}{\s2146\sl240\slmult1\sb0\sa180\fi0 \cf0 Wor
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d for Word2;}{\s2147\sl240\slmult1\sb0\sa180\fi0 \cf0 Word for Word3;}{\s2148\sl240\slmult1\sb0\sa120\fi0 \fs24\cf0 wordforwordkusa;}{\s2149\qc\sl240\slmult1\sb540\sa0\li1440\ri1440\fi0\brdrl\brdrs\brdrw10\brsp40\brdrcf0\brdrt\brdrs\brdrw10\brsp40
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\brdrcf0\brdrr\brdrs\brdrw55\brsp40\brdrcf4\brdrb\brdrs\brdrw45\brsp40\brdrcf4\shading10000\cfpat5 \b\fs48\cf2 Writings:Para;}{\s2150\qc\sl240\slmult1\sb540\sa0\li1440\ri1440\fi0\brdrl\brdrs\brdrw10\brsp40\brdrcf0\brdrt\brdrs\brdrw10\brsp40\brdrcf0\brdrr
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\brdrs\brdrw55\brsp40\brdrcf0\brdrb\brdrs\brdrw45\brsp40\brdrcf4\shading10000\cfpat5 \b\fs48\cf2 Writings:Para:Para;}{\s2151\qc\sl240\slmult1\sb540\sa0\li1440\ri1440\fi0\brdrl\brdrs\brdrw10\brsp40\brdrcf0\brdrt\brdrs\brdrw10\brsp40\brdrcf0\brdrr\brdrs
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\brdrw55\brsp40\brdrcf0\brdrb\brdrs\brdrw45\brsp40\brdrcf4\shading10000\cfpat5 \b\fs48\cf2 Writings:Para:Para:Para;}{\s2152\qc\sl240\slmult1\sb0\sa0\fi0\tx737\tx794\tx1416\tx2124\tx2832\tx3540\tx4248\tx4956\tx5664 \f35\fs22\cf0 X fejezet;}{\s2153\qj
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\sl240\slmult1\sb0\sa120\li576\ri576\fi0 \f33\fs20\cf0 xlation;}{\s2154\sl240\slmult1\sb0\sa0\fi0 \f5\fs24 Year;}{\s2155\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Year;}{\s2156\sl240\slmult1\sb0\sa0\fi0 \fs24 Year1;}{\s2157\sl240\slmult1\sb0\sa0\fi0 \f7
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\fs24\cf0 Year2;}{\s2158\sl240\slmult1\sb0\sa0\fi0 \f7\fs24\cf0 Year3;}{\s2159\sl278\slmult1\sb0\sa0\li3060\fi0 \f3\fs22\cf0 Your ever well ...;}{\s2160\qc\sl240\slmult1\sb0\sa180\fi0 \cf9 Z;}{\s2161\sl240\slmult1\sb0\sa0\fi0 \f12\fs16\cf0 Z_FNOT ENTRY;}
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{\*\cs2162\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs14\cf0\up9 ???? ???????? ??????;}{\*\cs2163\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs20\cf0\nosupersub ???????? ?????:Char;}{\*\cs2164 1970;}{\*\cs2165\i\f5\fs24 1b: 1st line o
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f 2nd verse (no before gap points) Char Char;}{\*\cs2166\f0\fs28 1st-no indent Char;}{\*\cs2167\i\f5\fs22 2: 1st line of verse (6pts before) Char Char Char;}{\*\cs2168\f5\fs24 3: english translation of verse Char Char;}{\*\cs2169\f5\fs24 3: Usual paragra
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ph Char;}{\*\cs2170\f5\fs24 3: Usual paragraph Char Char Char;}{\*\cs2171\f5\fs24 3: Usual paragraph with before gap Char;}{\*\cs2172\f5\fs24 3: Usual paragraph with before gap Char Char Char;}{\*\cs2173\cf0 aaamistake;}{\*\cs2174\cf5 aa first syns;}{\*
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\cs2175 aa first word;}{\*\cs2176 Absatz-Standardschriftart;}{\*\cs2177\b\i\ul\fs28 Accelerator Keys;}{\*\cs2178\cf0 addmd;}{\*\cs2179 Adi-parva;}{\*\cs2180 Adi-parva:Field;}{\*\cs2181 Adi-parva:Field1;}{\*\cs2182 Adi-parva:Field2;}{\*\cs2183 Adi-parva:F
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ield4;}{\*\cs2184 Adi-parva:Field6;}{\*\cs2185 Adi-parva:Field8;}{\*\cs2186 Adjusting;}{\*\cs2187 Adjusting_space;}{\*\cs2188 Aitareya Upanisad;}{\*\cs2189 Aitareya Upanisad:Field;}{\*\cs2190 Aitareya Upanisad:Field1;}{\*\cs2191 Aitareya Upanisad:Field2;
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}{\*\cs2192 Aitareya Upanisad:Field3;}{\*\cs2193 Aitareya Upanisad:Field4;}{\*\cs2194 Aitareya Upanisad:Field5;}{\*\cs2195\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Amrta;}{\*\cs2196 Amrta-bindu Upanisad;}{\*\cs2197 Amrta-bi
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ndu Upanisad:Field;}{\*\cs2198 Amrta-bindu Upanisad:Field1;}{\*\cs2199 Amrta-bindu Upanisad:Field2;}{\*\cs2200 Amrta-bindu Upanisad:Field3;}{\*\cs2201 Amrta-bindu Upanisad:Field4;}{\*\cs2202 Amrta-bindu Upanisad:Field5;}{\*\cs2203\fs24 annotation referen
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ce;}{\*\cs2204 Anubhava-prakarana;}{\*\cs2205 Anubhava-prakarana:Field;}{\*\cs2206 Anubhava-prakarana:Field1;}{\*\cs2207 Anubhava-prakarana:Field2;}{\*\cs2208 Anubhava-prakarana:Field3;}{\*\cs2209 Anubhava-prakarana:Field4;}{\*\cs2210 Anubhava-prakarana:
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Field5;}{\*\cs2211 Anuccheda;}{\*\cs2212 Anuccheda:Field;}{\*\cs2213 Anuccheda:Field1;}{\*\cs2214 Anuccheda:Field2;}{\*\cs2215 Anuccheda:Field3;}{\*\cs2216 Anuccheda:Field4;}{\*\cs2217 Anuccheda:Field5;}{\*\cs2218 apple-converted-space;}{\*\cs2219\cf0 ap
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ple-style-span;}{\*\cs2220 \'c2r\'f0\'f5\'edri \'ea\'een\'ee\'eddrd\'f3n S\'edm\'ea;}{\*\cs2221\b\ul\f1 ArialBold;}{\*\cs2222 Atharva-veda;}{\*\cs2223 Atharva-veda:Field;}{\*\cs2224 Atharva-veda:Field1;}{\*\cs2225 Atharva-veda:Field2;}{\*\cs2226 Atharva-
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veda:Field3;}{\*\cs2227 Atharva-veda:Field4;}{\*\cs2228 Atharva-veda:Field5;}{\*\cs2229 Atharva-veda-samhita;}{\*\cs2230 Atharva-veda-samhita:Field;}{\*\cs2231 Atharva-veda-samhita:Field1;}{\*\cs2232 Atharva-veda-samhita:Field2;}{\*\cs2233 Atharva-veda-s
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amhita:Field3;}{\*\cs2234 Atharva-veda-samhita:Field4;}{\*\cs2235 Atharva-veda-samhita:Field5;}{\*\cs2236\b\i\cf0 Author Char;}{\*\cs2237 Ayodhya-kanda;}{\*\cs2238 Ayodhya-kanda:Field;}{\*\cs2239 Ayodhya-kanda:Field1;}{\*\cs2240 Ayodhya-kanda:Field2;}{\*
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\cs2241 Ayodhya-kanda:Field3;}{\*\cs2242 Ayodhya-kanda:Field4;}{\*\cs2243 Ayodhya-kanda:Field5;}{\*\cs2244\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Bala;}{\*\cs2245\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24
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\cf0\nosupersub Baladeva;}{\*\cs2246\f21\fs16\cf0 Balloon Text Char;}{\*\cs2247 Baudhayana-dharma-sastra;}{\*\cs2248 Baudhayana-dharma-sastra:Field;}{\*\cs2249 Baudhayana-dharma-sastra:Field1;}{\*\cs2250 Baudhayana-dharma-sastra:Field2;}{\*\cs2251 Baudha
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yana-dharma-sastra:Field3;}{\*\cs2252 Baudhayana-dharma-sastra:Field4;}{\*\cs2253 Baudhayana-dharma-sastra:Field5;}{\*\cs2254 Bengali:Char;}{\*\cs2255 Bengali:Char:Char;}{\*\cs2256 Bengali:Field;}{\*\cs2257 Bengali:Field1;}{\*\cs2258 Bengali:Field2;}{\*
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\cs2259 Bengali:Field3;}{\*\cs2260 Bengali:Field4;}{\*\cs2261 Bengali:Field5;}{\*\cs2262 Bhagavad-gita;}{\*\cs2263 Bhagavad-gita:Field;}{\*\cs2264 Bhagavad-gita:Field1;}{\*\cs2265 Bhagavad-gita:Field2;}{\*\cs2266 Bhagavad-gita:Field3;}{\*\cs2267 Bhagavad
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-gita:Field4;}{\*\cs2268 Bhagavad-gita:Field5;}{\*\cs2269 Bhagavat-sandarbha;}{\*\cs2270 Bhagavat-sandarbha:Field;}{\*\cs2271 Bhagavat-sandarbha:Field1;}{\*\cs2272 Bhagavat-sandarbha:Field2;}{\*\cs2273 Bhagavat-sandarbha:Field3;}{\*\cs2274 Bhagavat-sanda
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rbha:Field4;}{\*\cs2275 Bhagavat-sandarbha:Field5;}{\*\cs2276 Bhakti-rasamrta-sindhu;}{\*\cs2277 Bhakti-rasamrta-sindhu:Field;}{\*\cs2278 Bhakti-rasamrta-sindhu:Field1;}{\*\cs2279 Bhakti-rasamrta-sindhu:Field2;}{\*\cs2280 Bhakti-rasamrta-sindhu:Field3;}{
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\*\cs2281 Bhakti-rasamrta-sindhu:Field4;}{\*\cs2282 Bhakti-rasamrta-sindhu:Field5;}{\*\cs2283 Bhakti-sandarbha;}{\*\cs2284 Bhakti-sandarbha:Field;}{\*\cs2285 Bhakti-sandarbha:Field1;}{\*\cs2286 Bhakti-sandarbha:Field2;}{\*\cs2287 Bhakti-sandarbha:Field3;
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}{\*\cs2288 Bhakti-sandarbha:Field4;}{\*\cs2289 Bhakti-sandarbha:Field5;}{\*\cs2290 Bhaktivinoda;}{\*\cs2291 Bhavartha-dipika;}{\*\cs2292 Bhavartha-dipika:Field;}{\*\cs2293 Bhavartha-dipika:Field1;}{\*\cs2294 Bhavartha-dipika:Field2;}{\*\cs2295 Bhavartha
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-dipika:Field3;}{\*\cs2296 Bhavartha-dipika:Field4;}{\*\cs2297 Bhavartha-dipika:Field5;}{\*\cs2298 Bhisma-parva;}{\*\cs2299 Bhisma-parva:Field;}{\*\cs2300 Bhisma-parva:Field1;}{\*\cs2301 Bhisma-parva:Field2;}{\*\cs2302 Bhisma-parva:Field4;}{\*\cs2303 Bhi
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sma-parva:Field6;}{\*\cs2304 Bhisma-parva:Field8;}{\*\cs2305 Blue background;}{\*\cs2306 Blue background:Pen;}{\*\cs2307 Blue background:Pen1;}{\*\cs2308 Blue background:Pen2;}{\*\cs2309 Blue background:Pen3;}{\*\cs2310 Blue background:Pen4;}{\*\cs2311 B
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lue background:Pen5;}{\*\cs2312 bluesaint_postbit;}{\*\cs2313\fs22\cf0 Body:Char;}{\*\cs2314\f5\fs36 body Char;}{\*\cs2315\fs22\cf0 Body:Char:Char;}{\*\cs2316\f5\fs36\cf15 body no indent Char;}{\*\cs2317\b0\i0\ul0\f0\fs28 Body text;}{\*\cs2318\b0\i0\ul0
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\f0\fs28 Body text_;}{\*\cs2319\ul0\f7\fs14 Body text (10);}{\*\cs2320\ul0\f7\fs18 Body text (10) + 9 pt;}{\*\cs2321\ul0\f7\fs14 Body text (10) + Small Caps;}{\*\cs2322\b\ul0\f7\fs36 Body text (2)_;}{\*\cs2323\i\ul0\expnd0\expndtw0\f7\fs22\cf0\nosupersub
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Body text (2) + 11 pt,Italic,Spacing -1 pt;}{\*\cs2324\f20\fs20\cf0 Body Text 2 Char;}{\*\cs2325\i\ul0\f78\fs20 Body text (2) + Italic;}{\*\cs2326\b\ul0\f7\fs22 Body text (3)_;}{\*\cs2327\f20\fs16\cf0 Body Text 3 Char;}{\*\cs2328\b\i\ul0\f7 Body text (4)
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_;}{\*\cs2329\b\ul0\f79\fs12 Body text (5);}{\*\cs2330\i\ul0\f7\fs18 Body text (7);}{\*\cs2331\i\ul0\f7\fs18 Body text (7)_;}{\*\cs2332\i\ul0\f7\fs14 Body text (7) + 7 pt,Not Italic;}{\*\cs2333\i\ul0\f7\fs18 Body text (7) + Not Italic;}{\*\cs2334\ul0\f7
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|
\fs14 Body text + 7 pt;}{\*\cs2335\ul0\f7\fs14 Body text + 7 pt1,Small Caps;}{\*\cs2336\i\ul0\f7\fs14 Body text (8);}{\*\cs2337\i\ul0\f7\fs14 Body text (8)_;}{\*\cs2338\i\ul0\f7\fs14 Body text (8)2;}{\*\cs2339\i\ul0\f7\fs14 Body text (8)3;}{\*\cs2340\b
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|
\ul0\f7\fs16 Body text + 8.5 pt,Bold3;}{\*\cs2341\f20\fs20\cf0 Body Text Char;}{\*\cs2342\ul0\f7 Body Text Char1;}{\*\cs2343\f0\fs28\cf0 Body Text First Indent 2 Char;}{\*\cs2344\f0\fs28\cf0 Body Text First Indent Char;}{\*\cs2345\f5\fs24 Body Text First
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Indent Char1;}{\*\cs2346\f20\fs20\cf0 Body Text Indent 2 Char;}{\*\cs2347\f20\fs16\cf0 Body Text Indent 3 Char;}{\*\cs2348\f5\fs24 Body Text Indent Char;}{\*\cs2349\b0\i\ul0\f0\fs28 Body text + Italic;}{\*\cs2350\i\ul0\f7\fs18 Body text + Italic1;}{\*
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|
\cs2351\b\i0 Bold:Char;}{\*\cs2352\b Bold1;}{\*\cs2353\b Bold:Char:Char;}{\*\cs2354\b Bold:Char:Char:Char;}{\*\cs2355\b Bold:Char:Char:Char:Char;}{\*\cs2356\b Bold:Char:Char:Char:Char:Char;}{\*\cs2357\b Bold:Char:Char:Char:Char:Char:Char;}{\*\cs2358\b Bo
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ld:Char:Char:Char:Char:Char:Char:Char;}{\*\cs2359\b Bold:Char:Char:Char:Char:Char:Char:Char:Char;}{\*\cs2360\b\i0\ul Bold-Underline;}{\*\cs2361\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f4\fs36\cf15\cb2\nosupersub Book1;}{\*\cs2362\i\fs22\cf0 BookT
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itle;}{\*\cs2363\b\f12\fs48\cf12 Book Title:Char;}{\*\cs2364\b\f12\fs48\cf12 Book Title:Char:Char;}{\*\cs2365\i\fs22\cf0 BookTitle roman;}{\*\cs2366 Brahma-samhita;}{\*\cs2367 Brahma-samhita:Field;}{\*\cs2368 Brahma-samhita:Field1;}{\*\cs2369 Brahma-samh
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ita:Field2;}{\*\cs2370 Brahma-samhita:Field3;}{\*\cs2371 Brahma-samhita:Field4;}{\*\cs2372 Brahma-samhita:Field5;}{\*\cs2373 Brahma-vaivarta Purana1,Krsna-janma-khanda3;}{\*\cs2374 Brahma-vaivarta Purana2,Krsna-janma-khanda5;}{\*\cs2375 Brahma-vaivarta P
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urana3,Krsna-janma-khanda7;}{\*\cs2376 Brahma-vaivarta Purana4,Krsna-janma-khanda:Field;}{\*\cs2377 Brahma-vaivarta Purana5,Krsna-janma-khanda9;}{\*\cs2378 Brahma-vaivarta Purana6,Krsna-janma-khanda:Field3;}{\*\cs2379 Brahma-vaivarta Purana7,Krsna-janma-
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khanda11;}{\*\cs2380 Brahma-vaivarta Purana8,Krsna-janma-khanda:Field5;}{\*\cs2381 Brahma-vaivarta Purana9,Krsna-janma-khanda13;}{\*\cs2382\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Brahma-vaivarta Purana, Krsna-janma-khanda
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|
;}{\*\cs2383 Brahma-vaivarta Purana,Krsna-janma-khanda;}{\*\cs2384 Brhad-aranyaka Upanisad;}{\*\cs2385 Brhad-aranyaka Upanisad:Field;}{\*\cs2386 Brhad-aranyaka Upanisad:Field1;}{\*\cs2387 Brhad-aranyaka Upanisad:Field2;}{\*\cs2388 Brhad-aranyaka Upanisad
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:Field3;}{\*\cs2389 Brhad-aranyaka Upanisad:Field4;}{\*\cs2390 Brhad-aranyaka Upanisad:Field5;}{\*\cs2391 Brhad-bhagavatamrta;}{\*\cs2392 Brhad-bhagavatamrta:Field;}{\*\cs2393 Brhad-bhagavatamrta:Field1;}{\*\cs2394 Brhad-bhagavatamrta:Field2;}{\*\cs2395
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Brhad-bhagavatamrta:Field3;}{\*\cs2396 Brhad-bhagavatamrta:Field4;}{\*\cs2397 Brhad-bhagavatamrta:Field5;}{\*\cs2398 Brhan-naradiya Purana;}{\*\cs2399 Brhan-naradiya Purana:Field;}{\*\cs2400 Brhan-naradiya Purana:Field1;}{\*\cs2401 Brhan-naradiya Purana:
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Field2;}{\*\cs2402 Brhan-naradiya Purana:Field3;}{\*\cs2403 Brhan-naradiya Purana:Field4;}{\*\cs2404 Brhan-naradiya Purana:Field5;}{\*\cs2405\f7 Bullets;}{\*\cs2406 Bullet Symbols;}{\*\cs2407\fs28\cf0 Buttons;}{\*\cs2408\f7\cf0 Caitanya-bhagavata10,Madhy
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a9;}{\*\cs2409\f7\cf0 Caitanya-bhagavata11,Adi9;}{\*\cs2410 Caitanya-bhagavata12,Madhya:Field3;}{\*\cs2411 Caitanya-bhagavata13,Adi:Field3;}{\*\cs2412\f7\cf0 Caitanya-bhagavata14,Madhya11;}{\*\cs2413\f7\cf0 Caitanya-bhagavata15,Adi12;}{\*\cs2414 Caitanya
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|
-bhagavata16,Madhya:Field5;}{\*\cs2415 Caitanya-bhagavata17,Adi:Field5;}{\*\cs2416\cf0 Caitanya-bhagavata18,Madhya13;}{\*\cs2417\cf0 Caitanya-bhagavata19,Adi15;}{\*\cs2418 Caitanya-bhagavata1,Madhya;}{\*\cs2419 Caitanya-bhagavata2,Madhya3;}{\*\cs2420 Cai
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tanya-bhagavata3,Adi3;}{\*\cs2421 Caitanya-bhagavata4,Madhya5;}{\*\cs2422 Caitanya-bhagavata5,Adi5;}{\*\cs2423 Caitanya-bhagavata6,Madhya7;}{\*\cs2424 Caitanya-bhagavata7,Adi7;}{\*\cs2425 Caitanya-bhagavata8,Madhya:Field;}{\*\cs2426 Caitanya-bhagavata9,A
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di:Field;}{\*\cs2427 Caitanya-bhagavata,Adi;}{\*\cs2428\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Caitanya-bhagavata, Adi;}{\*\cs2429\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Caitanya-bhagavata
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, Madhya;}{\*\cs2430 Caitanya-candramrta;}{\*\cs2431 Caitanya-candramrta:Field;}{\*\cs2432 Caitanya-candramrta:Field1;}{\*\cs2433 Caitanya-candramrta:Field2;}{\*\cs2434 Caitanya-candramrta:Field3;}{\*\cs2435 Caitanya-candramrta:Field4;}{\*\cs2436 Caitany
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a-candramrta:Field5;}{\*\cs2437 Caitanya-candrodaya-nataka;}{\*\cs2438 Caitanya-candrodaya-nataka:Field;}{\*\cs2439 Caitanya-candrodaya-nataka:Field1;}{\*\cs2440 Caitanya-candrodaya-nataka:Field2;}{\*\cs2441 Caitanya-candrodaya-nataka:Field3;}{\*\cs2442
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Caitanya-candrodaya-nataka:Field4;}{\*\cs2443 Caitanya-candrodaya-nataka:Field5;}{\*\cs2444 Caitanya-caritamrta10,Antya3;}{\*\cs2445 Caitanya-caritamrta11,Adi6;}{\*\cs2446 Caitanya-caritamrta12,Madhya:Field1;}{\*\cs2447 Caitanya-caritamrta13,Antya:Field;
|
|
}{\*\cs2448 Caitanya-caritamrta14,Adi:Field1;}{\*\cs2449\f7\cf0 Caitanya-caritamrta15,Madhya8;}{\*\cs2450\f7\cf0 Caitanya-caritamrta16,Antya4;}{\*\cs2451 Caitanya-caritamrta17,Adi1;}{\*\cs2452 Caitanya-caritamrta18,Madhya:Field2;}{\*\cs2453 Caitanya-cari
|
|
tamrta19,Antya:Field1;}{\*\cs2454 Caitanya-caritamrta1,Madhya1;}{\*\cs2455 Caitanya-caritamrta20,Adi:Field2;}{\*\cs2456\f7\cf0 Caitanya-caritamrta21,Madhya10;}{\*\cs2457\f7\cf0 Caitanya-caritamrta22,Antya5;}{\*\cs2458\f7\cf0 Caitanya-caritamrta23,Adi8;}{
|
|
\*\cs2459 Caitanya-caritamrta24,Adi11;}{\*\cs2460 Caitanya-caritamrta25,Madhya:Field4;}{\*\cs2461 Caitanya-caritamrta26,Antya:Field2;}{\*\cs2462 Caitanya-caritamrta27,Adi:Field4;}{\*\cs2463\cf0 Caitanya-caritamrta28,Madhya12;}{\*\cs2464\cf0 Caitanya-cari
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|
tamrta29,Antya6;}{\*\cs2465 Caitanya-caritamrta2,Antya;}{\*\cs2466\cf0 Caitanya-caritamrta30,Adi81;}{\*\cs2467\cf0 Caitanya-caritamrta31,Adi10;}{\*\cs2468 Caitanya-caritamrta32,Adi13;}{\*\cs2469 Caitanya-caritamrta3,Madhya2;}{\*\cs2470 Caitanya-caritamrt
|
|
a4,Antya1;}{\*\cs2471 Caitanya-caritamrta5,Adi2;}{\*\cs2472 Caitanya-caritamrta6,Madhya4;}{\*\cs2473 Caitanya-caritamrta7,Antya2;}{\*\cs2474 Caitanya-caritamrta8,Adi4;}{\*\cs2475 Caitanya-caritamrta9,Madhya6;}{\*\cs2476\b0\i0\ul0\strike0\v0\expnd0
|
|
\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Caitanya-caritamrta, Adi;}{\*\cs2477 Caitanya-caritamrta,Adi1;}{\*\cs2478\f7\cf0 Caitanya-caritamrta,Adi10;}{\*\cs2479\cf0 Caitanya-caritamrta,Adi14;}{\*\cs2480\f7\cf0 Caitanya-caritamrta,Adi8;}{\*\cs2481\b0
|
|
\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Caitanya-caritamrta, Antya;}{\*\cs2482\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Caitanya-caritamrta, Madhya;}{\*\cs2483 Caitanya Lila;}{\*\cs2484 Caitany
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|
a Lila:Pen;}{\*\cs2485 Caitanya Lila:Pen1;}{\*\cs2486 Caitanya Lila:Pen2;}{\*\cs2487 Caitanya Lila:Pen3;}{\*\cs2488 Caitanya Lila:Pen4;}{\*\cs2489 Caitanya Lila:Pen5;}{\*\cs2490 Caitanya Upanisad;}{\*\cs2491 Caitanya Upanisad:Field;}{\*\cs2492 Caitanya U
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|
panisad:Field1;}{\*\cs2493 Caitanya Upanisad:Field2;}{\*\cs2494 Caitanya Upanisad:Field3;}{\*\cs2495 Caitanya Upanisad:Field4;}{\*\cs2496 Caitanya Upanisad:Field5;}{\*\cs2497 Canakya-sloka;}{\*\cs2498 Canakya-sloka:Field;}{\*\cs2499 Canakya-sloka:Field1;
|
|
}{\*\cs2500 Canakya-sloka:Field2;}{\*\cs2501 Canakya-sloka:Field3;}{\*\cs2502 Canakya-sloka:Field4;}{\*\cs2503 Canakya-sloka:Field5;}{\*\cs2504\i CanCharItal01;}{\*\cs2505 cancharred01;}{\*\cs2506\f1\fs16 CanFileName01 Char;}{\*\cs2507\f6\fs24 CanSnskrt0
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|
1 Char;}{\*\cs2508\f6\fs24 CanSnskrt02 Char;}{\*\cs2509\f6\fs24 CanText01 Char;}{\*\cs2510\b0\i0\ul0\strike0\v0\f0\fs28\cf0\nosupersub CDM12;}{\*\cs2511\b\i0\ul\strike0\v0\f0\fs28\cf15\nosupersub CDM link;}{\*\cs2512\f80 ChanCharText01;}{\*\cs2513 Chando
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|
gya Upanisad;}{\*\cs2514 Chandogya Upanisad:Field;}{\*\cs2515 Chandogya Upanisad:Field1;}{\*\cs2516 Chandogya Upanisad:Field2;}{\*\cs2517 Chandogya Upanisad:Field3;}{\*\cs2518 Chandogya Upanisad:Field4;}{\*\cs2519 Chandogya Upanisad:Field5;}{\*\cs2520
|
|
\ul0\fs24 Chapter Word Start;}{\*\cs2521\outl\fs16\cf0\up14 ?:Char;}{\*\cs2522 Char Char;}{\*\cs2523\fs24 Char Char;}{\*\cs2524 Char Char1;}{\*\cs2525\fs24 Char Char1;}{\*\cs2526 Char Char11;}{\*\cs2527\f21\fs16 Char Char2;}{\*\cs2528\f7\fs16 Char Cha
|
|
r2;}{\*\cs2529\fs16 Char Char21;}{\*\cs2530 Char Char3;}{\*\cs2531 child abuse;}{\*\cs2532 Citation;}{\*\cs2533\i\f5\fs36\cf15 Close1 Char;}{\*\cs2534\f0\fs28\cf0 Closing Char;}{\*\cs2535\f81\fs22 Closing Char1;}{\*\cs2536\f81\fs22 Closing Char11;}{\*
|
|
\cs2537\f81\fs22 Closing Char12;}{\*\cs2538\f81\fs22 Closing Char13;}{\*\cs2539\b\i0\strike0\v\f0\fs16 code:Char;}{\*\cs2540\b\v\fs16 code2;}{\*\cs2541\fs28 code:Char:Char;}{\*\cs2542\fs28 code:Char:Char:Char;}{\*\cs2543\fs28 code:Char:Char:Char:Char;}{
|
|
\*\cs2544\fs28 code:Char:Char:Char:Char:Char;}{\*\cs2545 code:Field;}{\*\cs2546 code:Field1;}{\*\cs2547 code:Field2;}{\*\cs2548 code:Field3;}{\*\cs2549 code:Field4;}{\*\cs2550 code:Field5;}{\*\cs2551 code:Field6;}{\*\cs2552\v\cf0 Comment:Char;}{\*\cs2553
|
|
\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Commentary:Char;}{\*\cs2554\v\cf0 Comment:Char:Char;}{\*\cs2555\v\cf0 Comment:Field;}{\*\cs2556\v\cf0 Comment:Field1;}{\*\cs2557\v\cf0 Comment:Field2;}{\*\cs2558\v\cf0 Comment:Field
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|
3;}{\*\cs2559\v\cf0 Comment:Field4;}{\*\cs2560\v\cf0 Comment:Field5;}{\*\cs2561\f7\fs16 Comment Reference;}{\*\cs2562\b\f20\fs20\cf0 Comment Subject Char;}{\*\cs2563\shad\f5\fs24 Comment Text Char;}{\*\cs2564\f0\fs28 Current;}{\*\cs2565 Damodarastaka;}{
|
|
\*\cs2566 Damodarastaka:Field;}{\*\cs2567 Damodarastaka:Field1;}{\*\cs2568 Damodarastaka:Field2;}{\*\cs2569 Damodarastaka:Field3;}{\*\cs2570 Damodarastaka:Field4;}{\*\cs2571 Damodarastaka:Field5;}{\*\cs2572 Dana-keli-kaumudi;}{\*\cs2573 Dana-keli-kaumudi
|
|
:Field;}{\*\cs2574 Dana-keli-kaumudi:Field1;}{\*\cs2575 Dana-keli-kaumudi:Field2;}{\*\cs2576 Dana-keli-kaumudi:Field3;}{\*\cs2577 Dana-keli-kaumudi:Field4;}{\*\cs2578 Dana-keli-kaumudi:Field5;}{\*\cs2579 Dasavatara-stotra;}{\*\cs2580 Dasavatara-stotra:Fi
|
|
eld;}{\*\cs2581 Dasavatara-stotra:Field1;}{\*\cs2582 Dasavatara-stotra:Field2;}{\*\cs2583 Dasavatara-stotra:Field3;}{\*\cs2584 Dasavatara-stotra:Field4;}{\*\cs2585 Dasavatara-stotra:Field5;}{\*\cs2586\f20\fs20\cf0 Date Char;}{\*\cs2587 Date:Field;}{\*
|
|
\cs2588 Date:Field1;}{\*\cs2589 Date:Field2;}{\*\cs2590 Date:Field3;}{\*\cs2591 Date:Field4;}{\*\cs2592 Date:Field5;}{\*\cs2593 DateString;}{\*\cs2594 DateString:Field;}{\*\cs2595 DateString:Field1;}{\*\cs2596 DateString:Field2;}{\*\cs2597 DateString:Fie
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|
ld3;}{\*\cs2598 DateString:Field4;}{\*\cs2599 DateString:Field5;}{\*\cs2600\f82\fs24 Default Paragraph Fo;}{\*\cs2601 Default Paragraph Font;}{\*\cs2602 Devanagari:Field;}{\*\cs2603 Devanagari:Field1;}{\*\cs2604 Devanagari:Field2;}{\*\cs2605 Devanagari:F
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|
ield3;}{\*\cs2606 Devanagari:Field4;}{\*\cs2607 Devanagari:Field5;}{\*\cs2608 Devanagari:Field6;}{\*\cs2609\f21\fs16 Document Map Char;}{\*\cs2610\f7\fs20 Dr\'easd S\'edm\'ea;}{\*\cs2611 Drona-parva;}{\*\cs2612 Drona-parva:Field;}{\*\cs2613 Drona-parva:F
|
|
ield1;}{\*\cs2614 Drona-parva:Field2;}{\*\cs2615 Drona-parva:Field3;}{\*\cs2616 Drona-parva:Field4;}{\*\cs2617 Drona-parva:Field5;}{\*\cs2618\fs0 Drop Caps;}{\*\cs2619\f0\fs28\cf0 E-mail Signature Char;}{\*\cs2620\f1\fs20\cf0 EmailStyle23;}{\*\cs2621\f1
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|
\fs20\cf0 EmailStyle24;}{\*\cs2622 emoticon_text;}{\*\cs2623\b Emphasis;}{\*\cs2624\f7\fs20\cf0 Emphasis A;}{\*\cs2625\fs8\up18 Endnote Anchor;}{\*\cs2626 Endnote Characters;}{\*\cs2627\fs14\up12 endnote reference;}{\*\cs2628\f19\fs12\up7 endnote referen
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|
ce:Char;}{\*\cs2629\f20\fs20\cf0 Endnote Text Char;}{\*\cs2630 Enjoyment;}{\*\cs2631 _Equation Caption;}{\*\cs2632 eudoraheader;}{\*\cs2633\b\i0\f1\fs18 Example Text;}{\*\cs2634\f7\fs24 excerpt 25 Char;}{\*\cs2635\f5\fs36\cf15 excerpt Char;}{\*\cs2636 fa
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ll of jiva;}{\*\cs2637 fcg;}{\*\cs2638 field-content2;}{\*\cs2639\f0\fs28 first Char;}{\*\cs2640\f0\fs28 first line quote Char;}{\*\cs2641\b\fs24\cf0 Fix This!;}{\*\cs2642\b\fs24\cf0 Fix This!:Pen;}{\*\cs2643\b\fs24\cf0 Fix This!:Pen1;}{\*\cs2644\b\fs24
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\cf0 Fix This!:Pen2;}{\*\cs2645\b\cf0 Fix This!:Pen3;}{\*\cs2646\b\cf0 Fix This!:Pen4;}{\*\cs2647\ul\cf13 FollowedHyperlink;}{\*\cs2648\f0\fs20\cf0 Font Style110;}{\*\cs2649\b\f0\fs24\cf0 Font Style113;}{\*\cs2650\b\f0\fs52\cf0 Font Style114;}{\*\cs2651
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\b\f0\fs16\cf0 Font Style116;}{\*\cs2652\b\i\f0\fs18\cf0 Font Style117;}{\*\cs2653\b\f0\fs18\cf0 Font Style118;}{\*\cs2654\b\f0\fs20\cf0 Font Style119;}{\*\cs2655\b\f0\fs30\cf0 Font Style120;}{\*\cs2656\b\f0\fs22\cf0 Font Style121;}{\*\cs2657\b\f0\fs52
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\cf0 Font Style123;}{\*\cs2658\f0\fs28\cf0 Font Style124;}{\*\cs2659\b\f0\fs22\cf0 Font Style125;}{\*\cs2660\b\i\f0\fs20\cf0 Font Style126;}{\*\cs2661\b\f0\fs34\cf0 Font Style127;}{\*\cs2662\b\f0\fs24\cf0 Font Style128;}{\*\cs2663\b\f0\fs22\cf0 Font Styl
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e129;}{\*\cs2664\f7\fs18 Font Style13;}{\*\cs2665\i\f0\fs22\cf0 Font Style130;}{\*\cs2666\f0\fs22\cf0 Font Style131;}{\*\cs2667\b\f0\fs16\cf0 Font Style132;}{\*\cs2668\b\i\f0\fs18\cf0 Font Style133;}{\*\cs2669\expnd0\expndtw0\f0\fs22\cf0 Font Style134;}{
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\*\cs2670\b\expnd0\expndtw0\f0\fs12\cf0 Font Style135;}{\*\cs2671\b\f0\fs62\cf0 Font Style136;}{\*\cs2672\b\f0\fs28\cf0 Font Style137;}{\*\cs2673\f0\fs18\cf0 Font Style138;}{\*\cs2674\b\f0\fs22\cf0 Font Style139;}{\*\cs2675\b\i\f0\fs22\cf0 Font Style140;
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}{\*\cs2676\b\f0\fs22\cf0 Font Style141;}{\*\cs2677\f0\fs14\cf0 Font Style142;}{\*\cs2678\expnd0\expndtw0\f0\fs12\cf0 Font Style143;}{\*\cs2679\b\i\f0\fs20\cf0 Font Style144;}{\*\cs2680\b\f0\fs22\cf0 Font Style145;}{\*\cs2681\b\i\f0\fs14\cf0 Font Style14
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6;}{\*\cs2682\b\f0\fs14\cf0 Font Style147;}{\*\cs2683\f0\fs16\cf0 Font Style148;}{\*\cs2684\b\f0\fs14\cf0 Font Style149;}{\*\cs2685\b\i\expnd0\expndtw0\f0\fs18\cf0 Font Style150;}{\*\cs2686\b\expnd0\expndtw0\f0\fs48\cf0 Font Style151;}{\*\cs2687\b\f0
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\fs18\cf0 Font Style152;}{\*\cs2688\f0\fs22\cf0 Font Style153;}{\*\cs2689\b\expnd0\expndtw0\f0\fs66\cf0 Font Style154;}{\*\cs2690\b\i\f0\fs22\cf0 Font Style155;}{\*\cs2691\b\i\f0\fs22\cf0 Font Style156;}{\*\cs2692\b\f0\fs20\cf0 Font Style157;}{\*\cs2693
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\b\i\f0\fs12\cf0 Font Style158;}{\*\cs2694\b\expnd0\expndtw0\f0\fs16\cf0 Font Style159;}{\*\cs2695\b\f0\fs42\cf0 Font Style160;}{\*\cs2696\b\f0\fs14\cf0 Font Style161;}{\*\cs2697\i\f0\fs14\cf0 Font Style162;}{\*\cs2698\b\f0\fs46\cf0 Font Style163;}{\*
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\cs2699\b\f0\fs22\cf0 Font Style164;}{\*\cs2700\b\f0\fs20\cf0 Font Style165;}{\*\cs2701\b\f0\fs22\cf0 Font Style166;}{\*\cs2702\b\i\f0\fs22\cf0 Font Style167;}{\*\cs2703\f0\fs20\cf0 Font Style168;}{\*\cs2704\f0\fs20\cf0 Font Style169;}{\*\cs2705\f0\fs22
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\cf0 Font Style170;}{\*\cs2706\f20\fs20\cf0 Footer Char;}{\*\cs2707\fs8\up18 Footnote Anchor;}{\*\cs2708\fs14\up12 Footnote Characters;}{\*\cs2709\fs16\up6 footnote reference;}{\*\cs2710\f20\fs20\cf0 Footnote Text Char;}{\*\cs2711 fsm;}{\*\cs2712 ft;}{\*
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\cs2713 Fuchsia background;}{\*\cs2714\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\cb23\nosupersub fuscia;}{\*\cs2715 fwb;}{\*\cs2716 Gaura-ganoddesa-dipika;}{\*\cs2717 Gaura-ganoddesa-dipika:Field;}{\*\cs2718 Gaura-ganoddesa-dipika:Fiel
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d1;}{\*\cs2719 Gaura-ganoddesa-dipika:Field2;}{\*\cs2720 Gaura-ganoddesa-dipika:Field3;}{\*\cs2721 Gaura-ganoddesa-dipika:Field4;}{\*\cs2722 Gaura-ganoddesa-dipika:Field5;}{\*\cs2723\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub
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Gaura-Kisora Gosvami;}{\*\cs2724 Gauranga-stava-kalpavrksa;}{\*\cs2725 Gauranga-stava-kalpavrksa:Field;}{\*\cs2726 Gauranga-stava-kalpavrksa:Field1;}{\*\cs2727 Gauranga-stava-kalpavrksa:Field2;}{\*\cs2728 Gauranga-stava-kalpavrksa:Field3;}{\*\cs2729 Gaur
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|
anga-stava-kalpavrksa:Field4;}{\*\cs2730 Gauranga-stava-kalpavrksa:Field5;}{\*\cs2731 Gita-govinda;}{\*\cs2732 Gita-govinda:Field;}{\*\cs2733 Gita-govinda:Field1;}{\*\cs2734 Gita-govinda:Field2;}{\*\cs2735 Gita-govinda:Field3;}{\*\cs2736 Gita-govinda:Fie
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|
ld4;}{\*\cs2737 Gita-govinda:Field5;}{\*\cs2738 Gita-mahatmya;}{\*\cs2739 Gita-mahatmya:Field;}{\*\cs2740 Gita-mahatmya:Field1;}{\*\cs2741 Gita-mahatmya:Field2;}{\*\cs2742 Gita-mahatmya:Field3;}{\*\cs2743 Gita-mahatmya:Field4;}{\*\cs2744 Gita-mahatmya:Fi
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|
eld5;}{\*\cs2745\f1\fs20\cf2 Glossary Terms;}{\*\cs2746 goog_qs-tidbit1;}{\*\cs2747 Gopala-tapani sruti;}{\*\cs2748 Gopala-tapani sruti:Field;}{\*\cs2749 Gopala-tapani sruti:Field1;}{\*\cs2750 Gopala-tapani sruti:Field2;}{\*\cs2751 Gopala-tapani sruti:Fi
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|
eld3;}{\*\cs2752 Gopala-tapani sruti:Field4;}{\*\cs2753 Gopala-tapani sruti:Field5;}{\*\cs2754 Gopala-tapani Upanisad;}{\*\cs2755 Gopala-tapani Upanisad:Field;}{\*\cs2756 Gopala-tapani Upanisad:Field1;}{\*\cs2757 Gopala-tapani Upanisad:Field2;}{\*\cs2758
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|
Gopala-tapani Upanisad:Field3;}{\*\cs2759 Gopala-tapani Upanisad:Field4;}{\*\cs2760 Gopala-tapani Upanisad:Field5;}{\*\cs2761 Govinda-lilamrta;}{\*\cs2762 Govinda-lilamrta:Field;}{\*\cs2763 Govinda-lilamrta:Field1;}{\*\cs2764 Govinda-lilamrta:Field2;}{\*
|
|
\cs2765 Govinda-lilamrta:Field3;}{\*\cs2766 Govinda-lilamrta:Field4;}{\*\cs2767 Govinda-lilamrta:Field5;}{\*\cs2768\fs32 great;}{\*\cs2769\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\cb9\nosupersub green;}{\*\cs2770 Green Background;}{\*
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|
\cs2771 Green Background:Pen;}{\*\cs2772 Green Background:Pen1;}{\*\cs2773 Green Background:Pen2;}{\*\cs2774 Green Background:Pen3;}{\*\cs2775 Green Background:Pen4;}{\*\cs2776 Green Background:Pen5;}{\*\cs2777\ul\cf9 Green on Red;}{\*\cs2778\ul\cf9 Gree
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|
n on Red:Pen;}{\*\cs2779\ul\cf9 Green on Red:Pen1;}{\*\cs2780\ul\cf9 Green on Red:Pen2;}{\*\cs2781\ul\cf9 Green on Red:Pen3;}{\*\cs2782\ul\cf9 Green on Red:Pen4;}{\*\cs2783 guru accepts sins of disciples;}{\*\cs2784 gurukula;}{\*\cs2785 Gurv-astaka;}{\*
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|
\cs2786 Gurv-astaka:Field;}{\*\cs2787 Gurv-astaka:Field1;}{\*\cs2788 Gurv-astaka:Field2;}{\*\cs2789 Gurv-astaka:Field3;}{\*\cs2790 Gurv-astaka:Field4;}{\*\cs2791 Gurv-astaka:Field5;}{\*\cs2792 Hari-bhakti-sudhodaya;}{\*\cs2793 Hari-bhakti-sudhodaya:Field
|
|
;}{\*\cs2794 Hari-bhakti-sudhodaya:Field1;}{\*\cs2795 Hari-bhakti-sudhodaya:Field2;}{\*\cs2796 Hari-bhakti-sudhodaya:Field3;}{\*\cs2797 Hari-bhakti-sudhodaya:Field4;}{\*\cs2798 Hari-bhakti-sudhodaya:Field5;}{\*\cs2799 Hari-bhakti-vilasa;}{\*\cs2800 Hari-
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|
bhakti-vilasa:Field;}{\*\cs2801 Hari-bhakti-vilasa:Field1;}{\*\cs2802 Hari-bhakti-vilasa:Field2;}{\*\cs2803 Hari-bhakti-vilasa:Field3;}{\*\cs2804 Hari-bhakti-vilasa:Field4;}{\*\cs2805 Hari-bhakti-vilasa:Field5;}{\*\cs2806 Hari-vamsa1,Visnu-parva1;}{\*
|
|
\cs2807 Hari-vamsa2,Visnu-parva2;}{\*\cs2808 Hari-vamsa3,Visnu-parva3;}{\*\cs2809 Hari-vamsa4,Visnu-parva:Field;}{\*\cs2810 Hari-vamsa5,Visnu-parva4;}{\*\cs2811 Hari-vamsa6,Visnu-parva:Field1;}{\*\cs2812 Hari-vamsa7,Visnu-parva5;}{\*\cs2813 Hari-vamsa8,V
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|
isnu-parva:Field2;}{\*\cs2814 Hari-vamsa9,Visnu-parva6;}{\*\cs2815\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Hari-vamsa, Visnu-parva;}{\*\cs2816 Hari-vamsa,Visnu-parva;}{\*\cs2817\f83\cf0 head1:Char;}{\*\cs2818\f7\fs24 Heade
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|
r Char;}{\*\cs2819\b\ul0\expnd0\expndtw0\f7\fs48 Heading #1_;}{\*\cs2820\b\i\ul0\expnd0\expndtw0\f7\fs32\cf0\nosupersub Heading #1 + 16 pt,Not Bold1,Not Italic1,Spacing 0 pt1;}{\*\cs2821\i\fs24 Heading 1 Char;}{\*\cs2822\b\i\ul0\expnd0\expndtw0\f7\fs30
|
|
\cf0\nosupersub Heading #1 + Franklin Gothic Demi Cond,15 pt,Not Bold,Not Italic,Spacing 0 pt;}{\*\cs2823\i\ul0\expnd0\expndtw0\f7\fs24 Heading #2_;}{\*\cs2824\ul0\f84\fs24 Heading #2 (2)_;}{\*\cs2825\i\f7\fs24 Heading 2 Char;}{\*\cs2826\ul0\f52\fs28 Hea
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|
ding #3:Char;}{\*\cs2827\b\f1\fs24 Heading 3 Char;}{\*\cs2828\b\f7\fs28\cf0 Heading 4 Char;}{\*\cs2829\b\i\f7\fs26\cf0 Heading 5 Char;}{\*\cs2830\b\f7\cf0 Heading 6 Char;}{\*\cs2831\f7\fs24\cf0 Heading 7 Char;}{\*\cs2832\i\f7\fs24\cf0 Heading 8 Char;}{\*
|
|
\cs2833\f7\cf0 Heading 9 Char;}{\*\cs2834\b\fs22\cf0 Heading-small character;}{\*\cs2835 highlight;}{\*\cs2836 Highlighter 1;}{\*\cs2837 Highlighter 1:Pen;}{\*\cs2838 Highlighter 2;}{\*\cs2839\i\f0\fs28\cf0 HTML Address Char;}{\*\cs2840\i\cf0 HTML Cite;}
|
|
{\*\cs2841\b0\i0\ul0\strike0\v\expnd0\expndtw0\outl0\shad0\f7\fs20\cf11\nosupersub HTML Markup;}{\*\cs2842\f47 HTML Preformatted Char;}{\*\cs2843\cf0 HTML Text;}{\*\cs2844\f54\fs20 HTML Typewriter;}{\*\cs2845\fs20\cf0 HTML Typewriter2;}{\*\cs2846\b0\i
|
|
\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs20\cf0\nosupersub HTML Variable;}{\*\cs2847\ul\cf10 Hyperlink;}{\*\cs2848 i am here;}{\*\cs2849\f55\fs20\cf0 ident Char;}{\*\cs2850\i\f55\fs20\cf0 ident italic Char;}{\*\cs2851\f55\fs18 ident pt9 Char;}{\*
|
|
\cs2852 ilfuvd yz8quc na6bn;}{\*\cs2853 indented;}{\*\cs2854\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Indexable Object;}{\*\cs2855 inline_title;}{\*\cs2856\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs20\cf0
|
|
\nosupersub INRO BODY SCRIPT FOR 1RS 2 LINES;}{\*\cs2857\b\i\ul\fs24 Intense Emphasis;}{\*\cs2858\b\i\fs24 Intense Quote Char;}{\*\cs2859\b\ul\fs24 Intense Reference;}{\*\cs2860\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf10\nosupersub Inte
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|
rnet link;}{\*\cs2861 Isopanisad;}{\*\cs2862 Isopanisad:Field;}{\*\cs2863 Isopanisad:Field1;}{\*\cs2864 Isopanisad:Field2;}{\*\cs2865 Isopanisad:Field3;}{\*\cs2866 Isopanisad:Field4;}{\*\cs2867 Isopanisad:Field5;}{\*\cs2868\b0\i Italic:Char;}{\*\cs2869\i
|
|
Italic1;}{\*\cs2870\i\f0\fs20 ITALIC 10,52;}{\*\cs2871\i\f0\fs22 ITALIC 11;}{\*\cs2872\i\f55\fs20 italic centre Char;}{\*\cs2873\i Italic:Char:Char;}{\*\cs2874\i Italic:Char1;}{\*\cs2875\i Italic:Char:Char:Char;}{\*\cs2876\i Italic:Char:Char:Char:Char;}{
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|
\*\cs2877\i Italic:Char:Char:Char:Char:Char;}{\*\cs2878\i Italic:Char:Char:Char:Char:Char:Char;}{\*\cs2879\i Italic:Char:Char:Char:Char:Char:Char:Char;}{\*\cs2880\i Italic:Char:Char:Char:Char:Char:Char:Char:Char;}{\*\cs2881\b0\i\ul0\strike0\v0\expnd0
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|
\expndtw0\outl0\shad0\f7\fs22\cf0\nosupersub ITALIC INTRO;}{\*\cs2882\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs20\cf0\nosupersub ITALICS FOR MAIN TEXT;}{\*\cs2883 Jagannatha-vallabha-nataka;}{\*\cs2884 Jagannatha-vallabha-nataka:Field;}{\*
|
|
\cs2885 Jagannatha-vallabha-nataka:Field1;}{\*\cs2886 Jagannatha-vallabha-nataka:Field2;}{\*\cs2887 Jagannatha-vallabha-nataka:Field3;}{\*\cs2888 Jagannatha-vallabha-nataka:Field4;}{\*\cs2889 Jagannatha-vallabha-nataka:Field5;}{\*\cs2890\b0\i0\ul0
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|
\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Jiva;}{\*\cs2891 Katha Upanisad;}{\*\cs2892 Katha Upanisad:Field;}{\*\cs2893 Katha Upanisad:Field1;}{\*\cs2894 Katha Upanisad:Field2;}{\*\cs2895 Katha Upanisad:Field3;}{\*\cs2896 Katha Upanis
|
|
ad:Field4;}{\*\cs2897 Katha Upanisad:Field5;}{\*\cs2898 Kausitaki Upanisad;}{\*\cs2899 Kausitaki Upanisad:Field;}{\*\cs2900 Kausitaki Upanisad:Field1;}{\*\cs2901 Kausitaki Upanisad:Field2;}{\*\cs2902 Kausitaki Upanisad:Field3;}{\*\cs2903 Kausitaki Upanis
|
|
ad:Field4;}{\*\cs2904 Kausitaki Upanisad:Field5;}{\*\cs2905 Kavya-prakasa;}{\*\cs2906 Kavya-prakasa:Field;}{\*\cs2907 Kavya-prakasa:Field1;}{\*\cs2908 Kavya-prakasa:Field2;}{\*\cs2909 Kavya-prakasa:Field3;}{\*\cs2910 Kavya-prakasa:Field4;}{\*\cs2911 Kavy
|
|
a-prakasa:Field5;}{\*\cs2912 Kena Upanisad;}{\*\cs2913 Kena Upanisad:Field;}{\*\cs2914 Kena Upanisad:Field1;}{\*\cs2915 Kena Upanisad:Field2;}{\*\cs2916 Kena Upanisad:Field3;}{\*\cs2917 Kena Upanisad:Field4;}{\*\cs2918 Kena Upanisad:Field5;}{\*\cs2919 Ke
|
|
savastaka;}{\*\cs2920 Kesavastaka:Field;}{\*\cs2921 Kesavastaka:Field1;}{\*\cs2922 Kesavastaka:Field2;}{\*\cs2923 Kesavastaka:Field3;}{\*\cs2924 Kesavastaka:Field4;}{\*\cs2925 Kesavastaka:Field5;}{\*\cs2926\b\i\f1\fs28 Keystrokes;}{\*\cs2927 kisora;}{\*
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|
\cs2928 know everything;}{\*\cs2929\b\cf0 KrsnaBookPictures;}{\*\cs2930\b\cf0 KrsnaBookPictures:Pen;}{\*\cs2931\b\cf0 KrsnaBookPictures:Pen1;}{\*\cs2932\b\cf0 KrsnaBookPictures:Pen2;}{\*\cs2933\b\cf0 KrsnaBookPictures:Pen3;}{\*\cs2934\b\cf0 KrsnaBookPict
|
|
ures:Pen4;}{\*\cs2935\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Krsna-janma-khanda;}{\*\cs2936 Krsna-janma-khanda1;}{\*\cs2937\f7\cf0 Krsna-janma-khanda10;}{\*\cs2938\cf0 Krsna-janma-khanda12;}{\*\cs2939 Krsna-janma-khanda2;
|
|
}{\*\cs2940 Krsna-janma-khanda4;}{\*\cs2941 Krsna-janma-khanda6;}{\*\cs2942\f7\cf0 Krsna-janma-khanda8;}{\*\cs2943 Krsna-janma-khanda:Field1;}{\*\cs2944 Krsna-janma-khanda:Field2;}{\*\cs2945 Krsna-janma-khanda:Field4;}{\*\cs2946 Krsna-karnamrta;}{\*
|
|
\cs2947 Krsna-karnamrta:Field;}{\*\cs2948 Krsna-karnamrta:Field1;}{\*\cs2949 Krsna-karnamrta:Field2;}{\*\cs2950 Krsna-karnamrta:Field3;}{\*\cs2951 Krsna-karnamrta:Field4;}{\*\cs2952 Krsna-karnamrta:Field5;}{\*\cs2953 Krsna Lila;}{\*\cs2954 Krsna Lila:Pen
|
|
;}{\*\cs2955 Krsna Lila:Pen1;}{\*\cs2956 Krsna Lila:Pen2;}{\*\cs2957 Krsna Lila:Pen3;}{\*\cs2958 Krsna Lila:Pen4;}{\*\cs2959 Krsna Lila:Pen5;}{\*\cs2960 Krsna-sandarbha;}{\*\cs2961 Krsna-sandarbha:Field;}{\*\cs2962 Krsna-sandarbha:Field1;}{\*\cs2963 Krsn
|
|
a-sandarbha:Field2;}{\*\cs2964 Krsna-sandarbha:Field3;}{\*\cs2965 Krsna-sandarbha:Field4;}{\*\cs2966 Krsna-sandarbha:Field5;}{\*\cs2967 Laghu-bhagavatamrta;}{\*\cs2968 Laghu-bhagavatamrta10,Purva-khanda:Field;}{\*\cs2969 Laghu-bhagavatamrta110,Uttara-kha
|
|
nda22;}{\*\cs2970 Laghu-bhagavatamrta11,Uttara-khanda;}{\*\cs2971\f7\cf0 Laghu-bhagavatamrta12,Uttara-khanda12;}{\*\cs2972\f7\cf0 Laghu-bhagavatamrta13,Purva-khanda5;}{\*\cs2973 Laghu-bhagavatamrta14,Uttara-khanda13;}{\*\cs2974 Laghu-bhagavatamrta15,Utta
|
|
ra-khanda:Field3;}{\*\cs2975 Laghu-bhagavatamrta16,Purva-khanda:Field1;}{\*\cs2976\f7\cf0 Laghu-bhagavatamrta17,Uttara-khanda17;}{\*\cs2977\f7\cf0 Laghu-bhagavatamrta18,Purva-khanda7;}{\*\cs2978 Laghu-bhagavatamrta19,Uttara-khanda18;}{\*\cs2979 Laghu-bha
|
|
gavatamrta1,Purva-khanda;}{\*\cs2980 Laghu-bhagavatamrta1,Uttara-khanda;}{\*\cs2981 Laghu-bhagavatamrta20,Uttara-khanda:Field5;}{\*\cs2982 Laghu-bhagavatamrta21,Purva-khanda4;}{\*\cs2983 Laghu-bhagavatamrta22,Purva-khanda6;}{\*\cs2984 Laghu-bhagavatamrta
|
|
23,Purva-khanda41;}{\*\cs2985 Laghu-bhagavatamrta24,Purva-khanda:Field2;}{\*\cs2986\cf0 Laghu-bhagavatamrta25,Uttara-khanda21;}{\*\cs2987\cf0 Laghu-bhagavatamrta26,Purva-khanda9;}{\*\cs2988 Laghu-bhagavatamrta27,Purva-khanda8;}{\*\cs2989 Laghu-bhagavatam
|
|
rta28,Purva-khanda61;}{\*\cs2990 Laghu-bhagavatamrta29,Purva-khanda42;}{\*\cs2991 Laghu-bhagavatamrta2,Purva-khanda;}{\*\cs2992 Laghu-bhagavatamrta2,Purva-khanda10;}{\*\cs2993 Laghu-bhagavatamrta2,Purva-khanda4;}{\*\cs2994 Laghu-bhagavatamrta2,Purva-khan
|
|
da6;}{\*\cs2995 Laghu-bhagavatamrta2,Purva-khanda8;}{\*\cs2996 Laghu-bhagavatamrta3,Uttara-khanda3;}{\*\cs2997 Laghu-bhagavatamrta4,Purva-khanda1;}{\*\cs2998 Laghu-bhagavatamrta5,Uttara-khanda5;}{\*\cs2999 Laghu-bhagavatamrta6,Purva-khanda2;}{\*\cs3000 L
|
|
aghu-bhagavatamrta7,Uttara-khanda7;}{\*\cs3001 Laghu-bhagavatamrta8,Purva-khanda3;}{\*\cs3002 Laghu-bhagavatamrta9,Uttara-khanda:Field;}{\*\cs3003 Laghu-bhagavatamrta:Field;}{\*\cs3004 Laghu-bhagavatamrta:Field1;}{\*\cs3005 Laghu-bhagavatamrta:Field2;}{
|
|
\*\cs3006 Laghu-bhagavatamrta:Field3;}{\*\cs3007 Laghu-bhagavatamrta:Field4;}{\*\cs3008 Laghu-bhagavatamrta:Field5;}{\*\cs3009\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Laghu-bhagavatamrta, Purva-khanda;}{\*\cs3010\b0\i0\ul0
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|
\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Laghu-bhagavatamrta, Uttara-khanda;}{\*\cs3011 Lalita-madhava;}{\*\cs3012 Lalita-madhava:Field;}{\*\cs3013 Lalita-madhava:Field1;}{\*\cs3014 Lalita-madhava:Field2;}{\*\cs3015 Lalita-madhava:F
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|
ield3;}{\*\cs3016 Lalita-madhava:Field4;}{\*\cs3017 Lalita-madhava:Field5;}{\*\cs3018 Lalita-madhava-nataka;}{\*\cs3019 Lalita-madhava-nataka:Field;}{\*\cs3020 Lalita-madhava-nataka:Field1;}{\*\cs3021 Lalita-madhava-nataka:Field2;}{\*\cs3022 Lalita-madha
|
|
va-nataka:Field3;}{\*\cs3023 Lalita-madhava-nataka:Field4;}{\*\cs3024 Lalita-madhava-nataka:Field5;}{\*\cs3025 Letter Header;}{\*\cs3026 Letter Header:Field;}{\*\cs3027 Letter Header:Field1;}{\*\cs3028 Letter Header:Field2;}{\*\cs3029 Letter Header:Field
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|
3;}{\*\cs3030 Letter Header:Field4;}{\*\cs3031 Letter Header:Field5;}{\*\cs3032 Letter Ref:Char;}{\*\cs3033 Letter Ref:Char:Char;}{\*\cs3034 Letter Ref:Char:Char:Char;}{\*\cs3035 Letter Ref:Char:Char:Char:Char;}{\*\cs3036 Letter Ref:Char:Char:Char:Char:C
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|
har;}{\*\cs3037 Letter Ref:Char:Char:Char:Char:Char:Char;}{\*\cs3038 Letter Ref:Char:Char:Char:Char:Char:Char:Char;}{\*\cs3039 Letter Ref:Char:Char:Char:Char:Char:Char:Char:Char;}{\*\cs3040\cf0 Letter to;}{\*\cs3041\cf0 Letter to:Field;}{\*\cs3042\cf0 Le
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|
tter to:Field1;}{\*\cs3043\cf0 Letter to:Field2;}{\*\cs3044\cf14 Letter to:Field3;}{\*\cs3045\cf14 Letter to:Field4;}{\*\cs3046\cf14 Letter to:Field5;}{\*\cs3047\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\cb17\nosupersub lime;}{\*
|
|
\cs3048 line number;}{\*\cs3049 m_2092330911188792gmail-text_exposed_show;}{\*\cs3050\f47\fs20\cf0 Macro Text Char;}{\*\cs3051\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Madhusudana;}{\*\cs3052 Mahabharata;}{\*\cs3053 Mahabha
|
|
rata10,Udyoga1;}{\*\cs3054 Mahabharata11,Santi-parva1;}{\*\cs3055 Mahabharata12,Sabha-parva1;}{\*\cs3056 Mahabharata13,Bhisma-parva2;}{\*\cs3057 Mahabharata14,Adi-parva2;}{\*\cs3058 Mahabharata15,Virata-parva2;}{\*\cs3059 Mahabharata16,Vana-parva2;}{\*
|
|
\cs3060 Mahabharata17,Udyoga2;}{\*\cs3061 Mahabharata18,Santi-parva2;}{\*\cs3062 Mahabharata19,Sabha-parva2;}{\*\cs3063 Mahabharata1,Virata-parva;}{\*\cs3064 Mahabharata20,Bhisma-parva3;}{\*\cs3065 Mahabharata21,Adi-parva3;}{\*\cs3066 Mahabharata22,Virat
|
|
a-parva3;}{\*\cs3067 Mahabharata23,Vana-parva3;}{\*\cs3068 Mahabharata24,Udyoga3;}{\*\cs3069 Mahabharata25,Santi-parva3;}{\*\cs3070 Mahabharata26,Sabha-parva3;}{\*\cs3071 Mahabharata27,Bhisma-parva4;}{\*\cs3072 Mahabharata28,Adi-parva4;}{\*\cs3073 Mahabh
|
|
arata29,Virata-parva:Field;}{\*\cs3074 Mahabharata2,Vana-parva;}{\*\cs3075 Mahabharata30,Vana-parva:Field;}{\*\cs3076 Mahabharata31,Udyoga:Field;}{\*\cs3077 Mahabharata32,Santi-parva:Field;}{\*\cs3078 Mahabharata33,Sabha-parva:Field;}{\*\cs3079 Mahabhara
|
|
ta34,Bhisma-parva:Field3;}{\*\cs3080 Mahabharata35,Adi-parva:Field3;}{\*\cs3081\f7\cf0 Mahabharata36,Virata-parva4;}{\*\cs3082\f7\cf0 Mahabharata37,Vana-parva4;}{\*\cs3083\f7\cf0 Mahabharata38,Udyoga4;}{\*\cs3084\f7\cf0 Mahabharata39,Santi-parva4;}{\*
|
|
\cs3085 Mahabharata3,Udyoga;}{\*\cs3086\f7\cf0 Mahabharata40,Sabha-parva4;}{\*\cs3087\f7\cf0 Mahabharata41,Bhisma-parva5;}{\*\cs3088\f7\cf0 Mahabharata42,Adi-parva5;}{\*\cs3089 Mahabharata43,Virata-parva:Field1;}{\*\cs3090 Mahabharata44,Vana-parva:Field1
|
|
;}{\*\cs3091 Mahabharata45,Udyoga:Field1;}{\*\cs3092 Mahabharata46,Santi-parva:Field1;}{\*\cs3093 Mahabharata47,Sabha-parva:Field1;}{\*\cs3094 Mahabharata48,Bhisma-parva:Field5;}{\*\cs3095 Mahabharata49,Adi-parva:Field5;}{\*\cs3096 Mahabharata4,Santi-par
|
|
va;}{\*\cs3097\f7\cf0 Mahabharata50,Virata-parva5;}{\*\cs3098\f7\cf0 Mahabharata51,Vana-parva5;}{\*\cs3099\f7\cf0 Mahabharata52,Udyoga5;}{\*\cs3100\f7\cf0 Mahabharata53,Santi-parva5;}{\*\cs3101\f7\cf0 Mahabharata54,Sabha-parva5;}{\*\cs3102\f7\cf0 Mahabha
|
|
rata55,Bhisma-parva6;}{\*\cs3103\f7\cf0 Mahabharata56,Adi-parva6;}{\*\cs3104 Mahabharata57,Virata-parva:Field2;}{\*\cs3105 Mahabharata58,Vana-parva:Field2;}{\*\cs3106 Mahabharata59,Udyoga:Field2;}{\*\cs3107 Mahabharata5,Sabha-parva;}{\*\cs3108 Mahabharat
|
|
a60,Santi-parva:Field2;}{\*\cs3109 Mahabharata61,Sabha-parva:Field2;}{\*\cs3110 Mahabharata62,Bhisma-parva:Field7;}{\*\cs3111 Mahabharata63,Adi-parva:Field7;}{\*\cs3112\cf0 Mahabharata64,Virata-parva6;}{\*\cs3113\cf0 Mahabharata65,Vana-parva6;}{\*\cs3114
|
|
\cf0 Mahabharata66,Udyoga6;}{\*\cs3115\cf0 Mahabharata67,Santi-parva6;}{\*\cs3116\cf0 Mahabharata68,Sabha-parva6;}{\*\cs3117\cf0 Mahabharata69,Bhisma-parva7;}{\*\cs3118 Mahabharata6,Bhisma-parva1;}{\*\cs3119\cf0 Mahabharata70,Adi-parva7;}{\*\cs3120 Mahab
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|
harata7,Adi-parva1;}{\*\cs3121 Mahabharata8,Virata-parva1;}{\*\cs3122 Mahabharata9,Vana-parva1;}{\*\cs3123\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Mahabharata, Adi-parva;}{\*\cs3124\b0\i0\ul0\strike0\v0\expnd0\expndtw0
|
|
\outl0\shad0\f7\fs24\cf0\nosupersub Mahabharata, Bhisma-parva;}{\*\cs3125 Mahabharata:Field;}{\*\cs3126 Mahabharata:Field1;}{\*\cs3127 Mahabharata:Field2;}{\*\cs3128 Mahabharata:Field3;}{\*\cs3129 Mahabharata:Field4;}{\*\cs3130 Mahabharata:Field5;}{\*
|
|
\cs3131\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Mahabharata, Sabha-parva;}{\*\cs3132\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Mahabharata, Santi-parva;}{\*\cs3133\b0\i0\ul0\strike0\v0\expnd0
|
|
\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Mahabharata, Udyoga;}{\*\cs3134\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Mahabharata, Vana-parva;}{\*\cs3135\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0
|
|
\nosupersub Mahabharata, Virata-parva;}{\*\cs3136 Maha-narayana Upanisad;}{\*\cs3137 Maha-narayana Upanisad:Field;}{\*\cs3138 Maha-narayana Upanisad:Field1;}{\*\cs3139 Maha-narayana Upanisad:Field2;}{\*\cs3140 Maha-narayana Upanisad:Field3;}{\*\cs3141 Ma
|
|
ha-narayana Upanisad:Field4;}{\*\cs3142 Maha-narayana Upanisad:Field5;}{\*\cs3143 Maha Upanisad;}{\*\cs3144 Maha Upanisad:Field;}{\*\cs3145 Maha Upanisad:Field1;}{\*\cs3146 Maha Upanisad:Field2;}{\*\cs3147 Maha Upanisad:Field3;}{\*\cs3148 Maha Upanisad:F
|
|
ield4;}{\*\cs3149 Maha Upanisad:Field5;}{\*\cs3150 Manah-siksa;}{\*\cs3151 Manah-siksa:Field;}{\*\cs3152 Manah-siksa:Field1;}{\*\cs3153 Manah-siksa:Field2;}{\*\cs3154 Manah-siksa:Field3;}{\*\cs3155 Manah-siksa:Field4;}{\*\cs3156 Manah-siksa:Field5;}{\*
|
|
\cs3157 Mandukya Upanisad;}{\*\cs3158 Mandukya Upanisad:Field;}{\*\cs3159 Mandukya Upanisad:Field1;}{\*\cs3160 Mandukya Upanisad:Field2;}{\*\cs3161 Mandukya Upanisad:Field3;}{\*\cs3162 Mandukya Upanisad:Field4;}{\*\cs3163 Mandukya Upanisad:Field5;}{\*
|
|
\cs3164 Manu-samhita;}{\*\cs3165 Manu-samhita:Field;}{\*\cs3166 Manu-samhita:Field1;}{\*\cs3167 Manu-samhita:Field2;}{\*\cs3168 Manu-samhita:Field3;}{\*\cs3169 Manu-samhita:Field4;}{\*\cs3170 Manu-samhita:Field5;}{\*\cs3171\b0\i0\ul0\strike0\v0\expnd0
|
|
\expndtw0\outl0\shad0\f7\fs24\cf0\cb6\nosupersub maroon;}{\*\cs3172\b0\i0\strike0\v0\f0\fs20\cf0\up8 Math Num;}{\*\cs3173 Maya-manusyasya;}{\*\cs3174 Maya-manusyasya:Field;}{\*\cs3175 Maya-manusyasya:Field1;}{\*\cs3176 Maya-manusyasya:Field2;}{\*\cs3177
|
|
Maya-manusyasya:Field3;}{\*\cs3178 Maya-manusyasya:Field4;}{\*\cs3179 Maya-manusyasya:Field5;}{\*\cs3180 memorable prose;}{\*\cs3181 Memorized;}{\*\cs3182 Memorized:Pen;}{\*\cs3183\f7\fs24\cf0 Message Header Char;}{\*\cs3184 missing;}{\*\cs3185 Moksa-dha
|
|
rma;}{\*\cs3186 Moksa-dharma:Field;}{\*\cs3187 Moksa-dharma:Field1;}{\*\cs3188 Moksa-dharma:Field2;}{\*\cs3189 Moksa-dharma:Field3;}{\*\cs3190 Moksa-dharma:Field4;}{\*\cs3191 Moksa-dharma:Field5;}{\*\cs3192\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
|
|
\shad0\f7\fs24\cf0\nosupersub Mukunda;}{\*\cs3193 Mukunda-mala-stotra;}{\*\cs3194 Mukunda-mala-stotra:Field;}{\*\cs3195 Mukunda-mala-stotra:Field1;}{\*\cs3196 Mukunda-mala-stotra:Field2;}{\*\cs3197 Mukunda-mala-stotra:Field3;}{\*\cs3198 Mukunda-mala-stot
|
|
ra:Field4;}{\*\cs3199 Mukunda-mala-stotra:Field5;}{\*\cs3200 Mundaka Upanisad;}{\*\cs3201 Mundaka Upanisad:Field;}{\*\cs3202 Mundaka Upanisad:Field1;}{\*\cs3203 Mundaka Upanisad:Field2;}{\*\cs3204 Mundaka Upanisad:Field3;}{\*\cs3205 Mundaka Upanisad:Fiel
|
|
d4;}{\*\cs3206 Mundaka Upanisad:Field5;}{\*\cs3207 Muslims bad;}{\*\cs3208 my;}{\*\cs3209 my:Field;}{\*\cs3210 my:Field1;}{\*\cs3211 my:Field2;}{\*\cs3212 my:Field3;}{\*\cs3213 my:Field4;}{\*\cs3214 my:Field5;}{\*\cs3215 Nala-naisadha;}{\*\cs3216 Nala-na
|
|
isadha:Field;}{\*\cs3217 Nala-naisadha:Field1;}{\*\cs3218 Nala-naisadha:Field2;}{\*\cs3219 Nala-naisadha:Field3;}{\*\cs3220 Nala-naisadha:Field4;}{\*\cs3221 Nala-naisadha:Field5;}{\*\cs3222 Namastaka;}{\*\cs3223 Namastaka:Field;}{\*\cs3224 Namastaka:Fiel
|
|
d1;}{\*\cs3225 Namastaka:Field2;}{\*\cs3226 Namastaka:Field3;}{\*\cs3227 Namastaka:Field4;}{\*\cs3228 Namastaka:Field5;}{\*\cs3229 Narada-bhakti-sutra;}{\*\cs3230 Narada-bhakti-sutra:Field;}{\*\cs3231 Narada-bhakti-sutra:Field1;}{\*\cs3232 Narada-bhakti-
|
|
sutra:Field2;}{\*\cs3233 Narada-bhakti-sutra:Field3;}{\*\cs3234 Narada-bhakti-sutra:Field4;}{\*\cs3235 Narada-bhakti-sutra:Field5;}{\*\cs3236 Narayana Maharaj;}{\*\cs3237 Narayanatharva-sira Upanisad;}{\*\cs3238 Narayanatharva-sira Upanisad:Field;}{\*
|
|
\cs3239 Narayanatharva-sira Upanisad:Field1;}{\*\cs3240 Narayanatharva-sira Upanisad:Field2;}{\*\cs3241 Narayanatharva-sira Upanisad:Field3;}{\*\cs3242 Narayanatharva-sira Upanisad:Field4;}{\*\cs3243 Narayanatharva-sira Upanisad:Field5;}{\*\cs3244 Naraya
|
|
na Upanisad;}{\*\cs3245 Narayana Upanisad:Field;}{\*\cs3246 Narayana Upanisad:Field1;}{\*\cs3247 Narayana Upanisad:Field2;}{\*\cs3248 Narayana Upanisad:Field3;}{\*\cs3249 Narayana Upanisad:Field4;}{\*\cs3250 Narayana Upanisad:Field5;}{\*\cs3251 Nataka-ca
|
|
ndrika;}{\*\cs3252 Nataka-candrika:Field;}{\*\cs3253 Nataka-candrika:Field1;}{\*\cs3254 Nataka-candrika:Field2;}{\*\cs3255 Nataka-candrika:Field3;}{\*\cs3256 Nataka-candrika:Field4;}{\*\cs3257 Nataka-candrika:Field5;}{\*\cs3258\b0\i0\ul0\strike0\v0
|
|
\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\cb2\nosupersub navy;}{\*\cs3259 Nectar of Instruction;}{\*\cs3260 Nectar of Instruction:Field;}{\*\cs3261 Nectar of Instruction:Field1;}{\*\cs3262 Nectar of Instruction:Field2;}{\*\cs3263 Nectar of Instruction:Fie
|
|
ld3;}{\*\cs3264 Nectar of Instruction:Field4;}{\*\cs3265 Nectar of Instruction:Field5;}{\*\cs3266\b\strike\f0 New Normal;}{\*\cs3267\f0\fs18\cf0 New Quote Char Char;}{\*\cs3268\i\f0\fs18\cf0 New Sloka Normal Char;}{\*\cs3269\b0\i0\ul0\strike0\v0\expnd0
|
|
\expndtw0\outl0\shad0\f62\fs20\cf16\dn18 New Style Sheet;}{\*\cs3270 New to 4.1;}{\*\cs3271 New to 4.11;}{\*\cs3272 New to 4.11:Field;}{\*\cs3273 New to 4.11:Field1;}{\*\cs3274 New to 4.11:Field2;}{\*\cs3275 New to 4.11:Field3;}{\*\cs3276 New to 4.11:Fie
|
|
ld4;}{\*\cs3277 New to 4.11:Field5;}{\*\cs3278 New to 4.1:Field;}{\*\cs3279 New to 4.1:Field1;}{\*\cs3280 New to 4.1:Field2;}{\*\cs3281 New to 4.1:Field3;}{\*\cs3282 New to 4.1:Field4;}{\*\cs3283 New to 4.1:Field5;}{\*\cs3284 Niti-darpana;}{\*\cs3285 Nit
|
|
i-darpana:Field;}{\*\cs3286 Niti-darpana:Field1;}{\*\cs3287 Niti-darpana:Field2;}{\*\cs3288 Niti-darpana:Field3;}{\*\cs3289 Niti-darpana:Field4;}{\*\cs3290 Niti-darpana:Field5;}{\*\cs3291\f5\fs24 NoIndent Char;}{\*\cs3292 no news;}{\*\cs3293\i0 non-Itali
|
|
c;}{\*\cs3294\cf0 [No Paragraph Style] Char;}{\*\cs3295\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f53\fs24\cf0\nosupersub Normal1:Char;}{\*\cs3296 Note:Char;}{\*\cs3297 Note:Char:Char;}{\*\cs3298 Note:Char:Char:Char;}{\*\cs3299 Note:Char:Char:Char
|
|
:Char;}{\*\cs3300 Note:Char:Char:Char:Char:Char;}{\*\cs3301 Note:Field;}{\*\cs3302 Note:Field1;}{\*\cs3303 Note:Field2;}{\*\cs3304 Note:Field3;}{\*\cs3305 Note:Field4;}{\*\cs3306 Note:Field5;}{\*\cs3307 Note:Field6;}{\*\cs3308\f0\fs28\cf0 Note Heading Ch
|
|
ar;}{\*\cs3309\b\i0\ul\strike0\v0\f0\fs20\cf11\up8 Note Num;}{\*\cs3310 Nrsimha-tapani;}{\*\cs3311 Nrsimha-tapani:Field;}{\*\cs3312 Nrsimha-tapani:Field1;}{\*\cs3313 Nrsimha-tapani:Field2;}{\*\cs3314 Nrsimha-tapani:Field3;}{\*\cs3315 Nrsimha-tapani:Field
|
|
4;}{\*\cs3316 Nrsimha-tapani:Field5;}{\*\cs3317 Numbering Symbols;}{\*\cs3318 Nyaya-sutra;}{\*\cs3319 Nyaya-sutra:Field;}{\*\cs3320 Nyaya-sutra:Field1;}{\*\cs3321 Nyaya-sutra:Field2;}{\*\cs3322 Nyaya-sutra:Field3;}{\*\cs3323 Nyaya-sutra:Field4;}{\*
|
|
\cs3324 Nyaya-sutra:Field5;}{\*\cs3325\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f6\fs28\cf0\nosupersub offering title;}{\*\cs3326 OK;}{\*\cs3327 okina;}{\*\cs3328 omniscience;}{\*\cs3329 Optional;}{\*\cs3330\b0\i0\ul0\strike0\v0\expnd0\expndtw0
|
|
\outl0\shad0\f7\fs24\cf0\nosupersub Optional ;}{\*\cs3331 Optional1;}{\*\cs3332 Optional2;}{\*\cs3333 Optional3;}{\*\cs3334\f7\cf0 Optional4;}{\*\cs3335\f7\cf0 Optional5;}{\*\cs3336\cf0 Optional6;}{\*\cs3337 Optional :Field;}{\*\cs3338 Optional :Field1;}
|
|
{\*\cs3339 Optional :Field2;}{\*\cs3340 Padma Purana;}{\*\cs3341\cf0 Padma Purana10,Uttara-khanda19;}{\*\cs3342 Padma Purana110,Uttara-khanda110;}{\*\cs3343 Padma Purana11,Uttara-khanda1;}{\*\cs3344 Padma Purana12,Uttara-khanda8;}{\*\cs3345 Padma Purana1
|
|
3,Uttara-khanda11;}{\*\cs3346 Padma Purana14,Uttara-khanda81;}{\*\cs3347 Padma Purana15,Uttara-khanda10;}{\*\cs3348 Padma Purana16,Uttara-khanda15;}{\*\cs3349 Padma Purana17,Uttara-khanda82;}{\*\cs3350 Padma Purana18,Uttara-khanda16;}{\*\cs3351 Padma Pur
|
|
ana19,Uttara-khanda101;}{\*\cs3352 Padma Purana1,Uttara-khanda;}{\*\cs3353 Padma Purana1,Uttara-khanda1;}{\*\cs3354 Padma Purana1,Uttara-khanda10;}{\*\cs3355 Padma Purana1,Uttara-khanda16;}{\*\cs3356 Padma Purana1,Uttara-khanda20;}{\*\cs3357 Padma Purana
|
|
1,Uttara-khanda8;}{\*\cs3358 Padma Purana2,Uttara-khanda2;}{\*\cs3359 Padma Purana3,Uttara-khanda4;}{\*\cs3360 Padma Purana4,Uttara-khanda6;}{\*\cs3361 Padma Purana5,Uttara-khanda:Field1;}{\*\cs3362\f7\cf0 Padma Purana6,Uttara-khanda9;}{\*\cs3363 Padma P
|
|
urana7,Uttara-khanda:Field2;}{\*\cs3364\f7\cf0 Padma Purana8,Uttara-khanda14;}{\*\cs3365 Padma Purana9,Uttara-khanda:Field4;}{\*\cs3366 Padma Purana:Field;}{\*\cs3367 Padma Purana:Field1;}{\*\cs3368 Padma Purana:Field2;}{\*\cs3369 Padma Purana:Field3;}{
|
|
\*\cs3370 Padma Purana:Field4;}{\*\cs3371 Padma Purana:Field5;}{\*\cs3372\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Padma Purana, Uttara-khanda;}{\*\cs3373 Padmottara-khanda;}{\*\cs3374 Padmottara-khanda:Field;}{\*\cs3375 Pa
|
|
dmottara-khanda:Field1;}{\*\cs3376 Padmottara-khanda:Field2;}{\*\cs3377 Padmottara-khanda:Field3;}{\*\cs3378 Padmottara-khanda:Field4;}{\*\cs3379 Padmottara-khanda:Field5;}{\*\cs3380 Padyavali;}{\*\cs3381 Padyavali:Field;}{\*\cs3382 Padyavali:Field1;}{\*
|
|
\cs3383 Padyavali:Field2;}{\*\cs3384 Padyavali:Field3;}{\*\cs3385 Padyavali:Field4;}{\*\cs3386 Padyavali:Field5;}{\*\cs3387 page number;}{\*\cs3388 Paintings;}{\*\cs3389 Pancadasi Citradipa;}{\*\cs3390 Pancadasi Citradipa:Field;}{\*\cs3391 Pancadasi Citr
|
|
adipa:Field1;}{\*\cs3392 Pancadasi Citradipa:Field2;}{\*\cs3393 Pancadasi Citradipa:Field3;}{\*\cs3394 Pancadasi Citradipa:Field4;}{\*\cs3395 Pancadasi Citradipa:Field5;}{\*\cs3396 Panini's sutras;}{\*\cs3397 Panini's sutras:Field;}{\*\cs3398 Panini's su
|
|
tras:Field1;}{\*\cs3399 Panini's sutras:Field2;}{\*\cs3400 Panini's sutras:Field3;}{\*\cs3401 Panini's sutras:Field4;}{\*\cs3402 Panini's sutras:Field5;}{\*\cs3403 Participant;}{\*\cs3404 Participant:Field;}{\*\cs3405 Participant:Field1;}{\*\cs3406 Parti
|
|
cipant:Field2;}{\*\cs3407 Participant:Field3;}{\*\cs3408 Participant:Field4;}{\*\cs3409 Participant:Field5;}{\*\cs3410\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f1\fs20\cf0\nosupersub Personal Compose Style;}{\*\cs3411\b0\i0\ul0\strike0\v0\expnd0
|
|
\expndtw0\outl0\shad0\f1\fs20\cf0\nosupersub Personal Reply Style;}{\*\cs3412 Place;}{\*\cs3413 Place:Field;}{\*\cs3414 Place:Field1;}{\*\cs3415 Place:Field2;}{\*\cs3416 Place:Field3;}{\*\cs3417 Place:Field4;}{\*\cs3418 Place:Field5;}{\*\cs3419\cf4 Place
|
|
holder Text;}{\*\cs3420\f47\fs20 Plain Text Char;}{\*\cs3421 Popup;}{\*\cs3422 Popup:Field;}{\*\cs3423 Popup:Field1;}{\*\cs3424 Popup:Field2;}{\*\cs3425 Popup:Field3;}{\*\cs3426 Popup:Field4;}{\*\cs3427 Popup:Field5;}{\*\cs3428\fs18 postbody1;}{\*\cs3429
|
|
Prarthana;}{\*\cs3430 Prarthana:Field;}{\*\cs3431 Prarthana:Field1;}{\*\cs3432 Prarthana:Field2;}{\*\cs3433 Prarthana:Field3;}{\*\cs3434 Prarthana:Field4;}{\*\cs3435 Prarthana:Field5;}{\*\cs3436 Prasna Upanisad;}{\*\cs3437 Prasna Upanisad:Field;}{\*
|
|
\cs3438 Prasna Upanisad:Field1;}{\*\cs3439 Prasna Upanisad:Field2;}{\*\cs3440 Prasna Upanisad:Field3;}{\*\cs3441 Prasna Upanisad:Field4;}{\*\cs3442 Prasna Upanisad:Field5;}{\*\cs3443 Prathama-Caitanyastaka;}{\*\cs3444 Prathama-Caitanyastaka:Field;}{\*
|
|
\cs3445 Prathama-Caitanyastaka:Field1;}{\*\cs3446 Prathama-Caitanyastaka:Field2;}{\*\cs3447 Prathama-Caitanyastaka:Field3;}{\*\cs3448 Prathama-Caitanyastaka:Field4;}{\*\cs3449 Prathama-Caitanyastaka:Field5;}{\*\cs3450 Priti-sandarbha;}{\*\cs3451 Priti-sa
|
|
ndarbha:Field;}{\*\cs3452 Priti-sandarbha:Field1;}{\*\cs3453 Priti-sandarbha:Field2;}{\*\cs3454 Priti-sandarbha:Field3;}{\*\cs3455 Priti-sandarbha:Field4;}{\*\cs3456 Priti-sandarbha:Field5;}{\*\cs3457\cf0 product_details_values;}{\*\cs3458 Purva-mimamsa-
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sutra;}{\*\cs3459 Purva-mimamsa-sutra:Field;}{\*\cs3460 Purva-mimamsa-sutra:Field1;}{\*\cs3461 Purva-mimamsa-sutra:Field2;}{\*\cs3462 Purva-mimamsa-sutra:Field3;}{\*\cs3463 Purva-mimamsa-sutra:Field4;}{\*\cs3464 Purva-mimamsa-sutra:Field5;}{\*\cs3465\f0
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\fs28\cf22 Q2 Char;}{\*\cs3466\f0\fs28\cf22 q2-ind Char;}{\*\cs3467\cf0 query_top_v3 t42;}{\*\cs3468\b\f0\fs36 QUESTION;}{\*\cs3469 quotable verses;}{\*\cs3470 Quotation;}{\*\cs3471\i\f20\fs20\cf0 Quote Char:Char;}{\*\cs3472\f14\cf0 Quote Char1;}{\*
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\cs3473\f14\cf0 Quote Char2;}{\*\cs3474\f83\cf0 Quote Char:Char:Char;}{\*\cs3475\f14\cf0 Quote Char Char:Char;}{\*\cs3476\f83\cf0 Quote Char:Char:Char:Char;}{\*\cs3477\f14\cf0 Quote Char Char Char:Char;}{\*\cs3478\b0\i0\ul0\strike0\v\f0\fs28\cf0
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\nosupersub r;}{\*\cs3479\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Radha-Mohana Gosvami;}{\*\cs3480\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Raghunatha dasa Gosvami;}{\*\cs3481 Raghu-vamsa;}{
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\*\cs3482 Raghu-vamsa:Field;}{\*\cs3483 Raghu-vamsa:Field1;}{\*\cs3484 Raghu-vamsa:Field2;}{\*\cs3485 Raghu-vamsa:Field3;}{\*\cs3486 Raghu-vamsa:Field4;}{\*\cs3487 Raghu-vamsa:Field5;}{\*\cs3488 Ramachandra Lila;}{\*\cs3489 Ramachandra Lila:Pen;}{\*
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|
\cs3490 Ramachandra Lila:Pen1;}{\*\cs3491 Ramachandra Lila:Pen2;}{\*\cs3492 Ramachandra Lila:Pen3;}{\*\cs3493 Ramachandra Lila:Pen4;}{\*\cs3494 Ramachandra Lila:Pen5;}{\*\cs3495 ramanavami fast;}{\*\cs3496\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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|
\f7\fs24\cf0\nosupersub Ramanuja;}{\*\cs3497 Ramayana10,Lanka-khanda3;}{\*\cs3498 Ramayana11,Lanka-kanda3;}{\*\cs3499 Ramayana12,Lanka-khanda4;}{\*\cs3500 Ramayana13,Yuddha-kanda:Field;}{\*\cs3501 Ramayana14,Lanka-khanda:Field;}{\*\cs3502 Ramayana15,Lank
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a-kanda:Field;}{\*\cs3503\f7\cf0 Ramayana16,Yuddha-kanda4;}{\*\cs3504 Ramayana17,Lanka-khanda5;}{\*\cs3505\f7\cf0 Ramayana18,Lanka-khanda6;}{\*\cs3506 Ramayana19,Lanka-kanda4;}{\*\cs3507 Ramayana1,Yuddha-kanda;}{\*\cs3508 Ramayana20,Yuddha-kanda:Field1;}
|
|
{\*\cs3509 Ramayana21,Lanka-khanda:Field1;}{\*\cs3510 Ramayana22,Lanka-kanda:Field1;}{\*\cs3511\f7\cf0 Ramayana23,Yuddha-kanda5;}{\*\cs3512 Ramayana24,Lanka-khanda7;}{\*\cs3513\f7\cf0 Ramayana25,Lanka-khanda8;}{\*\cs3514 Ramayana26,Lanka-kanda5;}{\*
|
|
\cs3515 Ramayana27,Yuddha-kanda:Field2;}{\*\cs3516 Ramayana28,Lanka-khanda:Field2;}{\*\cs3517 Ramayana29,Lanka-kanda:Field2;}{\*\cs3518 Ramayana2,Lanka-khanda;}{\*\cs3519\cf0 Ramayana30,Yuddha-kanda6;}{\*\cs3520 Ramayana31,Lanka-khanda9;}{\*\cs3521\cf0 R
|
|
amayana32,Lanka-khanda10;}{\*\cs3522 Ramayana33,Lanka-kanda6;}{\*\cs3523 Ramayana3,Yuddha-kanda1;}{\*\cs3524 Ramayana4,Lanka-khanda1;}{\*\cs3525 Ramayana5,Lanka-kanda1;}{\*\cs3526 Ramayana6,Yuddha-kanda2;}{\*\cs3527 Ramayana7,Lanka-khanda2;}{\*\cs3528 Ra
|
|
mayana8,Lanka-kanda2;}{\*\cs3529 Ramayana9,Yuddha-kanda3;}{\*\cs3530\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Ramayana, Lanka-kanda;}{\*\cs3531 Ramayana,Lanka-kanda;}{\*\cs3532\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
|
|
\shad0\f7\fs24\cf0\nosupersub Ramayana, Lanka-khanda;}{\*\cs3533 Ramayana,Lanka-khanda;}{\*\cs3534\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Ramayana, Yuddha-kanda;}{\*\cs3535\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
|
|
\f7\fs24\cf0\cb11\nosupersub red;}{\*\cs3536 Red background;}{\*\cs3537\ul\cf11 Red on Silver;}{\*\cs3538\ul\cf11 Red on Silver:Pen;}{\*\cs3539\ul\cf11 Red on Silver:Pen1;}{\*\cs3540\ul\cf11 Red on Silver:Pen2;}{\*\cs3541\ul\cf11 Red on Silver:Pen3;}{\*
|
|
\cs3542\ul\cf11 Red on Silver:Pen4;}{\*\cs3543\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs0\cf0\nosupersub Reference:Char;}{\*\cs3544\fs2\cf0 Reference:Char:Char;}{\*\cs3545\b\i Ref_Italic;}{\*\cs3546\b\i0\ul\strike0\v0\f0\fs20\cf11\up10 RefNu
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m;}{\*\cs3547 Refs;}{\*\cs3548 Refs2;}{\*\cs3549 Refs2:Field;}{\*\cs3550 Refs2:Field1;}{\*\cs3551 Refs2:Field2;}{\*\cs3552 Refs2:Field3;}{\*\cs3553 Refs2:Field4;}{\*\cs3554 Refs2:Field5;}{\*\cs3555 Refs3;}{\*\cs3556 Refs3:Field;}{\*\cs3557 Refs3:Field1;}
|
|
{\*\cs3558 Refs3:Field2;}{\*\cs3559 Refs3:Field3;}{\*\cs3560 Refs3:Field4;}{\*\cs3561 Refs3:Field5;}{\*\cs3562 Refs4;}{\*\cs3563 Refs4:Field;}{\*\cs3564 Refs4:Field1;}{\*\cs3565 Refs4:Field2;}{\*\cs3566 Refs4:Field3;}{\*\cs3567 Refs4:Field4;}{\*\cs3568 R
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|
efs4:Field5;}{\*\cs3569 Refs:Field;}{\*\cs3570 Refs:Field1;}{\*\cs3571 Refs:Field2;}{\*\cs3572 Refs:Field3;}{\*\cs3573 Refs:Field4;}{\*\cs3574 Refs:Field5;}{\*\cs3575 Rg Veda;}{\*\cs3576 Rg Veda:Field;}{\*\cs3577 Rg Veda:Field1;}{\*\cs3578 Rg Veda:Field2
|
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;}{\*\cs3579 Rg Veda:Field3;}{\*\cs3580 Rg Veda:Field4;}{\*\cs3581 Rg Veda:Field5;}{\*\cs3582 Rk-samhita;}{\*\cs3583 Rk-samhita:Field;}{\*\cs3584 Rk-samhita:Field1;}{\*\cs3585 Rk-samhita:Field2;}{\*\cs3586 Rk-samhita:Field3;}{\*\cs3587 Rk-samhita:Field4;
|
|
}{\*\cs3588 Rk-samhita:Field5;}{\*\cs3589\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Rupa;}{\*\cs3590 Sad-gosvamy-astaka;}{\*\cs3591 Sad-gosvamy-astaka:Field;}{\*\cs3592 Sad-gosvamy-astaka:Field1;}{\*\cs3593 Sad-gosvamy-astak
|
|
a:Field2;}{\*\cs3594 Sad-gosvamy-astaka:Field3;}{\*\cs3595 Sad-gosvamy-astaka:Field4;}{\*\cs3596 Sad-gosvamy-astaka:Field5;}{\*\cs3597 Sahitya-darpana;}{\*\cs3598 Sahitya-darpana:Field;}{\*\cs3599 Sahitya-darpana:Field1;}{\*\cs3600 Sahitya-darpana:Field2
|
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;}{\*\cs3601 Sahitya-darpana:Field3;}{\*\cs3602 Sahitya-darpana:Field4;}{\*\cs3603 Sahitya-darpana:Field5;}{\*\cs3604 saktyavesa;}{\*\cs3605\f5\fs36\cf15 Salutation1 Char;}{\*\cs3606\f0\fs28\cf0 Salutation Char;}{\*\cs3607\b0\i0\ul0\strike0\v0\expnd0
|
|
\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Sanatana;}{\*\cs3608 Sankaracarya;}{\*\cs3609 Sankaracarya:Field;}{\*\cs3610 Sankaracarya:Field1;}{\*\cs3611 Sankaracarya:Field2;}{\*\cs3612 Sankaracarya:Field3;}{\*\cs3613 Sankaracarya:Field4;}{\*\cs3614 Sank
|
|
aracarya:Field5;}{\*\cs3615 Sankhya-karika;}{\*\cs3616 Sankhya-karika:Field;}{\*\cs3617 Sankhya-karika:Field1;}{\*\cs3618 Sankhya-karika:Field2;}{\*\cs3619 Sankhya-karika:Field3;}{\*\cs3620 Sankhya-karika:Field4;}{\*\cs3621 Sankhya-karika:Field5;}{\*
|
|
\cs3622 sanksrit phrases;}{\*\cs3623\i\fs22\cf0 Sanskrit;}{\*\cs3624\i\fs22\cf0 sanskrit-glossary terms;}{\*\cs3625\i\fs22\cf0 Sanskrit roman;}{\*\cs3626 Saranagati;}{\*\cs3627 Saranagati:Field;}{\*\cs3628 Saranagati:Field1;}{\*\cs3629 Saranagati:Field2;
|
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}{\*\cs3630 Saranagati:Field3;}{\*\cs3631 Saranagati:Field4;}{\*\cs3632 Saranagati:Field5;}{\*\cs3633\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Sarasvati;}{\*\cs3634 Satapatha Brahmana;}{\*\cs3635 Satapatha Brahmana:Field;}{
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\*\cs3636 Satapatha Brahmana:Field1;}{\*\cs3637 Satapatha Brahmana:Field2;}{\*\cs3638 Satapatha Brahmana:Field3;}{\*\cs3639 Satapatha Brahmana:Field4;}{\*\cs3640 Satapatha Brahmana:Field5;}{\*\cs3641\b Screen Items;}{\*\cs3642 sent to L;}{\*\cs3643\f0
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|
\fs28\cf0 Signature Char;}{\*\cs3644\b0\i0\ul0\strike0\v0\f0\fs28\cf6\cb15\nosupersub Siksamrta;}{\*\cs3645 Siksastaka;}{\*\cs3646 Siksastaka:Field;}{\*\cs3647 Siksastaka:Field1;}{\*\cs3648 Siksastaka:Field2;}{\*\cs3649 Siksastaka:Field3;}{\*\cs3650 Siks
|
|
astaka:Field4;}{\*\cs3651 Siksastaka:Field5;}{\*\cs3652\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\cb3\nosupersub silver;}{\*\cs3653 siva name;}{\*\cs3654\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs28\cf0\nosupersub Sloka:Char
|
|
;}{\*\cs3655\i\fs18\cf0 Sloka Normal Char1;}{\*\cs3656\b\f7\fs32 Sm\'e3\'een\'ee\'e2\'ee\'ea 1 S\'edm\'ea;}{\*\cs3657\b\i\f7\fs28 Sm\'e3\'een\'ee\'e2\'ee\'ea 2 S\'edm\'ea;}{\*\cs3658\fs0 Small Caps;}{\*\cs3659\fs20\cf0 sm Body;}{\*\cs3660\i\fs20\cf10 sm
|
|
BookTitle;}{\*\cs3661\i\fs20\cf0 sm C body text- bookTitle;}{\*\cs3662\fs20\cf0 sm C body text- regular;}{\*\cs3663\i\fs20\cf0 sm C body text- sanskrit;}{\*\cs3664\b\fs20\cf0 sm Heading-small character;}{\*\cs3665\i\fs20\cf13 sm Sanskrit;}{\*\cs3666 spel
|
|
le;}{\*\cs3667\fs28\cf0 Sperscript;}{\*\cs3668 Sri Caitanya-candrodaya-nataka;}{\*\cs3669 Sri Caitanya-candrodaya-nataka:Field;}{\*\cs3670 Sri Caitanya-candrodaya-nataka:Field1;}{\*\cs3671 Sri Caitanya-candrodaya-nataka:Field2;}{\*\cs3672 Sri Caitanya-ca
|
|
ndrodaya-nataka:Field3;}{\*\cs3673 Sri Caitanya-candrodaya-nataka:Field4;}{\*\cs3674 Sri Caitanya-candrodaya-nataka:Field5;}{\*\cs3675 Sridhara;}{\*\cs3676 Sridhara:Field;}{\*\cs3677 Sridhara:Field1;}{\*\cs3678 Sridhara:Field2;}{\*\cs3679 Sridhara:Field3
|
|
;}{\*\cs3680 Sridhara:Field4;}{\*\cs3681 Sridhara:Field5;}{\*\cs3682 Sri Gauranga-stava-kalpavrksa;}{\*\cs3683 Sri Gauranga-stava-kalpavrksa:Field;}{\*\cs3684 Sri Gauranga-stava-kalpavrksa:Field1;}{\*\cs3685 Sri Gauranga-stava-kalpavrksa:Field2;}{\*
|
|
\cs3686 Sri Gauranga-stava-kalpavrksa:Field3;}{\*\cs3687 Sri Gauranga-stava-kalpavrksa:Field4;}{\*\cs3688 Sri Gauranga-stava-kalpavrksa:Field5;}{\*\cs3689 Sri Govinda-lilamrta;}{\*\cs3690 Sri Govinda-lilamrta:Field;}{\*\cs3691 Sri Govinda-lilamrta:Field1
|
|
;}{\*\cs3692 Sri Govinda-lilamrta:Field2;}{\*\cs3693 Sri Govinda-lilamrta:Field3;}{\*\cs3694 Sri Govinda-lilamrta:Field4;}{\*\cs3695 Sri Govinda-lilamrta:Field5;}{\*\cs3696 Sri-gurv-astaka;}{\*\cs3697 Sri-gurv-astaka:Field;}{\*\cs3698 Sri-gurv-astaka:Fie
|
|
ld1;}{\*\cs3699 Sri-gurv-astaka:Field2;}{\*\cs3700 Sri-gurv-astaka:Field3;}{\*\cs3701 Sri-gurv-astaka:Field4;}{\*\cs3702 Sri-gurv-astaka:Field5;}{\*\cs3703 Srimad-Bhagavatam;}{\*\cs3704 Srimad-Bhagavatam:Field;}{\*\cs3705 Srimad-Bhagavatam:Field1;}{\*
|
|
\cs3706 Srimad-Bhagavatam:Field2;}{\*\cs3707 Srimad-Bhagavatam:Field3;}{\*\cs3708 Srimad-Bhagavatam:Field4;}{\*\cs3709 Srimad-Bhagavatam:Field5;}{\*\cs3710 Srngara-bheda-kathana;}{\*\cs3711 Srngara-bheda-kathana:Field;}{\*\cs3712 Srngara-bheda-kathana:Fi
|
|
eld1;}{\*\cs3713 Srngara-bheda-kathana:Field2;}{\*\cs3714 Srngara-bheda-kathana:Field3;}{\*\cs3715 Srngara-bheda-kathana:Field4;}{\*\cs3716 Srngara-bheda-kathana:Field5;}{\*\cs3717 Srngara-bheda-prakarana;}{\*\cs3718 Srngara-bheda-prakarana:Field;}{\*
|
|
\cs3719 Srngara-bheda-prakarana:Field1;}{\*\cs3720 Srngara-bheda-prakarana:Field2;}{\*\cs3721 Srngara-bheda-prakarana:Field3;}{\*\cs3722 Srngara-bheda-prakarana:Field4;}{\*\cs3723 Srngara-bheda-prakarana:Field5;}{\*\cs3724 st;}{\*\cs3725 start here;}{\*
|
|
\cs3726 Stavavali;}{\*\cs3727\cf0 Stavavali10,Vraja-vilasa-stava6;}{\*\cs3728 Stavavali1,Vraja-vilasa-stava;}{\*\cs3729 Stavavali2,Vraja-vilasa-stava1;}{\*\cs3730 Stavavali3,Vraja-vilasa-stava2;}{\*\cs3731 Stavavali4,Vraja-vilasa-stava3;}{\*\cs3732 Stava
|
|
vali5,Vraja-vilasa-stava:Field;}{\*\cs3733\f7\cf0 Stavavali6,Vraja-vilasa-stava4;}{\*\cs3734 Stavavali7,Vraja-vilasa-stava:Field1;}{\*\cs3735\f7\cf0 Stavavali8,Vraja-vilasa-stava5;}{\*\cs3736 Stavavali9,Vraja-vilasa-stava:Field2;}{\*\cs3737 Stavavali:Fie
|
|
ld;}{\*\cs3738 Stavavali:Field1;}{\*\cs3739 Stavavali:Field2;}{\*\cs3740 Stavavali:Field3;}{\*\cs3741 Stavavali:Field4;}{\*\cs3742 Stavavali:Field5;}{\*\cs3743\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Stavavali, Vraja-vilas
|
|
a-stava;}{\*\cs3744 Stotra-ratna;}{\*\cs3745 Stotra-ratna:Field;}{\*\cs3746 Stotra-ratna:Field1;}{\*\cs3747 Stotra-ratna:Field2;}{\*\cs3748 Stotra-ratna:Field3;}{\*\cs3749 Stotra-ratna:Field4;}{\*\cs3750 Stotra-ratna:Field5;}{\*\cs3751\b Strong;}{\*
|
|
\cs3752\b Strong Emphasis;}{\*\cs3753\f81\fs14\up12 Style:Char;}{\*\cs3754\i\fs28\cf0 Style 1:Char;}{\*\cs3755\fs24 Style 14 pt;}{\*\cs3756\i\fs24 Style 14 pt Italic;}{\*\cs3757\i\fs28\cf0 Style 1:Char:Char;}{\*\cs3758\f47\fs20 Style1 Char;}{\*\cs3759
|
|
\f39\fs28 Style1:Char;}{\*\cs3760\i\fs28\cf0 Style 1:Char:Char:Char;}{\*\cs3761\i\fs28\cf0 Style 1:Char:Char:Char:Char;}{\*\cs3762\i\fs28\cf0 Style 2:Char;}{\*\cs3763\i\fs28\cf0 Style 2:Char:Char;}{\*\cs3764\i\fs28\cf0 Style 2:Char:Char:Char;}{\*\cs3765
|
|
\i\fs28\cf0 Style 2:Char:Char:Char:Char;}{\*\cs3766\fs28\cf0 Style 3:Char;}{\*\cs3767\fs28\cf0 Style 3:Char:Char;}{\*\cs3768\fs28\cf0 Style 3:Char:Char:Char;}{\*\cs3769\fs28\cf0 Style 3:Char:Char:Char:Char;}{\*\cs3770\i\fs28\cf0 Style 4:Char;}{\*\cs3771
|
|
\i\fs28\cf0 Style 4:Char:Char;}{\*\cs3772\i\fs28\cf0 Style 4:Char:Char:Char;}{\*\cs3773\i\fs28\cf0 Style 4:Char:Char:Char:Char;}{\*\cs3774\b0\i0\ul0\f0\fs28\cf0\nosupersub Style Body text + (Latin) ScaGoudy 14 pt Char;}{\*\cs3775\f0\fs22\cf0 Style Font S
|
|
tyle131 + 14 pt;}{\*\cs3776\b\f0 Style New Normal + (Complex) ScaPalatino (Latin) 14 pt (Latin) Bo...;}{\*\cs3777\f14\cf0 Style Quote Char;}{\*\cs3778\f7\fs28 Style ScaGoudy 14 pt Char;}{\*\cs3779 Subject;}{\*\cs3780 Subject:Field;}{\*\cs3781 Subject:Fie
|
|
ld1;}{\*\cs3782 Subject:Field2;}{\*\cs3783 Subject:Field3;}{\*\cs3784 Subject:Field4;}{\*\cs3785 Subject:Field5;}{\*\cs3786\f7\fs24\cf0 Subtitle Char;}{\*\cs3787\i\cf28 Subtle Emphasis;}{\*\cs3788\ul\fs24 Subtle Reference;}{\*\cs3789 Sukla-yajur Veda;}{
|
|
\*\cs3790 Sukla-yajur Veda:Field;}{\*\cs3791 Sukla-yajur Veda:Field1;}{\*\cs3792 Sukla-yajur Veda:Field2;}{\*\cs3793 Sukla-yajur Veda:Field3;}{\*\cs3794 Sukla-yajur Veda:Field4;}{\*\cs3795 Sukla-yajur Veda:Field5;}{\*\cs3796 sunday;}{\*\cs3797\b\f0\fs56
|
|
SUPER TITULO;}{\*\cs3798\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Sutra;}{\*\cs3799 Svarga-varga;}{\*\cs3800 Svarga-varga:Field;}{\*\cs3801 Svarga-varga:Field1;}{\*\cs3802 Svarga-varga:Field2;}{\*\cs3803 Svarga-varga:Field3
|
|
;}{\*\cs3804 Svarga-varga:Field4;}{\*\cs3805 Svarga-varga:Field5;}{\*\cs3806 Svetasvatara Upanisad;}{\*\cs3807 Svetasvatara Upanisad:Field;}{\*\cs3808 Svetasvatara Upanisad:Field1;}{\*\cs3809 Svetasvatara Upanisad:Field2;}{\*\cs3810 Svetasvatara Upanisad
|
|
:Field3;}{\*\cs3811 Svetasvatara Upanisad:Field4;}{\*\cs3812 Svetasvatara Upanisad:Field5;}{\*\cs3813\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Synonyms:Char;}{\*\cs3814 Synonyms1;}{\*\cs3815\f5\fs28 Syns Char;}{\*\cs3816 Ta
|
|
ittiriya Brahmana;}{\*\cs3817 Taittiriya Brahmana:Field;}{\*\cs3818 Taittiriya Brahmana:Field1;}{\*\cs3819 Taittiriya Brahmana:Field2;}{\*\cs3820 Taittiriya Brahmana:Field3;}{\*\cs3821 Taittiriya Brahmana:Field4;}{\*\cs3822 Taittiriya Brahmana:Field5;}{
|
|
\*\cs3823 Taittiriya Upanisad;}{\*\cs3824 Taittiriya Upanisad:Field;}{\*\cs3825 Taittiriya Upanisad:Field1;}{\*\cs3826 Taittiriya Upanisad:Field2;}{\*\cs3827 Taittiriya Upanisad:Field3;}{\*\cs3828 Taittiriya Upanisad:Field4;}{\*\cs3829 Taittiriya Upanisa
|
|
d:Field5;}{\*\cs3830 Tattva-sandarbha;}{\*\cs3831 Tattva-sandarbha:Field;}{\*\cs3832 Tattva-sandarbha:Field1;}{\*\cs3833 Tattva-sandarbha:Field2;}{\*\cs3834 Tattva-sandarbha:Field3;}{\*\cs3835 Tattva-sandarbha:Field4;}{\*\cs3836 Tattva-sandarbha:Field5;}
|
|
{\*\cs3837\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\cb12\nosupersub teal;}{\*\cs3838\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Text:Char;}{\*\cs3839\cf0 Text:Char:Char;}{\*\cs3840 text_exposed_show;}{\*
|
|
\cs3841\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Tika:Char;}{\*\cs3842 timestampcontent;}{\*\cs3843\b\f5\cf0 Title1 Char;}{\*\cs3844\b\f5 Title2 Char;}{\*\cs3845\b\f7\fs32\cf0 Title Char;}{\*\cs3846\b\f7\fs32\cf0 Title Char
|
|
1,Title Char Char;}{\*\cs3847\b\ul\f14\cf0 Titles:Char;}{\*\cs3848\b\ul\f14\cf0 Titles:Char:Char;}{\*\cs3849 to memorize;}{\*\cs3850\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Translation:Char;}{\*\cs3851 Translation1;}{\*
|
|
\cs3852\f47\fs20\cf0 Typewriter;}{\*\cs3853 Udyoga-parva;}{\*\cs3854 Udyoga-parva:Field;}{\*\cs3855 Udyoga-parva:Field1;}{\*\cs3856 Udyoga-parva:Field2;}{\*\cs3857 Udyoga-parva:Field3;}{\*\cs3858 Udyoga-parva:Field4;}{\*\cs3859 Udyoga-parva:Field5;}{\*
|
|
\cs3860 uficommentbody;}{\*\cs3861 Ujjvala-nilamani;}{\*\cs3862\cf0 Ujjvala-nilamani10,Sthayibhava-prakarana6;}{\*\cs3863 Ujjvala-nilamani1,Sthayibhava-prakarana;}{\*\cs3864 Ujjvala-nilamani2,Sthayibhava-prakarana1;}{\*\cs3865 Ujjvala-nilamani3,Sthayibha
|
|
va-prakarana2;}{\*\cs3866 Ujjvala-nilamani4,Sthayibhava-prakarana3;}{\*\cs3867 Ujjvala-nilamani5,Sthayibhava-prakarana:Field;}{\*\cs3868\f7\cf0 Ujjvala-nilamani6,Sthayibhava-prakarana4;}{\*\cs3869 Ujjvala-nilamani7,Sthayibhava-prakarana:Field1;}{\*
|
|
\cs3870\f7\cf0 Ujjvala-nilamani8,Sthayibhava-prakarana5;}{\*\cs3871 Ujjvala-nilamani9,Sthayibhava-prakarana:Field2;}{\*\cs3872 Ujjvala-nilamani:Field;}{\*\cs3873 Ujjvala-nilamani:Field1;}{\*\cs3874 Ujjvala-nilamani:Field2;}{\*\cs3875 Ujjvala-nilamani:Fie
|
|
ld3;}{\*\cs3876 Ujjvala-nilamani:Field4;}{\*\cs3877 Ujjvala-nilamani:Field5;}{\*\cs3878\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Ujjvala-nilamani, Sthayibhava-prakarana;}{\*\cs3879\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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|
\shad0\f7\fs24\cf0\nosupersub Unindexed;}{\*\cs3880\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Unindexed Toc;}{\*\cs3881\cf29 Unresolved Mention;}{\*\cs3882 Upadesamrta;}{\*\cs3883 Upadesamrta:Field;}{\*\cs3884 Upadesamrta:Fi
|
|
eld1;}{\*\cs3885 Upadesamrta:Field2;}{\*\cs3886 Upadesamrta:Field3;}{\*\cs3887 Upadesamrta:Field4;}{\*\cs3888 Upadesamrta:Field5;}{\*\cs3889\ul\cf10 URL;}{\*\cs3890 used;}{\*\cs3891\f1\fs20 usertext1;}{\*\cs3892 Uttara-rama-carita;}{\*\cs3893 Uttara-rama
|
|
-carita:Field;}{\*\cs3894 Uttara-rama-carita:Field1;}{\*\cs3895 Uttara-rama-carita:Field2;}{\*\cs3896 Uttara-rama-carita:Field3;}{\*\cs3897 Uttara-rama-carita:Field4;}{\*\cs3898 Uttara-rama-carita:Field5;}{\*\cs3899 vaijayanti ?;}{\*\cs3900 Vaisesika-sut
|
|
ras;}{\*\cs3901 Vaisesika-sutras:Field;}{\*\cs3902 Vaisesika-sutras:Field1;}{\*\cs3903 Vaisesika-sutras:Field2;}{\*\cs3904 Vaisesika-sutras:Field3;}{\*\cs3905 Vaisesika-sutras:Field4;}{\*\cs3906 Vaisesika-sutras:Field5;}{\*\cs3907 Vajasaneyi-samhita;}{\*
|
|
\cs3908 Vajasaneyi-samhita:Field;}{\*\cs3909 Vajasaneyi-samhita:Field1;}{\*\cs3910 Vajasaneyi-samhita:Field2;}{\*\cs3911 Vajasaneyi-samhita:Field3;}{\*\cs3912 Vajasaneyi-samhita:Field4;}{\*\cs3913 Vajasaneyi-samhita:Field5;}{\*\cs3914 Vedanta-sutra;}{\*
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|
\cs3915 Vedanta-sutra:Field;}{\*\cs3916 Vedanta-sutra:Field1;}{\*\cs3917 Vedanta-sutra:Field2;}{\*\cs3918 Vedanta-sutra:Field3;}{\*\cs3919 Vedanta-sutra:Field4;}{\*\cs3920 Vedanta-sutra:Field5;}{\*\cs3921\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
|
|
\f7\fs24\cf0\nosupersub Verse:Char;}{\*\cs3922\i\f5\fs36\cf15 verse Char;}{\*\cs3923\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\nosupersub Verse Reference;}{\*\cs3924 Vidagdha-madhava;}{\*\cs3925 Vidagdha-madhava:Field;}{\*\cs3926 Vidag
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|
dha-madhava:Field1;}{\*\cs3927 Vidagdha-madhava:Field2;}{\*\cs3928 Vidagdha-madhava:Field3;}{\*\cs3929 Vidagdha-madhava:Field4;}{\*\cs3930 Vidagdha-madhava:Field5;}{\*\cs3931 views-field;}{\*\cs3932 Vilapa-kusumanjali;}{\*\cs3933 Vilapa-kusumanjali:Field
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|
;}{\*\cs3934 Vilapa-kusumanjali:Field1;}{\*\cs3935 Vilapa-kusumanjali:Field2;}{\*\cs3936 Vilapa-kusumanjali:Field3;}{\*\cs3937 Vilapa-kusumanjali:Field4;}{\*\cs3938 Vilapa-kusumanjali:Field5;}{\*\cs3939 Vipralambha-prakarana;}{\*\cs3940 Vipralambha-praka
|
|
rana:Field;}{\*\cs3941 Vipralambha-prakarana:Field1;}{\*\cs3942 Vipralambha-prakarana:Field2;}{\*\cs3943 Vipralambha-prakarana:Field3;}{\*\cs3944 Vipralambha-prakarana:Field4;}{\*\cs3945 Vipralambha-prakarana:Field5;}{\*\cs3946 Visnu Purana;}{\*\cs3947 V
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isnu Purana:Field;}{\*\cs3948 Visnu Purana:Field1;}{\*\cs3949 Visnu Purana:Field2;}{\*\cs3950 Visnu Purana:Field3;}{\*\cs3951 Visnu Purana:Field4;}{\*\cs3952 Visnu Purana:Field5;}{\*\cs3953\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0
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\nosupersub Visvanatha;}{\*\cs3954\fs22\cf0 vsm biblio text special;}{\*\cs3955\fs18\cf0 vsm Body;}{\*\cs3956\i\fs18\cf0 vsm BookTitle;}{\*\cs3957\i\fs18\cf0 vsm emphasis;}{\*\cs3958\b\fs18\cf0 vsm Heading-small character;}{\*\cs3959\i\fs18\cf0 vsm Sansk
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rit;}{\*\cs3960 vyasa puja offering.emsapple-style-span;}{\*\cs3961 vyasa puja offering.emsapple-style-span1;}{\*\cs3962\i was_italic;}{\*\cs3963 white;}{\*\cs3964 Women in TQK;}{\*\cs3965 Word Imported List Style1 (Styles for Word/RTF Imported Lists);}{
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\*\cs3966\f7 WW8Num100z0;}{\*\cs3967\f7 WW8Num101z0;}{\*\cs3968\f7 WW8Num102z0;}{\*\cs3969\f7 WW8Num103z0;}{\*\cs3970\f7 WW8Num104z0;}{\*\cs3971\f7 WW8Num105z0;}{\*\cs3972\f7 WW8Num106z0;}{\*\cs3973\f7 WW8Num107z0;}{\*\cs3974\f7 WW8Num108z0;}{\*\cs3975
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\f7 WW8Num109z0;}{\*\cs3976\f7 WW8Num10z0;}{\*\cs3977\f7 WW8Num111z0;}{\*\cs3978\f7 WW8Num112z0;}{\*\cs3979\f7 WW8Num113z0;}{\*\cs3980\f7 WW8Num114z0;}{\*\cs3981\f7 WW8Num11z0;}{\*\cs3982\f7 WW8Num12z0;}{\*\cs3983\f7 WW8Num13z0;}{\*\cs3984\f7 WW8Num14z0;
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}{\*\cs3985\f7 WW8Num15z0;}{\*\cs3986\f7 WW8Num16z0;}{\*\cs3987\f7 WW8Num17z0;}{\*\cs3988\f7 WW8Num18z0;}{\*\cs3989\f7 WW8Num19z0;}{\*\cs3990\f7 WW8Num1z0;}{\*\cs3991\f7 WW8Num1z2;}{\*\cs3992\f7 WW8Num1z3;}{\*\cs3993\f7 WW8Num20z0;}{\*\cs3994\f7 WW8Num21
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z0;}{\*\cs3995\f7 WW8Num22z0;}{\*\cs3996\f7 WW8Num23z0;}{\*\cs3997\f7 WW8Num24z0;}{\*\cs3998\f7 WW8Num26z0;}{\*\cs3999\f7 WW8Num27z0;}{\*\cs4000\f7 WW8Num28z0;}{\*\cs4001\f7 WW8Num29z0;}{\*\cs4002\f7 WW8Num2z0;}{\*\cs4003\f7 WW8Num30z0;}{\*\cs4004\f7 WW8
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Num31z0;}{\*\cs4005\f7 WW8Num32z0;}{\*\cs4006\f7 WW8Num33z0;}{\*\cs4007\f7 WW8Num34z0;}{\*\cs4008\f7 WW8Num35z0;}{\*\cs4009\f7 WW8Num36z0;}{\*\cs4010\f7 WW8Num37z0;}{\*\cs4011\f7 WW8Num38z0;}{\*\cs4012\f7 WW8Num39z0;}{\*\cs4013\f7 WW8Num3z0;}{\*\cs4014
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\f7 WW8Num40z0;}{\*\cs4015\f7 WW8Num41z0;}{\*\cs4016\f7 WW8Num42z0;}{\*\cs4017\f7 WW8Num43z0;}{\*\cs4018\f7 WW8Num44z0;}{\*\cs4019\f7 WW8Num45z0;}{\*\cs4020\f7 WW8Num46z0;}{\*\cs4021\f7 WW8Num47z0;}{\*\cs4022\f7 WW8Num48z0;}{\*\cs4023\f7 WW8Num49z0;}{\*
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\cs4024\f7 WW8Num4z0;}{\*\cs4025\f7 WW8Num50z0;}{\*\cs4026\f7 WW8Num51z0;}{\*\cs4027\f7 WW8Num53z0;}{\*\cs4028\f7 WW8Num54z0;}{\*\cs4029\f7 WW8Num55z0;}{\*\cs4030\f7 WW8Num56z0;}{\*\cs4031\f7 WW8Num57z0;}{\*\cs4032\f7 WW8Num58z0;}{\*\cs4033\f7 WW8Num59z0
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;}{\*\cs4034\f7 WW8Num5z0;}{\*\cs4035\f7 WW8Num60z0;}{\*\cs4036\f7 WW8Num61z0;}{\*\cs4037\f7 WW8Num62z0;}{\*\cs4038\f7 WW8Num63z0;}{\*\cs4039\f7 WW8Num64z0;}{\*\cs4040\f7 WW8Num65z0;}{\*\cs4041\f7 WW8Num66z0;}{\*\cs4042\b0\f7 WW8Num67z0;}{\*\cs4043\f7 WW
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8Num68z0;}{\*\cs4044\f7 WW8Num69z0;}{\*\cs4045\f7 WW8Num6z0;}{\*\cs4046\f7 WW8Num70z0;}{\*\cs4047\f7 WW8Num71z0;}{\*\cs4048\f7 WW8Num72z0;}{\*\cs4049\f7 WW8Num73z0;}{\*\cs4050\f7 WW8Num74z0;}{\*\cs4051\f7 WW8Num75z0;}{\*\cs4052\f7 WW8Num76z0;}{\*\cs4053
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|
\f7 WW8Num77z0;}{\*\cs4054\f7 WW8Num78z0;}{\*\cs4055\f7 WW8Num79z0;}{\*\cs4056\f7 WW8Num7z0;}{\*\cs4057\f7 WW8Num80z0;}{\*\cs4058\f7 WW8Num81z0;}{\*\cs4059\f7 WW8Num82z0;}{\*\cs4060\f7 WW8Num83z0;}{\*\cs4061\f7 WW8Num84z0;}{\*\cs4062\f7 WW8Num85z0;}{\*
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|
\cs4063\f7 WW8Num86z0;}{\*\cs4064\f7 WW8Num87z0;}{\*\cs4065\f7 WW8Num88z0;}{\*\cs4066\f7 WW8Num89z0;}{\*\cs4067\f7 WW8Num8z0;}{\*\cs4068\f7 WW8Num90z0;}{\*\cs4069\f7 WW8Num91z0;}{\*\cs4070\f7 WW8Num92z0;}{\*\cs4071\f7 WW8Num93z0;}{\*\cs4072\f7 WW8Num94z0
|
|
;}{\*\cs4073\f7 WW8Num95z0;}{\*\cs4074\f7 WW8Num96z0;}{\*\cs4075\f7 WW8Num97z0;}{\*\cs4076\f7 WW8Num98z0;}{\*\cs4077\f7 WW8Num99z0;}{\*\cs4078\f7 WW8Num9z0;}{\*\cs4079\f7 WW8NumSt116z0;}{\*\cs4080\f7 WW8NumSt11z0;}{\*\cs4081\f7 WW8NumSt14z0;}{\*\cs4082
|
|
\f7 WW8NumSt45z0;}{\*\cs4083\f7 WW8NumSt47z0;}{\*\cs4084\f7 WW8NumSt50z0;}{\*\cs4085\f7 WW8NumSt61z0;}{\*\cs4086\f7 WW8NumSt95z0;}{\*\cs4087 WW-Absatz-Standardschriftart;}{\*\cs4088 WW-Default Paragraph Font;}{\*\cs4089 x_locality;}{\*\cs4090 x_org x_fn;
|
|
}{\*\cs4091 x_postal-code;}{\*\cs4092 x_region;}{\*\cs4093 y0nh2b;}{\*\cs4094\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs24\cf0\cb15\nosupersub yellow;}{\*\cs4095 Yellow Background;}{\*\cs4096 Yellow Background:Pen;}{\*\cs4097 Yellow Backgroun
|
|
d:Pen1;}{\*\cs4098 Yellow Background:Pen2;}{\*\cs4099 Yellow Background:Pen3;}{\*\cs4100 Yellow Background:Pen4;}{\*\cs4101 Yellow Background:Pen5;}{\*\cs4102 Yoga-sutras;}{\*\cs4103 Yoga-sutras:Field;}{\*\cs4104 Yoga-sutras:Field1;}{\*\cs4105 Yoga-sutra
|
|
s:Field2;}{\*\cs4106 Yoga-sutras:Field3;}{\*\cs4107 Yoga-sutras:Field4;}{\*\cs4108 Yoga-sutras:Field5;}{\*\cs4109 ytp-time-current;}{\*\cs4110 ytp-time-duration;}{\*\cs4111 ytp-time-separator;}{\*\cs4112\v\f1\fs16 z-Bottom of Form Char;}{\*\cs4113\v\f1
|
|
\fs16 z-Top of Form Char;}{\*\cs4114 aqua;}{\*\cs4115\fs28\cf0\cb0\nosupersub black;}{\*\cs4116\f12\cb10\up6 blue;}{\*\cs4117\cb5 Blue background:Pen;}{\*\cs4118\cb15 --Caitanya Lila;}{\*\cs4119\cb15 Caitanya Lila:Pen;}{\*\cs4120\cb23 fuscia:Pen;}{\*
|
|
\cs4121\cb9 green:Pen;}{\*\cs4122\cb17 Green Background:Pen;}{\*\cs4123\ul\strike0\v0\cf9\cb11 Green on Red:Pen;}{\*\cs4124\cb11 Highlighter 1:Pen;}{\*\cs4125\cb23 Highlighter 2:Pen;}{\*\cs4126\cb23 Highlighter 3;}{\*\cs4127\cb17 i am here:Pen;}{\*
|
|
\cs4128\cb5 Krsna Lila:Pen;}{\*\cs4129\cb17 lime:Pen;}{\*\cs4130\cb6 maroon:Pen;}{\*\cs4131\cb23 missing:Pen;}{\*\cs4132\cb2 navy:Pen;}{\*\cs4133 none;}{\*\cs4134\cb6 OK:Pen;}{\*\cs4135\cb17 Ramachandra Lila:Pen;}{\*\cs4136\cb11 red:Pen;}{\*\cs4137\cb11
|
|
Red background:Pen;}{\*\cs4138\ul\strike0\v0\cf11\cb3 Red on Silver:Pen;}{\*\cs4139\cb3 silver:Pen;}{\*\cs4140\cb12 teal:Pen;}{\*\cs4141\cb1 white:Pen;}{\*\cs4142\cb15 yellow:Pen;}{\*\cs4143\cb15 Yellow Background:Pen;}{\*\cs4144 Adi-parva:Field;}{\*
|
|
\cs4145 Aitareya Upanisad:Field;}{\*\cs4146 Amrta:Field;}{\*\cs4147 Amrta-bindu Upanisad:Field;}{\*\cs4148 Anubhava-prakarana:Field;}{\*\cs4149 Anuccheda:Field;}{\*\cs4150 Atharva-veda:Field;}{\*\cs4151 Atharva-veda-samhita:Field;}{\*\cs4152 Ayodhya-kand
|
|
a:Field;}{\*\cs4153 Bala:Field;}{\*\cs4154 Baladeva:Field;}{\*\cs4155 Baudhayana-dharma-sastra:Field;}{\*\cs4156 Bengali:Field;}{\*\cs4157 Bhagavad-gita:Field;}{\*\cs4158 Bhagavat-sandarbha:Field;}{\*\cs4159 Bhakti-rasamrta-sindhu:Field;}{\*\cs4160 Bhakt
|
|
i-sandarbha:Field;}{\*\cs4161 Bhaktivinoda:Field;}{\*\cs4162 Bhavartha-dipika:Field;}{\*\cs4163 Bhisma-parva:Field;}{\*\cs4164 Brahma-samhita:Field;}{\*\cs4165 Brahma-vaivarta Purana, Krsna-janma-khanda:Field;}{\*\cs4166 Brhad-aranyaka Upanisad:Field;}{
|
|
\*\cs4167 Brhad-bhagavatamrta:Field;}{\*\cs4168 Brhan-naradiya Purana:Field;}{\*\cs4169 Caitanya-bhagavata;}{\*\cs4170 Caitanya-bhagavata, Adi:Field;}{\*\cs4171 Caitanya-bhagavata, Madhya:Field;}{\*\cs4172 Caitanya-candramrta:Field;}{\*\cs4173 Caitanya-c
|
|
androdaya-nataka:Field;}{\*\cs4174 Caitanya-caritamrta, Adi:Field;}{\*\cs4175 Caitanya-caritamrta, Antya:Field;}{\*\cs4176 Caitanya-caritamrta, Madhya:Field;}{\*\cs4177 Caitanya Upanisad:Field;}{\*\cs4178 Canakya-sloka:Field;}{\*\cs4179 Chandogya Upanisa
|
|
d:Field;}{\*\cs4180 code:Field;}{\*\cs4181\v\cf0\cb3 Comment:Field;}{\*\cs4182 Commentary:Field;}{\*\cs4183 Damodarastaka:Field;}{\*\cs4184 Dana-keli-kaumudi:Field;}{\*\cs4185 Dasavatara-stotra:Field;}{\*\cs4186 Date:Field;}{\*\cs4187 DateString:Field;}{
|
|
\*\cs4188 Devanagari:Field;}{\*\cs4189 Drona-parva:Field;}{\*\cs4190\cf11 Error;}{\*\cs4191 Gaura-ganoddesa-dipika:Field;}{\*\cs4192 Gaura-Kisora Gosvami:Field;}{\*\cs4193 Gauranga-stava-kalpavrksa:Field;}{\*\cs4194 Gita-govinda:Field;}{\*\cs4195 Gita-ma
|
|
hatmya:Field;}{\*\cs4196 Gopala-tapani sruti:Field;}{\*\cs4197 Gopala-tapani Upanisad:Field;}{\*\cs4198 Govinda-lilamrta:Field;}{\*\cs4199 Gurv-astaka:Field;}{\*\cs4200 Hari-bhakti-sudhodaya:Field;}{\*\cs4201 Hari-bhakti-vilasa:Field;}{\*\cs4202 Hari-vam
|
|
sa, Visnu-parva:Field;}{\*\cs4203 Indexable Object:Field;}{\*\cs4204 Isopanisad:Field;}{\*\cs4205 Jagannatha-vallabha-nataka:Field;}{\*\cs4206 Jiva:Field;}{\*\cs4207 Katha Upanisad:Field;}{\*\cs4208 Kausitaki Upanisad:Field;}{\*\cs4209 Kavya-prakasa:Fiel
|
|
d;}{\*\cs4210 Kena Upanisad:Field;}{\*\cs4211 Kesavastaka:Field;}{\*\cs4212 Krsna-janma-khanda:Field;}{\*\cs4213 Krsna-karnamrta:Field;}{\*\cs4214 Krsna-sandarbha:Field;}{\*\cs4215 Laghu-bhagavatamrta:Field;}{\*\cs4216 Laghu-bhagavatamrta, Purva-khanda:F
|
|
ield;}{\*\cs4217 Laghu-bhagavatamrta, Uttara-khanda:Field;}{\*\cs4218 Lalita-madhava:Field;}{\*\cs4219 Lalita-madhava-nataka:Field;}{\*\cs4220 Letter Header:Field;}{\*\cs4221\cf14 Letter to:Field;}{\*\cs4222 Madhusudana:Field;}{\*\cs4223 Mahabharata:Fiel
|
|
d;}{\*\cs4224 Mahabharata, Adi-parva:Field;}{\*\cs4225 Mahabharata, Bhisma-parva:Field;}{\*\cs4226 Mahabharata, Sabha-parva:Field;}{\*\cs4227 Mahabharata, Santi-parva:Field;}{\*\cs4228 Mahabharata, Udyoga:Field;}{\*\cs4229 Mahabharata, Vana-parva:Field;}
|
|
{\*\cs4230 Mahabharata, Virata-parva:Field;}{\*\cs4231 Maha-narayana Upanisad:Field;}{\*\cs4232 Maha Upanisad:Field;}{\*\cs4233 Manah-siksa:Field;}{\*\cs4234 Mandukya Upanisad:Field;}{\*\cs4235 Manu-samhita:Field;}{\*\cs4236 Maya-manusyasya:Field;}{\*
|
|
\cs4237 Moksa-dharma:Field;}{\*\cs4238 Mukunda:Field;}{\*\cs4239 Mukunda-mala-stotra:Field;}{\*\cs4240 Mundaka Upanisad:Field;}{\*\cs4241 my:Field;}{\*\cs4242 Nala-naisadha:Field;}{\*\cs4243 Namastaka:Field;}{\*\cs4244 Narada-bhakti-sutra:Field;}{\*
|
|
\cs4245 Narayanatharva-sira Upanisad:Field;}{\*\cs4246 Narayana Upanisad:Field;}{\*\cs4247 Nataka-candrika:Field;}{\*\cs4248 Nectar of Instruction:Field;}{\*\cs4249 New to 4.1:Field;}{\*\cs4250 New to 4.11:Field;}{\*\cs4251 Niti-darpana:Field;}{\*\cs4252
|
|
Note:Field;}{\*\cs4253 Nrsimha-tapani:Field;}{\*\cs4254 Nyaya-sutra:Field;}{\*\cs4255 Optional :Field;}{\*\cs4256 Padma Purana:Field;}{\*\cs4257 Padma Purana, Uttara-khanda:Field;}{\*\cs4258 Padmottara-khanda:Field;}{\*\cs4259 Padyavali:Field;}{\*\cs4260
|
|
Pancadasi Citradipa:Field;}{\*\cs4261 Panini's sutras:Field;}{\*\cs4262 Participant:Field;}{\*\cs4263 Place:Field;}{\*\cs4264 Popup:Field;}{\*\cs4265 Prarthana:Field;}{\*\cs4266 Prasna Upanisad:Field;}{\*\cs4267 Prathama-Caitanyastaka:Field;}{\*\cs4268 P
|
|
riti-sandarbha:Field;}{\*\cs4269 Purva-mimamsa-sutra:Field;}{\*\cs4270 Radha-Mohana Gosvami:Field;}{\*\cs4271 Raghunatha dasa Gosvami:Field;}{\*\cs4272 Raghu-vamsa:Field;}{\*\cs4273 Ramanuja:Field;}{\*\cs4274 Ramayana;}{\*\cs4275 Ramayana, Lanka-kanda:Fi
|
|
eld;}{\*\cs4276 Ramayana, Lanka-khanda:Field;}{\*\cs4277 Ramayana, Yuddha-kanda:Field;}{\*\cs4278 Refs:Field;}{\*\cs4279 Refs2:Field;}{\*\cs4280 Refs3:Field;}{\*\cs4281 Refs4:Field;}{\*\cs4282 Rg Veda:Field;}{\*\cs4283 Rk-samhita:Field;}{\*\cs4284 Rupa:F
|
|
ield;}{\*\cs4285 Sad-gosvamy-astaka:Field;}{\*\cs4286 Sahitya-darpana:Field;}{\*\cs4287 Sanatana:Field;}{\*\cs4288 Sankaracarya:Field;}{\*\cs4289 Sankhya-karika:Field;}{\*\cs4290 Saranagati:Field;}{\*\cs4291 Sarasvati:Field;}{\*\cs4292 Satapatha Brahmana
|
|
:Field;}{\*\cs4293 Siksastaka:Field;}{\*\cs4294 Sri Caitanya-candrodaya-nataka:Field;}{\*\cs4295 Sridhara:Field;}{\*\cs4296 Sri Gauranga-stava-kalpavrksa:Field;}{\*\cs4297 Sri Govinda-lilamrta:Field;}{\*\cs4298 Sri-gurv-astaka:Field;}{\*\cs4299 Srimad-Bh
|
|
agavatam:Field;}{\*\cs4300 Srngara-bheda-kathana:Field;}{\*\cs4301 Srngara-bheda-prakarana:Field;}{\*\cs4302 Stavavali:Field;}{\*\cs4303 Stavavali, Vraja-vilasa-stava:Field;}{\*\cs4304 Stotra-ratna:Field;}{\*\cs4305 Subject:Field;}{\*\cs4306 Sukla-yajur
|
|
Veda:Field;}{\*\cs4307 Sutra:Field;}{\*\cs4308 Svarga-varga:Field;}{\*\cs4309 Svetasvatara Upanisad:Field;}{\*\cs4310 Synonyms:Field;}{\*\cs4311 Taittiriya Brahmana:Field;}{\*\cs4312 Taittiriya Upanisad:Field;}{\*\cs4313 Tattva-sandarbha:Field;}{\*
|
|
\cs4314 Tika:Field;}{\*\cs4315 Translation:Field;}{\*\cs4316 Udyoga-parva:Field;}{\*\cs4317 Ujjvala-nilamani:Field;}{\*\cs4318 Ujjvala-nilamani, Sthayibhava-prakarana:Field;}{\*\cs4319 Unindexed:Field;}{\*\cs4320 Unindexed Toc:Field;}{\*\cs4321 Upadesamr
|
|
ta:Field;}{\*\cs4322 Uttara-rama-carita:Field;}{\*\cs4323 Vaisesika-sutras:Field;}{\*\cs4324 Vajasaneyi-samhita:Field;}{\*\cs4325 Vedanta-sutra:Field;}{\*\cs4326 Verse:Field;}{\*\cs4327 Vidagdha-madhava:Field;}{\*\cs4328 Vilapa-kusumanjali:Field;}{\*
|
|
\cs4329 Vipralambha-prakarana:Field;}{\*\cs4330 Visnu Purana:Field;}{\*\cs4331 Visvanatha:Field;}{\*\cs4332 Yoga-sutras:Field;}}
|
|
{\info{\title OBV171019}{\author His Divine Grace A.C. Bhaktivedanta Swami}{\subject Pre-1978 Original Books}{\comment Spiritual & religious teachings.}{\doccomm Copyright 2017, by the Bhaktivedanta Book Trust Intl. for all BBT publications only. All ri
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ghts reserved.}}
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{\header\ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360\tqdec\tx32767 }{\footer\qc\sl0\slmult1\sb180\sa160\li0\ri0\fi0\keep \chpgn}
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\pard\plain \s526 \qc\sl240\slmult1\sb360\sa360\fi0\brdrl\brdrs\brdrw15\brsp40\brdrcf0\brdrt\brdrs\brdrw15\brsp40\brdrcf0\brdrr\brdrs\brdrw30\brsp40\brdrcf0\brdrb\brdrs\brdrw30\brsp40\brdrcf0\shading10000\cfpat3 {\b\f27\fs56\cf0 11. Back to Godhead Maga
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zine 1944\'971960
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY1: Volume 1, Part 1, 1944
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 1, Part 1, 1944
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs44\cf0\nosupersub BACK-TO-GODHEAD
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\par }\pard \s414 \ql\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub AN INSTRUMENT FOR TRAINING THE MIND AND EDUC
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ATING HUMAN NATURE TO RISE UP TO THE PLANE OF THE SOUL SPIRIT
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub First Appearance on the Vyasa Puja Day
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1944
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub PARTS I, II, III & IV
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub Edited & Founded under direct order of
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\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub BY\line ABHAY CHARAN DE
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub THACKER, SPINK & CO. (1933) LTD.\line
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3, ESPLANADE. CALCUTTA
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \line \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub "We have to defeat tyranny in the
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realm of thought, and create a will for world peace"
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs32\cf0\nosupersub BACK-TO-GODHEAD\line }{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub Will be published part by part as papers are available.
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub Price per part\line \line INDIA .
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.. ... ... ... ... Rs. 0-10-0\line FOREIGN ... ... ... ... 1}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs18\cf0\up10 1}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs18\cf0\nosupersub /}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs18\cf0\dn6 2}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub Shillings
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa720\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f15\fs28\cf0\nosupersub Editor's Office: \'976, SITA KANTA BAN
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ERJEE LANE, CALCUTTA
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1a: Message of His Divine Grace
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Message of His Divine Grace
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\par }\pard \s901 \qj\sl240\slmult1\sb0\sa0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub His Divine Grace Sree Sreemad Bhakti Siddhanta Saraswati Goswami Moharaj the celebrated Acharya (Spiritual Head) of the Gaudiya Vaisnavas
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spoke the following few lines as His Message just a few days (23rd December, 1936) before His passing away from this mortal world.
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\par }\pard
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\s901 \qj\sl240\slmult1\sb0\sa0 \par \pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I have most probably given many people troubles in the mind. Some of them might have thought about me
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that I am their enemy because I was obliged to speak the plain truth for service and devotion towards the Absolute Godhead. I have given them all those troubles only for the reason that they may turn their face towards the Personality of Godhead without
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any desire for gain and with unalloyed devotion. I hope some day or other they may understand me rightly."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I advise all to preach the teachings of Rupa-Raghunath (disciples of Lord Chaitanya) with all energy and resources. Our ultimate goal
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shall be to become the dust of the lotus feet of Sree Sree Rupa and Raghunath Goswamins. You should all work conjointly under the guidance of your spiritual master with a view to serve the Absolute Knowledge, the Personality of Godhead. You should live
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somehow or other without any quarrel in this mortal world only for the service of Godhead. Do not please give up the service of Godhead in spite of all dangers, all criticisms and all discomforts. Do not be disappointed for most people in the world do no
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t serve the Personality of Godhead; do not give up your own service which is your everything and all, neither reject the process of chanting and hearing of the transcendental Holy Name of Godhead. You should always chant the transcendental Name of Godhea
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d with patience and forbearance like a tree and humbleness like a straw."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "We wish that this mass of our body of flesh and blood may be sacrificed at the altar of preaching the Samkirtan Movement (congregatio
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nal chanting of the Holy Name of Godhead) propagated by Lord Chaitanya. We are not desirous of becoming a hero of work or a reformer of religion, but our reality may be identified with the dust of the Lotus Feet of Sree Rupa and Raghunath for that is our
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everything. The flow of the transcendental tide of the attraction of devotion will never be blocked, and you with your all energy shall devote yourself for fulfilling the desire of Sreela Bhakti Vinode Thakur. There are many amongst you who are well qua
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lified and able workers. We have no other desire whatsoever."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "There are certainly many difficulties while we are in this mortal world but it is not our business simply to be overwhelmed with thos
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e difficulties or to try to overcome them only. We must know even during the duration of our present life, as to what we shall gain after overcoming all those difficulties of life and what shall be the mode of our permanent existence. We must make an adj
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ustment of all things that evoke our love and hatred and for those that we want and do not want. Attachment and detachment of this mortal world will engage us more and more as we become farther and farthest from the Lotus Feet of Sree Krishna. When we ar
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e able to transcend the position of attachments and detachments of this mortal world and be attracted with the Holy Name of Godhead, it is then only we can understand the import of the transcendental service of Sree Krishna the Personality of Godhead. At
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the first instance the subject Krishna is startling and perplexing to us. Every one who is called by the name 'man' is more or less struggling knowingly or unknowingly to eliminate those invading elements what are baffling our conception of eternal need
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. It is our only duty to enter into the kingdom of eternal need."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "We have no love or hatred for any one in this world. All arrangements made in this world are but temporary. There is, therefore, unav
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oidable necessity for that ultimate need for every one in this world. You should attain the transcendental loving service of the objective, being situated in concerted action for that one aim. Let there be a constant flow of the ideas and thoughts as con
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ceived by Rupa Goswami and His followers. We shall not at any time show our slightest dejection for the seven tongued "Samkirtan" movement. If we have undaunted faith in it we shall then only achieve all perfections. You should all therefore preach with
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fearlessness and with utmost energy the message of Rupa and Raghunath under the guidance of the followers of Sree Rupa."
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\par }\pard \s1308 \qr\sl240\slmult1\sb180\sa180\fi0\tx360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Translated from Bengali by the Editor)
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1b: Message of Thakur Bhakti Vinode
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Message of Thakur Bhakti Vinode
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "There is no other way out of this great ocean of Nescience except the unalloyed mercy of the Absolute Godhead. Living entity although
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superior in nature in comparison to the nature of matter, he is by association dependant and weaker than the material nature. The Absolute Godhead is the creator of all entities, He is the maintainer and deliverer of all entities. The innumerable living
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entities are infinitesimals and Godhead is Infinite. The infinitesimal living entity is therefore subordinate to the Infinite and as such he is transcendentally the eternal servitor of the Absolute Godhead. The Supreme Spirit Godhead is the ultimate res
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t of all entities. This material world is a construction of the material energy and the material existence of the living entity is a sort of punishment just like a prisoner. The punishment is due to forgetfulness of Godhead by the living entity. And ther
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efore there is no deliverance of the living entities from the clutches of Nescience save and except by the revival of his sense of Godhead. Those who have forgotten the relation of Godhead are only the prisoners of this Material world and those who have
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not forgotten Him are the liberated souls.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The conditioned souls who are bound up by the material energy can get rid of prison life by the mercy of Godhead if he prays for it b
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y penance and service. Great Sages and Messiahs of the world have devised various ways and means for this self-realisation of the living entity and all such means can be grouped into three different channels namely good work, knowledge and devotion.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "There are many sub-divisions within good works such as the system of four castes of four orders of life, sacrifice, austerity, charit
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y, penance and various such things. And there are scriptures wherein the respective results of all the above mentioned good works are illustrated and explained. If those results are again analysed and scrutinised, we can understand that higher station of
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life such as one in the Heaven, opulence in this material world, power, deliverance from miseries and diseases or attainment of higher standard of services are the net results of the above good works. And by separating the one of higher standard of serv
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ices, we can only understand all other results as one of material world. As such all the results pertaining to the material energy which can be attained by the performances of good works, are but temporary and subject to exhaustion. In order of mundane t
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ime and space, created by the Material Energy, everything is limited by the laws of Nature. So all these limited acquisitions cannot help us in our attempt to get rid of the conditional life on the contrary the temporary good results of these good works
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bind us more strongly within the limits of material energy.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The ultimate end of attaining higher status of life is to obtain sufficient time for culture and performances of higher duties.}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The system of the four castes and four orders of life as introduced by the religion of the Hindus, is designed to mould up the character of the respective performers for higher duties an
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d thus to give them ample chance for cultivating spiritual knowledge. If therefore any one who even after obtaining higher standard of life as well as sufficient leisure, does not culture this higher duties namely the cultivation of spiritual knowledge a
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nd philosophy, then according to the opinion of Bhagvats, the labour and energy lost in this direction is spent up for nothing. And in most cases it has been found that those who have obtained sufficient rest and comfort after performances of hard labour
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, have mostly squandered away the valuable time and energy thus obtained in different occupations other than spiritual culture. This fact proves conclusively that good works cannot give any one the ultimate goodness that is freedom from the bondage of co
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nditioned life.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Cultivation of higher spiritual knowledge which discerns the matter from spirit does not also help us in the achievement of the highe
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st goal. By this culture of spiritual life one can realise only one's self, as distinguished from gross matter, and can also understand that the spirit soul is above matter as ignorance of this fact makes him bound to undergo the rigours of conditioned l
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ife. This self-realisation may help one for attaining the marginal position between material and spiritual existence but this does not mean actual spiritual life }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and its spiritual
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activities without which the spirit soul cannot obtain the highest bliss.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This marginal state of life may be called the life of self-satisfaction as distinguished from the life of
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self-realisation which means engagement in the transcendental activities of the spiritual world. Self-satisfaction without this self-realisation (attachment for spiritual activities) does not bear any substantial fruit.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The quality of spiritual activity is so much attractive that it attracts even the most self-satisfied spiritualists and thus engages
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them in the spiritual activities as distinguished from the material activities.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Thus the result of good works, when it gives sufficient leisure for the cultivation of spiritual activities and spiritual knowledge i
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t is then and then only that good works or cultivation of spiritual knowledge can be accepted as means to the ultimate goal. Therefore devotional activities only can lead us to the spiritual activities and nothing else. Good works or spiritual knowledge
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under the guidance of devotional activities can be helpful for spiritual activities but devotional activities even without the help of good works or spiritual knowledge can alone help us in the attainment of spiritual life.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The Personality of Godhead Sree Krishna informed Uddhava that neither good works even without any desire for fruitive action, nor spi
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ritual knowledge, nor the system of caste and creed nor the studies of scriptures, nor penances, nor even renunciation can satisfy Him, as do the devotional activities themselves.
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\par }\pard \s1308 \qr\sl240\slmult1\sb180\sa180\fi0\tx360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Transformed into English by the Editor from Bengali.)
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub All Glory to Sri Guru and Gauranga
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1c: "BACK TO GODHEAD"
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub "Godhead is Light, Nescience is darkness. Whe
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re there is Godhead there is no Nescience."\line BACK TO GODHEAD
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vande 'ha\'e0 \'e7r\'e9-guro\'f9 \'e7r\'e9-yuta-pada-kamala\'e0 \'e7r\'e9-gur\'fcn vai\'f1\'ebav\'e4\'e0\'e7 ca\line \'e7r\'e9-r
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\'fcpam s\'e4graj\'e4ta\'e0 saha-ga\'eba-raghun\'e4th\'e4nvita\'e0 ta\'e0 sa-j\'e9vam\line s\'e4dvaita\'e0 s\'e4vadh\'fcta\'e0 parijana-sahita\'e0 k\'e5\'f1\'eba-caitanya-deva\'e0\line \'e7r\'e9-r\'e4dh\'e4-k\'e5\'f1\'eba-p\'e4d\'e4n saha-ga\'eba-lalit
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\'e4-\'e7r\'e9-vi\'e7\'e4kh\'e4nvit\'e4\'e0\'e7 ca\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Ma\'ecgal\'e4cara\'eba}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The man having forgotten himself as the son of Godhead, has forsaken his real constitutional nature. He has misidentified himself with
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everything non-godly and therefore manipulates a material existence conducted by the mind and the six instrumental senses. He is concerned only with his material coverings of gross body and the subtle mind but cannot see either himself or his so-called
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numerous fellowmen. This is what we mean by Nescience which is darkness. The man having designated himself with the relation of his vehicular body and the finer elements of mind and ego etc., like the motor-car driver who has identified himself wrongly w
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ith the motor-car itself, has manufactured a civilization which is self contradictory and self denial.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub His so-called rationality having not gone far above the rationality of the lower animals, he laments at the death of his fellowmen or
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at the loss of his own things which he has never witnessed by real experience. This is what we mean by Nescience which is darkness. He slightly feels only and that after the death of his fellowmen that the body loses something that moves it just like the
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driver moves the motor-car, but still due to the darkness of Nescience he never concerns himself with the driver of the body but takes care superficially only for the body or the mechanical car.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the darkness of Nescience he is fully amazed with mechanism of the gross body just like a boy who is amazed with mechanism of the m
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otor-car, but he hardly tries to understand that without a driver any amount of astounding mechanical arrangement of the motor-car or that of the human body, it cannot move either of them even by an inch. This is what we mean by Nescience which is darkne
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ss.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The defect of the present day civilization is just like the above. This is actually the civilization of Nescience or illusion and has,
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therefore, civilization been turned into militarization. Every one is fully concerned with the comforts of the body and everything related with the body and no body is concerned with the Spirit that moves the body although even a boy can realise that th
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e motor-car mechanism has little value if there is no driver of the car. This dangerous ignorance of humanity is a gross Nescience and has created a dangerous civilization in the form of militarization. This militarization which, in softer language, is n
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ationalization, is an external barrier to come to an understanding of human relation. There is no meaning in a fight where the parties do fight only for the matter of different coloured dresses. There must be therefore an understanding of human relation
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without any consideration of the bodily designation or coloured dresses.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "BACK TO GODHEAD" is a feeble attempt by the undersigned under the direction of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati
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Goswami Prabhupada, the celebrated founder and organiser of the Gaudiya Math activities-just to bring up a real relation of humanity with central relation of the Supreme Personality of Godhead.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That there is a great and urgent need of a literature like this is keenly felt by the leaders of all countries and the following state
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ments will help much in the procedure.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Some time back a bold statement by the Metropolitan of India in the form of Moral and Spiritual Re-armament movement, was published in
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the Hindusthan Standard, in which the reverend Bishop declared that "INDIA GUIDED BY GOD CAN LEAD THE WORLD BACK TO SANITY."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The President of the United States of America in a message to the Senate stated that "the underlying strength of the world consists in
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the moral fibre of citizens. A programme therefore of moral re-armament for the world cannot fail, to lessen the dangers of armed conflict. Such moral re-armament, to be most highly effective, must receive support on a world wide basis."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Ex-president of the United States of America Mr. Herbert Hoover sent a message in a citizen's meeting in New York which included t
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he following words. "What the world needs today is to return to sanity and moral spiritual ideals. At the present moment, nothing so concerns mankind."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Some 236 members of the British House of Commons jointly affirmed that spiritual principles which are common heritage of all people, a
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re more fundamental than any political or economic issue. They also strongly affirmed that there is urgent need to acknowledge the sovereign authority of God in home and nation to establish that liberty which rests on the Christian responsibility to all
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one's fellowmen and to build a national life based on usefulness, unity and faith.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sir Stafford Cripps the Lord Privy Seal of Britain in a meeting of Christians sometimes in the month of September 1942, said that the
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Kingdom of God would be accomplished through the Divine Power of love and he declared that "the tasks before us are, first so to conduct ourselves as individual Christian that in spite of the difficulties of our surroundings, we may work towards the esta
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blishment of the Kingdom of God throughout our country and the world and second, so to influence and change our social-economic and political environments as to encourage both ourselves and others to take to the Christian way of life."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The horrors of the war are pinching every one and all in the world and a statement of Mr. Windel Wilkie after his return from Russia,
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will tell the story of all other countries in the world. He stated that "Five million Russians have been killed, wounded or missing. At least sixty million Russians are slaves in the Russian territories controlled by Hitler. Food in Russia this winter wi
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ll be scarce, perhaps worse than scarce. Fuel will be little known this winter in millions of Russian homes. Clothing except for the army and for essential war workers has nearly gone. Many vital medical supplies just do not exist."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub What is true for the Russian people is also true for other people, as we Indians are feeling the same scarcity, the same want and the
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same disgust.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The disgust of the war is well summarized by the Foreign Secretary of Britain Mr. Anthony Eden who said that "this time we have to fin
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ish the job properly. We will not tolerate this business every twenty years. When the job is finished we must see that they cannot start it again. That is the will of the nation and the united nation."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Archbishop of Canterbury in his recent broadcast in London said, "In every quarter of earth men long to be delivered from the curs
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e of War and to find in a world which has regained its peace, respite from the harshness and bitterness of the world they have known till now. But so often they want the Kingdom of Heaven without its King. The kingdom of God without God. And they cannot
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have it."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub OUR RESOLVE MUST BE BACK TO GOD.}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We make plans for the future for peace amongst the nation and for civil security at home. That is quite right enough and it would be wrong to neglect it. But all our plans will }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub come to ship-wreck on the rock of human selfishness unless we turn to God. BACK TO GOD,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that is the chief need of England and o
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f every nation."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And lately Sir Francis Younghusband while speaking at World Congress of Faiths said that, "that now religion is everywhere attacked br
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utally, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub we, look to India the very home of religion for a sign.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " Sir Francis pleaded that India, by her e
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xample might show the world how religion can be the most potent of all uniting forces in the conduct of human affairs."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sir Sarvapalli Radhakrishnan the great Hindu philosopher addressing a crowded public meeting in Calcutta recently, observed:
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "At a time like this when there is poverty, malnutrition of body and mind, when many people do not know what it is to have a cooked me
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al, or to lie on soft bed, when millions of homes turn into homes of hunger and prisoners of poverty, religious men will have to address themselves to the task of removing them."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Today the world was noisier, more controversial and violent. There was more hope and more uncertainty, more aspirations and more frus
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tration. And the years that intervened (from the last war) showed the bankruptcy of any spiritual value. The Versailles Treaty, the League of Nations, and the Disarmament Conference failed because they had not the back ground of public opinion to sustain
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them. This war, when it would be won, would prove to be the breeding ground of other wars if the peace was not saved. It could happen only if powerful nations ceased to take pride and glory in their possessions which were based on labour and tribute of
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other weaker nations. This perhaps was what Sir Harcourt Butler meant when he said that the principles of Hinduism contained the essential elements for the saving of world civilizations."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In another meeting the same philosopher pointed out, "We have to defeat tyranny in the realm of thought and create a will for world pe
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ace. Instruments for training the mind and educating human nature should be used to develop a proper social outlook without which institutional machinery was of little use."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These psychological movements of the leaders of all countries-combined with the orders of my Divine Master Sri Srimad Bhakti Siddhanta
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Saraswati Goswami Prabhupada has led me to venture to start a paper under the above name and style "BACK TO GODHEAD" which implies all the words that we may intend to say in this connection.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub India has been politically subjugated so to say for the last one thousand years but very few have been able to exploit her spiritual r
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esources up till now which are measured unlimited by the spiritual masters. Politically India may ask all so-called foreigners to quit the shores of India but spiritually she did never ask any body to do so nor she will do so even now. She will rather in
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vite all the so-called foreigners to come and exploit the spiritual resources of India's advancement and this transcendental exploitation will not only enhance the glory of India but will also enrich the glory of the whole world for unity, faith and huma
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nity.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It may not be out of place to mention herein that His Divine Grace Sri Srimad Bhakti Siddhanta Saraswaty Goswami Prabhupada, just befo
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re his departure from this mortal world, wrote me a letter from Puri dated the 3rd December, 1936 directing me towards my duty in fulfilling His mission in the world for propagating the religion of Divine Love as propounded by Lord Chaitanya. In course o
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f writing that letter, He wrote the following lines amongst other things.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I am fully confident that you can explain in English our thoughts and arguments to the people who are not conversant with the languag
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es of other members."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "This will do much good to yourself as well as your audience."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I have every hope that you can turn yourself a very good English preacher if you serve the mission to inculcate the novel impression
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to the people in general and philosophers of modern age and religiosity."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And when I was consulting my well wishers and friends who are able to help me in this great adventure, all of them encouraged me in th
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is connection. His Grace Sripad Bhakti Saranga Goswami Moharaj the Preacher-in-charge for the Western countries appointed by His Divine Grace who has recently returned from London preaching work to his headquarter, very kindly sent his blessing from Sri
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Nityananda Gaudiya Math in his letter dated the 15-3-43 in the following words amongst other things:-
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I know that His Divine Grace used to admire your intelligence and it was His earnest desire that the world outside be benefitted thro
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ugh your writings in English."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Under the circumstances since 1936 up to now, I was simply speculating whether I shall venture this difficult task and that without an
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y means and capacity; but as none has discouraged me including late Prof. Nishikanto Sanyal and Spd. Vasudev Prabhu (now Puri Moharaj), I have now taken courage to take up the work. Late Prof. Sanyal used to encourage me always by publishing my articles
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in his "Harmonist" and sometime back he wanted to give me the charge of the paper which I could not accept due to personal considerations.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But at the present moment my conscience is dictating me to take up the work although the difficulties are not over for the present sit
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uation arising out of War conditions.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I wish that every one who is enlightened and educated of all nationality, may take active interest in this periodical publication for
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wide circulation as this paper will contain only the transcendental messages of the great savants of India and specially of Lord Chaitanya, the Godhead Incarnate Who descended for the deliverance of all fallen souls in the present age. My duty will be si
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mply to repeat in the "BACK TO GODHEAD" just like an interpreter what I have heard from and what I have been ordered to deliver by my great spiritual master H.D.G. Bhakti Siddhanta Saraswati Goswami Prabhupada. Nothing will be manufactured by me by my me
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ntal concoction. Such words will descend as Sound Transcendental and when they are given proper serving reception by the aural channel, surely they will act like medicine to carry all back to home and "BACK TO GODHEAD."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It is proposed that at least part by part issues of this literature shall be published every year and the subscription is fixed up at
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Rs. 6/- per annum in India or fifteen shillings per annum abroad. The writers of this paper will be mostly those who have dedicated their lives, resources, intelligence and speeches for the service of the Absolute Personality of Godhead and for the welfa
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re of all entities. The readers will therefore derive the highest amount of benefit by their association if they will simply sacrifice a little time for the service of Godhead as will be directed in this paper from time to time. Surely they will go back
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to Godhead and the present rotten world will be transformed into the Kingdom of God as they will learn to acknowledge the sovereign authority of God in home and outside.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The subject matters delineated in the pages of "Back to Godhead" may seem to be very dry in the beginning as the messages are from a d
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ifferent sphere altogether but still we have to give attention to the messages if we really mean to cure the disease of Nescience and go "BACK TO GODHEAD." Sugar-candy is never sweet to those who are suffering from the disease of the bile. But still suga
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r-candy is the medicine for bilious patients. The taste of sugar-candy will gradually be revived if the bilious patient goes on taking sugar-candy regularly for the cure of the disease. We recommend the same process to the readers of "Back to Godhead."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Godhead is One without a second and all living entities are His eternal subordinate transcendental servitors. Realisation of this tran
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scendental relation, will be the attempt of this paper and therefore there is no bar for any one in the world irrespective of colour, creed and nationality, to go back to Godhead.
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\par }\pard \s1308 \qr\sl240\slmult1\sb180\sa180\fi0\tx360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abhay Charan De,\line Editor and Founder.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1d: Godhead and His Potentialities
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Godhead and His Potentialities
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Padmapuranam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub the Absolute Truth is compared with the Fire. As the Fire illuminates by diffusion of its rays, although it is situated in one place, so also the Absolute Truth, although situated far beyond the reach of our imperfect
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vision, is omnipresent in all directions by distribution of His varied energies. These energies or potentialities of the Absolute Truth, are innumerable and immeasurable in quantity and quality but primarily all of them can be grouped into three princip
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al divisions under the following headings, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub viz.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ,
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) Internal Potency or "Chit Potency"
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) Marginal Potency or "Tatastha Potency"
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) External Potency or "Maya Potency"
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Absolute Truth is omnipresent everywhere and anywhere represented by all these potencies by a transcendental process which is inco
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nceivable by any mental speculation. As the fire expands its heat as its natural potentiality, so also the Absolute Truth, call Him the Impersonal "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ", Localised Aspect of Godhead "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paramatman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or the Pe
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rsonality of Godhead "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "\'97in all such manifestations, He manifests His different potentialities i
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n respect of creation, destruction and maintenance of the universe or the entities within the universe. These are quite natural to Him as the heat is to the fire. The Material Nature as we try to explain by our imperfect mental speculation, is only the E
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xternal Nature or External Potency of the Absolute Truth whereas the living entities represented by different species of Spirit embodied, which are eighty four lacs of varieties-are but innumerable manifestations of His Marginal Potency as separate indiv
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idual portions. The actions of the Internal Potency technically called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub potency, is almost simila
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r to the activities of the External Potency technically known as "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or illusion. The difference betwe
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en "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " potency and the "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maya
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Potency}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " is of quality and quantity. The manifestations of the "Maya" potency by creation of the innumerable universes like one as we can see presently, is said to be one-fourth
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quantity (portion) of the whole creation. The creation of the "Chit" potency is three-fourth of the whole creation and is the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kingdom of God}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub or technically called "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Baikuntha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ". Herein lies the difference in qua
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ntity of "Maya" and "Chit" Potencies. The other difference is one of the quality namely the creation of the "Chit" potency is non-destructible and eternal while the creation of the Maya Potency is destructible and temporary technically called the materia
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l Nature.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs18\cf0\up6 (\chftn{\*\footnote\chftn "But above this visible nature there exists another transcendental nature which is unseen but eternal and which does not perish even when all other cre
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ated things of material nature perish." (Geeta{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 8/20}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .}}}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub T
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he former is real while the latter is unreal or shadow. The one is light}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs18\cf0\up6 (\chftn{\*\footnote\chftn Description of the Mundak Upanishad (3.9.10) [\chftn \s1773 \qc\sl240\slmult1\sb180
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\sa180\fi0 {\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub Mu\'eb\'f2aka Upani\'f1ad 1.3
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yasmin vij\'ef\'e4te sarvam evam vij\'ef\'e4ta\'e0 bhavati
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub SYNONYMS
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\par }\pard \s1705 \qj\sl240\slmult1\sb58\sa58\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub yasmin}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97to him; }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub vij\'ef\'e4te}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by knowing; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub sarvam}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97everything; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub evam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97certainly; }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub vij\'ef\'e4tum}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97to know; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub bhavati}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97becomes.
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub TRANSLATION
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\par }\pard \s1814 \qj\sl240\slmult1\sb36\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf6\nosupersub If one can understand the Supreme Personality of Godhead, the controller of all controllers, one can understand everything else.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub revised Bg has:
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub kasmin nu bhagavo vij\'ef\'e4te sarvam ida\'e0 vij\'ef\'e4ta\'e0 bhavat\'e9ti
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub other:
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'e7aunako ha vai mah\'e4\'e7\'e4lo'\'ecgirasa\'e0 vidhivadupasanna\'f9 papraccha \line kasminnu bhagavo vij\'ef\'e4te sarva
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mida\'e0 vij\'ef\'e4ta\'e0 bhavat\'e9ti
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'e7aunaka\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97Saunaka; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub ha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97indeed; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub vai}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub \'97indeed; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub mah\'e4-\'e7\'e4la\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97noble-hearted; }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub a\'ecgirasam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97Angira; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub vidhi-vat}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97properly; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub upasanna\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub
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\'97approached; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub papraccha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97asked; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub kasmin}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97in what?; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub nu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub \'97indeed; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhagava\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97O lord; }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub vij\'ef\'e4te}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97known; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub sarvam}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97all; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub idam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97this; }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub vij\'ef\'e4tam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97known; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub b
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havati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'97becomes; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub iti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub \'97thus.
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Noble-hearted \'c7aunaka Muni approached Angir\'e4 Muni and asked: O glorious one, what is the thing that, when known, makes everything else known also?}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ?}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ]}}}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 2)}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub while the latter is darkness. In the darkness one cannot find out what he wants. And in the material nature also one cannot find what he searches out throughout the whole span of his life. From the
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darkness one however can make out a guess for the light and from the shadow one can make out an idea of the origin. The real is technically known as Transcendence or Noumenon as opposed to the shadow technically called the mundane or phenomenon. But all
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the same we must not misunderstand them as one and the same as sometimes it is wrongly interpreted by imperfect speculation. Thus lies the qualitative difference between the "Chit" and the "Maya" potencies.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The creations of the marginal potency technically called the "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Tatastha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " Potency\'97are the numberless individual living souls trying to lord it over the Material Potency (Maya). The difference between the "Chit" Potency and the "
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Tatastha" potency is one of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub quantity}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub only but almost not of quality as opposed to the difference with the
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"Maya" potency both in quality and in quantity. In other words quantitatively there is much difference between the "Chit" and the "Tatastha" potencies but qualitatively there is almost no difference.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs18\cf0\up6 (\chftn{\*\footnote\chftn This part is well explained by Lord Chaitanya in His doctrine of {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Achinata Vedaveda" i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub simultaneously one and different.}}}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 3)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore "Tatastha" potency is in all re
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spects superior to the "Maya" potency in relation with the "Chit" Potency. We can see therefore a perpetual endeavour on the part of the living souls to lord it over the material nature or "Maya".}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs18\cf0\up6 (\chftn{\*\footnote\chftn "Living entities are My parts and parcels and they are eternal. But they are undergoing prisoner's life bound up by the material nature of mind and the six senses." (Geeta{\cs2873\b\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 15.7}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}}}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub 4)
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entities therefore being one with the Transcendence in quality, are also indestructible and eternal. This fact is elaborate
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ly corroborated in the Geeta as follows (Ch. II) "The soul or the spirit of the living entity is never born nor does it ever die. It was never created in the past nor it is created at present neither it shall be created in the future.}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs18\cf0\up6 (\chftn{\*\footnote\chftn It is futile attempt therefore to produce life-substance in the laboratory of scientists.}5)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is the
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soul is transcendental to physical time, represented by Past, Present and the Future. The spirit is therefore unborn, indestructible, eternal, the oldest but always fresh, it is never put to annihilation even after the destruction of the body and the min
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d."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Thus one who knows the soul to be non-destructible and eternal\'97}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub can he ever kill any other soul or does he order to kill others.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Transmigration of the soul from one body to the other after the destruction of the body, is just like one's changing an old garment f
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or a new one. The non-destructible soul simply changes its material body but is never killed or put to death as we generally misunderstand."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "No weapon can penetrate the soul, no fire can burn it, no water can moisten it and no air can dry it up."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The soul is impenetrable, incombustible, incapable of being moistened or dried up. It is permanent, constant, immovable and eternal."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The soul is declared to be incomprehensible, invisible, immeasurable and knowing the soul to be so, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub one has nothing to lament for, Oh Mighty armed.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entity is therefore permanently related with the "Chit" potency as opposed to its temporary relation with the material natu
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re or the "Maya" potency. His relation with the material nature is casual and the cause for such accidental relation is the forgetfulness of his real nature. The living entities are just like sparks of the fire (the fire being compared with The Absolute
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Truth) or the molecules of the rays of the Sun (the Sun being compared with The Absolute Truth). Qualitatively there is no difference between the fire and its sparks or the Sun and its molecules of rays but quantitatively there is a gulf of difference be
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tween them.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entity therefore when he forgets his real nature as one with the "Chit" potency and identifies himself as one of the creati
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ons of the material nature or the "Maya" potency by his tendency of forgetfulness\'97is as a matter of consequence, put into the various material afflictions represented by the threefold miseries of material existence. These threefold miseries are:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (a) Misery pertaining to the material body and the mind such as perceptions of cold and heat and conceptions of distress and happiness
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.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (b) Misery pertaining to the awards of other living entities such as an attack by the enemies, bites by the animals etc.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (c) Misery pertaining to the controlling powers of gods such as occurrences of earthquakes, famines, wars, pestilence etc.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A temporary relievement from one of the above threefold miseries is known to us as happiness (?). Negation of distresses is undoubtedl
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y called happiness but all happinesses in the material nature, are adjusted by the "Maya" potency and as such all such happinesses are conditional as much as they again await the onslaught of another distress. In the material nature, all so-called happin
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esses or the so-called distresses are of temporary nature. As such temporary happinesses cannot satisfy the living entity, the latter's nature being one with the "Chit" potency }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e
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.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , non-destructible and permanent.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The tendency of the living entities, is therefore a hankering after eternal happiness and non-destructible existence. The entire activ
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ities of living beings are directed towards this end. But as they are under the conditions created by the 'Maya' Potency which is itself destructible and temporary, the desire for a happiness of permanent nature, remains ever unfulfilled in the Material
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Nature. The exodus of the residents of Calcutta to other places out of fear of being raided by the Japanese bombs, is due to the same tendency of non-destructible existence. But those who are thus going away, do not remember that even after going away fr
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om Calcutta saved from the raids of the Japanese bombs, they are unable to protect their bodies as non-destructible at any part of the material universe, when the same bodies will be raided by the bombs of material nature in the forms above threefold mis
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eries.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Japanese also who are threatening the Calcutta people with ruthless air-raids for increasing their own happiness by possession of
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lands\'97do not know that their happiness is also temporary and destructible as they have repeated experience in their own fatherland. The living beings, on the other hand, who are designed to be killed, are by nature eternal, impenetrable, invisible etc
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. So all those living entities who are threatened to be killed as well as those who are threatening to conquer are all alike in the grip of the "Maya" potency}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs18\cf0\up6 (\chftn{\*\footnote\chftn Al
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l works are entirely done under the influence of the modes of Nature (Maya) and the living entity bewildered by false vanity thinks that he is the performer. {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 3.27)}}}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 6)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and are therefore in the darkness. The Hindu conception of the Goddess }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub "Kalika Devi"}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the symbolised representation of the darker manifestation of the Absolute Truth and in that darkness\'97destruction, annihilation, death and
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miseries are the only concomitant factors as we can observe in the grim\'97Figure of the Goddess "Kalika Devi" in an attitude, always threatening with destruction.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leaders of materialistic civilization take shelter in this darker Aspect of the Absolute Truth or the Goddess of darkness in order to
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dissipate the present and temporary distresses without knowing that darkness cannot be removed by an unscientific handling of the darkness itself but it can be removed only by the scientific handling of the Light only. Without light any amount of specula
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tion of the human mind (which is also a creation of the material nature) can never restore the living entities to permanent happiness. In that darkness any method of bringing peace in the world which will stand eternally, be it nonviolent or violent, can
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bring only temporary relief or distress as we can see all creations of the External Potency. In the darkness non-violence is as much useless as violence while in the light there is no need of violence as much as of non-violence.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Without entering into the details of these, we may take it for granted that fear of being destroyed and killed is an outcome of our as
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sociation with material nature while in reality we are one with the transcendence. As such we have nothing to fear nor to be destroyed. The body is destructible but the spirit is not. The living entity in the darkness of the Absolute Truth, wrongly ident
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ifies with the material nature or "Maya" and concludes himself to be destructible. This causes his fear of being destroyed while actually he is not to be so. Forgetfulness of the Almighty Father is the cause of such misidentification. Intelligent persons
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therefore should approach to the bonafide spiritual master and accepting him to be nondifferent with the Lord, will devote himself cent per cent in the transcendental service of the Lord. This is what we mean by going "Back To Godhead."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Forgetfulness of the transcendental loving service of the "Chit Potency" of the Personality of Godhead Sree Krishna, is the cause of f
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all-down of the living entities. Reinstallation of the relation of the "Chit" Potency shall therefore be the ultimate goal of human life. If the living entity therefore somehow or other comes in touch with a bonafide saint and scriptures and thus becomes
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eager for revival of his lost relation of the "Chit" potency, he can then only be liberated from the clutches of the "Maya" potency and then only all creation of the material nature appears to him as insignificant, temporary and illusion.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub At this state of being related with the internal potency of the Absolute Truth, THE LIVING ENTITY DOES NOT HANKER AFTER UNNECESSARY AC
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CUMULATION OF MATERIAL WEALTH FOR UTILISING THEM IN THE SERVICE OF THE EXTERNAL POTENCY NAMELY "MAYA" FOR DESTRUCTION AND DARKNESS; nor does he lament for any so-called material loss. He looks at that time on all other entities in a spiritual light, as o
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ne and the same, covered only in different material encagement of different names under the influence of "Maya." The beginning of such spiritual existence thus ushered forth by the Divine Grace-makes the liberated soul turn towards the transcendental lov
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ing service of the Personality of Godhead under the influence of His "Chit" Potency in place of his (soul's) engagement in the temporary service of the "Maya" potency as above-mentioned. This fact is corroborated in the Bhagwat Geeta by Lord Sree Krishna
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as follows:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "One who is situated in the Transcendence and is fixed up in his mind, he is always untroubled and does not rejoice by attainment of w
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hat is desirable nor does he lament by attaining what is undesirable." (Geeta 5/19.)
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Unsurmountable are the ways by which one can get rid of the 'Maya' potency with her threefold modes, but one who surrenders unto Me (
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Sree Krishna) he only can get rid of the clutches of "Maya." (Geeta 7/14.)
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When the living entity becomes overwhelmed in the engagement of his service of the "Maya" potency, he forgets altogether his divine re
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lation with the Godhead. This horrible state of life is technically called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asurik i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the life of a
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demon. The name of demon as we often hear in different scriptures, does not mean any horrible figure of extraordinary dimension as the artist generally paint by imagination, but demon is a man who is godless.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs18\cf0\up6 (\chftn{\*\footnote\chftn Vishnubhakta vabet daiva asura tad viparjaya.
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\par \pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub vi\'f1\'ebu-bhakta\'f9 sm\'e5to daiva \'e4suras tad-viparyaya\'f9. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub [}{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Padma }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Pur\'e4\'eba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub ]}}}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 7)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Description of such godless man is given in detail in the sixteenth chapter of the Bhagwat Geeta.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A godless man does not know what shall he do and what he shall not. He is mostly unbeliever in the teachings of the different scriptur
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es and is generally atheist by nature. In his opinion, religion is superfluous and an unnecessary engagement and as such he attacks religion specially in the most brutal manner. He does not follow any injunction of the scriptures but commits all kinds of
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sins which he could not have done by following the order of scriptures. He follows his own path and does not accept any authority. In his opinion there is no cause of the creation of the universe except a desire of passion, as a child is born by the pas
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sion of a man and a woman. He does not find therefore any design behind the creation of the universe, and thus says that there is no Creator whatsoever. The universe is a product of Nature's fortuitous course and there is no ultimate controller of Nature
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. He finds every day that matter is unable to take any initiative out of its own will and thus the world is produced by a chance assembly of atoms and so forth. Without any fear of the Authority therefore, he finds it easier to preach his own way of thin
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king that there is no God at all. He says that every one can manufacture his own religion and thus the process of religiosity so sublime and so divine becomes a subject for his recreation. He preaches that there should be as many religions as there are m
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en on the surface of the globe and there is no necessity of accepting the fact that God is one and religion is one.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the opinion of a godless man, conception of Godhead is the product of Devil's workshop in the idle brain. God is manufactured by de
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signing brain of the professional class (?) and thus everyone and anyone can manufacture his own God and follow his own way of religiosity for so-called salvation.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thus concluding the godless man in demonic propensity, engages himself in the service of the "Maya" potency for the destruction of the
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world. Devoid of spiritual knowledge, he is less intelligent and works out foolish designs out of his foolish brain, in order to create trouble in the world. He considers himself over intelligent and by his over intellectual method he brings disaster on
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the tranquility of the world peace. He becomes a leader of similar less intelligent persons and leads them also towards destruction like a blind man leads another blind man to get themselves both fallen in the ditches.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The motive power for such unlawful leadership is nothing but an unquenchable thirst for power, desire for domination and unconquerable
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passion. This is hankering for recognition and drunkenness of power. Moved by such unholy passions he starts all sorts of agitation for the fulfillment of his manufactured ideals of world leadership. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub And thus proceeding on his onward march, he is met with another demon of the like nature and thus a clash begins between the rival demons.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Both of them being
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godless, the "Maya" potency of Godhead takes them to task, like the demon "Mohisasur" The Goddess engages such demons in fighting with one another until they are individually or collectively vanquished by their own unholy engagements. She engages them ju
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st like a school teacher engages naughty boys in the business of pulling each other's ears by each of them. The demons are thus punished in their vain search out for recognition by the "Maya" potency.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The godless man is always overwhelmed with material thoughts of unlimited measure. He not only thinks for his own sense-gratification
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but for the sense-gratification of his family, society, country, nation and so on and that not only for one decade but also for all the time to come after his death. He does not, however, understand that after his own death he has to change all the detai
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ls of his calibre. Ignorantly situated, thus he accumulates wealth for the respective welfare works by committing all kinds of sins. For such welfare works he does not hesitate to do harm to others in respect of his own self, family, society, country or
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nation. Thus he becomes an ill-conceived leader of his family, society or nation in order to satisfy an unquenchable desire for self-gratification without knowing the modes of nature by whom he is engaged in such unholy task up to the destruction of the
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creation and without caring for the Supreme Authority Who is competent and able to take care of all families, societies, countries or nations without any distinction of caste, creed and colour.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs18
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\cf0\up6 (\chftn{\*\footnote\chftn "Those men who devoutly seek refuge unto Me (Sree Krishna the Godhead) and always think of Me without a pause of a second, I personally carry their necessities of life." (Geeta{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 9.12}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}}}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub 8)
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The godless man is bound up with many hopes based on self gratification and anger and for the satisfaction of his such unholy desires,
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he continues to accumulate worldly riches and powers by all possible means.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The godless man thinks like this. "I have got this thing today and thus my mind is satisfied for the present. I have got so much and i
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n the near future this shall be increased again and again. I have killed my that enemy and my other enemies shall be killed in due course. There is no God (?) and if there is any God at all, He is my order-supplier or it is I. (?) I am therefore Godhead
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(?) enjoyer, perfect, powerful and happy etc. I am recognised by all men on the earth and who is there who can be my rival in so many respects? I shall therefore hoard up wealth for the benefit of me and my men."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thus he becomes more and more overwhelmed with the darkness of the Goddess "Kalika Devi" or the "Maya" potency in order to perpetuate
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his life of darkness until the end of creation.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The godless man also sometimes poses himself as a pseudo religious man. He engages his men and money with pride and vanity in the so-c
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alled spiritual activities or religious ceremonies. By such performances he wants to demonstrate the grandeur of his wrongly accumulated wealth in order to be recognised as a great devotee of God (?) not for the sake of Godhead (as he does not believe in
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the existence of Him) but for the sake of his kinsmen, friends, flatterers dictated by a false sense of respectability and aristocracy. Such godless man however, envies the All-pervading Godhead situated along with him as also with other living entities
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. He thus makes unlawful animal sacrifices and if any saintly man advises him not to commit such sinful acts, he casts aspersions on such saintly persons propelled by his ill-acquired self sufficiency, power, pride, passion and anger, etc.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such hellish godless persons are gradually forced to go down and down in the domain of darkness and in the kingdom of demons, so that
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perpetually they may suffer the pangs of the threefold miseries as above mentioned by the unfailing stroke of the trident in the hands of the "Maya" potency. In other words such people are themselves responsible for gliding down to such a horrible state
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of life without any hope of deliverance from the clutches of Nescience.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But the All-merciful Personality of Godhead is so kind to us that He has sent forth through His authorised agents scriptures like the
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Vedas and the Puranas. These transcendental sounds when admitted by aural reception in a submissive mood by any man in the world, he can realise Godhead in the form of Scriptures and Saints and then only he comes to his senses that it is Godhead or His a
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uthorised agents only that can deliver him from all miseries and no one else.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore the highest form of philanthropic or altruistic service that a man can render to his fellow brethren\'97is the propagation o
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f transcendental service of the Personality of Godhead by awakening the spiritual sense of all sleeping men caught hold of by the grip of the "Maya" Potency. The easiest method for reviving such spiritual sense in the heart of all fallen souls, was taugh
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t by Lord Chaitanya who took compassion with the fallen souls of the present age, as congregational chanting of the Holy Name of Godhead. He saw that fallen souls of the present age are always engaged in a habit of quarrelling with one another in the fie
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lds of sociology, politics, economics, philosophy and religion and as such they have no hope of deliverance by the practice of good works, cultivating spiritual knowledge or by means of performing costly sacrifices. He therefore inaugurated the movement
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of the transcendental "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samkirtan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or congregational chanting of the Names of Godhead. This process of rev
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iving the sense of spirituality in human society is the most potent and universal form of religion in which everyone can take part irrespective of caste, creed and colour distinctions. It is assured by the Lord that by this method only one will be able t
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o attain to all spiritual perfections. So everyone must help in the propagation of such transcendental movement for the supreme benefit of mankind nay all living entities.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amongst the innumerable transcendental Names of the Godhead, Lord Chaitanya has prescribed the following sixteen words composed of thi
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rty-two Sanskrit letters,\'97as the most potent sounds in the "Kali" age. As uttered by the Lord Himself\'97men may take advantage of repeating the following transcendental sounds every day in an assembly of family members both male and female at least o
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nce in every evening or at any time conveniently for his own as well as other's benefit without any grudge. The sixteen words run as follows:\'97
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Hare Krishna Hare Krishna Krishna Krishna Hare Hare\line Hare Rama Hare Rama Rama Rama Hare Hare
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1e: Theosophy Ends in Vaishnavism
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Theosophy Ends in Vaishnavism
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub [This article also appeared in two parts in Back to Godhead Vol I Part VIII and Vol I Part IX published in 1952]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The summary of a lecture delivered at the opening session of the Fifty-Sixth Annual convention of the Theosophical Society in America,
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held on July 25th, 1943 was handed over to me by a well wisher friend in a pamphlet under the heading of "The Theosophist as the Ideal Citizen in War and in Peace." By perusal of the pamphlet we could gather the following points which lead to the ideals
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and philosophy of the Vaishnavas.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Theosophist believes in a Personalised Consciousness or a Directing Will behind the operation of the universal activity. This conc
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lusion is quite logical as we can see in every field of our activities. We can observe that nothing in the world is possible to perform without a directing Will. Matter has no power to move without a touch of Free directing will and as such it is quite n
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atural to think that the whole material nature, however big and consummative, is directed from behind, by a great Will which is termed differently by different speculationists.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But the Vaisnavas or the devotees of the Absolute Personality of Godhead, not only believe in a Personalised Consciousness in the proc
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ess of the direction of the universal activities but also they actually accept Sree Krishna as the Absolute Person who is the root of all causes and all effects.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this connection if we refer to such authentic literatures as Bhagwat Geeta, Brahmasamheeta etc., they may help us in approaching ne
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arer to the Personalised Consciousness of the Absolute Personality of Godhead. The first stanza of the Fifth Chapter in Brahmasamheeta, affirms very emphatically that Lord Sree Krishna Who is known as Govinda is the Supreme Godhead. He has an eternal bli
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ssful spiritual body. He is the Origin of all and He has no other origin as He is the Prime cause of all causes.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada explains this stanza as follows:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Krishna is the exalted Supreme entity having His eternal name, eternal form, eternal attribution and eternal pastimes. The very name
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Krishna implies His love-attracting designation, expressing by His eternal nomenclature the Acme of entity. His eternal beautiful heavenly blue-tinged body glowing with intensity of ever existing Knowledge has a flute in both hands. As His inconceivable
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spiritual energy is all extending, still He maintains His all charming medium size by His qualifying spiritual instrumentals. His all accommodating supreme subjectivity is nicely manifested in His eternal Form. The concentrated all-time presence, uncover
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ed knowledge and inebriating felicity have their beauty in Him. The mundane manifestive Portion of His Own Self is known as all-pervading Paramatma, Iswara (Superior Lord) or Vishnu (All-fostering). Hence it is evident that Krishna is Sole Supreme Godhea
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d. His unrivalled or unique spiritual body of super-excellent charm is eternally unveiled with innumerable spiritual instrumentals (senses) and unreckonable attributes keeping their signifying location properly, adjusting at the same time by His inconcei
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vable conciliative powers. This beautiful spiritual Figure is identical with Krishna and the Spiritual Entity of Krishna is identical with His own Figure."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The very intensity blended entity of eternal presence of felicitous cognition is the charming targeted holding or transcendental Icon
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. It follows that the conception of the indistinguishable formless magnitude (Brahman) which is an indolent, lax, presentment of cognitive bliss, is merely a penumbra of intensity blended glow of the three concomitants }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub viz.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the blissful, the substantive and the cognitive. This transcendental manifestive Icon of Krishna in His original face is primord
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ial background of magnitudinal infinite Brahman and of the all pervasive Over-soul Krishna as truly visioned in His variegated pastimes, such as Owner of transcendental cows, Chief of cowherds, consort of milk maids, Ruler of the terrestrial Abode Goloka
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and Object of worship by transcendental residents of Goloka beauties, is Govinda. He is the root cause of all causes who are the predominating and predominated agents of the Universe. The glance of His projected fractional portion in the Sacred Originat
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ing water }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub viz.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Personal Over-soul or Paramatma, gives rise to a secondary potency\'97nature who crea
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tes the mundane universe. This Over-soul's intermediate energy brings forth the individual souls analogously to the emanated rays of the sun."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The glance of His projected fractional portion as referred to above is confirmed in the 10th sloka of the ninth chapter of Bhagwat Gee
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ta. The Personality of Godhead says, "Material Nature (Prakriti) under My surveillance, gives birth to everything moving or fixed (animate or inanimate) and by this process, O son of Kunti, the universe evolves."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This glance, superintendence or surveillance, as we may prefer to call it by the Supreme Personality of Godhead is just like the super
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intendency of an executive head of a government who does everything as directing will but still one does not see him in every sphere of the governmental activities. Without him nothing can be done but on the face of the activity he seems to be absent as
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the performance is completed by another agent. Such is the relation of the Material Nature with the Absolute Personality of Godhead.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Material Nature is called the 'Mother Brahman' }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , She is impregnated with the seeds of creation by the Absolute Personality of Godhead as confirmed in the Bhagwat Geeta in the 14th chapter.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sree Krishna says there "That the Material Nature which is called also 'Mahat Brahma' is my womb; therein I place the seeds or germs o
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f creation from which comes the birth of all entities, O the son of Bharata."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Under such Personalised Consciousness as the Theosophist believes in, it is natural to conclude that there is a great plan for the cre
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ated universe.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vaisnavas accept this plan in a very simple way. The Supreme Personality of Godhead being the Absolute Enjoyer and Creator of ever
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ything that be, the plan is so made that everything in the creation is meant for the sense gratification of the Supreme Being. Any one that creates disturbance in this great Plan of the Supreme Being is considered by the Vaisnava as Aparadhi or Offender
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and there he concludes quite naturally that when an entity or Jiva soul forgets his ownself as the eternal servitor of the Supreme Being for adjustment of the Great Plan and considers himself as an enjoyer, he is at once caught hold of by the external po
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tency of the Supreme Being which is termed as Maya, and begins his existence in the material Nature forgetting his real nature of Spirit. He drags on a conditional life under the modes of Nature, thereafter.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This Great Plan is explained in the Bhagwat Geeta in two ultimate slokas }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the 65th and the 66th slokas of the 18th Chapter which conclude the teachings of Bhagwat Geeta. The Personality of Godhead Sree Krishna says there that every
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one should offer himself as the eternal transcendental servitor or devotee of Sree Krishna with heart and soul. He should not be like the "Karmayogi," "Jnanyogi" or "Dhyanyogi" but should be "Bhaktayogi" pure and simple and in every sphere of his activit
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y, he should only serve the purpose of the Supreme Personality of Godhead according to His Great Plan under the guidance of Him or His bonafide representative. This will gradually lead one to the position of eternal servitude of the Eternal Person and th
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is advice was imparted to Sree Arjuna because he was Sree Krishna's most bosom and dear friend.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Within this plan of action Arjuna was also advised to give up all other engagements and simply to follow the Personality of Godhead. I
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n the beginning of the lessons of Geeta the Personality of Godhead explained to Arjuna as many different engagements as the duties of a renouncer, of a Sanyasin, of a Yogi, or a Jnanee, of a Karmee etc., and now he orders straightly to give all these eng
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agements up and directly follow the wishes of the Personality of Godhead. In that way He assured Arjuna to protect him from all vices that may accrue for not having attempted to do all other duties and for that reason he has had to lament for nothing. By
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the performances of transcendental loving service unto the Personality of Godhead, the pure spiritual nature of every one and all becomes manifest. The performances of all so-called duties in this mundane world such as performances of religious duties,
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worldly duties, purificatory duties for higher state of life, acquisition of knowledge, meditation for controlling the senses and the mind, etc., are performed in order to rise from the conditional life of bodily and mental existence and in order to atta
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in to the spiritual existence plain and simple; but when one transcends all such conditional state of life and rises high by the spiritual attraction of the All-blissful, Eternal Form of Sree Krishna, he has nothing to do and nothing to perform.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All activities of the material existence are targeted to some sort of ideal or plan. "The universe is never at any moment the result o
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f a mere 'fortuitous concourse of atoms,' but on the other hand the result of the operations of Directing Will." From this follows the logical conclusion that the Will operates according to a plan: In brief, a believer in Theosophy accepts as a fact that
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, "in and through all things, a Directing Will is at work, with a plan of Action from moment to moment towards a predominated end." That is the version of the Theosophist in a different way as the Vaisnavite works. The predominated end is to serve the pu
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rpose of the Predominator Absolute.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In other words all our activities are targeted either to the end of some bodily purpose, or some mental purpose or some spiritual purp
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ose. Activities to the end of some bodily and mental purposes have practically no permanent value having regard to the very end being transient and temporary and are therefore classified under two heads namely good or bad. But the activities towards spir
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itual end is called transcendental to all good and all bad purposes and as such activities may be divided into three departments for permanent and eternal existence. These three departments may be termed as attachment towards impersonal spiritual existen
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ce as opposed to variegated material existence, attachment to the All-pervasive Godhead or localised aspect of Paramatma the Super-soul or attachment to the Predominator Personality of Godhead in His All-blissful, Eternal and All-attractive Form. If we a
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nalyse all our activities in this world they can be grouped together under either of the above different headings, namely mundane or transcendental, temporary or permanent and all such activities attain some sort of atmosphere according to the plan or id
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eal of the performer. They are differently named under different headings and different plan but such activities as are targeted towards the transcendental sense gratification of the Predominator, Personality of Godhead Sree Krishna, are termed as unallo
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yed devotion. Such activities are devotional activities and they should never be misconceived as ordinary activities under the headings of bodily or mental plan of actions. These activities or the devotional activities are real activities towards the end
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of the Great Plan and they never disturb the adjustment of the Great Plan whereas all other activities may it be good or bad, are simply disturbing to the Great Plan of the Predominator and they should therefore be given up by one who desires to work ac
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cording to the Plan.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the ninth chapter (24th Sloka) the Personality of Godhead declares most emphatically that "I am the Enjoyer and Lord also of all sa
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crifices, but men do not know Me in truth and therefore they suffer."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Whenever any activity is performed which does not satisfy the transcendental senses of the Personality of Godhead or does not adjust t
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he Great Plan of action is called a sin. When Sree Krishna wanted Moharaj Judhisthir to tell a straight lie to Dronacharya, Moharaj Judhisthir first declined to tell such a lie and then he told the truth in a round about way which apparently seemed to th
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e ordinary men to be untruth in a round about way. But Moharaj Judhisthir himself told the truth as far as practicable. But the after result was that Judhisthir had to visit hell for the reason that he declined to tell a lie according to the Plan of Sree
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Krishna. Ordinary men understood that Judhisthir was compelled to visit hell because he told lie in a roundabout way, but savants could understand that he had to visit hell for the reason that he did decline to tell lie according to the order of Sree Kr
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ishna. The import of the story is that telling lie or telling truth does not matter if it can reconcile with the Predominated End. In ordinary life also we can judge a means by the result of its end. End justifies the means. If the end is to satisfy the
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Great Plan of the Predominator Absolute Personality of Godhead, it does not matter whether the means are right or wrong according to the poor judgment of imperfect judges. The Absolute Personality of Godhead being the Supreme Enjoyer He must be satisfied
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by all means that is the Great Plan according to the philosophy of the Vaisnavites.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Empiric Theosophist gives this Great Plan of the Absolute Person different names such as "the Plan of God, which is Evolution" the "Ar
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chetypal World" a "Power, not ourselves," which makes for righteousness" and the Theosophist will argue "that in and through all things, from an electron to a star, from an amoeba to an angel, there is a pattern" and one who has discovered this pattern i
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s called a Theosophist.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vaisnavite believes in the "Plan of God, which is Evolution" but not in the way as the Theosophist accepts. The Theosophist believ
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es that "all things are moving to an ordered end, just as a lotus root buried in mud, will in the process of its ordered growth, inevitably produce the beautiful flower." But the Vaisnavite will apply more reason to it than any other philosopher, and he
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will say that the process of ordered growth is also conditional. The seed or root of a lotus may be buried in mud but still the growth will be checked if proper help is not available from Nature or Prakriti. The condition is offered by the nature that ma
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kes the flower to grow or die in the bud. The Evolution is not steady from one stage to another but the same is also depended on the modes of the Material Nature and according to one's modes of work. It should not be therefore concluded that once a Jiva-
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soul or spirit is embodied in a human form, he is no more changed to a tiger or an angel but according to the Vaisnavites the Evolution is so flexible that an Angel can become a tiger or a tiger can become an Angel at any moment according to the works of
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free will helped by the modes of Nature.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Every individual soul being part and parcel of the Super-soul has independence subordinate to the Absolute independence of the Predomi
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nator and this independence is never hampered by the Predominating independence of the Absolute Person. He is full in Himself and His independence is never conditional to the independence of the Jiva soul. According to Archetypal Plan the Vaisnavite beli
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eves that Man is made according to the Model of God Himself and therefore man is considered the highest being in the process of Evolution and he is actually so, as we can judge by the favourable circumstances.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A man's height, his beauty in respect of colour and form, his intelligence and strength, his power of endurance and above all his psyc
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hic development clearly indicate that he is highest of all created beings. And for this the Vaisnavite affirms that embodiment of a Jiva soul as human being as the most coveted, rare form of life which is helpful for the spiritual salvation of the embodi
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ed and therefore the Vaisnavite concludes that this human form of life is much more important than the life of an angel and what to speak of other in lower animals.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But unfortunately very few men realise this importance of human life and most of them prefer to enjoy life to their best capacity unde
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r conditions offered by the Material nature. When a man realises that his human form of life has been awarded to him after crores and crores of births and deaths through many many species of embodiment by the process of Evolution and recognises "a Power,
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not ourselves, which makes for righteousness" and as such distinguishes the same with another power which makes for righteousness indirectly, then he tries to rise up to the unconditional complete free life and activity in the kingdom of Godhead and for
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this purpose he engages his life, money, intelligence and words for attainment of the highest form of spiritual existence.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the above process of Self-realisation the Vaisnavite like the Theosophist not only realises that he is also in some measure the Goo
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d, the True and the Beautiful but also he constantly remembers that quantitatively his goodness, truthfulness and beauty are never comparable with those of the Predominator. As the Egyptian philosophers put it, "The Principle which gives life dwells in u
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s, and without us, is undying and eternally beneficient, is not heard or seen, or smelt, but is perceived by the man who desires perception"; so the Vaisnavite also realises the same Principle both qualitatively and quantitatively. Qualitatively he makes
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no difference with the great Predominator but quantitatively he always maintains a difference between the Predominator and the Predominated.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thus the Vaisnavite not only recognises "a Power not ourselves, which makes for righteousness" but also recognises the same in an indi
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rect way and gives these different names such as Jogamaya and Mohamaya and the Jiva-souls who are under the control of either of the above Power or Energies, are called the Marginal Power. And above all these three Powers, puts the Powerful or the Predom
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inator as the Absolute Personality of Godhead. The Philosophy of Kshetra and Kshetrajna as discussed in the Bhagwat Geeta is based on these three powers and above them the All-powerful Personality of Godhead Sree Krishna. Our essay on }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Godhead and His potentialities}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub published in this leaflet tries to explain this subject more elaborately. The conclusion may
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be drawn like this that Godhead is the Whole thing and All-Powerful and the Powers may be grossly divided into three headings which are as above. The Vaisnavite like the Theosophist, believes himself as an unit in the same Whole under the subheading Marg
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inal-Power.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Theosophist's delight in the feeling of a brotherhood of all living entities is the Vaisnavite's highest plane of Vaisnavism calle
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d the stage of Mohabhagabat; but the process of realising that highest form of universal Brotherhood by the Vaisnavite is different from that of the Theosophist.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Theosophist's ideal of universal brotherhood is without a Central relationship whereas the Vaisnavite's universal brotherhood is b
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ased on with a Central relation. The Theosophist puts his ideal of universal brotherhood as follows:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "But to be brother to all that lives means to the Theosophist a responsibility to all that lives. Since the Theosophist is a human bei
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ng his responsibility is towards all other beings like himself. The concept of a Universal Brotherhood of all Mankind passes from being a mere intellectual ideal into ever present, ever driving Reality.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It is from this realisation of an interlinking of all mankind, and in a very precise manner the interlinking of man and man within an
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y community, whether small like a village, or large like a nation, that the reality underlying the word 'citizen' derives its implications of responsibility, duty and sacrifice. The Theosophist knows, by his knowledge of the pattern, that men have not co
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me together to form communities because of greed or for the purpose of self-protection; but that they have together primarily because they are to be mutually helpful, each to give what he can to the others, and to receive from them what he needs and to h
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elp to release in every other the Goodness, Love and Beauty that lie hidden in the heart of every man, woman and child.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It is towards this goal that the Great Plan has fostered civilization from savage to civilized; therefore the word civilized connoted
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the duties of Citizenship. Among these duties are a valiant defense of those who are unjustly attacked, to protect the weak against the exploitation by the strong, and to release the hidden Beauty of the Divine in all men and things, by aiding in the de
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velopment of the sciences and the arts, and by all ways which appeal to the Highest in Man and which bind man to man and nation to nation."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vaisnavite accepts all the above principles in the bond of universal brotherhood but he can see that these ties of brotherhood are
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only superficial and they cannot stand for a permanent relationship. Great leaders of thought in almost all countries in the world have tried this method of binding man to man and nation to nation by some sort of altruistic method but the Vaisnavite dif
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fers from them that such process may temporarily cause some sort of external brotherhood between man to man, etc., but will fail in the ultimate, unless one is not helped to revive his inborn-nature technically called "Swarupa" as distinguished from his
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"Birupa" or external nature. The valiant defense of those who are unjustly attacked or protect the weak from the exploitation by the strong, are undoubtedly worthy of mention for binding man to man and nation to nation but the Vaisnavite wants to make ev
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ery one and all so strong that he would not need any outside protection nor will be exploited by anyone else. The Vaisnavite says that a living entity when he forgets his real "Swarupa" as the eternal transcendental subordinate unit of service, becomes e
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xploited and constantly attacked by the "Birupa" or material nature. The exploitation and attack which we generally see externally on our fellowbeings are but the attacks and exploitation of the Grim Material Nature which tries to put the conditioned sou
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l to the path of righteousness in an indirect method\'97just like the teacher chastises the student in order to put the latter into righteousness. Temporary help to save one from such attack or exploitation, may save one from such attacks or exploitation
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by a visible agent of the material nature, but that will not save the sufferer from the hands of Material nature which is called Godly and unsurmountable in the Bhagwat Geeta. When a culprit is given punishment within the walls of a prison house by the
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Superintendent of the prison, the childish cry of other prisoners or protest by them can give some temporary relief to the prisoner meant for punishment, but that cannot give him real relief. Brotherhood within the prison walls by the prisoners themselve
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s will not surely improve their ideal of universal brotherhood under the grip of the Jailor in charge.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The whole ideal of universal brotherhood, peace and amity will surely give permanent delight as soon as the brothers are given relief
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from the exploitation and attacks of the Material Nature just like prisoners when they are freed from the control of the Jail Superintendent to relish the sweetness of brotherhood conceived by them. Within the walls of a prison house brotherhood for mutu
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al relief is revolt against laws of the Jail and as such universal brotherhood within the laws of Material Nature is meaningless.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vaisnavite therefore tries to bring one first of all out of the exploitation and attack from the hands of Material Nature by putti
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ng one under the guidance of Yogamaya and then only he conceives for a real universal brotherhood between man to man and nation to nation.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The process of getting relief from the exploiting and attacking hands of the Material Nature is to surrender oneself unconditionally u
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nto the care of the Absolute Personality of Godhead and that is the recognised formula in the Bhagwat Geeta. When one gets "BACK TO GODHEAD" he can really form an unit in the ideals of universal Brotherhood and none else.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Every action in the mundane world is influenced by the modes of Material Nature and as such they are activated either by good ideals,
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passion or ignorance. The first class actions are performed under the modes of goodness but even such actions are influenced by the material nature as a result of which they are nonpermanent, imperfect and uncongenial.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So in order to get rid from the exploiting and attacking hands of the Material Nature, one has to transcend the modes of material natu
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re by constant service of the Personality of Godhead because that is the process of transcending the modes of material nature. When every one therefore is engaged in the service of the Personality of Godhead it is then and then only in relation with the
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Personality of Godhead everything becomes perfect, permanent and transcendental. That is the process concluded in Bhagwat Geeta.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Personality of Godhead says in the 26th sloka of the 14th chapter as follows:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "And he who worships Me by an exclusive devotion in service, having passed over all the three modes, is conformed to the nature of Bra
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hman (the Absolute)."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thus according to the Vaisnavite, only those who will engage themselves in the devotional service of the Personality of Godhead by the
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ir life, money, intelligence and words can be eligible to be a member of the bond of universal brotherhood. By serving the whole only the units can be served.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The ideals of the Theosophist as put by H. P. Blavatsky are as follows:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Let thy Soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning son.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let not the fierce sun dry on tear of pain before thyself has wiped it from the sufferer's eye.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But let each burning human tear drop on thy heart and there remain; nor ever brush it off until that caused it is removed.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These tears, O thou of heart most merciful, these are the streams that irrigate the fields of charity immortal."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These words can be given practical shape only by those who have dedicated their life for cent per cent service of the Personality of G
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odhead and without this they will simply remain as golden ideals never to be fulfilled in the kingdom of man. The devotees only think for the fallen and down-trodden, try to pick them up from the mud of material existence and it is they only who try for
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the permanent benefit of the sufferers from the exploitating and attacking hands of the Grim Material Nature represented by the figure of the Goddess Kalika in destructive mode.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Charity immortal" can be effected only when we are able to revive one's remembrance of the eternal service of the Personality of Godh
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ead. How this service can be performed is a subject for delineation in another chapter but as the Theosophist says that to become a citizen in the kingdom of God implies responsibility, duty and sacrifice, the responsibility of a Vaisnavite is to revive
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in the consciousness of every one and all, the transcendental relation of Godhead. The duty is first to engage oneself in the transcendental service of the Personality of Godhead and then to try to engage others also in the same transcendental engagement
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and therefore there must be sacrifice of life, money, intelligence and word for the propagation and revival of such transcendental activities. Lord Jesus Christ sacrificed His life for this cause and everyone who wants to enter into the Kingdom of God m
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ust be ready to sacrifice at least portion of his income if not other things in order to turn this hell into the Kingdom of God. God is Great and He reserves the right of not being exposed to the mundane speculationist and dry philosophers but He appears
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Himself by His own Will and Independence when He is offered transcendental loving services in all respects. The Sun appears in the morning just out of His own accord and not being bound up by the extraneous effort of the scientist. The scientist will fa
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il to make appear the Sun at night by the discovery of all searchlights and scientific instruments. When He appears, ignorance disappears and one is able to see Him All-Good, All-Knowledge and All-Beautiful and one is also able to see himself too, that h
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e is also all-good, all-knowledge and all-beautiful qualitatively. When he rises one can see the sun in the rays of the sun and not only the sun but also himself and all other things by him. As with the appearance of the Sun the darkness flies away so wi
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th the appearance of Godhead by His transcendental Name, Fame, Form, Qualities, etc., ignorance, poverty and wretchedness disappears; that is the verdict of all savants and scriptures.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Theosophist tries to know the Godhead and His Kingdom in the Pattern by slow degrees in the process of self-effort and by the indu
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ctive process of generalisation but the Vaisnavite's process is the opposite. He approaches a Superior Authority who knows Godhead and His kingdom and tries to know from him submissively by the process of deduction in a mode of service and relevant since
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re questions for knowing the truth. The thirty-fourth sloka of the fourth chapter of Bhagwat Geeta enjoins this in the following words:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Learn this (knowledge of Godhead and His Kingdom, etc.) by doing reverence (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by becoming disciple) by counter-questions and by services. The Wise (one who has realised Godhead and His Kingdom) who has seen the Truth will teach (t
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his knowledge) unto thee."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The process of the Vaisnavite is easier and perfect than the process of the empiric philosophers who try to know God and His Kingdom b
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y dint of their poor fund of limited senses and imperfect knowledge derived from sensual speculation. In ordinary course of our life also we approach to the right person for learning a subject perfectly. We do not approach an engineer if we want to learn
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the science of medicines. Similarly if we want to know God and His kingdom or if we want to be servant of God, we must approach a real servant of God and must not approach one who is a servant of dog. Unless therefore one has not approached to the feet
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of one who is transcendentally wise and perfect, it is useless to talk of God and His kingdom.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In that process the Vaisnavite has realised Sree Krishna as the Absolute Personality of Godhead and the Origin of all causes. The Grea
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t Goswamins have discovered 64 transcendental qualities in their fullness in Sree Krishna which are never to be found out in any other person or god and therefore found Him (Krishna) as All-Good, All-Knowledge and All-Beautiful.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Theosophist realises Sree Krishna in His Impersonal Aspect Brahman or All-pervading Vishnu Who dwells within as Paramatma and with
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out as the Virata and this realisation is in perfect harmony with the observation of the Vaisnava. But the Vaisnava goes still deeper and sees Him as the Personality of Godhead "Bhagwan." The all-pervading aspect of the Personality of Godhead is realised
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by the Vaisnava simultaneously along with his realisation of His Personal Aspect. The vivid example for this is Pralhad Moharaj. When Pralhad Moharaj was being threatened by His atheist father Hiranyakashipu to be killed instantaneously, He (Pralhad Moh
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araj) stood firmly and boldly without any care for His father's threatening words. Hiranyakashipu asked, "How is it that you, foolish boy dare to neglect my anger which threatens the whole of the universe? Under whose influence you are so much fearless t
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hat you do not take any care for my words?"
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pralhad Moharaj replied to his father, "Oh king, the strength on which I depend is not only my strength but that is also your strength
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and that strength is also the strength of all strong men. Under that strength everything animate or inanimate in this universe works as subordinate. He is the Almighty, He is the Time, He is the Power of the senses, He is the strength of the mind, He is
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the strength of the body and He is the spirit of the sense organs. His power is unlimited, He is the Greatest of all, He is the Lord of the three modes of nature and He by His own strength, creates, maintains or destroys this whole universe. You may giv
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e up your this faithless character, do not nourish this nature of enmity and friendship within your heart but be equal to all beings. There is no other greater enemy than the mind who is uncontrolled and always going astray. To feel for all entities as o
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ne with us is the highest form of religion. In the ancient time some foolish men like yourself used to think as if they have conquered all the four corners of the universe, without conquering the six senses within themselves who are all-killing objects.
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But there is no enemy for the one, who is equal to all entities, self-conquered saint. The enemy is created by our ignorance only."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The atheist father became too much angry on these words of his son Pralhad Moharaj and began to taunt him saying, "You fool, you dare
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to ill-fame me and call yourself as the conqueror of all enemy and thus you are proud of your acquisition. By this I can clearly understand that you are strongly desirous of death as I know those who want to die say all these rubbish words before me. Do
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you believe that there is any God more powerful than myself? Where does He live? If He is all-pervading why does He not live within this pillar before me? I shall sever your head from your body who is so much proud and let your God come here and save you
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."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pralhad Moharaj still remained silent as He knew that God is all-pervading and that He is sure to live within the pillar marked by Hir
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anyakashipu. Hiranyakashipu broke the Pillar and the Personality of Godhead came out of it in the shape of Narasingha just to kill the atheist Hiranyakashipu and other demonic people.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So the Vaisnavite's realisation of the Absolute Godhead is full and perfect in all of His different aspects while the realisation of t
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he Empiricist or the Mystics (Yogins) or Fruitive worker are but partial and imperfect as they can only realise in one aspect of the Absolute Truth.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Theosophist as an unit in the Whole desires to mould his destiny and thereby the destiny of the Whole. The individual soul when he
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becomes a Vaisnava that is, identifies himself with the interest of the Visnu, the Lord of the Universe, it is then only he realises his real position as a unit in the Whole and thus he finds out his duty towards the Whole also. He realises that he is a
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part in the Whole and not equal with the Whole. He is simultaneously one with the Whole and different too. He realises that Sree Krishna the Absolute Personality of Godhead is Great and Infinite while he himself although the part and parcel of that Infi
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nite\'97is infinitesimal. He is the Fire and the individual souls are innumerable emanated sparks from Him. As such qualitatively the individual souls have the same potency of fire as the Fire himself. Sree Krishna the Absolute Personality of Godhead is
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All-attractive, so the individual soul when he actually realises his own position and thus becomes attracted by Sree Krishna\'97he is then able to attract thousands and thousands of other individual souls towards the Lotus Feet of Sree Krishna. In other
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words when an individual soul realises himself fully by the mercy of Sree Krishna, it is then only possible for him to attract others to the Lotus Feet of the Absolute Personality of Godhead. At this stage only the individual soul can realise that he is
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an eternal servitor of the Great and the Infinite. Eternal life is his constitution and transcendental Love of Godhead is his business or religion. As such the Vaisnavite at this stage moulds his destiny by activities which transcendentally increases his
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Love of God and similarly he tries for others so that they may also revive their latent constitution of Love and Service for the Absolute Person. These activities are as practical as we have to do our daily necessary works and are never to be simply an
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intellectual speculation with result of fatigue and disappointment. The practical works are so much real that they gradually put oneself in the ocean of transcendental Bliss and the whole universe shall appear to such lover of God, as all-blissful, etern
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al and full of light. This is called unconditional pure and eternal life of the individual soul in his spiritual existence.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As such the Vaisnavite can distinguish the life of an individual soul in divisions namely unconditional and conditional. As referred t
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o above the individual soul remains the same part and parcel of the Great and the Infinite both in the unconditional as well as conditional states. It is never to be misunderstood that in the unconditional state the individual soul becomes the Infinite f
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rom infinitesimal. And because the individual soul is infinitesimal always and never the Infinite, he is subject to become conditional under the laws of material nature and were he infinite at any stage he would have never been subjected to a conditional
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life under the laws of Nature. That is his marginal position.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1f: The Science of Congregational Chanting of the Name of the Lord\line }{\b0\v\f0\fs20\cf8 (Samkirtan)
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub The Science of Congregational Chanting of the
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Name of the Lord\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub (Samkirtan)
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When Pralhad Moharaj, the celebrated devotee of the Personality of Godhead Vishnu and the son of Hiranyakashipu the well-known atheist
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\'97was a mere boy of five years old, was seen one day by his fellow playmates, chanting the transcendental name of Hari (The Lord). The boys, who were all born of atheist family and thereby known as the children of the Ashuras, asked Prolhad Moharaj a q
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uestion which is now-a-days a common enquiry by all busy men. The question was quite plain and simple and it was an enquiry by the children of the Ashuras as to why Prolhad was wasting his valuable time by chanting the name of Hari. They asked him to com
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e out of his place and make an enjoyment of life by fulfilling the utilitarian theory of eat, drink, be merry and enjoy. This was quite a natural thing for the children of the Ashuras because the Ashuras are none but those who know nothing of transcenden
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ce but are always busy with the business of material enjoyment.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The symbol of material enjoyment is a combination of gold and cushion and Hiranya-Kashipu was made the King of Ashuras because his ver
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y name suggested that he was concerned with only gold and cushion. Gold is the medium of exchange for all material comforts and cushion or soft-padded bedding is the resting place for enjoying women and wine. Hiranya means gold and Kashipu means soft bed
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ding. Hiranya-Kashipu was therefore the King of such materialists who simply cared for gold and cushion and as such he did care little for the Lord or his Name.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But fortunately or unfortunately in order to show to the people of the world that material enjoyment is not the ultimate end of life b
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ut the aim of this human form of life is a mission for going back to God and back to home, Prolhad Moharaj who was an empowered incarnation of the Personality of Godhead, as is stated in the Geeta, took his birth in the midst of the most stubborn materia
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lists, as the son of Hiranyakashipu who was atheist and materialist to the bottom of his heart.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The laws of appearance and disappearance of the Almighty Lord or that of His bonafide servants are different from the laws of Nature a
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nd both of them are free to make their choice as to where and how they should appear and where and how they should not. Therefore it is not at all astonishing why Prolhad Moharaj should have appeared himself in the family of atheists; thus a struggle bet
|
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ween the theist and the atheist began.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The clash between the theist and the atheist exists always since the time immemorial and for the reason of this the relation between a
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theist and an atheist remains always a strained circumstances even if the relation is so intimate as that of between a son and a father: The atheist father Hiranyakashipu tried to kill his only beloved child Prolhad more than once for the only fault of
|
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his son's faith in God. In such a struggle between the theist and the atheist, the theist of course always comes out victorious, that is the verdict of history.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Now to come to our original point, we may say that Prolhad Moharaj, thus being asked by his fellow brethren as to why he was wasting h
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is valuable time in the chanting of the name of Hari generally known as Kirtan,\'97he replied to his friends in the following words:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Brother, we have got this valuable human form of life after crores and crores of evolutionary processes. Thus this life, although tem
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porary and liable to death, is a very valuable asset and in this body of our life only we can attain to the Supreme goal. We should not therefore waste our time even for a moment and must immediately engage ourselves for the attainment of the Prime neces
|
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sity of life, the object of our material enjoyment being the same in all other forms of life."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The contention of the friends of Prolhad Moharaj was that the chanting of the name of Hari, may be set aside as a business of old-age
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recreation. For a body of five years old who is faced with a very bright future of life in the material world, such unusual chanting of the name of Hari is sheer waste of time (?). As a matter of fact if chanting of the Name of Hari is a matter of busine
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ss for old age recreation, that sort of recreation may not be indulged in even in the old age. But if it is a question of absolute necessity, every man is a born old man and the name of Hari must be taken shelter of as soon as he is able to pronounce the
|
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elementary vocabulary. Old age means nearer approach to death and for human life and that especially in the present age of quarrel, there is no certainty as to when a man will die. Despite all precautions of the state and society, the mortality of man b
|
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oth young and old is taking place at every moment and yet the living ones think that they are immortals (?). That is a fun of the Maya and Prolhad Moharaj wanted to dissipate the illusion of his friends who were all the children of the Ashuras. He said
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\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "My dear friends, do not be foolish. Material enjoyment you had had enough many a time in your past lives and as such material enjoyme
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nt you will have according to your rank and position. But you must try for the supreme goal which was not possible to be performed during your past many lives." The four principles of material enjoyment are known as eating, sleeping, fearing and sense gr
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atification. The cats, dogs, tigers, ants, serpents, birds and beasts like the man, have all got to enjoy these principles of material enjoyment according to their respective positions. The dog eats something and after eating goes to sleep for sometime.
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He also fears from the attack of another dog like a man fears from the attack of his enemy. The dog also begets children in the womb of his bitch wife, exactly like the man, and the dog's family is maintained with equal care as that of a man. But the dif
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ference between the dog and the man is that the dog cannot know anything besides those four principles of animal life called material enjoyment, but the man, by dint of his superior consciousness can know, if he tries to know at all, as to what he is, wh
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at is this manifested creation, who is the Almighty and what are their inter-relation with one another. The dog cannot make any distinction between a dog and the God because apparently both are composed of the same ingredients namely G. D. & O. But a man
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in his pure state of consciousness can know that a dog is dog and God is God by the law of identity. God cannot be dog and the dog cannot be God. A man of developed consciousness can understand that God is great and all other things are His subordinate
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servitors. He can know that forgetfulness of God is the quality of the dog and therefore a man tries to distinguish himself from the position of a dog simply by trying to know what is God. This process of knowing God the Almighty, varies in different way
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s by different people according to different country and climate and the standard method by which one tries to approach God or the relation between Him and the man, is generally known as religion. A man who has no such religion may be classed with the do
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g as he is no better than the latter. It is stated in the scriptures.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Dharmena heena pasuvi samana."\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Hitopade\'e7a}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 25}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub a man devoid of religion is just like an animal. As a
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matter of fact therefore, Prolhad Moharaj was not wasting his time by chanting the name of Hari as seemed to the atheist friends but he was rightly utilising the valuable time of human existence with a view to self-realisation.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When the chanting of the Name of the Lord is done individually or incompletely it is called 'kirtan'. But all the same Kirtan or Samki
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rtan is always meant for chanting of the Name of the Lord and never means a debating society of mundane words. Samkirtan is however the greatest common formula of universal religion acceptable in the present age of quarrel, called the 'Kali yooga'.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Puranas it is stated that the process of knowing God, in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Satya yooga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or Golden Age, is by concentration and meditation. Men would live during that age for one lac of years and it is said that Mohamuni Valmiki attained }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub siddhi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or perfection after 60,000 sixty thousand years of meditation before he was able to compose Ramayana. (
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So Ramayana is not a mundane poets' speculation.) The process of knowing God in the Treta-yooga or silver-age, was the performances of big sacrifices such as Aswamedha yajna, that in the Dwapara yooga or Bronze-age, was by worshipment with all parapherna
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lia and that in the Kali yooga, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the present age of quarrel (iron-age) the process is by performa
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nces of congregational chanting of the names of the Lord. The injunction in the scripture is as follows:\'97
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kritejat dhyayate Vishnu tretayam yayata makhoin\line Dwapare paricharyayam Kaloutat Hari samkirtanat\line }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bh\'e4g.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs24\cf0\nosupersub 12.3.52}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the present age of quarrel therefore, when all conclusions are arrived at by an assembly of fighting men, the chance of realisation
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of the Absolute conclusion is very little by other processes such as, works, knowledge, re-union or meditation except by the process of congregational chanting of the Name of Hari.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub About 450 years ago, Lord Chaitanya, the father of Samkirtan movement, appeared Himself in Bengal in the district of Nadia and inaugur
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ated first the system of congregational chanting of the name of the Lord. He made a vigorous transcendental propaganda work for this purpose. As a result of that movement, the whole of Bengal, Orissa and Southern India, was over-flooded with His transcen
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dental propaganda work and many eminent personalities like Rupa and Sanatan the then ministers of the Nawab of Bengal and Ramananda Roy the then governor of Madras and scholars like Vasudeva Sarbabhouma or Sanyasis like Prakashananda Saraswati all became
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His disciples amongst many other thousands of disciples at that time.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub At Benares he converted Prakashananda Saraswati along with his 60,000 (sixty thousand) Mayavadi Sannyasin followers to His cult of Sam
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kirtan. At Allahabad He favoured Ballavacharya at Arail on the other side of Allahabad and at Puri He did so by reclaiming the great scholar of the time namely Vasudeva Sarbabhouma an accredited logician and empiric philosopher of his time. All these com
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bination made Lord Chaitanya's movement a great success and as a result of that movement the present city of Brindaban in U.P. was excavated by the two Goswamins namely Rupa and Sanatan who were empowered by Lord Chaitanya. Since that time in various par
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ts of India the cult of Samkirtan has spread up like fire and has been accepted as the only process of transcendental realisation by many many saints such as Tukaram in Maharastra and others. It is said that Saint Tukaram got inspiration of the holy name
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hare Krishna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by Krishna Chaitanya (Avanga 3875) and since then he flooded the whole of Maharastra and We
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stern India by the Samkirtan movement. In the 'Chaitanya Bhagwat' also we can see a foretelling of Lord Chaitanya\'97that the cult of the Lord will spread in every village and all towns that are on the surface of the Earth. From this foretelling we can h
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ope that the cult of Samkirtan will take very shortly }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub an universal form of religious movement}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and this un
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iversal religion, wherein there is no harm in chanting the Name of the Lord nor there is any question of quarrel,\'97will continue to years, as we can know from the pages of authoritative scriptures.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The cult of Sree Krishna Chaitanya is as follows:
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Harernama Harernama Harernamoiba Kevalam\line Kalou Nasteba, nasteba, nasteba gatiranyatha.\line }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub B\'e5han-n\'e4rad\'e9ya Pur\'e4\'eba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 38.126]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e., in the age of quarrel, the transcendental Name of Hari (Lord) is only to be chanted}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub and there is no other alternative except this, for transcendental realisation. He has thrice emphasised on the Name of Hari as well as on the word alternative, in order to give on it very strong impression as we generally d
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o by giving stress at least three time on a thing just to give good impression. It should be noted therefore that the process for transcendental realisations recommended for the three periods namely, Satya, Treta, Dwapara will not be feasible in the pres
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ent age. The people of the present age are short lived and poor in knowledge and poor in material prosperity. They are also corrupted by the association of "Kalee" or the age of quarrel. The symbolic expression of the Age of Kali is represented by the fo
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ur principles of vices as was observed by Parikshit Moharaj during the first advent of the Age of Kali about 5,000 years ago. The four principles of vices are as follows.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\li720 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) Illegitimate association with woman and unrestricted sexuality.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\li720 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) Unrestricted slaughtering of cows and other minor animals.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\li720 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) Encouragement of drinking and other intoxicating habits.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\li720 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (4) Mass movements of gambling adventures in all spheres of human activities namely, political, social, economic and religious,
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etc.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We may also very carefully note that the Age of Kali has passed only 5,000 years after the battle of Kurukshetra which was fought betw
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een the Kurus and the Pandavas and just after the disappearance of Lord Krishna from this mortal world. The major portion of the Age of Kali is still unfathomed as according to Hindu Shastras (Law books) the Age of Kali has to prolong more for 4,27,000 o
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f years. The signs of the Age of Kali as mentioned above have already begun to be very prominent even in the very beginning of the age, and we do not know what will happen when the age will be at its full youthful time. Thus we can at least know that for
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the coming four lacs and twenty-seven thousands of years, no one can check the progressive current of the influence of the Age of Kali represented by the above four principles of vices as no one is able to check the seasonal changes in the duration of a
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year. The laws of Nature cannot be changed by anyone who is himself under the laws of Nature. The above four principles of the Age of Kali have spread from the West and as stated in the Scriptures it is spreading its influence on the Eastern horizon too
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. We may try our utmost by all our resources and inventive powers to check the above forces, by such imaginary actions as Hinduraj, Moslemraj, Non-violence, socialism, communalism, and so forth as the human brain can conceive of-but we are completely hel
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pless in checking the onrush spread of the cult of the Age of Kali, by any conceivable method except by the counterblast, namely congregational chanting of the Name of Hari (The Lord). It is for this reason only that Lord Chaitanya has thrice emphasised
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the fact,
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kalou Nasteba, Nasteba Nasteba gatiranaath, }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub \'c4di}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 17.21}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So from the onslaught and ravages of the age of Kali, no one will be able to concentrate his mind even for a moment. Even the prelimin
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ary processes of meditation (Yoga) will be impossible to perform by any man in the present age. Therefore the processes as was enjoined in the age of Satya, has to be replaced by the process of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Harer Namoiba.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the same way no one can perform the great sacrifices which required so much wealth and so much knowledge. The men of the Treta Yooga used to live
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for 10,000 of years and therefore it was possible for them to accumulate the necessary funds as well as knowledge necessary for the performance of the great sacrifices such as the Aswamedha Yajna, etc. Even it is possible now to accumulate the necessary
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funds for such sacrifices, it is not possible to find out the required learned Brahmin who could take charge for the performance of such sacrifices, so that the desired result can be had of. Thus in the present age, we are poor both by funds and knowled
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ge and as such the principles of sacrifices as recommended for the Treta Yooga must be replaced by the principles of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Harer Namoiba.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub In the same way the processes of the Dwapara Yooga has also to be replaced by the principles of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Harer Namoiba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub as ordered by Lord Chaitanya. He has thrice emphasised on the fact as there is no other alternative for the mass emancipation in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kali Yooga
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,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub for the reason that all other methods for bringing peace in the world will always be frustrated by the contamination of the above four principles of the age of }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kali}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord Chaitanya conducted His transcendental movement strictly according to the injunction of the Shastras (law-books) because that is
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the qualification of all bonafide Acharyas or authorities, and as such he has most reasonably and scientifically ordered us to chant the Name of the Lord as follows. In the scriptures the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Taraka Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Names of the Lord in this age are composed of 32 letters and 16 words, symbolised as follows:\'97
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (devan\'e4gar\'e9)
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hare Krishna Hare Krishna\line Krishna Krishna Hare Hare\line Hare Rama Hare Rama\line Rama Rama Hare Hare.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The chanting of the above sixteen words composed of 32 Sanskrit letters combined together is called the "Mahamantram". (}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Moha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =great, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Man}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =mind, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tran}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =deliverance) that is, the great instrumen
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t for our deliverance from the clutches of the mental plane. At present we have no information of the transcendental plane or Self-realisation but are hovering over a plane created by the Mind called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Manaratha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . These sixteen words can alone deliver us from such mental activities.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If any one therefore takes shelter of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahamantram}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub with unconditional surrender, he can very easily attain to all successes both material and Spiritual, that is the verdict of Lord Chaitanya. This }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahamantram}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub when murmured within the mouth it is called "Japa" and when chanted loudly so that others also may take advantage of heari
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ng the same, it is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub SREE KRISHNA SAMKIRTAN.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Both these processes of Japa and Samkirtan were perfect
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ly demonstrated by }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thakur Haridas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub an associate of Lord Chaitanya. This Thakur Haridasa is also known as t
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he Namacharya, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the authority from whom, the chanting of the transcendental Name of the Lord, must b
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e learnt. It is needless however to say that this Thakur Haridas happened to appear himself in the family of a great Mohamedan showing thereby that the cult of Lord Chaitanya is acceptable universally without any distinction of caste, creed and colour.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to Lord Chaitanya, this }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sree Krishna Samkirtan}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is glorified for the following reasons:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sree Krishna Samkirtan is glorified because by His influence the darkness of Nescience cast over our pure consciousness is dissipated.
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The Nescience is our forgetfulness of the service of the Lord, the All-attractive Personality of Godhead. Before the advent of the Age of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kali}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub -Sree Krishna the Supreme Lord appeared Himself as one of us (?) and conducted the sacred battle of Kurukshetra in order to teach us, through Arjuna, the essence of all knowledge in the form of Geeta. The supr
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eme instruction of Geeta is most confidential and that is said by the Lord Himself as follows:\'97
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarba Dharman paritayya Mam ekam saranam braja\line Aham tam sarba papevya moksaisyami ma sucha\line }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 18.66]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Give up thy all engagements created by the mind and t
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ake shelter of Me alone. I shall deliver thee from all possible sins, for which you may rest assured."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the same Geeta (}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bg.}{\cs2873\b\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 15.7}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Sree Krishna says that the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jiva souls}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are eternal parts and parcels of Him
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but the 'Jivasoul' has now become conditioned by the modes of Nature attracted by the subtle mind and five subordinate senses, encaged in the gross material body. The fact that the Jiva soul is completely different from his body and the mind, has been e
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laborately explained in the very beginning of the Geeta and this misidentification of the spirit soul with material body or the mind\'97has been the root cause of all Nescience in the forgetfulness of our transcendental eternal relation with the Supreme
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Lord. The last instruction of Geeta is thus in the way of reinstallation of the Jiva soul unto the service of the Lord and that is the aim of clarifying the mirror of our pure consciousness.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But the mirror of our pure consciousness is now covered with a layer of dusts primarily called mundane desire for enjoyment and mundan
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e renunciation or hatred for enjoyment. First of all we are attracted by the glare of material enjoyment and thereby we desire to lord it over the material forces of Nature and her regulated laws by becoming Iswara, Lord, Master, King, Proprietor, Leader
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, and so forth but when we are defeated in our such enjoying habit by the trident of Durga, the superintending goddess of the material world, we then try to become a pseudo renouncer or "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Tyagi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ". Thus in the beginning of our association with the material enjoyment, we declare ourselves as "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Bhogi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or enjoyer and when we are baffled in our such process of enjoyment we become "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tyagi}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or renouncer of the world. Both these functions are performed on the mental plane only. And in this way Durga or the material Nature pulls us by the ear and the laws of Nature kno
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wn as "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Trigunas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or the three modes of Nature till we do away with such mental speculations of }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tyaga}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub detrimental to the path of self-realisation.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When we want to become an enjoyer we do not remember as to whose things we are going to enjoy. We forget at that time that everything
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is created by and property of the Lord. We are unable to manufacture even a pinch of earth and what to speak of the finer elements such as water, fire, air, ether etc. We forget that all these elements are the gifts of the Lord Himself through His Extern
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al Potency of Nature and the Jiva soul is simply allowed to make a use of them for the service of the Lord or in order to satisfy his false position of an enjoyer (?). As soon as the objects of such false enjoyment are taken away by the sway of the laws
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of Nature, the Jiva soul looks blank and becomes a silly renouncer like the fabulous jackal in the orchard of grapes. The Jiva soul forgets to know that all the materials of his false enjoyment are supplied by the Nature in accordance with the orders of
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the Lord and the captivated conditioned soul falsely thinks that he is absolute enjoyer of the things. He forgets that he is a prisoner in the fortress (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Duga}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) of the External Potency (Durga). When he renounces therefore under an awkward circumstances, he gives up only that gross enjoying habit }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub but becomes a subtle enjoyer of his other resources namely the mind and the ego.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thus he hovers over the plane of mental concoction for becoming one with the Lord maki
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ng a spiritual suicide of his own individual existence. This sort of illusion is the last snare of the Most Powerful Qualitative Nature and for this reason only Sree Krishna warns the Jiva soul as follows:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Daivijhesa gunamae Mama Maya duratyaya.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " }{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 7.14]}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Unsurmountable are the ways of the modes of Nature and the only way out from the tangle of such modes of Nature-is complete voluntary surrender unto Me (Sree Krishna). The last line completes as follows: }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Mam eba je prapadyante Maya etan tarantee te."}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thus the desire or hatred for enjoyment or renunciation bot
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h are creations of the false ego. They are therefore as if dusts on the mirror of our pure consciousness. When this is cleared off by Sree Krishna }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samkirtan}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Jiva soul then and there can see only his real face on the polished mirror of pure consciousness and then he can know only that he is neither the enjoyer nor the renouncer but an eternal entity as
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transcendental servitor of the Supreme Lord. The dust is Maya or illusion which can be compared with the shadow and the Lord as the beam light. When He appears Himself on the mirror of our pure consciousness, the Maya gives way and the shadow disappears.
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We cannot see the Lord nor hear His voices by our present imperfect senses but when with full voluntary surrender we chant the transcendental Name of the Lord with service and submission, He mercifully makes His own appearance in the transcendental stat
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e of our existence when freed from the contamination of the spirit of enjoyment and renouncement.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Secondly Sree Krishna }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samkirtan}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is glorified because by His influence we can extinguish the perpetual fire of material tribulations that always burn in the midst of material existence. Forgetfulness of our transcendental relation wit
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h the Lord, has compelled the Nature to inflict her trident of threefold miseries pierced into the heart of us. The threefold miseries are:
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi720 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (a)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Miseries pertaining to "}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or the body and the mind such as heat, cold, diseases, sorrows, losses, invalidity, hunger, thirst, old age, death, etc.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi720 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (b)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Miseries pertaining to the "}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhuta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or other entities such as troubles inflicted by enemies, animals, insects, etc., and
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi720 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (c)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Miseries pertaining to the disturbances by the "}{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Devas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or the controlling gods such as famine, flood, war, pestilence, cyclone, earthquake etc.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The conditioned soul in his false position of an enjoyer or renouncer has to undergo the threefold miseries as above mentioned in spit
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e of all his scientific efforts to overcome them. The scientific brain with which the conditioned Jiva soul tries to make a solution of the miserable problems\'97is also a gift of the modes of Nature and he is therefore befooled in his tiny efforts to co
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nquer the laws of Nature by a tiny instrument called the brain, given by the Nature. The laws of Nature however can smash the products of such millions and billions of combined brains by her one stroke of the powerful trident.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The constant effort of the conditioned soul to give a fight with the laws of Nature makes the conditioned soul more and more embarrass
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ed, as we can find in the picture of the "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mohishasur}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " in his fighting mode with the mother "}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Durga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ". The Mohishasur has a trident of the Mother pierced in his chest is the symbolic expression of the threefold
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miseries sickening our heart.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such a huge fire of tribulation can only be checked by the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub S
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ree Krishna Samkirtan.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By Sree Krishna Samkirtan only, the conditioned soul can gradually know that he is neither enjoyer nor renouncer but a transcendental servitor only. By the
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revival of such pure consciousness, he surrenders voluntarily all his manufactured processes of conquering the laws of Nature and then only can corroborate with the lessons of Geeta }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub "Sarba Dharman paritayya"}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0
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\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 18.66] }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub etc. When he does so, he easily transcends the laws of Nature. The laws of Nature
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cannot act on him by such revival of pure consciousness. At that time even within this material world he becomes freed from the action of the laws of Nature in his transcendental position. Such is the power of Sree Krishna Samkirtan.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thirdly Sree Krishna Samkirtan is glorified because by His influence the darkness of our heart becomes whiter and whiter. Sree Krishna
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Samkirtan is compared with the moon rays that diffuses the whiteness of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kumud}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " (Lotus) flowers.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Similarly the moon rays of Sree Krishna Samkirtan diffuses the whiteness of our pure consciousness.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Fourthly Sree Krishna Samkirtan is glorified because by His influence the life of knowledge becomes blessed. In the "Mundak Upanishad"
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we can get information of two kinds of knowledge. The one is pertaining to the matter (physical) and the other pertaining to the spirit (metaphysical). By Sree Krishna Samkirtan when one's heart is unfolded like the Kumud flower by the rays of moon, one
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realises his own self as distinct from the body and the mind. In the present conditioned state of our existence, we are more concerned with the knowledge of the body and the mind but as we realise, our real self by the process of Sree Krishna Samkirtan,
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that we are separate from the body and the mind, so a pure hankering after our real existence becomes evident. That is the life of real knowledge and is called generally the life of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub "Brahman Jijnasa" i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub an enquiry into the life of spiritual existence as distinguished from spiritual suicide.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Jiva Soul being constitutionally "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or Spirit, an enquiry of the knowledge of Spiritual existence is quite natural for him and by the culture of that knowledge of spiritual existence only the Jiva Soul again becomes reinstate
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d to his constitutional position of transcendental relationship of neutrality, service, friendship, affection and love of God which is the ultimate goal of spiritual life. As for the mundane knowledge such as art, science, philosophy, chemistry, physics,
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astronomy, and so forth they become automatically acquired by the process of Sree Krishna Samkirtan. Sree Krishna Samkirtan includes such knowledges indirectly or as a matter of course as it is evident by the recitation of Bhagavat Geeta and Sreemad Bha
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gavat. There are perfect elucidation of such mundane knowledge in the readings of Geeta and Bhagavat.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Simple culture of the mundane knowledge makes the Jiva Soul bound up by the vanity of such mundane knowledge but by Sree Krishna Samki
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rtan, not only those knowledges are acquired without any separate effort but also the student becomes freed from the mundane vanity for the acquirement of such knowledges. Freedom from the vanity of such mundane knowledge, leads one to the path of real k
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nowledge }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to the Lotus feet of the Absolute Personality of Godhead Who is the Fountain Head of All k
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nowledge.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Fifthly, Sree Krishna Samkirtan is glorified because He enhances the ocean of enjoyments. By acquisition of mundane knowledge certainl
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y we find out the ocean of material enjoyment but such enjoyments are partial, insignificant and temporary in as much as they are unable to give us perfect happiness.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But by Sree Krishna Samkirtan we do not only acquire the enjoyments of the material knowledge but we can extend the sphere to the enjo
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yment of spiritual existence. By the imperfect material knowledge, we are able to enjoy the material world for a limited time and within a limited space but by the extension of the spiritual knowledge, the ocean of enjoyment becomes extended to unlimited
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time and unlimited space. Unless therefore we can engage our resources acquired by the sacrifices of life, wealth, intelligence and words for propaganda of the service of Sree Krishna Samkirtan, we are sure to be disappointed in our attempt for material
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enjoyment and as a result of such limited attempt, we are sure to be dashed constantly like a pendulum of a clock, between the poles of material enjoyment and renouncement.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sixthly Sree Krishna Samkirtan is glorified for He can give a taste of the nectorine of transcendental mellow. When everything is ther
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efore conjoined with the performances of Sree Krishna Samkirtan everything in such transcendental relation becomes transcendental in nature by the transcendental touch and as such the mundane nature which is always imperfected by its inborn inebriety and
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unwholesomeness, cannot act on them. In the transcendence, the mundane imperfectness is always conspicuous by its absence, and therefore Sree Krishna Samkirtan can give us a taste of complete nectorine. The elevationists of the mundane world can surely
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taste the nectorine of the fruits of their respective works for some time, and the salvationists may undergo the dry regulations of renouncement negatively of the bitterness of material enjoyment without any scent of the transcendental variety, but the p
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erformer of Sree Krishna Samkirtan, by his process of engaging all for the service of Sree Krishna with full touch of the transcendence, does never become bound up by their such transcendental activities, like the elevationists nor has had the necessity
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of undergoing the dry process of renouncement. The performer of Sree Krishna Samkirtan always transcends the activities of the mundane elevationists and salvationists and remains an eternal servitor of the Lord and enjoys in every step of his transcenden
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tal existence a touch from the Lord. He is therefore reposed to a position of perfect peace enviable by the desirers of mundane enjoyment, renouncement or perfection.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Then again Sree Krishna Samkirtan being transcendental sound, we must distinguish Him from any of the mundane sounds. The mundane soun
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d is always different from the object designated by the sound. For example we may cite that the mundane sound 'water' is always different from the object water designated by the sound water. When we are thirsty we may repeat the word 'water' and 'water'
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by sounds for one hundred and a thousand times, still we shall not be able to quench our thirst by such constant practices. That is the imperfectness or mundane inebriety of the mundane sounds. But Sree Krishna Samkirtan although descends from the transc
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endental kingdom apparently like the mundane sounds, just to favour us for His being audible by our present imperfect senses, He should never be concocted as one with the mundane sound. We must always remember that there is no distinction between Sree Kr
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ishna and His Name, Fame, Quality, and Paraphernalia. The Lord is Absolute Knowledge and there is no mundane relativity between Him and His Names etc. He is eternally complete or "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Purnamadam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ." His Name is also therefore "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purnamadam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub " and therefore when His Name appears before us in His completeness\'97the Lord does not lose anything thereby but still remains in His fullness. That is the potentiality of the Almighty God. Completeness derived from completeness le
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aves out a balance of completeness. One minus one leaves out a balance of one again, as distinguished from the mundane calculation of one minus one equal to Zero. The Upanishads confirm the fact like this:\'97
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Purnashya Purnam adaya Purnam ebe abshishyate." \line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Iso }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Invocation]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord therefore can descend before us by His inconceivable mystic powers, in the form of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Sound Transcendental,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and if we like, we can receive Him properly by surrender and service by a submissive aural reception. If Sree Krishna com
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es Himself in our presence as He actually did during the battle of Kurukshetra or Sree Rama Chandra comes Himself in our presence as He did actually during the Ajodhya Leela, what we are expected to do to receive the Personality of Godhead? Surely we sha
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ll try to receive Him with all devotion and services, so that we may be favoured with His Grace. Similarly as His Name is non-different from Him, we must receive the Name with all humility and submissive aural reception with the same attitude as we have
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had done in the presence of the Lord Himself. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Sree Krishna Samkirtan" }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is not therefore a sense pleasure
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of music and songs as are conceived by some mundaners. We should always remember the following sloka in connection with Sree Krishna Samkirtan namely:\'97
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nama Chintamani Krishna Chaitanya Rasavigraha\line Purna, Suddha, Nitya, Mukta, avinyatat Nama Namina.\line }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Padma }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Pur\'e4\'eba}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Name of Sree Krishna is equally powerful as Sree K
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rishna Himself for there is no distinction between Him and His Name. The Name is therefore All-perfect, All-pure, Eternal, and distinguished from the mundane sounds which are always different from the objects designated by these sounds.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sree Krishna has said Himself while addressing Narada that He does not necessarily make Himself immobile by His situation in the trans
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cendental world, neither He is so, being seated in the hearts of the Yogins as Paramatma and so forth, but He resides surely in His fullness, where His devotees chant the transcendental Name in right earnestness. Sree Krishna being the absolute enjoyer a
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s stated in the Geeta,
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Aham eba saraba yajnanam bhokta cha Prabhur eba cha"\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1
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\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Bg. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 9.24}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub
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]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I am the Absolute Enjoyer and Master of all Yajnas or
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sacrifices etc."\'97He cannot be the object of our sense-pleasure in combination with music and bands and called thereof "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samkirtan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub ." He cannot be enjoyed by our irresponsible whims and feats. He says therefore that He lives only there where His devotees chant His Name.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Mad bhakta jatra gayantee}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "\line }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Padma }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Pur\'e4\'eba}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He declines to descend Himself where there is dearth of His devotees. Because His devotees never try to enjoy Him or His Paraphernalia
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in a pseudo-spiritualistic mode. His devotee knows it perfectly well that Sree Krishna being the Absolute Personality of Godhead }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e., "Purushottama"}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as stated in the Geeta, He cannot consent to reside at a place where His transcendental Name, Fame, Quality, etc., are considered as equal with mundane names, etc., and thereby treated with all undevotional m
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anner. In the Geeta he has clearly declared that He does not reveal Himself to every one and any one.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Na Aham sarbasha prakasha Yoga Maya samabrita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "\line }{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 7.25}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Absolute Godhead always reserves the right of not being exposed to those whose eyes are covered with the modes of Nature. His devo
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tion however begins only when one has learnt the A.B.C. lessons of Geeta in perfectness. This perfect knowledge of Geeta is practically demonstrated by complete surrender unto Sree Krishna only, leaving aside all other things. The first stage of Sree Kri
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shna devotion begins only when one is firmly convinced that by Sree Krishna devotion only one is able to perform all other duties. To abide by the dictations of Sree Krishna is the real discharging of all other duties. This sort of staunch devotion is ca
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lled "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sraddha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " and by the gradual development of the activities of "}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sraddha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " in the association of devotees, one can rise up to the stage of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Prema Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the highest plane of transcendental Pastimes of the Personality of Godhead.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such being the Nature of the transcendental Name of the Lord, the Name must be received through the transcendental sources }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub from the lips of the devotees only as above mentioned. The transcendental Names of the Lord in His various for
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ms or manifestations such as Rama, Nrisingha, Narayana, Krishna, Gopalam, Vishnu, Govinda, Radharamana, Gopinatha, Seeta Pati, Raghubara, Baladeva and many others in the spiritual kingdom, are always complete with the transcendental potencies and by the
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mercy of the Lord, there is no hard and fast rules in respect to time and space for the transcendental chanter. The devotee who has received the Name from a transcendental source }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i
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.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub from the lips of a devotee as above mentioned, may repeat the Name at all times, without any restriction. By this the Lord has favoured us to allow His constant association,
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so that one can always live with Him, go with Him, eat with Him, sleep with Him, work with Him, without being disturbed by the laws of Nature or her threefold miseries.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such is the unbounded mercy of the Lord on us but still we are so much wretched that we have no inclination for chanting His Name in s
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pite of His being so easily available for the fallen souls of the Age of quarrel. There is nothing to lose or nothing to spend\'97but everything to gain by chanting the Name of the Lord but still we have no genuine desire for their chanting and we must s
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ee to the causes why we are so much disinclined although the Lord has become so merciful on us.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As a matter of fact our first misfortune commenced from the time immemorial when we forgot the transcendental service of the Lord and
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thus became conditioned by the modes of the material Nature. This misfortunate occurrence became manifested in trio under the following heading namely:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi720 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (a)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Material enjoyment without any responsibility.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi720 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (b)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Good or bad works for the furtherance of the above
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propensity in the present life and in future births also.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi720 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (c)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Culture of material knowledge in order to make a m
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easurement of the Immeasurable.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All the above threefold activities with their various sub-headings are to be considered as our misfortunes by which we are always deba
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rred from the chanting of the transcendental Names of the Lord. Spontaneous eternal love for the Lord is a birth right of the Jiva Soul, but in the realisation of his such pure consciousness, the above mentioned trio is the stumbling block. He is checked
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on his onward march by such refuses and as a matter of course the Jiva Soul is apt to be contaminated by ten kinds of disease-germs known as "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Namaparadha}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or offence at the feet of the transcendental Name of the Lord, as one can find out in the "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Padmapuranam}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ." The sincere devotee who wants to attain a perfection (Siddhi) for himself by the process of chanting the Name of the Lord must refrain from the ten kinds of offences which are quoted below from the "
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Padmapuranam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ."
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1. The first and foremost offence is the act of defaming the great saints who have glorified the chanting of the Name of the Lord by e
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xample in their own life and precepts. According to ordinary moral principles no one must be defamed for serving any ulterior motive. But still according to the gravity of different offences, defamation of Saints who have done much for the propagation of
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the Name of God and His Fame must be considered the gravest of all offences. Those who are therefore accustomed to defame such saints, are spiritually great offenders and such persons can have no access to the transcendental Name of the Lord. We should
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therefore be guard against such offence.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2. The second offence is to place the Absolute Godhead or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vi
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shnu Tattwa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the category of the demigods who derive their powers from the Supreme Lord. The Supreme Lord is one without a second and all other gods are His servitors, having no
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separate existence as another Almighty Godhead. These subordinate gods are stated in the Geeta as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Anya devata" i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub gods other than }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Myself (Sree Krishna)
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jepyanya devata bhakta jajante shradhyannita\line Teopi mam eba Kounteya jajantee avidi purbakam\line }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Bg. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 9.23}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs24\cf0\cb1\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub this }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub abidhipurbakam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub means unduly or with offensives. The Supreme Godhead is Sree Krishna undoubtedly and this is confirmed in all the scriptures and specially in the Brahma Samhita as follows:\'97
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Iswara parama Krishna sachchitananda vigraha\line Anadiradi Govinda Sarbakarana karanam.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs24\cf0\cb1\nosupersub [Bs.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 5.1}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs24\cf0\cb1\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sree Krishna is the primeval Lord and Origin of everyt
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hing. He is the cause of all causes. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He is the Summum Bonum Absolute Godhead.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Plenary Manifestations
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of Sree Krishna are manifold such as Rama, Nrisingha, Vishnu etc. But all such manifestations are Absolute knowledge. No one is therefore equal or greater than the Absolute Knowledge. This subject is itself a matter of studies by transcendentalists but w
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ithout knowing the intricacy of the Absolute knowledge, those who simply imagine that the Absolute Godhead and subordinate demigods are one and the same commit great offence at the feet of the Supreme Lord. The subordinate gods such as Shiva, Brahma, Gan
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esh, Surya, Indra, Chandra, Varuna, Vaue etc., are either qualitative incarnations of the Absolute Godhead or in other cases Jiva souls with delegated powers from the Personality of Godhead. Neither existence of the demigods shall be misconceived nor the
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y should be made one and the same with the Absolute Personality of Godhead. Those who want to attain perfection in the way of chanting the Names of the Lord must refrain from such conglomeration of facts in the spiritual science.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The third offence is disregard of the Spiritual Master. The devotee must receive the transcendental Name of the Lord from the transcen
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dental lips of a bonafide spiritual master who is cent percent devotee of the Lord and nothing more or nothing less and then begin chanting the transcendental Name of the Lord by constant repetition. Such spiritual master as above mentioned is known as t
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he Guru from whom either initiation is taken or the one from whom spiritual instruction is received. One should have unflinching faith in such self realised transcendental spiritual master. The bonafides of such spiritual master can however be known, by
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their activities only which are always evident in respect of everything being done for and on behalf of the Lord. The self-realised spiritual master never deviates from the rulings of Shastras (Law Books) and he always does in practice what he speaks in
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theory. Those who however manufacture spiritual lessons from their own fertile brain, without having undergone any spiritual training from a bonafide spiritual master, cannot be counted as a spiritual master. Disrespect for such bonafide spiritual master
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and respect for the pseudo-spiritual master both are offences of the third order.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The fourth offence is defamation of the standard scriptures such as the four Vedas, Upanishads, Puranas, Brahmasutras, Ramayana, Mahab
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harata, Geeta, or other literatures which conform to the principles of the above mentioned scriptures. In the Geeta Sree Krishna Himself accepts '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahmasutras}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or 'Vedanta Darshan' as the standard of all spiritual knowledge.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Brahmasutrapadaschaiba Hetumatvinischitam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "\line }{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 13.5}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the spiritual society no sect or Sampradaya is considered as bonafide party who has no authorised interpretation of the Brahmasutra
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s. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Interpretation of "Brahmasutra" by the party represented by Lord Chaitanya is known as "Govinda Vashya" of Acharya Baladeva Vidyabhusan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub ). Those who therefore invent some spiritual party without knowing the Brahmasutra from an authorised spiritual master or do interpret without proper reason and philosophy, do simply create disturbances in the spiritua
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l line without doing any benefit to himself or to his unfortunate followers. Sreela Rupa Goswami describes such unauthorised activities as follows:\'97
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sruti Smriti Puranadi Pancharatrabidhin bina\line Aikantiki Harerbhakti utpataiba kalpate.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Brs.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24
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\cf0\nosupersub 1.2.101}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pseudo-devotional activities without reference to the standard scriptures as above mentioned, are simply acts of disturbances in the n
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ame of spirituality. The performer of Samkirtan must refrain from such disturbing elements.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The fifth offence is to misunderstand the glorification of the transcendental Name of the Lord as exaggerated facts. Actually by the c
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hanting of the transcendental Name of the Lord, all gains be it material or spiritual are automatically obtained. It is simply a question of time that takes for the fructification of the desired result. But those who think, without attaining to perfectio
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n, that such results are exaggeration of facts, do commit offence of the fifth order. The performer of Samkirtan must refrain from such misrepresentation of facts.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The sixth offence is to manufacture concocted or designed meanings of the Names of Hari (The Lord) or that of the scriptural truths. O
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ne can directly understand that the word 'Hari' means the Personality of Godhead Who is Eternal Bliss, Eternal Knowledge, and Eternal Form but without knowing the intricacy of the Lord's form etc., those who think 'Hari' means the Impersonal Brahman do c
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ommit offence of the sixth order. There are others who are still less intelligent and do manufacture meanings of the word "Sree Krishna" as the mind (?) Rama as satisfaction and similar other things. Such manufacturers of distorted meanings do not genera
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lly take what is direct and spontaneous interpretation but they always try to enforce indirect interpretations for their own temporary benefit only. They are also great offenders and the performer of Samkirtan must carefully take leave of them.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The seventh offence is to indulge in vices on the strength of chanting the Name of the Lord. Those who are really recipient of the tra
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nscendental Name of the Lord from the transcendental sources, and those who chant the Name of the Lord very carefully without any offence as above mentioned, cannot naturally indulge in vices as a matter of course. But for the reason of that those who in
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tentionally commit vices knowing that they are always with the Lord (?),\'97are the greatest of all offenders and their counteracting endeavours for the vices committed during the day time, by the chanting of the Name of the Lord, in the evening, cannot
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be accepted as Samkirtan at any cost. One should always guard himself against such pseudo-spiritual devices for the well being of one's ownself as well as one's followers. This sort of offences can be compared with the act of pouring water on the fire wh
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ile it is burning. Water pouring and burning of the fire cannot go together.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The eighth offence is to equalise the value of all good works with the chanting of the transcendental Name of the Lord. Penances, aust
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erity, meditation, fasting, methodism, morality or such goodness that lead the performer to higher stations of life, cannot be equalised with Sree Krishna Samkirtan. Those who do like that, are also offenders at the feet of the transcendental Name. The r
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esults of all the above mentioned good works are after all material in nature because they can offer in return material prosperities only and are therefore limited within time and space. But the transcendental Name of the Lord and the Lord Himself are no
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n-different. As such realisation of the Absolute Truth cannot be compared with relative goodness. The performer of Samkirtan must be on his guard against commitment of offence of the eighth order.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The ninth offence is to preach and advise of the transcendental nature of the Name of Lord to such a person who is atheistic in temper
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ament, mundane moralists, and addicted to elevatory process only. Unless one has cleansed his heart from such contaminations, he can hardly be eligible for receiving the transcendental Name of the Lord.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are many professional spiritual masters whose business is to sell the transcendental Name of the Lord (?) and these traders gene
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rally sell to persons who are altogether unfit. Such business transactions on considerations of \chftn{\*\footnote\chftn old UK monetary system}\'a3.s.d. exchanged between the spiritual master and the so-called disciple are undoubtedly great offences. Th
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e student of Samkirtan must refrain from the association of such pseudo-spiritualists in order to achieve perfection in the process of Samkirtan.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The tenth and the last but not the least offence to the lotus feet of the transcendental Name of the Lord is either to become inattent
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ive to all the above offences or not to take to the chanting of the transcendental Name of the Lord in spite of hearing all the glories of the system.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A serious student of Samkirtan can get rid of all the above offences if he desires so, knowing well the different forms of offences an
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d by refraining from them by all possible precautions. This can however be done without difficulty by continuous chanting of the Name of the Lord and for such constant reciter of the transcendental name of the Lord, there is no room for committing such o
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ffences.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In conclusion we may add that without culture nothing can be made to perfection. The culture of the science of Samkirtan is Sree Krish
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na Himself, both being non-different. In mundane matters only the means and the end are different from one another. But in the transcendence the means and the end are non-different. In preparatory stage only, for chanting the Name of the Lord, there is e
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very chance for committing the above offences but for the reason of that we must not be disheartened at the least. We should always remember that both the preparatory stage and the perfection stage of Samkirtan is nothing but Samkirtan. The difference of
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these two stages are realisation and non-realisation only.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As a matter of fact therefore all people must be led to the Science of Samkirtan by all means and they shall be engaged in the culture
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of the science by Samkirtan only. The offences as described above if kept in view, the sincere culturists will be able to avoid them without difficulty. In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Bhakti Rasamrita S
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indhu"}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of Sreela Rupa Goswami, it is said that the mind must be fixed up in the chanting of the Name and the regulations are to serve them as subordinate servants. The sowing of t
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he seed of Samkirtan must be performed immediately unto the heart of every one and all and the watering process of the seed so sown must be done by constant hearing and chanting in the association of devotees. When the seed sprouts at the heart, the gard
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ener must protect it from all sides by guarding against the above mentioned offences. In this process the seed of Samkirtan will grow up to a big tree when the nectorine fruit of Love of God shall automatically ripe and the gardener will be able to taste
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the same transcendentally, sell it and make a huge profit thereof. Om tat sat.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1g: The Highest Attainment and Present Adjustment-1
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub The Highest Attainment and Present Adjustment
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-1
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A TRIDANDI SWAMI OF SREEDHAM MAYAPUR, NABADWIP
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\par }\pard \s1207 \qj\sl240\slmult1\sb360\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vedic culture is considered to be the most ancient and mysterious in the scholarly circle. The great spiritual Dictator Sree Kr
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ishna Dwaipayana Vyasdeva is known to be the deliverer of the Vedic message in its present form as such the great Vyasa is held in uncommon reverence in all the authentic various schools of vedic interpreters. 'The last and the greatest gift of the supr
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eme personality to the Theistic scholars, is the great Bhagbat Purana.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this holy book the essence of Theism, contained in the Vedas has been revealed in such a living and magnificent manner that it dazz
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les even the intellect of many vedic thinkers. The bonafide followers of the dictator however feel simply charmed to see the beauty of spiritual wisdom unveiled in this great treatise. The AbsoluteTruth\'97the Beautiful has been discovered here in His
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lovely autocratic character, and an automatic affectionate service of the same Supreme Being, has been declared to be the Summum Bonum of living beings.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maximum happiness is of course the goal of life. But people are seen to strive after different objects for the same. Their objects of
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interest while scientifically arranged may be considered under four heads namely, Dharma\'97the consideration of duty, Artha\'97accumulation of worldly energy, Karma\'97actual consumption of the necessaries of material life and Moksha or perfect liberat
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ion from the forces of Nature. Great thinkers of Vedic philosophy however easily agree to dismiss the consideration of Tribarga or the first three forms of objects but there is much controversy over the conception of the fourth goal, }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , liberation.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A section of erudite scholars forcibly asserts that complete withdrawal from material world means a certain (sure) disolution of indiv
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idual existence. On the other hand powerful Theistic thinkers with transcendental understanding backed up by the faith in revelation upholds strongly that individual existence can be retained in absolutely spiritual relativity\'97perfectly independent o
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f material existence. Vedic interpreters also classed themselves in these two groups:\'97
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1. Supporting Impersonal Salvation,\line 2. Salvation of person from material relativity.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Both the above schools however admit the authenticity of the sayings and decisions of the great Vyasdeva though interpreting him in th
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eir own respective lines. But Sree Bhagwat Pura\'eba\'97the last and the greatest work of the greatest apostle, bewilders the Impersonal School to a great extent and clearly condemns mere independence from matter eulogising a life of positive attainment
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of spiritual confidential partnership in the Absolute Personal Being\'97The Supreme Beautiful. In other words a really liberated soul must have definite eternal function it is said, as if in the Absolute commonwealth and in discharging the duty wherein u
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nfettered soul enjoys the maximum happiness. The Absolute Autocrat is also the Absolute Good. So Autocracy here is always meaning to compensate the limitations of the little partners in their voluntary co-operation and thus promoting dynamic, harmonious,
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common pastimes.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub While perfectly unveiled Godhead shines as Sree Krishna to give us all sorts of engagements in Him. He is the emporium of all sorts of
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Rasas (transcendental mellows) or ecstatic energy. Principal rasas are five in number, such as Santa\'97a mode of mere allegiance, Dasya\'97that of actual service, Sakhya\'97that of friendly co-operation, Vatsyalya\'97that of filial affection and Madhur
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a\'97the mode of consort-partnership. All the modes of Rasas, we are told, have been harmonised to form the Spiritual Person of Sree Krishna the Godhead.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The material world being merely shadow in character, the very essence of life is to be traced in the causal spiritual realm in its pur
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e positive glory. So accorded to Bhagbat school life has got its fulfilment in the most optimistic form in the company of Sree Krishna. Such attainment of final adjustment will place our life in perfect harmony and consequently in all round and unique ha
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ppiness. While not imaginary but real of all reals such life is set the highest attainment.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We tried above to give a very brief description of the conception of our desired attainment. The next question will be how to reach th
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is destination. This will form the second part of this article. We shall take it up next time.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be continued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard
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\s1207 \qj\sl240\slmult1\sb0\sa86 \par \pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1h: The Real Process of Approaching Godhead
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub The Real Process of Approaching Godhead
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa540 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub RADHAGOVINDA DASS, B.A.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the world we comprehend the existence of three objects namely (1) Iswara or Godhead, (2) Jiva or Soul and (3) Matter or Jada (lifel
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ess). Of these the consciousness of Iswara is infinite, that of Jiva is partial and the rest is void of the sense. Earth, stone, water, fire, air, ether and the like are styled as Jada as they have no will; whereas men, beasts, birds, insects etc., are
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known as animated beings possessing free will. But of all the animations humanity is vested with the power of discretion. Godhead is the Creator of all objects both animate and inanimate. As He has no gross Form He is not visible to our present eyes.
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He is a transcendental Being and His Name, Beauty, Attributes and achievements are all transcendental and hence not perceivable by our senses.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Now the problem arises that if He is not perceptible by the equipments we are gifted with, then how to realise Him in all His aspects?
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To solve this we find, amongst the thinkers of the East and the West, two processes are followed to approach Godhead. One is Inductive or the ascending process which bases its acquisitions on the sense perception and the acquirements obtained by this p
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rocess constitute the system of empiric knowledge. Those who attempt to proceed towards the ultimate reality by the inductive process arrive at a conclusion that Brahman or Godhead has no form, no beauty, no attributes and is free from all designative f
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eatures. He is the embodiment of summation of negations. This is the highest conception about Truth of the Impersonalist school. By scrutinisingly following the process we see that reliance on experiences gathered by sense perception, gives rise to fo
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ur-fold issues namely. (1) Agnosticism. (2) Scepticism. (3) Pantheism and (4) Atheism which will be discussed, if Providence permits in a separate thesis.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Now there is another process which is called the Deductive or Descending process (Aboroha Pantha) which consists in total surrendering
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of the follower's self together with his mundane acquisitions giving up all prejudices acquired by association with rational thinkers who denies the existence of Spirit.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagbatam we find:-
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa180\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vadanti tat tattva-vidas \line tattva\'e0 yaj j\'ef\'e4nam advayam \line brahmeti param\'e4tmeti\line }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhagav\'e4n iti \'e7abdyate\line }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bh\'e4g.}{
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\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 1.2.11}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are three distinct philosophical ideas of the supreme being i.e., (1) The idea of the Negative Brahman of the Pantheistic school
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, (2) The idea of a Universal Soul Paramatma of the Mystic (Yoga) school and (3) The idea of a Personality of Godhead with all His majesty, might, glory, beauty, wisdom and supremacy combined in the Person. The ideas of Brahman and Paramatma are include
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d in the idea of Bhagwan or Godhead spiritually, therefore Bhagwan is the Supreme Being or Hari. Sreemad Bhagbatam, the gist of all scriptures has established that the name Krishna and Krishna alone indicates the fullest conception of Godhead including
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all sorts of ideas ever revealed to the realised souls from time to time.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ete c\'e4\'e0\'e7a-kal\'e4\'f9 pu\'e0sa\'f9 \line k\'e5\'f1\'ebas tu bhagav\'e4n svayam \line indr\'e4ri-vy\'e4kula\'e0 loka\'e0
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\line m\'e5\'f2ayanti yuge yuge
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagbat 1-3-28
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Human ideas are mental or spiritual. The mind is speculative hence the ideas obtained by the speculative mind is defective. The mind
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acquires knowledge by association through the sense-organs whose power is limited by imperfection. The limited equipment can conceive the objects within three dimensions. But things outside the third dimension is not within the reach of those senses wi
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th limited capacity. Godhead is situated beyond the sensuous jurisdiction.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He is purely spiritual and can be approached through the spiritual process only. He is Adhokshaja i.e., He reserves the right of not
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being exposed to mundane senses. He out of His own mercy and prerogative can manifest Himself with His entourage to the human senses. To be enlightened on this point the following example may be cited by way of an analogy. Our eyes can see the objects
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situated within the purview with the help of another light. For example the Sun is known to be a self-luminous object. When we go to see the sun we cannot do it with the assistance of any other light discovered by human brain than its own rays. The r
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ays of the sun act upon the retina and the retina thus acted upon is enabled to fulfil the purpose. It is to note that in order to see the sun our duty will be to turn our attentive direction to the location of the sun and keep the eyes open so that the
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rays may come in their contact. Thus in the same way if we are sincere seekers after truth, if we heartily want to approach Krishna the Supreme Lord, we must be receptive and follow the instructions of the inspired souls.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ata\'f9 \'e7r\'e9-k\'e5\'f1\'eba-n\'e4m\'e4di\line na bhaved gr\'e4hyam indriyai\'f9\line sevonmukhe hi jihv\'e4dau\line svayam eva
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sphuraty ada\'f9
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bhakti-ras\'e4m\'e5ta-sindhu}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 1.2.234}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Name, Beauty, Attributes, and pastimes of the Supreme Lord are not object of grasping by the ordinary senses of human beings. Th
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ey reveal automatically (of His own initiation) to the souls engaged in the discharge of eternal services to Him without prejudices. The material senses cannot approach Him. It is the spirit in man which can approach Him in direct communion.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One who is willing to realise the Absolute Truth must be sincere and submissive. To proceed in a challenging mood is to encounter utt
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er failure. He shall have to cultivate the transcendental serving temperament. In the Geeta we find:
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tad viddhi pra\'ebip\'e4tena\line paripra\'e7nena sevay\'e4\line upadek\'f1yanti te j\'ef\'e4na\'e0\line j\'ef\'e4ninas tattva-dar
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\'e7ina\'f9\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 4.34]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Learn thou this by sub-mission, investigation and service. The wise, the seers of the essence of things will instruct thee in wisdom
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." Sree Krishna Chaitanya Who was born in Mayapore in the town of Nadia on the 18th February 1486 A .D. promulgated the lessons of how to approach the Supreme Lord. He taught us that cent per cent engagement of our senses to the service of the Almighty
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will enable us to realise Him. This is to be done through the transparent agent of the Lord known as Sree Gurudeva (divine Master). The Gurudeva is the manifested medium. He is God in the form of his personal best servant. He appears in the world in t
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he form of a human being in order to teach mankind, the interrelation of Godhead, Jiva and Maya. The first blessing of Godhead bestowed upon the man is to be in a position to secure such a bonafide Gurudeva. But we are warned to beware of false Gurus.
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The non-serving entity officiating as guru or spiritual guide though highly qualified in other respects such as possessing vastly erudition and practising renunciation etc., but not cent percent rendering services to the Lord dovetailing himself in thou
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ght and activities in conformity with the dictates and ideals set up by his own Gurudeva, is pseudo-guru through whom truth is not revealed. He is opaque hence obstructs the direct connection. If we are sincere in our purpose we are sure to meet with t
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he bonafide Gurudeva and if we can fully surrender to His lotus feet and engage our energies according to the direction imparted by Him, we shall have the nearest approach to the Supreme Authority. This we conclude with the dictation of the Upanishada:
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-
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yasya deve par\'e4 bhaktir yath\'e4 deve tath\'e4 gurau.\line tasyaite kathit\'e4 hy arth\'e4\'f9 prak\'e4\'e7ante mah\'e4tmana\'f9.\line
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\cs3545\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub \'c7vet\'e4\'e7vatara Upani\'f1ad}{\cs3545\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs24\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 6.23]
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Truth reveals to him who has full confidence in his Gurudeva the spiritual preceptor. One must show no less respect to Gurudeva than
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one bears the Lord."
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1i: THE DAWN
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub THE DAWN
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa540\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub JOGESH CHANDRA BOSE, B.A.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The innate tragedy of Western Civilization has been brought to light by this total war. A suicidal mannia has caught hold of it. Unc
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onscious of its destiny, it seems to be heading towards its destruction. They are hoping for victory of the allied democratic nations. We fully agree. But will the dreadful cost which staggers one's imagination even now, justify it ultimately to manki
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nd as a whole? We doubt. Our concern is not the loss or gain of this or that nation. Mankind as a whole is an organic unit-although this consciousness is slowly dawning upon it to-day\'97heavy loss or suffering of a part can seldom be to the abiding g
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ood of others.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With our limitations in this world we cannot ignore the causal nexus. Speculations are ripe to trace out the root cause of this huge
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catastrophe. Some attribute it to economic maldistribution, others to the desperate bid for racial supremacy and consequent imperialism of some form or other. These are contributory conditions no doubt, in which the festering sore has come out; but the
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real cause we think, is to be found in the life of the individual as it affects society as a whole to-day.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We must admit that this is a very singular moment in history:\'97We have arrived at a very critical turning-point where man's attitude
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towards fundamental values in personal and social life are daily changing. Formerly it was religion, then art now science have become the object of man's sceptical attack, although any nonsensical theory in the name of any of them is sure to find votar
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ies and believers. Unparalleled increase in productive powers has given birth not to peace and plenty but to war, famine and misery. Men will one thing to be the result of their efforts but what is brought about by them precisely the opposite and all t
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heir efforts at ideological reconstruction, only enhance the number of conflicting and partial views about reality. Chaos has become the very keynote of his life inspite of the wise efforts of the great leaders of science, art and culture. But why does
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this strange doom hang over mankind? In the words of a good thinker of the west, \'93they are no longer the doctors they are the disease\'94. And this disease has manifested itself in this huge holocaust. We are to go to the root of this disease that
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is the great problem facing us.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Man no longer looks up to religion for solving his difficulties. He goes to science or politics. Good. But is it not the tragedy of
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science and politics, that we are witnessing in this war? They are no longer to be considered as panacea of all evils. We think the time for re-rientation of our outlook towards "Dharma\'94 has come. (I deliberately avoid the word religion here). Re
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ligion as such has of course sickening tales of class and caste oppression and exploitation to account for in many countries. Non the less science and politics also have to do that. Really what we are to do is not to recount their failures but to so re
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adjust their relations as they can best be to the real good of man as a whole. So we should try to know the real function of each, and how they should best act harmoniously. Our concern here is to renovate our outlook towards religion and this will te
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ach us how to deal with science of politics.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By religion men generally understand something mysterious which reason should not aspire to comprehend. This mystic idea about religi
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on has certainly vitiated his conception of it and has made it the toy of his speculative imagination in many places. It has after been turned into a gamble about the future and the beyond. But dharma in the true sense of the term only reveals our rela
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tion to Truth. There should be nothing mystic about it. Man knows the external world through his mind and senses. This knowledge must be transitory, partial and conditional for the mental apparatus is so by constitution. But knowledge of Reality acqu
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ired through the soul is eternal and permanent\'97that being the nature of the soul. All sciences and arts deal with the former while religion is the concern of the latter. As mind cannot come into direct relation with matter as such the soul also rema
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ins ever uncontained by any mentral functions. Soul can act only in relation to the over soul\'97}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub T
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ruth Absolute. All attempts of men to know the over soul through the mind is sure to be frustrated in the long run and this gives birth to all contaminations of his essential nature. Thus religion is misused in this world and loses its hold on life. G
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od has reserved to Himself the right not to expose His Self to human mind and his senses. The All-spirit }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purnachetan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub reveals Himself only to the spiritual in man }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , his soul. So the Upanishad says
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To a half beast man of the African jungle the complexities of a civilized mind are all mysterious so to a man who is all-mind soul, is
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equally mysterious. Hence arises the mystic view of religion and its so-called discarding or acceptance by the ultra-rationalists and mental gropers.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Our soul's relation to the Absolute lies at the basis of life, nay that is life! Whenever this is ignored frustration and futility st
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are humanity in the face for then we only take a partial and conditional view of Truth. When man gives himself up to mental and sense pursuits be it religion, art or science in * * ultimate frustration becomes inevitable in every sphere of life and life
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becomes unnecessarily complex. The climax of these life complexities, we see in this war. The fundamental irony of human life lies in the fact that he must learn through suffering for he proceeds by challenging Truth at every step. But on the soul pl
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ane man progresses by submitting to the Absolute not by challenging Him as he does on the mental plane. This submission is unconditional and unquestioning, it lies in the very nature of the soul. And it manifests itself on the mental and physical plane
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by loving service rendered to Godhead and his creation. Here service and duty first, then from it come all real rights quite spontaneously. No intermediary should stand in the way of this service. God and his counter-manifestation\'97His Devotee\'97a
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lone can be recipients of the eternal service of the soul. Aur duty to society, to the state, nay even to our own selves only follows from it. If we reverse this deductive process each would only exploit our life and become an instrument of oppression.
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We best serve man when we serve him as Krishna's servitor, otherwise we must exploit him.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Man to-day is dead tired of the inextricable complexities of life in the mental work. What he calls progress and deludes himself, is
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nothing but creation of new vicious circles in life every day. In utter despair he cries out-What is life? Life is death, and he faces death everywhere. Hut, a new dawn is casting its fore appearance in the midst of darkness\'97the Dawn of Service, of
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(}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) of submission to to Truth. This alone can bring harmony and real peace on earth.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Modern man fears that he wil become tradition-bound and lose all incentive to progress by this attitude of submission to truth and by
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placing religion first as happened in the middle ages called the dark age. With progress has come free thinking and liberty in living. But Truth is not static something. He is the source of incomputable variety. The Upanishad says He is (}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\'97He is more changeful and rapidly moving than mind itself\'97all real progress lies in Him. Onl
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y when our relation with Truth becomes vitiated by extraneous menial considerations of salvation, worldly piety or sense of enjoyment }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub , spirit becomes enmeshed in matter that all clogging of true progress ensues. Real contact with Truth is maintained through service alone.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But who is to usher in this age? One who can render unalloyed service to Truth\'97one who is a Shuddha Bhakta\'97whatever be his cree
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d, colour or caste\'97is the messenger of this age. Let us prostrate before Him. Through him is humanity to be redeemed to-day. All praise, al homage to Sree Gurudeva who stands at the forefront of them all. Who else in this age has done so much for
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preaching }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suddha Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and reforming society so that it can be property practised there? He is the grea
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t Harbinger of the Dawn. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1j: The Essentials of Religion
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub The Essentials of Religion
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa540 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub T}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs24\cf0\nosupersub RIDANDI}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub S}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub WAMI}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub B}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub HAKTI}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub S}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ARANGA}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub G}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub OSWAMI
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The spiritual process of religion transcends the scope of our present rational faculties. Man is a reasoning animal. It is no wonder
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that he should also reason about Religion. He wishes to be satisfied that he is not asked to accept any propositions that are in plain contradiction to the principles of his rational nature. He also expects to be able to establish the ultimate unity o
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f all human thought in the different branches of human activities by this philosophical method. It is for this reason that Philosophy has also been called the mother of all Sciences. If, therefore, Religion is supposed to conform to the methods of the
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empiric Sciences, it should also be equally amenable to the motherly jurisdiction of Philosophy.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If, however, Religion does not propose to employ the empiric scientific method in its process of approaching its subject-matter, the p
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hilosopher is likely to be as much puzzled by such attitude as the daughter sciences. This is, however, exactly what Religion proposes to do. Therefore the only thing that is left for the philosopher to do in the matter is not to seek to impose his reg
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ulating jurisdiction on Religion, but to wait at his proper distance as an unfit observer. If Philosophy is willing to submit to this humiliation, she should be in a position to be enlightened about her own limitations by offering her humble submission
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to the communications of Religion regarding the Absolute to Whom Philosophy can otherwise have no access.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Religion is not irrational. Religion alone is truly rational. The so-called rationalism of empiric Philosophy is only another name f
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or our unavoidable state of ignorance of the Truth. Philosophy thinks herself justified in trying to make the best of a bad job. But Religion is never prepared to admit that our ignorance is unavoidable. It is bad Philosophy and bad Science which are
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seeking to encourage in us a fatalistic belief in our unavoidable ignorance. It is undoubtedly a very bold assertion to have to say on behalf of Religion that not a single creature of this world need despair of finding the Truth if cubit is willing to l
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end its ear to the true voice of Religion in spite of all the dissuasive pseudo-rational representations by empiric Philosophy and the empiric Sciences that are the real obstacles in our way. The pseudo-rationalist will at once jump at such a propositio
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n, misrepresenting the challenge of Religion as an invitation to accept its communication in blind faith and without questioning. But those who entertain these common-place views of shallow critics have to thank only themselves for their misfortune, in
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as much as they have never had even any inclination of giving a serious hearing to the other side before accepting the garbled versions of irrational objectors. It is necessary to use language in describing the respective positions of the two parties wh
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ich will leave no doubt in the mind of the bearer regarding the real point at issue.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Who am I? Why am I in this world? What is this world? Why do I feel unhappy and perplexed? What is the method by which I can learn
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the Truth? These questions are not regarded as answerable either by empiric Philosophy or by the empiric Sciences. They make it their business to accept the position as it is, and then try to make the best of what they cannot but admit to be a really
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very bad job. Their purpose is, therefore, quite different from that of Religion. Religion never wants us to accept our present position as being either satisfactory or unsatisfactory unless we possess the knowledge that is necessary for arriving at an
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y rational decision. Religion also forbids emphatically to busy ourselves about any other matter before this fundamental problem has been actually solved to our satisfaction. What it tells us is this, \'93Do not bother about what you will eat, drink, w
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ear, or where you will find shelter against the inclement weather. That is not at all the real problem. If you are occupied with those matters, you will be unable to understand the real responsibility of human existence. Before you put your bread into
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your mouth, get the answer to the question why you should eat at all. If you eat your bread without getting any answer to this question, you take the first step on the road to ignorance, death and misery. Believe in the rational order of this world.
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Believe in the infinite possibilities of your own rational nature if it is only properly cultivated, if the fundamentals are not relegated to the background for fear of immediate inconvenience or through the thoughtless plea of an immoral necessity. As
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you are really a rational being, you should have the courage not to do anything that is not perfectly rational. You should believe that no harm can result to you from the pursuit of this only rational course.\'94 Do your empiric Philosophy and your empi
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ric Sciences recommend this course to you? Do they not, on the contrary, invite you to folow the exactly opposite method? Is it, therefore, the fault or merit of Religion if it does not countenance these immoral proposals? It is necessary, it we are t
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o be able to understand the relation of Religion to all other branches of human knowledge, including empiric Philosophy, not to wilfully misunderstand the issue that is so clearly and so emphatically placed for our consideration by the revealed Scripture
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s and the great Prophets.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahaprabhu Sree Krishna Chaitanya has explained more fully than any other teacher of Religion the causes why the revealed Scriptures h
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ave been misunderstood and mis-interpreted all over the world. He tells us that this misfortune has been due to the fact that Religion has been attempted to be brought within the jurisdiction of empiric Philosophy and the empiric Sciences. He has expla
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ined the difference in the methods of enquiry that are folowed respectively by the true religionists and the empiricists. The method of the revealed Scriptures, He has informed us, is the method of approaching the Transcendence in His descended Form of
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the articulated Word or Sound appearing on the Lips of the transcendental Teacher. The descent of the transcendental articulated Word or Sound enables us to approach the Transcendence by our present faculties and, directly, by our faculty of hearing. F
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or this process two conditions require to be fulfilled. The transcendental Sound has to manifest Himself in the Form that is approachable by our aural faculty. Secondly that we should be in a position to recognise the Sound, which we are able to hear,
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as being really transcendental, and accordingly to be enabled to approach Him as such. If these two conditions are fulfilled, the necessary connection is established between our true cognitive faculty and the Absolute Truth even on this plane of apparen
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t truth. The initiative is taken by the Absolute Himself. It is open to us to refuse to respond to His initiative by the only manner by which our spiritual nature would be properly adjusted to Him. Such refusal is an offence also against our own prope
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r nature. It is by the abuse of this freedom of our rational nature that it is possible for us on our own responsibility to be placed on this plane of apparent truth but of real delusion and ignorance. On this phenomenal plane we find a variety of occu
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pations for being adjusted to the invironment through our body of flesh and the material framework of our mind which are foreign to our spiritual nature and which possess both initiative and hankering for things of this world in the irrational manner wit
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h which we are familiar, and which present themselves to our souls as trustworthy managers of our affairs for forwarding the suicidal policy that we have perversely adopted as our own. This unholy league, between the body of flesh inhabited by the perve
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rse mind and the perverse soul who wilfuly chooses not to understand the irrationality and perversity of our mental and physical life, is the cause why we are in this world.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I have dealt with only one of the questions that ought to be answered satisfactorily before our souls can have any truly rational func
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tion at al in this world. I have given the answer that is supplied by Mahaprabha Sree Krishna Chaitanya in explaining the Shrauta Pantha or the method of approaching the Transcendence in the articulated Word or transcendental Sound when He makes His app
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earance to our aural faculty. If we refuse to seek the guidance of the Absolute, we fall into the cultches of His deluding energy. Our choice lies between submission to the enlightening energy of the Absolute and submission to His deluding power. Our
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spiritual nature would be acting in the true rational manner if it seeks to submit to the enlightening power of the Absolute. Our spiritual nature would commit wilful suicide if it decides to submit to the deluding power of the Absolute knowing it to be
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His deluding power. The empiric philosopher and the empiric scientist invite us to submit without questioning to the contrivances of the deluding power. Why is this life at all worth pursuing? Can the empiric philosopher or the empiric scientist ever
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hope to be able to answer this question? The truth is that this life is not worth living for the prospects that either the philosophers or the scientists have to offer. This truth is self-evident to all who do not perversely shut their eyes to the nat
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ural dictates of their rational nature.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If once the Absolute enters the open ear of our souls the spell of the deluding energy is for ever broken. It is, therefore, our firs
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t duty to seek for the solution of those fundamental questions of existence which I have mentioned before. It is necessary to seek for the answer to those questions from religionists who alone profess to be able to answer them. It is not necessary to p
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retend to be able to understand before we actually do so. We need not recognise the claim of any religious teacher who cannot really satisfy these requirements of our spiritual nature. There need be no sects or really different schoos of thought in the
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domain of religious enquiry. The religionist does not ask us to folow anv fictitious course. If the physicist invites us to be interested to the investigation of the properties of mundane sound, do we resent such invitation for the reason that it is i
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rrational? Are we justified philosophically or scientifically in rejecting the proposal of al the revealed Scriptures to seek to approach the Transcendence in the transcendental Sound appearing in an actual audible Form and by methods that are suitable
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fur approaching the Transcendence? If we begin to quarrel about the philosophical justification of such invitation, do we not really put the cart before the horse? Does not the same philosophical objection apply to the invitation of the mundane physici
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st? Are we being asked by the religionist to do anything more irrational? Are we justified in rejecting the truth of his proposal without a fair trial by perfectly scientific methods?
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Name of God is identical with God Himself. We are not God. Our souls are infinitesimal servants of God. We can find God if we a
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re willing to behave towards Him as towards our one Absolute Master. Our souls can serve God in this world in the Form of the Name by the faculty of submissive hearing. If we submit to hear God as our Absolute Master, we are thereby brought into the pr
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esence of God. As soon as we are in the presence of God there is automatically perfect solution of all our difficulties and doubts. This is the real Darshana. The Indian equivalent of Philosophy is Darshana which means literally 'seeing'. We see God
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only when we hear Him. There is no discrepancy in spiritual hearing. The soul can hear the Figure and Colour of God. We cannot hear colour in this world. We cannot see sound. On the transcendental plane there is no such discrepancy in the senses. T
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he whole entity enters undivided through every channel of transcendental perception.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When we are face to face with God, we can understand the purpose of human life which is to serve God in our every act. If the Whole
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is served, all constituents are necessarily fully served. The manner in which a God-realised soul looks upon the world and its concerns is alone rational and conducive to the real welfare of all entities. Such a person is called a }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sadhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in India. The real }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sadhu}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the only true philosopher as he sees things as they are and not as they appear to be. But the cognitive realisation is not a static process. Cognitive activity on the transcendental pla
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ne in its dynamic aspect is the practice of love towards the object of All-Love. To see God is, therefore, to love God. To love God is to befriend the souls of all entities. There can be no truer friend of humanity than the real sadhu.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Religion is not opposed to Philosophy and Science if the latter consecrate themselves to the service of God as He really is. This con
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secration of philosophy and Science is possible, and herein lies also the possibility of real worship by the activities of this world. By the method of the worship of the Archa or Sree Murti or the Visible Divine Image, the consecration is effected by t
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he sadhu by means of their incorporation in the activity of transcendental discourse. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The sadhus therefore, are the real pivot of the Scriptural redemptive process.}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As medium of the descent of the Word the sadhu is himself a transcendental person. But the medium is not the Principal. He is the transcendental servitor. He is the real worshipper in hi
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s own right. When he happens to descend to the mundane plane, he performs the function of saviourship by incorporating the conditioned souls in his transcendental service. Those who are fortunate enough to be thus accepted for his service by the sadhu
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are thereby endowed with communicated eligibility for functioning on the transcendental plane with the spiritualised mind and body. The Saviour Sadhu is the Acharyya. He employs those whom He accepts in bringing about the descent of the Word by means o
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f their discourses under the absolute spiritual guidance of the Acharyya Who is not merely the first among His equals but the Manifestive Self of the Plenary Sole Servitor of the Absolute, whereas we are infinitesimal subservient servitors by our proper
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spiritual nature.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The redemption of mankind is an eternal process which is provided for by the descent of the Acharyya in the unbroken line of the Divin
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e Preceptorial Succession or the Amnaya. My Divine Master Om Vishnupada Paramahamsa Paribrajakacharyya-baryya 108 Sree Sreemad Bhakti Siddhanta Saraswati Goswami Maharaj appeared in the line of the Divine Preceptors of the Brahma-Madhva-Gaudiya Amnaya,
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being the tenth in succession from Mahaprabhu Sree Krishna Chaitanya.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY1g: Letters to the Editor
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Letters to the Editor
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Sardar A. S. Namdhari from Rawalpindi has a proposal for opening an all faiths-university for which we have all sympathy. But we sugg
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est before doing the actual work, he may hold a conference of all religious heads and find out the greatest common factor for a universal religious mode. We believe that the greatest common mode of religion which is the most potent uniting force can be f
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ound in the Bhagavat Geeta and a conference may be held on the basis of this universally accepted philosophical and religious treatise. The following is the extract of the statement issued by the friend.\'97Editor.)
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I have received numerous messages from men and women of all classes and creeds from all over India congratulating me success in my hu
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mble endeavour to found a Universal Religious Centre. I heartily thank my countrymen whose words of encouragement and help have deepened my conviction all the more that in spite of the atmosphere being charged with rivalries the heart of this ancient lan
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d of great culture and civilization is sound and that a need is universally felt for a platform where men and women irrespective of the faith they profess, may get together and understand each other better and give religion a more solid basis of reality
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in human affairs.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The truth has come upon me, through the blessing of His Holiness Satguru Maharaj Partap Singhji, the spiritual head of Namdhari Sikhs
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, to whose inspiration and guidance I owe this scheme, that more things are wrought by prayer than the deadly weapons of the modern warfare. Religion is still a force which can spur us on to activity and progress, spiritual and material.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "To the best of us has come a sense of frustration and they have given up the pursuit of their ideal Unity. But in this darkest hour i
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n human history, I see a silver lining in black clouds.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I pray that my idea is to build various places of worship in a vast area. They will not necessarily be so close to each other as to d
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isturb the peaceful atmosphere of prayer of the sister community. In between a fruit garden is being laid with provision for a common hall where joint celebrations of all prophets' days will be held with a permanent rule of constructive propaganda of all
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religions.
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "We don't live by the body alone. The soul in us is the guiding star, whose building up, like the bodily muscles, we should not neglec
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t. Thus this new venture will be a spiritual hospital to cure the beast in man, wherefrom a flood of prayer will emanate to bring about Universal abolition. Its psychological effect, I am sure, will uplift the soul of the entire mankind. Interference in
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the religion of others is not ever our aim, but co-ordination of all schools of faith into a religious university is the ideal for we are the servitor of the same Almighty Godhead, in whose oneness we all believe."
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\par }\pard \s1207 \qj\sl240\slmult1\sb360\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs20\cf0\nosupersub ------------------------------------------------------------------------------------------------------------------------------
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\line Published by Radhagovinda Das, B.A. from 6 Sitakanto Banerjeee Lane, Calcutta and Printed by S. N. Guha Ray, B.A. at Sree Saraswaty Press Ltd., 32, Upper Circular Road, Calcutta.
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\par }\pard
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\s1207 \qj\sl240\slmult1\sb0\sa86 \par \pard \s1207 \qc\sl240\slmult1\sb720\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs40\cf0\nosupersub GEETOPANISHAD
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\par }\pard \s1207 \qc\sl240\slmult1\sb180\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub BY\line ABHAY CHARAN DE
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\par }\pard \s1207 \qc\sl240\slmult1\sb180\sa86\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Editor and Founder "Back To Godhead"
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\par }\pard \s1207 \qc\sl240\slmult1\sb180\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In Three Parts, 1,200 Pages, Royal Size
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\par }\pard \s1207 \qc\sl240\slmult1\sb180\sa360\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub FIRST CLASS MOROCCO BINDING
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub An elaborate exposition of the world famous Hindu Philosophy\'97"The Bhagbat Geeta"\'97in its true, scientific, theistic interpret
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ations in the chain of disciplic succession from Sree Krishna, Brahma, Narada, Vyasa, Madhva, Mudhabendra Puri, Iswara, Lord Chaitanya, Rupa Goswami, Jiva Goswami, Krishnadas, Narottama, Biswanath, Valadeva, Jagannath, Thakur Bhakti Vinode, Gour Kishore,
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Thakur Siddhanta Saraswati down to the Author
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With Numerous Illustrations in Colours and Plain from many Authentic Scriptures
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be Published Shortly\'97Customers Booked in Advance
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Price\'97India Rs 18/-, Foreign \'a31 10s.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ----------------
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs40\cf0\nosupersub LORD CHAITANYA
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub BY\line ABHAY CHARAN DE
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Editor and Founder "Back To Godhead"
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In Two Parts, 1,000 Pages, Royal Size
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub FIRST CLASS MOROCCO BINDING
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A transcendental sound depicted like ordinary stories forming the life, teachings philosophy and movement of Sree Krishna Ch
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aitanya, on the basis of Thakur Brindabandase's "Chaitanya Bhagwat"
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Made easy in English language by synonyms, translation, purport and elaborate exposition for understanding of the people in genera
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l, philosophers of modern age and religionists
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With Numerous Illustrations in Colours and Plain from many Authentic Scriptures
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be Published Shortly\'97Customers booked in Advance
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Price\'97India Rs. 12/-. Foreign \'a31
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Copies of the literature are also available from}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub :\'97
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub MESSRS. W THACKER & CO.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 34-4O, LUDGATE HILL.
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, LONDON E.C.4.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub THE BAKER & TAYLOR CO.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 55TH AVE AT 12TH STRE
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ET, NEW YORK.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub MESSRS. THACKER & CO. LTD.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub RAMPART ROW, BOMB
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AY.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub MESSRS D. B. TARAPOREVALA SONS & CO.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 210, HO
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RNBY ROAD, BOMBAY.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub MESSRS. W. NEWMAN & CO. LTD.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub OLD COURT HOUSE
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STREET, CALCUTTA.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub HIGGIN BOTHAMS LTD.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub MOUNT ROAD, MADRAS.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY2: Volume 1, Part 2, October 1944
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 1, Part 2, October 1944
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs40\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub AN INSTRUMENT FOR TRAINING THE MIND AND EDUCATING HUMAN NATURE TO RISE UP TO THE PLANE OF THE SOUL SPIRIT
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub First Appearance on the Vyasa Puja Day 1944
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOLUME I. PART II
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited & Founded under direct order of\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub BY\line ABHAY CHARAN DE
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub October 1944
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub THACKER, SPINK & CO. (1933) LTD.\line 3, ESPLANADE. CALCUTTA
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "We have to defeat tyranny in the realm of thought, and create a will for world peace"
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Published every month.\line \line Price per part
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub INDIA ... ... ... ... ... Rs. 0-5-0\line FOREIGN ... ... ... ... 1 Shilling
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor's Office: \'976, SITA KANTA BANERJEE LANE, CALCUTTA
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY2a: Thanks to the Government of India
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Thanks to the Government of India
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Readers of 'Back to Godhead' who were practically disappointed to learn that the Government of India had twice refused to give permiss
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ion for the continuance of publication of "Back to Godhead", will be glad to know and see that in the third attempt by their humble servant, the Government of India has kindly given special permission to continue the publication of 'Back to Godhead'. We
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have already conveyed our sincere thanks to the Government of India for allowing us to serve the purpose of His Divine Grace Sree Sreemad Bhakti Siddhanta Saraswati Goswami Moharaj and we can now assure to our numerous readers and patrons that "Back to G
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odhead" will continue to be published in each and every month regularly. Extracts from the text of the last correspondences that passed between the Government of India and your humble servant, which resulted in the re-appearance of "Back to Godhead" is g
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iven herewith:\'97"Sir, with due respect, I beg to submit that under instruction of His Divine Grace, Sri Srimad Bhakti Siddhanta Saraswati Goswami Moharaj, the spiritual head of the Gaudiya Vaishnavas, I had to start a paper under the caption,\'97"Back
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to Godhead". The very name will suggest the intention of starting such a paper in the midst of heavy turmoil through which the world is now passing. A copy of the same booklet is sent herewith for your kind perusal. In that booklet you shall find strong
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world opinions, even by many reputed politicians all over the world,\'97in favour of such a movement to bring back the world,\'97into sanity by training the mind and educating human nature for the unshaking spiritual plane, considered to be the supreme n
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eed of human kind. I hope you will kindly go through the paper by making some time and I may draw your attention specially to the introductory portion.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Permission was sought from the Secretary of the Department of Industries and Civil Supplies for starting the paper as a mo
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nthly magazine, but as usual, the permission has not been granted for scarcity of paper. But in the opinion of the Editorial Board of "Back to Godhead" amongst whom there are many erudite secular scholars, Sanyasins and self-sacrificed souls,\'97there is
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not so much scarcity of paper as much there is scarcity of education.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "We believe that the ultimate supplier is the Personality of Godhead. He supplies everything through His Material Agent the
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Nature for the benefit of living entities, but Godless creatures think that they are the proprietors of things which is madness and illusion. Catastrophe that is now in vogue in the present war of supremacy, is guided by this false sense of proprietorsh
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ip and therefore there is need of making propaganda amongst all human beings, in order to bring them back to the sense of the ultimate proprietorship of Godhead of everything and we are simply allowed to handle things in order to give bonafide service to
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the ultimate Proprietor.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "For the scanty supply of electric light and air conducted by the electric fan, the power of which is after all borrowed fr
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om the treasure house of Nature, we have to pay heavily to the supplying agent but we do not think for a moment that we must pay at least something to the Ultimate Supplier for the immense store of light and air without which we cannot live for a moment.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Scarcity of paper there is, that any sane man can understand and as such we can also understand the same; but we can under
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stand another thing also why there is so much scarcity all around which the Secretary could not possibly follow. In ancient time, the enlightened Indians would sacrifice tons and tons of valuable quality of Ghee in the fire, knowing well the productive e
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conomic laws, but not foolishly as we think but for a greater benefit of humankind which the world has yet to learn from India. By sacrificing tons and tons of Ghee for the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Jaj
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nas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub there was hardly any scarcity in the then society of India but at present abandonment of such sacrifices for God's sake, dictated by modern productive economic laws, has p
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roduced nothing but scarcity all round.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Can we not therefore sacrifice a few reams of paper in the midst of many wastages, for the same purpose in order to derive
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greater benefit for the humankind? I request that the Government should take up this particular case in the light of spiritualism which is not within the material calculation. Even in Great Britain the Government has immensely supported a similar moveme
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nt called the Moral Re-Armament Movement without consideration of the scarcity of paper which is more acute there than here.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Let there be a page only if not more for the publication of Back to Godhead for which we do not mind but my earnest reques
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t is that the Government should at least let there be a ventilation of the atmosphere for which my paper "Back to Godhead" meant. Kindly therefore give it a serious consideration and allow me to start it even by one page every weekly or monthly as you th
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ink best without thinking it as ordinary waste of paper, for the sake of humanity and Godhead.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "I hope most faithfully that you shall pass order sanctioning the publication of this most important transcendental message
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and oblige.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Thanking you in anticipation,
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\par }\pard \s409 \qc\sl240\slmult1\sb180\sa180\fi0\tx360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I have the honour to be\line Sir,\line Your most obedient Servant,\line (Sd.) ABHAY CHARAN DE,\line }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Editor & Founder Back to Godhead.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The reply:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Sir, With reference to your letter dated the 10th July 1944, I am directed to say that on reconsideration }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the Government of India are pleased to grant permission as a special case for the continuance of publication of the magazine "Back to Godhead"}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub and to allot a ration of ..................... of news print per month for the same.
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\par }\pard \s409 \qc\sl240\slmult1\sb180\sa180\fi0\tx360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I have the honour to be,\line Sir,\line Your most obedient Servant,\line Sd. D. HEJMADI,\line }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paper Officer.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Our thanks:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Sir, With due respect I, on behalf of the editorial board of my paper, beg to convey thanks to you and through you to the
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Government of India for kindly reconsidering my application of the 10th July and subsequently passing order for the continuance of publication of my paper-"Back to Godhead". This favour has immensely helped us in carrying on the orders of our spiritual M
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aster His Divine Grace Sree Sreemad Bhakti Siddhanta Saraswati Goswami Moharaj and therefore His Divine Grace's blessings are due to you. May God bless you with spiritual mentality for all the days to come,"
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\par }\pard \s901 \qc\sl240\slmult1\sb0\sa0\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I have the honour to be,\line Sir,\line Your most obedient Servant,\line Sd. ABHAY CHARAN DE.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY2b: Gandhi-Jinnah Talks
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub GANDHI-JINNAH TALKS
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub We are sorry to learn that Gandhi Jinnah Talks about unity of the Indian people have failed for the present. We are not ver
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y much optimistic in the result of such occasional talks between several heads of community and are of opinion that if any solution is arrived at as a token unity for the time being, it is again to break up, to meet another shape of problem which may not
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be on the ground of religiosity. In Europe the fighting parties are almost all Christians and in Asia the major parties, we mean China and Japan are almost all Buddhists but still they are fighting. So fighting will go on between Hindu and Mohomedan, be
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tween Hindus and Hindus or between Mohomedan and Mohomedan, between Christians and Christians and between Buddhist and Buddhist till the day of annihilation. So long there will be a pinch of a desire for sense gratification, surely there will be fight be
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tween brother and brother, father and son, nation and nation and so on. The process of unity does not stand on the plane of enjoyment or renunciation, the real unity stands on the plane of service which is transcendental to all mundane enjoyments or renu
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nciation. That is the plane of spirit.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mahatma Gandhi is far above ordinary human being and we have all respects for him. He should now give up his activities on
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the plane of sense-gratification of enjoyment and renunciation and must rise up to the transcendental plane of 'Atma' or spirit for a greater unity talks of all human races. We should like to quote a stanza from Bhagawat Geeta as a matter of reference to
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the Mahatma. We mean to refer to the 13th sloka of the 9th chapter which runs as follows:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mah\'e4tm\'e4nas tu m\'e4\'e0 p\'e4rtha\line daiv\'e9\'e0 prak\'e5tim \'e4\'e7rit\'e4\'f9\line bhajanty ananya-manaso\line j\'ef
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\'e4tv\'e4 bh\'fct\'e4dim avyayam
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 'Oh, descendant of Prithu, those who are Mahatmas and have acquired the qualities of the gods, do serve Me (Sreekrishna) wi
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thout directing the attention to any other thing, knowing well Me the original and eternal source of all things.'
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Mahatma has already acquired the qualities of the gods as specified in the Bhagwat Geeta and the next stage for him is
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to concentrate his attention in the service of Shree Krishna without any diversion, that is without engaging himself in the business of enjoyment and renunciation based on bodily and mental sense gratification. The specified duties of Mahatma are mention
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ed in the next sloka which runs as follows.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub satata\'e0 k\'e9rtayanto m\'e4\'e0\line yatanta\'e7 ca d\'e5\'f2ha-vrat\'e4\'f9\line namasyanta\'e7 ca m\'e4\'e0 bhakty\'e4\line
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nitya-yukt\'e4 up\'e4sate\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0
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\nosupersub 9.14}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 'Those Mahatmas do render service unto Me by always speaking and glorifying Me with earnest endeavour and with steadfastnes
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s in vow of service. Thus constantly engaged in My service they surrender unto Me with transcendental love.'
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub We would therefore request the Mahatma to take up now the message of Bhagwat Geeta to the world and preach there the messag
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e of Sree Krishna and instruct all human being to surrender unto Him, so that all other corollaries such as political, social, communal or religious unity will follow without any waste of time, by the methods of violent or non-violent manufactured in the
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human brain. The Mahatma has a definite position in the world who can give relief to the universe, by preaching the message of Bhagawat Geeta and we have always our cooperation with him in that respect.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY2c: Mr. Churchill's "Humane World."
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub MR. CHURCHILL'S "HUMANE WORLD."
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub We are pleased to find that leaders of world politics such as Mr. Churchill has now a days began to think of a human world and trying to get rid of the terrible nat
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ional frenzy of hate. The frenzy of hatred is another side of the frenzy of love. The frenzy of love of Hitler's own countrymen has produced the concomitant frenzy of hatred for others and the present war is the result of such duel side of a frenzy calle
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d love and hatred. The whole creation of the material world is more or less based on this principle of love and hatred. So when we wish to get rid of the frenzy of hate, we must be prepared to get rid of the frenzy of so called love. This position of equ
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ilibrium free from love and hatred is attained only when men are sufficiently educated. In the Bhagwat Geeta it is said that a man when he is sufficiently educated can look on equal terms a gentle Brahmin, a cow, an elephant, a dog or a Chandala. One may
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ask as to how it is possible to look on equal terms a gentle Brahmin and a dog? The answer is plain and simple. A real educated man does not look over the fleshy tabernacle of a living being but he introspects the spirit within the body. A sane man does
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not see the dress of a man but the man who puts on the dress. The dress has no value if there was not a man within and similarly, the gentle Brahmin, the cow, the elephant, the dog or the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub chandala}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub are but different dresses encaging the spirit soul within them. Unless therefore men are educated sufficiently to see within the dress, the duel frenz
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y of love and hatred will continue to work. 'Humane World' is possible when we are really human being as distinguished from ordinary animals. The lower animal has no introspection of the soul within because it is incapable of being sufficiently educated.
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The distinction between a lower animal beast and a higher animal man lies in the capacity of this introspection of the soul within. A man devoid of this power of introspection is no better than a beast. This introspection, is however easily attained by
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the service of Godhead. So Mr. Churchill's Humane World implies that we must go "Back to Godhead."
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY2d: Mr. Bernard Shaw's Wishful Desire
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub MR. BERNARD SHAW'S WISHFUL DESIRE
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mr. Bernard Shaw has congratulated Mahatma Gandhi on the occasion of the latter's 76th birthday in the following words:\'97
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"I can only wish this were Mr. Gandhi's 35th birthday instead of his 76th." We heartily join with Mr. Shaw in his attempt to subtract 41 years from the present age of Mahatma Gandhi. Everyone tries to subtract at least some years from his calculated age
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and this attempt of increasing duration of life within the mind is quite natural for an ordinary cult of man. The psychology of such artificial way of increasing life's duration is that everyone of us does not wish to die. But death is so cruel that it d
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oes not respect our wishful desire. It comes when it must and any amount of our worldly acquisition cannot protect us from the cruel hands of death. Mr. Shaw or Mahatma Gandhi both are distinguished thinkers and lead the world in respect of many things.
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There are other great men and scientists who are equally respected leaders of thought in the world but none of them has ever tried to solve the question of death which none of us, beginning from Mr. Shaw to the man in the street, desires. The leaders of
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nations have however opened many factories for manufacturing weapons for the art of killing but none has opened a factory to manufacture weapons for protecting man from the cruel hands of death, although our wishful desire is always for not to die.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A layman may ask why the leaders of the world have set aside such a big problem and are engaged in the temporary arrangemen
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t of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub dal bhat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub which are lavishly produced by nature's own way but extremely mismanaged in distrib
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ution by the leaders of men. While the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub dal bhat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub problem is solved by nature's own production, the
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leaders of men may pause for a while and can see their way if the big question of death can be solved. There is a suggestion, however, in the Bhagawat Geeta which solved the death question without wishful desire to live by subtracting ages. The suggesti
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on is this (8/16}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'e4-brahma-bhuvan\'e4l lok\'e4\'f9\line punar \'e4vartino 'rjuna\line m\'e4m upetya tu kaunteya\line punar janma na vidyate
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 'Oh son of Kunti! the world (planets) up to the Brahmaloka, are all destructible but one who attains to Me, has no more to take his birth.'
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Kingdom of God is non-destructible and one who enters there does not come back to this region of death. This verdict is
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confirmed by all the scriptures of the world. If there is at all any such abode where death does not take place\'97why the leaders of nations should cling to the earth of the land of their birth where death is inevitable? They should now combine and mak
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e research if there is at all such a place. We wish that in their ripe old age, Mr. Shaw and Mahatma Gandhi will make combined effort to educate men to learn how to go back to home, back to Godhead.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY2e: Spontaneous Love of Godhead
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub SPONTANEOUS LOVE OF GODHEAD
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Bhakti"}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub means spontaneous loving service. Wh
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en a servant renders service to his master in consideration of monetary exchange, it is no loving service neither this hired service can come within the category of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ". When a friend renders service to a fellow friend in consideration of obligation or in expectation of reward or as a matter of gratitude, it is no longer spontaneous loving se
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rvice and therefore cannot be called "Bhakti". When a father loves his son in expectation of future reward or self satisfaction or a son loves his father in consideration of gain or gratitude, it is no longer a spontaneous loving service and it is out of
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the operation of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ". Similarly when a wife loves her husband with a view to the inflated p
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ocket of the husband or a husband loves the skin and complexion of his wife or in consideration of duty towards each other, it is no longer a spontaneous loving service. During our stay in the material world we have to maintain a relation between a mater
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ial thing and its owner; between a master and a servant; between a friend and a friend between a father or a mother and a child or between a husband and a wife or such similar extended relation between man to man, man to beast or man to nature and none o
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f these categories of different relations can be termed as "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ". No relation within this mund
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ane affair is possible without a motive behind it and even though apparently we may meet some relativities without any motive behind them, by deep analysis it will be possible to see behind them some sort of motive, may be in a lower or higher degree. As
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such "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " or spontaneous loving service cannot be applied to any object within the world of
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three dimension but it is a thing which is absolute monopoly of the Personality of Godhead.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub When there is a question of service, there is automatically the acceptance of one who is served and also a servant. The Mas
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ter or the Almighty Godhead being omnipresent, His service or His servants are also omnipresent and as such "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub " is also omnipresent. Omnipresent as the Personality of Godhead is "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "
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is a term which is transcendental to all mundane ideas of service with its ineffectiveness or inebrieties. The service of the mundane world has its selfishness, insufficiency, and ineffectiveness but "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " is completely different from all such mundane ideas. "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " is self-sufficient eternal and independant. Nothing is helpful for attainment of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " and nothing is determinative for discharge of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub ". She is herself the means and herself the end, in her pure state.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub This "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " which is applicable to Godhead only is unalloyed devotion without any desire for reward. Service of Godhead with a view to gain something is not unalloyed "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ". It is quite possible that the devotee while within the modes of material nature, will as a matter of course, perform his services to
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Godhead with some form or other desire. These desires are divided into the modes of darkness, passion and goodness. Service of Godhead, with a desire of envy, pride, enmity, anger etc. which are the products of differentiation, is alloyed "}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " in the mode of darkness. The example of such mixture of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " in the mode of darkness, is set by those who offer prayers to Godhead for the annihilation of their enemies. Godhead need not b
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e prayed specifically for the annihilation of one's enemies, for even though there is no prayer for such specific purpose, Godhead is always with his pure devotee to protect him from the hands of the enemies. The Personality of Godhead declares most emph
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atically in the Bhagwat Geeta that His devotee is never vanquished in all circumstances. Admixture of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub " in the modes of passion is evident when one renders service to Godhead with a view to accumulate wealth, fame and name which are the products of the modes of passion. And an admixture of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " in the modes of goodness is found when one renders service to Godhead as a matter of duty towards the Supreme. But pure "}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " is transcendental to all such material modes of goodness, passion or darkness. This "}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " is a spontaneous response to a call of transcendental service. A tinged apparent spontaneous love is
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visible amongst the younger section of man and woman. A young man as soon as meets a young woman, spontaneously desires from his heart to associate with the young woman and in the same way the young woman's heart also desires the association of the youn
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g man with equal promptness and inclination. Apart from the genuineness of this lusty desires of the young man and the young woman, as set forth above, the promptness, natural inclination and the mode of spontaneity when awakened for the transcendental s
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ervice of Godhead without personal gain whatsoever\'97are but genuine signs of love of Godhead, which springs up from pure spiritual plane as opposed to mental or physical actions. "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " when devoid of all mental and physical actions, is called unalloyed. She is unalloyed in the sense that she has not the slightest tinge of the modes of goo
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dness, passion or darkness as these modes are limited within the spheres of mental and physical plane. Such unalloyed devotion free from the tinges of all designations of mental and physical plane, when engaged in the transcendental service of Sree Krish
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na the Personality of Godhead with a view to satisfy His senses only, is called pure "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ". Ac
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cording to Kaviraj Goswami, the author of Chaitanya Charitamrita, the symptoms of unalloyed devotion are as follows. There can be no desire except a determination to make progress in (transcendental realisation of) the devotion of Godhead. There is no ot
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her worship than that of the Personality of Godhead neither there is any desire to worship the Impersonal feature of Godhead such as "Brahman" or "Paramatma". There can be no tendency for knowing for the sake of knowledge nor for working for the sake of
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fruitive results. Freed from all these, when one tries to take no more than what he requires for the sake of livelihood and for the culture of transcendental service of Godhead with heart and soul\'97it is called pure unalloyed devotion "}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ".
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Such pure "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " is undying and ever increasing as opposed to material dying lust. Material lust which wrongly passes as love is satiable and dying.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub We have examples of thousand and one cases of divorce of so called love affairs after the satiation of physical lust, but s
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piritual love of Godhead is never satiated. On the contrary, such unalloyed love of Godhead increases the spiritual propensity without a pause for a moment. These are some of the acid tests of spiritual love of Godhead and a devotee must be always on his
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guard against an undue analogy of material lust and spiritual love. There is a gulf of difference between the two.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By attainment of this transcendental love of Godhead, one becomes perfect immortal and satisfied of all material hankerings
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. Perfection, satisfaction or immortality are never achieved by a method which is itself imperfect, mortal and insufficient. There can not be any experiment with the Absolute Truth. The Absolute Truth has to be attained first by the Absolute method and t
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hen only absolute perfection immortality and satisfaction are attained. Vivid example of such completeness is Dhruba Moharaj. He began his penance with the purpose of material gain but at the end of penance and meditation when he met the Absolute Persona
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lity of Godhead, he saw himself completely satisfied of all his material hankerings. When the Personality of Godhead wanted to reward him with whatever he might desire, he declined to have anything as he thought that there was nothing valuable than the P
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ersonality of Godhead's presence before him which was never to be attained even by severest penances of many many ages. He felt himself to have got the most valuable jewel while he was searching after an insignificant stone. So by the attainment of the A
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bsolute Truth, no one desires for anything but the Absolute only. The Absolute method for attaining such stage is to rouse the latent spontaneous love of Godhead, known as loving service "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " which is also Absolute.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By attainment of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " or loving service of Godhead, the devote\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li720\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (1) Does not wish for any other engagement.
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li720\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (2) Does not fear from anything.
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li720\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (3) Does not envy any object.
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li720\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (4) Does not enjoy sensually.
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li720\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (5) Does not endeavour for anything mundane.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A pure devotee or transcendental servitor of the Personality of Godhead having rejected himself completely under the direct
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ion of Godhead, has no other engagement whatsoever. Therefore his attainments, gain or loss are never to be considered as the results of his own works but they are all the awards of the Personality of Godhead. It is not to be considered that only he who
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works most diligently for his own benefit enjoys all pleasures in this world and the devotee as he simply engages himself in the transcendental service of Godhead\'97suffers from all sorts of material wants. The devotee having fully engaged himself in th
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e service of Godhead, naturally thinks of Him in every moment of his life and whatever he does for the maintenance of the body and soul together are always done with a view to the transcendental service. Godhead rewards such sincere devotees sufficiently
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even materially and protects His devotee from all encounters. Such is the mission of the Personality of Godhead in the Bhagavat Gita (9-22}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub .
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ananya chintayanto mam jo jana paryupasate.\line Tesam nityavijuktanam jogakshemam bahami aham.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Personality of Godhead takes pleasure in maintaining and subsidizing His devotees as an ordinary man takes pleasure in
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maintaining his family even at a personal sacrifice. It is not that the pure devotee wants anything from the Personality of Godhead but the Personality of Godhead Himself out of His own accord looks after the necessities of His pure devotee and protects
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everything belonging to such devotee. Outwardly it may seem that the activities of a pure devotee is similar to the activities of an ordinary man but there is a gulf of difference between the two class of activities. The devotee's activities are performe
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d automatically being inspired by the Personality of Godhead while the activities of an ordinary man is done dictated by centralised or extended personal aims. The special benefit of the devotee is that his gains for such inspired activities are all but
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the Grace of the Almighty Godhead but the gains of an ordinary worker, however great, are the results of his own activities. Grace of Godhead is a source of permanent and transcendental pleasure and gains by personal endeavours are temporary transient an
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d reactionary in the modes of nature. The former is liberation while the later is bondage. The devotee by the Grace of Godhead approaches nearer to the kingdom of Godhead and ordinary worker in due course glides down again in the field of material activi
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ties bound up by the modes of nature. The Personality of Godhead although remains neutral and silent in respect of all activities of conditioned soul, he derives pleasure in rewarding His devotees in these activities of unalloyed transcendental service f
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or the Personality of Godhead. In this respect there is no offense on the part of the devotee because he does not want anything for his own benefit but it is the Personality of Godhead who takes pleasure in rewarding the devotee.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A pure devotee is not afraid of anything. In all circumstances he keeps himself fit and steady. According to Sreemad Bhagav
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at fear of a conditioned soul is due to his intimate association with the material nature the external separated energy of the Personality of Godhead. The conditioned soul thinks always perversely due to his forgetfulness of Godhead, and therefore there
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is always an anxiety as to what is going to happen next moment. But the devotee is always fearless because he knows well that nothing can happen without the sanction of Godhead directly or indirectly and as such everything that comes from Him is consider
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ed by the devotee as His grace. Even in the most reverse position he (the devotee) stands without any fear and accepts all odds as His blessings in different forms. Pralhad Moharaj was put to many such odds even by his father Hiranya Kasipu but Pralhadmo
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haraj stood all such tests with firmness and without fear. The devotees who are always absorbed in the service of Narayana the Lord is never afraid of anything whatsoever. He looks equally on both the hell and the heaven.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A pure devotee has no object to envy. In the Bhagwat Gita it is stated that prior to ones attaining the plane of devotional
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service, one has to make himself identified with the quality of Brahman the Supreme, when such liberated soul becomes ever cheerful. He has at that time nothing to lament for neither anything to envy.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahmabhuta Prasanna atma na sochati na kankshati:\line Sama Sarbesu bhutesu mad bhakti lavate param.\line }{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta 18/54}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na prahinshyat priyam prapya nodbijet prapya chapriayam.\line Sthirabuddhi assammodha Brahmabid Brahmani sthitha.\line }{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta 5/19}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jam hi na byathaeneta purusham Purusarsava\line Samadukham sukham dheera sa amritatataya Kalpate.\line }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta 2/15}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (To be continued).
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\par }\pard \s1207 \qc\sl240\slmult1\sb720\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs40\cf0\nosupersub GEETOPANISHAD
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\par }\pard \s1207 \qc\sl240\slmult1\sb180\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub BY\line ABHAY CHARAN DE
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\par }\pard \s1207 \qc\sl240\slmult1\sb180\sa86\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Editor and Founder "Back To Godhead"
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\par }\pard \s1207 \qc\sl240\slmult1\sb180\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In Three Parts, 1,200 Pages, Royal Size
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\par }\pard \s1207 \qc\sl240\slmult1\sb180\sa360\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub FIRST CLASS MOROCCO BINDING
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub An elaborate exposition of the world famous Hindu Philosophy\'97"The Bhagwat Geeta"\'97in its true, scientific, theistic interpret
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ations in the chain of disciplic succession from Sree Krishna, Brahma, Narada, Vyasa, Madhva, Mudhabendra Puri, Iswara, Lord Chaitanya, Rupa Goswami, Jiva Goswami, Krishnadas, Narottama, Biswanath, Valadeva, Jagannath, Thakur Bhakti Vinode, Gour Kishore,
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Thakur Siddhanta Saraswati down to the Author
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With Numerous Illustrations in Colours and Plain from many Authentic Scriptures
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be Published Shortly\'97Customers Booked in Advance
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Price\'97India Rs 18/-, Foreign \'a31 10s.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ----------------
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs40\cf0\nosupersub LORD CHAITANYA
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub BY\line ABHAY CHARAN DE
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Editor and Founder "Back To Godhead"
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In Two Parts, 1,000 Pages, Royal Size
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub FIRST CLASS MOROCCO BINDING
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A transcendental sound depicted like ordinary stories forming the life, teachings philosophy and movement of Sree Krishna Chaitany
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a, on the basis of Thakur Brindabandase's "Chaitanya Bhagwat"
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Made easy in English language by synonyms, translation, purport and elaborate exposition for understanding of the people in genera
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l, philosophers of modern age and religionists
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\par }\pard \s1207 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With Numerous Illustrations in Colours and Plain from many Authentic Scriptures
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be Published Shortly\'97Customers booked in Advance
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Price\'97India Rs. 12/-. Foreign \'a31
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line \line {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Copies of this literature are also available from}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub :\'97
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub MESSRS. W THACKER & CO.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 34-4O, LUDGATE HILL.
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, LONDON E.C.4.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub THE BAKER & TAYLOR CO.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 55TH AVE AT 12TH STRE
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ET, NEW YORK.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub MESSRS. THACKER & CO. LTD.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub RAMPART ROW, BOMB
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AY.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub MESSRS D. B. TARAPOREVALA SONS & CO.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 210, HO
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RNBY ROAD, BOMBAY.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub MESSRS. W. NEWMAN & CO. LTD.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub OLD COURT HOUSE
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STREET, CALCUTTA.
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\par }\pard \s1207 \qc\sl240\slmult1\sb0\sa86\fi0 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub HIGGIN BOTHAMS LTD.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub MOUNT ROAD, MADRAS.
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\par }\pard \s1207 \qj\sl240\slmult1\sb360\sa540\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs20\cf0\nosupersub ------------------------------------------------------------------------------------------------------------------------------
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\line Published by the Editor from 6 Sita Kanto Banerjeee Lane, Calcutta and Printed by B. N. Dey, B.Sc. at E.T.F. & O.P.W. Ltd., 18 Brindabun Bysack Street, Calcutta.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY3: Volume 1, Part 8, February 1952
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 1, Part 8, February 1952
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\par }\pard \qr\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Registered No. C. 2949
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub AN INSTRUMENT FOR TRAINING THE MIND AND EDUCATING HUMAN NATURE TO RISE UP TO THE PLANE OF THE SOUL SPIRIT
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub First Appearance on the Vyasa Puja Day 1944
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL. I. PART VIII
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited & Founded under direct order of\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub BY\line ABHAY CHARAN DE
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (Alias Abhaycharanaravinda Bhaktivedanta)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub President, Editorial Board, Gaudiya Patrika\line Author of Geetoponishad, Lord Chaitanya\line Biddhiyoga, message of Godhea
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d, etc. etc.
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\cb1\nosupersub (Reappearance on 16th, February, 1952)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "We have to defeat tyranny in the realm of thought, and create a will for world peace"
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Published every month.\line \line Price per part
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub INDIA ... ... ... ... ... Rs. 0-6-0\line FOREIGN ... ... ... ... 1 Shilling
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Yearly Rs. 4/8/- & 12 Shillings respectively.
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor's Office\'9757B, CANNING ROAD, ALLABAD.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY3a: Solution of Present Crisisses By Bhagwat Geeta
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Solution of Present Crisisses By Bhagwat Geet
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a
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The pernicious tendency of modern civilization has risingly produced a population of the demoniac principles technically kn
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own in the Bhagwat Geeta as the Ashuras. There are two classes of people all over the world namely the Suras and the Ashuras. The good, intelligent and the faithful men are the Suras and Ashuras are just the opposite. They are proud, puffed up with vanit
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y of so-called education and wealth, egocentric, foolishly active and void of knowledge to discriminate between good and bad. They do not believe in the existence of a Supreme Authority over the creation of the universe and on the basis of such poor fund
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of knowledge, such Ashuras engaged themselves in violent activities for the destruction of the world.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The crissises that we are now confronted with, are all man made creations. It is mistake to adduce the responsibility of su
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ch undesired crissises to Almighty God. He does not create any one's action good or bad nor does He induce any such entity to enjoy the results of such actions.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The material Nature works under His direction and She (the material Nature) is always very very unkind to the class of peop
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le who are Ashuras. Some of the modern politician's accusation, of Nature being unkind, is groundless; because She (Nature) always acts like the police for punishment of the Ashuras (Bhagwat Geeta Chap. 7-14 (Sloka). That is the symbolic representation b
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y the fighting mood of Mohisasura with Bhagwati Durga. She shall always mercilessly chastise the Ashuras with Her trident to inflict on him three-fold material miseries pertaining the body and mind (Adhyatmik), in relation with other living being (Adhibo
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utik) and in relation with the dominating influences of Gods (Adhidaibik). The Ashuras cannot avoid such all round attack by Nature because She is as powerful as the Almighty God. She has, however, nothing to interfere with the activities of the Suras wh
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o are surrendered souls to cooperate with the plan of God.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The plan of God is laid down by God Himself in the teachings of Bhagwat Geeta. The primary principles of such plan is to di
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stinguish first between }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub spirit and matter.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub We have heard so many times, the Pacifists speaking of
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spiritualism as the basis of world peace and we think it is our duty to say something of spiritualism as we find it in the Bhagwat Geeta.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Shree Krishna the Author of the great Indian philosophy Bhagwat Geeta, has elaborately discussed materialism vis-a-vis spir
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itualism. From Him we can learn that material Nature of which we are now apparently made of, is different from the spiritual Nature of which we are actually the parts and parcels. He has stressed most vehemently in the beginning of the Bhagwat Geeta that
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the living entity is eternal and does not annihilate on the annihilation of the outward covering of gross body and subtle mind.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To understand this we must know it well that the material Nature is conducted under three modes viz. material goodness, mat
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erial passion, and material ignorance. Matter being completely different from Spirit, it will be a mistake on our part }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub to accept material goodness as a substitute for spiritual
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ism.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The three modes of material Nature as mentioned above work sometime jointly and sometimes separately.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Prevalence of material goodness is congenial to temporary peaceful atmosphere but we must know it for certain that this sor
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t of material goodness is sure to be disturbed by the other two baser modes. The example of the playing children may be given here. The children while playing together sometimes quarrel with one another and fight. But after fighting for some time when th
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ey become tired of such fighting mood, they declare some sort of peace with one another and promise emphatically that thence forward they shall play with peace and amity and shall cease to hurt another.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub We may tell the pacifists of the world that the peaceful atmosphere for which they are now so much anxious, cannot be achie
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ved by the dual process of fighting and peace making attempt of the children.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Even the goodness of a saintly charactered man should not be misunderstood as spiritualism.
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\par }\pard \qr\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ......To be continued.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY3b: A Spiritual Study of Greed
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub A Spiritual Study of Greed
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Black-marketeers who have been recently raided in large scale by the police in Bihar, are almost in all cases rich merc
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hants, millionaires, landlords etc. It would not have been possible for them to hoard such huge quantity of clothes and foodgrains if they would not have possessed extra wealth to do the mischief. These people were not needy men but they amassed money an
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d hoarded commodities out of a passion for accumulating wealth not only for their personal enjoyment but also for their enjoyment of their future generation. Such diseased persons who do not know the highest value of human life, but simply go on amassing
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money unnecessarily and immorally for the simple reason of sense gratification are described in the Bhagwat Geeta (Chap. 16 Sl. 6-20) as Ashuras or the demons or the opposite numbers of the Gods. The Ashura is generally faithless and unbeliever in the e
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xistence of the Supreme Personality of Godhead. He is led to think like that, otherwise he could not act so irresponsibly. His main principle of life is to satisfy the material senses coupled with undue pride and vanity of possessing more. It is unknown
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to him that his mind is the controlling agent of his material senses. Above his mind there is intelligence and above his intelligence there is his living spirit known as the soul. He amasses money for enjoying it in the estimation of sense gratification
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but not for the benefit of the soul. He does this business till the end of creation and makes arrangement by legalised documents how his future generations who may come to his home to enjoy the amassed wealth. His only business is to see how much bank ba
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lance he possessed yesterday and how it has increased today. He thinks of annihilating one enemy today and others tomorrow and tries to pose himself as one of the dominating Gods as if he has had attained to all perfection of life through the medium of m
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oney. But such Ashura is always bound up by the laws of Nature which he does not know. Simply for the sake of sense enjoyment which is permanently transient and bereaving, he amasses money by all sorts of means influenced by a disposition of passion ange
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r and lust. It is stated in the Bhagwat Geeta that such class of Ashuras who are the lowest of the human being because they are not only mean but also envious to other fellow beings, are forced to take their birth in the lower grades of life after life s
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till they are completely forgetful of the very existence of the Supreme Personality of Godhead. This forgetfulness of the relation with Godhead is the standard life of the animals and that is the highest punishment that can be inflicted by Nature on a li
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ving being.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub So the Ashura, although apparently he seems to be fortunate enough by possession of much material wealth, is actually most
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unfortunate creature. Wealth is considered to be Laxhmi the Mother of opulence or the Internal Energy of Godhead. As such Mother Laxhmi is Eternal Consort of Narayana (Father of all Naras or the 'living entity') the Personality of Godhead. Therefore wher
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ever there is Narayana surely there is His Eternal Consort Laxhmi. But where there is no realization of Narayana, the apparent existence of Laxhmi is the false representation of Her existence-just like Sita (Who is Laxhmi Herself) was falsely in the poss
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ession of Ravana. Ravana who is an ideal Ashura wanted to possess Sita by cheating Sri Rama. The result was that Ravana was vanquished with all his paraphernalia. It should be noted therefore that the ultimate destiny of the Ashura is just like that of R
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avana.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The descendants of Ravana in the present age may take lessons from the fate of their celebrated forefather that they must n
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ot try to possess wealth or captivate Laxhmi simply by cheating Her Lord the Narayana or the Supreme Personality of Godhead. If they want to have money from Laxhmi and bestowed with Her favour, they must keep in contact with Narayana the LORD of Universe
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. We shall discuss in a separate article how such contact with Narayana can be made possible.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Laxhmi the Eternal Consort of Narayana is always engaged in the service of Her Lord. She can not be detached from such eter
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nal service and if the Ashura like his forefather Ravana try to snatch Laxhmi from the service of Narayana surely the Ashura shall meet with the same fate as Ravana met with.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Forgetfulness of Narayana the Godhead and possession of wealth of Laxhmi goes ill together.}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Ashura however imagines that Laxhmi having been in his possession the Lord of Laxhmi, Narayana has become poverty stricken! He does not know that neither Laxhmi can be dispossessed of Narayana nor the
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Latter can be made poverty stricken. The Ashura therefore in the course of his sense gratifying process exhibits a disposition of kindness by distributing a fraction of his ill-gotten wealth for the benefit of the so-called poverty-stricken Narayana (Da
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ridra-Narayana)! Such conceptions are manufactured in the rabid brain of the Ashura.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Narayana is the singular Origin of all naras. Nara means living entity and 'Ayana' means the 'repose'. In the Bhagwat Geeta
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we can get the information that all living entities irrespective of their source of birth or species, are all born of the Almighty Father Sree Krishna who is nondifferent from Narayana. He is the begetting Father and the material Nature is the material
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source of their birth. The Supreme Godhead being the Father of all living being, every one has got birth right share in the property of Godhead according to His plan. Such plan is not direct design of the Almighty Father but it is influenced by the livin
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g entities according to their mode of nature which they confront in the relative world. The Ashuras do not know this plan of God nor do they believe in it.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Godhead as Father of all living entities, is equal to everyone. He does not design anyone's activity subjectively or ob
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jectively neither does He create anyone's factual results. The actions and their results are all outcome of the mode of Nature of a particular living entity, as it has imbibed by its association with different modes of nature. That is the instruction we
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get from Bhagwat Geeta.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The black-marketeers are, therefore, not influenced by any design of Godhead but they have become so by dint of their assoc
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iation with the modes of passion and ignorance. Unrestricted hankering after wealth is the result of the mode of passion for unsatiated enjoyment and madness after this sort of business, is the result of the mode of ignorance. They are due to lack of cul
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tivating the mode of goodness which alone can endow them with a sense of proper vision and knowledge of life.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub State can not check or banish out the black marketing process simply by police action, personal appeal or by legislative co
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nventions. The mode of ignorance and passion have pervaded the whole atmosphere. The mode of goodness has altogether been banished from the religio-social life of the present generation. Attempt was made by leaders of men to revive the mode of goodness o
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f the general populace but for want of proper handling the desired result was not obtained. It is not necessary or expected that everyone of the members of the general public will be able to develop this mode of goodness. But if there were only fifty hea
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ds all over the world who might have imbibed and practised in the mode of goodness the whole atmosphere of the world would have changed at once. One moon is sufficient to illuminate the whole firmament but millions of stars cannot even remove the darknes
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s of night.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In order to save the world from a greater catastrophe which seems to be impending, some of the big heads of every state of
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the world must now combine to implement in their characters the mode of goodness. When they are so, general public will try to follow their footprints even if the members of public themselves cannot imbibe such nature.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub It is necessary, therefore, that an association of really sincere gentlemen who may be turned to be devotees or so, should
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now be formed with a view to end the animal type of civilization. The civilization which has no other end in view than to solve the necessities of the body and mind only, is surely doomed to meet such calamities as are daily happening in the present age.
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The ignorant population whose basic principle of life is animality only cannot but eat one another's flesh by such novel method as black-marketing or similar such sinister habits.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub There is clear cut ways and means, as to how one can achieve, the quality of goodness, stated in the Bhagwat Geeta. One has
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to imbibe the characteristic goodness of habits in respect of bodily and mental activities, controlling the movements of speech, mind , belly, generating organ, anger and tongue. For any sincere gentleman, the whole course of achieving success in the ab
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ove mentioned endeavours does not take a period more than a year only. Above all, controlling the habits of the tongue is the most important item. And who has control over the tongue is systematically able to control over all others senses. The socio-pol
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itical leaders must be those who have passed the above course of controlling system. Sometimes leaders of superior capacity exhibit such controlling system without any systematic training. For want of systematic training one has to take about thirty to f
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orty years to become a regular controller of the senses. One should therefore take up the standard process of attaining such success prescribed by the authority. According to the Bhagwat Geeta the 'Mahatmas' are all imbibed with all godly qualities and a
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s such the Mahatmas are invariably devotees of the personality of Godhead. Such Mahatmas undoubtedly know it perfectly well that the Personality of Godhead Shree Krishna is the Primal Cause of everything. So to become a Mahatma is to learn the art of und
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erstading the personality of Godhead.
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\par }\pard \qr\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ........To be continued......
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY3c: Theosophy Concluded
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Theosophy Concluded
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub [This article also appeared as the first part of the article "Theosophy ends in Vaishnavism" published in Back to Godhead Part I in 1944]
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The summary of a lecture delivered at the opening session of the Fifty-Sixth Annual convention of the Theosophical Society
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in America, held on July 25th, 1943 was handed over to me by a well wisher friend in a pamphlet under the heading of "The Theosophist as the Ideal Citizen in War and in Peace." By perusal of the pamphlet we could gather the following points which lead to
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the ideals and philosophy of the Vaishnavas.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Theosophist believes in a Personalised Consciousness or a Directing Will behind the operation of the universal activity
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. This conclusion is quite logical as we can see in every field of our activities. We can observe that nothing in the world is possible to perform without a directing Will. Matter has no power to move without a touch of Free directing will and as such it
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is quite natural to think that the whole material nature, however big and consummative, is directed from behind, by a great Will which is termed differently by different speculationists.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub But the Vaisnavas or the devotees of the Absolute Personality of Godhead, not only believe in a Personalised Consciousness
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in the process of the direction of the universal activities but also they actually accept Sree Krishna as the Absolute Person who is the root of all causes and all effects.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In this connection if we refer to such authentic literatures as Bhagwat Geeta, Brahmasamheeta etc., they may help us in app
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roaching nearer to the Personalised Consciousness of the Absolute Personality of Godhead. The first stanza of the Fifth Chapter in Brahmasamheeta, affirms very emphatically that Lord Sree Krishna Who is known as Govinda is the Supreme Godhead. He has an
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eternal blissful spiritual body. He is the Origin of all and He has no other origin as He is the Prime cause of all causes.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada explains this stanza as follows:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Krishna is the exalted Supreme entity having His eternal name, eternal form, eternal attribution and eternal pastimes. The
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very name Krishna implies His love-attracting designation, expressing by His eternal nomenclature the Acme of entity. His eternal beautiful heavenly blue-tinged body glowing with intensity of ever existing Knowledge has a flute in both hands. As His inc
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onceivable spiritual energy is all extending, still He maintains His all charming medium size by His qualifying spiritual instrumentals. His all accommodating supreme subjectivity is nicely manifested in His eternal Form. The concentrated all-time presen
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ce, uncovered knowledge and inebriating felicity have their beauty in Him. The mundane manifestive Portion of His Own Self is known as all-pervading Paramatma, Iswara (Superior Lord) or Vishnu (All-fostering). Hence it is evident that Krishna is Sole Sup
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reme Godhead. His unrivalled or unique spiritual body of super-excellent charm is eternally unveiled with innumerable spiritual instrumentals (senses) and unreckonable attributes keeping their signifying location properly, adjusting at the same time by H
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is inconceivable conciliative powers. This beautiful spiritual Figure is identical with Krishna and the Spiritual Entity of Krishna is identical with His own Figure."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "The very intensity blended entity of eternal presence of felicitous cognition is the charming targeted holding or transcen
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dental Icon. It follows that the conception of the indistinguishable formless magnitude (Brahman) which is an indolent, lax, presentment of cognitive bliss, is merely a penumbra of intensity blended glow of the three concomitants }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub viz.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the blissful, the substantive and the cognitive. This transcendental manifestive Icon of Krishna in His original
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face is primordial background of magnitudinal infinite Brahman and of the all pervasive Over-soul Krishna as truly visioned in His variegated pastimes, such as Owner of transcendental cows, Chief of cowherds, consort of milk maids, Ruler of the terrestri
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al Abode Goloka and Object of worship by transcendental residents of Goloka beauties, is Govinda. He is the root cause of all causes who are the predominating and predominated agents of the Universe. The glance of His projected fractional portion in the
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Sacred Originating water }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub viz.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the Personal Over-soul or Paramatma, gives rise to a secondary pot
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ency\'97nature who creates the mundane universe. This Over-soul's intermediate energy brings forth the individual souls analogously to the emanated rays of the sun."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The glance of His projected fractional portion as referred to above is confirmed in the 10th sloka of the ninth chapter of
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Bhagwat Geeta. The Personality of Godhead says, "Material Nature (Prakriti) under My surveillance, gives birth to everything moving or fixed (animate or inanimate) and by this process, O son of Kunti, the universe evolves."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub This glance, superintendence or surveillance, as we may prefer to call it by the Supreme Personality of Godhead is just lik
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e the superintendency of an executive head of a government who does everything as directing will but still one does not see him in every sphere of the governmental activities. Without him nothing can be done but on the face of the activity he seems to be
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absent as the performance is completed by another agent. Such is the relation of the Material Nature with the Absolute Personality of Godhead.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Material Nature is called the 'Mother Brahman' }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub She is impregnated with the seeds of creation by the Absolute Personality of Godhead as confirmed in the Bhagwat Geeta in the 14th chapter.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sree Krishna says there "That the Material Nature which is called also 'Mahat Brahma' is my womb; therein I place the seeds
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or germs of creation from which comes the birth of all entities, O the son of Bharata."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Under such Personalised Consciousness as the Theosophist believes in, it is natural to conclude that there is a great plan
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for the created universe.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Vaisnavas accept this plan in a very simple way. The Supreme Personality of Godhead being the Absolute Enjoyer and Crea
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tor of everything that be, the plan is so made that everything in the creation is meant for the sense gratification of the Supreme Being. Any one that creates disturbance in this great Plan of the Supreme Being is considered by the Vaisnava as Aparadhi o
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r Offender and there he concludes quite naturally that when an entity or Jiva soul forgets his ownself as the eternal servitor of the Supreme Being for adjustment of the Great Plan and considers himself as an enjoyer, he is at once caught hold of by the
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external potency of the Supreme Being which is termed as Maya, and begins his existence in the material Nature forgetting his real nature of Spirit. He drags on a conditional life under the modes of Nature, thereafter.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub This Great Plan is explained in the Bhagwat Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1
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\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub in two ultimate slokas }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub the 65th and the 66th slokas of the 18th Chapter which conclude the teachings of Bhagwat Geeta. The Personality of Godhead Sree Krishna says there that everyone should offer himself as the eternal transcendental servitor or devo
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tee of Sree Krishna with heart and soul. He should not be like the "Karmayogi," "Jnanyogi" or "Dhyanyogi" but should be "Bhaktayogi" pure and simple and in every sphere of his activity, he should only serve the purpose of the Supreme Personality of Godhe
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ad according to His Great Plan under the guidance of Him or His bonafide representative. This will gradually lead one to the position of eternal servitude of the Eternal Person and this advice was imparted to Sree Arjuna because he was Sree Krishna's mos
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t bosom and dear friend.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Within this plan of action Arjuna was also advised to give up all other engagements and simply to follow the Personality of
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Godhead. In the beginning of the lessons of Geeta the Personality of Godhead explained to Arjuna as many different engagements as the duties of a renouncer, of a Sanyasin, of a Yogi, or a Jnanee, of a Karmee etc., and now he orders straightly to give al
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l these engagements up and directly follow the wishes of the Personality of Godhead. In that way He assured Arjuna to protect him from all vices that may accrue for not having attempted to do all other duties and for that reason he has had to lament for
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nothing. By the performances of transcendental loving service unto the Personality of Godhead, the pure spiritual nature of every one and all becomes manifest. The performances of all so-called duties in this mundane world such as performances of religio
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us duties, worldly duties, purificatory duties for higher state of life, acquisition of knowledge, meditation for controlling the senses and the mind, etc., are performed in order to rise from the conditional life of bodily and mental existence and in or
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der to attain to the spiritual existence plain and simple; but when one transcends all such conditional state of life and rises high by the spiritual attraction of the All-blissful, Eternal Form of Sree Krishna, he has nothing to do and nothing to perfor
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m.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub All activities of the material existence are targeted to some sort of ideal or plan. "The universe is never at any moment t
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he result of a mere 'fortuitous concourse of atoms,' but on the other hand the result of the operations of Directing Will." From this follows the logical conclusion that the Will operates according to a plan: In brief, a believer in Theosophy accepts as
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a fact that, "in and through all things, a Directing Will is at work, with a plan of Action from moment to moment towards a predominated end." That is the version of the Theosophist in a different way as the Vaisnavite works. The predominated end is to s
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erve the purpose of the Predominator Absolute.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In other words all our activities are targeted either to the end of some bodily purpose, or some mental purpose or some spi
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ritual purpose. Activities to the end of some bodily and mental purposes have practically no permanent value having regard to the very end being transient and temporary and are therefore classified under two heads namely good or bad. But the activities t
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owards spiritual end is called transcendental to all good and all bad purposes and as such activities may be divided into three departments for permanent and eternal existence. These three departments may be termed as attachment towards impersonal spirit
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ual existence as opposed to variegated material existence, attachment to the All-pervasive Godhead or localised aspect of Paramatma the Super-soul or attachment to the Predominator Personality of Godhead in His All-blissful, Eternal and All-attractive Fo
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rm. If we analyse all our activities in this world they can be grouped together under either of the above different headings, namely mundane or transcendental, temporary or permanent and all such activities attain some sort of atmosphere according to the
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plan or ideal of the performer. They are differently named under different headings and different plan but such activities as are targeted towards the transcendental sense gratification of the Predominator, Personality of Godhead Sree Krishna, are terme
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d as unalloyed devotion. Such activities are devotional activities and they should never be misconceived as ordinary activities under the headings of bodily or mental plan of actions. These activities or the devotional activities are real activities towa
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rds the end of the Great Plan and they never disturb the adjustment of the Great Plan whereas all other activities may it be good or bad, are simply disturbing to the Great Plan of the Predominator and they should therefore be given up by one who desires
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to work according to the Plan.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In the ninth chapter (24th Sloka) the Personality of Godhead declares most emphatically that "I am the Enjoyer and Lord als
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o of all sacrifices, but men do not know Me in truth and therefore they suffer."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Whenever any activity is performed which does not satisfy the transcendental senses of the Personality of Godhead or does n
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ot adjust the Great Plan of action is called a sin. When Sree Krishna wanted Moharaj Judhisthir to tell a straight lie to Dronacharya, Moharaj Judhisthir first declined to tell such a lie and then he told the truth in a round about way which apparently s
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eemed to the ordinary men to be untruth in a round about way. But Moharaj Judhisthir himself told the truth as far as practicable. But the after result was that Judhisthir had to visit hell for the reason that he declined to tell a lie according to the P
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lan of Sree Krishna. Ordinary men understood that Judhisthir was compelled to visit hell because he told lie in a roundabout way, but savants could understand that he had to visit hell for the reason that he did decline to tell lie according to the order
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of Sree Krishna. The import of the story is that telling lie or telling truth does not matter if it can reconcile with the Predominated End. In ordinary life also we can judge a means by the result of its end. End justifies the means. If the end is to s
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atisfy the Great Plan of the Predominator Absolute Personality of Godhead, it does not matter whether the means are right or wrong according to the poor judgment of imperfect judges. The Absolute Personality of Godhead being the Supreme Enjoyer He must b
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e satisfied by all means that is the Great Plan according to the philosophy of the Vaisnavites.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Empiric Theosophist gives this Great Plan of the Absolute Person different names such as "the Plan of God, which is Evoluti
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on" the "Archetypal World" a "Power, not ourselves," which makes for righteousness" and the Theosophist will argue "that in and through all things, from an electron to a star, from an amoeba to an angel, there is a pattern" and one who has discovered thi
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s pattern is called a Theosophist.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Vaisnavite believes in the "Plan of God, which is Evolution" but not in the way as the Theosophist accepts. The Theosop
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hist believes that "all things are moving to an ordered end, just as a lotus root buried in mud, will in the process of its ordered growth, inevitably produce the beautiful flower." But the Vaisnavite will apply more reason to it than any other philosoph
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er, and he will say that the process of ordered growth is also conditional. The seed or root of a lotus may be buried in mud but still the growth will be checked if proper help is not available from Nature or Prakriti. The condition is offered by the nat
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ure that makes the flower to grow or die in the bud. The Evolution is not steady from one stage to another but the same is also depended on the modes of the Material Nature and according to one's modes of work. It should not be therefore concluded that o
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nce a Jiva-soul or spirit is embodied in a human form, he is no more changed to a tiger or an angel but according to the Vaisnavites the Evolution is so flexible that an Angel can become a tiger or a tiger can become an Angel at any moment according to t
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he works of free will helped by the modes of Nature.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Every individual soul being part and parcel of the Super-soul has independence subordinate to the Absolute independence of
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the Predominator and this independence is never hampered by the Predominating independence of the Absolute Person. He is full in Himself and His independence is never conditional to the independence of the Jiva soul. According to Archetypal Plan the Vais
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navite believes that Man is made according to the Model of God Himself and therefore man is considered the highest being in the process of Evolution and he is actually so, as we can judge by the favourable circumstances.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A man's height, his beauty in respect of colour and form, his intelligence and strength, his power of endurance and above a
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ll his psychic development clearly indicate that he is highest of all created beings. And for this the Vaisnavite affirms that embodiment of a Jiva soul as human being as the most coveted, rare form of life which is helpful for the spiritual salvation of
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the embodied and therefore the Vaisnavite concludes that this human form of life is much more important than the life of an angel and what to speak of other in lower animals.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub But unfortunately very few men realise this importance of human life and most of them prefer to enjoy life to their best ca
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pacity under conditions offered by the Material nature. When a man realises that his human form of life has been awarded to him after crores and crores of births and deaths through many many species of embodiment by the process of Evolution and recognise
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s "a Power, not ourselves, which makes for righteousness" and as such distinguishes the same with another power which makes for righteousness indirectly, then he tries to rise up to the unconditional complete free life and activity in the kingdom of Godh
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ead and for this purpose he engages his life, money, intelligence and words for attainment of the highest form of spiritual existence.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In the above process of Self-realisation the Vaisnavite like the Theosophist not only realises that he is also in some meas
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ure the Good, the True and the Beautiful but also he constantly remembers that quantitatively his goodness, truthfulness and beauty are never comparable with those of the Predominator. As the Egyptian philosophers put it, "The Principle which gives life
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dwells in us, and without us, is undying and eternally beneficient, is not heard or seen, or smelt, but is perceived by the man who desires perception"; so the Vaisnavite also realises the same Principle both qualitatively and quantitatively. Qualitative
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ly he makes no difference with the great Predominator but quantitatively he always maintains a difference between the Predominator and the Predominated.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Thus the Vaisnavite not only recognises "a Power not ourselves, which makes for righteousness" but also recognises the same
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in an indirect way and gives these different names such as Jogamaya and Mohamaya and the Jiva-souls who are under the control of either of the above Power or Energies, are called the Marginal Power. And above all these three Powers, puts the Powerful or
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the Predominator as the Absolute Personality of Godhead. The Philosophy of Kshetra and Kshetrajna as discussed in the Bhagwat Geeta is based on these three powers and above them the All-powerful Personality of Godhead Sree Krishna. Our essay on }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Godhead and His potentialities}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub published in this leaflet tries to explain this subject more elaborately.
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The conclusion may be drawn like this that Godhead is the Whole thing and All-Powerful and the Powers may be grossly divided into three headings which are as above. The Vaisnavite like the Theosophist, believes himself as an unit in the same Whole under
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the subheading Marginal-Power.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Theosophist's delight in the feeling of a brotherhood of all living entities is the Vaisnavite's highest plane of Vaisn
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avism called the stage of Mohabhagabat; but the process of realising that highest form of universal Brotherhood by the Vaisnavite is different from that of the Theosophist.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Theosophist's ideal of universal brotherhood is without a Central relationship whereas the Vaisnavite's universal broth
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erhood is based on with a Central relation. The Theosophist puts his ideal of universal brotherhood as follows:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "But to be brother to all that lives means to the Theosophist a responsibility to all that lives. Since the Theosophist is
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a human being his responsibility is towards all other beings like himself. The concept of a Universal Brotherhood of all Mankind passes from being a mere intellectual ideal into ever present, ever driving Reality.
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\par }\pard \qr\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ........To be continued in next issue.
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub --------------------------------------------------------------------------------------------------
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Publish by M.M. De, 57B, Canning Road, Allahabad.
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\par }\pard \ql\sl0\slmult1\sb86\sa540\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Printed by B.L. Bhargava at Hind Fine Art Press, Allahabad.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY4: Volume 1, Part 9, March 1952
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 1, Part 9, March 1952
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\par }\pard \qr\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Registered No. C. 2949
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub AN INSTRUMENT FOR TRAINING THE MIND AND EDUCATING HUMAN NATURE TO RISE UP TO THE PLANE OF THE SOUL SPIRIT
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub First Appearance on the Vyasa Puja Day 1944
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\cb1\nosupersub (Reappearance on 16th, February, 1952)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL. I. PART IX
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited & Founded under direct order of\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1
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\nosupersub His Divine Grace Sri Srimad Bhakti Siddhanta \line Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub BY\line ABHAY CHARAN DE
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (Alias Abhaycharanaravinda Bhaktivedanta)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub President, Editorial Board, Gaudiya Patrika\line Author of Geetoponishad, Lord Chaitanya\line Biddhiyoga, message of Godhea
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d, etc. etc.
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "We have to defeat tyranny in the realm of thought, and create a will for world peace"
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Published every month.\line \line Price per part
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub INDIA ... ... ... ... ... Rs. 0-6-0\line FOREIGN ... ... ... ... 1 Shilling
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Yearly Rs. 4/8/- & 12 Shillings respectively.
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\par }\pard \ql\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor's Office\'9757B, CANNING ROAD, ALLABAD.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY4a: }{\b\v\f0\fs20\cf8 Paramahamsa Sree Sreemad Bhakti Siddhanta Saraswati Goswami Maharaja
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Paramahamsa Sree Sreemad Bhakti Siddhanta Sar
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aswati Goswami Maharaja.
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ONE
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Adore adore ye all,\line \tab The happy d
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ay.\line Blessed than Heaven,\line \tab Sweeter than May.\line When He appeared at Puri,\line \tab The holy place,\line My Lord and Master\line \tab His Divine Grace.
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub TWO
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh! my Master\line \tab The evangelic ang
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el.\line Give us thy light,\line \tab Light up thy candle.\line Struggle for existence\line \tab A Human race,\line The only hope\line \tab His Divine Grace.
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub THREE
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Misled we are\line \tab All going astray,
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\line Save us Lord\line \tab Our fervent pray,\line Wonder thy ways\line \tab To turn our face\line Adore thy feet\line \tab Your Divine Grace.
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub FOUR
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Forgotten Krishna\line \tab We fallen sou
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l.\line Paying most heavy\line \tab The illusion's toll.\line Darkness around\line \tab All untrace,\line The only hope\line \tab His Divine Grace.
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub FIVE
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Message of service\line \tab Thou has bro
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ught.\line A healthful life\line \tab As Chaitanya wrought.\line Unknown to all\line \tab It's full of brace.\line That's your gift\line \tab Your Divine Grace.
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub SIX
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Absolute is sentient\line \tab Thou hast
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proved.\line Impersonal calamity\line \tab Thou hast moved.\line This gives us a life\line \tab Anew and fresh.\line Worship thy feet\line \tab Your Divine Grace.
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub SEVEN
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Had you not come\line \tab Who had told,
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\line The message of Krishna\line \tab Forceful and bold,\line That's your right\line \tab You have the mace.\line Save me a fallen\line \tab Your Divine Grace.
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub EIGHT
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The line of service\line \tab As drawn by
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you,\line Is pleasing and healthy\line \tab Like morning dew.\line The oldest of all\line \tab But in new dress\line Miracle done\line \tab Your Divine Grace.
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\par }\pard \ql\sl0\slmult1\sb360\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Om Vishnupada Sree Sreemad Bhakti Siddhanta Saraswati Goswami appeared in this mortal world in the year in February on as
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the third son of Srila Bhaktivinode Thakur known as Late Kedarnath Dutt in His early householder life. Srila Bhakti Siddhanta Saraswati was known as Bimala Prasad Dutt in His early life and from His very boyhood, inspired by His devotee father, lived a s
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trict pious and religious life. One instance in His early life will prove how much He was rigid in His principle of religious way of life. The instance may be cited here as a matter of course. Srila Kedar Nath Dutta as an ideal Grihastha used to worship
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Sree Sree Radha Govinda Vigraha at his house. As such one day he purchased some good quality mangoes for the deity when Srila Bhakti Siddhanta Saraswati was a mere child. The child Bimala Prasad pretending the childish nature ate up the mangoes without t
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he knowledge of His father. The father when he came to know that the mangoes purchased for offering to the deities at his house were swallowed up by his child Bimala Prasad, he mildly rebuked Him and warned Him also not to commit the mistake in future. T
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he child Bimala Prasad took up this matter very seriously and as the proverb goes that child is the father of future men, so He proved Himself then as the future Acharya of the human community. From that day forward till His departure from this mortal wo
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rld He remembered that mistake which He had committed in His early life and as a matter of self imposed punishment He never touched mangoes of any kind for His eating purpose. In His later life He was so many times requested by His thousands }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub and thousands}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub disciples to accept mangoes but He always reminded of His childish so called mistake and alway
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s quoted the instruction from the Ishopanishad that everything belongs to the Almighty God. No body therefore accept anything in this world unless the same has first been offered to Him (Almighty God).
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Another instance of His early life may be stated here that when Bimala Prasad was on the lap of his beloved mother His fath
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er Late Kedar Nath Dutta was posted as Magistrate of Puri. The Car festival of Sree Sree Jagannathji took place at that time. The house was situated just near the main road through which the Car used to pass. So when the Car was moving it stopped all of
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a sudden in front of the house where Sri Bimala Prasad was on the lap of His mother. The Car of Jagannath stopped and did not move with utmost endeavour of the pulling devotees. The mother of Bimala Prasad took this opportunity and was helped to get up o
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n the Car for Darshan of the Deity with her saintly son. The baby Bimala Prasad was then thrown on the holy feet of Sree Sree Jagannathji and at once the baby was blessed by the God as some flowers fell down on the baby from the hands of the Deity. After
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this incidence the Car began to move and every intelligent person present there could understand that the child Bimala Prasad was not an ordinary one. There are many such small but very significant instances from His very childhood which indicated Bimal
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a Prasad to be a future great personality and it so happened that in His later age He became the most powerful Acharya in the line of Gaudiya Vaishnava Sampradaya in the disciplic succession from the Madhyacharya who was in the line of Brahma Sampradaya
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coming down Brahma the Creator of this Universe. There are four Sattawata or transcendental spiritual Acharya Sampradayas or fundamental schools of Theism such as the Brahma Sampradaya beginning from Brahma after His initiation from the Personality of Go
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dhead; the Rudra Sampradaya beginning from Sankara or Mahadeva; the Shree Sampradaya beginning from Sreemati Luxmi Devi the Eternal Consort of Shree Narayana and the Kumar Sampradaya beginning from the Kumar namely Sanak Sanat Kumars. Sree Madhyacharya b
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elonged to Brahma Sampradaya, Sree Ramanuja to the Sree Sampradaya, Sree Vishnuswami to the Rudra Sampradaya and Sree Nimbarka belonged to Kumar Sampradaya. All these four Acharyas are bonafide preachers of the pure transcendental philosophy dealing with
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the problems of the world, the living entities and the Almighty God who is the Father of the creation as well as the living entities who are falsely trying to dominate over the creation and the controlling energy known as the material Nature.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sree Bhakti Siddhanta Saraswati Goswami Maharaj happened to be the tenth generation in the line of disciplic succession fro
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m Lord Chaitanya who accepted Srila Iswar Puri as His spiritual Master. Srila Madhabendra Puri was the spiritual Master of Srila Iswar Puri and He (Sri Madhabendra Puri) belonged to be in the disciplic succession from Madhyacharya who was direct disciple
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of Sree Vyasdeva. The Spiritual Master of Srila Vyasdeva was Srila Narada Muni who was directly initiated by Brahma the originator of the Brahma Sampradaya and therefore my spiritual Master Sree Sreemad Bhakti Siddhanta Saraswati Goswami Maharaj belonge
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d to the transcendental spiritual school of philosophy of the Brahma Sampradaya linking Brahma to Vyasdeva; from Him to Madhyacharya, from Madhyacharya to Lord Chaitanya and from Lord Chaitanya to Himself in a systematic principle of disciplic succession
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as stated in the Bhagwat Geeta.
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\par }\pard \s1657 \qc\sl0\slmult1\sb180\sa86\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Ebam Parampara Paraptam etc.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub As a bonafide Acharya of the Brahma-Madhya-Gaudiya Sampradaya the mission of Sree Sreemad Bhakti Siddhanta Saraswati Goswam
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i was to re-establish the pure form of theism as propounded by Lord Chaitanya in the line of His predecessors. Lord Chaitanya preached only the teachings of Bhagwat Geeta in the most practical way to suit the present environment created by the dark age o
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f quarrel and fight. In the latter-age calculated to be two hundred years before the advent of Srila Bhakti Siddhanta Saraswati Goswami Maharaj many pseudo-spiritualistic parties in the name of Lord Chaitanya grew up like mushrooms to exploit the noble s
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entiment of spiritualism of the innocent people of Earth. Such pseudo-spiritualistic parties deviated poles asunder from the preaching of Lord Chaitanya because they were unfit to undergo the disciplic regulations and as such they had mitigated a via-med
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ia principle of rotten materialistic idea with pure spiritualism. They misunderstood the highest form of worship contemplated by the Gopies of Brindaban in the transcendental loving pastimes of Lord Shree Krishna and misidentified the spiritual process w
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ith a materialistic idea of erotic principle. As such the highest principle Rashlila stated in the Bhagwat to be understood and relished at the stage of the Paramhansas was made a plaything by such pseudo parties are known as the Oal, Baoul, Nera, Karta
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Bhaja, Sain, Darbesi Sakhi-vekhi, Sahajia, Caste Goswamins, Caste Brahmins and so on. These pseudo parties passed as the disciples of Lord Chaitanya with their cheap nefarious activities and of all the above parties the Sahajias and the Caste Goswamins b
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ecame the most obstinate obstructors to the onward\'97progress of the universal movement of Lord Chaitanya.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Philosophy of Lord Chaitanya was that God is One without a second. He is known as Shree Krishna but His incarnations su
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ch as Rama Nrisingha are all identical with Him. The living entities or Jivas are qualitatively one with Godhead but quantitatively they are innumerable but eternal servitors of the Supreme Personality of Godhead. The present materialistic activities of
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the Jivas are to be understood as the acts of Maya or illusion and therefore they are all waste of energy of the human being. The energy of the human being as also of other living being should therefore be directed under the bonafide regulations of the A
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charya so the line of Lord Chaitanya and as such He vehemently protested against the principles of those pseudo transcendentalists now passed in the name of Lord Chaitanya.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Srila Thakur Bhaktivinode initiated the reformatory movement by literary contributions while he was still engaged as a high
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Government Officer. During his householder life and serving as a Magistrate he wrote books of various descriptions in Bengali, English, Sanskrit & etc. to present an actual picture of pure devotional activities of Lord Chaitanya. Srila Bhakti Siddhanta
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Saraswati Goswami Maharaj got inspiration from his very Childhood all about Srila Thakur Bhaktivinode's movement. As a matter of fact out of all his other son's Srila Saraswati Thakur practically worked as the private secretary of Srila Bhaktivinode Thak
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ur as such Bhaktivinode Thakur gave Him (Srila Saraswati Thakur) the transcendental Power of Attorney to espouse the cause of Lord Chaitanya and so after Srila Bhaktivinode Thakur's departure\'97Srila Saraswati Thakur took up reins of that reformatory mo
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vement.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The first and foremost task of Srila Saraswati Thakur was to excavate the holy birth-place of Lord Chaitanya at Sreedham Ma
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yapur in the district of Nadia in West Bengal. To substantiate this preliminary act of His great future movement Srila Saraswati Thakur had to face tremendous difficulties offered by the caste goswamins at Nabadwip\'97because they apprehended a lawyer in
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that initial movement. The caste goswamins were exploiting and still are exploiting the religious sentiments of the common people in the name of Lord Chaitanya and presented themselves as so called relative and descendants of Lord Chaitanya and Lord Nit
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yananda. Factually Lord Chaitanya or for the matter of that Lord Nityananda accepted nobody as their relative or kinsmen who were not devotee of the Lord. On the contrary Lord Chaitanya accepted Thakur Haridas, who happened to come out of a Mohammedan fa
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mily, as the Namacharya or the most powerful authority for preaching the samkirtan movement which Lord Chaitanya inaugurated so arduously.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Lord Chaitanya, as it is stated in the Bhagwat Geeta or in other authentic scriptures, wanted to re-establish the Vaishnava
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Dharma on the real basis of spiritualism. He never deprecated the natural caste system but neither He approved of the birth-right caste system, which has degenerated into slut of anachronism. Lord Chaitanya opined that anyone who is well conversant with
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the philosophy of the Absolute Truth Shree Krishna, never mind what he is either a born Brahmin or Sudra or in the Ashram of a Sanyasi or Grihastha, is perfectly competent to act in the role of Spiritual Master. And He practically demonstrated this fact
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during His preaching work.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The caste goswamins assisted by the other pseudo-transcendentalists made a clique to check up the universal movement of Lor
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d Chaitanya and made a business of dispatching those foolish followers to the kingdom heaven after having drawing a lumpsum amount for this priestcraft hooliganism.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sree Sreemad Bhakti Siddhanta Saraswati Goswami Maharaj wanted to check up this pseudo-spiritualistic activities of the so-
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called followers of Lord Chaitanya and present the actual thing for acceptance by the general public religionists and modern philosophers for a critical study of the sublime gift of Lord Chaitanya. It is the honest belief of Srila Saraswati Thakur that p
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eople in general, modern philosophers and thinkers as also the religionists will be struck with wonder when they seriously make a study of the gift of Lord Chaitanya.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub What was thought by modern leaders like Gandhi and Rabindranath was long long before thought by Lord Chaitanya not as a pub
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lic leader of political aspiration but as the Father of all living entities. The movement of Lord Chaitanya is generally known as the Samkirtan movement which is a transcendental process of self-realisation by removing the dust of materialism on the mirr
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or of human intelligence. The present problem confronting the human civilization is due to lack of a proper introspection of the goal of human knowledge.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY4b: Theosophy Concluded
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Theosophy Concluded
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub [This article also appears as the final part of the article "Theosophy Ends in Vaishnavism" in Back to Godhead Vol I Parts I published in 1944]
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "It is from this realisation of an interlinking of all mankind, and in a very precise manner the interlinking of man and ma
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n within any community, whether small like a village, or large like a nation, that the reality underlying the word 'citizen' derives its implications of responsibility, duty and sacrifice. The Theosophist knows, by his knowledge of the pattern, that men
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have not come together to form communities because of greed or for the purpose of self-protection; but that they have together primarily because they are to be mutually helpful, each to give what he can to the others, and to receive from them what he nee
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ds and to help to release in every other the Goodness, Love and Beauty that lie hidden in the heart of every man, woman and child.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "It is towards this goal that the Great Plan has fostered civilization from savage to civilized; therefore the word civiliz
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ed connoted the duties of Citizenship. Among these duties are a valiant defense of those who are unjustly attacked, to protect the weak against the exploitation by the strong, and to release the hidden Beauty of the Divine in all men and things, by aidin
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g in the development of the sciences and the arts, and by all ways which appeal to the Highest in Man and which bind man to man and nation to nation."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Vaisnavite accepts all the above principles in the bond of universal brotherhood but he can see that these ties of brot
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herhood are only superficial and they cannot stand for a permanent relationship. Great leaders of thought in almost all countries in the world have tried this method of binding man to man and nation to nation by some sort of altruistic method but the Vai
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snavite differs from them that such process may temporarily cause some sort of external brotherhood between man to man, etc., but will fail in the ultimate, unless one is not helped to revive his inborn-nature technically called "Swarupa" as distinguishe
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d from his "Birupa" or external nature. The valiant defense of those who are unjustly attacked or protect the weak from the exploitation by the strong, are undoubtedly worthy of mention for binding man to man and nation to nation but the Vaisnavite wants
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to make every one and all so strong that he would not need any outside protection nor will be exploited by anyone else. The Vaisnavite says that a living entity when he forgets his real "Swarupa" as the eternal transcendental subordinate unit of service
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, becomes exploited and constantly attacked by the "Birupa" or material nature. The exploitation and attack which we generally see externally on our fellowbeings are but the attacks and exploitation of the Grim Material Nature which tries to put the cond
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itioned soul to the path of righteousness in an indirect method\'97just like the teacher chastises the student in order to put the latter into righteousness. Temporary help to save one from such attack or exploitation, may save one from such attacks or e
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xploitation by a visible agent of the material nature, but that will not save the sufferer from the hands of Material nature which is called Godly and unsurmountable in the Bhagwat Geeta. When a culprit is given punishment within the walls of a prison ho
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use by the Superintendent of the prison, the childish cry of other prisoners or protest by them can give some temporary relief to the prisoner meant for punishment, but that cannot give him real relief. Brotherhood within the prison walls by the prisoner
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s themselves will not surely improve their ideal of universal brotherhood under the grip of the Jailor in charge.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The whole ideal of universal brotherhood, peace and amity will surely give permanent delight as soon as the brothers are gi
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ven relief from the exploitation and attacks of the Material Nature just like prisoners when they are freed from the control of the Jail Superintendent to relish the sweetness of brotherhood conceived by them. Within the walls of a prison house brotherho
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od for mutual relief is revolt against laws of the Jail and as such universal brotherhood within the laws of Material Nature is meaningless.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Vaisnavite therefore tries to bring one first of all out of the exploitation and attack from the hands of Material Natu
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re by putting one under the guidance of Yogamaya and then only he conceives for a real universal brotherhood between man to man and nation to nation.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The process of getting relief from the exploiting and attacking hands of the Material Nature is to surrender oneself uncond
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itionally unto the care of the Absolute Personality of Godhead and that is the recognised formula in the Bhagwat Geeta. When one gets "BACK TO GODHEAD" he can really form an unit in the ideals of universal Brotherhood and none else.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Every action in the mundane world is influenced by the modes of Material Nature and as such they are activated either by go
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od ideals, passion or ignorance. The first class actions are performed under the modes of goodness but even such actions are influenced by the material nature as a result of which they are nonpermanent, imperfect and uncongenial.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub So in order to get rid from the exploiting and attacking hands of the Material Nature, one has to transcend the modes of ma
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terial nature by constant service of the Personality of Godhead because that is the process of transcending the modes of material nature. When every one therefore is engaged in the service of the Personality of Godhead it is then and then only in relatio
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n with the Personality of Godhead everything becomes perfect, permanent and transcendental. That is the process concluded in Bhagwat Geeta.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Personality of Godhead says in the 26th sloka of the 14th chapter as follows:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li720\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "And he who worships Me by an exclusive devotion in service, having passed over all the three modes, is conformed to the
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nature of Brahman (the Absolute)."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Thus according to the Vaisnavite, only those who will engage themselves in the devotional service of the Personality of God
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head by their life, money, intelligence and words can be eligible to be a member of the bond of universal brotherhood. By serving the whole only the units can be served.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The ideals of the Theosophist as put by H. P. Blavatsky are as follows:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li720\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Let thy Soul lend its ear to every cry of pain like as the lotus bares its heart to drink the morning son.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li720\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Let not the fierce sun dry on tear of pain before thyself has wiped it from the sufferer's eye.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li720\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub But let each burning human tear drop on thy heart and there remain; nor ever brush it off until that caused it is removed
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.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li720\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub These tears, O thou of heart most merciful, these are the streams that irrigate the fields of charity immortal."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub These words can be given practical shape only by those who have dedicated their life for cent per cent service of the Perso
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nality of Godhead and without this they will simply remain as golden ideals never to be fulfilled in the kingdom of man. The devotees only think for the fallen and down-trodden, try to pick them up from the mud of material existence and it is they only w
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ho try for the permanent benefit of the sufferers from the exploitating and attacking hands of the Grim Material Nature represented by the figure of the Goddess Kalika in destructive mode.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Charity immortal" can be effected only when we are able to revive one's remembrance of the eternal service of the Personal
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ity of Godhead. How this service can be performed is a subject for delineation in another chapter but as the Theosophist says that to become a citizen in the kingdom of God implies responsibility, duty and sacrifice, the responsibility of a Vaisnavite is
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to revive in the consciousness of every one and all, the transcendental relation of Godhead. The duty is first to engage oneself in the transcendental service of the Personality of Godhead and then to try to engage others also in the same transcendental
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engagement and therefore there must be sacrifice of life, money, intelligence and word for the propagation and revival of such transcendental activities. Lord Jesus Christ sacrificed His life for this cause and everyone who wants to enter into the Kingd
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om of God must be ready to sacrifice at least portion of his income if not other things in order to turn this hell into the Kingdom of God. God is Great and He reserves the right of not being exposed to the mundane speculationist and dry philosophers but
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He appears Himself by His own Will and Independence when He is offered transcendental loving services in all respects. The Sun appears in the morning just out of His own accord and not being bound up by the extraneous effort of the scientist. The scient
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ist will fail to make appear the Sun at night by the discovery of all searchlights and scientific instruments. When He appears, ignorance disappears and one is able to see Him All-Good, All-Knowledge and All-Beautiful and one is also able to see himself
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too, that he is also all-good, all-knowledge and all-beautiful qualitatively. When he rises one can see the sun in the rays of the sun and not only the sun but also himself and all other things by him. As with the appearance of the Sun the darkness flies
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away so with the appearance of Godhead by His transcendental Name, Fame, Form, Qualities, etc., ignorance, poverty and wretchedness disappears; that is the verdict of all savants and scriptures.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Theosophist tries to know the Godhead and His Kingdom in the Pattern by slow degrees in the process of self-effort and
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by the inductive process of generalisation but the Vaisnavite's process is the opposite. He approaches a Superior Authority who knows Godhead and His kingdom and tries to know from him submissively by the process of deduction in a mode of service and rel
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evant sincere questions for knowing the truth. The thirty-fourth sloka of the fourth chapter of Bhagwat Geeta enjoins this in the following words:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Learn this (knowledge of Godhead and His Kingdom, etc.) by doing reverence (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub by becoming disciple) by counter-questions and by services. The Wise (one who has realised Godhead and His Kingdom) who has seen the Tr
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uth will teach (this knowledge) unto thee." }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs24\cf0\cb1\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub 4.34}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub ]
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The process of the Vaisnavite is easier and perfect than the process of the empiric philosophers who try to know God and Hi
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s Kingdom by dint of their poor fund of limited senses and imperfect knowledge derived from sensual speculation. In ordinary course of our life also we approach to the right person for learning a subject perfectly. We do not approach an engineer if we wa
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nt to learn the science of medicines. Similarly if we want to know God and His kingdom or if we want to be servant of God, we must approach a real servant of God and must not approach one who is a servant of dog. Unless therefore one has not approached t
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o the feet of one who is transcendentally wise and perfect, it is useless to talk of God and His kingdom.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In that process the Vaisnavite has realised Sree Krishna as the Absolute Personality of Godhead and the Origin of all cause
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s. The Great Goswamins have discovered 64 transcendental qualities in their fullness in Sree Krishna which are never to be found out in any other person or god and therefore found Him (Krishna) as All-Good, All-Knowledge and All-Beautiful.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Theosophist realises Sree Krishna in His Impersonal Aspect Brahman or All-pervading Vishnu Who dwells within as Paramat
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ma and without as the Virata and this realisation is in perfect harmony with the observation of the Vaisnava. But the Vaisnava goes still deeper and sees Him as the Personality of Godhead "Bhagwan." The all-pervading aspect of the Personality of Godhead
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is realised by the Vaisnava simultaneously along with his realisation of His Personal Aspect. The vivid example for this is Pralhad Moharaj. When Pralhad Moharaj was being threatened by His atheist father Hiranyakashipu to be killed instantaneously, He (
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Pralhad Moharaj) stood firmly and boldly without any care for His father's threatening words. Hiranyakashipu asked, "How is it that you, foolish boy dare to neglect my anger which threatens the whole of the universe? Under whose influence you are so much
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fearless that you do not take any care for my words?"
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Pralhad Moharaj replied to his father, "Oh king, the strength on which I depend is not only my strength but that is also yo
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ur strength and that strength is also the strength of all strong men. Under that strength everything animate or inanimate in this universe works as subordinate. He is the Almighty, He is the Time, He is the Power of the senses, He is the strength of the
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mind, He is the strength of the body and He is the spirit of the sense organs. His power is unlimited, He is the Greatest of all, He is the Lord of the three modes of nature and He by His own strength, creates, maintains or destroys this whole universe.
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You may give up your this faithless character, do not nourish this nature of enmity and friendship within your heart but be equal to all beings. There is no other greater enemy than the mind who is uncontrolled and always going astray. To feel for all en
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tities as one with us is the highest form of religion. In the ancient time some foolish men like yourself used to think as if they have conquered all the four corners of the universe, without conquering the six senses within themselves who are all-killin
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g objects. But there is no enemy for the one, who is equal to all entities, self-conquered saint. The enemy is created by our ignorance only."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The atheist father became too much angry on these words of his son Pralhad Moharaj and began to taunt him saying, "You fool
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, you dare to ill-fame me and call yourself as the conqueror of all enemy and thus you are proud of your acquisition. By this I can clearly understand that you are strongly desirous of death as I know those who want to die say all these rubbish words bef
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ore me. Do you believe that there is any God more powerful than myself? Where does He live? If He is all-pervading why does He not live within this pillar before me? I shall sever your head from your body who is so much proud and let your God come here a
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nd save you."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Pralhad Moharaj still remained silent as He knew that God is all-pervading and that He is sure to live within the pillar ma
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rked by Hiranyakashipu. Hiranyakashipu broke the Pillar and the Personality of Godhead came out of it in the shape of Narasingha just to kill the atheist Hiranyakashipu and other demonic people.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub So the Vaisnavite's realisation of the Absolute Godhead is full and perfect in all of His different aspects while the reali
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sation of the Empiricist or the Mystics (Yogins) or Fruitive worker are but partial and imperfect as they can only realise in one aspect of the Absolute Truth.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Theosophist as an unit in the Whole desires to mould his destiny and thereby the destiny of the Whole. The individual s
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oul when he becomes a Vaisnava that is, identifies himself with the interest of the Visnu, the Lord of the Universe, it is then only he realises his real position as a unit in the Whole and thus he finds out his duty towards the Whole also. He realises t
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hat he is a part in the Whole and not equal with the Whole. He is simultaneously one with the Whole and different too. He realises that Sree Krishna the Absolute Personality of Godhead is Great and Infinite while he himself although the part and parcel o
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f that Infinite\'97is infinitesimal. He is the Fire and the individual souls are innumerable emanated sparks from Him. As such qualitatively the individual souls have the same potency of fire as the Fire himself. Sree Krishna the Absolute Personality of
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Godhead is All-attractive, so the individual soul when he actually realises his own position and thus becomes attracted by Sree Krishna\'97he is then able to attract thousands and thousands of other individual souls towards the Lotus Feet of Sree Krishna
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. In other words when an individual soul realises himself fully by the mercy of Sree Krishna, it is then only possible for him to attract others to the Lotus Feet of the Absolute Personality of Godhead. At this stage only the individual soul can realise
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that he is an eternal servitor of the Great and the Infinite. Eternal life is his constitution and transcendental Love of Godhead is his business or religion. As such the Vaisnavite at this stage moulds his destiny by activities which transcendentally in
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creases his Love of God and similarly he tries for others so that they may also revive their latent constitution of Love and Service for the Absolute Person. These activities are as practical as we have to do our daily necessary works and are never to be
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simply an intellectual speculation with result of fatigue and disappointment. The practical works are so much real that they gradually put oneself in the ocean of transcendental Bliss and the whole universe shall appear to such lover of God, as all-blis
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sful, eternal and full of light. This is called unconditional pure and eternal life of the individual soul in his spiritual existence.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub As such the Vaisnavite can distinguish the life of an individual soul in divisions namely unconditional and conditional. As
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referred to above the individual soul remains the same part and parcel of the Great and the Infinite both in the unconditional as well as conditional states. It is never to be misunderstood that in the unconditional state the individual soul becomes the
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Infinite from infinitesimal. And because the individual soul is infinitesimal always and never the Infinite, he is subject to become conditional under the laws of material nature and were he infinite at any stage he would have never been subjected to a
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conditional life under the laws of Nature. That is his marginal position.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY4c: Karmayoga of Bhagwat Geeta
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Karmayoga of Bhagwat Geeta
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub arjuna uv\'e4ca\line sanny\'e4sa\'e0 karma\'eb\'e4\'e0 k\'e5\'f1\'eba\line punar yoga\'e0 ca \'e7a\'e0sasi\line yac chreya etayo
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r eka\'e0\line tan me br\'fchi su-ni\'e7citam\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs24\cf0\nosupersub 5.1}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub Synonyms
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\par }\pard \s1705 \qj\sl240\slmult1\sb58\sa58\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub (in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub Devan\'e4gar\'e9}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ) : (English)\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub arjuna uv\'e4ca: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub Arjuna Said.\line }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub sanny\'e4sa\'e0: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub Renunciation.\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub
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karma\'eb\'e4\'e0: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub Of the works.\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub puna\'f9: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf2\nosupersub Again.\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub yoga\'e0 ca: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub Karmayoga (Service without attachment).\line }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'e7a\'e0sasi: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub Putting in doubt.\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub yac
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chreya: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub What is better.\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub etayor eka\'e0: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf2\nosupersub Either of these two.\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub tat: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub That.\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf2\nosupersub me br\'fchi: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub Tell me.\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub su-ni\'e7citam: }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub Certainly.
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub TRANSLATION.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Arjuna said, Oh Krishna, you have said about renunciation of works, and again you are putting in doubt about works without attachment. Please let me know certainly
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as to which of these two is better.
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub PURPORT
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be free from the bondage of works by 'Karmyoga' (to work without attachment for the result) and to fight by destroying all doubts by the sword of pure knowledge
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(renunciation) although apparently seem to be contradictory, actually they are one and the same thing. We cannot stop our activities as living entities. Activities dictated by lust are followed by their action and reactions (bondage) and the result of wh
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ich is enjoyed by the conditioned soul himself. But activities for the service of the Absolute Truth are the products of pure knowledge. When activities, therefore undertaken for the services of the Absolute Truth, one has no responsibility for the resul
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t of those actions.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Renunciation of all works means to cease to enjoy the fruits of all works and the very same result is obtained when one performs actions for the transcendental serv
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ice. Renouncement of anything is the negative side only of positive truth. The value of such renunciation is zero only if there is no positive engagement. Stop playing by a student is certainly a kind of renunciation whose value is zero only if the boy d
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oes not engage himself in his valuable studies. Renunciation of works (Sanyasam) therefore is a step forward from the state of satisfying sense-gratification, towards acceptance of engagement in the transcendental services of the Absolute Truth. In the a
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bsence of such transcendental service for the Absolute Truth, mere renunciation of works has no value so to say. Arjuna is to fight in order to execute the supreme will of Sree Krishna the Absolute Truth. In order to come to that state of pure knowledge,
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Arjuna is advised to do works for the Absolute Truth i.e. to work without any attachment for the result of the work. To renounce therefore material attachment of a work is to create interest is spiritual attachment. To renounce therefore material enjoym
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ent means to enter into spiritual felicity. The aim being one and the same there is no difference between Karmayoga and pure knowledge.
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub --------------------------------------------------------------------------------------------------
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Published by M.M. De, 57B, Canning Road, Allahabad.
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\par }\pard \ql\sl0\slmult1\sb86\sa540\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Printed by B. L. Bhargava at Hind Fine Art Press, Allahabad.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY5: Volume 3, Part 1, March 1, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 1, March 1, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub ALL GLORY TO SHRI GURU AND GOURANGA
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "We have to defeat tyranny in the realm of thought, and create a will for world peace"
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Back to Godhead" is an instrument for training the mind and educating humanity to rise up to Divinity in the plane of the s
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pirit soul.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (ISSUED EVERY FORTNIGHTLY)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \ql\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. DELHI, 1st MARCH 1956 Thrusday, Vyas Puja Issue }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part 1
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\par }\pard \s890 \qc\sl240\slmult1\sb360\sa360\li2880\ri2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640\brdrl\brdrs\brdrw22\brsp42\brdrcf0\brdrt\brdrs\brdrw22\brsp42\brdrcf0\brdrr\brdrs\brdrw22\brsp42\brdrcf0
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\brdrb\brdrs\brdrw22\brsp42\brdrcf0 {\cs2351\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Peace through the Sages\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It is good to be political and nat
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ional leader and to take office and work hard for it. I have seen that it is better to be able to leave it and enjoy the company of the sages of our land and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to help them to speak}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to men and women again. C.R.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub A patient aural reception of the transcendental message set up in the
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"Bhagwat" will cure humanity of its diseases of insanity.-Ed.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY5a: The S.R.C. Catastophe
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub The S.R.C. Catastophe
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The S.R.C. catastrophe that has taken place in Bombay town, Puri, Cuttack and some other places in Bengal, Bihar etc. has been viewed w
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ith great concern by all the people of India and every thinking man in India will ponder over it as to whither we are drifting. It is a sort of national fervour from the provincial angle of vision which is gradually taking place in the minds of the peopl
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e as a natural consequence of gross materialistic conviction. The material conviction of the people in general is exhibited in different manners and they have been thoroughly discussed in the revealed scriptures of the Indian sages but unfortunately, wit
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h advancement of India's freedom movement, we are gradually forgetting the importance of the unmistakable self realistic assertions of the great sages of India.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In his recent speeches, Shri Rajagopalachari the veteran politician of India said like this: He said }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It is good to be a political and national Leader and to take office and work hard for it. I have seen it is better to be able to leave it and enjoy the company of the sages of our land and to help them to spe
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ak to men and women again."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We think that the above assertion from the lips of Shri Rajagopalachari will give some food to the politicians and national leaders of
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India for pausing upon their leadership over the innocent people in general.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We have purposely used the word unmistakable as above mentioned on the self realistic assertions of the sages of India, because their l
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eadership was never meant for misleading the people but on the contrary whatsoever they spoke, they spoke from the platform of a liberated soul. The leadership of conditioned soul is always misleading because the conditioned soul does not know the ultima
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te goal of life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The human form of life is different from animal form of life. The human form of life is attained by the gradual evolutionary process of
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animal and vegetable forms of life, in the cycle of 84 lacs of species of living being. The human form of life is therefore meant for the highest realisation of perfection towards the path of 'Vishnu' or the all pervading absolute Personality of Godhead
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. Impersonal realisation of the Supreme Godhead is also another side of the Absolute Truth but in either case impersonal or personal the aim of life is meant for going 'Back to Godhead' in order to get freedom of life, in the actual sense of the term. Ac
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tual freedom of life is attained when one is freed from the chain of different conditions imposed by the law of nature in different forms culminating in repeated births and deaths combined with old age and diseases during the short course of the duration
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of life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Advancement of India's freedom movement was started by some great men like Shri Aurovindo and Mahatma Gandhi. But these gentlemen got a
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ll their inspiration from Bhagwat Gita. This book of great philosophy is accepted by all learned men of India and abroad but no body has given stress on the eternity of life and therefore the eternal need of it. Lessons on the eternity of life is the beg
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inning of Bhagwat Gita.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Every leader is concerned with the temporary need of the present life and most of them think that the temporary needs of the present li
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fe are all that we need to solve without any care for our eternal need. This is the root of ignorance.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The eternal need of the living entity is different from the temporary needs and India's culture of civilization was aimed at the eterna
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l need of the living being. A suffering patient in the hospital is treated for the cure of his disease and not for the relief of his temporary symptoms which are treated as a matter of course. An ailing patient may be suffering from the temporary symptom
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of sleeplessness and other minor disturbances. The physician may treat this symptom of sleeplessness by an injection of morphia or other sedative drug but that does not mean that the physician has forgotten the real disease of the patient. That is the b
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usiness of an expert physician. By the way he may treat for the symptomatic ailments of the patient but he aims at curing of the disease at root.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Gita, this world has been described as the abode of miseries and temporary also. Nobody can improve this by plans etc. T
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he miseries are different and they have been chronologised in the different heads namely (1) miseries in relation with the gross body and subtle mind (2) miseries in relation with our dealings with other living beings and (3) the miseries in relation wit
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h the laws of nature beyond the control of the highest intelligent political leader.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub During a great scarcity of rains, Shri Rajgopalachari admitted the incapability of any efficient government to arrange for it and he as
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ked the people to pray to God. The S.R.C. adjustment of our lands of living is a sort of temporary need but our eternal need of life is different from it. But the leaders of the people do not know the eternal need of man. They are themselves bound up by
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the laws of nature and they wish to lead others who are also bound up by the laws of nature. A bound up person by hands and feet cannot give release to other persons who are also similarly bound up by the hands and feet. A person who is really free from
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the condition of natural laws can give relief to the people in general who need cure of the eternal sufferings imposed by the laws of nature in the matter of birth, death, old age and diseases. All the miseries above mentioned are symptoms of the main di
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sease from which every living being is suffering. And in the course of treating the main disease, the side issue symptoms are automatically treated.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The side issue symptoms of material disease of the conditioned soul are manifested in the following manner.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) A misconception of one's own self identified with the material gross body and subtle mind.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) A sense of spoiling the human resource of energy in the future plan of protecting the kinsmen who are considered as one's own
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men.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) A conception of purification by accepting water as the place of pilgrimage.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (4) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To accept the land of birth or anything earthly as
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the object of worship.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (5) To neglect the instructions of great sages who spoke from the platform of a liberated soul.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The S.R.C. catastrophe in Bombay is due to the 4th symptom of the material disease. India's civilization was based on the purpose of tr
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eating the material disease of the spirit soul. The spirit soul is the noumenon of all the phenomenon objects. The gross material body is the phenomenal manifestation of the noumenon soul acting through his agent the mind. In the Bhagwat Gita this fact h
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as thoroughly been analysed. The senses and the limbs of the body are prominent at the first sight but behind the senses there is the subtle mind manifesting by thinking feeling and willing. Behind this willing power there is intelligence which is still
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more subtle. Behind this intelligence there is the consciousness of one's ownself and people require to be enlightened about the nature of this spirit soul in his pure consciousness. The pure consciousness is spiritual consciousness and impure or mixed c
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onsciousness is material and false consciousness.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub People in general are being trained up in the matter of false consciousness and therefore symptoms of the material disease are sure to
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occur every now and then. The S.R.C. catastrophe is another form of communalism based on a false consciousness of worshipping an earthly object. Unless the disease is cured the five principal symptoms of one's material disease is sure to happen. Some yea
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rs before, we had to write an article on Gandhi-Jinnah talks. It may be quoted here profitably in connection with the type of communalism exhibited in the acts of S.R.C. catastrophe.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We wrote as follows:-(Back to Godhead Oct. 1944) "We are sorry to learn that Gandhi-Jinnah talks about unity of the Indian people have
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failed for the present. We are not very much optimistic in the result of such occasional talks between several heads of community and are of opinion that if any solution is arrived at as a token of unity for the time being, it is again to break up, to me
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et another shape of problem which }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub may not be on the ground of religiosity.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In Europe the fighting parties
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are almost all Christians, and in Asia the major parties, we mean China and Japan, are almost all Buddhists, but still they are fighting. The fighting will go on between Hindus and Mohammedans, between Mohammedans and Mohammedans, between Christians and
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Christians, between Buddhists and Buddhists till the time of annihilation. So long there will be a pinch of a desire for }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sense-gratification,}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub surely there will be fight between brother and brother, father and son, nation and nation and so on. The process of unity does not stand on the plane of enjoyment or renunciation; the real unity stands on the
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plane of service which is transcendental to varieties of mundane enjoyment and renunciation. And that is the plane of spirit."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Unless therefore we are trained up to rise up on the spiritual plane it is not at all possible to create an atmosphere of humane world.
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Sometimes staunch diplomats like Sir Winston Churchill get disgusted and cry in the wilderness to get rid of the terrible national frenzy of hate.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The frenzy of national or provincial hatred for men speaking in another language is another side of the material disease manifested in
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the frenzy of national love for the land of birth (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhowma Ijjadhi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ). The World Wars No. I and No. II were
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fought out in the spirit of Germany's fervour of love for her own countrymen resulting in the concomitant frenzy of hatred for others. All historical battles take place on account of such dual side of a false frenzy called love and hatred.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The relative world is a creation of one's frenzy of love and hatred and all man-made creeds are based on these affairs of love and hatr
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ed which stand on the platform of sense-gratification or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 'Kama'.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If we therefore want to get rid of the f
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renzy of hatred a product of impure consciousness, we must get rid of the fervour of love also on the plane of impure or material consciousness. Material love and hatred are one and the same thing because they are productions of the impure consciousness.
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To distinguish the one from the other is an act of mental concoction.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To purify one's consciousness means to give up all man-made creeds manufactured in the factory of impure consciousness and accept the c
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reed of 'Bhagwat Gita' as advised by the Lord in the highest platform of pure consciousness or the Absolute Truth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The criterion of advancement of education is different from the standard of university education. In the Bhagwat Gita it is said that a
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man when he is }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub really educated}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub can only look on equal terms-a gentle Brahmin, a cow, a dog, an elephant
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or a Chandala (the lowest of the human being). One may ask as to how it is possible to look on equal terms the educated Brahmin (man of higher qualities) and a street dog? The answer is very plain and simple. A really educated man does not look over the
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fleshy tabernacle of a living being but he introspects the spirit within the body. A sane man does not see the dress of another man but he sees the man of whom dress is a covering only. The dress has no value if there is no man behind the dress. The gent
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le Brahmin, the cow, the Chandala etc. are but different dresses encaging the spirit soul within the dresses. Dresses or designations are not the real personalities and a really educated man sees the personality as he is and not the dress or the designat
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ion. There are many lawyers or medical practitioners decorated with similar degrees but people flock to the personality which is mainly concerned. A serpent decorated with costly jewel is as much dangerous as an ordinary one.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Humane world is possible when we are really human being not by dresses or by designations but by the qualities just befitting human bei
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ngs. Votes in quantity do not count before the votes in quality. Human civilization must be distinguished from animal frenzy busy in the matters of eating, sleeping, fearing and sense-gratifications.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The lower animals have no power of introspection but some of them are more powerful in the matters of other items of animalism. There a
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re many flying birds, who can go up higher in the sky than any civilized man proud of his invention of aeroplanes. That does not make any difference between a man and an animal. The only difference between man and animal is that the one can be educated i
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n the spiritual science while the other is by constitution incapable of receiving such education. Therefore a man devoid of this important part of introspecting power, is no better than a beast. Humanity therefore must be educated to revive its dormant d
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ivine nature or pure consciousness and thereby rise up to the plane of spirit soul. They must go Back to Godhead. Here is a tiny attempt to train up the human mind towards spiritual identity and we hope to get proper cooperation from all sections of peop
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le.
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\par }\pard \s890 \qc\sl240\slmult1\sb360\sa360\li2880\ri2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640\brdrl\brdrs\brdrw22\brsp42\brdrcf0\brdrt\brdrs\brdrw22\brsp42\brdrcf0\brdrr\brdrs\brdrw22\brsp42\brdrcf0
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\brdrb\brdrs\brdrw22\brsp42\brdrcf0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Vyas Pujah\line Under the auspices of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The League of Devotees}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Reg.) 83rd Birth Anniversary Day of Om Vishnupada 108 Shri Shrimad Bhakti Siddhanta Saraswati Goswami Prabhupada, will be celebrated today at No. 32, Maharaj Ranjit Singh Road, New D
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elhi.\line At 6 p.m. in the evening, Goswami Abhay Charan Bhaktivedanta will speak on the techniques of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Spiritual Master }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub who is the bonafide representative of Shri Vyasdeva, the father of supramental knowledge.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY5b: Decoration of The Dead Body
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Decoration of The Dead Body
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The following two Sanskrit slokas are quoted in the Chaitanya Charitamrita from Haribhakti Sudhodaya. (11 and 12th.)
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhagavad-bhakti-h\'e9nasya\line j\'e4ti\'f9 \'e7\'e4stra\'e0 japas tapa\'f9\line apr\'e4\'ebasyaiva dehasya\line ma\'eb\'f2ana
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\'e0 loka-ra\'efjanam
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'e7uci\'f9 sad-bhakti-d\'e9pt\'e4gni-\line dagdha durj\'e4ti-kalma\'f1a\'f9\line \'e7vap\'e4ko 'pi budhai\'f9 \'e7l\'e4gyo\line
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na vedaj\'efo 'pi n\'e4stika\'f9
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\par }\pard \s414 \qc\sl240\slmult1\sb180\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagabad Bhakti Hinashya Jatih Sastram Japah Tapah Apranashya Eva Dehasya Mandanam Loka Ranjanam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suchih Sadbhakti Diptagni Dagdha Durjati Kalmasha Swapaka Api Budhai Shlaghya Na Vedajna Api Nastikah.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagabad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The Personality of Godhead. }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Devotional activity. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hinashya}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =one who is devoid of. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jatih}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Caste or here
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dity. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sastram}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Book of knowledge. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Japah}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Meditation. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tapa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub =Penances. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apranasya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =What is devoid of life. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Eva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =certainly. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dehasya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub =Of the body. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mandanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Decoration. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Loka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Popular. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ranjanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub =Satisfaction. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suchih}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =One who is purified or a Brahmin. }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sadbhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Devotion of the Supreme one. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Diptagni}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Burning fire. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dugdha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Exhausted. }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Durjati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Low birth. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kalmasha}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Result of past misdeeds. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Swapaka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =O
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ne who eats dog (the lowest of the human being). }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Api}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =also. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Budhai}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =By the learned. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shlaghya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub =Object of respect. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Not. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Vedajna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =One who knows the Vedas. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Api}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Even though. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nastikah}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The faithless.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A person who is devoid of devotional activities on behalf of the Personality of Godhead has no value for his high caste or heredity, kn
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owledge in the books, meditation, penances\'97because all these are to him like the decoration of the dead body.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The lowest of the human being (the dog eater), whose lower birth as a result of past misdeeds, has been exhausted by the burning devoti
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onal activities for the Supreme one, is an object of respect by the learned but not the one who is faithless even though he may be well versed in all the Vedas.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These slokas were quoted by Shri Chaitanya Mahaprabhu when He met Shri Rupa Goswami along with his younger brother at Allahabad.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The material body, an encagement of the spirit soul and made of five gross elements of material nature namely earth, water, fire, air a
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nd sky\'97is a dead body from the beginning of its formation in the womb of its birth. The ingredients of the body is supplied by varieties of secretion of a male and a female body and when the favourable circumstance is created by such combination, a li
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ving soul takes shelter in that material combination according to the past deeds of the migrating soul. Transmigration of the soul takes place according to the mental situation of the dying man. The subtle body encircling the spirit soul carries him to t
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he special body destined for him by the law of nature. The law of nature is executed in terms of her different modes and a living entity is accommodated in a suitable womb according to his association with different modes of nature namely goodness, passi
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on and ignorance. Here is a great science for many research scholars.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Persons who associate or develop the natural quality of goodness\'97transmigrate to higher status of life. Those who associate or devel
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op the natural quality of passion-transmigrate to middle working status of life and those who associate or develop the natural quality of ignorance do transmigrate in the lower status of life which include the life in the animal kingdom. Therefore the co
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nclusion is that all the different varieties of species of life are made by the laws of nature according to the spirit soul's tendency of association which can be changed by the free will of the living being from higher status of life to the lower, from
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lower to the higher or from middle to the higher or lower as it may be.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this progressive path of different status of life the highest position is the status of a devotee of the Personality of Godhead. Tha
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t is the highest aim of progressive life. The material body begins to decay from the day of its very formation. Development of the material body from embryo to childhood, boyhood, youth and old age are different stages of dying process which is complete
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when the soul transmigrates from one body to another.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The human form of body is meant for the highest realization of life, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to know one's own real identity, the universe and its laws, the controlling power and the Supreme Powerful and also the different inter-relations that exist betw
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een one another of all of them as above mentioned. And knowing this one is sure to become a devotee of Vasudeva.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Gita it is said that empiric philosophers (the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Jnanaban}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) after many births do realise the Supreme Powerful Personality of Godhead Vasudeva and thus surrenders unto Him\'97which is the beginning of devotional life. All sorts of
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philosophical research, studies of the Vedas, meditation, sacrifice, penances and many more things subordinate to these paraphernalias\'97are done only for attaining to the higher status of life culminating in the transcendental loving service of the Pe
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rsonality of Godhead. This mode of service is technically known as 'Buddhi Yoga' or the mystic power transcendental to the mental speculative plane. "Buddhi" is above the mental activities and as such the cult of devotion begins in pure consciousness or
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in the liberated state of the soul. It is therefore called 'Buddhi Yoga' or 'Bhakti Yoga'. This Buddhi Yoga where it is mixed up with the aptitude of productive work, it is called 'Karma Yoga' and when the same is mixed up with the aptitude of philosophi
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cal research, it is called 'Jnana Yoga'. In any case however the attainment of 'Buddhi Yoga' is the highest status of life because this is not the concern of the dead body. If therefore this status of life is not attained the so-called progress made in t
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he matters of elevated birth, higher studies of the books of knowledge, meditation, penance etc. are but all decoration of the dead body.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It may be illustrated as follows. Supposing a man by dint of his educational qualification becomes a doctor of philosophy, or by dint o
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f his hard industrial activities becomes a rich capitalist or attains to the kingdom of heaven by his power of mystic meditation and austere penances\'97even though with all these what does he gain? He loses everything with the destruction of the materia
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l body, because none of the above acquisitions belong to the soul proper which is ever-existing eternal object. 'Buddhi Yoga' is the function of the soul proper and whatever small or big progress is made in the matter of Buddhi Yoga\'97all of them become
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eternal assets of the soul, without any fear of destruction. The progress made of the 'Buddhi Yoga' during the existence of the current life is inviolable and non-degradable and as such even a small portion of it performed in this life can save one from
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the greatest calamities of life. In the revealed scriptures, there are many instances of this and the saving of Ajamil from the path of hell is one of the lucid example of this. Apart from Puranik examples there are many examples even today as to how ev
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en a neophyte mundane devotee is saved from many many dangerous pitfalls. This statement is corroborated in the 2nd Chapter of Bhagwat Gita. One should therefore not merely try to decorate the dead body, which is sure to be vanquished today or one hundre
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d years after because there is nothing surer than the cruel death, but one must try to do things in the path of 'Buddhi Yoga' or 'Bhakti Yoga' as this will never vanquish even after the destruction of the body. The transmigrated soul will be given a chan
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ce for making up further progress in the path of Buddhi Yoga by his taking birth either in the family of a great devotee or a sincere and qualified Brahmin or in the family of a big merchantile capitalist. The 'Buddhi Yogi' who has yet not completed the
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path of his progress, is given such three grades of chances by degrees of his distinction in that transcendental service. In the matter of gross bodily activities known as 'Karma' and that of subtle mental activities known as 'Jnana', everything is finis
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hed with the end of the present life. Death means forgetfulness of all past deeds. This fact was reminded to Arjuna by the Lord in the 4th Chapter of Bhagwat Gita.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With reference to the above context of revealed scriptures we think that modern trend of human civilization is a wholesale process of }
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{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub decorating the dead body.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such decorations of dead body may be pleasing to the ignorant mass of people but
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to the persons who are actually learned and have spiritual vision of life, such civilized life is a process of wasting human energy at the risk of being pushed in the lower regions of births of animal or vegetable life. Puffed up by vain erudition and n
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ational power such leaders of spoiling human energy may not look forward to the most powerful hands of cruel death, but sane persons weep silently for the trend of modern civilization as to whither they are drifting.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We have seen recently a function of decorating the dead body at the junction of Ajmere Gate, Delhi and we could not distinguish what is
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the difference between such a function and that of leading a procession of decorated dead body. In India and perhaps in many more countries, some people follow the custom of leading a procession of decorated dead body for the pleasure of the lamenting r
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elatives and in the same way the modern trend of civilization is a patch up work of human activities for covering the perpetual miseries of material existence namely sufferings of birth, death, old age and diseases. The big leaders have set aside these d
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ifficult problems meant for a solution in the human form of life and they are jubilant by decorating the dead outward covering.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such civilization of decorating a dead body is never approved by "Buddhai" or the Buddhas. Sometimes we are enthusiastic in commemorati
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ng the relics of Buddha but we do not care to learn the teachings Buddha. The teachings of Buddha centered round the principle of "Ahinsa", 'Hinsa' means not to allow another person in prosecuting his rightful occupation. When an animal is killed it is c
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alled 'Hinsa' because the animal is hampered in the process of its delineating the proper terms of his life. And because it is checked in the progress of its rightful occupation, the men also conspire to kill the animal, are liable to be punished by the
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law of nature. It is just similar to the laws of the land. If a man is killed by conspiracy the whole set of conspirators are punished by the law. 'Hinsa' or violence on any living being is as much punishable as that of killing a human being. That is the
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law of inviolable nature. The punishment so awarded is for checking the rightful progress of one's duration of life, otherwise the soul being indestructible, nobody can annihilate the spirit soul\'97that is the instruction of Bhagwat Gita.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The highest form of 'Hinsa' is to keep in darkness the human being in his developed consciousness of life. The human form of life is th
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e highest stage of developed consciousness and it is attended after full many years of gradual differentiation of transmigration of the soul. The human being therefore should not be hampered in his rightful progress of spiritual realization. This path of
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spiritual realization is open to all human being irrespective of caste creed colour and nationality. Nobody is banned from it except the one who willfully gets away from this rightful path and commits a spiritual suicide.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta the Lord declares most emphatically that anyone even born of the lowest status of human being can attain the highe
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st goal of life by accepting the need of Bhaktiyoga or the path of reaching the Lord. In the social status of life, the women, the labourer and the merchantile community are considered lesser intelligent classes and yet they can also reach the higher goa
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l of life by Bhaktiyoga and what to speak of those who are learned and intelligent persons, philosophers and administrators.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub )
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------------------
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Advertisement rates for \'93Back to Godhead\'94
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Contract rate for min. 24 inches. (period 1 year)\line Rs. 1-0-0 per inch\line \tab \tab 12
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ertisers and for casual advertisers the full money is received in advance.\line N.B.\'97The above rates are subject to alteration without notice. Such changes will not affect the contract advertiser.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ...................................
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As. 0-1-6\line All enquiries and correspondence to \line Editor:\'97 Goswami Abhay Charan Bhaktivedanta \line c/o Rai Sahib Girdhari Lal Seth,\line Bagh Diwar, Delhi\'976.\line N. B.\'97Back to Godhead published every fortnightly.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Scientific and self realised thoughts on spiritual knowledge, will always be welcome for publication in the \'91\'91Back to Godhead.\'94\line Unauthorised sentiment
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s or dry philosophical speculative imaginations will not be entertained. Authentic statements from the revealed scriptures such as Vedas, Puranas, Mahabharat, Ramayan, Bhagwat Geeta, Bhagwat, Upanishads, Koran, Bible, etc. will be respectfully entertaine
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d.\line Honest enquiries for spiritual enlightenment, will he gladly answered.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ---------------------------------
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub The Legue of Devotes (Reg : Act XXV of 1860)\line Be enrolled member of this society and he spiritually enlightened person. Ask for prospectus from :\'97 A. C. Bhak
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tivedanta. Editor.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ---------------------------------
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\cb1\nosupersub BANERJEE BROS.\line JEWELLERS\line DARIBA KALAN, DELHI.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub One of the oldest and reliable firms in Delhi, for supplying jewelleries of all descriptions.\line Gold ornaments for }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub presentation on marriage and other festivals}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub , kept always ready of the choicest variety.\line Order executed promptly and in time with the gr
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eatest care. We treat our customers as our masters.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Trial Solicited.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub DES\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\cb1\nosupersub PAIN-LINIMENT\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub (C.D.L. 1887)\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (It is innocent and does not contain any poisonous drug such as Aconite and Belladona etc.)\line A medicine of long research for relievi
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ng all sorts of bodily pains without the help of external fomentation or rubbing as it is always the case in all other kinds of liniments and embrocations. De\'92s Pain Liniment can be usefully administered in the following cases namely :\'97\line Rheuma
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tism, Backache, Neuralgia, Sciatica, Bronchitis; Inflamations, Swellings, Bruises, Insect and Scorpion bites, Sprains, Chronic Rheumatism, Lumbago, Influenza, Stiff Neck, Mosquito bites, Toothaches, Coughs, Colds and Cramp.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price 1/12/- per phial, Postage Extra.
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\par }\pard \line {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Distributed by\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub M/s INDRA DISTRIBUTORS,\line }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mercantile Buildings,\line 9, Lal Bazar, \line CALCUTTA\'971,
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Wanted Sub-distributors for DE\'92S Pain Liniment all over India on liberal terms of business.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\cb1\nosupersub GEETOPANISAD
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub The, mystry of Bhagwat Gita was disclosed to Shri Arjuna. One who, therefore, understands the Bhagwat Gita in the line of Parampara (disciplic succession) of Arjuna
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\'97-can only enter into the spiritual secret, of it. "Geetopanisad" is explained in that light of disciplic succession with all the reasons and philosophy of practical life.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Out of many editions of the Bhagwat Gita, hardly there is one which is not an attempt to explain it by the editor\'92s own imagina\'action. Empiric philosopher thin
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ks that every one is competent to give his own imaginative explanation. But such speculative interpretations belong to a level of experience produced by one\'92s qualitative nature. The words of the Personality of Godhead are, however, transcendental to
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such level of mundane experimental thought.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Here is an attempt, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub perhaps for the first time,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs24\cf0\cb1\nosupersub to present the Bhagwat Gita in the non-speculative Parampara system through the various successive Acharyas, The whole book is written in pages. It appears in four parts and is offered at Rs. 4/- per part. Secure
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a set, of this book and try to reach the transcendental position of the Absolute Truth.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub The price of the book may be deposited with the Allahabad Bank Ltd., Chandni Chowk, Delhi-6, for credit of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs24\cf0\cb1\nosupersub "Goswami Abhay Charan Bhaktivedanta's publication," A/c.
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\par }\pard \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub HINDI\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\cb1\nosupersub CHAITANYA CHARITAMRITA
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub The highest perfection of spiritual realisation was preached by Lord Shri Chaitanya Mahaprabhu by his practical life, precepts, philosophy and mode of preaching the
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universal cult for benefit of all sections of people. Shri Chaitanya Mahaprabhu's transcendental activities are preserved in the living words of Shri Chaitanya Charitamrita by Kaviraj Shri Krishna Das Goswami with various authentic quotations from all t
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he revealed scriptures.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub The whole thing is now translated into Hindi from word to word in 2000 pages. It is already in the Press for publication purposes. The complete series will cover ab
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out 32 parts each containing 64 pages (10" X 7 1/2") for sale at Rs. 1/- per part.\tab .
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Those who will deposit Rs. 25/- in advance will get the whole series of publications, without further payments. This concession price includes the cost of despatchi
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ng charges. The price (Rs. 25/-) may he deposited with the Allahabad Bank Ltd. Chandni Chowk, Delhi-6 for credit of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub "Goswami Abhay Charan Bhaktivedanta's Publication," A/c.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub TWO VERY IMPORTANT TONICS\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub FOR\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub ENERGISING VITAL FORCE \line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Try a bottle
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\par }\pard \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VIMALTON (Regd.)\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (Trade Mark No. 17070)\line }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub (For Students and Hard working man)\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Contains\line Sterol 5\line Gtycerrby
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za 6\line Vasaka 6\line Malt 25\line Caici Hypo 1\line Sodi \'84 1/2\line Pot ,, 1/2
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\line Syrupco 25\line Spt Reet 25\line Aqua to 100\line Price for 12 oz Rs. 4-0-0
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\par }\pard \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VIMALTONE CO\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Vimaltone 94\line Creosote
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1/2\line Guiacol Liq. 1/2\line Aqua Add. to 100\line Price Rs. 5-0-0 for 12 oz.
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\par }\pard \line {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub DEGADINE (Regd.)\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (Trade Mark No. 17089)\line }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub (For Women in all stages and Children of all ages)
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Contains\line Sterol 5\line Orange juice 10\line Honey 2
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5\line Calci Hypo 1\line Sodi ,, 1\line Pot \'84 1/2\line Syrupco 25\line Spt Rect 25\line
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Ad Glycerine to 100
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Both manufactured under Drug License No. D.L659M.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bengal.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Samples for medical profession and literatures from :\'97
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Local Stockists:\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub M/s. RADICURA & Co.,\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\cb1\nosupersub DISPENSING CHEMISTS \line Fateh Puri,\line DELHI\'976.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Ltd., Deputyganj, Delhi and published by him from \line 'Back to
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Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ----------------------------------------------------------------
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY6: Volume 3, Part 2, March 16, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 2, March 16, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Friday 16th March 1956, Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part II
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY6a: Who is a 'Sadhu'?
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Who is a 'Sadhu'?
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Sanskrit word 'Sadhu' is translated into English by the word 'mendicant' and very rarely with another word 'Sage'. But
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'Sadhu' is differently meant in the revealed scriptures like Srimad Bhagwat Geeta or Srimad Bhagbatam. In the 'Bhagwat Geeta' the qualification of a 'Sadhu' is based on one's faithfulness in the transcendental service of the Personality of Godhead. One w
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ho is firmly fixed up in the devotional service and nothing more-is called a 'Sadhu' and Mahatma in terms of Bhagwat Geeta. Even if a man is apt to some vicious habits which a 'Sadhu' must not have as part of his personal qualification, is accepted also
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as a 'Sadhu' for the only qualification of his staunch faithfulness in the service of the Personality of Godhead. The sloka in this connection mentioned in the Bhagwat Geeta runs as follows:\'97
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub api cet su-dur\'e4c\'e4ro\line bhajate m\'e4m ananya-bh\'e4k\line s\'e4dhur eva sa mantavya\'f9\line samyag vyavasito hi sa\'f9
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\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 9.30}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Api, Chet, Sudurachara, Bhajate, Mam, Ananyabhak, Sadhu, Eba, Sa, Mantavya, Samyak, Byabasita, Hi, Sa.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Api}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =Though, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Chet}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =Even, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sudarachara}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =Accustomed to vicious acts, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhajate}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =Does
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render service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =unto Me, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub Ananyabhak}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =Unflinchingly, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sadhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub =A devotee, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Eba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =Must, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\cb1\nosupersub Sa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =He, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mantabhya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\cb1\nosupersub =Be concluded, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Samayak}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =Perfectly, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Byabasita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =Well settled, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Hi}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =Certainly, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub =He.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Even though a person is accustomed to vicious habits, he must be concluded a devotee sage, for his only qualification of un
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flinching faithfulness in the service of the Lord\'97because in that way he is well-settled.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The prime qualifications of a devotee Sadhu are mentioned in the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub Chaitanya Charitamrita.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub It is said there that a 'Sadhu' has innumerable good qualifications but primarily a 'Sadhu' is always found to have possessed the f
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ollowing signs of goodness. He is (1) kind, (2) tolerant, (3) truthful, (4) equal, (5) stainless, (6) liberal, (7) mild, (8) clean, (9) meek, (10) altruist, (11) peaceful, (12) self-surrendered to Krishna, (13) satisfied, (14) humble, (15) fixed up (16)
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self-restrained, (17) frugal, (18) sagacious, (19) respectful (20) simple, (21) grave, (22) compassionate, (23) friendly, (24) poetic, (25) expert and (26) silent.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhagwat Geeta has not nullified all the above mentioned primary twenty six qualifications of a 'Sadhu' by the statement\'97
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'even if a man is accustomed to vicious habits.' The idea is explained in the following sloka in which it is said that such well-settled devotee shall soon be well-qualified with all the pious qualifications of a 'Sadhu'. But because one has become faith
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fully fixed up in the service of the Lord\'97the seed of all godly qualifications is sowed therein and the resultant fructification will come in vogue, without delay. And therefore the primary qualification of a 'Sadhu' is that he must be an unflinching
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devotee of the Lord.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A conditioned soul is actuated by twofold activities. The one is acted in relation to his material connection and the other
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is acted in relation to his spiritual identity. So far his relation with the material body is concerned he has to observe so many things and conventions in the matter of maintaining the body and soul together observing social customs and all other parap
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hernalias in respect of his material body and mind. But the relation of his spiritual identity is different from his material relation and this spiritual identity is exhibited by one's staunch faithfulness in the transcendental service of the Lord. That
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is one's pure consciousness of devotional service. And in conditioned stage }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub so long this ma
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terial body and mind has to be sustained\'97one is surely to keep relations bothwise }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub materi
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ally and spiritually. Even though one is highly spiritually elevated, he has to pull on the bodily relations and this bodily relation or material need is diminished in the proportion of one's advancement and progress in the spiritual realm. Because a per
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son is spiritually inclined-he cannot have unnecessary material hankering\'97just like a man fully fed cannot have any further hunger. The material hankerings do completely stop at the highest stage of spiritual perfection. India's civilization was based
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on this principle. Because they were spiritually advanced they demanded the utmost material necessities of life. Less material advancement in the past was not due to lack of material knowledge but they did not like to bother in unnecessary paraphernalia
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.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub But in the interim period }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub i.e.,}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub transition stage of spiritual advancement from materialism, it may sometimes occur that a spiritualist, is suddenly materially miscarried due to his past material vicious habits. We shou
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ld not be disturbed by such occasional signs provided one has not diverted from the service of the Lord. Fixed up faith in the service of the Lord, will put a diverted devotee again on the right path and the devotee will make undisturbing progress. The d
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evotional path is so assured.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The word 'Sudurachara' or vicious acts include all actions of the lowest quality such as killing, stealing, kidnapping etc.
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and in spite of all these, the staunch devotee will be saved by his only qualification of unflinching faith, in the service of the Lord. But it should be noted here that these disquieting habits are exhibited in a Sadhu very rarely. On the contrary such
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disturbing habits of a Sadhu disappear in no time for his being fixed up in the devotional service. The idea is that spiritual fervour of service to the Lord, is just like a kindled fire. It is so strong and pure that all impurities of a neophyte beginn
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er vanquish in no time and he becomes qualified with all the good qualities of 'Sadhu' as above mentioned. The conclusion is therefore that a 'Sadhu' and a pure devotee of the Personality of Godhead are identical.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Such a 'Sadhu' is primarily forbearing, kindhearted, friendly to one and all, without any enemy and peaceful at the basis.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A 'Sadhu' has to be recognized by the ear and not by the eyes. Chemical-Sadhu, magician-Sadhu, astrologer-Sadhu, smoker-Sad
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hu, beggar-Sadhu, mystic-Sadhu, worker-Sadhu, nurse-Sadhu, physician-Sadhu, politician-Sadhu and many other types of Sadhus which are generally met with by persons who do not hear the Sadhu and sees them only,\'97are not 'Sadhus' in terms of the revealed
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scriptures. They are called 'Veshopajibi' or one who profanes the dignity of Sadhu. Shreepad Sankaracharya predicted that for the matter of solving the problem of bread many unscrupulous persons will take to the red garments.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Clever(?) materialists go to the so-called 'Sadhus' for getting information of manufacturing gold out of copper, for cure o
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f some disease, for becoming victorious in one's notorious acts, for astrological directions, for learning the art of smoking Ganja and many more things. When they are baffled and cheated by such so-called Sadhus, they become a Sadhu-hater and make count
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er propaganda against the Sadhus (?). Because these materialists do not know what sort of 'Sadhu' they should approach, most of them are cheated by the above mentioned different groups of Sadhus(?).
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A Sadhu's main business is to rouse up the potent divine consciousness of human being. The householders are generally very
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poor in their vision of life. People in general do understand that civilization means a polished way of animal life. The animals eat what is fixed up by nature as its eatable but a civilized man eats not only what is fixed up by nature for him but also m
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any other things which are outside the purview of his eatables. In other words a civilized person mishandles the problem of eating etc. and yet he calls himself something more than the animal. This is a disease of the civilized man. Not only in this but
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also in other affairs also, the narrow-minded householder encumbers his precious life in many other ways and therefore a Sadhu's business is, because he is kind to all, to awaken him to his rightful position. A Sadhu sometimes accepts the position of a m
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endicant because in that dress he can easily introduce himself to the householders. Formerly the people would respectfully receive a mendicant and a Sadhu because they knew that they would be benefitted by the association of such qualified Sadhu. And the
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Sadhu also being kind to all would disseminate the knowledge transcendental to all the householders. And for the bare necessities of life, they would certainly beg.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The typical Sadhu was Lord Chaitanya. Once upon a time while He was passing on His way back from Brindaban, He fell unconsc
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ious in His mode of transcendental ecstasy. His associates were attending Him and chanting the holy name of God. At that time some soldiers of the Moghul Emperor were passing through the place and they arrested the associates of the Lord thinking that th
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ey might have poisoned the Sadhu to rob off his belongings. The associates argued that the matter was different and all of them waited till the Lord got His consciousness. When the Lord came to his senses He was asked by the soldiers if He had lost anyth
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ing of his personal purse or possession. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Lord replied that He was a mendicant beggar. He had nothing to lose because He did not possess anything except His loin cloth.
|
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub But nowadays the so-called Sadhus do possess more than a householder can do. Some of them do possess enormous landed proper
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ty and do money lending business also. People flock to these "Veshapojitbi' Sadhu captivated by his opulence and such Sadhus cheat the public by some magical feats, as chemical Sadhu, physician Sadhu, astrologer Sadhu and so on. I know personally a Sadhu
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(?) who used to show magic to villagers by two chemical solutions of acid and alkali to make a show how his 'Charnamitra' immediately acts. All these are not Sadhus.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Sadhu is a pure devotee of the Lord and he may not be a mendicant by dress. He knows the Supreme Truth scientifically.
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And he disseminates this transcendental knowledge to all out of his causeless mercy upon them. People must patiently hear what a Sadhu speaks about God and not see him outwardly. One who is faithless in the Person of God cannot be a Sadhu.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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|
\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mah\'e4tm\'e4nas tu m\'e4\'e0 p\'e4rtha\line daiv\'e9\'e0 prak\'e5tim \'e4\'e7rit\'e4\'f9\line bhajanty ananya-manaso\line j\'ef
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\'e4tv\'e4 bh\'fct\'e4dim avyayam\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24
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\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 9.13}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY6b: The Mahatma and the Mahajan
|
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub The Mahatma and the Mahajan
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A broad minded gentleman is known as Mahatma, Sadhu or Mahajan. 'Mahat' means broad, 'Atma' means soul. The term 'Mahat' is
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viewed from different angles of vision by the materialist and the transcendentalist respectively. According to mundane materialists conditioned by the laws of nature,\'97a person, who can gratify the senses of such conditioned being is known as Mahatma
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or Mahajan. To a tradesman, the person, who allows him credit for developing the business is accepted as Mahajan. To the fruitive worker who wants to enjoy the result of his hard labour, Rishis like Jaimini (who concludes the ultimate Truth as Karma) and
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religionists, who can promise all classes of qualitative religious sentiments,\'97are accepted as Mahajans. To the mystics who consider meditation and concentration of the mind as the ultimate truth, Rishis like Patanjali are considered as Mahajan. To t
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he dry philosophical speculators, Rishis like atheist Kapila, are considered as Mahajan. To impersonal monist, Rishis like Vashista, Durbasha, Dattatreya and others are considered as Mahajans. To the atheists who are guided by the animal qualities of pas
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sion and ignorance, physically powerful men like Hirnakhya, Ravana, Meghnad, Jarasandha, Hitler, Masolini etc. are considered as Mahajans. To the devotees of teachers, Ekalabyas and Karnas are considered as Mahajans. To the effeminate persons, kings, lik
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e Maharaj Daksha able to beget children thousands in number, are considered as Mahajans. To the general mass of people suffering from insufficiency, persons, who can open hospitals and alms houses, are considered as Mahajans. To the atheist who is by his
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born nature, a worshipper of the material nature and is envious to the Personality of God Vishnu, dry philosophical speculators, material scientists, historians, mundane literates, sentimental poets, platform orators, social reformers, political leaders
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etc. are considered as Mahatmas or Mahajans. To the self-deceitful person, who considers that the science of devotional activities is the monopolised property of a certain }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub cla
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ss of flesh and blood}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub , professional and hired spiritual masters may be considered as Mahajans. To the pseudo devotee, the imitators, of the transcendental feats of Thakur Hari
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das and Sree Chaitanya Mahaprabhu may be considered as Mahajan. To such devotees imitation incarnation of Godhead like Jackel Vasudev, mystics like Putana, Trinabarta, Vatsa, Baka, Agha, Dhenuka, Kalya, Pralamba who were known as the demons and atheists
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like Charbaka, Poundraka, Sukracharya, Bena, Sugata, Arhat-all these may be considered as Mahajan. And to the foolish half-educated persons, clever self-styled Mahajan in the garb of a Sadhu, who can attract the attention of his foolish followers by ench
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anting and flowery languages, can also be accepted as Mahajans. But all these different types of Mahatmas or Mahajans are rejected by the authoritative revealed scriptures like Bhagwat Geeta and Sreemad Bhagbatam.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sreemad Bhagbatam, which is the unalloyed natural commentation of the Vedanta Sutra and where everything pretentious and be
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wildering in the shape of (1) religiosity (2) economics (3) sense gratification and (4) merging in the impersonal Brahman, all have been completely eradicated-says like this:\'97
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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|
\par }\pard \s2085 \qc\sl240\slmult1\sb0\sa0\li720\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub pr\'e4ye\'eba veda tad ida\'e0 na mah\'e4jano 'yam\line devy\'e4 vimohita-matir bata m\'e4yay\'e4lam\line trayy\'e4\'e0 ja\'f2
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\'e9-k\'e5ta-matir madhu-pu\'f1pit\'e4y\'e4\'e0\line vait\'e4nike mahati karma\'ebi yujyan\'e4na\'f9\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0
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\nosupersub Bh\'e4g.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 6.3.25}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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|
\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "The great Mahatmas or Mahajans in the estimation of the fruitive workers of this material world, and such advocates of rel
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igiosity do not know actually what is meant by a Mahatma engaged in the devotional service. Such material mahatmas are upset by the influence of the illusory external energy of Vishnu manifested in the three qualities of nature. And for this reason they
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are unable to (?) the worth of devotional service but are engaged in the (?) network of fruitive activities for material benefit in the worship of material nature. The intelligence of such Mahajan is bewildered by the flowery language of material science
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derived from the four Vedas such as Rig, Sam, Jayur, and Athurva. They are captivated by the material interpretations. Such Mahajans and Mahatmas in spite of their being worshipped by the people in general, are not engaged in the transcendental loving s
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ervice of the Personality of Godhead (Purushottam)."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Such persons may be worshipped by the public as a great religious reformer (Dharmbir) and may be established as a great phi
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losophical speculator (Jnanabir) or may be adored as the emblem of renounciation (Voiragya) and yet 'Sreemad Bhagwat' will not give them any place of recognition. Because in the opinion of 'Sreemad Bhagwatam'.\'97
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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|
\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub neha yat karma dharm\'e4ya\line na vir\'e4g\'e4ya kalpate\line na t\'e9rtha-pada-sev\'e4yai\line j\'e9vann api m\'e5to hi sa\'f9
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\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bh\'e4g.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 3.23.56}{\b0\i0
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|
\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "A 'Karambir' or the great fruitive plan-maker of gigantic work who does not aim at religious end; a 'Dharmabir' or the gre
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at man of religiosity who does not aim at ultimate renunciation; and the 'Tyagbir' or the great renouncer who does not give up worldly enjoyments for the service of the Supreme Lord\'97all such great men are dead bodies while they continue to live." In f
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act everything that ends well, is well. The whole purpose of life is to attain to the stage of devotional service for the Supreme Lord. Therefore, the plan of work that does not end in the service of the Lord, the religiosity that does not aim at that se
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rvice and the renunciation that does not end in the positive service of the Lord\'97are all baffled. This very formula is mentioned in the Bhagwat Geeta also. It is said like this:
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub avaj\'e4nanti m\'e4\'e0 m\'fc\'f2h\'e4\line m\'e4nu\'f1\'e9\'e0 tanum \'e4\'e7ritam\line para\'e0 bh\'e4vam aj\'e4nanto\line mam
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a bh\'fcta-mahe\'e7varam
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mogh\'e4\'e7\'e4 mogha-karm\'e4\'ebo\line mogha-j\'ef\'e4n\'e4 vicetasa\'f9\line r\'e4k\'f1as\'e9m \'e4sur\'e9\'e0 caiva\line pr
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ak\'e5ti\'e0 mohin\'e9\'e0 \'e7rit\'e4\'f9\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bg. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 9.11-12}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Those, who decry the Personality of Godhead because of His natural feature of a human being, without knowing the inconceivable super-human power that He possesses a
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nd His Lordship over everything and anything\'97must be baffled in their hope to attain to the stage of devotional service, attain to the result of their fruitive work or to attain to salvation after much philosophical speculation or manouvering of a net
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work of vocabulary. Such persons will be baffled in their aim of life because they are enamoured by the external beauty of the material nature under the influence of a demoniac mentality.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The periodical plans of the political leaders involving a great amount of human energy for the material satisfaction of a t
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emporary span of life, may it be called as the service of one's own country, service of the humanity, service of the society, service of the family, service of the class or clan, service of the poor, service of the fallen women, service of many many demi
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-Gods and all such attractive features of human endeavours, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub without any aim to the service of the Lord}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub are all self-centered or self-extended processes of sense gratification sure to be ended in frustration.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub It is a misfortune time for the present world that such sense-gratifying unscientific plans of work, such sense-gratifying
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leaders of thought, such sense-gratifying brightness of humbug orators and such sense-gratifying educationists are passing by the names of Mahajans and Mahatmas!
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Conditioned soul who is under the stringent controlling regulation of the material nature, who can see only to the phenomen
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al objects of the external cosmos, who is made a servant of sensuous enjoyment and renunciation\'97cannot select or see the bonafide Mahatma or Mahajan due to his jaundiced eye under the influence of bewildered intelligence. Such conditioned soul is alwa
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ys defective in the four principles of primitive imperfections. The Personality of Godhead, therefore, directly gives the definition of a Mahatma in the following words:
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bah\'fcn\'e4\'e0 janman\'e4m ante\line j\'ef\'e4nav\'e4n m\'e4\'e0 prapadyate\line v\'e4sudeva\'f9 sarvam iti\line sa mah\'e4tm
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\'e4 su-durlabha\'f9\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub
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7.19}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mah\'e4tm\'e4nas tu m\'e4\'e0 p\'e4rtha\line daiv\'e9\'e0 prak\'e5tim \'e4\'e7rit\'e4\'f9\line bhajanty ananya-manaso\line j\'ef
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\'e4tv\'e4 bh\'fct\'e4dim avyayam\line }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs24\cf0\nosupersub 9.14}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub One who knows the Personality of Godhead Vasudeva as all in all, is a Mahatma who is very rarely found. One can become such
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a Mahatma, not by mental concoction of thinking oneself as God himself(?), but by undergoing a process of many many repeated births in searching out the real truth. When he finds out the real truth after such hard labour of mental activities\'97he is su
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re to surrender unto the lotus feet of the Personality of Godhead giving up the false vanity of becoming one with Him.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Such a Mahatma comes into being when he becomes in the fold of internal energy of the Personality of Godhead. The Prakriti
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or the material nature under which we are now working is the external energy of the Personality of Godhead. One has to change the shelter of this Prakriti or nature to the shelter of the other Prakriti, the internal potency. When one is put into the regi
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on of internal potency\'97one becomes perfectly a Mahatma manifested by his activities in the unalloyed service of the Personality of Godhead. He has nothing to do with the programme of work which is devoid of the service of the Lord. That is the criteri
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on of testing the symptoms of real Mahatma or Mahajan.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub It should be noted very carefully that from time immemorial, the mass of people have been misunderstanding the material cov
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ering of the spirit soul-as their real identity. The idea is formed as a result of vox populi. In such a condition of life, the mass of people, instead of being able to find out a real Mahajan and Mahatma, they are creating their own Mahajan who is able
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to gratify their senses and in such a way they are falling in the offensive ditches sensuous proclivities, unrestricted gratification, avarice, material gain, material prestige, material honour, misgiving violence and many many such pitfalls of life. For
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their guidance the Mahatma or Mahajan are definitely mentioned in the Srimad Bhagwatam. Such 12 Mahajanas as Brahma, Shiva, Narada, Kapila, Kumara, Manu, Prahlad, Janaka, Bishma, Bali, Sukhdev and Yamraj and their disciplic successions are to be accepte
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d as Mahatmas. That is the injunctions of revealed scriptures.
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\par }\pard \s1656 \qc\sl240\slmult1\sb180\sa180\fi0\tqdec\tx32766\tqdec\tx32767 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f73\fs28\cf0\nosupersub No Time\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f73\fs28\cf0\nosupersub A chronic d
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isease of the common man
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub When we approach some gentleman and request him to become a reader of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub "Back to Godhead"}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub sometimes we are replied with the words "NO TIME".
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub They say that they are too busy in earning money for maintaining the body and soul together. But when we ask them what do t
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hey mean by the 'Soul', they have nothing to reply.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dr. Meghnath Saha a great scientist was busily going to a meeting of the Planning Commission. Unfortunately while going in
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his car on the road he died and could not ask Death to wait because he had }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub no time}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub at that moment
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.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dr. Ansari, the great Congress leader, while dying in a moving train, on his way to home, said that he was himself a medica
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l man and almost all his family men were so, but Death is so cruel that he was dying without any medical treatment.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Therefore, Death has been described in the Bhagwat as (In}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ) "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub d\'fcrantav\'e9rya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub " or the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub indefatigable}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub . Death is awaiting everyone although eve
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rybody thinks that he may not die. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub There is life after death}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub . The busy man should try to know thi
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s also as to whither he is going. This life is but a spot in his longest sojourn and a sane person should not be busy with a spot only. Nobody says that the body should not be maintained-but every body should know from "Bhagwat Geeta", that the body is t
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he outward dress and the 'Soul' is the real person who puts on the dress. So if the dress is taken care of only, without any care of the real person\'97it is sheer foolishness and waste of time.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub When God is served, everything is served. Because God is everything, but everything is not God. When something is served, e
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verything is not served for something is not everything. Therefore service of God is the service to (?). It is something like pouring water at the root of the tree or filling the stomach with foodstuff. That is the standard of service.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In the 'Bhagwata Geeta' Shri Krishna said (chap: 7/13/14):
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "All the world is enchanted by the three modes of natural qualities and thus they don't know Me, behind all these phenomeno
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n, who am the Supreme ever-existing Lord."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "All these illusions are certainly amusing or transcendental and they are insurmountable also. But those who serve Me only-
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can overcome all these."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Nobody can go }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Back to Godhead"}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub or know Him as the Supreme Personality, because everyone is under the grip of the qualitative material nature. The material nature as she has three modes of qualities namely, goodness, p
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assion and ignorance, even the highest intelligent person who may have possessed all the mundane good qualities, down to the lowest mass of people, mostly uneducated, lazy and overwhelmed with immense varieties of anxieties, none of them can know the Lor
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d for the above reason.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The natural laws are so made that they appear before us as so many problems. They are stiff because of the three qualities.
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The qualities are said to be amusing because everyone is satisfied by the quality of his sense-enjoyment.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Beginning from the highest civilized man (a type of living being) down to the stool-eater Swine (another type of living bei
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ng) everyone is satisfied by the object of sense gratification, even though they are all of different qualities.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A learned Brahmin who is said to be the highest qualitative living being in the mode of goodness, down to the dog or the do
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g-eater man, who is considered to be the lowest qualitative living being, everyone is captivated by his own qualitative nature. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub And as long as one is conditioned}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub by different modes of nature one cannot know the Supreme Person the cause of all causes. All of them are imprisoned by the different modes of qualitative shackles, one is bound up by the
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shackles of gold while the other is bound up by the shackles of iron.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The material nature is so powerful, that she can keep under her conditions, all such illusioned living being in different c
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ategories of material modes. As the prisoner cannot himself break the shackles by his own effort so also nobody can surmount the laws of nature by his own tiny effort.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub No amount of plans either of five, ten, or thousands and millions of years }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub can therefore bring in permanent happiness to us,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub unless and until we }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub take up the plan of the Supreme Lord}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub and execute it sincerely. That is called the Standard Service.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub It is therefore essential that we should all take up immediately, the execution of the plan of Shri Krishna the Personality
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of Godhead by our standard service as chalked out in the lessons of "Bhagwat Geeta."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The wrong type of civilization, which is too much materialistic, is dragging the total population of the world gradually to
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wards a fall down into the lowest status of conditioned life. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Conditioned life means to be more and more entangled by the laws of physical nature.}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The function of the physical nature is explained above. And those who are too much enamoured by such physical laws are called the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub Ashuras}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub or the Atheist. The Atheist does not like to accept the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Standard service}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub which is recommended by the Supreme authority of the Personality of Godhead.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Such atheists, however they may be great religionists, scholars, scientists, politicians, philosophers, poets, artists, adm
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inistrators, businessmen, lawyers, educationists etc., are befooled by the laws of nature and therefore they do not recognise the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Supreme authority of the All-Powerful.
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\par }\pard \s1656 \qc\sl240\slmult1\sb180\sa180\fi0\tqdec\tx32766\tqdec\tx32767 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f73\fs28\cf0\nosupersub The lowest of the mankind
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Almost 99.9 percent of the present population throughout the whole world are now atheist. Advancement of material science s
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uch as Physics, Chemistry, Biology, Psychology or even Metaphysics, none of these have been properly treated towards an end which is the immanation. The only book, perhaps in the whole world, that has properly dealt with the Spirit Soul the immortal part
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in living being is the Bhagwat Geeta which is the essence of all Vedic knowledge, is read with keen interest almost in all the countries of the world. But nobody has cared to bring in practical use the words of the Bhagwat Geeta. Such persons, who do no
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t care to bring in practice the teaching of Bhagwat Geeta, are described in it as the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub lowest of the mankind}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub for misusing the talent developed in the human form of life.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The personality of Godhead and the Spirit Soul both are qualitatively one and the same\'97although they are quantitatively
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different as part and whole. When the quality of the Soul Spirit is known, the quality of the Supreme Godhead is automatically known or conversely when the quality of Godhead is known, the quality of the Soul Spirit is automatically known. Spiritual know
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ledge means to know either of them for to know one of them means to know both of them. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The easiest process is to try to know the glorious energies of the Personality of Godhead
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub and when He is known everything is known. In the darkness of night nothing is seen or known but in the daylight when the Sun is up everything is seen and known in its proper
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\'97perspective. The material knowledge without the knowledge of the Supreme Lord is imperfect knowledge of the night and spiritual knowledge with the knowledge of the Personality of Godhead is the perfect knowledge of day light where nothing remains cov
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ered. After reading the Bhagwat Geeta if one is not able to know the Personality of Godhead, he is to be considered as the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub lowest of the mankind.}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Sloka runs as follows: (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY6c: Decoration of the Dead Body
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Decoration of the Dead Body
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Continued from last issue}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub )
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Attainment of this stage of life is the highest perfection of human being and any process known or unknown that hampers the
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rightful progress of human life is to be considered as the process of 'Hinsa'. Perfect order of Ahinsha or non-violence lies in the act of giving full fledged access to the human being for self-realisation or awakening of pure consciousness in the matte
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r of an individual soul's relation with the Supreme Personality of Godhead. This perfectness of life is called the life of a 'Harijan' or the person who is engaged in the transcendental service of Hari the Supreme Lord.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mahatma Gandhi started this Harijan movement with a view to uplift the position not only of the Bhangis and Chamars or low
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grade human beings but also to uplift the position of those gentlemen (?) who are by mentality less than the Chamars and Bhangis. Harijan or the man of God Hari is the position of a great personality. Men who have spiritual introspection are always glad
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to give all respects to a person born even in the family of Chamar or Bhangi who has purified himself by active devotional service of the Lord. Such men of spiritual vision will not give so much respects even to a person who is highly parentaged and erud
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ite scholar in the Vedas but lacking in the quality of transcendental service to the Supreme Lord. A nondevotee Vedantist cannot be equal to a real Harijan.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Shri Chaitanya Mahaprabhu was confidentially served by Govinda who was His god-brother also. This Govinda was a disciple of
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Shri Iswar Puri a Sannyasi in the order of Madhya-Goudiya disciplic succession. When Govinda approached Shri Chaitanya Mahaprabhu\'97Sarvabhouma Bhattacharya enquired from the Lord, how Ishwarpuri accepted a disciple born in the family of a Sudra (?). I
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t is enjoined in the revealed scriptures that a Brahmin falls down from his elevated position if he accepts a disciple born in the family of other than a Brahmin. The enquiry was specifically made to know how Ishwarpuri could violate such rules as he was
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a Sannyasi in the position of an authority.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Shri Chaitanya Mahaprabhu replied the question as follows: "Shri Krishna the Supreme Personality of Godhead is the Supreme
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spiritual Master of all the universes. He was never under the popular convention of the Vedic regulations and as such He gladly accepted foodstuff in the house of Vidura who was by birth a Sudra. Srila Iswarpuri, who was accepted by the Lord as His spiri
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tual master-was equal to this position of Shri Krishna and as such his causeless mercy was bestowed upon Govinda even though he was by birth a Sudra." Any person therefore born in any family need not be checked to his becoming an initiated devotee.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Shri Chaitanya Mahaprabhu corroborated this statement in many other places also. During His discourses with Shrila Ramanand
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a Roy, He said very clearly that a person who knows the Personality of Godhead Krishna in the angle of scientific vision\'97is certainly eligible to become a spiritual master, never mind what he is either a Brahmin or a Sudra, a householder or a Sannyasi
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. That is the verdict of Lord Chaitanya.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In another place during His talks with Sree Sanatan Goswami, He said like this:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Nobody is barred from the service of Shri Krishna never mind whatever he is. Even though a man is born in the lower status
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of life, he has all the right to approach the Personality of Godhead. And a Brahmin because of his high birth may not be eligible for rendering service to the Supreme Lord."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub He concluded this statement in the following manner:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "He alone is great who renders transcendental loving service to the Supreme Lord and the nondevotee is always degraded and
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disgraced. There is no consideration of caste, creed and colour in the matter of devotional service for the Supreme Lord."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "One who is humble and meek is more qualified for receiving the mercy of the Lord than one who is proud of his birth, herit
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age, opulence, erudition."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub All the good qualities of the celestials are manifested in the person of a devotee who has completely surrendered to the wi
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ll of the Lord. But a nondevotee, in spite of his all sorts of material acquisition, is no more important than a venomous snake decorated with a jewel on its head. The only qualification of a nondevotee is that he will always be hovering in the mental pl
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ane and thus be attracted with the illusory external energy of the Supreme Lord. Nothing being outside the range of the Supreme Lord's influence, a person devoted to the service of the Supreme Lord is accommodated in the region of Daivi Prakriti or inter
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nal potency whereas a person who is detached from the service of the Supreme Lord is accommodated in the region of the external potency.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub If therefore humane world has to be organised and thereby real happiness has to be derived, the people in general, philosop
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hers and religionists must take to the science of 'Budhiyoga'. That alone would save them from the entanglement of threefold miseries. That alone would raise a person transcendental to the natural qualities of mundane goodness, passion and ignorance.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Ltd., Deputyganj, Delhi and published by him from \line 'Back to
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Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY7: Volume 3, Part 3, April 5, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 3, April 5, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Thursday 5th April 1956, Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part III
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY7a: The Lowest of the Mankind
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub The Lowest of the Mankind
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub continued from the last issue}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub )
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub na m\'e4\'e0 du\'f1k\'e5tino m\'fc\'f2h\'e4\'f9 prapadyante nar\'e4dham\'e4\'f9\line m\'e4yay\'e4pah\'e5ta-j\'ef\'e4n\'e4 \'e4su
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ra\'e0 bh\'e4vam \'e4\'e7rit\'e4\'f9\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24
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\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 7.15}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Na, Mam, Duskritino, Mudha, Prapadyante, Naradhama, Maoya, Apahrita, Jnana, Ashuram, Bhabam, Ashrita.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Not, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Mam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Unto Me, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Duskritino}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub =The miscreants, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mudha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Grossly foolish, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Prapadyante}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Do surrender, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The lowest of the mankind, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maoya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =By the influence of illuso
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ry energy, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apahrita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Nullified, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Jnana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =All knowledge, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashuram}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =A
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theistic, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhabam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Nature, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashrit
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h}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Being taken up.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The miscreant, grossly foolish, lowest of the mankind, and nullified of all knowledge, does not surrender unto Me\'97being t
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aken up by the atheistic nature.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub It is said in the Bhagwat Geeta that simply by surrendering oneself unto the lotus feet of the Personality of Godhead, one
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can surmount the stringent laws of material nature. And therefore a question arises here how is that many educated philosophers, scientist, lawyers, businessmen, administrators and all such men who are practically the heads and leaders of ordinary men
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\'97do not surrender to the lotus feet of Shri Krishna (the all-powerful) 'Personality of Godhead'. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mukti,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub or liberation from the laws of material nature, is sought after by all the above mentioned heads of the human being in different ways and with great plans and perseverance for great many years and births. If that liberation is possible to be
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attained by the simple method of surrendering oneself, unto the lotus feet of the Supreme Lord, why then the leaders of the society who are highly intelligent(?) and hard worker do not adopt this simple method of solving all the hard-nut problems presen
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ted before them?
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Bhagwat Geeta gives answer to this question very frankly in this statement.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The answer is that those who are really learned leaders of society like Brahma, Shiva, Kapila, Kumara, Manu, Narada, Vyasa,
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Devala, Ashita, Janaka, Prahlada, Bali, and later on Madhyacharya, Ramanujacharya, Shri Chaitanya and many others in the line who are faithful philosophers, politicians, educationists, scientists etc., do certainly surrender unto the lotus feet of the S
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upreme Person, the all-powerful authority. But those who (?) not actually so but pose themselves as such philosopher, scientist, educationist, administrator (?) out of mental (?) do not accept the plan or (?) the Supreme Lord. (?) without a Second. Such
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(?) who has no (?) God, manufacture their (?) and make the (?) material existence more different in the name of making a solution for them. Because the material energy is too powerful, she can resist the unauthorised plans of the atheist and nullify the
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knowledge of such planning commissions into baffled adventures.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Such atheistic plan makers have been described herein by the word }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub Duskritine}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub , or the miscreants. '}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Kritina}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ' means one who has performed meritorious work. The atheist plan-maker is certainly very intelligent and meritorious also. Because any gigantic plan good or bad must tax the good brain for its execution. B
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ecause the atheist's brain is utilised in the wrong direction against the plan of the Supreme, and because the atheist does not know in fact the strength of the powerful material energy and also the mode of her work under the direction of the Supreme Lor
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d, he (the atheistic plan maker) is called '}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Duskritina}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ' or the one whose merit is taxed in the wr
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ong direction.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In the Bhagwat Geeta, it is clearly mentioned that the material energy works fully under the direction of the Supreme Lord.
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She has no independant authority.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub She works like the shadow moves in accordance with the movements of the substance. But still she is very powerful also. As
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such the atheist, due to his godless temperament cannot know how the material nature works\'97neither he can know the plan of the Supreme Lord. Under such illusion and mode of passion and ignorance\'97all his (the atheist's) plans become baffled as in th
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e case of Hiranya Kashipu and Ravana. All their plans were smashed into dust although both of them were materially learned, scientist, philosophers, administrators and educationists etc.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Such }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Duskritinas}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub or miscreants are of four different patterns as mentioned below:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (1) The }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mudhas}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub or those who are grossly foolish, like the hard working beasts of burden. They want to enjoy the fruits of their labour, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub by th
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emselves}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub and do not want to part with them for the Supreme. The typical example of the beast of burden is an ass. This humble creature is made to work very hard by the illusor
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y method of its master the washerman. The ass does not know for whom he works so hard day and night. He remains satisfied by filling his stomach with a bundle of grass (fooding), sleeping for a while under a fear of being beaten by the washerman and by s
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atisfying his sex-appetite even at the risk of being repeatedly kicked by the opposite party. The ass sings poetry and philosophy also sometime, creating a rabid disturbance to the whole quarter; that is the position of the foolish fruitive worker who do
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es not know for whom he should work. He does not know that }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Karma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub is meant for }{\b\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Jajna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub . (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub yajn\'e4rthe karmam}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Whenever you meet such foolish worker, working very hard day and night for clearing the burden of his self-created duties,
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\'97you will find him saying that }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub he has no time to hear anything about the immortal part of the living being}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub . To such }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mudhas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub , material gain, which are destructible, are all in all although the
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}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mudha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub enjoys a very small fraction of the fruit of his labour. Such foolish fruitive worker will
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remain satisfied even without sleeping for days and months together and due to some indigestive disease, will remain satisfied practically without food and yet he would like to work hard day and night for the benefit of his created masters at home and ab
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road. Without the knowledge of his real master the foolish worker will waste his valuable time for something which is not his master. That is his illusion and he will never surrender to the Supreme Master of all masters, neither he will have time to hear
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about his real master in the proper channel. The Swine who eats the night soil will not care to accept sweet meats made of Sugar and Ghee. Such foolish worker will go on hearing continuously sense-enjoyable tidings of the flickering mundane world, but w
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ill have very little time to hear about the eternal living force of the mundane world.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (2) The next class of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Duskritina}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub or miscreants is called the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Naradhamas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub or the lowest of the mankind. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Nara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub means the human being and '}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Adhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ' means the lowest. Out of the 84 lacs of different species of living being, there are four lacs of human species
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. Out of them there are innumerable low grade human forms of life who are mostly uncivilized and there are only a very few class of men who are actually civilized. The civilized human being are those who have regulated principles of social, political and
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religious life. Those who are socially and politically developed but have no religious principles must be counted amongst the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Naradhamas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\cb1\nosupersub . Religion without God, is no religion because the purpose of following religions principles means to know the Supreme Truth and our relation with Him. In the Bhagwat Geeta, the Personality of Godhead has defined c
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learly that there is nothing above His authority and therefore He is the Supreme Truth. And the civilized form of human life is meant for }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub reviving the lost consciousness}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of his eternal, relation with the Supreme Truth. The Personality of Godhead Shri Krishna (all powerful). The civilized human form of life is a chance to go }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Back to Godhead}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub and whoever loses this chance is classified as the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\cb1\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub . We get information from revealed scriptures that in the womb of the mother when the baby remains in extreme difficult position without a
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ny moving facility, the living baby prays to God for his deliverance and promises to worship Him alone as soon as he is out. That is a natural instinct of every living being to pray to God when he is in difficulty\'97because he is eternally related with
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God. But the child after his deliverance forgets the difficulties of birth and forgets his deliverer also influenced by Maya, the illusory material energy.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub It is the duty of the guardians of children to revive the divine consciousness dormant in them. The ten processes of reform
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atory ceremonies as enjoined in the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Manu-Smriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub , which is the guide to religious principles, are
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meant for reviving God consciousness in the system of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Varna Ashram}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub . Nothing is strictly followed
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now in any part of the world and therefore 99.9 percent populations are }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub .
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Shri Chaitanya Mahaprabhu, in the mode of propagating the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub 'Bhagwat Dharma'}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub or the activities of the devotees, has recommended people to hear submissively the message of the Personality of Godhead. The primary book of
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this message is the Bhagwat Geeta. He can deliver the lowest of the human being by this submissive hearing process only but unfortunately they deny to give even an aural reception to these messages and what to speak of surrendering to the will of the Sup
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reme Lord.
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\par }\pard \s1226 \qj\sl240\slmult1\sb86\sa86\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the lowest of the mankind makes a willfu
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l negligence of the duty of human being.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (3) The next class of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Duskritina}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub or miscreant is called }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Maoya Apahrita Jnana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub or the person whose all erudite knowledge have been nullified by the influence of illusory material energy. They are mostly very learned fellows in the wrong direction. They are great philosophers, poets, litterateurs, scientists, etc. b
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ut the illusory energy misguides them to the wrong direction and therefore they have no obedience to the Supreme Lord. When the whole population as above mentioned becomes identified with the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub , naturally all their so-called education are made to be null and void by the all-powerful energy of physical nature. According to the standard of Bha
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gwat Geeta, a learned fellow is he who can see on equal terms the learned Brahmin, the dog, the cow, the elephant and the chandala. That is the vision of a devotee. Shri Nityananda Prabhu who is the incarnation of Godhead as Divine Master\'97delivered th
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e typical }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Naradhamas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub like}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub Jagai and Madhai}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub and showed the way how the mercy of a real devotee is bestowed upon the lowest of the mankind. So the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub who is condemned by the Personality of Godhead\'97can again revive his divine consciousness by the mercy of a devotee only.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub There are a great number of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Maoya Apahrita Jn
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anas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub at the present moment even amongst the regular scholars of the Bhagwat Geeta. In the Bhagwat Geeta in plain and simple language, it is stated that Shri Krishna is the Sup
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reme Personality of Godhead. There is none equal to or greater than Him. He is mentioned as the Father of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Brahma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub the original father of all human being. Shri Krishna is said to be not only the father of Brahma but also the father of all species of life. He is the root of the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub Impersonal Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub and }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Paramatma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\cb1\nosupersub or the Super-Soul in every entity in His plenary portion. He is the Fountain Head of everything. Everyone is advised to surrender unto the lotus feet of Shri Krishna. In spite of all these clear statements the }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Maoya Apahrita Jnana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub eschew their own imaginative way. Such imaginative way of explanations are all unauthor
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ised because they are not received in the real }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Parampara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub line or disciplic succession. Such }{\b
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Maoya Apahrita Jnana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub are described as }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub Mudhas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub also because they deride at the person of the Supreme Lord for His feature like a human being. They do not know that the blessed human form of life is d
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esigned after the eternal and transcendental feature of the Supreme Lord.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub All such unauthorised interpretations by the class of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub Maoya Apahrita Jnana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub outside the purview of Parampara system\'97are so many stumbling blocks in the path of spiritual understanding. Such }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Naradhamas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub do not surrender unto the lotus feet of Shri Krishna, nor do they teach others to follow such principles.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (4) The last class of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Duskritina}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub is called the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Ashurabhabamashrita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub or the man of demoniac principles. In other words this class is atheist out right. Some of them argue that the Supreme Lord can never come down in this material world. But they are unable to give any tangible reason as to why He is so not en
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abled by the desire of an atheist? There are others who will make Him subordinate to the Impersonal feature although the contrary is said in the Bhagwat Geeta. Envious to the Supreme Personality of Godhead the atheist will present a number of illicit man
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ufactured incarnations in the factory of his imaginative brain. Such persons whose very principle of life is to decry the Personality of Godhead cannot surrender unto the lotus feet of Shri Krishna.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Shree }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Jamunacharya Albandru}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of South India said, "Oh my Lord! }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub You are unknowable to the persons taken up by the atheistic principles}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub inspite of your uncommon qualities, features, and activities; inspite of your Personality being strongly confirmed by all the revealed scriptures in the quality of goodness; an
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d in spite of your being acknowledged by the famous authorities renowned for their depth of knowledge in the transcendental science and situated in the godly qualities."
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Therefore the (1) miscreants, (2) grossly foolish person (?) (3) the lowest of the mankind (?) (4) the atheistic principle
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(?) as above mentioned (?)surrender unto the (?) of the Personality of Godhead in spite of all scriptural and (?) support to the (?) words persons who (?) recognise the Supreme authority (?) the Lord must belong to (?) of the above groups.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Activities of the miscreant Ashuras or Atheist are described in the Bhagwat Geeta }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs24\cf0\cb1\nosupersub [16.4-5]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub as follows:\'97
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dambha, Darpa, Abhimana, Cha, Krodha, Parushyam, Eba, Cha, Ajnanam, Cha, Abhijatasya, Partha, Sampadam, Ashurim.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Daibi, Sampat, Bimokshya, Nirbandha, Ashurim, Mata, Ma, Sucha, Sampadam, Daibim, Ashi, Pandaba.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dambha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Vanity, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Darpa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Pride, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abhimana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub =False sense, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Cha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =and, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Krodha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Anger, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Parushyam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub =Rudeness, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Eba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Also, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Cha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =and, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ajnanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =I
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gnorance, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Cha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =and, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abhijatasya}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =one born in, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Partha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Oh the son
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of Prithu, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sampadam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =possessions, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Ashurim}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Atheistic.
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daibi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Godly, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Sampat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Possessions, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bimokshaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub =Leading to liberation, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nibandha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Leading to bondage, }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashurim}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Atheistic, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mata}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Ascertained, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Do not, }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sucha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Be disturbed, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sampadam}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Possession, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daibim}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Godly, }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abhijata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Born in, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashi}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =are, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pandaba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Oh the son of Pandu.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Oh the son of Prithu! The atheistic possessions of the Atheist are vanity, pride, false-sense, anger, rudeness and ignoranc
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e.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Know it from Me that the Godly possessions are leading to liberation while the possessions of the atheist are leading to bo
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ndage. But oh the son of Pandu, you are certainly born in the qualities of the faithful.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The miscreant atheist or the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub class of men are vainly proud of their possessions like religiosity, wealth, etc. Such men do know very little of the meaning of religion and yet they post themselves as men of higher religious conscio
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usness. Some of them dream of creating a }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ram Rajya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the Kingdom of God without any obedience to the Per
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sonality of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Similarly Ravana wanted to possess Sita the potential Kingdom of Rama. Without Rama. He wanted the possession of Sita the energy of Ram
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a minus Rama the Supreme Lord without knowing that Rama and Sita are never to be separated. In such a mode of ignorance he posed himself as a great devotee of Lord Shiva (a show of religiosity). This is called vanity or false sense of religiosity.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such false sense of religiosity makes the atheist very proud of his so-called wealth and education. A learned faithful devotee of the P
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ersonality of Godhead is never proud of his education and importance.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Due to such pride and vanity, the atheist will look for receiving respects, artificially, which he cannot command. Respects cannot be d
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emanded but it is commanded. The atheist is always keen after material honour for his false prestige. When such hankerings are not fulfilled, he becomes angry and behaves very rudely with other respectable men.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The atheist is always keen for dethroning the Lord and sit on His seat (?) without knowing that the Supreme Lord can never be dethroned
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by any powerful attempt of an Ashura like Ravana. His only business is to kill the godly consciousness of human being by force which is a sign of ignorance. Such sense of denying the existence of Godhead, leads a living being to be entangled in the laws
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of physical nature. This means continuance of an existence of threefold miseries.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atheistic temperament of human being is an artificial covering of the pure spirit soul and it is formed by unholy association. By cultu
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re of knowledge and by good association of devotees, one is able to give up his atheistic tendency, which procedure is always faultless. This faultless quality can be attained by culture of faithful performances of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub charity, restraint, sacrifice for God's service, penances, simplicity, studies of the Vedas, non-violence, truthfulness, calmness, renunciation, peace, not to speak ill of others, mercy, non-hankering, meekness, intell
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igence, cleanliness, prudence, strength of mind, forgiveness, devotion, etc.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A person who takes his birth in an auspicious moment by dint of his past pious actions does attain such good qualities leading to the p
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ath of liberation; but even if a person by dint of his past misdeeds has taken birth in an inauspicious moment\'97he can rectify his bad luck by good association of the transcendental devotees and thereby taking to the practice of devotional services. }{
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\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Back to Godhead}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is giving you such good chances. It contains the potent sound of the liberated souls.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All the above mentioned qualities are means to an ultimate end. They are not the end by themselves. The ultimate end is attainment of d
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evotional service of the Supreme Lord in place of illusory service of the external energy. This is our eternal engagement as against the temporary life. Arjuna is assured of his ultimate goal because he was engaged in the service of the Lord. The Lord de
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sired the war of Kurukshetra and to execute it was to serve the Lord. Arjuna was therefore immune from the reaction of the necessary cruel acts of a battlefield as a matter of course.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The atheist being devoid of this transcendental service, he does not know how to apply different energies at different place.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY7b: Lord Shri Chaitanya and His Teachings
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Lord Shri Chaitanya and His Teachings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Chaitanya Charitamrita is the record of immortal activities of the Lord. In the first part 9th chapter of the book the welfare acti
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vities of the Lord is described in nutshell.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to Sri Chaitanya Mahaprabhu, everyone who is born in the holy land of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Bharat Varash}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or India }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub must engage himself in the welfare activities for the human s
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ociety.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He says that one desirous of doing welfare activity must implant in his own life }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the real ideas o
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f welfare.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub For without knowing the art of doing such welfare activities nobody can do real welfare to the human society.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Why he has stressed on the point of taking birth in the land of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Bharat Varash}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Because Bharat Varash is the land of real culture. The sages and Rishis of India cultured very gravely the problem of life and all of them agreed in one
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point that }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub no permanent welfare can be done so far the material body and mind is concerned.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord Buddha renounced this material world to practice the means of attaining }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Nirvana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the ultimate annihilation of all distress. He preached the cult of non-violence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sree Sankaracharya preached that }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub this material world is non-r
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eality and the spirit Soul is the Supreme Truth.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He stressed on renunciation and culture of knowledge as the means to attain to the highest stage of realisation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub None of them however preached that a material plan, under the guidance of modern scientific and experimental thought, can bring in real
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happiness to the human being. Both of them preached different patterns of ultimate voidness and stressed on the point of renunciation. In other words both of them stressed only on the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub point of uselessness of the material world.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But none of them gave any positive information of the life in eternity.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta the living entity has been described as the eternal or }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Santanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . And actually we want from the very core of our heart an eternal life. We think so because actually we are eternal. We want eternal life not as an ideal b
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ut }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub actually there is eternal life and eternal enjoyment without (?) labour.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (?) present status of life (?) to labour hard for a (?) happiness. And (?) endeavour nobody (?) rid of the four (?)of material existenc
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e (?)}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the distress of (?), the distress of (?), the distress (?) and the distress of diseases. We can falsely claim advancement of scientific knowledge}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub but with all we are unable to overcome all the above distresses by any welfare thought. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nirvana}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub idea is an idea of suicide and the renunciation idea is an idea of negation only of the above mentioned distresses.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The positive life and happiness is the real reality that we want.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Without such positive knowledge, we are apt to utilise this present temporary life for all sorts of material happiness in terms of the philosophy of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Charbaka}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Charbaka did not believe in the eternity of life. He believed in Hedonism and therefore recommended an irresponsible life of eat, drink, merry and enjoy. He advised there }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is nothing after death ?}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And Buddha and Shankara advised there is practically voidness after death. Voidness is anot
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her name of nothingness. People therefore took up the idea of nothingness after death and they clinged to the everything of this present world. To save them from such hopelessness of Voidness and nothing after death, the message of Shri Chaitanya Mahapra
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bhu has to be propagated all over the world. Lord Jesus Christ also promised kingdom of heaven and the fatherhood of the Almighty God but nothing in detail. So also preached His Holiness Hazrat Mohammed. But none of these great prophets of the world prea
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ched }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the idea of a life of planning}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub only for material enjoyment which is never to be perfected.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta Sutras }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or Vedanta philosophy }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the Supreme Truth is by nat
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ure '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub anandamoya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or full transcendental bliss and happiness. And the living entities have been identified
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with the nature of the Supreme Truth. Apart from the controversies of dualism and monism of the Vaishnava and Mayavada schools of thought we can practically experience that every living entity is fond of a jolly or merry life and his only struggle for l
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ife is to attain to a perfect stage of happiness. But nobody finds that perfect stage of happiness in this material world because according to the experience of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the original father of the human race\'97everybody in this material world has to work very hard for the ideal of happy life. Labour, anxiety and happy life all these go ill together.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Happiness minus labour}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the standard of happiness. This ide
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a of happiness in the material world has created the classes of haves and haves-not. The haves class or the capitalist class have created an artificial way of happiness by material adjustment with the help of modern scientific thought but they have to ma
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intain the status quo, which is always tottering, with the greatest caution. The haves not class or the labour class is trying to reach the status quo of so-called happy capitalist class and as a result of such perpetual struggle for attaining happiness
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without labour is going on in this material world. The labour class leader leaves the labour party when he is exalted to the position of an earldom. That is the practice in the material world. So everyone has to create his position of earldom from the po
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sition of serfdom and nobody is free from it in the interim period of labour between the positions of the earldom and that of serfdom.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are different grades of planets all over the universe. And in all the planets there are different grades of life. In the upper re
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gions which are known as }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhuba Loka, Swaraga Loka, Jana Loka, Tapa Loka, Maha Loka and Brahma Loka situated above the planet called the earth}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub or }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Bhoo Loka,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub life is comparatively good. But persons who have n
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o information of such Lokas are busy in the matter of adjusting things in the Bhoo Loka or this earth. The recent adjustment of welfare activities have been started in this matter of Bhoodan Janjna (?) which is a plan of adjustment between the classes of
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haves and the haves not. So there is also labour and struggle and therefore there is no chance of unhampered life in these got up happiness.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The life in the other Lokas are better than the life in this Loka. For example, the duration of life in the Swaraga Loka is many many t
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imes more than the duration of life on the earth. It is said that one day in the Swarga Loka is equivalent with the period of six months on the planet of earth. People live there for ten thousands years of such six monthly days and the standard of life i
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s far superior than what we can enjoy in the very best life here. And the standard of life and existence period is still more higher and higher in the other planets mentioned above. In the Bhagwat Geeta the standard of life and duration of existence in t
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he }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma Loka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e. the highest planet in the universe is described. It is said there that the sum total
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of one thousand grand yugas is calculated to be twelve hours in the life of the people in the Brahma Loka. The sum total of one grand yuga is calculated to be 4300000 solar years. Multiply these years by 1000 and thus the 12 hours of Brahma Loka is equiv
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alent to the solar years of this earth to the extent of 430,00,00000 i.e. four hundred and thirty crores of solar years. That makes the day of 12 years and there is the night. The people in Brahma Loka live to such 100 years of life. And in proportion to
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this age, the standard of life also is higher than what we have got here.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Can any plan maker bring in the type of Swarga Loka or Brahma Loka on this planet of earth? No it is never possible.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There seems to be some text missing here-Ed. note}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ] be of different nature and different quality, is always existent in all the above Lokas.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [8.15-16]}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub therefore it is described as follows:-
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devanagar\'e9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub :)
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub m\'e4m upetya punar janma\line du\'f9kh\'e4layam a\'e7\'e4\'e7vatam\line n\'e4pnuvanti mah\'e4tm\'e4na\'f9\line sa\'e0siddhi\'e0
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param\'e4\'e0 gat\'e4\'f9
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'e4-brahma-bhuvan\'e4l lok\'e4\'f9\line punar \'e4vartino 'rjuna\line m\'e4m upetya tu kaunteya\line punar janma na vidyate
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mam, Upetya, Punah, Janma, Dukshalayam, Asashyatam, Na, Apnubanti, Mahatmanah, Samsidhi, Paramum Gatah.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abrahma, Bhubanan, Lokah, Panarabartina, Arjuna, Mam, Upentya, Tu, Kaunteya, Punah, Janma, Na, Vidyatey.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Unto Me, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Upetya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Attaining, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Punah}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub =again, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Janma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Birth, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Dukshalyam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The abode of distresses, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asashwatam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub =Non-permanent, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Do not, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Apnupanti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Attain, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahatmanah}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub =The great devotees, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samsidhi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Perfection, }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paramam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Of the highest quality, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Gatah}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Having obtained, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abrahma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Up to the planet
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of 'Brahma Loka', }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhubanan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =All the planets, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Lokas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The abode of the living being, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Punarabartina}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub =Revolving, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Arjuna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Oh Arjuna, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Mam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Unto Me, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Upetya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub =Attaining, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =But, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Kaunteya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Oh the son of Kunti, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Puna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub =Again, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Janma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Birth, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Na}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Never, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vidyate}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub =Takes place.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "After attaining Me, the great devotees do not any more take birth in this non-permanent abode of distress because by such attainment o
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ne attains perfection of the highest quality,"
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But Oh Arjuna! Life even in the 'Brahma Loka' is revolving. Oh the son of Kunti, by attainment of My abode one is freed from the cycle
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of birth and death.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Herein we get the information of a life where there is no struggle for existence i.e. where there is no labour, neither there is the di
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stresses of birth, death, old age and diseases. This stage of life is called }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paramam Samsidhi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the high
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est quality.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Buddhadeva and Sankaracharya propagated the distressful nature of the existence in the material world. Sripad Sankaracharya gave a litt
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le information of the nature of spiritual life in full cognizance. But Sri Chaitanya Mahaprabhu not only gave the spiritually cognizant life but its full varieties of spiritual bliss. Other Vaishanaba Acharya such as Sri Ramanujacharya, Madhyacharya, Vis
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hnuswamy and Nimbarka also gave such spiritual existence but not to the limit of Sri Chaitanya Mahaprabhu.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Spiritual life, that exists beyond the reach of the highest planet of 'Brahma Loka' is the highest attainable perfection. We get this i
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nformation from Bhagwat Geeta. And this perfection is attained by the great devotees who have been described here as the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahatmas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub . The }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahatmas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are only the unalloyed devotees and not the mental speculators or
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the hard labourers. The hard labourers or the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmis}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub can reach utmost the }{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Swarga Loka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The empiric philosophers can reach utmost the '}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Brahma Loka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .' The highest Vedantist is }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub himself and he lives in the Brahma Loka. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Janany}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the empiric philosophers after ma
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ny many births when he is able to surrender unto the lotus feet of the Supreme Lord, then there only he can attain to the highest perfection of life in the abode of the Supreme Lord. The Supreme Lord is all spirit, the life there is all spiritual and the
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varieties all there are spiritual methods. None of them are comparable to the material varieties which are full of miseries, distress and are of the non-permanent nature, may be in the highest region of the 'Brahma Loka.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Chaitanya Mahaprabhu's welfare activities were concerned to take the people '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Back to Godhead}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' by the simple devotional activity of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samkirtan}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .' His method of welfare work is not only simple but also applicable universally. Shri Damodar Swarup Goswami rightly appreciated the welfare activities of Sri Chaitanya Mahaprabhu and described it a
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s follows:-
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub heloddh\'fclita-kheday\'e4 vi\'e7aday\'e4 pronm\'e9lad-\'e4moday\'e4\line \'e7\'e4myac-ch\'e4stra-viv\'e4day\'e4 rasaday\'e4 cit
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t\'e4rpitonm\'e4day\'e4\line \'e7a\'e7vad-bhakti-vinoday\'e4 sa-maday\'e4 m\'e4dhurya-mary\'e4day\'e4\line \'e7r\'e9-caitanya day\'e4-nidhe tava day\'e4 bh\'fcy\'e4d amandoday\'e4\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0
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\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Madhya 10.119}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Heloddhulita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Khedaya, Bishadaya, Pronmilat, Amodaya, Shamya,
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Shastra, Vivadaya, Rasadaya, Chittarpitata, Unmadaya, Saswat, Bhakti, Vinodaya, Sa, Madaya, Madhurya, Sri Chaitanya, Dayanidhe, Taba, Daya, Bhuyat, Amandodaya.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Heloddhulita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Driven out with ease, }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Khedaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =All distresses, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bishadaya}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =All embracing, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Promilat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Vividly exhibited, }{\b
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amodaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Transcendental bliss, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shamy
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a}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Equibalanced, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shastra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Reveal
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ed scriptures, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vivadaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Arguments, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Rasadaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Full of mellows, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chittarpitat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub =Encouraging the heart, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Unmadaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =forgetful of materialism, }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Saswat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Permanent, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Devotional activities, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vinodaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Favourably pleasing,
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}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =with, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Madaya}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Intensely madness, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Madhurya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Sweetness of
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happiness, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Marayadaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =To the utmost, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Shri Chaitanya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =O my Lord Shri Chaitanya Mahaprabhu, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dayanidhe}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Oh the ocean of mercy, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Taba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =your, }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Welfare activities, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhuyat}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =be it so, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amanda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Non-corrosive, }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Udaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =giving rise to.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh my Lord Shri Chaitanya Mahaprabhu, the ocean of mercy! Let it be so that my heart may give rise to such non-corrosive welfare activi
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ties which are freed from all varieties of diffidence, which are completely pure and stainless, which are full of transcendental bliss, which stop all varieties of arguments of the revealed scriptures which turn the heart into intense madness, which make
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the devotional activities favourably pleasing and which bring in the real sweetness of happiness.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is the picture of the welfare activities of Lord Shri Chaitanya Mahaprabhu. People misunderstand Him because He did not open any h
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ospital, because He did not canvass for the undertakers or because he did not labour for any so-called social welfare work. But in fact what He did, that include all varieties of social, political, humanitarian, altruistic, moral and spiritual work.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So far social work is concerned, He gave everyone equal chance to rise to the highest order of life. Shri Haridas Thakur was born in th
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e family of a Mohammadan but Lord Shri Chaitanya gave him the highest position of a Brahmin and was declared as the Acharya of the transcendental Holy Name. He delivered Jagai and Madhai from the lowest stage of falldown and He turned to Vaisnavite cult
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Sarbabhowma Bhattacharya and Prakashanand Saraswati the two great stalwarts of the Mayavada cult. He engaged the services of Rupa and Sanatan Goswamis in the culture of devotional science from their political activities as ministers of Nawab Hussain Saha
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.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore, He gave equal chances to all classes of people, namely, the politician, the scholars, the fallen, non-Hindu and the atheist,
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the women, the child, the cats and dogs, the beast of the jungle and who-else not. That is the universal application of the common cult and the standard of real welfare work.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Chaitanya Mahaprabhu never meant to elevate His own position. According to the revealed scriptures, He brought with Him His eterna
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l associates and energies with Him to make a propaganda work for the welfare of all. He is not a static }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhajananadi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub or the saint satisfied with his own devotion\'97but He was a dynamic force for the upliftment of all concerned. His associates Shri Nityananda Prabhu and Shri Adwaita Prabhu practically declared a non-violent peaceful war against the fruitiv
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e worker, so-called religionists, mundane welfare workers or the salvationists. There are different stages of stumbling (?) the path of the highest (?). The ideals of (?) is given above as (?) of Bhagwad Geeta (?) Mahaprabhu (?) easy to such (?) by His n
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ovel method of arts and music.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He asked everybody to help in the propagation of His cult and He asked specially the citizens of India to help Him.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub India is now free to act in the cultural field. The people outside India are all really anxious to receive the message of peace and hap
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piness from the land of India. Mahatma Gandhi, Rabindra Nath Tagore, Vivekananda Swami, Sri Aravinda etc. tried to give the message in a mixture of material activities and therefore the same could not be assimilated. The message of peace and happiness in
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its pure form which delightens the heart to the transcendental happiness is the message of Shri Chaitanya Mahaprabhu. When one is able to study this message dispassionately, one is able to appreciate the Lord as the highest benefactor.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub His ideals of welfare work were meant for this life as well as for the life after death. This life is simply a preparatory stage for th
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e next life. One who does not know this has no knowledge of practical life. This life will be finished today or tomorrow like the life of a cat or dog but before the death overtakes us, we must be prepared for the next stage. Shri Chaitanya makes this pr
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eparation to the highest perfection and if at all any welfare work has to be done, the standard must be taken from the revealed scriptures and as demonstrated by the Lord.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub pr\'e4\'ebin\'e4m upak\'e4r\'e4ya yad eveha paratra ca\line karma\'eb\'e4 manas\'e4 v\'e4c\'e4 tad eva matim\'e4n bhajet\line }{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Vi\'f1\'ebu Pur\'e4\'eba }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 3.12.45
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Ltd., Deputyganj, Delhi and published by him from \line 'Back to
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Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY8: Volume 3, Part 4, April 20, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 4, April 20, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Friday 20th April 1956, Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part IV
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY8a: Philosophical Problems Within Social Awareness
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Philosophical Problems Within Social Awarenes
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s
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (470th Birth Anniversary of Lord Chaitanya)
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Albandaru Shri Jamunacharya said in his Stotraratna }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 13}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ulla\'ecghita-trividha-s\'e9ma-sam\'e4ti\'e7\'e4yi-\line sambh\'e4vana\'e0 tava parivra\'f2hima-svabh\'e4vam\line m\'e4y\'e4-bal
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ena bhavat\'e4pi niguhyam\'e4na\'e0\line pa\'e7yanti kecid ani\'e7a\'e0 tvad-ananya-bh\'e4v\'e4\'f9
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ullamghita, Tribidha, Seema, Samam, Atissayee, Sambhabanam, Taba, Paribradhima, Swabhabam, Maya, Valena, Bhabata, Api, Niguhyamanam, Pa
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shyanti, Kechit, Anisham, Twadannyabhaba.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ullamghita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Transcendental, }{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tribidha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Time, space and thought, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Seema}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =boundary, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Equal, }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atishayee}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Greater, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sambhabanam}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Possible, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Taba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Your, }{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paribradhima}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Inconceivable, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Swabhabam}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Characteristics, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Illusory, }{\b\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Valena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Under the influence of, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhabata}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Are, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Api}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Although, }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Niguhyamanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Covered by, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pashyante}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Can look into, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kechit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Some body, }{\b\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anisham}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Always, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Twadannyabhava}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Those who are engaged only unto you.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh my Lord! everything material is within the boundary of time, space and thought. But so far your characteristics are concerned, they
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are transcendental to all such limitations. Although such characteristics are covered by your illusory energy, yet those who are constantly engaged in your service can always observe such transcendental characteristics.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The philosophical problem is to search out the Supreme Truth and adjust things in that direction for the highest benefit. The Supreme T
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ruth is the Fountain Head emanation of everything that be. According to }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub school, everything is bor
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n from the Supreme Truth, everything is sustained by the Supreme Truth and when everything is dissolved the Supreme Truth remains. That is the verdict of all revealed scripture. This Supreme Truth is the Absolute Personality of Godhead and He is worshipp
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ed by the relative Truths, who are also persons or living entities,\'97by singing the transcendental songs which delivers them from the mental speculative habit in the manner of the empiric philosophers. The Supreme Truth is revealed in dual phases namel
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y as the Absolute Truth and the relative truths. The relative truths are manifested at times and annihilated again while the Absolute phase remains eternally. In the relative truth or in the phenomenal world, the creation the nature, the three modes of N
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ature, the different species of life, the senses, the sense object and similar other objects appear to be true although all of them are meant for temporary existence. These varieties of manifestations in the relative truth appear to be true because they
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are all perverted reflection of the Absolute Truth. The Absolute Truth is therefore the Substance while the relative truth is just the shadow and perverted reflection. Existence of the shadow is due to the existence of the Supreme Truth. The relative tru
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th exists as the golden mountain exists in dream or in the mind. There is the gold and there is the mountain. Both things combined, one can dream of golden mountain. The golden mountain is a non-existent truth but it appears to be truth for the time bein
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g in dream or in delusion because there is actual existence of gold as well as the mountain or the "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ghora}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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" and the "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dim}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ". Therefore manifested existence of the relative truth is dependant on the existence of th
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e Absolute Truth. The relative truth is therefore a creation of an exchange of the five gross elements of nature. Such exchange of the material elements makes it possible to manifest a temporary truth which is like the mirage in the desert. The living en
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tity is captivated by such mirage and is therefore subjected to the laws of nature in the cycle of birth and death. In the mirage the rays of the sun, in contact with the sand, appear like water and the water appears as mirror a transformation of earth.
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This appearance of one thing in place of another is the illusory representation of the Absolute Truth. The Absolute Truth is therefore distinct from the manifested relative truths. At the same time manifestation of the relative truth is another phase of
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the Absolute Truth. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub relative truth}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is therefore simultaneously }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub one and different from the Absolute Truth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Absolute Truth is self-sufficient because everything emanates from Him. He is fully cognizant of everything and it is He only who h
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ad impregnated the Vedic knowledge in the heart of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the original father of the human-kind. The Veda
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s are said to be supramundane literature. It is so because }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub was enlightened by Him and after that B
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rahma transmitted the knowledge in the universe through Narada and from Narada to Vyasa. The Vedic knowledge was thus transmitted by the disciplic succession. The Absolute Truth is therefore cause of the original cause of the manifested relative truth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srutimantra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub runs as follows:\'97
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub yato v\'e4 im\'e4ni bh\'fct\'e4ni j\'e4yante
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yena j\'e4t\'e4ni j\'e9vanti yat prayanti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " \line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub [}{\cs3545\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Taittir\'e9ya Up.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub 3.1.1] }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub etc.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Absolute Truth is that from whom all these manifested creations have come. It is He only who maintains this creation. And when the
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creation is annihilated, it goes into Him only, etc.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The inert nature cannot be the cause of a planned creation. The Absolute Truth is cognizant of the plan. Neither the sentient living en
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tity can be the cause of creation. The living entities are not independant by themselves but the Absolute Personality of Godhead is self-sufficient independant Person. All persons or living beings do render service to the superior. Each and every living
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entity has two phases of activities. He accepts service from his subordinates and reciprocally he renders service to his superiors also. That is the law of nature. Everyone is constitutionally a servant of another. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub The Absolute Truth Personality of Godhead does not render service to anyone}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . He accepts service from all others. He is therefore called the Sup
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reme Being of all other living beings. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the topmost of all the living beings\'97but the Absolute
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Truth Personality of Godhead is the teacher of Brahma also. The highest intelligent persons namely the denizens of heaven are also bewildered in Him. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Personality of Go
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dhead is therefore a philosophical problem}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . He is self-sufficient, self-cognizant, Supreme Truth and nothing bewildering, as it is in the relative truth\'97does exist in Him. He i
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s transcendental to the manifested world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the relative truth everything can be known within the purview of time, space and thought but in the realm of the Absolute no such me
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thod of scientific thought can work. The Absolute Truth can therefore be known by the transcendental method of thinking. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The transcendental method of thinking is known to the trans
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cendental devotees of the Absolute Person}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The Lord, His Name, His Fame, His Qualities, His Pastimes etc. cannot be known by the method of scientific thought of the mundane plane.
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And that is the philosophical problem.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Chaitanya Mahaprabhu teaches us this transcendental method of thinking by His diverse transcendental activities}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . He descends on this mundane plane by His own energy and is always transcendental to the Laws of Nature. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Today the auspiciou
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s day of Falgani Purnima (26th March 1956) is the 470th appearance day of the Lord.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord Himself being the Absolute Personality of Godhead can teach us the method of transcend
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ental activities. The illusory nature keeps us always under a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cover of ignorance about the transcendental nature of the Lord}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub . This philosophical problem is made easy for the knowledge of the common man, by the grace of Lord Chaitanya.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY8b: Godless Creation
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Godless Creation\line A Dangerous Theory
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub asatyam aprati\'f1\'f6ha\'e0 te jagad \'e4hur an\'e9\'e7varam\line aparaspara-sambh\'fcta\'e0 kim anyat k\'e4ma-haitukam\line }{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bg.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 16-8}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asatyam Apratistham, Tey, Jagadahu, Aniswaram, Aparasparam, Sambhutam, Kimanyat, Kama, Hetukam.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asatyam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Wholly false, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Apratistham}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Without any origin, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tey}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =They, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jagat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The universe, }{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ahu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Do say, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aniswaram}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub =Godless, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aparasparam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =By intercourse of man and woman, }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sambhutam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Produced, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kim}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =What, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anyat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Else, }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Sex appetite or creative force, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hetukam}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The ultimate cause.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub They (the atheists) do say that the universe is without the Supreme cause, it is false and Godless. It was created by sex appetite or t
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he creative force in man and woman. Except this what else there is the cause of creation.(?)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are different theories of the mental speculators in the matter of creation of the universe. But the Bhagwat Geeta rejects all tho
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se unauthorised theories on account of its conception of the Personality of Godhead. The atheist thinks that God (if there is anyone like that) is an Impersonal identity without any sentient activity. Whereas in the Bhagwat Geeta and in all other authent
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ic revealed scriptures God is said to be the Supreme Cause of everything. And because He is the Supreme Cause, He is sentient and all-powerful Personality. Impersonal feature of Godhead is the negative description of His material conception. By such nega
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tive conception, the materialist is sure to arrive at the conclusion of voidness as the ultimate cause of creation. Students of the Bhagwat Geeta in the Parampara line of Shri Arjuna do not accept this atheistic theory. In the Bhagwat Geeta and in all ot
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her authentic revealed scriptures accepted by the Acharyas, creation of the material world is accepted to have been effected by the will of the Supreme Lord who is sentient, active, all-powerful and the Person. This material world is externally a manifes
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ted expression of His all-powerful will. The Absolute Personality of Godhead is not different from His varied energies or from the Will of creative function. They are all one in varied diversity.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The creative force of the material world is called external energy of the Supreme Person. This energy is produced from the eyes of the
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Supreme Lord and the power of His vision is represented by the ever-glowing disc of the sun. This sun is said to be the controller of all planets and the sun has unlimited potency of immense temperature. The whole creation is therefore sustained by the h
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eat produced by the sun and at the time of annihilation the rays of the sun will be so much powerful as twelve times more than what it is.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Prakriti or the material energy consists of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Agni}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (fire) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (earth) }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Gagana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (sky) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ambu}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (water) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Marut}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (air) }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dishasa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Space) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Manas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub (the mind etc.) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kala}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Time) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (the living entities) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jagat}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (the universe) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Traya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (in there dimension) all are produced
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by this energy and all of them are absorbed by Him as also sustained by His diverse energies and the sun is one of such varied powers of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Prakriti or material nature is inert and she has no independant power to produce the living entities. Matters as above mentioned co
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mbinedly called as Prakriti but Atma or the living entities is another Prakriti called the superior nature of the Lord. This superior nature of Godhead is impregnated by Him in the Apara Prakriti or the material Nature and thus the living being is produc
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ed. Accordingly the material Nature is the mother of the living being but the Supreme Father, who impregnates, is the Supreme Lord. The Supreme Lord is the father of all living entities displayed in 84 lacs of species.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This sex idea of the creative force is different from the sex idea of our tiny brain. Here the conception is made possible by the organ
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of vision. The sense organs of the Supreme Lord are not of the same quality as that of ours. Each sense organ of the Lord has all the potencies of all other organs. Therefore visionary organ of the Lord can act the function of the generating organ. But
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the sex idea is given here for the reason that we may understand it in }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub our present limited power of acquiring knowledge.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The atheist however takes this act of sexuality in his own imaginative way and thinks that the origin of creation is due to an accident
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al sex desire as it happens in the ordinary living being. But the purpose of creation is planned one and it has a great purpose on the background. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It is neither Godless or accident
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al.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entities are described in the Bhagwat Geeta as the parts of the Supreme Being and some of them out of their own independant
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will wanted to lord it over the material nature. The living entity constitutionally being a servitor cannot lord it over anything excepting that he can render service only. So the material world is created for fulfillment of such false sense of enjoyment
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of the fallen living being. These lost living beings are accommodated in the material world and they are awarded and decorated with the mind and the five senses to make a prolonged struggle for existence and if possible to come to his senses by the asso
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ciation of devotees. The material world is therefore a sort of facility to the false sense of the fallen souls who declined to serve the Supreme Lord but preferred a so-called independant life at the mercy of the material energy. The material world is th
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erefore a sort of prison house for these living beings who deviated from the constitutional position.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The atheist does not believe all these authentic statements of revealed scriptures but they have their own theories of different views.
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There is no agreement of the atheists about the uniformity of creation. They make therefore a compromise amongst themselves in a mutual praising society and each and everyone of them is recognised by the other as a great scholar and each and everyone's
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theory is accepted as something authentic.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to these mental speculationists, the Vedas and Puranas are so many big humbugs without any truth in them (?). Some of them ac
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cept the four }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub only as true but rejects the Puranas as untrue. Some of them reject bothwise and say
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that the Author of scriptures or the sages and the Rishis are great impostors and sophists of the first order.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With this conclusion they come to the truth of their own imagination with a net result that they learn }{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to cling to the temporary existence of the present life without any care for future transmigration}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . They do not believe in the scriptu
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ral truth }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that this life is a preparatory stage for the next good or bad position}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and in an irresponsible
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manner they go on indulging in the sense gratification business in an unrestricted motion. Their theory of Godless creation makes them more and more irresponsible and for them only, the world becomes a hell itself unfit for human habitation }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and the saner section is wholly disturbed.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The cause of creation is educed to non-cognizance of the Supreme Creator if there is any. The manufacturer of a material object knows t
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he art of manufacturing his own article but the parents of a child do not know how their offspring is manufactured in the womb. Without their knowledge, the process of manufacturing a child in the womb of the mother takes place. It is all automatic ways
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of the material nature. Similarly the cause of creation, in the opinion of the atheist, is unknown to the Creator if there is any, and therefore there is no God cognizant of the creative forces(?). Existence of a Personal God is thus dismissed by the jud
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gment of the atheist with the net result that all of them are free to put forward as many theories as they like. Some of them are prominent as }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kanada, Vaisesi, Kakapila}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and their followers who put forward the theory of atoms, electrons, nebulous gaseous and similar other causes of creation without knowing that all such atoms, electrons, nebula or gas are pr
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oducts of the five gross elements which are themselves the effects of some other subtler causes known by the name inferior nature. Every one of them sticks to his own theory of creation and nobody accepts the Supreme cause of all causes is the Personalit
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y of Godhead. That is called atheism.
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\par }\pard \s1656 \qc\sl240\slmult1\sb180\sa180\fi0\tqdec\tx32766\tqdec\tx32767 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f73\fs28\cf0\nosupersub Blind Materialism
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The result of a Godless civilization now merrily going on all over the world is that the people are being systematically trained up in
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the matter of satisfying the senses. Nobody knows the standard of sense gratificatory process. Old sense gratificatory processes are changed day by day yielding place to the new and }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub when one necessity is gratified another is created.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is the name of progress (?) never mind it glides into the hell. In the language of the revealed scriptures thi
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s progressive attraction of the material world is the illusory method of the external energy. The slokas in the Bhagwat Geeta runs as follows:\'97
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub et\'e4\'e0 d\'e5\'f1\'f6im ava\'f1\'f6abhya na\'f1\'f6\'e4tm\'e4no 'lpa-buddhaya\'f9\line prabhavanty ugra-karm\'e4\'eba\'f9 k
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\'f1ay\'e4ya jagato 'hit\'e4\'f9\line k\'e4mam \'e4\'e7ritya du\'f1p\'fcra\'e0 dambha-m\'e4na-mad\'e4nvit\'e4\'f9\line moh\'e4d g\'e5h\'e9tv\'e4sad-gr\'e4h\'e4n pravartante '\'e7uci-vrat\'e4\'f9\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bg. 16.9-}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub 10}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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)
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Etan, Dristim, Abastavya, Nastatmana, Alpabudhyaya, Parabhatanti, Ugrakarmana, Kshyaya, Jagataha, Aheeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kamam, Ashritya, Duspuram, Dambha, Mana, Madanwita, Mohat, Grihitwa, Asatgrahan, Prabartate, Asuchibratah.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Etam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =This, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Dristim}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Views, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abastarya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub =Accepting, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nastatmana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Those who have lost the soul, }{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Alpabudhyaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Men of poor fund of knowledge, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prabhakanti}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Do flourish. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ugrakarmana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Engaged i
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n dangerous work, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshayaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =For the destruction of, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Jagat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The world, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aheeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub =For nobody's benefit, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kamam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Sense gratification, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Ashritya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Taking shelter of, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Duspuram}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Insatiable, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dambha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Pride, }{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Prestige, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Madanwita}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Led by madness, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mohat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Out of an illusion, }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Grihitwa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Taking to, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asatgraha}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Temporary or false conclusion, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prabartante}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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=Do exist, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashuchibrrta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Men of unclean habits.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Men, who have such poor fund of knowledge and have lost their spiritual identity, do accept such atheistic views (theory) and being eng
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aged in dangerous work flourish for no one's benefit.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such men are conducted by insatiable desire of sense gratification, pride and false prestige which are all signs of insanity. Out of an
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illusion they take to false conclusions and thus the world becomes full of such men of unclean habits.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This is an actual picture of atheistic civilization conducted by blind materialism. By such unrestricted advancement of blind materiali
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sm, people have lost sight of their spiritual identity and the so-called progress of learning means an assembly of poor fund of knowledge. When such poor fund of knowledge prevails, one can only live in the fool's paradise in a Godless atmosphere of pote
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ntial animal life. This poor fund of knowledge is condemned by the author of the philosophy of Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When Arjuna spoke some ordinary things from the religious scriptures in connection with social life and yet he could not solve the prob
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lem in the battlefield of Kurukshetra\'97he decided to surrender himself unto the guidance of Shri Krishna the world teacher for real enlightenment. On his doing so, Shri Krishna chastised him in the very beginning and said that Arjuna in spite of his le
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arned speeches on social matters possessed a very poor fund of knowledge although he posed himself to be very learned man.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Krishna said that a really learned man does not lament over flickering things which come and go by the laws of material nature. A }
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{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub really learned man directs his mode of action towards spiritual realisation.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And to adjust the poor fund o
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f knowledge of Arjuna, Shri Krishna began to speak and instruct on the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub knowledge of the Spirit Soul, the basic stand of all humane civilization.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When the basic principle of human civilization is lost sight of by the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Nastatmanas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , the whole campaign of advancement of learning becomes a colossal hoax. Blind materialism means loss of spiritual sight. As such the present civilization o
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f blind materialism is a kind of polished animalism leading the people to }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub varieties of dangerous work}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub for
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nobody's benefit. Both the leaders and the followers are gliding towards a great fall down.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Krishna advised Arjuna to be engaged in work constantly for without work nobody can accomplish even the primary necessities of lif
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e. By this He explained that spiritualism does not mean to leave the actual field of work and live in a secluded place for cheap distinction. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is not spiritualism. Spiritualism
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means that everyone must practice it personally and propagate the same for other's benefit. So there is no question of stop work in any stage of spiritual culture}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Spiritualism o
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r materialism whatsoever may be the aim of life, after all the body and soul must be pulled on together. So long this material body is there one has to maintain it properly even for spiritual culture. This does not mean that one has to take to dangerous
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type of work for no one's profit.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By the grace of the illusory energy of Godhead we are now engaged more and more in the dangerous type of work in this machine-age. The
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machine-age is the result of dangerous type of work. When we leave aside the culture of spiritualism, we are entangled in the dangerous type of work. Nobody can live for a moment without work and therefore when finer elements are made to stop working, gr
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oss materialism occupies the devil's brain. The result is that we have now come to the age of nuclear weapons for the destruction of material civilization. By the law of nature, the nuclear weapons have been produced for crushing the result of blind-mate
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rialism.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The peace move of different powers of the world, by the false gesture of suspending the experiments of dangerous weapons\'97may be very
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much pleasing to the comparatively weak nations\'97but these temporary peace-moves will prove useless by the law of material nature. When the dangerous weapons are produced, they must be utilised for annihilation of blind materialism by the plan of the
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}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daivi Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the external energy of Godhead. The problem can be solved when they are taught about their
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spiritual identity.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The soul-killing civilization is progressively taking to the dangerous type of work by invention of huge mechanical means. The illusory
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energy is creating this atmosphere for blind materialism and on the other hand she is arranging for their destruction also. Such opposite methods are called illusory energy. The human energy is thus misused for breaking the same thing which is produced
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by the same energy. It is something like blazing the fire and extinguish it by pouring water simultaneously\'97a sign of insanity or spoiling the valuable human energy meant for spiritual culture. History has been repeated so many times and many many lea
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ders of materialism like Napoleon, Hitler and others now remain in name only without any sign of the material progress planned by them. De-Stalinisation has already begun in Russia. Nobody is enjoying the result of civilization created by atheists like R
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avana, Kansa, Aurangzeb, Napoleon or Hitler. Everything is in oblivion and this teaches us the lesson that the materialistic plans of the present age will also meet with the same fate after a lapse of 50 years. Therefore blind materialism does not bring
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in any permanent relief in the world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The mode of spiritual plan is explained very clearly in the II Chapter of the Bhagwat Geeta. This plan is called 'Buddhiyoga' which has
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neither any destruction nor any lapse. Even a slight progress in the line of 'Buddhiyoga' can save the performer from many many dangerous types of work.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In order to save the people from blind materialism they have to be trained up in the art of '}{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Buddhiyoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the transcendental loving service of the Personality of Godhead. '}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Buddhiyoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' is another name of '}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhaktiyoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub ' or devotional activities.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Blind materialism will progressively lead to the dangerous type of work in the matters of sense gratification. The senses are compared
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with the fire. Fire is never extinguished by constant supply of clarified butter. Blind materialism has no limit of standardisation. You go on increasing blind materialism and there will be no satiation of desire. It is something like the conspiracy of t
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he illusory energy (Maya). It is a sort of mirage which creates a false impression for water pool in the mind of the thirsty deer in the desert. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It does not know that there is no w
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ater in the desert. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The poor creature under delusion goes farther and farther deep in the desert with the ultimate result that it meets with death instead of getting water. The oa
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sis in the midst of a desert reminds us of the life in the kingdom of God.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Blind materialism has therefore given a false impression that the world has no need of God.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We may thus believe it or do not believe it the Supreme Lord is there and the sufferings of the civil-disobedient atheist are also there
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. The permanent soul is there and the law of transmigration is also there. The controlling power of material nature is there and the police action of material nature is also there.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Blind materialism may not see to all these work of Prakriti but her stringent laws are there manifest at all times. Even a powerful atheist like Mohishasura could not resist the laws of material Nature in spite of his ability to show many magical juggle
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ry for existence. As such the atheist and blind materialist will be obliged to transmigrate according to his present association of the modes of Nature. How such faithless atheist will be dealt with is explained in the Bhagwat Geeta. The atheist student
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of Bhagwat Geeta carefully avoids this portion of the reading.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Infection of association with the qualitative modes of nature is so strong that it is quite possible for the atheist to be obliged to t
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ake his next birth as a mouse in the huge mechanical plants established by him. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Will the atheist like to become a mouse or a serpent or a dog in his own establishment after his dea
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th.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He may not believe in it but even then also he does not know what is going to happen next after his death. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub He has no knowledge of the spirit soul neither of its mode of transmigration}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The whole thing is looming in darkness and why should he risk at all his valuable life in
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such darkness when there is the light before us\'97the Bhagwat Geeta. Let the blind materialist take light from the Bhagwat Geeta. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let him mould his life in the new light inculcat
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ed in the Bhagwat Geeta.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The atheist is requested herewith for his own benefit and for the benefit of all concerned\'97not to indulge in any more attempt of insanity. The whole wo
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rld is already infected with an epidemic of insanity. The whole world is now full with men of unclean habits. And to save the world from further deterioration for human habitation, the atheist should give up the mode of irresponsible life under the influ
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ence of blind materialism and take to the path of 'Buddhiyoga' as mentioned in the Bhagwat Geeta.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY8c: All Compact in Thought
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub All Compact in Thought
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The poet, the lunatic and the lover are always compact in thought without any realistic vision. The Godless leaders of the people are also compact in thought in rep
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eated conferences and meetings without any realistic idea; and the Bhagwat Geeta gives them lessons in the following words.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cint\'e4m aparimey\'e4\'e0 ca pralay\'e4nt\'e4m up\'e4\'e7rit\'e4\'f9\line k\'e4mopabhoga-param\'e4 et\'e4vad iti ni\'e7cit\'e4
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\'f9\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bg.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 16.11}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chinta, Aparimeyan, Cha, Pralayantam, Upashrita, Kama, Upabhoga, Parama, Etabat, Iti, Nishchita.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chinta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Thoughts, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Aparimeya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Immeasurable, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Cha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub =And, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pralayanta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Extending to the end of life, }{\b\i0\ul0\strike0\v0
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|
\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Upashrita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Covering, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kama}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Sense gratification, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Upabhoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Enjoyment, }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Parama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =To the highest limit, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Etabat}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Up to this, }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Iti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Only, }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nishchita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =So concluded.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Godless leaders falsely thoughtful conclude that sense gratification to the highest limit is the ultimate goal. Such thoughts endure th
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em till the time of annihilation and there is no limit for such extensive thought.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Godless leaders do pose themselves as very much thoughtful but the range of such thoughts cannot transcend the limits of sense gratific
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ation. Such attitude of thoughtfulness in an immeasurable way-cannot help them solving the problems of life. As such the illusory energy }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub laughs at them when they are seriously thoughtful like an iron-man. Many such iron-men come and go but the laws of nature are never changed. The tides of the river flows down as it is and the Sun or the Moon do their
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regular routine work regardless of the disasters that take place on the surface of the earth as the result of such thoughtful attitude.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mother earth has had a wide experience of such thoughtful leaders come and go. Not to speak of mother earth, even our mother India has
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had seen many many kings and leaders come and go living in her alms house for a few years only. Mother India has seen in the past the Hindu rulers up to Emperor Ashoka, Mohamadan rulers up to the descendants of Aurangzeb and the English rulers up to the
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end of 1947. And she is now experiencing the ruling capacity of her own children. But the funny thing for her is that }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub when a King or a party fights with the rival }{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub claiming India or part of it as his or the party's own plaything Mother India sees at them and laughs at them when such King and party leaves her lap after a period of illusory activities. Wi
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thout any account of the past the present thoughtful leaders think that they can make a permanent solution of things without any reference to the help of God.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dr. N. V. Bannerjee}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub while discussing at }{\b\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub U.N.E.S.C.O.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Seminar at New Delhi (Friday 23rd March 1956) on the matter of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub impact of Social changes on contemporary thought}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , said like this.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The basic conflict in contemporary India is between the scie
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ntific attitude and scientific method of thinking on the one hand and the transcendental modes of thinking on the other. The most pressing challenge before the thinkers in the country today is how to seek ways and means of resolving the conflict.}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Modern scientific thought is basically wrong, because such thoughts are products of the changing mind a subtle form of material element
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s. Transcendental modes of thinking is basically right because it emanates from the realm of eternal spirit or the deeper aspect of human personality.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Deterioration or rather deviation from that deeper aspect of human personality to the vulgar ways of the flickering mind has made it po
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ssible for }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub decline in the qualitative}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub level of recent Bengali literatures. This was rightly observed by D
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r. Ganguly in the Unesco Seminar.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such vulgar thoughts up to the end of one's duration of life makes the mental speculator a laughing stock in the eyes of the saner sect
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ion of contemporary people. One who has realisation in the transcendental modes of thinking is always fixed up in the programme or plan of material nature and does not lament over flickering things neither does he concentrate his serious thoughts over th
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em.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub gat\'e4s\'fcn agat\'e4s\'fc\'e0\'e7 ca n\'e4nu\'e7ocanti pa\'eb\'f2it\'e4\'f9\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bg.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2.11}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The voluminous thoughts of the atheist is based on the principle of sense gratification. The 'Rasa' theory as propounded by Dr. Nagendr
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a, Prof. of Hindi\'97are also of two varieties. The 'Rasa' created by material scientific thought is perpetually perplexing to the creator as well as to the enjoyer of such thought. But 'Rasa' created by the transcendental modes of thinking is not only n
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on-perplexing but also ever-increasingly pleasing to the deeper aspect of human personality. The 'Rasa' life of Bhagwat is different from such mundane quality of Rasa.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The materialist who thinks on the mental plane cannot go beyond the purview of the lower senses subordinate to the actions of mind. The
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world of contemporary thoughts are overwhelmed by different qualities of lusty thoughts created by direct conceptions of the material senses. There are stages of raising the standard of thoughts by the transcendental methods. The ephemeral thinkers are
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called "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pratkshyabadi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ," i.e. class of thinkers who can realise only by direct perception in the name of s
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cientific mode of thinking.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But there are stages of thinking process on the transcendental or supramental plane and they are called "}{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Porakshya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ," "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aparokhya}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ," "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aprakrita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " and "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Adokhyaja}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " stages of perception. Sense gratificatory "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pratkshya}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or scientific mode of thinking is the lowest stage of thinking than the above mentioned four stages of transcendental modes of thinking. "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Parokshya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " stage is the beginning of the transcendental mode of thinking. "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Aparokshya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " stage is the stage of realization of one's deeper aspect of existence. "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aprakrit}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " stage is the platform of "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vasudeva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " wher
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ein perfection of transcendental modes of thinking is reached at and in that platform the relation of living entity with the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Supreme Lord "Vasudeva"}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is transcendentally realised. And the "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Adhokshyaja}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " stage o
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f transcendental realisation is the tasting a }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub transcendental Rasas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in terms of transcendental activities
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of service, friendship, parenthood and nuptial relation with the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The conflict of scientific mode of thinking and that of transcendental plane can be resolved by "Parampara" system of understanding of
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the Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The atheist with poor fund of knowledge do stick to the lowest stage of human life in the matter of direct sense perception only, witho
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ut any attempt to rise up to the other stages of supramundane existence. He thinks therefore of perverted 'Rasas' which are always disturbing in sense-gratification, without any knowledge of the deeper aspect of human activity cognizant of the transcende
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ntal senses of the Supreme Lord.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY8d: Human Welfare Activities
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Human Welfare Activities
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We met the other day the founder of one human welfare society and we have been pleased to see the plan. And we suggested a little more
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improvement on it by the method of keeping all the items of plans etc. in touch with the plannings of Bhagwat Geeta. The whole theme of the Bhagwat Geeta is to do everything in relation with the wish of the Supreme Lord. Arjuna was sufficiently educated
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in the matters of politics, sociology, family affairs, education and all that is required for human welfare but he was lacking in the sense of the service for the Supreme Lord. So far Arjuna was personally concerned he was quite cognizant all about it bu
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t he assumed the role of a common man who did not know how to work in the plan and desire of the Lord. That was the beginning of Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Arjuna pretended to become a pious man and desired to be non-violent good man without doing the painful act of bloodshed in the battlef
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ield. Such pious attitude without knowing the desire of the Supreme Lord was condemned by Shri Krishna. He described such pseudo-pious attitude as befitting a non-Aryan person. Therefore to become pious, to become non-violent and to have all such good qu
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alities are judged in terms of the purpose of service.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A small boy, without knowing the effect of his pious activity, gave to his ailing brother some pieces of }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Parumtha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as his brother asked for it. The ailing brother was suffering from typhoid fever and as he was a child, he asked his younger
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brother to give the Paramtha. The younger brother without knowing the result of his charitable work gave }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paramtha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub to the suffering brother and when the whole thing was disclosed to the mother the charitable younger brother was severely punished by the mother. This is our practical experience. So simply to do charitable work without knowing the effect of
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it is to do it in the mode of ignorance. So far charities, penances and sacrifices are concerned they are all also of three qualities. Charity done in full cognizance of the authoritative injunctions is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Swattik}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or in goodness. Charity done with a purpose for getting something in return is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Rajasik}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or in the mode of passion. Charity done in darkness without knowing the effect of such charities or doing it under some superior pressure or
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request is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tamasik}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or in the mode of ignorance. The same routine is prescribed for other good work
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also. Therefore Tamasik charity and Swattik charity are two different items. One leads to degradation while the other leads to elevation. Therefore simple charity, penance and sacrifices may not be always good without a descriptive and discriminative kn
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owledge.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Human welfare activities with full scientific knowledge of it will certainly elevate the status of human society. The aim of welfare ac
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tivity must be first of all ascertained. Sreemad Bhagwatam has discussed in many places about the aim of life. Does the aim of life mean to live for a number of long years? The Bhagwat says no it is not such. Because so far life is concerned, the life of
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some tree is far far longer than a human being. The longest duration of life of a human being is not more than 100 years. But in the vegetable kingdom some trees live more than one thousand years. A human being will answer that the tree may live for one
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thousand years but the signs of life are absent there. The main sign of life is breathing. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i
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n answer to this will say that there are many many big bellows which can breathe more vehemently. So breathing is no special qualification. There are beasts who can produce more children than the human being. They also eat according to the standard of li
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fe. Therefore according to Bhagwat which is practical commentation on the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta Sutra\'97}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the aim of life
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should be only to hear the message of the Supreme Lord}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub wherein only lies all the sum total welfare of human society.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta the ultimate instruction is to surrender unto the will of the Supreme Lord and in that manner the surrendered soul
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is protected by all means by the Lord from all sorts of frailties possible in human life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Arjuna understood the principle and he changed his decision of leaving the battlefield. Therefore to know the Supreme Lord and to know
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our relation with the Lord eternally existent }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub does not mean to give up all material activities}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . But to kn
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ow Him, our relation with Him and our duties to Him is the highest knowledge. And to impart this knowledge to one and all is the highest welfare activity in the human society.
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Ltd., Deputyganj, Delhi and published by him from \line 'Back to
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Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY9: Volume 3, Part 5, May 5, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 5, May 5, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Saturday 5th May 1956, Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part V
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY9a: Sufferings of Humanity
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Sufferings of Humanity\line }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Is Providence responsible for it?
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dr. Sharma of Delhi asked this question to one well known Swamijee (?) and the reply which he received from him did not satisfy him. Th
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e doctor asked the Swamijee whether the sufferings of humanity were created by God. If so, why did He create such sufferings? The Swamiji replied that it is }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub His Leela (?)}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The doctor said if it is the Leela of the Providence why a living entity should be put within the purview of the Law of Karma? The doctor publicly declared in the meeting that he was no
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t satisfied with the reply of the Swamijee and the innocent public looked askance.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So far as we have met with many gentlemen, we are also questioned with the same type of enquiries. The monist and impersonalists who th
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ink in terms of oneness only of the living entities with the Supreme Lord, cannot but reply in the manner as replied by the Swamijee to the doctor. But such imperfect reply can hardly satisfy the heart of a living entity.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord is described in all the scriptures as 'Leela Prushottam' or the Personality of Godhead who is by His own nature always engaged
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in the transcendental pastimes. In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta Sutras }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [\chftn{\*\footnote\chftn \s1773 \qc\sl240
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\slmult1\sb72\sa72\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf11\nosupersub Ved\'e4nta S\'fctra 1.1.12
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\par }\pard \s2038 \qc\sl240\slmult1\sb72\sa72\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub o\'e0 \'e4nanda-mayo 'bhy\'e4s\'e4t
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\par }\pard \s1773 \qc\sl240\slmult1\sb72\sa72\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub SYNONYMS
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\par }\pard \s1705 \qj\sl240\slmult1\sb72\sa72\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub anandamaya\'f9\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub composed of happiness;}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub abhy\'e4s\'e4t}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by nature.
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\par }\pard \s1773 \qc\sl240\slmult1\sb72\sa72\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub TRANSLATION
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\par }\pard \s1814 \qj\sl240\slmult1\sb72\sa72 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf6\nosupersub By nature, the Supreme Lord is blissful.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 }}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 1.1.12]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub He is described as (In }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'e4nandama
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ya abhy\'e4s\'e4t.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The monist and the impersonalist try with great difficulty to explain this }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sut
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ra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub in diverse ways in order to keep pace with his imperfect theory of oneness and impersonality. "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub
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Ananda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " a pleasure cannot be enjoyed alone. Variety is the mother of enjoyment that is a well known English proverb. The city of Delhi is attractive because it contains variet
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ies of things. The living beings are attracted by the city of Delhi because it has varieties of enjoyable things. There are attractive streets, buildings, cinemas, parks, conveyances, business, employment, foodstuffs etc. of different varieties and there
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fore the city of Delhi is so beautiful. English poet Cowper said that country is made by God but the city is made by man. It does not mean thereby that country has no varieties of enjoyment. The country is full of natural variegatedness in crude form, wh
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ile in the city, the varieties are displayed in the modernised scientific set up. Poets like Cowper may be attracted with the variegatedness of the natural beauty of the country and prosaic people, who live in the city, may be attracted by the colourful
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varieties manufactured by man. In any case both the rural and urban population is attracted by some form of varieties, without which there is no possibility of enjoyment. That is the right explanation of the axiom of '}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Vedanta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ' }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sutra}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ) }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'e4nandamaya abhy\'e4s\'e4t}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The so-called Swamijee who is so frequently attracted by the city of Delhi or any other city must be seeking a sort of pleasure in soci
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ety of the fair sex as well as the aristocrats as we generally find. He is not attracted by the natural beauty of the woods although he assumes the dress of a '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Banachary}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the man who is meant for living in the woods. This very fact implies that the Swamijee or any other man, all of them are seeking enjoyment varieties in the matter because they have n
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o information of the varieties of the spirit. If in the matter there are so many varieties of enjoyment, why should you deny the spiritual variegatedness in the Absolute? But because they are pledged to the theory of monism and impersonalism they must de
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ny everything of the matter in the spirit. According to them, the spirit is a denial of the matter. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But in fact spirit is not a negation of the matter but matter is a perverted ref
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lection of the spirit.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As such the real pleasure of varieties is existent in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub spi
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rit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub without any delusive relativity while the inert matter in association with the dynamic spirit manifests a false or shadow representation of the spiritual varieties so adversel
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y denied by the class of so-called Swamijees.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Lord is joyful by nature}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (In }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sac-cid-\'e4nanda vigraha}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bs}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 5.1]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and therefore He expands Himself by His different energies, parts differentiated and plenary portions. The Supreme Lord is Absol
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ute Truth and He is one without a second including His diverse energies, parts and plenary portion. The diverse energies, parts and the plenary portions are simultaneously one and different from the Absolute Truth. Because He is joyful by nature, He expa
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nds Himself in different diversities in the above manner and this act of His diverse expansion is called by the name }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub or transcendental pastimes. But this }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is not blind and inert. There is full se
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nse, independence, actions and reactions. This complexity of actions and reactions of the diverse energies of the Absolute Truth is the subject matter of a vast science called it the transcendental science and the Bhagwat Geeta is the }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A B C}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or primary book of knowledge for the students interested in that science.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Every intelligent human being is meant for becoming interested in this transcendental science and according to the opinion of the sages
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, human life is meant for learning this science only. In the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' the first axiomatic truth is (In }
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{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub athato brahm
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a-jij\'ef\'e4s\'e4}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atha Ato Brahma Jijnasa i.e., now this is the time for asking about the transcendenta
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l science. }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [\chftn{\*\footnote\chftn \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\cs2873\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf11\nosupersub Ved\'e4nta S
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\'fctra 1.1.1
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub o\'e0 ath\'e4to brahma-jij\'ef\'e4s\'e4
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\cs2873\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub SYNONYMS
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\par }\pard \s1705 \qj\sl240\slmult1\sb58\sa58\fi0 {\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub atha}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97now; }{\cs2873\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ato}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97therefore; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub brahma-jij\'ef\'e4s
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\'e4}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97inquire into Brahman.
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\cs2873\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub TRANSLATION
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\par }\pard \s1814 \qj\sl240\slmult1\sb36\sa86 {\cs2873\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf6\nosupersub Now, therefore, one should inquire into Brahman (the Supreme Personality of Godhead).
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub purport}}}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 1.1.1]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The human life is full of miseries and the life other than the human being is still more full of miseries. Any sane man with properly d
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iscriminating senses can understand it that the life in the material world is full of miseries and nobody is free from the actions and reactions of such miseries. This is not pessimistic view of life but it is an actual fact and one may not be blind to s
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ee to it. The miseries are calculated to be of three varieties namely miseries pertaining to the relation of body and mind, miseries pertaining to the relation of other living being and miseries pertaining to the control of unseen forces. A sane man must
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look to these miseries consciously. Everybody is unconsciously aware of these miseries and the activities of the present life means some attempt to overcome these miseries and thereby become happy in life. Every living being is trying to achieve this go
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al of happiness and get rid of these miseries unconsciously and in the higher intelligent circles, they attempt to get rid of all these miseries by plans and designs. But the power that baffles all these plans and designs of the highest intelligent perso
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n is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daivi Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or illusory energy. We have several times discussed about this }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daivi Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the pages of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Back to Godhead}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ." The law of Karma or the result of all actions and reactions in the material world is controlled by this "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Da
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ivi Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or the
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all-powerful nature. The acts of this }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are all psychological, regulative, principled and conscio
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us under the direction of the Supreme Lord. Everything is acted with full consciousness of the Prakriti and nothing is blind or accidental. She is called also by the name of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Durga
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the force which is very difficult to surpass. Nobody can therefore surpass the laws of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Durga}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' by any amount of childish plans. To get rid of the sufferings or miseries of the humanity is simultaneously very difficult and easy affair also. So long the plans to get rid of them
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will continue to be manufactured by the conditioned souls who are themselves bound up by the laws of nature, there would be no solution of these miseries. The plans and designs are those mentioned in the Bhagwat Geeta and one has to adopt it in practical
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life for his own benefit. The miseries are not the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the Supreme Lord. As mentioned above He is e
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ternally joyful. His }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or transcendental pastimes are not different from Him because He is Absolute T
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ruth. The Name, Fame, Qualities, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pastimes}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub etc. are all identical with Him. His }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or Pastimes therefore cannot be full of miseries. The answer of the questions in respect of human sufferings therefore ca
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nnot be given by such evasive reply as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or pastimes of the Supreme Lord }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is transcendental to miseries and sufferings o
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f human being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The suffering of humanity is the result of its misuse of discriminative power or the little independence which is given to the individua
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l soul.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Swamijee as above mentioned in order to keep his pace with the theory of monism may wash off such miseries as }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub but actually they are only the enforced actions of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Daivi Maya inflicted}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub upon the misguided conditioned soul.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entities are part and parcels or different energies of the Supreme Lord. The part is not equal to the whole. The part can jo
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in transcendental }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in his unconditioned state of life but so long he is conditioned by the laws of K
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arma, his sufferings are his own creations out of a gross misuse of his little independence. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mayabadies}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub or the impersonal monist misguide the people by mistaking the threefold miseries as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (?)
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. Such impersonal monist has to misguide like that because he wrongly thinks the Supreme Lord and the individual soul }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub equal in all respects}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub . The individual souls are }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub equal in quality}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub with the Supreme Lord }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub but not in quantity}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Had he, the individual soul had been quantitatively equal with the Supreme Lord, he wo
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uld not have been subjected to the laws of nature. The material nature is subordinate to the will of Supreme Lord. As such He cannot be subjected to the laws of His own inferior energy. The individual souls who are put into the miseries of the material w
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orld are therefore different parts and parcels of the Supreme Being and their sufferings are resultant reaction of the misuse of their little independence. That is the verdict of the Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The parts and parcels are meant for serving the whole. When such parts and parcels misuse the independence, they are subjected to the l
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aws of miseries as matter like police action.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The citizens of a state is the part and parcels of the complete nation. The citizens are meant for serving the national cause and that
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is the function of independant people. When a citizen misuses his relative independence in the discharge of his duties towards the state he is put under police action by the state. The life of a citizen in the free state and the life of a citizen in the
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state prison house are not identical. Those who make such two different phases of life of the citizen in a state as one and the same must be suffering from the disease of insanity. Similarly those who speak of the sufferings of humanity as }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the Supreme Lord must be possessing a poor fund of knowledge.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The State Government does not want that its citizens would act in such a way so that they may go into the prison house and suffer its t
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ribulations. The prison house is undoubtedly constructed by the State Government but that does not mean that the Government wants to invite the prisoners to come in. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Indirectly, th
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e disobedient citizens}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub force the Government to construct the prison house. It is no pleasure for the government to construct and maintain a prison house. On the contrary, the gove
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rnment would be glad to demolish altogether the existence of the prison house provided there is no disobedient citizen in the state. In the same way this material world, although it was created by the will of the Supreme Lord, the residents of this mater
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ial world which is full of miseries are different from those who are eternally engaged in the transcendental pastimes of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The impersonal monist have no information of a full-fledged independant life in the eternal realm of spirit. According to them the spir
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itual realm is a place of voidness. The life outside the prison house is undoubtedly void from the life of prison house but that does not mean inactivity. The eternal soul is eternally active. The impersonalist wants to kill the activity of the soul in t
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he spiritual realm and miscalculate the prison life of miseries as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the Supreme Lord (?). That is
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the sign of poor fund of knowledge.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Lord never creates the actions and reactions of an individual soul. In the Bhagwat Geeta the matter is clearly defined as f
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ollows:\'97
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (B. G. chapter V 24/26)
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub na kart\'e5tva\'e0 na karm\'e4\'ebi lokasya s\'e5jati prabhu\'f9\line na karma-phala-sa\'e0yoga\'e0 svabh\'e4vas tu pravartate
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub n\'e4datte kasyacit p\'e4pa\'e0 na caiva suk\'e5ta\'e0 vibhu\'f9\line aj\'ef\'e4nen\'e4v\'e5ta\'e0 j\'ef\'e4na\'e0 tena muhyanti
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jantava\'f9
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub j\'ef\'e4nena tu tad aj\'ef\'e4na\'e0 ye\'f1\'e4\'e0 n\'e4\'e7itam \'e4tmana\'f9\line te\'f1\'e4m \'e4ditya-vaj j\'ef\'e4na\'e0
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prak\'e4\'e7ayati tat param\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg. 5.14-16}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24
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\cf0\nosupersub ]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na, Kartritwam, Na, Karmani, Lokashya, Srijati Prabha,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na, Karmaphala, Samyogam, Swabhaba, Tu, Prabartatey,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na, Adatte, Kashyachit, Papam, Na, Cha, Eba, Sukritam, Bibhu,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ajnanana, Abritam, Jnanam, Tena, Muhyanti, Jantava,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanena, Tu, Tat, Ajnanam, Yesham, Nashitam, Atmana, Tesham, Adityabat, Jnanam, Prakashayati, Tatparam.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Does not, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Kartritwam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Direction of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub =Neither, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmani}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =the work, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Lokashya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =of the living entities, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srijati}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =create, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Neither, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Karmaphala}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The resultant of work, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samyogam}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Relativities, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Swabhaba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =One's own inclination, }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prabartatey}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Induces.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Does not, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Adatte}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Award, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kashyachit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub =of any body, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Papam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Vices, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Na}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Neither, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Cha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub =Also, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Eba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Certainly, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Sukritam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Pious acts, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bibhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub =The Almighty, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ajnanana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =By poor fund of knowledge, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Abritam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Covered, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub =Pure knowledge, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =By that only, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Muhyanti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Misguide, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jantaba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub =The living entities.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =By knowledge, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Tu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =But, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub =That, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ajnanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Nescience, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Yesham}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Of those, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub =Of the spirit, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tesham}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Of them, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Adityabat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Like the sun, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub =Pure knowledge, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakashayati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Does manifest, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Tatparam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =In respect of the Supreme.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Lord does not create any direction nor the programme of work of the ordinary living being. Neither does He create such rela
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tivities of work but they are induced by one's own inclination.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Neither does He award any direction of committing vices nor that of any act of virtue. The animals (living beings) are covered by poor
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fund of knowledge and by that only they are misguided in action.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Of those whose nescience is dissipated by the awakening of pure consciousness, for them only knowledge regarding the Supreme Being is m
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anifested like the sunrays.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It is clear from the above passages that the sufferings of humanity are not the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the Supreme Being as explained by the learned Swamiji(?). The Lord is never responsible anyone's }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Papa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Punya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub . By actions of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Papa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (vices) one is put into more and more distressful conditions; while by a
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ctions of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Punya or Sukriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (pious acts) one is put in the path of happiness. Man is the architect of his
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own distress or happiness in the material sense of the term. The Lord does not want living entity to do anything of vice or virtue. He wants everyone to go back to Home, go back to Godhead. As long as one has not awakened of his pure sense of eternal rel
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ation with God, he is certainly bewildered in his actions. His actions, in respect of vice and virtue, are all performed out of a lack of pure knowledge. The pure knowledge is the pure sense of living being as the eternal servitor-enjoyer in the transcen
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dental }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or pastimes of the Lord. The Supreme Lord is the Master-enjoyer of that Leela and living ent
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ities are the servitor-enjoyer of the Leela. The Swamiji or persons of his ilk of thought do not know what is the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub due to poor fund of knowledge and therefore they misguide the people by misplacing the transcendental }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub in the realm of sufferings or enjoyments of the material plane. That knowledge is attainable by '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Para Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub ' only as described in the Bhagwat Geeta. By such '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Para Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' only and no
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t by merely acquiring a bulk of discriminating knowledge can one know the Supreme Lord as He is. When a person knows the Personality of Godhead in reality, he can then enter into His }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Leela}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . That is the verdict all revealed scriptures.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY9b: Conception of Universal Brotherhood
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Conception of Universal Brotherhood
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Chaitanya Mahaprabhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub quoted the following sloka from the
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishnu Puran}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in support of His real conception of universal Brotherhood so anxiously imagined by the dip
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lomats, politicians and leaders of the human society. There is a gulf of difference between such conception made by Shri Chaitanya Mahaprabhu the idol of the Vaishnavite cult and that of others of the groups of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Duskritina, Mudha, Mayoa Apahrita Jnana and Ashurabhabamaspla}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The sloka, as it was set up in the issue of 5th April 1956 of 'Back to Godhead,'
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runs as follows:\'97
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub pr\'e4\'ebin\'e4m upak\'e4r\'e4ya yad eveha paratra ca\line karma\'eb\'e4 manas\'e4 v\'e4c\'e4 tad eva matim\'e4n bhajet\line }{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Vi\'f1\'ebu Pur\'e4\'eba }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 3.12.45
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Praninam, Upakaraya, Jad, Eba, Iha, Paratra, Cha, Karmana, Manasa, Vacha, Tad, Eba, Matiman, Bhajet.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Praninam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Of the living being, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Upakaraya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =For the benefit of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jad}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Whatever, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Eba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Is certainly, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Iha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =In this life, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paratra}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =In the future life, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Cha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Also, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =By fruitive actions, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Manasa}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =By contemplation, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vacha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =By speeches, }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =That, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Eba}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Only, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Matiman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =A sensible man, }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhajet}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Render service.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A sensible man must do render service to the living beings for their benefit only by those fruitive work, contemplative plans and speec
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hes whatever is certainly beneficial to them }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub both in this life and that in the next.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Conception of universal brotherhood by the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mudhas, Naradhamas
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the grossly foolish persons and the lowest of the mankind etc., is different from the conception of universal brotherhood of the Lord\'97because the }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mudhas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naradhamas}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub contemplate }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in terms of their own benefit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub while Shri Chaita
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nya Mahaprabhu and His bonafide followers do contemplate of such universal brotherhood in terms of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub benefit for the complete set of the living being}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Where we speak of universal brotherhood it must comprehend all brothers and not such brothers and allies as are accepted by the politician who have always some design of self-interest.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The ideal of brotherhood is clearly mentioned in the Bhagwat Geeta which is comprehensive enough to include all living beings. The livi
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ng entities namely those who belong to the vegetable kingdom, to the aquatics kingdom, to the reptile kingdom, to the aerial kingdom, to the animal kingdom and lastly to the human kingdom\'97appearing in different outward shapes and inward dresses of the
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gross body and subtle mind, all have been claimed by the Personality of Godhead as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub His own offsprings}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . H
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e is the father of all living beings appearing in different species of life according to one's fruitive work in different spans of life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A father may have different types of sons and some of them may be very intelligent while others may be fools. }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The intelligent brother cannot disown the fool brother if he is at all interested in the common fatherhood}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Factually of course
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both the fool son and the intelligent son of the father are legitimate sons and both of them are rightful successors or shareholders of the father's property. The law awards this benefit to the fool as well as to the intelligent sons of the father. The
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father also does not behave differently between the fool and intelligent sons. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The father is of course specially interested with the intelligent son if the latter is intelligent en
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ough to obey the orders of the father in the management of family affairs.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta the Personality of Godhead says clearly that He is equally kind to all living entities. Nobody is His favourite no
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r inimical. He is but leaned towards one who renders spontaneous loving service to Him.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So the Personality of Godhead, the Supreme father of all living entities, is favourably disposed to the living being who is a devotee o
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f the Supreme father. Others are given equal chances of living but He is not responsible for their actions performed for self interest. The intelligent son, who does everything in the interest of the whole joint family, is certainly very dear to the fath
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er. There is nothing surprising in this behaviour of the father.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As such the conception of universal brotherhood is perfect only when it refers to all living being. Shri Chaitanya Mahaprabhu recommend
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ed this type of universal brotherhood quoted from the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishnu Puranam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The word particularly [TEXT MISSING
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] brotherhood creates the idea of particular or family, community, national, religious or utmost international brotherhood of the one section of the living being. Such imperfect brotherhood excludes the foolish brothers namely the animals, the birds, the
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aquatics etc. But the word (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub pr\'e4\'ebin\'e4m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' is all comprehensive and it does not exclude the foolish brothers also.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Imperfect conception of brotherhood makes it possible that human being is given all protection of law and order, while the foolish brot
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hers namely the animals are sent to the slaughterhouse for being killed to satisfy the palate and tongue of the intelligent brothers.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The intelligent brothers create a constitution of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Habeas Corp
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us}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and thinks nationally for the community of men. Such intelligent brothers are called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Duskritina}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mayoa Apahrita Jnana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub because t
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hey have no idea of giving national rights to the foolish brothers who are also born in the same land. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The foolish brother is disinherited from the legitimate share of his father b
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y intrigues of the intelligent brother in the name of so-called universal brotherhood.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A cow, a goat or a hen or even a vegetable plant all of them are born in the same land. But unfortunately the national right of a state
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is not extended to the foolish mute brothers because they are dumb and cannot make any agitation like the intelligent brothers. They are even denied the right of living peacefully at the cost of the Supreme Father. The foolish dumb brothers are supplied
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foodstuff by the laws and arrangement of mother Nature, but the intelligent brothers do kill them for their own satisfaction although they have nothing to do for their proper maintenance in the jungle. The intelligent brothers play with the life of the
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fool. The imperfect idea of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daridra Narayan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (?) is applied to the poor class of men only at the cost of li
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fe of the dumb millions of animals, and Shri Chaitanya Mahaprabhu never dreamt of such narrow altruistic activities of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mudhas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Duskritinas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Chaitanya Mahaprabhu is the living encyclopaedia of the terms of knowledge inculcated in the Bhagwat Geeta and other revealed scri
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ptures. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He therefore recommended brotherhood of all living being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub His conception of doing good to such brothers both foolish and intelligent was meant not only for this life but also for the next, by a
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n assured policy. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is the most perfect conception of universal brotherhood}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as against such contemplat
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ion of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mudhas and Duskritinas.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When we deviate from such perfect order of universal brotherhood and manufacture an imperfect pattern of it, in the name of different p
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olitical groups [TEXT MISSING] material disease manifest in virulent type. We have tried to present the picture in our article '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The S.R.C. Catastrophe}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' in Part I, Vol. III. Such narrow imperfect and self-interested designed manifesto of universal brotherhood may hoodwink the set of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mu
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dhas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mayoa Apahrita Jnanas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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but that will never bring in the desired world peace so anxiously awaited by the disgusted people. The blind leaders of men do not know the techniques of peacemaking plan. The plan is already set up in the Bhagwat Geeta. It is said there }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that peace can be enjoyed only by Owner of everything, by accepting Him as the enjoyer of everything, and by consulting Him as the only friend and philosopher of all living being.}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Chaitanya Mahaprabhu wants to teach this cult of universal brotherhood and when He agitated the movement, He practically proved that men and the jungle beasts and all other living entit
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ies can live peacefully under the cool banner of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwat Dharma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the cult of devotional activities.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Theism in active service\'97which includes in right adjustment all contending and conceivable patterns of religiosities or creeds manuf
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actured so far by the human brain. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is no difference between the cult of Shree Chaitanya Mahaprabhu and that of Bhagwat Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub . His interpretations of the Bhagwat Geeta is the deeper aspect of it and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Krishna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub is understood through Lord Krishna Chaitanya the devout feature of Shri Krishna Himself.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY9c: Lord Buddha
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Lord Buddha\line }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub The emblem of Theism
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Transcendental Poet }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shree Joydev Acharya}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub worshipped Lord Buddha in his prayer song of the ten incarnations of the Personality of Godhead Keshava (Sree Krishna). He sang like this.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nindasi yaj\'efa-vidher ahaha \'e7ruti-j\'e4ta\'e0
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\line sadaya-h\'e5daya dar\'e7ita-pa\'e7u-gh\'e4tam\line ke\'e7ava dh\'e5ta-buddha-\'f1ar\'e9ra jaya jagad\'e9\'e7a hare}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Da\'e7\'e4vat\'e4ra-stotra }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs24\cf0\nosupersub ]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nindashi, Yajna, Bedhe, Aharaha, Shruti, Jatam, Sadya, Hridaya, Darshita, Pashughatam, Keshava, Dhrita, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Buddha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Shareera, Jaya, Jagadisha, Hare.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nindashi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Speak ill of it, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yajna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Sacrifice, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bedhe}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =In the matter of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aharaha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Constantly, }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shruti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Vedic literatures (The science of hearing), }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Jatam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =In pursuance of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sadaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =
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Compassioned, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hridaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Heart, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Da
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rshita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Having observed, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pashughatam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub =Slaughter of animals, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Keshava}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The destroyer of demon of the name Keshi, }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dhrita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Having accepted, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Buddha}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Empowered incarnation of the name (The knower of everything), }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shareera}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub =In the Personality of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =All glory for, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Jagadisha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The Almighty Lord, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hare}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Oh Hari the Godhead!
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh my Lord the Personality of Godhead Keshava! all glory unto you; because you have accepted the Body of Lord Buddha\'97who spoke ill c
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onstantly of the animal sacrifices in pursuance of the rites of the Vedic literatures.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vedas are transcendental literatures learnt by the process of aural reception from the right source. The Vedas are therefore called
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Srutis" i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the science that is learnt by the process of hearing. In that Vedic literatures, sacrific
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es of animals are sometimes recommended under religious rites.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Chaitanya Mahaprabhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub had some arguments with }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maulana Chand Kazi Saheb}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , the then city magistrate of Nabadwip (W. Bengal). When Shri Chaitanya Mahaprabhu asked Kaz
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i Saheb why do the Mohamedans sacrifice cows, the Kazi Saheb who was also very learned replied that cow sacrifice is also recommended in the Vedas. On this Lord Chaitanya said cow sacrifice is recommended in the Vedas }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub not for killing it}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub but to give it new span of life. In the Vedas the sacrifice of animals are recommended by perfect rituals and as th
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e result of such sacrificial rites, the animal sacrificed would again be renewed to a new life with perfect health. This sacrifice was done in order to exhibit the powerful Vedic mantras which properly chanted can perform wonders of life. An old bull was
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therefore selected for such sacrificial purpose and after sacrificing it on the altar of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yajna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' the ani
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mal was again resurrected by new span of life. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Unless therefore one is able to give a renewed life to the animal, no such animal sacrifice should be attempted.}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Chaitanya Mahaprabhu thus quoted a verse from some authoritative scriptures in which it is said that in the age of Kali (iron age), sacrifice of horse and cow, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub adopting the renounced life of a Sannyasi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , propitiating forefathers offering meats in the "Sradh' ceremony, and begetting of a son by
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one's husband's younger brother\'97these five items must be avoided. The reason explained by Shri Chaitanya Mahaprabhu in favour of restricting cow sacrifice in the Kali Yuga was that there was no expert ritualistic Brahman in this age who could help res
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urrection the life of an animal so sacrificed.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Exactly that is the purpose of animal sacrifice recommended in the Vedas. Another explanation of meat-eating by sacrifice is given in t
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he Bhagwat Purana. It is said there that sexual intercourse with woman, meat-eating or indulgence in intoxication, recommended in the Vedas, are not for encouraging such habits of animal nature. By natural instincts such desires in the animal are already
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existing. Therefore there was no need of recommending it under the garb of religious rites. The idea is different. Recommendation in the Shastras for such concessions was meant for restricting the animal habit by allowing meat-eating by sacrificial rite
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s, allowing sexual intercourse by legalised marriage etc. in order to bring in regulation of the extravagant sense-gratifying instincts. The regulative principles are so designed in due course the animal propensities may be subdued completely with the pr
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ogress of reviving the divine nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prior to the advent of Lord Buddha the animal sacrificial portions of the Vedic literatures were grossly misused and instead of subduin
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g the animal propensities of man they were indulged in an unrestricted extravagance. As stated in the Bhagwat Geeta, the Personality of Godhead appears Himself as incarnation, it was necessary to put things in the right order and Lord Buddha as incarnati
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on of Keshava (Sree Krishna) appeared as the emblem of Theism. In the Bhagwat Puranam }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [1.3.24]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , the inca
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rnation of Buddha is stated as follows:
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tata\'f9 kalau samprav\'e5tte sammoh\'e4ya sura-dvi\'f1\'e4m\line buddho n\'e4mn\'e4\'efjana-suta\'f9 k\'e9ka\'f6e\'f1u bhavi
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\'f1yati
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tatah, Kalou, Samprabritte, Sanmohaya, Suradbisham, Buddha, Namna, Anjanasuta, Kikatesha, Bhabishyati.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tatah}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =After that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Kalou}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =In the age of Kali (Iron age), }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samprabritte}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Just in beginning of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sanmohaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =In order to bewil
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der, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suradbhisham}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The demons who are envious of the devotees, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Buddha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Lord Buddha (Power incarnation of Godhead), }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Namna}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Of the Name, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anjanasuta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =As the son of Anj
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ana, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kikatesha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =In the province Gaya (Bihar), }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Bhabishyati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Will appear.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub After that just in the beginning of the age of Kali, Lord Buddha the son of Anjana will appear in the province of Gaya in order to bewi
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lder the demons who are always envious of the devotees of the Lord.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwat Puran was compiled almost 3000 years B.C. Under the circumstances the word '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Bhabishyati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' is significant. Revealed scriptures of India are all corollaries of the Vedic literatures. They are production of transcendental mode of think
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ing as against the scientific mode of thinking. As we have already discussed to some extent the basic defect of scientific mode of thinking, any literature which is not derived from the authentic sources of Vedic literature is considered as ordinary coun
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try news with no effect of actual knowledge. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such literatures are full of mistakes, irrelevancy, cheating and imperfectness.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub They are so because they are compiled by persons who are by contact of materialism imperfect in respect of thinking, calculating, dealing, and sense perception.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vedic literatures are revealed literatures and they are received through an authoritative chain of disciplic succession called the
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Parampara system which is the most important and the perfect system of receiving knowledge in an unadulterated form. Sreemad Bhagwat Purana is therefore revealed scripture and it is quite possible for it to foretell many things like the advent of Lord Bu
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ddha even 500 years before His appearance. Not only of Lord Buddha, the appearance date and place of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kalki}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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, the 10th incarnation of Godhead, who is still to appear at the end of this }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kaliyuga\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is also stated i
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n the Bhagwat Purana. Lord Kalki is stated to make His appearance at the end of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kali Yuga i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub at the end
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of about 400,000 (four lacs of years) henceforward in the province of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sambalpur}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (M.P.) as the son of Shr
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i Vishu Joshi a fortunate Brahmin.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore acceptance of the incarnations of Godhead must be in accordance with the authoritative statements of revealed scriptures and
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not by mental concoction. At the present moment many mushroom institutions have sprung up by the grace of Kali and they have presented their own manufactured incarnations of Godhead without any reference to the revealed scriptures. Such presentation of c
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heap incarnations of Godhead by unscrupulous persons have misled the common to know the right things and as a result of this willful adulterations, the people in general, mental speculators, and unauthorised religionists have sprung up on large scale. Th
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e general public is thus bewildered as to what to do and what not to do.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord Buddha is said to be the incarnation of power of the Supreme Lord. He is something like a representative with power of attorney.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub For each and every incarnation of Godhead the descriptions in the scriptures are given about His features and programme of work. As suc
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h the description of Lord Buddha's appearance is given as He would be the son of Anjana in the province of Gaya and the description of His programme of work is stated to be bewildering the atheistic public. Lord Buddha is said to be the son of }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ajina}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub somewhere or He is Himself the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A
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jina}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and there is almost the same philosophy of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ahinsa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub (non-violence) both in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Buddhism}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Jainism}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord Mahabir}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub is the originator of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jainism}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and His appearance date is almost the same as that of
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord Buddha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . So there is almost a great proximity between these two system of faiths.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Purana, the activity of Lord Buddha is stated to be bewildering the atheists. The atheists do not believe in the existen
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ce of the Supreme Lord and to bewilder such persons the power incarnation of Godhead appeared as the religious reformer. His cult of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ahinsa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub is the most important panacea for curing the incurable disease of atheism. Those who will not accept the authority of the Supreme Lord, the Lord sent a powerful leader who would gradually lead them to the path of the
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Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Killing of animals before the advent of Lord Buddha was the most prominent features of all the then society under the shadow of Vedic s
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acrifices. When Vedas are not accepted through the authoritative disciplic chain of succession, the casual readers of the Vedas are misled by the flowery language of this system of knowledge. In the Bhagwat Geeta a comment has been made on such foolish V
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edic scholars. The foolish scholars of the Vedic literatures who do not care to receive the transcendental message through the traditional and realised sources of disciplic succession\'97is sure to be bewildered and such bewildered souls have been descri
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bed as (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub a
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vipa\'e7cita\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the foolish scholars. To such foolish scholars of Vedas, the ritualistic ceremonies are considered to be all in all without any deep penetration in the depth o
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f the knowledge. (In }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Devan\'e4gar\'e9:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub vedai\'e7 ca sarvair aham eva vedyam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) that is the version of Bhagwat Geeta. The whole system of the Vedas is to lead one gradually to the path of the Supreme Lord. The
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whole theme of the Vedic literature is made to know the Supreme Lord, the individual soul, the cosmic situation and the relations between all these items. When the relation is known the relative function begins and as a result of such functions the ulti
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mate goal of life or going back to Godhead takes place in the easiest manner. Unfortunately unauthorised scholars of the Vedas became captivated by the purificatory ceremonies only and the natural progress is checked thereby to achieve the ultimate goal.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To such bewildered persons of atheistic propensity, Lord Buddha is the emblem of theism. He therefore first of all wanted to check the
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habit of animal killing. The animal killers are the dangerous elements on the path of going back to Godhead. There are two types of animal killers. The soul is also sometimes called the animal or the living being. Therefore both the slaughterer of animal
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s as well as those who have lost their identity of the soul, both are animal killer.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maharaj Parikshit said that only the animal killer alone cannot relish the transcendental message of the Supreme Lord. Therefore if peo
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ple are to be educated to the path of Godhead they must be taught first and foremost to }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub stop the}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub process
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of animal killing bothwise as above mentioned. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It is practically nonsensical who says that animal killing has nothing to do with spiritual realisation.}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By this dangerous theory many so-called Sannyasins(?) have sprung up by the grace of Kaliyuga who preach animal killing under the garb of the Vedas. This subject matter is already discussed above in th
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e way of arguments between Lord Chaitanya and the Maulana Chand Kazi Shaheb. The purpose of animal sacrifice as stated in the Vedas is different from the unrestricted animal killing in the slaughterhouse. Because the Ashuras or the so-called scholars of
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Vedic literatures would put forward the evidence of animal killing in the Vedas, Lord Buddha\'97superficially denied the authority of the Vedas. This rejection of the Vedas by Lord Buddha was adopted by Him in order to save people from the vice of animal
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killing as well as to save the poor animal from the slaughtering process by its big brothers who clamour for universal brotherhood, peace, justice, and equity. There is [no] justice when there is animal killing in the slaughterhouse. Lord Buddha wanted
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to stop it completely and therefore His cult of Ahinsa was propagated not only in India but also outside the country.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Technically Lord Buddha's philosophy is called atheistic philosophy because there is no acceptance of the Supreme Lord and because the
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system of philosophy denied the authority of the Vedas. But that is an act of camouflage by the Lord. He is the incarnation of Godhead. As such He is the propounder of the Vedic knowledge originally. He therefore cannot reject the Vedic philosophy. But H
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e rejected it outwardly because the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suradbishu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the demons who are always envious of the devotees of Go
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dhead would try to put forward the evidence of cow killing or animal killing from the pages of the Vedas as it is being done by the modernised Sannyasins(?)\'97Lord Buddha had to reject the authority of the Vedas altogether. This is simply technical and
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had it not been so He would not have been accepted as the incarnation of Godhead. Neither He would have been worshipped in the transcendental song of Poet Jayadeva. He preached the preliminary principles of the Vedas in a manner suitable for the time bei
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ng and so also did Acharya Sankaracharya to establish the authority of the Vedas. Therefore Lord Buddha and Acharya Sankara both of them paved the path of Theism and the Vaishnava Acharyas specifically Lord Sree Chaitanya Mahaprabhu led the people on the
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path rightly towards a realisation of Back to Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa446 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We are glad that people are taking interest in the non-violent movement of Lord Buddha. But will they take the matter very seriously a
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nd close the animal slaughterhouse altogether?}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If not there is no meaning in such caricature}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub [TEXT MISSIN
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G].
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY10: Volume 3, Part 6, May 20, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 6, May 20, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Sunday 20th May 1956, Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part VI
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\par }\pard \s890 \qc\sl240\slmult1\sb360\sa360\li2880\ri2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640\brdrl\brdrs\brdrw22\brsp42\brdrcf0\brdrt\brdrs\brdrw22\brsp42\brdrcf0\brdrr\brdrs\brdrw22\brsp42\brdrcf0
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\brdrb\brdrs\brdrw22\brsp42\brdrcf0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub As a matter of Principle\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs28\cf0\nosupersub please read 'Back to Godhead' and reviv
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e your deeper aspect of personality. There is nothing in it, which is our ideology manufactured by imperfect sense-perception but all that it contains are messages of our liberated sages. We are simply helping them to speak again to men, and women in eas
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y language for real life. Every responsible men and women must therefore read it regularly at a cost of very insignificant sum of Rs. 2/4/- a year or As. -/3/- per month. Do not neglect it. It is for your interest. It will create a happy society of human
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ity.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY10a: 'Yajna' or Sacrific for the Supreme
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub 'Yajna' or Sacrific for the Supreme\line }{\b
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub (Conception of Classless Society)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Throughout the whole universe, there are four classes of men who are working very hard for a total benefit. The different classes of me
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n are differently designated because the works done by each class of men have different varieties of colour in respect of quality and importance. This quality and importance are judged from a neutral angle of vision, but when they are taken up for the to
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tal benefit, the quality and modes of works become one homogeneous resultant and all the different classes of men become members of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub one classless society.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is a good demand for classless society nowadays everywhere and especially in India where the classes or castes have misused the d
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ivision of scientific caste system. The scientific caste system specified in the authoritative scriptures like the Bhagwat Geeta etc. is different from the demoniac caste system in India now observed without any purpose. The division of classes or castes
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is natural, and as every natural thing is considered to have been introduced or created by the Supreme Lord, so the scientific caste system is also designed by the Lord although He does not belong to any such mundane arrangement. The Lord sometimes appe
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ars in the species of the fish, the tortoise, the swine, the horse etc. and sometimes in the family of a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahmin}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub , Kshatriya or Vaishya etc. but He has nothing to do with such different classes or species of life. As the Absolute independant Person, He can do whatever He likes without being affected by such qualities and yet He has no responsibility wha
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tsoever for all such actions. The principle of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub King can do no wrong}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " is unreservedly applicable for acti
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ons of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The classless society so often demanded by the people in general is made possible by the process of '}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yajna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or sacrifice for the Supreme. '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yajna}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' is the name of the Supreme Lord who is all-pervading '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishnu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub .' In the Bhagwat Geeta it is recommended that everyone should be engaged to work for the satisfaction of Vishnu. That is the right type of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karma}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or work which leads gradually to the stage of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmayoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub ' or the preliminary stage of devotional activities which are performed in the realm of spiritual existence. Spiritual existence of devotional activities and classless society are two identical terms.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The one without the other has no meaning. There is a natural division of qualitative work and the class is created with reference to th
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is context of natural division. How then it is possible to make the natural division of classes into one classless society!
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The answer is very clearly mentioned in the Sreemad Bhagwat 11 canto. It is said there as follows:
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mukha, Bahu, Uru, Padevya, Purushasya, Ashramai, Saha, Chattara, Jajneray, Varna, Gunai, Bipradaya, Prithak, Ja, Esham, Purusham, Saksh
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at, Atma, Prakhabam, Iswaram, Na, Bhajante, Abajananti, Sthanat, Bhrasta, Patanti, Adha.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mukha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mouth, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Bahu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Arms, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Uru\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Thighs, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Padevya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub From the legs, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Purushasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Of the Supreme Lord, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashramai\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The orders of life, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Saha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Along with, }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chattara\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The four, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jajneray\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Were produced of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Varna\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Castes, }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Gunai\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By dint of qualities, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Biprada
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ya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Bipras and others, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prithak\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Divided.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ja\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Those, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Esham\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amongst them, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purusham\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Person, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sakshat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Directly, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ownself, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prabhabam\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The originator, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Iswaram\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Do not, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhajanti\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Render service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abajananti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Do neglect,
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sthanat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub From the position, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub B
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hrasta\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Deviated from, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Patanti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Fall down, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Adha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Downwards.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The four social orders of life (Brahmachari, Grihastha, Vanaprasth, Sannyasi) along with the four castes such as the Bipras and others
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(the Brahmins, the Kshatriyas, the Vaishyas, and the Sudras) were produced from the mouth, the arms, the thighs and the legs respectively of the Supreme Lord (Virata Purusha).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Those, amongst them, who do not render service directly to the Supreme Person who is the Lord and originator of such divisions of socia
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l life of one's ownself,}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub do fall down from their specified position.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Virata Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub is the gigantic material conception of the Supreme Lord who pervades all over the universe. The Brahmins, who are learned and intelligent class of the highest order by qualities and work but not by birth right, are co
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nsidered to be produced from the mouth of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Virata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The function of the mouth is twofold. The one impor
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tant function of the mouth is that it is the inlet opening of the whole body for taking in all foodstuff to be dispatched to the region of the stomach. There are many holes in the body but the mouth is the only one hole which is able to swallow down all
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kinds of foodstuff on behalf of the stomach. Stomach is the central place where all the foodstuff is given for proper assimilation and distribution of strength throughout the body. The whole energy of body is generated from the action of the stomach and
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therefore the complete energy of the body is meant for feeding the stomach. The power of assimilation which is the prerogative of the stomach only is an emblem of divine energy. The divine energy in the stomach has been designated as '}{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vaiswanara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or an energy of intense heat representing the inconceivable power of Godhead. Incubation of heat generated in th
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e stomach cannot be produced artificially in the physical laboratory of the material scientist. This '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vaiswanara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub ' is the vital power in the body. The vitamin therapy of foodstuff is dependant on the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vaiswanara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub ' heat. The vitamins are produced by the heat and it is not that there is vitamin in the foodstuff offered to the stomach. This }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vaiswanara}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub heat produces different qualities of vitamin at different places. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vaiswanara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub heat in the stomach of a cow produces different vitaminous energy from the one which is produced in the stomach of a human being. For example, fragments of straw itself has no vitamin value by chemical analysis but when it is put in
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to the stomach of a cow, straw produces enormous volumes of vitamin 'D' and 'A' while the same straw put into the stomach of a human being will cause starvation to death. That is the inconceivable power of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pure Ghee (Clarified butter) offered on the fire of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yajna}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' produces more and more Ghee but non-acceptance of such sacrificial rites, under the plea of non-productive economy, drives away completely the production of ample pure ghee, yield
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ing place to the harmful hydrogenated vegetable oils. In the 'Ayurvedic' scriptures oil is particularly mentioned to be harmful for the stomach but in the absence of sacrificial energy of the human being he is forced to accept harmful vegetable oil for t
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he stomach in the name of and absence of pure unadulterated clarified butter. That is the importance of the process of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yajna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub ' and that is the Law of Nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Foolish people think vitamin value of foodstuff in their own way and push into the stomach all sorts of rubbish thing thinking that '}{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vaiswanara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' heat, representative of the Supreme Lord, will accept any such rubbish thing for assimilation.
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The case is different. The '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vaiswanara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' representative power of Godhead in the stomach of the human being
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can accept only leaves, flower, fruits of the vegetable group and pure water and milk for vitaminising the human energy. The mouth being the entrance door to the region of the stomach, it must guard the tongue of every human being to acquire the quality
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of a Brahmin, who can accept only foodstuff of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Satwik}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' quality. Description of Satwik quality foodstuff
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is mentioned in Bhagwat Geeta and that also of the Brahmin in fact.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The other function of the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahmin}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' mouth is to articulate Vedic sound conducive to the welfare of the people in general. The world is now fully surcharged with the air of non-spiritual sound in the shape of different varieties of indec
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ent literatures and common country news.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such newspapers vibrating with mundane sound will never be able to bring in existence of a real classless society. In order to bring in
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classless society the following things, essential for all practical purposes, must be first of all introduced.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) To set up a batch of real qualitative Brahmin.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) Controlling the tongue and stomach by satwik food or the remnants of foodstuff offered to the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) Vibration of sound transcendental overwhelmingly to set at right the Country news and indecent and (?) literature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the multi-class society of human being everybody has fallen down due to a civil disobedience attitude of the members in the body of
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the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Virata Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as described above. There is complete noncooperation with the Virata or Total stomach
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by the members of the body of Virata.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Even in the highest society of mundane culture the representative leaders are inimical without any cooperative spirit. For example Mrs.
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Bentwhich president of the London County Council while receiving the Soviet leaders expressed sentiments of detacted operation. She said, "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are many and significant differenc
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es which divide our two peoples}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and any action which will help to breach the differences is precious to us both and to the whole world."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Soviet leader Mr. N. A. Bulganin replied to this and said, "Not everything is smooth and clear between the Soviet people and Englis
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hmen today. There still are many issues on which we lack due understanding. The relations between our Countries should be expanded in every direction, for the broader they are, the greater will be the understanding between us."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Why this happened? Because everyone of us has missed the central point of cooperation. The central point of cooperation is to do everyt
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hing in lieu of performing }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yajna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . That is the central point of understanding for broadening the classless
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society in a universal measure. In the absence of such 'yajnic' or sacrificial spirit, there must exist multi-class society of contending interest.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the midst of the din and bustle of our very busy life, perhaps we have forgotten the word 'Yajna' so essential for our existence. Oc
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casionally we are reminded of this word 'Yajna' sometimes by somebody in the red garment, who may approach us and ask to contribute something for the 'Yajna'! On that occasion, if we are in a good mood, we may be pleased to contribute something and mostl
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y we may deny it because of our past bad experience in respect of such 'Yajna' without any knowledge of it.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But 'Yajna' is a word meant for our practical action of sacrifice born along with our material tabernacle from the womb of our mother.
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As soon as we take our birth in this material world, we are indeed in need of so many material things for the satisfaction of our body and mind. And these material things are supplied to us by the appointed agents of the Supreme Lord, so that we may live
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, know ourselves, the Supreme Lord and then go back to home, back to Godhead. Such supplying agents are known as Indra, Chandra, Varuna, Surya, etc. These agents of the Supreme Lord are satisfied when 'Yajna' is duly performed by us in lieu of the goods
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supplied by the agents of the Lord. If we do not perform 'Yajna' these supplying gods are not only dissatisfied but also they neglect further supplies proportionately of the needs of our daily life namely, heat, air, light, water etc. and also we are des
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ignated as thieves in terms of the language mentioned in the Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The most important item of our material existence is dependant on the grow more food campaign or in other words on agricultural activit
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ies which in turn are dependant on the showers of rain.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Proportionate fall of seasonal rains (not in the control of the political leaders or the material scientists) produce food grains suffi
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ciently. Ample production of food grains nourish the living being both men and animals. Rain is supplied by the agents of Godhead (admitted by the politicians) when they are satisfied by the performance of 'Yajnas' and 'Yajna' is performed by }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dint of human labour or energy}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Our whole energy is meant cent percent for the performance of Yajnas or engagement o
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f our full energy for the gratification of the Supreme Lord Vishnu. Vishnu is the ultimate beneficiary of all 'Yajna' as the stomach is the ultimate beneficiary of the total energy of the material body, because He is the Supreme proprietor of the univers
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e and everything within it. He is the Sole protector and friend of all living beings. Peace is obtained when He is propitiated as happiness is felt when the stomach is fulfilled, and therefore it is our sole duty to satisfy Him by the performance of 'Yaj
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na.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are different kinds of 'Yajna' recommended in different ages. The one which is recommended in this age of Kali (iron age of quarr
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el and fight) is the performance of yajna called the 'Samkeertan Yajna' which is a process of chanting and hearing the transcendental Name etc. of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub For the purpose of this particular type of 'Yajna' we can sacrifice everything which we may have in our possession. Formerly the people
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were mostly agriculturists and therefore they used to sacrifice, in most cases, food grains and clarified butter. At the present moment, we are not only agriculturists but also industrialists. And for the performance of Samkeertan Yajna, which is solely
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recommended in this age of Kali, all of us the agriculturists, the industrialists or the labourers all can contribute our mites in the sacrificial altars of the Samkeertan Yajna systematically undertaken by responsible men under authentic guidance.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The need of the present moment is to organise a body of spiritual association for the benefit of all concerned and see for ourselves th
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at our contribution is rightly and properly being utilised for the benefit of all concerned.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samkeertan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yajna is performed in the following manner.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) To organise the parties for melodious musical chanting of the powerful mantras of the Vedas. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub By such songs sung by the spiritually organised parties}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , the transcendental sound of the Vedas penetrate within the cores of heart of the stron
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gest atheist and help him opening the doors of his spiritual consciousness. This is performed in the manner of surgical operation without any material pain. The patient undergoing such operational performances feels within himself a transcendental relief
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after such operational performances, spiritualised foodstuff is offered to him for recuperation of the spiritual health.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) This operation is also performed for the mass enlightenment by the process of press and platform propaganda. For such press and pla
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tform propaganda we require everything including the machine, the paper, the ink, the broadcasting equipments, the propagandists, the conveyances and all other contingencies that are meant for their maintenance.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Money is the medium of exchange for all the above articles. So people must contribute at least one to fifty percent of their income for
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the mass sacrifice either in cash or in kinds and we are able to make proper utilisation of each and every item of the same, by the grace of Shree Krishna the singer of Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Do not try to avoid participating in the performance of this 'Yajna' and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub thereby bring in unhappiness in the individual as well as in the total existence of}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the human civilization. There is already crisis in the civilization and we have to
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counteract it properly.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Every human being has his duty to perform for the total mass happiness of the living being. The performance of 'Yajna' is the only mean
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s to attain such end of life. It is something like pouring water in the root of the tree, whereby all the branches, leaves, and twigs of the tree are properly nourished. Or it is something like supplying foodstuffs in stomach whereby supply of energy is
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transmitted to all the nerves and senses namely the hands, the legs, the eyes, the ears, the tongue etc. of the body and no separate attempt is required to make for each of the above items.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yajna (Sacrifice) Dana (Charity) and Tapa (Penances) are not to be given up at any stage of life. Even the most perfect order of human
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being does not give up these essential duties of humanity. The Enjoyer of the results of all the Yajnas, being the Personality of Godhead Sree Krishna Who is now in this age appeared as Sree Krishna Chaitanya Mahaprabhu, He must be satisfied by such sacr
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ifices. He shall be donated all charities, and all sorts of penances must be undertaken for His satisfaction only.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These are Summumbonum teachings of the Bhagwat Geeta. By these practical demonstration, one can exhibit his awakening of Divine conscio
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usness or realisation of the teachings of Bhagwat Geeta. In the absence of such practical manifestation, one is considered to be robbed of his all transcendental knowledge under the influence of the Illusory Energy (Maya) due to the demoniac attitude tow
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ards the authority of the Supreme Lord. Such men of demoniac principles are sure to undergo the threefold miseries inflicted by the physical nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By such one stroke of physical tricks, all the plans of the Asuras are rendered useless and we have seen this bafflement on many occasi
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ons. Let us not commit the mistake over and again repeatedly.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY10b: How to Broadcast the Teachings of Bhagwat Geeta
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub How to Broadcast the Teachings of Bhagwat Gee
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ta
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub [This is the first part of the Gita Nagari series-Ed. note]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1. The Personality of Godhead Sree Krishna appears Himself in this mortal world by dint of his Internal Potency in order to be visible
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to the conditioned souls and specially to human being, although in essence He is eternally unchangeable Supreme Truth and Absolute Lord of the visible and invisible worlds. He is ever existent prior to the creation of the manifested world. The Vedas are
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known to be transcendental because they were impregnated in the heart of Brahma by Sree Krishna after creation of the universes and as such Vedic knowledge has descended in a transcendental process of aural reception from Sree Brahma to Narada, from Nara
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da to Vyasa, from Vyasa to Sree Sukhdeva Goswami and Sree Sukhdeva Goswami to other disciples by succession. The Vedic knowledge is famous as Sruti because it has descended in the above process of hearing only. But the original Teacher of such knowledge
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is nobody else than Sree Krishna Himself.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2. Sreemad Bhagwat Geeta and the transcendental knowledge thereof has also descended in the above process of aural reception from Vaiva
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swata Manu but when the chain of disciplic succession was broken at the beginning of the Kali Yuga by the influence of the External Energy of the Personality of Godhead known as Maya, it was again reincarnated by the Supreme Authority of Sree Krishna Him
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self at the battlefield of the sacred place of Kurukshetra in the presence of His most beloved friend and devotee Sree Arjuna. He summarised the full text of the Vedas and Upanishads in the teachings of Sree Bhagwat Geeta in order to give facility to the
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people of the present age, who are mostly affected by the influence of Kali Yuga or the age of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub quarrel and disagreement.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 3. The summumbonum teaching of Sreemad Bhagwat Geeta is that }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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RELIGION}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means the art and science of learning the transcendental process of surrendering unto the Lotus Feet of the Absolute Personality of Godhead Sree Krishna. The purity of su
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ch religious knowledge becomes polluted when conditioned souls become too much influenced by the External Energy of Godhead as they forget their eternal relation with Him and thereby become too much addicted to the material process of sense gratification
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which is the lowest and crude form of human existence. When such irreligious life of the people in general flourished by the influence of External Energy of Godhead, the world at large suffers terribly in all directions in the way of challenging the ver
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y existence of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 4. The Personality of Godhead and His transcendental utterances as sounded in the Bhagwat Geeta are identical. Sreemad Bhagwat Geeta is
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therefore eternally the Personality of Godhead Himself with full potency and therefore when the transcendental knowledge of Bhagwat Geeta is received in the manner as it was received by Sree Arjuna we can be equally enlightened as Arjuna was. When the l
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aw-abiding devotees of Godhead become disturbed by the unlawful activities of the Ashuras i.e. those who are averse to acknowledge the Supreme Authority of Godhead, at such critical time either the Personality of Godhead or His counterpart Form of transc
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endental Sound appears in this mortal world in order to save the faithful and annihilate the unbelievers. As such Bhagwat Geeta descended directly from the utterances of the Personality of Godhead in order to save the faithful and to annihilate the unbel
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ievers at the juncture of disappearance of the Dwapara Yuga and appearance of the Kali Yuga in the battlefield of Kurukshetra, which was fought between two rival political parties namely the Kurus and the Pandavas.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub At the present age the same fight between two rival parties of politicians without any guidance of the transcendental direction of Godh
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ead is merrily going on at the expense of the innocent poor people of the world and as such Sree Krishna has descended again in the shape of Geeta Nagari with the same purposes of saving the faithful and annihilating the unbelievers as He did in the batt
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lefield of Kurukshetra.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 5. The Geeta Nagari will therefore be the main preaching centre of the Supreme Authority of Sree Krishna the Personality of Godhead. It
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shall be proclaimed from that place that Sree Krishna, the Supreme Personality of Godhead, is the Absolute Enjoyer of all benefits derived from all kinds of work, sacrifice, cultivation of knowledge; that He is the Absolute Proprietor of all the manifes
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ted universes and that He is the unalloyed friend and philosopher of all living entities namely the gods or rulers, the general people, the beasts, the birds, the reptiles, the plants and trees or the aquatic animals residing in every nook and corner of
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the great universe. When such knowledge will be fostered from the vantage of Sree Geeta Nagari, at that time only, real peace and prosperity will usher in the world so anxiously awaited by all kinds of people. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Unfortunately the present trend of human civilization is conducted just on the opposite direction of the above views. The human being has declared himself as the supreme enjoyer of everything and the proprietor of the world.
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He has declared himself foolishly as the friend and philosopher of the people in general enamoured by material power and wealth, which is bringing in ruination for himself and hi
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s followers. Every human being is imagining himself as an independant God (?) and foolishly trying to guide the activities of his so-called followers without knowing the art and science of such leadership business. Such leadership for the actual benefit
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of the people in general can effectively be conducted when the leaders themselves will know the art and science of surrendering unto the lotus feet of Sree Krishna and shall be able to convince their followers that God alone has the absolute prerogative
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in the above-mentioned three main functions.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub On the other hand the natives of India only have the prerogative to understand this position of Godhead from the pages of Bhagwat Geeta
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and they are alone able to preach this truth throughout the whole world. It is therefore desired that the authorities who shall guide the activities of the Geeta Nagari may make such organised effort as will help this mission of the Geeta Nagari on a pe
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rmanent basis.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The pangs of a demoralised type of civilization designed by the demoniac principled leaders are being felt keenly by the people in gene
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ral and to save them from that untold miseries of life is to take shelter of the transcendental message of Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A vivid picture of the demoniac principled leader is given in the pages of Bhagwat Geeta in the sixteenth chapter as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We can know the real heart of an 'Ashura' in the statement of Bhagwat Geeta. At the present moment practically every man is infected wi
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th a sense of false prestige, pride, anger, vanity, cruelty and similar qualities born of poor fund of knowledge. There area always two classes of men of which the one is known as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Devas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the gods and the other is known as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashuras}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the demons. The Ashuras are unable to realise what should be done or what should not be done in the human form of life. Those who are qualified with godly qualities generally do perform charities, possess
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controlling power of the sense organs, perform sacrifices, practice penance and non-violence, love, truth, learn toleration, remains peaceful, refrain from speaking ill of others, become kindly in behaviour, eradicate lust and hankering, practice patienc
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e and purify habits. These are some of the many godly qualities of men known as gods. But unfortunately these godly qualities are rarely experienced in the character of the present generation and in most cases the qualities of the demons are vivid in all
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directions. Such men of demoniac principle are generally unclean in habits. They do not believe in the Supreme authority of God and they think without any reason that desire or necessity is the ultimate cause of creations, without knowing that disposal
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is more important cause than desire. The demoniac observations are always imperfect in fact and practice.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub People addicted to demoniac principles, devoid of transcendental knowledge, imperfectly educated and inventors of violent work }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub leading to miseries and destruction of the world}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub have greatly developed in this age. Although these people indir
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ectly realise that their mode of activities had already diminished the duration of life of the people in general, yet they consider the advancement of material knowledge as progress of life, dictated by a strong sense of vanity under the cover of unclean
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habits. The effect of this pernicious type of material civilization is that people have almost forgotten the question of life after death and thus have taken to an irresponsible way of life leading to untold miseries and distress of material existence.
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The demoniac way of thinking has covered their unsatiated desire for work and enjoyment till the end of material existence. These people are embarrassed with such thousand and one desires enlarging the circle of exploiting habits in greater and greater c
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ircumference. They have now become mad so to say for such enlarged activities of material civilization. Such people think unrestrictedly and at all times like this. "I have accumulated so much wealth just now and in the next I am going to accumulate more
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wealth. I am god (?) and nobody is equal to my position."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I have killed this enemy and I am arranging to kill the other one. I am god and I am the enjoyer of everything. I am happy and I am pe
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rfect. I do not think anybody else is richer than me. I can perform all sorts of sacrifices and by doing so }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I can purchase all virtues.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub " The Ashuras therefore exhibit a feat of their unalloyed foolishness by such contemplations as above mentioned.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Saintly politicians of modern age like Mahatma Gandhi and others inspired by the teachings of Bhagwat Geeta, although imperfectly, have
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tried to lead such politicians of demoniac principle, as they may be influenced by the teachings of Bhagwat Geeta. Mahatma Gandhi's movement in the political field such as non-violence, non-cooperation, truthfulness, sacrifice etc. are some of the brill
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iant examples for subduing the demoniac tendency of the people in general. Such example in the life of Mahatma Gandhi made him well recognised all over the world in spite of their being temporary measures and it may safely be concluded that Mahatma Gandh
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i's success in such movements was }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub solely and wholly dependant on the inspiration of Bhagwat Geeta.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Leavin
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g aside his all other activities in the political field, the four following principles which he adopted sincerely in his mature old age are in essence derived from the teachings of Bhagwat Geeta for practical application for social and spiritual upliftme
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nt in the present order of things. They are as follows:}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A. Leaders and politicians may take lessons from the life of Mahatma Gandhi, who was undoubtedly a great and busy politician, in respe
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ct of his }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub daily evening prayer meetings}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and regular recitation of Bhagwat Geeta. He followed this princip
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le of life most faithfully even up to the last moment of his lamented life. People in general and the leaders in particular may follow this footprints of Mahatma Gandhi if they at all want to do some good to their followers. Such regular habit of recitin
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g the readings of Bhagwat Geeta makes one able to get rid of the demoniac way of life and gradually rising up to the plane of pure devotional life of the gods. When such devotional life is enriched by recitation of the readings of Bhagwat Geeta, all the
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good qualities of the saints and gods automatically overcome the reciter without any extraneous effort on his part. And a person however qualified he may be in the mundane sense of the term, if he is devoid of the principles of devotional life as above m
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entioned, he shall surely hover in the mental plane of uncertainty and as such will always fail to enter into the noumenon existence of life. Those who have developed such noumenon existence of life generally known as spiritual life are called Mahatmas i
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n the language of Bhagwat Geeta. The definition of real Mahatmas are given below from the reading of Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub B. The temple entry movement of Mahatma Gandhi is another attempt to deliver people in general from spiritual degradation and by such m
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ovement the mass of people can be saved from gliding down to the lowest status of demoniac life. Even when he was at Noakhali (Pakistan) during the dark hours of the partition days, he never hesitated to reinstall the deities of Sree Sree Radha Govinda S
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reemurties there and by such examples he had done immense good for the people in general. Leaders and politicians may take lessons from this particular incidence of his life. It may be said in this connection that there are thousands and thousands of Vis
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hnu temples or other temples all over India. And these temples were originally the centres of spiritual enlightenment which helped subduing the demoniac way of life of the people in general and thereby they would live in peace and prosperity. At the pres
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ent moment in most cases those spiritual educational centres have been rendered into rendezvous of demoniac dance for want of culture of the teachings Bhagwat Geeta. They have become on the contrary so many plague spots for preaching atheism and advancem
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ent of demoniac principles for want of proper and regular spiritual propaganda under able leadership. The mission of Geeta Nagari must have its aim amongst others to rectify the anomalies that have entered into the life of these centres of spiritual educ
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ation and regenerate them to the sense of spiritual life }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub through the exemplary life of devotees that may be created from the practical life of Sree Geeta Nagari.}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Bhagwat Geeta (BG. 9/25}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub encourages us in such spiritual culture as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Janti Devabrata Devan,\line Pitrin Janti Pitribrata\line Bhutani, Janti Bhutejya,\line Janti Madjajina, Api, mam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub C. Mahatma Gandhi started the Harijan movement in order to raise the status of the fallen people either by social injustice or otherwis
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e. But such movement may not be restricted only amongst the Bhangis and Chamars who are proclaimed as such by social injustice but such movement may be extended amongst those also are passing in the society as Brahmins and Kshatriyas etc. but in practice
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their mentality is more degraded than the lowest of the Bhangis and Chamars. Harijan means the associate of God himself. Chamars and Bhangis or for the matter of that, people of the mentality of the Chamars and Bhangis, can never be promoted to the posi
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tion of the Harijan, unless and until such persons are helped to go up to the place of the Harijan by methods approved by the Harijans such as Arjuna, Prahlad, Dhrubamoharaj, Yamaraj, Bhisma, Janaka, Narada, Vyasa etc. }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is no bar for anyone to rise up to that position of Harijans}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as it is stated in the Bhagwat Geeta in the following lines:\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub B.G. 9/32}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mam, Hi, Partha, Byapashritya, Jey, Api, Syu, Papa, Yonaya, Striya, Vaishya, Tatha, Sudra, Te, Api, Janti, Param, Gati.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahatma Gandhi did not approve of the present system of castes as is prevailing in India and there is ample support of this movement of
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casteless society in the Bhagwat Geeta in its own way. Casteless society does not mean that there will remain no section or subsection of social division because without that no society can exist; but there may not be any caste simply for the sake of bi
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rthright accidents. Bhagwat Geeta approves of the caste system in terms of mundane quality acquired but not in terms of accidents of birth. (To be continued.)
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY10c: Grow More Food
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Grow More Food
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub [Handwritten note under the title: "add with Geeta Nagari"\'97Ed. note]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Many countries have invested quite heavily in plans to bring back into use land abandoned for hundreds of years, or land that has neve
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r been used at all. They have brought all kinds of heavy earth moving tractors and machines for land development and introduced new forms of power into their agriculture. In many cases tractors, machines and implements have been brought in without taking
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into account the position of the cultivator, of the man who works on the land and who must ultimately make these things pay. And frequently they have been purchased before sufficient training and maintenance facilities were available. Of course, there a
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re also exceptions and some land development and mechanisation projects have proved successful from their inception."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The above is a quotation from 'unesco' Food and Agriculture organisation. The enthusiasm for tractors over other implements has not alw
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ays proved successful and on many cases, as we have personal experience of some places in U.P., it has often meant false starts on scheme that on paper looked so promising and easy.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The transcendentalist however will not agree with that tractors and other agricultural implements only can solve the problem of grow mo
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re food and inadequate living standard. Besides the tractor, implements, the man who will work on the land of cultivation, there is another supreme hand in the successful termination of the productive enthusiasm. This ultimate cause is called "Daiva" or
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the unseen power of God inconceivable by human brain. This power can ultimately make all things null and void and conquer over all other enthusiasm and ability of the human being. In the Bhagwat Geeta we have this information as follows:\'97 (B.G.}{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 18/14}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Adhisthanam, Tatha, Karta\line Karanam, Cha, Prithak, Vidam.\line Vividha, Cha, Prithak, Chesta\line Daivam, Cha, Eba, Panchamam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To effect successful result in the attempt of agricultural enthusiasm there are five causes namely the situation of the land, the man w
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ho works in the field, the instruments or implements applied in the enterprise and above all the hidden hand natural forces, known as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daiva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Whatever is attempted and done in this world physically or mentally by any man, which may be right or wrong in the estimation of the pu
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blic, must have all the above mentioned five causes behind the attempt. Nobody should therefore see only the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub visible causes}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub for effective result but must look into the invisible cause called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daiva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Above all other causes the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daiva}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cause is the most powerful. This Daiva cause or the Supreme cause is the ultimate control of physical nature which is the external energy of Godhead. The land, implements, the worker, the attempt all d
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epend on the ultimate cause called '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daiva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .' It is also known as '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .' Everything is done by the 'Prakriti' but egoistic fools think that the work is performed by them. In spite of good tilling of the la
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nd and the expert tiller, good tractors or other implements and the most sincere and accurate plan of the work it is quite possible that the whole attempt may be frustrated for want of sufficient rains. Without rains all other arrangement will stand null
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and void due to the reaction of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daiva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cause. This }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Daiva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cause is made effectively favourable by the process of 'Yajna' described elsewhere in this issue.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Along with the creation of the 'Prajas' or the living being, the 'Yajnas' or sacrifices on account of }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishnu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Supreme Being was also created. By the performance of 'Yajnas' the controlling deities, who supply us light, air, heat, wat
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er etc. which are all essential factors in the matter of grow more food campaign, are satisfied. By their satisfaction only everything is produced nicely, sufficiently. When there is sufficient production by the mercy of }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Daiva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the inadequate standard of living is mitigated. Otherwise every attempt becomes futile.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub DES\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\cb1\nosupersub PAIN-LINIMENT\line }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (C.D.L. 1887)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (It is innocent and does not contain any poisonous drug such as Aconite and Belladona etc.)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A medicine of long research for relieving all sorts of bodily pains without the help of external fomentation or rubbing as it is always
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the case in all other kinds of liniments and embrocations. De\'92s Pain Liniment can be usefully administered in the following cases namely :\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rheumatism, Backache, Neuralgia, Sciatica, Bronchitis; Inflamations, Swellings, Bruises, Insect and Scorpion bites, Sprains, Chronic Rh
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eumatism, Lumbago, Influenza, Stiff Neck, Mosquito bites, Toothaches, Coughs, Colds and Cramp.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Price 1/12/- per phial, Postage Extra.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Distributed by\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub M/s INDRA DISTRIBUTORS,
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\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mercantile Buildings,\line 9, Lal Bazar, \line CALCUTTA\'971,
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Wanted sub-distributors for DE\'92S Pain Liniment all over India on liberal terms of business.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line '
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Back to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY11: Volume 3, Part 7, June 5, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 7, June 5, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Tuesday 5th June 1956, Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part VII
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY11a: Religiosity Real and Apparent
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Religiosity Real and Apparent
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the "Sreemad Bhagwatam" a distinction between "Religion Pretentious" and "Religion Real" has been clearly made. According to this or
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iginal and genuine commentation of the "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta Sutra,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " there are a number of pretentious religious faith
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s which pass on by that name but actually there is nothing in essence which can be accepted as real religion. Real religion is the natural inborn quality of the living being and pretentious religion is an artificial nescience covering of the living entit
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ies' pure consciousness effected under certain unfavourable conditions. Real religion remains in dormant condition when artificial religion dominates over the mental plane. The dormant religion is awakened by hearing in pure heart. But the inborn quality
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is never killed.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub For example, it is sometimes experienced that a person professing a particular faith of mundane religiosity changes his own and embrace
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s another kind of religious faith. In India many such changes have taken place in the social life in different circumstances. During the Mohamedan rule in India many Hindus changed their faith in 'Hinduism' and embraced }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Islamism}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub on account of many circumstantial pressures. Later on many such Hindus and Mohamedans changed again into Christian faith and
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so on. There are many educated gentlemen who profess practically no particular faith of religiosity and yet they are passing on under the shadow of a certain type of religious faith. All these different circumstances prove it definitely that professing a
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particular faith of religiosity is completely different from the natural inborn religious quality of the living being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub What is the inborn quality of the living being? Let us first of all understand the nature of inborn quality. We can understand the inbo
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rn quality of the five elements. The inborn quality of earth is solidity. The inborn quality of water is liquidity. The inborn quality of fire is burning heat and light. The inborn quality of air is mobile humidity. The inborn quality of ether is all-per
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vading enuity. The inborn quality of mind is determination and rejection. The inborn quality of intelligence is thinking and feeling and the inborn quality of ego is identification of Existence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entity does not belong to either of the above eight different elements of material nature. These eight elements are called p
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roducts of the inferior nature of Godhead. But there is another superior spiritual nature of Godhead, of which the living entity is made. Both the inferior and superior qualitative nature of Godhead are nondifferent from Him but the actions of the two di
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fferent natures are completely different. The all powerful Godhead has innumerable different energies out of them the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Para Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub ' is known as His internal energy. The internal energy is always personally associated with the Personality of Godhead and therefore the inborn nature of the living entity is to remain personally associated with the Supreme
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Being. The Supreme Being is eternally existent along with His associated internal energy and therefore in the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sruti Mantras}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub ' it is said that the 'Supreme Lord' is the Primeval Eternal Personality amongst innumerable other personalities of living being. In other words every individual living being is an individual person. Everyone has his personal separat
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e existence and nobody is equal with another living being, that is the variegatedness of the living world. The Supreme Lord is also the Supreme living Personality with His separate identity, Form, existence and mode of life. The living entities are there
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fore equal in quality of the Supreme Lord, but the Supreme Lord is one and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Absolute}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub while the living
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entities are innumerable and relative. The Absolute Personality of Godhead has expanded Himself in his differentiated parts and parcels who are called by the name "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jiva}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or the living being. Being one in quality, the living being has the proportionate fraction of the quality of overlordship propensity. When this relative overlordship propensity is manifeste
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d disproportionately in the living being, he falls in contact with the external energy of Godhead, called by the name material nature, and his ego is misidentified with the inferior nature. An appropriate example may be given here in connection with the
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disproportionate independant action of a state citizen. A citizen of an independant nation cannot be absolute. His independence is relative in terms of the state laws. When the citizen therefore disproportionately exhibits his independence, it becomes an
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act of civil disobedience and he is put under police action an inferior state of citizen life. The false ego is given to the material mind and the sense-perceptions thereof and as such, material sense-perceptions contact with material objects by form, t
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aste, smell, sound and touch. That makes it possible for the living being to drag on a material existence with hard struggle for life. The hard struggle for life is manifest because the living entity is fallen in the material existence, a foreign and inf
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erior quality of nature for the living being. It is something like a living being of the land thrown into the ocean of water, and thus a hard struggle for existence for the overthrown living being. The overthrown living being can be happy only when he is
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picked up from the ocean of material existence and reinstated again in his normal spiritual existence by the Grace of the Supreme Lord. That is his "Religion Real."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shree Chaitanya Mahaprabhu therefore teaches us to pray like this:\'97
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ayee, Nanda, Tanuja, Patitam, Kimkaram, Mam, Bishame, Bhabambudhou, Kripaya, Taba, Pada, Pankajasthita, Dhuli, Sadrisham, Vichintaya. }
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\cs3545\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub \'c7ik\'f1\'e4\'f1\'f6aka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0
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\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 5}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ayee\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh My Lord, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Nandatanuja\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The one who is born out of the body of Nanda Maharaj, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Patitam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Fallen, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kimkaram\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Servitor, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Me, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bishame
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\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the dangerous, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhabambudhou\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub In the ocean of birth and death, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kripaya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By causeless mercy, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Taba\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Your, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Padapankaja\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lotus feet, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sthitam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Remaining, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dhuli\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Particle of dust, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sadrisham\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Like the, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vichintaya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Think of.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh my Lord who is born out of the body of Nanda Maharaj, please consider me who is fallen in the ocean of birth and death, out of Your
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immense and causeless mercy, as one of the particle of dust remaining at Your lotus feet.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is the idea of sincere religious prayer. One must know himself as the spiritual entity eternal associate of the Supreme Lord. Some
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how or other he is now thrown into the ocean of material existence where there is a perpetual hard struggle for existence to get rid of the disease of birth and death.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Treatment for disease is accepted in order to get a temporary relief from the cruel hands of death. Why there is such vast arrangement
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of Health service both by the Government and the public also?
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Medical practitioner out of a false egoistic identification considers himself too much busy in the research work for curing disease
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. When he is approached with a request to become a subscriber for "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Back to Godhead,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " very gravely he says
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that he is too busy. But he does not know why medical treatment is at all required. It is required for the relief of pains out of diseases and to avoid the cruel hands of death temporarily. But is it possible to get relief from the pains of diseases or
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to avoid the hands of death permanently by the help of such advanced mode of medical science? We say most emphatically on the strength of the message of Bhagwat Geeta that man can never get relief from the following unwanted items. They are as follows:}{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) The pains of birth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) The pains of death.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) The pains of old age and
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (4) The pains of diseases.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As such, unqualified path of religiosity is that which can }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub br
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ing in real relief to the above invincible sources of pains}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub so much unwanted by the human society. The goal of religious path is therefore to achieve the status of relief from pai
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ns. The path of religion which does not offer this highest benefit to the mankind is certainly a pretentious religion and Sreemad Bhagwatam deprecates such process of religiosity as a matter of cheating the public. Sreemad Bhagwatam begins therefore its
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real form of religion in the following manner.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dharma, Projjhita, Kaitaba, Atra, Parama, Nirmatsaranam, Satam, Vedyam, Vastabam, Atra, Vastu, Shibadam, Tapatraya, Urmulanam, Shreemad
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, Bhagwatey, Maha Muni, Kritey, Kim, Ba, Parai, Iswara, Sadya, Hridi, Abarudhyate, Kritivi, Susrusuvi, Tatakshyanat. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs24\cf0\nosupersub Bh\'e4g.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 1.1.2]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dharma\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Path of religiosity, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Projjhita\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Completely rejected, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kaitaba\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Full of cheating, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atra\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Herein, }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Parama\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The supreme, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nirmatsaranam
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\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Of the liberated souls, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Satam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Compassionate for the people, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedyam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub For the knowledge of, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vastabam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Reality, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atra\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Herein, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vastu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Substance, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shivadam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Beneficial to the highest limit, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tapatraya\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Threefold miseries, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Urmulanam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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That which can uproot, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shreemad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Beautiful, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Bhagwate\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the book deals in the matter of Godhead and His devotees, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahamuni}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub -}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub kritey\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Compiled by the great Sage
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(Vyasdeva), }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kim\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub What is, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ba
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\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The necessity, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Parai\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Wi
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th other scriptures, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Iswara\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Personality of Godhead, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Sadya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Immediately, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hridi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub In the heart, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abarudhyate\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Becomes locked up, }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kritivi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By the fortunate, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Susrusivi\'97}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Engaged in the service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tatakshanat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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At once.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this scripture of beautiful Bhagwatam which is compiled by the great sage (Vyasdeva) paths of religiosity which are full of cheating
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process are completely rejected. Herein is mentioned the supreme beneficial subject matter of the Substance in reality. It is understandable by the liberated souls of the highest order because it can }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub alone uproot the threefold miseries.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Because it is compiled by the great sage (Vyasdeva) by His mature knowledge, what is the necessity of other scriptures? The Supreme Lor
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d Personality of Godhead becomes at once locked up in one's heart by such fortunate creatures who are constantly engaged in this transcendental service.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The path of religion as chalked out by Sreemad Bhagwatam is different from all other types of imperfect religiosity. The paths of relig
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iosity can be divided into three divisions as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) The path of fruitive work.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) The path of culturing knowledge and mystic powers.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) And the path of devotional service and worship.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) The path of fruitive work }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmakanda}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub because under the cover of religious ceremonies and with the purpose of elevating one's material conditions, are all cheating process because they can never reach to the highest status of relief fro
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m the material existence. As mentioned herein before, the living entity is perpetually struggling hard to get rid of the pangs of material existence because he wants the supreme relief from material pains. The path of fruitive work leads one either to ha
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ppiness or to distress of the material existence. By pious fruitive work one is placed in the position of temporary material feelings of happiness whereas acts of vices lead one to the distressful position of material wants and scarcity.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Even if one is put into the most perfect order of material happiness, one is not able by that way to become free from the pains of mate
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rial existence as birth, death, old age and diseases. The materially happy person is therefore in need of the eternal relief which the path of religiosity of fruitive work can never award to such religionist.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) The path of culturing knowledge known as "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnana Marga}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " and that of mystic powers known as "Yoga Marga" are equally hazardous and nobody knows where he is going by culturing such uncertain procedures. The empiric philosophers in search
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of spiritual knowledge may endeavour by mental speculations most laboriously for many many births but unless and until he reaches to the stage of the purest form of the quality of goodness or until he has transcended the plane of material speculation, i
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t is not possible for him to know everything emanating from the Personality of Godhead Vasudeva. His attachment to the impersonal feature of the Supreme Lord makes him unfit to rise up to that transcendental stage of Vasudeva and therefore due to his unc
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lean state of mind he glides down again into the material existence even after an ascendance to the highest stage of Liberation. This fall down is made possible due to his want of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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locus standi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the service of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And so far as the mystic powers of the "yogins" are concerned, they are still more full of juggleries in the path of spiritual realisat
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ion.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One German scholar who became a devotee of Godhead in India said that so far mystic powers of the 'Yogins' are concerned, the German Sc
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ientists have made laudable progress by the aid of material science. He therefore came in India not to learn the method of Yogi's mystic powers solved by material science but what he needed most was to learn the path of transcendental loving service of t
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he Supreme Lord mentioned in the great scripture of Bhagwatam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The mystic powers of the 'Yogins' make the student materially powerful for a temporary relief as much as other material science can giv
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e. But such mystic powers can never be the permanent source of relief from the above mentioned four items and therefore according to the Bhagwat School, this path of religiosity is also a method of cheating the followers.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwat Geeta,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub it is therefore clearly defined that the highest mystic powerful Yogi is the one who can constantly think of the Supreme Lord within his heart engaged in the loving service of the Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) And the path of worship of the innumerable Devas or administrative gods is still more hazardous and uncertain than the above mentio
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ned two items of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karma Kanda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Jnan Kanda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . This system of worshipping many gods such as Durga, Shiva, Ganesh, Surya or impersonal Vishnu is accepted by persons who have been made blind by the intens
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e desire of sense gratification. Worship of gods, as above mentioned, when it is properly made in terms of the rites mentioned in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shastras}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub which is now very difficult to prosecute in this age of want and scarcity, can certainly fulfill the intense desire of sense gratification, but the success obtained by such methods is certainly very transient
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and befitting a person of poor fund of brain substance. That is the verdict of Bhagwat Geeta. No sane man should be satisfied by such temporary benefit, driven by a sense of enjoying this material world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub None of the above mentioned three methods of religious path can deliver a person from the law of material existence called the threefol
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d miseries. But the process of religiosity as mentioned in the Bhagwatam is able to give permanent relief to the followers from the laws of threefold miseries.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Here in the highest standard of religious form is described by which one can be reinstated in his original position of transcendental l
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oving service to the Supreme Lord. Loving service of the Supreme Lord is free from the infection of sense gratificatory desires, fruitive work or culture of knowledge-seeking merging in the Absolute to become one (?) with the Supreme Lord. All such metho
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ds }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are pretentious religiosities}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub because they are unable to give perfectual relief to the followers. The
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word 'Pro-ujihit' is significant. 'Pro' means complete and 'ujihata' means reject.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Any process of religiosity based on sense gratifications gross or subtle must be accepted as one of the pretentious religions. The proc
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ess of religiosity in the shape of fruitive work is directly a method of gross sense gratification while the process of culturing spiritual knowledge with a view to merge in the Absolute is a method of subtle desire of sense gratification by becoming one
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with the Absolute. Therefore all such sense-gratificatory methods of pretentious religiosities including the path of culturing knowledge to become one with the Supreme or the idea of liberation and everything like that are completely rejected in the pro
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cess of "Bhagwat Dharma," or the transcendental process of religion the inborn quality of the living being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The "Bhagwat Dharma" or the religious principles described in the 'Bhagwat' of which the preliminary study is "}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Bhagwat Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " is meant for the liberated persons of the highest order who give very little value to such sense-gratificato
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ry pretentious religiosities. The fruitive worker or the elevationist and the empiric philosopher or the Salvationist all of them want to raise their material position first and foremost but the devotees of Godhead have no such desire for themselves. The
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y serve the Supreme Lord for His satisfaction only. Shri Arjuna at first decided not to fight and wanted to satisfy his senses by becoming a so-called non-violent pious man but when he was fully situated in the principles of "}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwat Dharma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " culminating in complete surrender unto the Will of the Supreme Lord, he changed his decision and agreed to figh
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t for the satisfaction of the Lord. He said like this.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I am now freed from all illusions by Your grace. I have now revived my pure consciousness. I am now situated in my real position witho
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ut any doubt and as such I }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub must}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub now do as You desire." (B.G.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 18/73)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anything that hampers this unadulterated spiritual position of the living being must be taken therefore as the process of pretentious r
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eligion. Real form of religion is spontaneous loving service of Godhead. This relation of the living being with the Absolute Personality of Godhead is eternal. The Absolute Personality of Godhead is described as the '}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vastu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the 'Substance' and the living entities are described as the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Vastavas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the innumerable samples of the 'Substance' in relative existence. This relation of the Substantive with the 'Substance' can never be annihilated as it is
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in the case of inborn quality. By contact with material nature, the 'substantive' living entities may exhibit varied symptoms of the material disease but to cure this material disease is the supreme object of human life. The process which helps such trea
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tment is called by the name as '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwat Dharma,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Sanatan Dharma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the Religion Real. We shall try to describe the form of real religion in the pages of "Back to Godhead."
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY11b: Lord Chaitanya & His Teachings
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Lord Chaitanya & His Teachings\line The Eight
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Stanzas of His Lordship
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sreeman Badri Lalji of Khan Market New Delhi who is one of our regular readers has requested us to throw some light on the subject matt
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er of 'Sikshastak' or the eight Sanskrit verses composed by His Lordship Shree Chaitanya Mahaprabhu.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord Chaitanya is supposed to have written only these eight verses about His cult which were later on developed into innumerable script
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ures by the six Goswamins direct disciplic succession from the Lord. Among the Goswamins Sreela Rupa Goswami was the principal man who considered Shrila Sanatan Goswami as his spiritual master and others such as Shrila Raghunath Das Goswami, Shrila Raghu
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nath Bhatta Goswami, Shrila Jiva Goswami and Shrila Gopal Bhatta Goswami as his younger assistants. All these Goswamis were mostly learned in Sanskrit literature and other scriptures and both the principal Goswamis namely Shrila Rupa Goswami and Shrila S
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anatan Goswami were respectable ministers in the state service of Bengal under the regime of Nawab Hussain Shah. They were great scholars in Persian language also.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shrila Jiva Goswami happened to be the beloved nephew of the two principal Goswamis who were real brothers in worldly relation. Shrila
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Jiva Goswami was the greatest philosopher of his time and his six books, namely the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sat Sandarbhas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Tatwa
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Sandarbha, Bhagwat Sandarbha, Krishna Sandarbha, Priti Sandarbha, Krama Sandarbha, and Bhakti Sandarbha) are unique philosophical treatises in advanced spiritual science. Late Pandit Pramatha Nath Tarkabhusan, one of the greatest Sanskrit scholars and a
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uthority of the modern age, remarked in one of his lectures that Jiva Goswami is the greatest philosopher of all ages in the world. This recommendation was certainly not an exaggeration but one would realise the truth if one has the required energy and t
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ime to go through the most subtle and scholarly expositions of the above spiritual thesis. Shrila Rupa Goswami wrote many philosophical, transcendental, poetical and literary books during his lifetime and Shrila Sanatan Goswami compiled the Vaishnava Smr
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iti for the guidance of persons who desire to go back to Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shree Chaitanya Mahaprabhu is Sree Krishna Himself in His feature of Devotee. Shree Krishna, the Absolute Personality of Godhead, appea
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red Himself and taught the transcendental knowledge of approaching back to Godhead. But silly persons who are grouped under the classes of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mudhas, Dushkritinas, Naradhamas and Mayo
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ya Apharitajnanas, }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub misunderstood the whole thing and they began to interpret the transcendental subject matter in a manner befitting their respective positions. This gross deviati
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on from the path of transcendental disciplic succession made the whole thing an anachronism and Shree Chaitanya Mahaprabhu expounded the whole thing in his practical life so that even a boy of tender age can swim across the ocean of Vedic knowledge in th
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e simplest method just befitting the capacity of the fallen souls of this age of Kali. He stressed upon the transcendental chanting process of the Holy Name of Krishna as it is recommended in the 'Bhagwat Puranam' and many other authoritative scriptures.
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The chanting process of Shree Krishna's name, fame, qualities, pastimes etc. as recommended for this age in the Bhagwat Puranam is also affirmed in the Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The clear statement in the Bhagwat Geeta is as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Men who possess a poor fund of knowledge do deride at Me because I have appeared just like an ordinary man. They do so because they ha
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ve no knowledge of My different potencies as the Supreme Lord of all living beings." }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (G}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . }{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 9/11}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Such befooled persons are baffled in their expectations, fruition of work and philosophical researches. They are all conducted by demo
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niac principles being attracted by the attractive feature of the material nature." (}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub G}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .}{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 9/12}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "But those who are really }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahatmas}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (broad-minded) they are under the protection of transcendental nature. As such their only business is to worship Me because they know it perfectly that I am the eternal Lord of all living beings." (}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub G}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 9/13}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Such Mahatmas do always chant Me (i.e., My name, fame, qualities etc.) with a determined carefulness. And in devotional service they a
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lways offer obeisance unto Me by constant engagement." }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub G}{\cs2873\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 9/14}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shree Chaitanya Mahaprabhu wanted to turn everybody in the category of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Mahatmas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub from the lowest position of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mudhas, Dushkritinas}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mayoya Apahrita jnans}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by this process of constant engag
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ement in the chanting process of the transcendental name, fame, quality etc. of the Supreme Lord Shree Krishna. The Lord is so liberal that by His mercy nobody is incompetent to adopt this transcendental process. Every human being who is articulate can a
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dopt this principle of chanting and by gradual process of purification by such transcendental chanting process, one can rise up to the highest platform of perfection in the transcendental realm. The first stanza of the famous eight verses runs as follows
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:
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chetadarpana, Marjanam, Bhava, Mahadabagni, Nirbapanam, Shreya, Kairaba, Chandrika, Vitaranam, Vidyabadhu, Jibanam, Anandambudhi, Bardh
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anam, Pratipadam, Purna, Amrita, Aswadanam, Sarbatma, Snapanam, Param, Vijoyaete, Shree Krishna Samkeertanam. }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24
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\cf0\nosupersub \'c7ik\'f1\'e4\'f1\'f6aka}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 1}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chetadarpana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The mirror of consciousness. }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Marjanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Process of cleaning. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhava}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The act of repeated birth and death. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahadabagni}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub =The great fire of the forest. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nirbapanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Extinguisher. }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shreya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The ultimate benefit. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kairaba}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The lotus flowers. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chandrika}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The bracing moonlight.
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vitaranam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Distributions. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vidyab
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adhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The Goddess of learning. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jibanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub =The life. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anandam budhi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The ocean of transcendental joy. }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bardhanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Constantly increasing. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pratipadam}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =On every step and every moment. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The
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complete. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amritam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Eternity. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As
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wadanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Relishing. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarbatma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Ev
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eryone's soul and in all respects. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Snapanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Celebrating. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Param}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The Supreme One without a second. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shree Krishna}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =The Absolute Godhead. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samkeertanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Chanting His n
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ame, fame, etc.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The process of chanting the name of Shree Krishna is transcendentally situated as the Supreme One without a second and as the most cele
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brating means of complete satisfaction for everyone's life. It is the means of cleansing the mirror of consciousness and the extinguisher of the great forest fire of repeated birth and death. It is the beloved life of the Goddess of learning and the cool
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ing moonshine for the blooming lotus petals of the Supreme benefit. It is the means of effusion of the ocean of transcendental bliss and in every step of life, it is the nectorine means of tasting eternal life.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The chanting of the holy name, fame, quality, pastimes of the Supreme Lord is the complete means of attaining the highest bliss. It is
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no exaggeration, neither a myth but it is de facto the same by its transcendental position as recommended in all revealed scriptures. Our present position of life is a state of nescience under the illusion of our heart by material conception. The conscie
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nce or the cognizance of a human being, in his conditional state of existence, is varying and nobody's conscience or consciousness is equal to the other in the material world. This is so because the pure consciousness of spiritual identity is now covered
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with a material dust and the mirror of consciousness has to be cleansed by the brush of spiritual knowledge. The philosophical process of discerning the matter from spirit is undoubtedly very good but the same is not only difficult but also it is someti
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mes misguiding for the reason of its being associated with the empiricist who have very little knowledge in the transcendental mode of thinking. They are too much addicted to the gross plane of scientific mode of thinking and, therefore, they are unable
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to transcend the stage of direct perception. But the spiritual method of offenseless chanting of the Holy Name, Fame etc. of the Supreme Lord will award by the first installment facility of cleansing the mirror of consciousness and the chanter will at on
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ce realise his real spiritual position by such transcendental chanting method.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And as soon as one is able to cleanse the accumulated material dust covering one's pure consciousness from time immemorial one is able
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to extinguish the blazing forest fire burning ever increasingly in the perpetual circle of birth and death.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are two ways of our goal of life. The one is called '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pr
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eya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' way or the superficially pleasing way and the other is called '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shreya}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or eternally pleasing way. Childish play is certainly superficially pleasing to the foolish children but prosecution of studies is permanently good for them which they cannot understand because of their chil
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dish foolishness.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The chanting process of the Holy Name of God as conducted by the propaganda of "Back to Godhead" is not pleasing to the superficially p
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leasure hunters in the matter of indecent literatures concerning men and women in a country news, but it is the means of relishing the transcendental eternal life called the "Shreya }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Pantha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ." This "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shreya Pantha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub " is gradually developed by the hearing and chanting process in the association of pure devotees engaged cent percent in the transcendental service of the Lord. The idea is expressed most appropriately in the Bhagwad Geeta }{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [9.14]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the following words:
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Satatam, Kirtayantam, Mam, Jatanta, Cha, Dridha, Brota, Bodhayantam, Parasparam, Tushyanti, Cha, Ramant, Cha."
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY11c: Purity of Conduct
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Purity of Conduct
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the annual number of "Social Welfare," Shri Rajagopalachari has drawn the attention of women in the following words:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The fundamental of Social Welfare is purity of conduct. The special responsibility in this respect that of our womenfolk. }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The men are incorrigible.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The only hope is in our women.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Standards of expenditure and of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub empty show}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub have made money the sole or dominant aim of life. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This has affected our womenfolk now and it is therefore an alarmin
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g state of things:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I hear stories of easy corruption at all levels of society.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Woman must refuse to give away her most precious possession. Thus only will the mothers of our land be strong, powerful and good. Our
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future generations depend on the strength and goodness of our mothers." As far as social welfare goes, the home is the real basic school, the High School and the University and the mother is the Headmistress and Vice-Chancellor thereof.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Some twenty years before or more than that one medical practitioner disclosed his experience that some women in the hospital were ready
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to give away their precious possession }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in exchange of some quinine tablets. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub At that time we could not be
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lieve that story but how can we disbelieve our veteran leader Rajaji when he says easy corruption in an alarming state at all levels of society. Is it possible to make any progress of social welfare worth the name in such alarming state of affairs? If we
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have to believe the authority of Bhagwat Geeta, we must then admit that corruption of womenfolk in social life is the strongest stumbling block on the progressive march of social welfare work.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shree Arjuna Maharaj made some arguments with Shree Krishna on the subject matter of social welfare in the following words:\'97 }{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 1.40-43]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Adharma, Abhibhabat, Krishna, Pradushyanti, Kulastriya, Streesu, Dustasu, Varshneya, Jayate, Varnasankara.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Sankaro, Narakaya, Eba, Kulghananam, Kulashya, Cha, Patanti, Pitaro, Hi, Esham, Lupta, Pinda, Udaka, Kriya.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Doshai, Etai, Kulaghanam, Varna, Sankara, Karakai, Utsyadyante, Jati Dharma, Kuladharma, Cha, Saswata.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Utsanna, Kuladharmanam, Manushyanam, Janardana, Narakey, Niyatam, Basa, Bhabati, Hi, Anusushruma."
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Adharma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Irreligiosity, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abhibhabat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97By upheaval of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Krishna}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Oh Krishna, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pradushyanti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Become corrupted, }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kulastriya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Women of the family, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Strisu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Upon the women's, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dustasu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub \'97Becoming corrupted, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Varnasankara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Bastard population, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jaynatey}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Grow, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Varshneya}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Oh the descendant of Vishnu.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sankara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Non-regulated population, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naraka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Hell, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Eba}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Like the, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kulaghanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Of the destroyer of family, }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kulashya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Of the family, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Cha}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97And, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Patanti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Degrade, }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pitaro}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97The forefather, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hi}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Certainly, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Esham}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Of them, }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lupta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Having been stopped, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Uda
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ka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Water, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pinda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Offering
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of foodstuff, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kriya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Activities.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Doshai}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97By fault, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Etai}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Like this, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kulaghanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub \'97Of the destroyer of family, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Varna Sankara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Irregulated, }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karakai}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97By the author, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Usoyadonte}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Become uprooted, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jati Dharma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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\'97National importance, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kuladharma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Family tradition, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Cha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97And, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Saswata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub \'97Perpetual.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Utsanna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Spoiled, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Kulaghanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Destroyer of family traditions, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Manushyanam}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Of the men, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Janardana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Oh The Killer
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of unwanted men, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Narakey}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97In the Hell, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Niyatam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Always, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Basa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub \'97Habitation, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhabati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Do take place, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Hi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97Thus, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anususrano}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub \'97I have heard from authorities.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Oh Krishna! when there is upheaval of irreligiosity, the family women become corrupted. And on the women's becoming corrupted, Oh the
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descendant of Vishnu! irregulated population flourishes.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Such irregular population is the source of hellish existence both for the family and the destroyer of the family traditions. By such a
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ctions the forefathers of the family are degraded on account of ceasing the custom of offering foodstuff and water.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "By such faulty actions of the destroyers of family traditions the eternal traditional national significance is also spoiled due to the
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cause of increasing an irregulated population.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Oh Janardana (the killer of unwanted men)! men who are spoiled by such destruction of family tradition certainly do habitate always in
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the hell. I have heard this from authoritative sources."
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are twenty different scriptures of religious rites called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Dharama Sastra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub made by Manu the original father of all men. They are but regulative principles to fulfill the mission of human life. For example the }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samaskaras}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the ten reformatory processes to bring in a human being in the proper status of psychic and biological
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development with all concessions of the animal portion. The beginning of such }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samaskara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Garbhadhana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or birth-giving function. The modern planned family clinics are perverted reflection of this '}{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Garbhadhana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' Samaskara. The modern method is an artificial way of checking unwanted population. But the Garbha
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dhana system is the most scientific method of birth control clinic in the voluntary way. The population must be checked by voluntary method and not by artificial contraceptive ways which are not only detrimental to normal progress of health both for the
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men and women-but they are also sinful acts of killing a living entity in the embryo. Such sinful acts have their reactions bringing in unwanted population called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Varna Sankara
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The mentality of the child is created by the father and mother by unscientific birth-giving process in the absence of }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Garbhadhana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samaskara. The Garbhadhana Samaskara is also a checking method for restricting bastard children. We do n
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ot wish to go into the details of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Garbhadhana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samaskara or any other such reformatory processes but i
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f need be we can definitely prove that since we have stopped observing these reformatory processes-the whole Hindu society has lost its special significance in the matter of social and religious dealings.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY11d: How to Broadcast the Teachings of Bhagawat Geeta (2)
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub How to Broadcast the Teachings of Bhagawat Ge
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eta (2)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Cont'd. from Vol. III Part VI}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Bhagwat Geeta supports such scientific caste system in the following words }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub viz.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chatur, Varnya, Maya, Sristam, Guna, Karma, Bivagasha, Tasya, Kartaram, Api, Mam Biddhi, Akartaram, Abyayam. (}{\cs2873\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub B.G. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub IV/13}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sama, Dama, Soucham, Khanti Arjabam Eba, Cha,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanam, Bijnanam, Astikyam, Brahma, Karma, Swabhabajam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub B.G.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub XVIII 42}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sourjam, Teja, Dhriti, Dahkyam, Juddhe, Cha, Apalayanam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Danam, Jswarabham, Cha, Khatra, Karma, Swabhabajam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub B.G.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub XVIII/43}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Krishi, Gorakshya, Banijyam, Vaishya, Karma, Swabhabajam, Paricharyya, Atmakam, Karma, Sudrasya, Api, Swabhabajam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub B.G.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub XVIII 44}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are three modes of Nature current all over the world and they are called the mode of goodness, the mode of passion and the mode o
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f ignorance. And every man or every animal is under the influence of either of the above mentioned three modes of Nature. As such it is mistake to calculate that the modes of Nature are working within the boundaries of India only but it is quite reasonab
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le that such natural laws are working in other parts of the world. In the human society there are undoubtedly men of such different qualities namely men under the influence of the mode of goodness called the qualified Brahmins, those who are in the mode
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of passion called the Kshatriyas, those who are under the influence of the mode of passion cum ignorance are called the Vaisyas and last of all, men under the influence of the mode of ignorance are called the Sudras. The mode of ignorance as it goes down
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by degrees it produces men of such qualities as are called Javana, Mlechhas, Kirats, Huns, Andhras, Pulindas, Pukkasas, Aviras, Sumbhas, Khasadayas etc. and there are four lakh kinds of men all over the universe. From Geeta Nagari this universal Truth m
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ust be propagated systematically so that real human society may be reestablished for the benefit of all, dividing men according to natural mode by such approved processes as are called practical psychology or anything else. Such social order all over the
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world will be known as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Institution of quality caste system}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and every human being will have the right
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to qualify himself by education and culture to enter into the higher status of life in the same manner as the varsity of different states offers the facility to anyone. Casteless society will never allow of course to place on the same category a High Co
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urt judge and a labourer of the mill unless such society has gone into madness. On the contrary by establishment of such casteless society as it is said in the Bhagwat Geeta nobody will be grudging if anyone is recognised as qualified Brahmin on his meri
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t only. Such casteless society is reasonable and acceptable.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub E. The Geeta Nagari may properly utilise the huge fund collected to commemorate Mahatma Gandhi in the manner as above mentioned in four
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principal heads because Gandhi's memory can only be preserved by his exemplary activities and not by simply erecting some big buildings or statues as we see the general tendency. The Bhagwat Geeta asks every big man perfect his life with the teachings o
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f Bhagwat Geeta and then set himself as an example for the benefit of the people in general. It is said there Jat, Jat, Acharati, Shrestha, Sat, Tat, Eba, Itarey, Jana, Sa, Jat, Pramanam, Kurute, Loka, Tat, Anubartate.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It is foolish to follow the proverbial principle of putting a cart before a horse or putting old wine into new bottle. It shall be the
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duty of Geeta Nagari to agitate against the Gandhi Memorial Fund being utilised otherwise than in the manner befitting the teachings of Bhagwat Geeta and as approved by Mahatma Gandhi.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub )
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line '
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Back to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY12: Volume 3, Part 8, June 29, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 8, June 29, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Wednesday 20th June 1956, Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part VIII
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY12a: Where is Godhead?
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Where is Godhead?\line Is it possible to see
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Him?
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Secretariat Buildings in New Delhi there is an inscription on the stone that Liberty does not descend upon a people but it has t
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o be earned before it can be enjoyed. Actually this is the fact and we have seen it that much sacrifice had to be rendered by the people of India before they could gain Swaraj. But in the matter of Godhead some irresponsible people ask, "Where is God?" "
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Can you show me?" "Have you seen God?" These are some of the questions put forward by some irresponsible men who want to have everything very cheap. If for attaining a temporary false sense of liberty in this material world so much labour and sacrifice h
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ave to be requisitioned is it possible to see Godhead-The Absolute Truth so cheaply? To see God means complete liberty from all conditions. But is Godhead an attending orderly so that He may be present at my command? The atheist however demands like that
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, as if Godhead is his paid servant and he thinks that Godhead is an imaginary thing otherwise He would have appeared before us as soon as the demand to see Him is made.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hiranya Kashipu the king of the materialistic atheist demanded like this. His son offended him because he was a devotee of Godhead. Pra
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hlad was the name of Hiranya Kashipu's son. The boy was entrusted to some good guardian tutors to give him lessons on politics, civics, diplomacy of divide and rule, pacifism, law and order and everything all that makes a well established state for lordi
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ng over the material nature. That was the idea of Hiranya Kashipu to become happy in the material world. He was mainly concerned with }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hiranya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub (gold) and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kashipu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (soft women and bed) and he wanted to educate his
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son or dependant in that great Art of exploitation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Fortunately Prahlad's idea was different which he got by the mercy of Sree Narada, the great master of devotional science. He (Narada)
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impressed upon Prahlad that devotional activities for the service of Godhead was the supreme aim of life. Material happiness is no solution of the problems of life but spiritual realisation is the aim of human perfection and the source of real liberty
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\'97'Swarajya.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One day Prahlad 'Maharaj,' when he was a mere child, was asked by his father to explain the knowledge that he received from his guardia
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n tutors. Prahlad Maharaj replied like this:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tat, Sadhu, Manny, Ashurabaryya, Dehinam, Sada, Samud-bignam, Dhiam, Asatgrahat, Hitwa, Atmapatam, Griha, Andhakupam, Vanam, Gato, Jat,
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Harim, Ashrayeta. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bh\'e4g.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 7
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.5.5]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Sadhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =goodness, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mannay}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub =I do think, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashurabaryya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =the Chief of the Ashuras (nondevotee atheist), }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dehinam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =of the embodied, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sada}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =always, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samud-bighna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =with cares and anxie
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ties, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dhiam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =of the thinking men, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Asatgrahat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =from the temporary engagement, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hitwa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub =leaving aside, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmapatam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =that which kills the soul, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Griha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =household, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Andhakupam}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =the black hole (well), }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =the forest, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Gato}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =one who has gone, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jat}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hari}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =unto Godhead, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashrayeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =take shelter of.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh the chief of the Ashuras! I do think that persons who are always disturbed in mind with cares and anxieties of household affairs may
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quit off the place which is like the black hole temporary abode to kill one's self and take shelter unto the lotus feet of the Personality of Godhead by entering into the forest.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prahlad Maharaj thought it right to get liberty first from cares and anxieties of household life. But is there any man who is completel
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y carefree of household life. It is said that the management of a family is more difficult than that of an empire. Nobody is free from this troublesome business. Then what is the remedy? Prahlad Maharaj suggests that one should altogether leave that soul
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-killing black hole of household life and go into the forest. Will that solve the problem of cares and anxieties? Are the jungle beasts, the tigers, the wolf, the bear, the monkey etc. free from cares and anxieties? No no they are not carefree. Why they
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live in the forest. Yes they live in the forests undoubtedly but they have no engagement in the service of the Lord. That is the cause of their cares and anxieties as much as the animals and beast in the human form. The real remedy lies in the act of acc
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epting the service of the lotus feet of the Lord. That makes one free from all cares and anxieties of life. That makes one able to see Godhead always and everywhere.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The monkeys live in the forest, they live on fruits and flowers. They live also naked without any dress and there are many many monkeys
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in the human form who live naked, eat fruits and call themselves as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vanachary}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (the renounced Sannyasins)
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but just like the monkey they keep hundreds of women followers as their devotees (?) and enjoy their company exactly like the monkey who keeps such hundreds of she monkeys in the company. Such monkeys sometimes appear in the midst of the urban and rural
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population and commit tremendous harm to the village economy. Similarly the so-called monkey\'97}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vanacharies}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub who have left their home in search of solving the problem of bread, cannot get any happiness liberated from the cares and anxieties of household life. They create another household rendezvous in the order of }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vanachary's}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub life and remain always full of cares and anxieties in the matter of protecting their personal interest in such household a
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ffairs of monasteries and business of temples. They are not carefree. Prahlad Maharaj did not advise to adopt such false life of a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vanachary}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub . The real life of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vanachary}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is exhibited when one has cent percent t
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aken shelter of the lotus feet of Hari (The Personality of Godhead). That is the real position of a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vanachary}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub and it may be possible even without going into the so-called forest. Prahlad Maharaj the author of this great instruction was himself a great king and householder but because from the very beginning of his life he practiced the art of taking
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shelter under the lotus feet of the Lord\'97he remained always a Vanachary even in the dress of a householder. He was always free from cares and anxieties because he knew that he was under the protection of the Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub His father Hiranya Kashipu did not like the idea of God-worship because he thought God was his enemy. His brother }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hiranakhya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub was killed by the Personality of Godhead and therefore he thought Him as his enemy and the enemy of the family.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are many atheists like }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hiranya Kashipu}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub who take God as their enemy. One German god-brother told us that in the 1st World War many people in his country turned to be atheists on account of their family members being killed in the
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war field. Somebody's husband, somebody's son, or somebody's brother must have had gone to the war field. When the fighting was going on, all of them prayed for the safe return of their relations. Unfortunately almost all of them did not return back fore
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ver in spite of such prayers and therefore they turned to be atheists. They thought that God is their order supplying agent and because the prayer-order of protecting the lives of their relations were not carried out by God, the word 'God' is a myth and
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there is no existence of God. That is the position of cheap God-seekers. They want to see God without the necessary sacrifice and without knowing His actual position as the order supplying agent and if God is not seen in that way of impertinence, the exi
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stence of Godhead must be denied by them.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Foolish people like }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hiranya Kashipu}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (concerned only with gold and woman) is bewildered to see Godhead. In the Bhagwat Geeta it is said that the Personality of Godhead is not exposed to the eyes of everyone but He is existent always and e
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verywhere by His omnipresent impersonal features.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma Sangheeta}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' it is advised that one can see Him in the Sun, which is said to be His one of the eyeballs. As the eyeball rolls within the hole, so also the sun is rolling within its limited orbit. His impersonal features
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are described in the Bhagwat Geeta and one can see Him everywhere as the banyan tree, the lion, the shark, the Himalaya, the ocean and everything that is extraordinarily powerful. He is the seed of growth of every living being and by His potencies the wh
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ole universe is rolling on. The strength of gravitation that sustains the planets in their respective positions is also He. He therefore manifests Himself by His diverse energies exactly like the fire which maintains its existence by the power of expandi
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ng heat and diffusion of light. He is sometimes compared with the sun. And His different energies are compared with the rays of the sun. The living entities are so many molecular particles emanations from Him as the rays of the sun are innumerable molecu
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lar particles of the sun. The sun and the sun-rays are simultaneously one and different. The sun-rays are always at my door, I can feel its intensity of heat, I can see it everywhere. By the sun-rays I can see the sun also although He is far far away fro
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m me. At the same time if I am a sane man I can feel it that the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sun-rays}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub not the sun.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The sun is simultaneously one and different from the sun-rays. We can imagine the intense heat of the sun by our l
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ittle and partial experience of the portion of the sun-rays.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entities being compared with the sun-rays, it is quite possible to see the Supreme Lord by subconscious perception. The livi
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ng entities are distinct individual souls with minute portions of independence and desire for lording it over the material nature. This desire for lording it over the inert material nature makes the living entity a superior '}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or enjoyer of the matter. And from this part and parcel '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' we can feel the power and omnipotency of the complete 'Purusha.' The living entity is the particular sample of the Supreme Being. But He is fully joyful by na
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ture. "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ananda-moya Avyasat.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purushottam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub " is therefore the transcendental Supreme Person individual identify like one in quality of so many individual living beings. But He is the Supreme Personality above all other persons. Nobody is above or equal to Him. He is
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without a second. He is not therefore imperson only as imagined by men with poor fund of knowledge. His impersonal features are diverse manifestations of His innumerable potencies just like the sun-rays are innumerable potencies of the sun dial far far a
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way from the sun-rays at my door. In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishnu Puranam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the matter is described as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ekadesha, Stithasya, Agne, Jyotsna, Vistarina, Jatha, Parasya, Brahmana, Sakti, Tatha, Idam, Akhilam, Jagat. (V.P. 1.22.}{\b0\i0\ul0
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\strike\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 62}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ekadesh\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In one place, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Stithasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Situated, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Agne\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Of the fire, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jyotsna\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Light, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vistrina\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Diffusion, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jatha\'97}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As is, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Parasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Of the Supreme, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahmana\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Of the Brahma, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sakti\'97}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Potencies, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tatha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So so, }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Edam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akhilam\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The whole, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jagat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Universe.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This whole universe is the manifestation of diverse potencies of the Supreme Absolute Truth just like the fire situated in one place ca
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n diffuse its light all round.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Personality of Godhead does not become impersonal for the matter of His impersonal potencies. He is non-different from His imperson
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al manifestations but that does not make Him without Personality. His omnipotency suggests that He is originally the Supreme Person and He has expanded Himself by plenary portions and differentiated parts and parcels. Atheist Hiranya Kashipu wanted to se
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e Godhead and he asked Prahlad his son where is his (Prahlad's) God? The child Prahlad answered that his God }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is seen everywhere}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub . That is the vision of a devotee. The devotee does not see anything except his Godhead. Anything animate or inanimate exhibits Godhead in the eyes of a devotee. The devotee's eyes are anointed with the pulp of Love for Godhead an
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d as such he sees nothing except in relation with Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sometimes we see the notice in a public garden as follows:\'97 "The garden belongs to you and you should try to maintain it by the such
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feeling." The same notice is sometimes seen in the railway carriage. And the purpose of such notice is to awaken the national feeling of the citizen. A good and trained citizen knows that the Government is run on by his representative and therefore the
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Government is his own Government. And the property belonging to the Government does also belong to him and he behaves in that way. Therefore he can see everything interrelated with the Government and if he has the necessary national feeling he can see ev
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erywhere the Governmental power in its impersonal feature represented. The power and personality of the Government is felt by a good citizen everywhere in the country and this feeling is made possible out of a feeling of national consciousness. This nati
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onal feeling and love for the country and Government are all products of sincere service for the cause of the nation. And the same thing is applicable in the wider sense when we speak of seeing Godhead. Godhead is not therefore a cheap orderly of the mat
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erialistic atheist.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Godhead can be seen only by sincere service mood and not by challenge. A person who sees God cheaply in the ordinary way and a person w
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ho argues that God cannot be personally seen\'97both of them are misguided. The Personality of Godhead reserves the right of not being exposed to the vision of a challenging Hiranya Kashipu. That is not the process of realising the Personality of Godhead
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everywhere. To the eyes of a devotee everything is simultaneously one and different from Godhead. He sees Godhead in everything and everything in Godhead. And that is the highest stage of realisation of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The impersonal material conception of Godhead under the headings of Pantheism, Henotheism, Monotheism and Polytheism etc., is the begin
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ning process of seeing the Godhead. The next higher stage of seeing Him is the stage seeing the supersoul residing with every individual soul and the highest stage is to realise the Personality of Godhead in the supramental stage of loving service, the s
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piritual existence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The revealed scriptures therefore warn us against cheap realisation of Godhead. The revealed scriptures definitely says that Godhead ca
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nnot be seen with our material eyes, neither He can be perceived by material senses. The eyes and the senses of the devotee must be trained up in the art of transcendental service. The Supreme Lord is sentient and He is clever enough to know our modes of
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such transcendental loving service and the with progress of such service attitude only the Godhead is realised by the mercy of Godhead. Nobody else can realise Him even by a fraction by speculative habit of flickering mind.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The speculative habit of the mind in the velocity of air or light year conducted for thousands of years can hardly reach the vicinity o
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f Godhead but one who is constantly engaged in His transcendental service with love and pleasure can realise Him by His mercy only. That is the process of finding out where is Godhead. In the Bhagwat Geeta }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs24\cf0\nosupersub [10.10]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub it is said like this,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tesam, Satata, Juktanam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhajatam, Priti, Purbakam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dadami, Buddhijogam, Tat,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa180 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jena, Mam, Upajanti, Te.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I do give more facility of transcendental service to the devotee who are constantly engaged in My service with love and affection,
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which will help them to come unto Me." God helps them who helps themselves by the service attitude of Godhead.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY12b: Shri Meher Baba
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Shri Meher Baba
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub His message of 'be true to your duty.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I want you to make me your constant companion. Think of me more than you think of your ownself. The more you think of me, the more you
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realise my love for you. Your duty is to keep me constantly with you throughout your thoughts, speeches and actions. They do their duty who, sincere in their faith and love, surrender to me, guided by the implicit belief in my Divinity as Baba.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub They too do their duty who speak ill of me and condemn me through their writings urged by their genuine conviction that Baba is a fraud.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But they are the hypocrites who, not knowing their own minds, are constantly doubting; they are at times, through false emotions, incli
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ned to believe in me and at others indulge in slanderous gossip against me.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub No amount of slander can ever affect or change me, nor any amount of admiration and praise enhance or glorify my Divinity. Baba is what
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he is. I was Baba, I am Baba, and shall forever more remain Baba. My blessings to you all."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub N.B.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97In India since very recently preachers on 'Love of Go
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d' have appeared in many parts of the country. But some of them are monists and Shri Meher Baba is one of them. Monism and 'Love of God' go ill together. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Love of God disappears com
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pletely under the theory of monism. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Meher Baba admires his honest critics. According to Bhagwat Geeta monism is one of the means of approaching God, practiced in culture of k
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nowledge by some people in general. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahatmas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the high grade spiritualist, however, are transcenden
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tal to theories of such monism, pantheism or henotheism. Time and space permitting, we shall go into the details of them. We may draw the reader's attention to our article "Where is Godhead" published in this issue.\'97Editor
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY12c: Nationalism of Pure Consciousness
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Nationalism of Pure Consciousness
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When a man enters into the sitting room of a friend, the friend receives the man with all cordiality and offers him the best couches fo
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r his comfortable rest. The friend accepts this friendly welcome and sits along with his host in all security. Does this mean that the man who has entered the house of his friend will consider the sitting room his own property? Certainly he will not thin
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k like that unless he has turned to be a mad man. His consciousness of the fact that none of the paraphernalias of the friend's sitting room do belong to him does not disturb him in the least to sit down there tightly and securely and with this pure cons
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ciousness of his position, he is allowed equal facility along with his friend who is actually the proprietor of the sitting room.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But if the man after some time madly thinks that because he was allowed to enter into the parlour of his friend to sit down there comfo
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rtably he has thereof become the proprietor of the room and all the furnitures in that room, then what will become the lot of the mad man? The natural consequence of this unlawful desire of the intruding friend will meet with police action by the real pr
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oprietor of the room and trouble will begin to disturb the friendly relation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And if the man leaves the room without being able to occupy it as his own property and impertinently tells his friend that he is renoun
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cing the right of proprietorship in disgust, certainly the proprietor friend will laugh at him thinking as to when and how the proprietorship of the room was awarded to him.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This is the real position of the conditioned soul who enters a stage of life in the cycle of birth and death. The living entity is unbo
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rn and eternal. The living entity simply changes his dress according to the price of the dress he has paid for. In the shop of the material nature there are eighty-four lacs of different dresses and the living entity is allowed to put on any one of them
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according to the price he is able to pay. Leaving aside all other dresses let us consider about the dress of the human body. Because in the dress of the human body a living entity is more puzzled than in the dress of the beast due to the gorgeousness of
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the particular garment. The dress of the human body is also exhibited in varieties of four lacs of species. There are different dresses of humanity in the form of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kirata, Huna, And
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hro, Pulinda, Pukkasa, Abhira, Sumbha, Yananu, Khasadaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub etc. and almost all of them are no more civilized than the jungle beasts. As such they have very little idea of civilized
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form of national feeling. Out of the eighty-four lacs of different dresses exhibited by the living entities, only the highest civilized human being is conscious of national feeling. This national feeling has created different civilized nations of the wor
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ld but because almost every one of them is guided by sense of nationalism of impure consciousness, all of them are always busy in making pacts and blocks for security of everyone's national position.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The impure consciousness of nationalism has kept all the big heads of world nations always active for an adjustment of everyone's natio
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nal interest. They have now made a united nation's security council and trying in vain to make a right adjustment. Impure consciousness of every nation has made it impossible to come to the safety point and it is needed therefore to awaken their pure con
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sciousness by the propagation of spiritual education back to Godhead undertaken by the Lord Himself in the form of Shree Chaitanya Mahaprabhu.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub What is that pure consciousness? The idea of pure consciousness is specifically described in the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Ishopanishad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [1]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub and it is said there as follows:\'97
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Isha, Abasya, Idam, Sarbam, Jat, Kimchit, Jagatyam, Jagat, Tena, Taktena, Bhunjeetha, Ma, Gridha, Kashyachit, Dhanam.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Isha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Abasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Domain, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Idam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub All, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarbam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Jat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Whatever, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kimchit\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Anything and everything, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jagatyam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the world, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jagat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Material things, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tena\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By Him, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Taktena\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By His offer, }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhunjeetha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub You can enjoy, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ma\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Do not, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Gridha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Accept, }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kashyachit\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anyone's, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dhanam\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Property.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Everything that we see in this material world or in the matter, all belong to the domain of the Supreme Lord. You can therefore enjoy w
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hat has been offered to you by Him and you must not accept any others property and enjoy it.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entity in either of the above mentioned eighty varieties of dresses enter into four lacs the domain of the Lord. The agent o
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f the Lord material nature gives him all facilities to live in that domain provided with all comforts of air, light, shelter, food, drink, residence, and all the facilities of acquiring knowledge. The lower grade living beings such as the aquatics, the p
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lants and trees, the reptiles, the birds and beasts and the beastly human beings living in the jungle\'97do take all the facilities offered by nature and make progressive evolution by a gradual process from the aquatics to the plants, from the plants to
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the reptiles, from the reptiles to the birds and from the birds to the beasts. The human form of life is evolved out of the life of the beast in the three modes of nature. As guests of the material nature all these non-human living entities do not bother
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much about conventional civilization to mishandle the products of material nature. But the civilized man, because of his developed consciousness, mishandles the laws of nature, thinks on terms of proprietorship of the particular place of appearance and
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thus become entangled in the matter of designations. The civilized man thus creates a bungle in the name of advanced civilization.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These civilized nations forget completely that the particular places offered to them for residential purpose\'97all belong to the propr
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ietorship right of the Supreme Lord. The Supreme Lord is the proprietor of all the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lokas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or planets. In
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the Bhagwat Geeta }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 5.29}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0
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\nosupersub ]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub it is said like this.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Wordings
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhoktaram, Yajna, Tapasam, Sarba, Loka, Moheswaram, Suhridam, Sarbabhutanam, Jnatya, Mam, Shantim, Richhati.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhoktaram\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The beneficiary, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yajna\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sacrifice, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tapasam\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Penances, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarba\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Loka\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Planets, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Moheswaram\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Lord, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suhridam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Benevolent friend, }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarba\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Of all, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhutanam\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Living entities, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnatya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Knowi
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ng, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Me, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shantim\'97}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Peace, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Richhati\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Is able to enjoy
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.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I am the beneficiary of all sacrifices and penances and I am the Supreme Lord of all the planets and universes. I am the benevolent }{
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\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub friend of all living being}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and knowing this one can enjoy perfect peace.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The so-called civilized nations have forgotten the fact that the place of residences particularly specified for them by the Supreme Lor
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d do not belong to them but it is the property of the Supreme Lord. He has given the nations particular places of residence and comfortable life making progress in the matter of pure consciousness. The Lord has not allowed us to remain in such places of
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residence to create a hell of it by developing a denching ground for the hooligans, ruffians, demons and unbelievers. He is the Supreme Friend of all living entities and therefore He has made the codes of scriptures like Vedas and Purans to guide the civ
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ilized nations so that they are not illusioned by the influence of Maya or impure consciousness and consider the place of their appearance as their property.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The particular place of residence allotted to us must be protected from the disturbing forces of demons and non-believers,\'97not as pr
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oprietor of the land but with full consciousness of servitorship of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Out of an impure consciousness Shri Arjuna declined to fight in the battlefield of Kurukshetra as a proprietor. He forgot for the time
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being that he was not the proprietor. The Supreme proprietor is Shri Krishna and Arjuna is a servitor only. This fact was explained in the Bhagwat Geeta from different angles of vision and ultimately when the illusion of proprietorship was dissipated\'97
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pure consciousness of Arjuna was awakened by the mercy of the Lord and Arjuna agreed to abide by the order of the Supreme Lord. His attitude of non-violence adulterated with a sense of proprietorship right was condemned by Shri Krishna in the very incept
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ion of the idea. It is sheer nonsense to think that devotees of Godhead are so many inertia element of society. Real devotees of the Lord like Shree Bajrangajee Hanuman and that like Arjuna\'97both of them fought out the two celebrated battles of Ramayan
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a and Mahabharata. The devotees are neither violent nor non-violent on their own account but they are both violent and non-violent on account of the Lord. That is the criterion of pure consciousness.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nationalism in pure consciousness as it was exemplified by Shree Arjuna or Bajrangaji brings in real peace of the world. Such pure cons
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ciousness is aroused by devotional activities. Unbelievers in the Supremacy of the Absolute Lord cannot have pure consciousness. Nationalism, guided by the principles of devotional activities of which Shri Arjuna is the typical example, is the goal of ou
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r life.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub DES\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\cb1\nosupersub PAIN-LINIMENT\line }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (C.D.L. 1887)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (It is innocent and does not contain any poisonous drug such as Aconite and Belladona etc.)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A medicine of long research for relieving all sorts of bodily pains without the help of external fomentation or rubbing as it is always
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the case in all other kinds of liniments and embrocations. De\'92s Pain Liniment can be usefully administered in the following cases namely :\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rheumatism, Backache, Neuralgia, Sciatica, Bronchitis; Inflamations, Swellings, Bruises, Insect and Scorpion bites, Sprains, Chronic Rh
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eumatism, Lumbago, Influenza, Stiff Neck, Mosquito bites, Toothaches, Coughs, Colds and Cramp.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Price 1/12/- per phial, Postage Extra.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Distributed by\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub M/s INDRA DISTRIBUTORS,
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\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mercantile Buildings,\line 9, Lal Bazar, \line CALCUTTA\'971,
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Wanted sub-distributors for DE\'92S Pain Liniment all over India on liberal terms of business.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY12d: Back To Godhead
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Back To Godhead
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One who desires to go back to one's eternal home and back to Godhead may adopt the following recognised and authoritative devotional ac
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tivities in order to train oneself to be eligible to enter into the transcendental realm, the eternal kingdom of God. Nobody returns from the kingdom of God to this material world of threefold miseries. In the Bhagwat Geeta }{\cs2873\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 18.55}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub the process of going back to Godhead is stated as follows:-
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li360\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Bhaktya, Mama, Abhijanati,\line Jaban, Ja, Cha, Aham, Tat twata,\line Tato, Mam, Tattwata Jnatwa,\line Vishate, Tad, Ana
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ntaram.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhaktya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =By devotional service only, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Me, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Abhijanati}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =One can know Me perfectly or conclusively, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jaban}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =As I am, }
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{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ja}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =What, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Cha}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =And, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aham}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =I, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tattwata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Scientifically, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tato}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =After that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Me, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Tattwata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Scientifically, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnatwa}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Knowing, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishate}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Enters, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =That, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anantaram}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub =After.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Only by devotional activities one can know Me perfectly and conclusively as I am and what I am. Thus knowing Me scientifically and afte
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r that scientific knowledge one can enter into My kingdom.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This enberance is interpreted by the empiric philosophers as merging into the identity of Brahma. But this explanation is unacceptable
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regard being had to the fact that the process recommended for this entrance is 'Bhakti,' or devotional service. The process adopted by the empiric philosophers for merging into 'Brahman' is called 'Jnana' or culture of empiric knowledge. Therefore this e
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ntrance is not meant for merging into the Supreme. This entrance means to enter into the kingdom of God personally with individual identity without any spiritual suicide adopted and recommended by men with poor fund of knowledge. Such men with poor fund
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of knowledge may go on speculating for thousands and thousands of years and yet they cannot attain the stage of scientific approach for entering into the kingdom of Godhead. The kingdom of Godhead is not a myth but it is situated far beyond the boundary
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of material cosmos, one can know it by the process of devotional service only.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub No materialistic thinker can expect to know scientifically the essence of the Lord's name, fame, form and pastimes by mundane speculati
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on. The essence of the Lord's transcendental Name, etc. become revealed to the devotee with the progress of devotional service. There are stages of such devotional service and we beg to state below the preliminary processes as primary activities in that
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great non-fallible procedure.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The details of the main principles may sometime differ as set by different Acharyas (authorities) but the main principles as they are d
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o not differ. In the details of such activities, there may appear some different formularies or formalities, but the main princples of devotional worship called by the name }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Archan}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are all the same everywhere. The principle of accepting initiation from a bonafide spiritual master the first thing in the matter of devotional service is always the same. Shrila
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Rupa Goswami, the highest authority in the spiritual science, recommends herewith ten kinds of spiritual activities as the first lot of exercise. These codes are to be observed by the devotee intending to engage himself in devotional service.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One may not misunderstand the meaning of transcendental service. There is distinct difference between material service and transcendent
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al service although both of them are observed as one and the same by the common man. Every individual living entity is constitutionally meant for service. He is eternally the servitor of the Supreme Lord but somehow or other when he comes in contact with
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material nature, his service is exploited by the material nature as the service of a prisoner in the jail is exploited by the jail authorities. Service in the jail is not only exploitative but also troublesome not suiting the constitution of the particu
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lar man. In the same way service of the material world is not only troublesome for the servitor but also it is unsuitable for the constitution of the living entity. Transcendental service is encouraging, satisfactory and suitable to the very constitution
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of the living being. The taste is created by the practical method recommended by the authorities of revealed scriptures and they are as follows for the primary beginners.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) To accept the shelter of the lotus feet of the spiritual master expert in devotional activities.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) To get oneself initiated in the art of worshipping Shri Krishna and thereby to learn from the spiritual master all the details and
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philosophy of the spiritual science.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) One should conclusively accept a spiritual master after knowing him fully well because one has to abide by the orders of the spirit
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ual master in full surrender and in full faith.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (4) To follow the footprints of the previous acharyas who had attained perfection in the spiritual science.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (5) To become sincerely inquisitive to enter in the science. After formal initiation from the spiritual master the neophyte devotee mus
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t make sincere inquiries in the matter of spiritual progress.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (6) Anything which may be pleasing to the senses of the neophyte devotee but is hinderance in the way of spiritual progress must be at
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once given up for the service of the Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (7) To live, if possible, in some such holy place as Dwarka, Vrindaban etc. or on the bank of the holy river such as the Ganges or inst
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all the deities at home and live there.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (8) To accept only as much wealth and assistance of men as it will help one to perform nicely the ceremonial duties of devotional servi
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ce\'97the source of realising the Personality of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (9) To observe as far as possible all the specific dates of spiritual importance such as the Janmastami day, Sree Ramnavami day, Ekadas
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hi days, Dolpurnima day, Nrisingha Chaturdashi day, and dates in which advent and disappearances of saintly persons have taken place.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be Cont'd.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub )
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Reminder to Subscribers.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Those who have not as yet paid\line their subscriptions
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due, will kindly\line send the same direct to Allahabad\line Bank Ltd., Delhi-6,\'97for credit\line of Goswarmi Abhay Charan\line Bhaktivedanta's Publication A/c
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ----------------------------------------
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Notice.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Editor has since changed\line his ressdential address as follows :\'97\line Goswami Abhay Charan\line Bhaktivedanta\line 1797, RaniBagh Extn.\line P.o. Shakurba
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sti\'97Delhi
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------------------
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Advertisement rates for \'93Back to Godhead\'94
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 2 inches column (same as that of newspaper)
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Rate per inch per insertion.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Contract rate for min. 24 inches Rs. 1-0-0 per inch.\line Contract rate for min. 12 inches Rs. 1-4-0 per inch.\line Casual rate per inch per insertion Rs. l-8-0 per
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inch.\line 25% extra for insertions with reading matters.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY12e: Geetopanisad
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Geetopanisad
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The mystery of Bhagwat Gita was disclosed to Shri Arjuna. One who, therefore understands the Bhagwat Gita in the line of Parampara (disciplic succession) of Arjuna
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\'97can only enter into the spiritual secret of it. "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Geetopanisad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " is explained in that light of
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disciplic succession with all the reasons and philosophy of practical life.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Out of many editions of the Bhagwat Gita, hardly there is one which is not an attempt to explain it by the editor's own imagination. Empiric philosopher thinks that
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any one is competent to give his own imaginative explanation. But such speculative interpretations belong to a level of experience produced by one's qualitative nature. The words of the Personality of Godhead are, however, transcedental to such level of
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mundane experimental thought.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Here is an attempt, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub perhaps for the first time,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\cb1\nosupersub to present the Bhagwat Gita in the non-speculative Parampara system through the various successive Acharyas. The whole book is written in 1600 pages. It appears in four parts and is offered at Rs. 4/- per part. Se
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cure a set of this book and try to reach the transcendental positions of the Absolute Truth. The price of the book may be deposited with the Allahabad Bank Ltd., Chandni Chowk, Delhi-6, for credit of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub Goswami Abhay Charam Bhaktivedanta's publication.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " A/c.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY12f: Hindi Chaitanya Charitamrta
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Hindi Chaitanya Charitamrta
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The highest perfection of spiritual realisation was preached by Lord Shri Chaitanya Mahaprabhu by his practical life, precepts, philosophy and mode of preaching the
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universal cult for benefit of all sections of people. Shri Chaitanya Mahaprabhu's transcencental activities are preserved in the living words of Shri Chaitanya Charitamrita by Kaviraj Shri Krishna Das Goswami, with various authentic quotations from all
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the revealed scriptures.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The whole thing is now translated into Hindi from word to word in 2000 pages. It is already in the Press for publication purposes. The complete series will cover ab
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out 32 parts each containing 64 pages (10"x7 1/2") for sale at Re. 1/- per part.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Those who will deposit Re. 25/- in advance will get the whole series of publications, without further payments. This concession price includes the cost of despatchi
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ng charges. The price (Rs. 25/-) may be deposited with the Allahabad Bank Ltd., Chandni Chowk, Delhi for credit of "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Goswami Abhay Charam Bhaktivedanta's publication." A/c.
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line '
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Back to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY13: Volume 3, Part 9, October 5, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 9, October 5, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Friday 5th October, 1956 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part IX
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY13a: Hope Against Hope
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Hope Against Hope
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li360\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Asha, Pashai, Satai, Baddha, Kama, Krodha, Parayana,
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\par }\pard \ql\sl0\slmult1\sb86\sa0\li360\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Ihante, Kamabhogartham, Anyaena, Artha, Sanchayan.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (G}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub .}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 16/12}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub .
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The atheists, who accumulate wealth unlawfully for the matter of sense gratification, are bound up by hundreds of thousands hopes again
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st hope by network of it.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In our issue of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Back to Godhead}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vol III part }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub VIII}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dated 20/6/56, we had to discuss somethi
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ng about nationalism of pure consciousness. Sometime we meet gentlemen of up-to-date taste and try to make them interested in the matter of "Back to Godhead." Unfortunately we meet 80% men of atheistic views and they say very frankly that they have not o
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nly no interest in such theistic subject but also they condemn the attempt to bring back people in general to the path of 'Back to Godhead.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to these gentlemen, economic conditions of the Indian people deteriorated on account of their too much faith in God and the s
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ooner they forget everything about Godhead, it is better for them. But we cannot agree with this atheistic conclusion of such up-to-date gentlemen devoid of the sense of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub India was never so much dependant on the occupation of service than they are now. With the advancement of Godless materialistic educati
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on, the Indian people at the present moment are more dependant on service than anything else. There was report in the press that during the year ending in 1955, applicants for services in the employment exchange of Delhi only\'97were recorded to the exte
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nt of 120,000. Out of these applicants only 15,000 men were provided with some suitable services but others were disappointed or still remained unemployed. The number of unemployed is increasing daily particularly in the educated section. Whenever there
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is some vacancy in some important or nonimportant posts, there are thousands of applications to fill it. More than 80 p.c. of the population are not provided with the bare necessities of life and what to speak of other amenities. Some of the well posted
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Government servants or some of the fortunate businessmen may feel themselves happy but 90 percent of their brother citizens do not know how to meet the both ends together and therefore the economic condition is definitely not satisfactory. This economic
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deterioration of the mass of people is not only visible in India but it is also so and so all over the world. The planning commission in India of course making various plans to improve the economic conditions of the Indian people but we may take lessons
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from other country where the planning commissions have finished their duties. We must be frank enough to admit that the economic conditions of general mass of people have not improved.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Recently when Mr. Truman was in London, he admitted }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub very fran
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kly that independence means comfortable life for everyone.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub At least that is the expectation of all common men which is never to be fulfilled. When the World War II was going on, o
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ne compounder enquired whether the Japanese were coming in India. The purpose of the enquiry was that if the Japanese came in India, the country will be independant. The compounder was met again after 1947 and he was asked how he has improved his comfort
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able life. The compounder with much regret replied that he has not improved his lot in the least after independence; on the contrary, the family expenditure has increased so much that it has become almost incompatible with his economic condition. On the
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whole the story was nobody's life has become more comfortable after independence as it ought to have been according to Mr. Truman. According to Mr. Truman, if a section of a nation live very comfortably in the material sense and feel thereby false happin
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ess without caring for his brother haves-not\'97it must be called an illusion only. That is not independence ever in the opinion of Mr. Truman the retired President of U.S.A.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The economic condition of the people cannot be improved by such godless adventures. In our article 'Grow more food' published in the is
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sue of VI part of 'Back to Godhead'; we have brought to the notice of our readers that there are five causes to effect a particular action. And the most important cause is called the 'Daiva' or the unseen hand of the agent of Godhead. However efficient m
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ay be the other causes such as the place, the worker, the attempt and the instrument\'97without the favourable help of the 'Divine' cause nothing can be effected very satisfactorily. The S.R.C. catastrophe which is still going on in the cities of Gujarat
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was never expected by the leaders of the country but it has come to take place by the 'Divine' cause beyond the reach of efficient statesmen.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atheist Ravana did not believe in the 'Divine' cause and firmly believed in his own capacity. He was a declared enemy of Shri Ramchandr
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a the Personality of Godhead and on his own strength he thought it wise to construct a staircase for everyone's use and to approach the kingdom of heaven without the necessary qualifications.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The present generation of materialistic thought is direct descendant of Ravana because all of them think in terms of Ravana's staircase
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leading to the kingdom of heaven. Such people completely ignore the superior strength of the Daivi cause. We may again use the example of the S.R.C. report in this connection. The report was prepared with great care by the eminent and most erudite perso
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nalities for the good of all Provinces and the particular staircase, leading to the heaven of provincial or linguistic amity, was constructed at a cost of many lacs of rupees. Unfortunately the 'Daivi' cause was unknown to the reporting gentlemen which d
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id not favour the cause and as such the resultant violence is still going on at Ahmedabad and other parts of the country at the cost of many lives and considerable loss of national wealth. They are all due to godless thought without any care for the unse
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en hand of the Supreme.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such thinking men are surely bound up by such hundreds and thousands of thoughts all produced by unsatiable lust. And in the absence of
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such lust being fulfilled satisfactorily to the parties concerned they are followed by anger, rupture, insanity, violence, loss of intelligence and at last destruction of everything.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The different groups of atheist thinkers have different kinds of plans in the brain and they are exhibited in different patterns of god
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lessness. One set of atheistic nation thinks on it in a different way and all of them clash at a point of overlapping circles caused by the 'Daivi' way. This is so because none of these thoughts of different groups is beyond the range of direct perceptio
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n of the material sense without any spiritual knowledge. Therefore the quality of such different thought is always the same but the varieties are presented in multi-colourful attraction for the foolish mass of people. We have already discussed this point
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at length in our article 'All Compact in Thought.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The mass of people are themselves blind to see everything in their true perspective and they are now made to follow similar blind leade
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rs under various political arrangement. They are made to follow either of the above multi-colourful ideals sure to be failure in the long run and therefore they are made to hope against hope in a practical way.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are many hope against hope parties and whenever there is failure of the sense gratificatory processes the different parties are p
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ut into violent dangers. This dangerous position of each one of the parties leads them to fight one with another and at the end one of the parties become victim of another for the sake of a false ideology unknown to the people. The communal flare up of t
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his iron-age is now an ordinary occurrence, due to godless advancement of material learning. The poor followers and innocent passersby are however suffer to such roads to heaven ideologies and it is so because the mass of people are gradually being drive
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n to the hopeless condition of a godless civilization which has no information of a spiritual status of life and they are now kept on darkness in the bewildered state of sense gratification.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such persons therefore who seek happiness in the chain of hope against hope by sense gratification try to accumulate wealth by unlawful
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means. In impure consciousness without the knowledge of the proprietorship right of the Supreme Lord\'97everything is accumulated unlawfully because everything that we have all belongs to the Supreme Lord. This unlawful accumulation of wealth is effecte
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d not only in black market but also in the open daylight by unlawful means. Even the so-called Sannyasins accumulate money by collecting donation from the public unlawfully to create a personal property for sense gratification forgetting the proprietorsh
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ip right of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The word black-market has come to stay now on account of the blackmailing attempt of other staunch sense-gratifiers. Persuaded by such
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strong sense of sense-gratificatory propensity of black-marketing habit, it is now experienced that even the millionaires do sometimes commit criminal misappropriation of others' money. When a poor man commits criminal misappropriation, we can understand
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the poverty driven propensity of the poor man but when we see that a millionaire merchant or high administrator or a holy Sannyasi(?) is committing such criminal offenses, we can understand the strong directive of sense-gratification attitude caused by
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godless civilization. Such unlawful sense-gratificatory process continues to act as hope against hope and they are never satisfied either by force or by law. A godless civilization can accelerate this process of hope against hope for sense-gratification
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but this atmosphere of animalism will never bring in the desired peace.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY13b: Progressive Ambition
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Progressive Ambition
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Lord is said to be '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sachidananda Vigraha}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bs.}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 5.1}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub in the revealed scriptures. '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' means eternal, '}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' means fully cognizant and '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ananda}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' means joy, and '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vigraha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' means specific Personal
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ity. Therefore the Lord or the Supreme Godhead who is one without a second is eternally a joyful personality with full sense of His identity. That is the nutshell description of the Supreme Lord and nobody is equal to Him nor greater than Him.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entities or the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jivas}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' are so many minute samples of the Supreme Lord and therefore we find in the activities of the living entities an urge for eternal existence, a hankering for knowledge of everything that be and an urge
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for seeking happiness by diverse attempts in life. These three qualities of the living being are minutely visible in the human society but they are increased and enjoyed in the proportion of 100 times more by other beings residing in the upper planets c
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alled by the name }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhooaloka, Swargaloka, Janaloka, Tapaloka, Manaloka, Brahmaloka }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub etc.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So in the material world the highest planet, where the duration of life and standard of enjoyment are thousands and thousands times sup
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erior than what we enjoy on this earth, is also described as insignificant in comparison to the spiritual bliss enjoyed in the realm of impersonal '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .' And the happiness of spiritual bliss enjoyed in the company of the Supreme Lord by His service in different mellows\'97makes the enjoyment of impersonal Brahman as much insignificant as it is a drop
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of water in the presence of the ocean.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Every living being is ambitious to have the topmost level of enjoyment in the material world and yet he is always unhappy here. This un
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happiness is present in all the above mentioned planets in spite of long life and standard of comfort more and more increased. That is the law of material nature. You can increase the duration of life and standard of comfort to your highest capacity and
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yet by the law of material nature you shall feel unhappy; the reason is that the quality of happiness which is compatibly suitable for our very constitution is different from the happiness derived from material adjustment. The living entity is a minute p
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article of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sachidananda Vigraha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and therefore he has proportionately the necessary propensity for joyfuln
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ess which is spiritual in quality but he is vainly trying to derive it in a foreign atmosphere of the material nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A fish which is taken out of the water cannot be happy by any length of earthly arrangement of happiness without any aquatic habilitati
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on. It is in the same way the minute }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sachidananda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub entity cannot be really happy by any amount of material
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plannings conceived by the illusioned brain. The living entity, therefore, has to be rendered a different type of happiness called the spiritual bliss. And therefore our ambition should be aimed at enjoying spiritual bliss and not material happiness. Am
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bition for spiritual bliss is good but the way of attaining this standard is never possible by negativating the material happiness. Theoretical negation of material activities as was propounded by Sripad Sankaracharya may be relevant for an insignificant
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section of men, but the best and the sure way of attaining this standard is chalked out by Lord Shri Chaitanya Mahaprabhu by His cult of devotional activities which change the very face of material nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hankering after material happiness is called lust and such activities are sure to be met with frustration in the long run.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The body of a snake is very cool. And if a man wants to enjoy the coolness of the body of a snake and therefore garlands himself with s
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uch venomous snake surely he is killed by the bite of the snake which is naturally harmful. The material senses are compared with snake and to indulge in material happiness is surely meant for killing one's spiritual identity. A sane man should therefore
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be ambitious to find out the real source of happiness. A foolish man who had no experience of sugar cane by shape or taste was told by his friend to have a taste of its sweetness. The foolish man enquired of the characteristics of a sugar cane and he wa
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s imperfectly informed that sugar cane resembles the shape of a bamboo stick. The foolish man therefore began to derive juice from the dry bamboo stick but as a matter of fact he was repeatedly baffled in his attempt to have a taste of sweetness from bam
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boo stick.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is the position of the illusioned living being in his search after eternal happiness in the matter which is not only full of miser
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ies but also the quality of material happiness is transient and flickering. In the Bhagwat Geeta the quality of the material world is described as full of miseries. The ambition of happiness is good but to derive it from the inert matter by so-called sci
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entific arrangement is an illusion. Befooled person cannot understand it. Driven by a lust of material happiness he thinks as follows, as described in the Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Idam, Adya, Maya, Labdha, Idam, Prapsey, Manoratham, Idam, Asti, Idam, Mey, Bhabisyati, Punah, Dhanam. (G}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 16/13}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (A materialistic Ashura thinks) This much I have got today, this much I shall have again as I have desired. So much I have in my posses
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sion and that much wealth will be mine again.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The atheistic or godless civilization being a huge affair of sense-gratifying business, everyone is now mad after money to keep up an e
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mpty show. Money is sought after by everyone because that is the medium of exchange for sense-gratificatory objects. To expect peace in such an atmosphere of gold rush pandemonium is a Utopian dream. So long there will be a slight tinge of sense gratific
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ation, peace will remain far far away from us. The reason is that by nature everyone is an eternal servitor of the Supreme Lord. He cannot therefore enjoy anything for his personal interest but he can be employed in the transcendental service for the int
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erest of the Lord. This alone can bring in the desired peace. A part of the body cannot itself be happy but it can serve the whole body and derive pleasure out of that service only. But everyone is busy in self-interested business and nobody is prepared
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to serve the Lord. That is the basic cause of material existence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Beginning from the highest executive administrator down to the cooly in the street, everyone is engaged with the thought of unlawful ac
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cumulation of wealth. To work for one's self-interest is unlawful and destructive. }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Even the cultivation of spiritual realisation for one's self-interest is unlawful and destructive
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!}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We have discussed this point already in the previous issues.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Those who are not engaged in the service of the Supreme Lord do unlawfully think that he has accumulated so much money today. This much
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money was accumulated day before and therefore the total money is accumulated to so much strength. He thinks unlawfully that so much money is in his possession now and it will be increased to such and such strength.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As such there is no dearth of money but there is dearth of peace in the world. The whole human energy having been diverted to this mone
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y making business, it has certainly increased the cheap money making capacity of the total population but the result is that such unrestricted and unlawful inflation of money has created a bad economy and has enabled us to manufacture huge costly weapons
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for destroying the result of such cheap money making business. The authorities of big money making countries, instead of enjoying peace, are now engaged in making important plans as to how they can save themselves from the modern destructive weapons and
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as a matter of fact a huge sum of money is being thrown into the sea for making an experiment on such dreadful weapons. Such experiments are being carried out not only at huge costs but also at cost of many poor lives, binding thereby such nations in th
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e laws of Karma. That is the illusion of mother material nature. With an impulse of sense gratification, the money is earned by spoiled energy and it is spent up also in as much as destructive energy of the human race. The energy of human race is thus sp
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oiled by the law of nature because of its diversion from the service of the Lord who is actually the Lord of all energies.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Wealth and money is called and worshipped as mother Lakshmi or the Goddess of Goodluck. The Goddess of Goodluck is meant for serving th
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e Lord Narayana the emanation of all the Naras or living being. The Naras are also meant for service of Narayana under the guidance of the Goddess of Goodluck. The Naras or the living being cannot enjoy mother Goddess of Goodluck and therefore whoever ma
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y desire to enjoy Her wrongly will be punished by the law of nature and the money itself will become the cause of destruction instead of being the cause of peace and prosperity.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such unlawful accumulation of money is now being snatched away from the miser citizen by various taxing method of the state as contribu
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tion to the future civil and international war fund for spending the money in the spoiled manner. The citizen is no longer satisfied with money just to maintain the family nicely and for culturing spiritual knowledge, both essential in human life. He wan
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ts money unlimitedly for satisfying insatiable desires and proportionately to this unlawful act, his accumulated money is now being snatched away by the agents of illusory nature in the shape of medical practitioners, lawyers, tax collectors, societies c
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onstitutions, }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub so-called Sadhus}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , famines, earthquake and many such calamities. A miser who hesitated to pu
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rchase a copy of 'Back to Godhead' by the dictation of illusory Nature\'97spent up Rs. 20,000/- for a week's ailments and died at the end. A similar thing happened when a man who refused to spend a pie for the service of the lord\'97spoiled Rs. 30,000/-
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in litigation affairs between members of the home. That is the law of nature. If money is not devoted to the service of the Lord, it must be, by the law of nature, spent up in spoiled energy in the shape of litigation or diseases as mentioned above. Fool
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ish people have no eyes to see to it and necessarily the laws of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The laws of Nature do not allow us to accept money more than what we require for proper maintenance. There is ample arrangement by the
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law of Nature to provide every living being with his due share of food and shelter but insatiable lust of the human being has disturbed the whole setup of the Almighty Father of all species of life. By the arrangement of the Supreme Lord\'97there is the
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ocean of salt because salt is so much necessary thing to the living being. He has in the same manner arranged for sufficient air and light so essential for the living being. Anybody can collect any amount of salt from the natural storehouse but constitut
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ionally one cannot take in more salt than what one barely requires. If he takes more salt, he spoils the broth and if he takes less salt his eatables become tasteless. And if he takes only just what he barely requires, the foodstuff is tasteful and he is
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also healthful. Ambition for wealth, for more than what we just require, is much harmful as that of eating more salt than what we absolutely require. That is the law of nature.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY13c: A Successful Life
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub A Successful Life
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri L.P. Nagar of M/s. L.P. Nagar & Co. at Mathura and a friend of our paper 'Back to Godhead' has presented us a book of the name '}{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmakatha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the freaks of time. This is a book written in Hindi as the autobiography of Shri Nagarji. The
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most interesting part of the book is that one can enjoy in it the pleasure of reading a fiction or novel by reading this autobiography of a successful householder in fact. One cannot stop reading this book unless he has not finished the whole course. Th
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is indicates that the author is not only a successful businessman but he is also a successful writer.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The other interesting point of the book is that the author is an ideal man of household life at least at the present moment when every
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house is a dreadful black hole. Nowadays mostly people earn their livelihood by all means black and white. But it appears from the book that Shri L.P. Nagar although passed through a hard struggle for life and through a chequered history and yet he never
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deviated from the principles of morality and honesty. Even if when he deviated from such principles, he corrected it quickly with repentance and rigidly followed worldly moral codes. His life therefore will teach many householders, especially young men,
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that the principles of successful life must be the principles of honesty is the best policy and that alone could help one to be favoured with the mercy of Godhead through His agent the material nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But from our point of view this successful life of a worldly man does not end the sojourn of life's mission. Such success only does not
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take us to the ultimate goal. From the life of Shri L.P. Nagar one can learn and become a prince from the stage of a beggar; or sometimes we can find that a princely man becomes a beggar in the street in spite of his acts of charity, munificence, altrui
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sm, goodness, honesty etc. Maharaj Harishchandra became homeless beggar by his pious acts of charity. Maharaj Judisthir and brothers became homeless vagabonds by their acts of goodness and honesty and there are many more examples in the history of the wo
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rld as to how the freaks of time play the part of a juggler on the stage of flickering platform where we stand to play our parts. Such parts are fixed up by the illusory nature called by the name of 'Daivi Maya.' On the flickering platform of playful lif
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e, we are dressed sometimes either as a prince or as a beggar but in fact out of the stage, none of us is either a prince or a peasant. These features of life come and go like seasonal changes of time and according to the teachings of Bhagwat Geeta no le
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arned man should be very serious about it.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It is not our business in the human form of life to be decorated either as a prince or a beggar but what we seriously become is that ou
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r aim must be targeted towards a release from this playful stage under some false decoration in the direction of the illusory Nature. That is our real }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmakatha}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . In the Bhagwat Geeta we learn it definitely that even if we are awarded the facility to play the part of a 'Brahma,' the first and the foremost man of the creation whose duration of life is conside
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red to be hundreds of crores of the solar years, still we cannot be happy in this material world. The material world is condemned by the Lord Himself declaring it to be the abode of miseries and death. Even a successful householder like Sri Nagarji will
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also admit of this cult of miseries in the material existence. Success and failure in the material world are all but stage management of the illusory nature by allowing us to play a part which we desire to do by our own inclination. In the theatrical par
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ties, especially in the ameateur parties\'97the respective members do select their own parts and the director gives them instruction to dance and thus we play the part of a dancing dog in the stage of the material nature. Mother illusory nature the direc
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tor of the material world gives us all facilities to play our parts very successfully. A beggar also can play his part very successfully by the expert direction of the Mother, as a great politician also can play his part. But the successful man or living
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entity is he who can know from the lessons of Bhagwat Geeta that he is neither a beggar nor a prince in fact but he is a part and parcel of the Supreme Lord and his only business is that in this human form of life he has to go back to home back to Godhe
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ad his eternal father. That is the story of real }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmakatha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Upanishads we find it is stated that one who gets this boon of human form of life and knows everything about his real self and d
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uty and then go back to Home, back to Godhead is really a Brahmin. But the man who comes here and engages himself to play the part of a beggar or a prince on the stage of the illusory Nature and all of sudden quits the stage by the order of the controlli
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ng deity without knowing his proper identity is called a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kripana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the miser. The miser is a mischievous
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man because he does not know how to utilise his acquired wealth. A miser man is captivated by his good luck (?) but does not know how to utilise the opportunity. But a Brahmin or the intelligent sane man does know the worth of his wealth and does use it
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properly for life's enjoyment.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore to become successful only as a worldly householder is the business of a miser; but to become successful as a learned Brahmin
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or intelligent man is the real success in life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We therefore advise every successful businessman, administrator, lawyer etc. to become just an intelligent man or Brahmin who knows the
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value of life as also the process of going back to home, back to Godhead. A successful life in the worldly sense for a few number of years in the short span of life is no success if we do not know what we are, why there are miseries, wherefrom we have c
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ome, where we shall go, why we are begging and why we are ruling. These are some of the questions pertaining to the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub or the spirit soul. That should be the subject matter for discussion in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmakatha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub an
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d we would request Sri Nagarji or similar other gentlemen who are successful as householders not to stop writing }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmakatha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub simply by becoming a prince from the state of a beggar, but the idea should be farther and farther more extended till the real }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , and not the unreal Atma of body and mind, has stopped altogether begging. So long there is repetition of birth and death one must know it for certain that the begging process is going on. The }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub should be completely dragged from the acts of begging or this material existence by real enlightenment of }
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{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and in the Bhagwat Geeta we find the following sloka spoken by the Lord Himself.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na, Prahiset, Priam, Prapya, Na, Udbijet, Prapya, Cha, Apriam, Sthirabudhi, Asam-mudha, Brahmabid, Brahmani, Sthitah. }{\cs2873\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (G. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 5/20}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "One who is aware of everything of the spirit soul is neither gladdened by getting something of material happiness nor he is disturbed
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by getting something which is materially unwanted. The stable man is unbewildered and thus he is to be understood to be situated in the transcendental spiritual plane."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The process of begging is an unwanted position and the process of ruling is the desired objective of a man in the material plane. But a
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spiritually realised man is above these two planes and the Bhagwat Geeta advises us to rise up to this plane of transcendental position. It is said in the 6th chapter (sloka 5).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Urdharet, Atmana, Atmanam, Na, Atmanam, Abasadayet, Atma, Eba, Hi, Atmana, Bandhu, Atma, Eba, Hi, Ripu, Atmana.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "One should deliver himself by himself and must not one degrade himself by himself. One is himself his own friend and one is himself hi
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s own enemy."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Real }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmakatha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub or the story of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is explained very nicely in this sloka. A living
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entity is himself responsible for his suffering and happiness. We have discussed this subject matter in the articles "Sufferings of Humanity." Everyone therefore should be guard of himself.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub must be satisfied by }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub happiness and not by }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anatma}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or nonspiritual happiness. Enjoyment and happiness is felt in the same category. A poor man cannot enjoy happiness freely in the company of a rich man. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is superior to }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anatma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub or the spirit is superior to matter. And therefore Atma's perpetual hankerings is never satisfied by increase of material happiness. We see therefore no one or standard of material happiness. The ladies fashion is changing
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daily and yet there is no happiness. The material happiness is therefore an illusion whereas spiritual happiness is a reality to the spirit or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Life remains imperfect perpetually so long the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is not
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supplied with }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmakatha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . This is confirmed in the Srimad Bhagbatam as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Noonam, Pramattah, Kurutey, Bikarmana, Jad, Indriyapritaya, Aprinoti, Na, Sadhu, Mannay, Jatah, Atmana, Ayam, Asat, Na, Api, Kleshala,
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Asha, Deh, Parabhava, Tabat, Abodha, Jata, Jabat, Na, Jijnasata, Atma, Tattam, Jabat, Kriya, Tabat, Idom, Manobai, Karma, Atmakama, Jena, Shareera, Bandha. (Bhag. 5/5/4-5)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Noonam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub i.e. certainly a man is upset (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pramattam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) by his material conception of existence a
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nd as such he does (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kurutey}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) all sorts of vicious activities (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Bikarmana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) conducted by the impulse of sense gratification\'97}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Indriap
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riti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Such vicious material activities are never counted to be genuine activities of a human being because in that way he is sure to degrade his (Atma) soul which is obliged to ac
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cept temporary body although he (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) is eternal spirit by nature."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this connection the word }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bikarmana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are very significant. }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means prescribed duty. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akarma}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means non-prescribed activities or whimsical and non-regulated functions and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bikarmana}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means vicious activities or impious acts.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When one is pushed by an impulse of sense gratification, he is sure to practice '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Bikarma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' and thereby degrade his own soul, as mentioned above, to accept an embodiment of material covering or tabernacle. The human life is meant for liberat
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ion from such bondage of material embodiment and therefore if anyone acts in a manner so that the soul is again embodied-such actions are not surely laudable and approved by the authorities in the spiritual science. Why the authorities do not approve of
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this action? Because such actions are signs of defeat of the boon of human form of life (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Parabhava}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So long these unlawful actions will continue to be done it must be concluded that they are being done in the darkness of ignorance. Whe
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n a living entity is enchanted by bodily or material activities without any information of the Atma spirit, may he be a man, a powerful god or even if a Brahma or Indra, it is concluded that he is defeated in his life's mission in the onward journey. So
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long there is fruitive activity or things done for one's sense enjoyment and not for the service of the Supreme Lord, one's mind is sure to be moulded in material conception of things. As such the mind is sure to accept another material body until it is
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purified by real knowledge or '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmayoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' the actions by which the Lord is served.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A successful householder therefore is advised to engage his hard earned money in the service of the Supreme Lord Vasudeva. "}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vasudeva Sarvamiti Sa Mahatma Sudurlava.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " A person who can know by genuine }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Atmakatha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that everything is the emanation from Vasudeva and therefore all energies must be employed in the service of Vasudeva is certainly a
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Mahatma. A Mahatma is recognized by action and not by the dress. Lower-grade neophytes are carried away by the data of outward dress but second grade spiritualist recognize a 'Sadhu' or 'Mahatma' by action. We have already discussed this subject matter i
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n our }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub article}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "WHO IS A SADHU.
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " By our material association from a time immemorial we have been accustomed to the activities of fruitive nature just to gratify our material senses. This love of sense gratifica
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tion may be diverted in the activities in relation with the will of Vasudeva and Absolute as He is there is no difference between Vasudeva and His Supreme will. Such Vasudeva activities are to be accepted as real spiritual knowledge and not the one which
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is meant for dry speculation. Love of Godhead is the goal of spiritual life and this is confirmed in the Bhagwat as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ebam, Manah, Karma, Basam, Prajuntey, Avidyaya, Atmani, Upadhiamane.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Priti, Na, Jabat, Moyee, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vasudevey,}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na, Munchate, Deha, Yogena, Tabat. (}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 5/5/6 Bhagwat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The mind thus being overwhelmed by the designative embodiment of the Atma, one cannot get rid of the disease of accepting material bod
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ies unless and until one has developed a sense of love for Vasudeva."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The sense of Love of Godhead is imbibed in everyone's heart in dormant condition. They are simply to be revived by the process of assoc
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iation of pure devotees who are cent percent actually engaged in the service of the Lord. That is the way of liberation and not the way of dry speculation leading to the idea of becoming a false God himself. This mentality of associating the actual devot
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ees is developed by the service of the Mahatma as defined in the Bhagwat Geeta. Everyone is not a Mahatma. An unalloyed devotee of the Personality of Godhead is a Mahatma and his service is the way of liberation. "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Mahat Seva Dwaram Ahu Vimukte}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tama Dwaram Joshitam Sangi Samgam
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i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , to associate with the sense-gratifiers (Joshit Samgi) is the way to darkness or ignorance.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Chaitanya Mahaprabhu is the ideal and unalloyed Mahatma confirmed by practical actions and by the revealed scriptures because He i
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s Sree Krishna Himself playing the part of a Mahatma just to demonstrate the import of Mahatma described in the Bhagwat Geeta spoken by Shree Krishna Himself. Shri }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chaitanya Mahapr
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abhu is personified practical demonstration of the thesis of Bhagwat Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . A successful householder therefore or a successful businessman, a successful lawyer or a successful adm
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inistrator and all such respectable gentlemen must be ready to follow the footprints of the ideal Mahatma Sri Chaitanya Mahaprabhu. One should engage his life, wealth, intelligence and words for the service of the ideal Mahatma and that will be the enigm
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a of successful life. Our whole energy was meant for the service of the Lord which action makes the whole world actually happy and peaceful but because we have utilised our energy in the matter of love of senses, we have not only degraded ourselves but a
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lso we have brought in its train a series of mishaps in the setup of peaceful life even in the present phase.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srila Rupa Goswami was previously a minister in the state service of Nawab Hussain Shah in Bengal and when he retired from the service
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he showed us the ways how to utilise one's wealth by proper disbursement. He spent 50% of his accumulated wealth in the service of the Lord, 25% was kept for himself to meet so many emergencies of life and he distributed the balance 25% of his wealth amo
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ngst his relatives who expect to inherit something from the father. He did not allow himself spoiled by his energy in the way of giving all the money for the so-called kinsmen. That is the way to liberation. A successful householder therefore should not
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spoil his energy in the service of Maya but follow the footprints of Srila Rupa Goswami and engage himself in the service of the ideal Mahatma Sri Chaitanya Mahaprabhu who refused to accumulate even a particle of myraballan for the next days' use and wha
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t to speak of accumulating money in the name of deities, maths and temples? Srila Rupa Goswami was not only an intelligent statesman in the service of the Nawab, but also he was an authorised Goswami in the service of the Lord. A Goswami in the line of S
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ri Chaitanya Mahaprabhu is nondifferent from the Mahatma described in the Bhagwat Geeta. One who engages his senses cent percent in the service of the Lord is really a controller of the senses. And one who is able to control his senses in the above way i
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s powerful to become a Goswami and is able to recruit disciples from all over the world.
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Om Tat Sat.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY13d: }{\i\v\f0\fs20\cf8 Opinion of}{\i0\v\f0\fs20\cf8 }{\b\i0\v\f0\fs20\cf8 Shri K. D. Bajpai M. A.}{\b0\i0\v\f0\fs20\cf8 , }{\b0\i\v\f0\fs20\cf8 Archeologist and Curator of Govt. Museum, Mathura (U. P.)
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Opinion of}{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Shri K. D. Bajpai M. A.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub , }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Archeologist and Curator of Govt. Museum, Mathura (U. P.)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I have been reading the fortnightly periodical BACK TO GODHEAD with interest and profit. The editor of the paper Shri Goswami Abhay Ch
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aran Bhaktivedanta is taking great pains to make it useful to scholars and laymen. The articles published in the BACK TO GODHEAD are very instructive and open the way to understand religion and philosophy in their true sense. I have no doubt that under t
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he able editorship of Shri Bhaktivedanta Ji, who is a profound scholar, this paper will render great service to humanity. Such papers are greatly needed to guide the life and thought of the people at large."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ------------------------------------------------------------------------------
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\nosupersub Notice.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Editor has since changed his residential address as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li1080\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Goswami Abhay Charan Bhaktivedanta\line 1797, RaniBagh Extn.\line P. O. Shakurbasti\'97Delhi
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------------------
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Advertisement rates for \'93Back to Godhead\'94
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 2 inches column (same as that of newspaper)
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Rate per inch per insertion.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Contract rate for min. 24 inches Rs. 1-0-0 per inch.\line Contract rate for min. 12 inches Rs. 1-4-0 per inch.\line Casual rate per inch per insertion Rs. l-8-0 per
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inch.\line 25% extra for insertions with reading matters.
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line '
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Back to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY14: Volume 3, Part 10, October 20, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 10, October 20, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Saturday 20th October, 1956 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part X
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY14a: 'Shri Krishna' The Supreme 'Vedantist'
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub 'Shri Krishna' The Supreme 'Vedantist'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Sannyasins" who follow the philosophical path of Acharya Sripad Samkara are now generally known as the "}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedantist}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ." And those who follow the philosophical paths of Vaishnava Acharyas such as Acharya Sripad Ramanujacharya, Sripad Madhyacha
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rya, Sripad Vishnuswami, etc. are known as the "Bhagwats." The so-called "Vedantists" designate the followers of Vaishnava Acharyas as "Bhagwats" whereas for themselves they think that 'Vedanta' philosophy is the monopoly subject matter for the studies o
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f the "Samkarites" only. Following this principle some other classes of Sannyasins who are not recognized either by the Sankarites or by the Vaisnavites also designate themselves as Vedantists. These latter class of "Vedantists" are now known all over th
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e world as the preacher of Vedanta philosophy while they do know nothing of the transcendental science. Vedanta philosophy is not a combination of several Sanskrit alphabets so that anyone and everyone can understand it simply by the A.B.C.D. knowledge o
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f Sanskrit language. Each and every letter of the Vedanta Philosophy is a symbolic representation of transcendental sound represented by the symbol of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Omkar}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' and as such Vedanta Philosophy has to be learnt from one authority like Shri Krishna, the Godhead. In the "Bhagwat Geeta" the Personality of Godhead has emphatically asserted that He is the original c
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ompiler of "Vedanta" Philosophy and therefore He is the only Supreme Master of it. The exact wordings from the utterances of Shri Krishna are as follows:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarbasya, Cha, Aham, Hridi, Sannibista, Mattah, Smriti, Jnana, Apahanam, Cha.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedai}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Cha, Sarbai, Aham, Eba, Vedya, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Krit, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Vid, Eba, Cha, Aham. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Geeta}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 15/15}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I am the Person who lives as the Super Soul (Paramatma) in the heart of all living being. It is from Me only that one makes recollecti
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on of his past deeds and it is also from Me only that one forgets the same. So I am not only the all pervasive impersonal 'Brahman' but also I am living individually as the 'Paramatma' within every living entity.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I am the awarding authority of everyone's fruitive actions. I do not exist simply as impersonal Brahman or the localized Paramatma but
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also I do appear as incarnations to instruct all the fallen souls for their deliverance. I am therefore the instructor of the Vedanta philosophy and the Vedic knowledge is meant for knowing Me only. As I am the Vedanta compiler and instructor, nobody kn
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ows Vedanta philosophy better than Me. I am the supreme Vedantist and I can deliver the fallen souls by disseminating the transcendental knowledge of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Impersonal Brahman}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , the localized "Paramatma" and Myself as the Supreme Lord the Personality of Godhead."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Personality of Godhead is the 'Supreme Brahman.' This has been recognized by Arjuna by himself and in pursuance of the authorities
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like the seven Rishis, Narada, Vyasa, Devala, Ashita, etc.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Now how does the Supreme authority of Vedanta Philosophy teaches us the great transcendental science in nutshell? He says like this.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dwou}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub , Purushau, Loke, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara, Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Eba, Cha, Kshara, Sarbani, Bhutani, Kutastha, Aks
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hara, Uchyate. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (G 15/16)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Vedantist utters in the beginning of His Vedanta teachings as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Dwou}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dualism}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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. In the universe (Loke) which contains lacs and crores of different earths and planets there are two classes of living entities. The one is called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the fallible entity and the other is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub or the infallible entity. The fallible entities are the ordinary living entities or the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jivas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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whereas the infallible entities are the expansions of Vishnu such as Rama, Nrsingha, Baraha, Kurma, Vamana, Valadeva, Kalki, etc. The ordinary living beings are susceptible to the influence of material Nature but the infallible incarnations as }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishnu Tatwas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are non-susceptible by the laws of nature. In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Baraha Puranam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub it is said that the Supreme Lord expands Himself by multi-forms of living entities. Some of them are called the "Samsa" or He Himself
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whereas the others are called the "Bivinansa" or He in His one of the potencies. The Jivas or the living entities are therefore different potencies of the Supreme Lord whereas the Vishnu incarnations as above mentioned are non-different from Him with all
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His potencies. That is the difference between the "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or the fallibles and the "}{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aksharas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or the infallibles. The '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' living entities are undoubtedly parts and parcels of the Supreme Lord and as such they are qualitatively non-different from the Supreme Lord but so far the quantity is concerned there i
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s a gulf of difference.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vedantist, therefore, who proclaims that the ordinary living entities are both qualitatively and quantitatively equal with the Supr
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eme Lord\'97is certainly misguided for his having not consulted the Supreme Lord "Shri Krishna" the original compiler of Vedanta. If Vedanta is an authority, one must accept its original compiler as the Supreme authority of Vedanta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These novel Vedantists who generally follow the path of Sripad Samkaracharya were called formerly as '}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mayavadins of Kashi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' (Banaras). Banaras was, and perhaps still it is so, the breeding and nursing place of these Mayavadi Vedantists.
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The reason is that Banaras is the holy place resided by Vishwanath 'Shiva.' Acharya Sankara was the incarnation of 'Shiva' by the order of the Lord. He preached Mayavada philosophy in this age of 'Kali' in the form of a "Brahman Sannyasi" and this statem
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ent is confirmed in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Padma Purana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24
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\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Uttara-kha\'eb\'f2a}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 25.7] }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mayavada, Ashat, Shastram, Prachchanna
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Boudhyam, Uchyate, Moya, Eba, Godidam
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Devi, Kalou, Brahmana, Murtina.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore the followers of Samkara were known as the Mayavadins of the 'Banaras School.' They were counterparts of the Mayavadins of 'S
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aranath.' This 'Saranath' is adjacent to Banaras and in the older days the Mayavadins of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bodh Gaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or t
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hat of 'Saranath' were always in arguments with the Mayavadins of Kashi.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Mayavadins of Saranath or the Buddhist did not recognize the existence of spirit soul and they preached matter as all in all. Where
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as the Mayavadins of Kashi preached that spirit soul is the basic principle of existence and matter is a superfluous false representation of the Reality Spirit. So the fight was there between the two sections of Mayavadins and as a result of this, the Ma
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yavadins of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bodh Gaya'}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or 'Saranatha' were gradually driven out of India; and the Mayavadins of Kashi bec
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ame predominant in India. Gradually these Mayavadins took up Vedanta philosophy after they had come out victorious in the fight with the Buddhist Mayavadins and as such the Mayavadins of Kashi began to be known as Vedantist.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These Vedantist interpreted Vedanta in the impersonal feature in order to take in the then converted Buddhist philosophers in their own
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fold. Lord Buddha preached nothing of the spirit and He stressed on the principles of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ahinsa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub only the pr
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eliminary and basic qualification for spiritual culture. We have already discussed this point in our article "Lord Buddha" in the "Back to Godhead." Sripad Sankaracharya gave further more push to spiritual realization by the conception of Brahman the fir
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st vision of the Supreme Lord. (1) 'Brahman' (2) 'Paramatma' and (3) 'Bhagwan' all these three are one and the same "Absolute Truth" but they appear to be different by the different stages of realization only. How this different stages are realized is ex
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plained by the Supreme Vedantist Shri Krishna who alone only knows Vedanta in its reality-
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thus He explains the first realization of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and the '}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' aspects. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , or the fallen souls as we are, have to learn Vedanta for knowing the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub or the infallible "Brahman." "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " means "}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ." '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara Paramam Brahman.}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are also undoubtedly "}{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " in quality but they are not Paramam Brahman because they are fallible to the influence of Maya (Nescien
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ce).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Mayabadi's statement of all the two categories of Brahmans being equal in all respects,\'97is mistaken. It is a sort of class-argum
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ent but it is not defacto truth. In order to clear the matter more distinctly the Supreme Vedantist Shri Krishna says that '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarbani Bhutani}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub ' i.e., all the living common entities beginning from 'Brahma,' the original grandfather of the living being, down to the insignificant ant all are fallible creatures whereas the Supreme Brahman is '}{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kutastha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or one who never changes his place or position. In the "Amarkosha" the word "Kutastha" is explained as follows: "T
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hat which remains in perfect order for all the time is called 'Kutastha.'" So the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kutastha Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the
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"}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishn
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u Tatwa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is different from the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub or the ordinary living being subjected to the conditions of material nature. This distinction between the ordinary living being and the Supreme Lord is explained in the Bhagwat (}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub 11/16/11}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aparimita, Dhruba, Tanubhrita, Jadi, Sarbagata, Tarhi, Na, Sashyata, Iti, Niyama, Na, Dhruba, Itaratha,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ajani, Cha, Jat, Mayam, Tat, Vimuchya, Niyantri, Bhabet, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sama
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m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Anujanatam, Jat, Matam, Mata, Dustataya.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh my Lord the infallible! had it been so that the innumerable living beings are by themselves all in all without anything Supreme, the
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n they would not have been put under Your subjection. Even though it is accepted that the living entities are parts and parcels of the Eternal Being, still they are under Your subjection. Their qualitatively being one with You is never to be given up bec
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ause that will alone make them one with the absolute. It is being so, persons who consider that the ordinary living being and the Supreme Lord are equal in all respects\'97are suffering from a malady of a wrong Thesis polluted with poor fund of knowledge
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.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So the quantitative difference between the living being is ever to be maintained even after the attainment of 'Mukti,' because after 'M
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ukti' only the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nityayukta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the eternal '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub upashava}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' service begins.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So far the impersonalists are concerned, they can know this much distinction between the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Purushas. And above the Impersonalists and empiric philosophers, there is the 'Yogi' who meditates upon the 'Paramatma' feature. For them it is said like this
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Utama, Purusha, Tu, Anya, Paramatma, Iti, Udahrita.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ja, Loka, Trayam, Avishya, Bibharti, Iswara, Abyaya. Geeta}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 15/17.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paramatma is clearly mentioned here as 'Anya' or different from Atma and His realization by the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub yogins}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' is still more perfect vision of the Supreme truth than that of the Impersonal 'Brahman.' The '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub yogins}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' are better class of spiritualists than the impersonalists or the Mayavadis of Kashi. The Mayavadis of Kashi are higher than the Mayavad
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ins of Bodhgaya or Saranatha and the yogins of Prayag like 'Bharadwaj Muni' etc. are still more higher spiritualists than the Mayavadins of Kashi. The Bhagwat Geeta accepts this fact in the following sloka namely}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub \'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tapasvikhya, Adhika, Yogi,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanibhya, Api, Mata, Adhika,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmibhya, Cha, Adhika, Yogi,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tasmat, Yogi, Bhava, Arjuna. (G}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 6.46)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Yogis are better class of spiritualists than the ascetics and the empiric philosophers. The yogis are undoubtedly better than the o
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rdinary fruitive worker and therefore oh Arjuna! you just try to become a 'yogi.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So the ordinary 'yogins' in the state of trance do experience the presence of localized aspect of 'Paramatma.' This Paramatma is }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Iswara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the Supreme Lord but not the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Jivas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the controlled being. 'Paramatma' is the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Super Soul}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The thesis that 'Paramatma' and 'Atma' is equal and the same is a wrong theory. Had it been so then there was no need of adding the word 'Param' or the superior to the word 'Atma.' That makes the difference
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more clear. Paramatma is Abyaya }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kutastha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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without any change. He does not become subjected to the conditions of material nature. This is the truth in all }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Upanishad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub . The Paramatma and the Atma both have been compared with two birds sitting on the tree of this material body. But one is observing the activities of the other as witness and not taking part in the action. The neutral observer is the
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refore Paramatma and the stage actor is the Atma. When the Atma stops his material activities in the state of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nirvikalpa samadhi,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub he is called a perfect yogi. So this 'yogi' is better spiritualist than Jnanin who will after many births of speculation become a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahatma}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to observe the lotus feet of Vasudeva.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And next to this are the devotees who render directly transcendental loving service to the Supreme Lord. This realization of the Absolu
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te Truth is the highest realization of spiritual value and this is confirmed in the Bhagwat Geeta as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amongst all the yogins the topmost yogi is he who has always within him the feature of (Shri Krishna) Me and thus he has the required d
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evotion and performs devotional activities (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhajate}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ). He is the highest yogi in My opinion.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So these Bhakta yogins are better than the ordinary yogins and their feature of spiritual realization is still more greater. The 'Bhakt
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a yogins' do accept Shri Krishna as the 'Purushottam' or more perfectly clear than Paramatma realization. The Absolute Truth is realized by the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanins}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as impersonal Brahma, by the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yogins}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as the localized
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'Paramatma' and by the devotees as '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' Who is full with all the potencies of }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paramatma}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as confirmed in all the scriptures including Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So realization of 'Shri Krishna' transcendentally is the highest realization of Vedanta. Shri Krishna is the highest realization of the
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Vishnu Tatwa because all other incarnations are, although equal in potency, either plenary parts or parts of the plenary parts of Shri Krishna but Shri Krishna is the Primeval Lord and cause of all causes; that is the verdict of 'Brahma Samhita,' 'Bhagw
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at' and Mahabharat etc. But we should always remember that there is no difference of potencies between the different 'Samsa' incarnations of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Realization of "Brahman" and "Paramatma" is also a transcendental mellow (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Rasa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) which is called 'Santa Rasa,' a transcendental stage where the transcendental activities are non-manifest. Manifestation of transcendental activities is visi
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ble from the transcendental 'Dasya' Rasa and this Rasa increases more and more in the 'Sakhya Rasa,' 'Vatsalya Rasa' and 'Madhurya Rasa.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Lord Shri Krishna is full with all the twelve mellows. Out of these twelve Rasas, five are direct transactions with the Sup
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reme Lord whereas the remaining seven are indirectly connected. Kansa, Jarasandha and many other enemies of the Supreme Lord Sri Krishna dealt with Him indirectly in the 'Bibhatsa Rasa' or the method of fearfulness. But because the }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rasa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub a mellow was employed indirectly in the Supreme Being, the enemies also were awarded 'Brahman Sayujya Mukti,' }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to become one with the Lord in existence. The impersonal monists aspire after this 'Brahmasayujya Mukti' which
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was obtained even by the inimical Jivas. Therefore Mukti or liberation is a byproduct of devotional service. The yoga system is also a mixed up devotional service. As long as the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub J
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nanins}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub indulge in dry speculations only they have no chance of Mukti. When they mix up devotional service also with metaphysical speculations-it is then only Mukti or liberation b
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ecomes possible. But for pure devotional service neither }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub yoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is necessary at all. Such processes may be helpful to a certain extent, but they are not absolutely a necessary requirement. On the contra
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ry such processes sometimes become a great hinderance to the progress of pure devotional service. Sannyas is the process of the 'Jnanis' or 'yogins' but for the devotee there is no necessity of accepting the order 'Sannyas.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Devotional service can be offered from any stage of life and by devotional service only one can obtain the result, if he at all desires
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, like that of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnana, Yoga, Karma, Tapasya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or any other thing in the category of }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yajna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Sarbom, Mad, Bhakti, Yogena, Mad, Bhakta, Lavate, Anjasa." }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bh\'e4g.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub \chftn{\*\footnote\chftn \s2077 \qc\sl240\slmult1\sb180\sa0\fi0 {\b0\i0\ul0\strike0\v\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf9\nosupersub SB 11.20.32-33
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub yat karmabhir yat tapas\'e4
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub j\'ef\'e4na-vair\'e4gyata\'e7 ca yat
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub yogena d\'e4na-dharme\'eba
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'e7reyobhir itarair api
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub sarva\'e0 mad-bhakti-yogena
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub mad-bhakto labhate '\'efjas\'e4
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub svarg\'e4pavarga\'e0 mad-dh\'e4ma
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub katha\'efcid yadi v\'e4\'efchati
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\par }\pard \s1712 \qc\sl240\slmult1\sb360\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub SYNONYMS
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\par }\pard \s1705 \qj\sl240\slmult1\sb58\sa58\fi0 {\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub yat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97that which is obtained; }{\cs2873\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub karmabhi\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by fruitive activities; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub yat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97that which; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub tapas\'e4}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf2\nosupersub \'97by penance; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub j\'ef\'e4na}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by cultivation of knowledge; }{\cs2873\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub vair\'e4gyata\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by detachment; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub ca}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97also; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub yat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub \'97that which is achieved; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub yogena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by the mystic }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub yoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub system; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub d\'e4na}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by charity; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub dharme\'eba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by religious duties; }
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{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'e7reyobhi\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by processes for making life auspicious; }{\cs2873\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub itarai\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by others; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub api}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97indeed; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub sarvam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97all; }{\cs2873\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub mat-bhakti-yogena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by loving service unto Me; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf2\nosupersub mat-bhakta\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97My devotee; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub labhate}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf2\nosupersub \'97achieves; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub a\'efjas\'e4}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97easily; }{\cs2873\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub svarga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97promotion to heaven; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub apavargam}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97liberation from all misery; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub mat-dh\'e4ma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf2\nosupersub \'97residence in My abode; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub katha\'efcit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97somehow or other; }{\cs2873\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub yadi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97if; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub va\'efchati}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97he desires.
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub TRANSLATION
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic }{\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub yoga,}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devot
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ee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions.}}}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 11.20.33}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs24\cf0\cb1\nosupersub ]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ordinary yoga system culminates in trance for experiencing the presence of 'Paramatma' within us. But still more better system of yoga
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is the system of Purushottam yoga. The Supreme Vedantist describes this system of Purushottam yoga as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jasmat, Ksharam, Ateeta, Aksharat, Api, Eba, Uttam, Atah, Asmi, Loke, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Veda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Cha, Pratitha, Purushottam. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs24\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 15.18]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Because I am the Supreme Personality of Godhead, I am not only higher than the ordinary (Kshara) living being but I am above the }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman as also above the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ut
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tam Purusha Paramatma.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As such everywhere either in the Vedic literature or by popular conception, I am famous as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Purushottam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the Supreme Personality of Godhead."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vedanta conclusion is therefore like this. Primarily there are two classes of living entities namely the }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ksharas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are the ordinary }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jivas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub is the Supreme Lord. The Supreme Lord is realized by the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara Jivas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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in three different phases. The phases are (1) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Impersonal Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) Localized }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paramatma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and (3) The Supreme Lord }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwan}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . This realization may be described by the example of seeing a mountain. The Himalayan mountain when it is observed from a long distance, it appears like big cloudy object. When one goes
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still more nearer it appears like a big hilly land but when one actually enters into the region he sees Himalaya in all its natural beauty with all the living entities residing there. Similarly if Vedanta is studied by one's A.B.C.D. academic qualificati
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on of speculative habit one can know the Absolute Truth as Impersonal Brahman or something just opposite to our sensuous knowledge. When Vedanta is studied from the angle of vision of a Yogi, who has completely stopped in sense indulgence, the Absolute T
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ruth becomes visible in his ownself by the Paramatma feature. But above all these when Vedanta is studied from the angle of Sree Vyasadeva (who is a power incarnation of Godhead) the original compiler of Vedanta Sutras and its annotation Sreemad Bhagwata
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m, there the Absolute Truth is revealed in His substantial feature or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Param Satya.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vedanta Sutra begi
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ns with the Sutra of Janmadyasya Jatah and with this Sutra also the genuine commentation 'Sreemad Bhagwatam' also begins. Sreemad Bhagwatam excludes carefully the four primary principles of common Vedas namely practice of religiosity, planning of economi
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c conditions, fulfillment of sense desire and at the end to get salvation by mental speculation. The Vedanta Sutra and Sreemad Bhagwatam are one and the same thing and the purpose is explained in the Bhagwat Geeta in the chapter of Purushottam Yoga. So a
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perfect Vedantist is a devotee of Sree Krishna. Impersonal Brahman is the glowing effulgence of the Supreme Person as the light is to the fire. Bhagwan Shree Krishna the Purushottam is fire Himself, Brahman and Paramatma are therefore emanations of Shri
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Krishna, and that is the verdict of the great philosophy of Vedanta Sutra\'97so much adored all over the world along with Bhagwat Geeta.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY14b: 18 Principles of Cosmic Philosophy Based on the Vedas
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub 18 Principles of Cosmic Philosophy Based on t
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he Vedas
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub by J. B. Durkal M. A. D. O. G. Vidya Varidhi
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (This is a modest attempt to put in a nut-shell the basic principles of Life in all its Cosmic Totality according to the Vedic System o
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f the Shastras.\'97J.B.D.)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1.\tab Truth Absolute is that which is unaffected by Time, Space and Substance\'97that which is ever true, ever-realizable and ever ver
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ifiable.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2.\tab The Soul, \'97perceiver of all this Cosmos is the only Absolute Reality Eternal; embodying Life, Light and Delight. All else is
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but visionary.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 3.\tab All this Cosmos is the Manifestation or the Absolute Soul of Spirit Eternal or God almighty designed just for his Self-enjoyment
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or Recreation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 4.\tab This Cosmos is neither quite real nor quite unreal. It seems true for the time being like a dream or a cinema show\'97a tentativ
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e reality, \'97ever\'97changing, ever elusive, ever incomprehensible in its vast totality and practically ever varying with every Spectator or Visualizing Mind. All its Knowledge or Vision is relative and its duties and responsibilities are merely relati
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ve and tentative.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 5.\tab This Cosmos is based on three Impulses or qualities Sattva, Rajas and Tamas, (S.R. & T) and is a manifestation of their interpla
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y which the Soul perceives as a Spectator. This Soul Spectator is One but sees through appertures of different eyes, senses and minds and hence sees differently on account of the differenting media like the coloured glasses, water, or visuality.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 6.\tab The three Impulses or Qualities S.R. and T, sattwic\'97(sellubrious). Rajas (Recreative) and Tamas (Torporous) permeate all. S,
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leads to Knowlede and Delight. R to activity and troubles and T to error and infatuation and destruction. Hence the differences in men. All these are in their own way useful, necessary and functional in this variety\'97show of the Cosmos. S can prevail o
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ver R and T.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 7. The visualizing Mind is also a part of the perceived, it is material in nature, it is the magic, instrument through-which alone we r
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ealize this Cosmos in all its variety of time, place and substance. It is the greatest potency within the Universe embodying the Ego, the Intellect and the mental apparatus that experiences, knows, remembers and feels. The couplets Happiness and Misery,
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Love and Hate, Good and Evil, Right and Wrong, Pure and Impure. Joy and Sorrow, are realized through it. Its five aspects are Love, Hate, Concern, Ignorance and Egoism.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 8.\tab Control of Mind, therefore, is the Key to the working of the Cosmos; and it can he acquired by Righteous Life }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , life of Righteous Thoughts, Words and Deeds. The Mind can be purified and concentrated by good, simple and dev
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out life. Men, women, all animals need the control of the Laws of God.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 9.\tab With the creation of the Cosmos, came also the laws of the Cosmos. They are revealed in the most ancient Revelation called the V
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edas and are expressed in the most wonderful language and passed on for man's enlightenment from generation to generation of saints and sages. The Vedas being the Expression of God they are beyond man's measure and speculations.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 10. One of the principle Laws of the Cosmos is : As is the deed, good, bad or indifferent so will the fruit of it be. "As you sow so yo
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u shall reap." Hence, the way of happiness\'97for all men (whether individuals or groups) is through good deeds and to misery through bad deeds. Good deeds are those by which one goes nearer to God", bad ones are those by\'97which he goes away from Him,
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and Indifferent ones are those by Common ones of worldly ways which in spite of labours as of a Mill-ox keep men practically remain where they are.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (11) The Divine Cosmic Plan is of wonderful, perfect and mysterious design coming as it has done from the Supreme God who knows all the
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laws working m the Universe. Man's Summum Bonam or supreme good is to follow the laws of God in their negative and positive injunctions for the- sake of his own welfare and that of the whole Universe. God just witnesses what men do ; and under his Plan
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they naturally enjoy or suffer the results of their actions. This }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub law of Karma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or Action and }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Its Fruition}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is inexhorable except through His grace. Men's own Wits are not guidance enough, its\'97basis should be
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God's Directive.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 12. The Chief Ingredients of Right Activity or Good Behaviour are Truth. Non hurt. Austerity, Purity, Devotion to God and realization
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of the highest Knowledge The Right perspective of Life is look at it us a Holy Sacrifice\'97devoted to God; for, He is the only Ultimate Reality we have to reach. The derivative duties, negative and positive are many and various, compulsory and optional,
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but they radiate from those noted above. The Sages and Saints have expressed them variously. Women is the Angel of the Home and she should be protected all through her life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 13. This Universe is a mighty Empire, ruled by One God Supreme, through various Divine Potencies in accordance with the laws of Right
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and Wrong, to the end that by rewards and retributions all may receive justice in this great Wheel of Life. The State which is a prototype of it works well, and is in time with God's Design of the universe.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 14. The Religious paths as shown in the Vedas are the primordial paths of Religion or Dharma given by God for all Men. Various are the
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faiths coming therefrom or based upon the knowledge thereof. They vary because the Intellects and Reasoning of men and the fitnesses of Men vary on account of the three Impulses, R. S. and T. mentioned before. To follow one's own Recognized duty or fait
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h or Religious tradition is good in the interests of the Individual. For it carries him futher up from where he is and unto God. Men are in various stages of R.S.T. impulses and therefore they are fanned properly into Cognate groups so that they may leas
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t harm themselves or others. Hence there should be discrimination in the heiraritv of classes viz., (1) the wholly Religious, (2) the protecting Military, (3) the Agriculturists and traders, and (4) the labourers and artisans. Human life is or should be
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worked out on these lines, for best interests of all men a[TEXTMISSING] junctions are ultimately for the better control of Mind.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 15. The greatest incentives to Good Life, public and private, are the faith in and company of saints, devotion to God and purity of li
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fe; and those to evil life are intoxicating Drinks, meat-diet and looseness of character. Those who are addicted to these three evils cannot easily assimilate the Right Knowledge, for they carry on effectively evil influence in the Mind. Some praise worl
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dliness while some praise Asceticism. Those who know both carry on through the World by Worldliness and proceed beyond it to salvation through Asceticism.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 16. "Truth alone Conquers". "There is one Reality; Sages express it variously". ''All this Cosmos is verily the expanding Spirit". 'Th
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ere is nothing Else " "This, our soul is really the S[TEXTMISSING] Supreme Ultimate." 'Know[TEXTMISSING] is the Supreme light inca[TEXTMISSING] "We can worship God throu[TEXTMISSING] great symbols Sun, Fire, V[TEXTMISSING] Men and in the Heart itself. [T
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EXTMISSING] whole world is His Symbol. [TEXTMISSING] sacrifices unto the Soul and from the Soul and by the Soul-there[TEXTMISSING] were the primordial Religious[TEXTMISSING] Rites of Gods and Men.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 17. The Cosmos is a dream but it is the Almighty's dream[TEXTMISSING] and hence it is wonderfully perfect, mysterious, systematic and
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variagated in its Creation, Continuation, Catastrophes and Collapses, also. The great aim of Man's life is Righteousness in Life to gain peace\'97happiness, prosperity and spiritual emancipation. There are four\'97objects for which men strive. (1) Duties
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(2) Necessities. (3) Desires and (4) Redemption. The Necessities should be limited by Duties and Desires should be limited by the aim of Redemption. In fundamentals the \'97Revelation Divine should be the authority, in the details of their application,
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the writings of the Rishies and Sages, in new rising' problems, the Righteous Men around, and in personal disposals the Voice of the Inno[TEXTMISSING] Self may well be the authority.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (18) Thus herein are given (1) The Theory of knowlodge, (2) The Absolute Reality, (3) The purpose of Creation. (4) Relativity of Vision
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. (5) The Three Impulses (6) Their Nature. (7) Mind-the Visualiser, (8) Righteous Life (9) Laws of life. (10) Kinds of Activities. (11) Law of Karma. (12) Righteous Activity, (13) The Empire of Universe, (14) Religious Paths, (15) Ways Good and Evil. (16
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) Symbols of God, (17) Almighty's Dream and (18) Preview of these Principles. Unto all men and women we say that herein are unlocked the treasures of Life. Light and Delight, and peace, happiness and prosperity.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By following these principles all men and women, individuals and peoples can be at ease. They[TEXTMISSING] the greatest assets of the h
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uman race and every phrase is pregnant with deeper thoughts and solutions than meet the eye. Herein is the way to Redemption in this very life. Peace Unto Us, Peace Unto You and Peace unto All.
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\par }\pard \ql\sl0\slmult1\sb626\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub [Srila Prabhupada's comments on the article with the above title are as follows:]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub N.B.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Our esteemed friend learned Prof. Durkal has given a nic
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e picture of the cosmic situation as visualized by the three qualitative Vedic knowledge. Vedic knowledge is within the category of S.R.T. as agreed by the professor but according to the instruction of 'Bhagwat Geeta' one has to transcend the qualitative
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Vedic knowledge by 'Suddha Satwa' or Vasudeva realization which is the ultimate goal of Vedic knowledge. Therefore Vedic knowledge ends in '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' knowledge and Bhagawan Sree Krishna is Himself the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedantabid}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub ' or the perfect knower of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' and He is '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Vedantakrit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the creator of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .' Genuine exposition of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' is '}{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sreemad Bhagwat' (Bhasya Ayam Brahma Sutrrnam) and 'Brahma Sutra' or 'Vedanta Sutra'}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is chronicled in a very systematic way
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with reason and philosophy. Unauthorized commentation of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 'Vedanta Sutra'}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub has pulled down the ignorant
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scholars to the status of Vedic knowledge mainly dealing in the path of religiosity, economics, sense gratification and liberation at the end. Conception of liberation in the quality of 'S' or cosmic sattwa guna is a sort of happy bondage by realization
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of the spirit soul as one without a second. But in the spiritual realm there is spiritual variegatedness unknown to the happy man in the quality of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 'S.'}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore Sreemad Bhagwat describes its contents in the following manner in confirmation of the statement of the Bhagwat Geeta,
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhagwat Canto I Chapter I Sloka 2
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dharma, Projjhita, Kaitaba, Atra, Parama, Nirmatsaranam, Satam.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Vedyam, Vastabam, Atro, Vastu, Shivadam, Tapatraya, Unmulanam.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sreemad Bhagwate, Mohamuni-kritey, Kimba, Parai, Iswara, Sadya, Kridi, Abarudhyate, Atra, Kritivi, Susruvi, Tatkshanat.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub We shall try to explain this sloka in a different article in the pages of 'BACK TO GODHEAD'\'97EDITOR.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY14c: To the Subscribers and Sympathizers of "Back to Godhead" All Over India and Abroad
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub To the Subscribers and Sympathizers of "Back
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to Godhead" All Over India and Abroad
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dear Sirs,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub You have been reading my paper 'Back to Godhead' for some time and certainly you might have formed some opinion about it. Some of my le
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arned readers have already sent their valuable suggestions and opinions about it and I shall be glad to receive your opinion about your impression of the paper.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Some friends have suggested to get it published in book form so that the instructive articles may be preserved in the book self and I s
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hall be glad to receive your opinion about it.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lastly I beg to inform you that to improve the status of the paper for international organization and for enlightenment of all men with
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out any distinction-a registered association is already formed under the name of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub League of Devotees.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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This association will take charge of this paper (under my editorship) and will issue immediately the Hindi edition and gradually in other languages also. The summary of the Prospectus is printed in this issue. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub I shall request you to become a member of this association.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The activities of the association primarily aim at awakening of the Divine consciousness
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of humanity. This Divine consciousness is already there in the heart of every living being in dormant condition but it has simply to be cultured in pure heart by giving patient aural reception to the tidings of "Back to Godhead." The articles published i
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n the 'Back to Godhead' has their own power to help that awakening because they are direct messages of the liberated sages who are above the principles of human frailties. Every sincere reader will perceive its truth in the course of progressive reading.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The subscription rates for the constitutional voting members of the League of Devotees have been fixed up at Rs. 10, Rs. 50/- and above
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per month. But sympathizing member can contribute anything he desires.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I shall request you to become a voting member otherwise you can become a sympathizer member just to help this great attempt. The enroll
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ment form is supplied herewith.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li1800\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Thanking you in anticipation.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li2520\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Yours faithfully,
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li2520\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sd/- A.C. Bhaktivedanta,
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li2520\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Founder Secretary,
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li2520\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The League of Devotees
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li2520\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor: 'Back to Godhead'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The League of Devotees stands to save the human being at large from going down again in the cycle of animal life and wants to raise him
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to the position of transcendental loving servitor of Godhead which is his eternal birthright as he is the Divine child of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The League of Devotees after deliberate consideration of authoritative scriptures for Spiritual science has put forward the following a
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ims and objects in view for the society.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1. To propagate spiritual knowledge systematically for checking the imbalance of life to the whole race of India and the world over, wi
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th a view to educate the people in general in the techniques of spiritual life as the basis for balanced psychic and biological developments of the human race and thereby achieve real unity and peace of the contending elements of the present world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2. To build up a social structure on the foundation of spiritual progress and establishment of peace and amity between man and man thro
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ughout the whole world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 3. To propagate the sense of Godhead (who is one and the Absolute, who is the fountainhead of all opulence, all powers, all fame, all b
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eauty, all knowledge and all indifference, Who is the Creator of everything that is visible and not visible in the manifested world or beyond, Who is therefore the Original protector and Enjoyer of everything that be) everywhere in the greater society of
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human race.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 4. To save man individually from the system of chained victimization by the trend of modern civilization of false sentiments so that ma
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n may again be a free soul to act and live freely an inspired life with spiritual vision. This is possible by individual spiritual initiation through the proper channel when a man can see everything in Godhead and Godhead in everything.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 5. To imbibe and develop in the mind of the individual soul the all attractive Personality of Godhead (Shree Krishna) in His Primeval a
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nd Eternal Form as He has revealed Himself in His own words the Bhagwat Geeta. He has to be known all over the world in the manner as revealed by Lord Chaitanya who practically demonstrated the transcendental process of approaching the Absolute Godhead b
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y His acts of Congregational Chanting of the holy Name of Godhead. There is nothing in the teachings of Lord Chaitanya which is not intelligible by human reasonings or is against any religious feeling accepted by the civilized society of the world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 6. This supramental state of Divine life is described in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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"Ishopanishad"}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 1]}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishabashyamidam Sarbam
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jatkinchit Jagatyam Jagat
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tenataktena Bhunjitha
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Magridha Kashyachit Dhanam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 7. To prepare the ground work of spiritual atmosphere for the people in general by }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Samkirtan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub movement as it is recommended in the scriptures and as propounded by the Father of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub "Samkirtan"}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub movement Lord Chaitanya.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 8. To undertake civic enterprises which do not come in conflict with the ideals and missions of the 'League' with all the principles in
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view.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 9. To arrange lectures and discourses by eminent devotees for the benefit of the members of the 'League' and }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub send missionary for this purpose in all parts of the world to recruit members of the 'League'.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 10. To open free mail services to advise by post in respect of enquiries made to the 'League' on spiritual subjects.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 11. To make the 'League' an international organization for spiritual development through education and culture, also by recruiting memb
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ers of the 'League' from all nationalities.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 12. To revoke the qualities of 'goodness' particularly (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Satwa
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guna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) in every member of the 'League' individually by the process of spiritual initiation (Diksha) by establishing him in the status of a qualified }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahmin}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (good and intellectual man) on the basis of truthfulness, forgiveness, equality, tolerance, education, purity, knowledge (spec
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ific and general) and faith in the transcendental service of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 13. To accept membership of all orders of life namely:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (i)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Brahmachari}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e. unmarried scholars fully devoted to the service of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (ii)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Grihasthas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e. married householders living with family and devoted to the service of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (iii)}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Banapasthas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e. retired householders not living with family but devoted to the service of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (iv) And Sannyasis or Tyagis}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e. retired householders fully
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renounced to the service of Godhead without any family attachment.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 14. To initiate members in the rules of the Goswamins above mentioned by controlling over }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub (i) illegitimate connections with woman (ii) intoxicating habit (iii) diet regulated with vegetable dishes (iv) gambling, unnecessary sporting or recreation enterprises.
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub An Appeal
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The League of Devotees will give all help to you by personal touch, by literature, by instruction and by correspondence. Do not leave the opportunity. Make your lif
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e perfect by contacting our relation.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Membership Form
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The League of Devotees (Regd)\line Calcutta & Delhi.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li360\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sri Abhay Charan Bhaktivedanta
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li360\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Founder Secretary
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li360\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The League of Devotees,
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li360\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 1797, Rani Bagh Extension.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li360\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub P.O. Shakurbasti, Delhi.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dear Sir,
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Please enroll my name as constitutional/sympathizer member of your League and I shall contribute my membership fee at the rate of Rs...........................per m
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onth.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li2880\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Yours faithfully
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Signature..............................
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Name in full...........................
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Address................................
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Town...................................
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub District...............................
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Province...............................
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Date...................................
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'Ba
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ck to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor's residence:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'971797, Rani Bagh, Shakur
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Basti, Delhi.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY15: Volume 3, Part 11, November 5, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 11, November 5, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price \chftn{\*\footnote\chftn Handwritten below: 17 (underscored twice)}Six pice a Copy. Delhi, Monday 5th November, 1956 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XI
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY15a: An Essential Service
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub An Essential Service
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Back to Godhead" is published fortnightly to enlighten modern leaders, religionists, philosophers and the people in general\'97on Rati
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onal Theism. It is not blind religious fanaticism neither it is a revolt of an upstart but it is scientific approach to the matter of our eternal necessity in relation with the Absolute Personality of Godhead or the Purushottam. It simply deals with our
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eternal relation with Him, the process of discharging our relative duties towards Him and thereby to achieve the highest perfection of life attainable in the present human form of existence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We must therefore always remember this particular form of human life obtained after an evolution of many millions of years in the cycle
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of transmigration of the spirit soul. In this particular form of life especially in the land of "Bharatvarsha" (India) solution of economic question is much easier than that of other animals in different shapes.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is the swine, dog, camel, ass, etc. in front of us whose economic necessities are as much important as that of ours. But the econ
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omic question of these animals and others are solved under nasty conditions while the human being is given all the facilities of comfortable life by the laws of nature because the human form of life is more important than the animal form.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And why a man is given better chance of living than the swine and other animals? And why a highly posted government officer is given al
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l the facilities of comfortable life, better than an ordinary clerk? The answers for these are very simple.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The highly placed responsible officer has to discharge duties of higher responsible character than that of an ordinary clerk. Similarly
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the human being has to discharge higher duties of life than the animals always busy in the matter of fulfilling the hungry stomach. The modern standard of animal civilization has increased problems of hungry stomach by the laws of nature. When we approa
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ch some polished animals, they say that they want to work for stomach satisfaction and there is no necessity of Godhead for them. But by the laws of nature in spite of his eagerness to work hard, there is always the question of unemployment even by denou
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ncing the necessity of acknowledging Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We are given this human form of encagement not for hard work like the swine or dog but to attain the highest perfection of life. If we
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do not want that perfection, it is by the laws of nature that we have to work very hard even if we do not want it. In the closing days of "Kaliyuga" the men have to work exactly like the asses only for a lump of bread. The sample has already begun and th
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e ratio will increase year after year. Therefore human civilization means not to work like the animals. That makes the difference between a man and an animal. If therefore a man fails to discharge the duties of human being, he is forced to transmigrate i
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n the degraded species of life by the laws of nature. Bhagwat Geeta has very vividly described this law of nature how a spirit soul takes his birth and gets the suitable form of sense organs for enjoying the matter and the material world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta it is also stated that the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yoga Bhrastas
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the persons who in the previous life could not complete the way of approaching Godhead but had tried for it, or in other words, persons who failed to achieve complete success
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in realising their eternal relation with the Supreme Lord-are given chance of appearing in the families of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suchinam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub ' or the spiritually advanced 'Brahmin' and that of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srimatam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the financially well to do me
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rchant class, on account of such failing conditions to go Back to Godhead. The failed candidates are offered such chances of noble parentage and what to speak of those who have actually attained the required success. To make an attempt therefore to go 'B
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ack to Godhead,' even it is half finished\'97is a guarantee for next birth as well placed human being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Both these families are boon to the heirarity because in the family of a spiritually advanced Brahmins, the children of the family get
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good chance of making further progress from the point where they stopped in the previous birth in the matter of spiritual realisation. The atmosphere in such good family is favourable for the culture. The Bhagwat Geeta reminds such well placed persons ab
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out their past deeds. Unfortunately without consultation of Bhagwat Geeta such children of 'Brahmin' family are misguided by Maya.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And to take birth in a family of a well to do mercantile home called by the name of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Vaishyas\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means solution of the bread problem from the beginning of life and later on comparatively easier and comfortable life. This situation of compar
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atively comfortable life is surely a chance for one to make progress in spiritual realisation. But as ill luck would have it, by the influence of the present iron age (full of machines and mechanical society) such sons of aristocracy are misguided for se
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nse enjoyment forgetting the chance of spiritual enlightenment at a comfortable home. The law of nature is therefore setting fire in these golden homes as the golden city of Lanka, under the regime of Ravana, was burnt down to ashes on account of godless
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ness. That is the law of nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The reminders made in the "Back to Godhead" are therefore essential service to the classes of intellectuals and the capitalists. They s
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hould particularly read it carefully and see to it is going on. This is called rational theism.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Bhagwat Geeta is the preliminary study of the transcendental science and it is the duty of every responsible heads of the society t
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o chalk out the economic programme or other plans of welfare work with reference to Bhagwat Geeta. We are not meant for solving the economic question of life on a tottering platform but we are meant for the ultimate solution of problematic life, i.e. in
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which we are placed now by the conditions of nature. This is obligatory on our part and 'Back to Godhead' reminds everyone to be careful in that discharge of duty.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The present day civilization is a static one without any movement in the spiritual side. The spirit moves the body and the living body
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moves the world. We care for everybody but do not know what is the moving spirit. Without this moving spirit the body becomes movementless. This human body is a first class moving vehicle to reach the destination of eternal life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This human form of body is a rare and very important boat for crossing over the nescience of material existence. On the boat there is t
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he expert service of the boatman the spiritual master. The boat is a plying by Divine Grace under favourable wind and who will not take this good chance of crossing over the ocean of nescience? If anybody neglects this good chance he must be committing s
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uicide.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is certainly much comfort in the first class air conditioned compartment of a railway carriage. But if the train does not move to
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wards the destination of journey and stands static at a certain railway station then what is the benefit of such air conditioned compartment?
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The present day civilization is too much busy in making the material body situated in the comfortable position but it has no informatio
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n of the real destination of life is to go 'Back to Godhead' and not to become a hard working ass. We remind the learned readers of 'Back to Godhead' not to remain sitting in a comfortable compartment only but to see also whether the vehicle is moving to
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wards destination. There is no objection in making our material body very comfortably situated but we may not forget at the same time the prime necessity of spiritual identity. The boat of human life must be moving towards a destination of spiritual dest
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ination. There is a good and instructive story in this connection.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There was a bridegroom party who had to go to the bride's house by the river. It was settled that they would start at night on boat and
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reach the destination early in the morning. At night therefore after supper the party in jubilation got on board the boat and made themselves comfortably situated after instruction to the boatman to start.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All the members of the party being comfortably seated had a very sound sleep at night due to the cooling river breeze and all of them g
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ot up early in the morning after a very sound sleep. But to their astonishment they saw that the boat did not move an inch towards the destination although the boatman plied the bats in the best. The boat remained static in the same port without any prog
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ress. And on enquiry it was found that in spite of the boatman's plying the bats very vigorously the boat did not move toward the destination on account of their not raising the anchor by mistake. The marriage ceremony was thus spoiled on account of a co
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mmon mistake.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The present day civilization is therefore a mistaken civilization on account of the mistaken leaders who have forgotten to raise the an
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chor of attachment. On the contrary the material attachment is more and more being firmly fixed up by a process of sense gratificatory social structure. This sense gratificatory process of social and political set up by various plans and schemes\'97has b
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een described in the Bhagwat Geeta (16/10\'9711) as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kamam, Astritya, Duspuram, Dambha, Mana, Madannita, Mohad, Grihitwa, Asat, Grahan, Prabartante, Ashuchi, Brata.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chinta, Aparimayam, Cha, Pralayantam, Upashrita, Kamopabhoga, Parama, Etabad, Iti, Nischita.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The leaders or the boatmen who are meant for taking us to the desired destination\'97are all illusioned (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mohad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ). As such they are misleaders to some temporary benefit (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Asat Grahan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ). And why they are so because they are all of unclean mind and addicted to filthy life (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Ashuchi Brata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ). Their life is full of dirty things. And how they are misleading us? It is by plans and schemes only (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Chinta aparimeyam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ). How long these plans and schemes will go on? They will go on till they die by heart failure or are killed by some enemy (}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pralyanta Upashrita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ). What is their aim of life? What they have fixed up as the destination of life? Oh it is very s
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imple thing. It is simply a business of sense gratification and nothing more (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kamopa bhoga Parama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ). But s
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ome of the leaders are great philosophers also and why do they not guide the foolish mediocres and henchmen? Oh! the philosophers are captivated by material name and fame. Why it is so? It is due to their being carried away by the influence of Maya (}{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maya apabritajnana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So the anchor or life is fixed up deep in the water of nescience for sense gratification. Unless this anchor of sense gratification is
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not raised up from the water, the so-called civilization will rot in a stagnant pool without any progress towards the destination of life. Because the civilization is not moving we are always in the same port of problematic life. The schemes and plans ar
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e useless scrap of papers only when there is flood and earthquakes on the very face of the plan makers. These are warnings of mother material Nature confirming Her superiority always over the plan making misleaders. 'Back to Godhead' wants to rectify the
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se misleaders first and therefore it is an essential service.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The anchor of sense gratification, which is a stumbling block on the path of progress, is manifested in five different symptoms. They a
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re as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Attachment}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub to the material body due to ignorance of spiritual facts.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Attachment}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub to our kinsmen on account of bodily relations.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Attachment}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub to the land of birth as also to all sorts of material possessions such as house, furniture, estates, property, business papers and all such relative things.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (4) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Attachment}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub to the holy water without knowing the persons who make it holy.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (5) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Attachment}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub to material science which always remains a mystery for want of consultation with liberated soul.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We have already discussed about these attachments or anchors of the boat of human body in our article the S.R.C. catastrophe. These att
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achments have been explained in the Bhagwat Geeta in details in the 15th chapter. They have been compared with a deeply rooted banyan tree ever increasing its solidarity. It is very difficult to uproot such strong banyan tree but the Lord has suggested t
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he means in the following manner. (Geeta 15/3\'974}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na, Rupam, Ashya, Iha, Tatha, Upalavyate, Na, Anta,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na, Cha, Adi, Cha, Sampratistha,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aswathwam, Enam, Subirudha, Mulam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashanga, Sastrena, Dridhyna, Chhittva.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tatah, Padam, Parimargitabyam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jasmin, Gatwa, Na, Nibartanti, Bhuyah.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tameba, Chadyam, Punsham, Prapadya.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jatah, Prabrithi, Prashita, Purani.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nobody has yet either a scientist or a speculative philosopher come to any final conclusion about the cosmic situation. They have nothi
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ng more than to forward different theories only about it. Some of them say that material world is reality and others say that it is false dream. And there are some others also who say that it is ever existing. So there are different views of different mu
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ndane scholars. But with all it is an actual fact that no mundane scientist or speculative philosopher has ever discovered the cosmic beginning or its limit. Nobody can say when it had begun, how does it stands or floats in the air. They might theoretica
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lly ascertain some law like law of gravitation or so but actually they cannot bring it in practical use. Can any scientist float a bulky mass of earth by the law of gravitation? No that is not possible. So the theory of the law of gravitation is false or
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a half-truth. So for want of actual knowledge of the truth, everyone is anxious to forward his own theory for some reputation but the actual fact is that this material world is full of miseries and nobody can overcome them simply by forwarding some theo
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ries on it.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Personality of Godhead who is fully cognizant of everything within His creation informs us for our interest only that should we des
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ire to get rid of this miserable material existence, we must non-cooperate with everything material. To make the best use of a bad bargain our material existence should be cent percent spiritualised like the iron is made red hot in connection with fire.
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The iron is not fire but it can be turned into just like the fire by constant relation with the fire. Similarly non-attachment of material activities can be effected by spiritual activities only and not by material inertia. Material inertia is the negati
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ve side of material actions but spiritual activity is not only the negation of material action but also it is the possession of real life. And we must be anxious to search out this eternal life of spiritual existence or the life in }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The life in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is described here as the eternal country wherefrom nobody has got to come back again if anyone is able to enter into that eternal kingdom. That eternal kingdom is the Kingdom of God.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The beginning of our present material life is untraceable nor do we require to bother about it and we can remain satisfied only by the
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conviction that this material life is begun from a time immemorial and what we have to do now is to surrender unto the Supreme Lord Who is the original cause of all causes.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The preliminary qualifications therefore for going 'Back to Godhead' are as follows as stated in the Bhagwat Geeta. (15/5}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nirmana, Moha, Jita, Sanga, Doshah, Adhyatmanitya, Vinibritya, Kama, Dwandai, Vimukta, Sukha, Dukha, Samgai, Gachhanti, Amudha, Padam,
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Abyam, Tat.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One who is convinced of his spiritual identity and thereby freed from the material conception of existence, who is thus freed from an i
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llusion, who is transcendental to the qualities of material nature, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub who is constantly engaged in the matter of understanding spiritual knowledge}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and who has taken complete leave from the business of sense enjoyment\'97can go Back to Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such person is called 'Amudha' as distinguished from the 'Mudhas' or the foolish ignorant because he is freed from the duality of happi
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ness and distresses.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And what is the nature of the Kingdom of Godhead? It is described in the Bhagwat Geeta (15/6}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na, Tad, Vashayete, Surya, Na, Shasanka, Na, Pavoka,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jad, Gatya, Na, Nibartante, Tad, Dhama, Pavamam mama.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Although every place is within the Kingdom of God because He is the Supreme Proprietor of all the '}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lokas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or places, yet His Personal }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dhama}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or abode is completely different from the one in which we are living now. It is therefore called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paramam}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the most superior }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Even on the e
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arth in which we are at the present moment placed down-there are different grades of places and countries. On this earth the portion which is occupied by Kashmere and neighbouring places is called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Bhusarga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the earthly heaven. Besides this earth there are innumerable globes, distributed all over the universes. Some of them are far superior places and
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some of them are far inferior places than this earth. But all these places, within the jurisdiction of external energy material nature, do require the rays of the Sun, the rays of the Moon or the light of the fire for their existence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All these globes and planets are in the region of darkness and to illuminate them properly there is need of the Sun, the Moon and the f
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ire.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But against this experience of dark regions extending up to the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Brahma Loka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the topmost region of the cosmos-there is another spiritual region which is described as the superior nature where there is no need of }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Surya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , or the Sun, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shasanka}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the Moon and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pavaka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the fire. This Dhama is de
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scribed in the Upanishad }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Mu\'eb\'f2aka }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0
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\nosupersub 2.2.11]}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Sruti) as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na, Tatra, Surya, Bhati, Na, Channra, Taraka,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nema, Vidyata, Bhanti, Kutah, Ayam, Agni.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tameba Bhantam, Anubhati, Sarbam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tasya, Bhasa, Sarbam, Ebam, Bibhati.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "There is no need of the Sun, the Moon, the stars neither it is illumined by an electrical lightening and what to speak of the fire. Al
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l these universes are illumined by a reflection of that light and because that superior nature is always self-illumined therefore we can experience a glow of light even in the dense darkness of night."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the "\chftn{\*\footnote\chftn \'c7r\'e9la Vi\'e7van\'e4tha Cakravart\'e9 further quotes the Lord's own instruction to Arjuna in {\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'c7r\'e9 Hari-va\'e0\'e7a }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2-114-11):
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub tat-para\'e0 parama\'e0 brahma\line sarva\'e0 vibhajate jagat\line mamaiva tad ghana\'e0 tejo\line j\'ef\'e4tum arhasi bh
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\'e4rata
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\par }\pard {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "Superior to that [total material nature] is the Supreme Brahman, from which this entire creation expands. O descendant of Bharata, you should know that the Supreme
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Brahman consists of My concentrated effulgence."}}}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Haribansa" the same nature is explained as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tat, Param, Paramam, Brahman,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarbam Bibhajate, Jagat.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mama, Eba, Tadghanam, Teja,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnatum, Arhasi, Bharata.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The glaring effulgence of Impersonal Brahman illumines the whole existence both material and spiritual. But oh Bharata! You must under
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stand it that this illumination of Brahman is the glare of My Personal concentrated glow."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Brahma Samhita also this is confirmed. Now what we have to understand from this is as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nobody can discover the abode of the Personality of Godhead even by the light of the Sun, the Moon or the light of the fire. And one wh
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o can attain to that spiritual abode of the Personality of Godhead can enjoy spiritual eternal bliss without any interruption. And the conclusion is, therefore, that 'Kshara' or the fallible living entities have two phases of existence. The one is called
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material existence which is full of threefold miseries of birth, death, old age and diseases. And the other is called spiritual existence where there is incessant spiritual life of eternity, bliss and knowledge. In the material existence, the 'Kshara' l
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iving being is overpowered by material conception of his body and mind but in the spiritual existence he can relish always the happy transcendental contact of the Personality of Godhead. Such devotee, even if he appears to be alone in the lonely jungle,
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is always in the company of the Supreme Lord with all paraphernalia. This is a stage of realisation and not of explanation. We can simply get a slight hint of the transcendental stage.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Back to Godhead" tries to bring in that supramental consciousness to the humanity at large and therefore it is an essential service. T
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he only qualification for attaining this stage of life is to non-cooperate with sensual material conception of life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Attachment or the anchor of the human boat as we have discussed above is this sensual material conception of life which can at once be
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turned over by devotional service. Anyone can adopt this principle of devotional service even in the midst of various material engagement, he can alone become transcendental to such material conception of life liberated from the modes of goodness, passio
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n and ignorance. Such person is admitted in the Kingdom of God the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paramam Dhama.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To read 'Back to Godhead' regularly and to try to imbibe the principles stated therein is also transcendental to the three modes of nat
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ure and therefore it is essential service.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Everyone therefore who is ordinarily engaged in material affairs may derive highest benefit from the pages of "Back to Godhead" helping
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all people to cut off the root of the indefatigable banyan tree described above. To accept "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sannyas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " as
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a matter of show is a mockery pure and simple. The sadhus and sannyasis as we have discussed in our article "Who is a Sadhu" can never go across the river of nescience by stamping them falsely with an affixation of so-called "Ananda." This so-called "Ana
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nda" is sure to evaporate within no time if he has no real taste in the transcendental loving service of Godhead. We have read the life of a greatly advertised Swami with the affix of "Ananda" and have seen how the so-called "Ananda" vanished like a magi
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c colour. So this is all non-sense.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One must be trained up only to renounce everything of material conception and try to relish spiritual mellow in every object. This stag
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e is attainable only by devotional service and nothing else. And by such service only one can at once get into liberation (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mukti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub ) even during the lifetime of this material body.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One should therefore take advantage of the instruction of Bhagwat Geeta as stated in the 12th chapter. The simplest and easiest process
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of material liberation in any stage of life is described there. Everyone should adopt the principle for his own interest and the articles of Back to Godhead will help all its readers to reach the desired stage. In the 14th Chapter of Bhagwat Geeta, the
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manifestations in different varieties of the modes of Nature have been thoroughly discussed and the transcendental nature of all devotional service is also described there. All kinds of spiritual endeavours are more or less tinged by the colour of materi
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al quality but pure devotional services are transcendental to all such colourful affairs. Candidates desiring to go 'Back to Godhead' need not artificially adopt the principles of such designated resignations but they can only resign themselves on the lo
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tus feet of the Supreme Lord the Personality of Godhead\'97Lord Krishna.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY15b: Rational Theism
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Rational Theism
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Absolute Truth in His Supreme Feature is '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purushottam}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' or the Personality of Godhead. Impersonal 'Brahma' and localised super-soul 'Paramatma' features are His hazy and partial realisation, although 'Brahma,' 'Paramatma' and 'Bhagwan'
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are one and the same Absolute Truth. We have already discussed this subject matter in our article }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 'Shri Krishna The Supreme Vedantist.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Absolute Truth is realised as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 'Sat-Chid-Ananda' }{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Substance. 'Sat' means eternal existence, 'Chit' means full of knowledge and 'Ananda' means full of joy. Therefore the Supreme Truth is 'Satchidananda Vigraha' or the eternal form of pers
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onality and full of knowledge and joyful nature. He is therefore a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the enjoyer but He is }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara Purusha }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as distinguished from the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Kshara Purusha.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We can have the idea of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Purusha by studying the nature of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub because so far the
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Purusha quality is concerned, both the Kshara Purusha and Akshara Purusha are one and the same thing.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Kshara Purusha or the living entities want to live eternally, to know everything fully and to enjoy fully. Amongst all the differen
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t living entities the human form of living being is considered to be the highest because in that form only the living being can realise his own self as part and parcel of the Absolute Satchitananda Vigraha.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Satchidananda Vigraha is just like the sun. When there is sun there is no darkness. This darkness of self realisation is resumed wh
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en the Kshara Purusha or the living being is face to face with the Satchidananda Vigraha. Therefore a human being in his attempt to know the Absolute Truth realises either impersonal Brahman, or localised Paramatma or the Purushottam Bhagwan according to
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his inclination or capacity of realisation. 'Brahma' realisation is compared with the realisation of the sun rays, Paramatma realisation is compared with the realisation of sun-disc and Bhagwan realisation is compared with the realisation of Sun-God liv
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ing within the Sunglobe with all his paraphernalia. The sun-globe is exactly a similar globe like the one in which we are living but the atmosphere is different from the one that we are enjoying here. The living entities within the sun-globe have differe
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nt types of bodily structure just suitable for living there as much as the aquatic animals or the flying birds have suitable structure of material bodies for living in water or flying in the sky respectively. The animals of the land cannot live in water
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or fly in the sky but that does not mean there is no living being neither in the sea or in the sky. Similarly there is no truth in the assertion that there is no living being in other planets including the Sun. Every planet is as much a living place as t
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his earth is.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So the Absolute Personality of Godhead or the Akshara Purusha being the Supreme Sachidananda Vigraha, He has His own abode for enjoymen
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t called by the name Goloka although He in His Impersonal Brahma feature is all pervasive and in His localised Paramatma feature He is residing within every heart and everywhere including the atoms and electrons.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara Purusha}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the living being realises the same Satchidananda Vigraha in His "Sat" feature indicated by the transcendental sound "Om Tatsat" and becomes an impersonal monist or "Brahma" Vadi or a "Brahman" the intellig
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ent man. When he realises the same Satchidananda Vigraha in His "Satchid" feature he realises Paramatma as the localised aspect. As we have already explained Paramatma realisation is just like the realisation of the Sun-disc. If there are crores and cror
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es of men distributed in an area of thousand and thousands of miles, all of them will say at mid-day that the Sun-disc is hovering above his head. Although the sun is one it can be realised as on the head of everyone all over the world, similarly the Sat
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chidananda Vigraha in His "Satchid" Vigraha can be realised by one and all. But when a person is competent to enter into the abode of the Satchidananda Vigraha Shri Krishna the Purushottam, he can enjoy the company of Him in person as we can enjoy the pe
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rsonal company of our master, our friends, our parents, and our lovers.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are five direct transcendental "Rasas" or mellows enjoyed by the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Kshara Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in association with }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara Purusha.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub They are called by the name (1) "Santa Rasa" (2) "Dashya Rasa" (3) Sakhya Rasa" (4) "Vatsalya Rasa" and (5) "Madhurya Rasa."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Santa Rasa" is enjoyable by persons who have realised the Sachidananda Vigraha in His "Brahman" and Paramatma features. But the other
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"Rasas" namely "Dashya" etc. are enjoyable by the devotees of Shri Krishna the Purushottam. Shri Krishna therefore informs directly in the Bhagwat Geeta as follows:\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [15.19]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ja, Mam, Eba, Asammudha,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Janati Purushottamam
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sa, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarbabid}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub , }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhajati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Mam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarbabhabena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Bharata.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One who is not a "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mudha}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " but one who is "Asammudha" }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub transcendental to all varieties of ignorance can realise Purushottam. There are different kinds of ignorant peo
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ple. The fruitive workers are described as the "Mudhas" and "Naradhamas" and the empiric philosophical speculators are described as the class of "Mayoapahrita Jnana." We have already discussed this subject matter in our article "The lowest of the mankind
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." Besides these two classes of ignorant men there are others who are described as the "Duskritina," "Ashuri Bhavamapanna" etc.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So when one becomes a perfect "Asammudha" }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub above all classes of foolish people, he gives up the false arguments of realising the Absolute Truth and accepts Sri Krishna as the Supreme Personality of Godhead the Purushottam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Arjuna was made an "Asammudha" person by the mercy of his beloved friend Shri Krishna when he was given instruction on Bhagwat Gee
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ta. He actually understood Bhagwat Geeta and therefore he became an "Asammudha." And whoever will understand Bhagwat Geeta in the "Parampara" or disciplic succession of Arjuna, he will also become an Asammudha" after reading Bhagwat Geeta. One cannot be
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called an "Asammudha" as long as one will continue to argue about the real nature of the Supreme Truth. In search of such Supreme Truth as we find in the process of enquiries by Arjuna and its suitable replies by the Lord. When Arjuna became perfectly As
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ammudha he said like this: }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0
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\nosupersub 18.73]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nasta, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Moha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub , Smriti, Labdha,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tat, Prasadut, Maya, Achchuta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sthitho, Asmi, Gata, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sandeha}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karishya, Vachanam, Tabas.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "My ignorance (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Moha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub ) is now dissipated (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nasta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) and I have regained (Labdha) my original
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consciousness (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub smriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) by your Grace. Oh Achchuta! (The infallible)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I am now settled up in my conviction because all my doubts (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Sardeha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) about my duty are now cleared off. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I shall now carry out your order.}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This is the stage of being 'Asammudha' and in this stage only one can accept Shri Krishna as the Supreme Person Godhead. This is the hi
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ghest stage of spiritual realisation superior to the realisation of "Brahman" and "Paramatma." In such realisation only all arguments about the Supreme Truth stops and one begins to serve (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Bhajoti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) Shri Krishna, knowing Him to be the Purushottam. Even those who are after 'Brahma' realisation or after 'Paramatma' realisation can worship Shri Krishna knowi
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ng Him to be "Purushottam" which term includes the other two features namely "Brahman" and "Paramatma."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This conviction of Purushottam realisation is so transcendentally valuable that simply by this conviction even by blind faith and witho
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ut any knowledge evaluations, one can become vastly learned in the spiritual science. The reason is that Purushottam Godhead Shri Krishna is residing in the heart of every living being. And as soon as such living being turns his face towards Purushottam
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for His service, the devotee is instructed from within by this Supreme Vedantist in His Paramatma feature. When Paramatma becomes the instructor of a "Kshara Purusha" he is sure to be vastly learned in the transcendental science for who can become greate
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r instructor than the Supreme Lord? The Supreme Lord Shri Krishna takes special care for His devotee otherwise He is always neutral to every living being. This is explicitly expressed in the Bhagwat Geeta. And to show special favour to one who is constan
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tly engaged in His service the Personality of Godhead Purushottam says like this:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sama, Aham, Sarba, Bhuteshu,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na, May, Deshya, Asti, Na, Priya,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Je, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhajanti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub , Tu, Mam, Bhaktya,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mayee, Te, Tesu, Cha, Api, Aham. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub G.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 9/29.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ja, Mam, Ajam, Anadim, Cha,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Betti, Loka, Moheswaram,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Assamudha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub ," Sa, Marteshu,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarba, Papai, Pamuchyate, (G}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 18/3}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tesham, Satata, Yuktanam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhajatam, Priti Purbakam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dadami}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Buddhiyogam, Tam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jena, Mam, Upayanti, Te. (G.}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 10/10}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tesham, Eba, Anukampartham,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aham, Ajrajam, Tamah,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nashayami, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmabhobastha}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnana, Dwipena, Vaswata. (G.}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 10/11}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One may argue as to how one can realise the Purushottam the highest principle of spiritual realisation without undergoing the process o
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f culturing spiritual knowledge. To them the direct reply is that one who is constantly engaged in the transcendental loving service or devotional activities under the direction of a self realised spiritual master and in sincere mood\'97is awarded a spec
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ial favour by the Personality of Godhead. This special favour is not obtained by the other classes who are not within the range of devotional activities. One has simply to abide by the order of the Supreme Person and thus His favours will follow automati
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cally. One has not got to ask from Him any special favour which the devotee deserves. The Personality of Godhead being full of knowledge, He perfectly knows the needs of His devotees and He takes charge for all of them.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnana Dwipa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub or learning light supplied by the Supreme Lord is certainly transcendental and more powerful than the burning light manufactured by a scientist. No scientist can illuminate the whole world at night even by the most powerful
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searchlight ever discovered by him. But the light of the Supreme Lord supplied through His agent the Sun dissipates all the darkness of night even prior to his rising. And when the rising sun is on the zenith of the sky, there is no question of illumina
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tion even to the highest strength.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Similarly the Personal light of the Supreme Lord is so powerful that even by His glowing effulgence the whole material conception of ex
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istence becomes cleared off. This light of the Supreme Lord is compared with the twilight before the sunrise. And when a man actually engages his energy in the service of the Lord, there is unlimited supply of spiritual light which one cannot expect to r
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eceive even by the studies of all the Vedas.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The conclusion is therefore made by Srila Jiva Goswami the highest scholarly Acharya of the Shri Chaitanya Mahaprabhu sampradaya. He sa
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ys "The Personality of Godhead Purushottam is the Absolute Truth on account of His }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub becoming fully powerful with all potencies.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub In His impersonal feature the variegatedness of diverse potencies are conspicuous by their absence. It is for this reason the impersonal feature is known as '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' the unlimited. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Impersonal Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub is therefore partial manifestation of Purushottam. The word 'Bhagawana' is analysed in the following manner. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub means the protector and maintainer, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means the leader, the mover and the creator,
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub indicates that all the living entities rest in the body of the Supreme Lord and the Supreme Lord as P
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aramatma resides in everyone's heart. The word "Bhagvat" indicates fully equipped with unlimited knowledge, energy, strength, opulence, influence, and activity. and all these qualities are }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub transcendental}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub without any tinge of material modes. Protector means one who sustains and settles. Leader means master of the devotees and enjoyer of devotional service
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. He moves his devotees into His transcendental abode just to favor them with special mercy.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When we say creator we do not mean that He is creator of this material world. This material world is created by one of His numberless a
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gencies and the Prakriti or material Nature is one of them. Personally He creates the transcendental qualities of His devotees. This is said in the Bhagwat Geeta }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 9.10}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ] }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maya, Adhyakshena, Prakriti, Suyate, Sacharachara, Hetmuna, Aneyna, Kouvnteya, Jagat, Biparibortate.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Under My direction only the Prakriti creates all the movable and non-movable objects within the material nature and for this reason on
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ly the movement of this progressive cosmos is going on."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So the creation of the material world with all paraphernalias are the result of His direction through His agent Prakriti.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But so far the transcendental qualities of His devotees are concerned He is personally interested to create the favourable circumstance
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s for leading the devotee.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Tesham, Eva, Anukampartham, Aham, Ajnajam, Tamah, Nashayami, Atmabhabastha, Jnana, Dwepena, Vaswata." }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs24\cf0\nosupersub 10.11}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We have already explained this sloka previously in this. So far the material world is concerned He is in one way indifferent in it beca
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use He is always joyful by His internal potency. The material world is the product of this external potency and the living entities are His marginal potency.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But although He is personally indifferent like in the affairs of the material world, just to maintain the coordinated relation of Him w
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ith the material nature\'97He maintains the creation, sustenance and destruction of the same by expanding Himself in His plenary parts. Such plenary parts and parts of the plenary parts are known as Rama, Narishinha, Baraha, Narayana, Brahma, Vishnu, Mah
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eswara and many others also who are all to be understood as the Personality of Godhead Himself. Because there is no difference in potency between Him and these plenary parts. The difference is in the matter of manifestation of the potencies.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The cause of all causes or the Primeval Lord Supreme Personality of Godhead Purushottam Shri Krishna enlivens this material world by im
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pregnating His potential parts, called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jivas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or living entities. These living entities, who wanted to
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enjoy this material world, are given all the facilities of enjoyment and its instrument namely the senses, body and mind. And the plenary portion who controls the management of these material affairs is known as Paramatma. This is confirmed in Bhagwat G
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eeta as follows\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Geeta}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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10/40)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Athoba, Bahuna, Etena, Kim,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnatena, Taba, Arjuna,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vistavya, Aham, Idam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kritsnam, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Eka, Amsena,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Stitha, Jagat.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "This material world is maintained by one of My plenary portions and you need not know more than this." This }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Eka Amsa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or one plenary portion is called Paramatma and we discussed this point on our last article, "Shri Krishna the Supreme
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Vedantist.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The ordinary living entities, although part and parcels of the Supreme Lord Purushottam, they are known as }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the individual spirit soul. But Paramatma is different from this }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Atma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub because there are specific potentialities far superior than the potencies of the Jivatma. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Paramatma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is cooperator with the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jivatma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We can understand this by the following example. Whenever there is a congregation of the mass of people for some religious fair or poli
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tical conference like the annual session of all India Congress etc. in a particular locality or place, the Government deputes some officer like the magistrate or so, for arranging the necessary public works like sanitation, law order, post office, hospit
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al, water supply, etc. Now this deputed officer may be compared with Paramatma. The mass of people who congregate in that mela or conference are as much parts of the Government as the deputed magistrate. But the magistrate is fully equipped with all the
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potencies of the highest executive head while the mass of people have no such power. The magistrate is situated there to observe the activities of the people and give them necessary facilities for executing their will but the magistrate cannot be called
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an ordinary man as one of the conference or mela people.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So the Paramatma is situated at everyone's heart as cooperator of the individual soul but He is not equal with the living being. He is
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Parama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the Supreme.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And the truth which exists eternally either in phenomenon or noumenon or in other words either in manifestation or oblivion is called t
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he impersonal '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sreemad Bhagavat concludes like this\'97}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Bhagwat }{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1/2/11}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vadanti, Tatwavida, Tattwam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jat, Jnanam, Adwayam,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman, Iti, Paramatma, Iti,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwan, Iti, Sabdate.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The transcendentalists who are expert in spiritual science calls the Supreme Truth as absolute. That Absolute Truth is realised either as (1) impersonal Brahman or
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as (2) Paramatma or as (3) Bhagwan according to the realising capacity of the performer. "Bhagwan" or the Personality of Godhead is the last word in spiritual sense.
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'Ba
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ck to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor's residence:\'971797, Rani Bagh, Shakur Basti, Delhi.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY16: Volume 3, Part 12, November 20, 1956
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 12, November 20, 1956
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Tuesday 20th November, 1956 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XII
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY16a: Definition of Vice & Its Scope
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Definition of Vice & Its Scope
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Our esteemed friend Sri Bishan Prasad Maheswari one of the learned advocates of the Supreme Court has requested us to write something o
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n the principle of fruitive action with special reference to Vice and its potency. We can define Vice as a symptom of material disease as fever is a symptom of malaria or typhoid or any such bacterial affection. The relative term of Vice is virtue which
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is exhibited in various forms in the dealings of living being. Even in the animal kingdom each and every animal has his specific virtues while they are prominent in the life of a human being. For example faithfulness to the master is a virtue of the dog
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and if we analyse the characteristics of the animals and men we can find in them many parallel vices both in man and animal. So far vice is concerned it is a foreign acquisition to the living being when he is in contact with the three qualitative nature
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called by the names of goodness, passion and ignorance or Satwa, Rajas, and Tama qualities. Vice is therefore not an inborn quality of the living being but it is acquired in association with the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub qualities of matter.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The matter is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakriti}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or Nature while the living entity or the Spirit Soul is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub . We have already discussed in our previous articles about Purusha both }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The Purusha who comes in contact with the material nature is the Kshara Purusha or the fallible living
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being. And Vice is a symptom of such fallen condition. The living being becomes completely free from all sorts of vices when he is reinstated in his original position transcendental to material existence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta, this contact of the originally pure soul or living entity is explained in the following manner.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakritim, Purusham, Cha, Biddhi, Anadi, Ubhou, Api.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vikaram, Cha, Gunam, Cha, Eba, Biddhi, Prakriti, Sambhaban.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li4680\fi0 {\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (G}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . 13/20}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living being and the material nature both of them exist eternally }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub before the time of cosmic creation. Cosmic creation is similar to the construction of a big building. We should not make a mistake that while the building is con
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structed the building materials and the residents of the building are also created. The residents of the building and the materials of the building were there in potential stage even prior to the construction of a building. Therefore in this sloka the wo
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rd "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anadi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " has been purposely used, "Anadi" means beginningless. Therefore the living entities and the ma
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terial nature as potency of the Supreme Lord remained existent even before the birth of time and space measurement of cosmic manifestation. Past, present and future all these were born along with the cosmos but the living entity Purusha and the material
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Nature Prakriti both are transcendental to this cosmic time and space. It is never to be understood that the living entity or the material nature are born within the limits of time and space. As the Supreme Lord is ever existent so also His different pot
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encies. The material nature becomes manifested as the cosmic universe and the living entities are impregnated within the material nature by the supreme will of the Lord. The section of living entities as conditional soul who are impregnated within this m
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aterial nature are so to say }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub disobedient sons}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the Lord who refused to obey the supremacy of the Lord a
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nd tried to make an overlordship over the material nature. This temperament of disobedience to the will of the Lord desire to lord it over the material Nature }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the root of all Vi
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ces.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Otherwise the living being in his natural state is the purest of the pure as the Lord is the purest of pure. How this spirit of disobedience came into being in the pure natur
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e of the soul}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is an inconceivable speculation in our present state. The only explanation can be offer
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ed in this connection is that even in our present state of life there are some men who are devoted to the Lord while there are others who do not even believe in the existence of the Lord. Sometimes we meet persons who frankly say that they have no belief
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in God and if we want to rectify such misconception about God even then they refuse to entertain discussion. Now who is right and who is wrong? The man who believes in God has many supporters in authentic literature all over the world. The Vedas, the Bi
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ble, the Koran and all such authentic literatures are tangible support to the man who believes in God but the unbelievers have practically no support save and except of some irrational argument of begging the question. Now how this happens. When the God
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believers were born or when the unbelievers were born nobody can say but still in fact we can experience that there is a class of believers and a class of unbelievers never mind how and when they came in existence. For the present we can simply accept th
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at there are two classes of men or living entities. The unbelievers are called materialist and the believers are called spiritualists. The more a man becomes a spiritualist the more and more he becomes freed from the contamination of material qualities.
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The material qualities in their varied degree }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are all vices}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub while the spiritual qualities are inborn qual
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ities of the spirit soul which are exhibited }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as virtues}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the material world in contact with the materia
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l vices, otherwise all virtues are all spiritual and they are ever existent with the spirit soul. The vices are described as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vikara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub or derangement. When a man is overtaken by evil spirit and haunted by it the brain of the man becomes deranged and in the madness of deranged condition a man can perform many things unnatural to him in his natural condition
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.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The principle of vices are murdering, kidnapping, setting fire at other house, stealing, lying, cheating etc. And according to big psyc
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hiatrists these vices are committed in a state of insanity. The present aggression on Egypt is an act of setting fire on others home and we consider it an act of vice in a state of insanity. This state of insanity on the part of the aggressors has also b
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een accepted even by Lord Russel. This is called Maya. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means illusory energy and when a man is too m
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uch captivated by the illusory energy, he cannot but do commit only vices and vices.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub How the illusory energy works is explained in the Bhagwat Geeta as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa0\li360\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karya, Karana, Kartritte, Hetu, Prakriti, Uchchyate,\line Purusha, Sukha, Dukhanam, Bhaktritte, Hetu, Uchchyate.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li4320\fi0 {\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (G}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . 13/21}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the finished body that a living entity gets as the c
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overing of his pure self is created by the laws of nature. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the senses and the mind are also pro
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duct of the material nature and therefore she is the cause of all these senses. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kartritta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the control
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of actions are also done by the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The planetary actions as described in astronomy are some of the
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controls or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kartritta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the material Nature. In the revealed scriptures we find that there is control o
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f different deities whom we call by the name of 'Devata' a God even on the movement of our eyelids. So this control is also created by Prakriti by her stringent laws. No living being can change such laws even by the highest perfection of scientific knowl
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edge. The so-called scientific knowledge of the mundane scientist are different varieties of illusions only to bewilder from spiritual on the conditioned souls who have fallen from the pure state of existence and such illusory scientific knowledge help u
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s only in increasing the duration of our material existence. The so-called scientific knowledge is prompted by a desire to lord it over the material nature which is the root cause of all vices as described above. So Prakriti is the cause of all the above
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mentioned states namely the material body, the senses and the control.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub is himself the cause for putting himself in the laws of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Due to t
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his cause the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is subjected to threefold miseries of life on account of having the material body,
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mind and conditions of life. How the Purusha experiences pains and pleasures by such laws are explained in the following examples.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A state citizen is completely free to take advantage of all facilities of the state because the state is for his welfare only. But he i
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s sometimes seen in the police lock up for some criminal offenses committed by him. For this criminality of the citizen the state is not responsible. The state does not teach anybody to act criminality nor does it invite anyone to come and fill up the pr
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ison cells. On the contrary the state teaches the citizen to refrain from criminal activities, gives him full facilities for education, business, trade industry and other civic activities. The welfare state is never meant for the misery of the citizen bu
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t if the citizen suffers in the prison house or in the police lock up\'97it should never be misunderstood that the laws of the state is responsible for such anomalies. The state control is there and yet the citizen is free to act for his future pains or
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pleasure. Ignorance of law is no excuse and therefore if a man is placed under police lock up for his ignorance the state is never to be responsible for it but the man can rectify his own action by using his good sense.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore it may be concluded that sufferings or pains of living entities are due to the different grades of vices and the vices are du
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e to ignorance. The mode of ignorance is called by the name }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tamaguna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or darkness of life. The more a livi
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ng being is put into such darkness of ignorance the more he is subjected to the conditions of material laws.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The other day we have been reading in the Soviet Land as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Ever since the beginning of the universe, the Sun has been shedding huge amount of heat upon the surface of the Earth. If this heat is
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properly utilized it is capable of changing the very face of the earth. So far man's effort in this direction were not very successful. Nature has been slightly more successful. It concealed a part of this energy in the form of wood, coal, oil, etc. Ano
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ther part was used by it for causing rain, for setting the wind adrift and for doing thousands other things. But the amount of heat thus utilized was only one percent of the total heat shed by the Sun. The rest, 99 percent was simply wasted and did not f
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ulfill any useful purpose.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Ever since man appeared on the surface of this planet }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub he has
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been dreaming }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of utilizing this huge mass of heat. The primitive man used it to warm his body during the bitter colds of winter. When he took up agriculture he used it for drying
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corn and doing some other minor jobs. As man's knowledge of natural phenomena increased his desire to use the solar heat also increased. It is only now that man's age old dream is beginning to come true." etc.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As we discussed before the root cause of a living entity's vicious life of material existence is his forgetfulness of the relation of G
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odhead and a desire to lord it over the material nature. This fact is corroborated in the above writings of the Russian paper. We do not mean to stop any scientific research in the matter of utilizing the Sun rays but the fact that a conditioned living e
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ntity always dreams of utilizing the natural resources and thereby becomes captivated by the illusory energy of the material nature forgetting his real self as a pure spiritual identity. The dream of utilising the material resources is the root cause of
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all vices. Because the material resources are sufficiently arranged to fulfill the necessities of life. In the ocean there is ample salt because salt is a necessary thing for our life. If we like we can produce more salt than what we require but that is
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an act of vice because the extra production of salt means diverting our energy for other purposes while the same was meant for realisation of the pure self. In the animal life, the senses being covered by major ignorance (the animals) cannot make any use
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of them for exploiting the material resources. In the human form of life the extra intelligence and energy of the human being is meant for self realisation and not for exploiting the natural resources more than what we require. Because we cannot take in
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more salt than what we need although there is an ocean of salty water. The more he forgets his spiritual identity, the more he becomes subjected to the stringent laws of Nature. This fact is explained in the following words by the Bhagwat Geeta (Geeta 7
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/13}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Trivi, Gunamayi, Bhabai, Eve, Sarbam, Idam, Jagat.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mohitam, Na, Abhijanati, Mamevya, Param, Abyam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Those who are captivated by the three qualitative beauty and resources of material Nature cannot transcend it and know Me, Who is the S
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upreme Lord the external fountain Head.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The conditioned soul dreams of utilising or exploiting the natural resources for turning the face of the earth. That is an illusion. We
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know when India was more primitive (?) there were thousands of cows owned by the agriculturists and they used to enjoy life by the agricultural products and sufficient quantity of clarified butter, milk and curd. Even some hundreds of years before durin
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g the reign of Nawab Swaesta Khan, rice was selling in India at the rate of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nine mounds a rupee}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and today
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ever since the beginning of scientific knowledge in India, rice is selling now at the rate of nine chatak a rupee. In the former days, the Indian kings and rich men used to perform }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub yajnas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by burning tons and tons of pure clarified butter made out of cow's milk and at the present moment there is not a drop of pure clarified butter made out of cow'
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s milk even for daily use. That is the law of material nature. Leaving aside the stories of Nawab Sawesta Khan's history we can say from our personal experience that my father say 40 years before at most used to stock at our house (in Calcutta) always a
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cart load of rice (15 mounds), ten seers of pure ghee, a bag of potato and a cart load of soft coke always ready for use. Our family was not a rich family and my father's income was within Rs. 250/- per month. And it was within his easy reach to stock ho
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usehold provisions in the above manner. But at the present moment at no house in the cities and towns generally there is stock of more than 15 seers of rice. Formerly they used to enquire rates of commodities in the terms of mounds and now they ask for i
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t in terms of seers or chattacks although we are able to keep more glittering cars than cows at the present moment.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub People in general may know it from Bhagwat Geeta that this earth cannot be turned into the peaceful abode of happy life because even if
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we are able to do so by exhausting our valuable energy for that purpose\'97in due course of time, either the life itself will end or the happy home so much decorated will be set in fire and destroyed. That is the law of nature. Instead of wasting our en
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ergy for saving the wastage of heat shed by the sun, we may better use our perplexed energy in self realisation so that we may go Back to Godhead and back to home for eternal happiness. That is the highest perfection of life. The question of how to utili
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se the heat of the sun is not so much important in human life as the question of solving the problem of miserable conditions within the laws of Nature. Ever since the beginning of man's increased scientific knowledge he has never tried to solve the big q
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uestions of birth, death, diseases and old age. From statistics, it is learnt that every minute there is an increase of birth rate in the proportion of one. And so far death is concerned, the recent report in India only is that every minute a man is dyin
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g untimely by T.B. and what to speak of other diseases and other countries. And the sufferings of diseases and old age have no end besides the threefold miseries of the modes of Nature. So these are the problems of life and no scientific knowledge of the
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materialistic 'Pandits' can change the face of the earth by any amount of research work. That is the law of Nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So we wish to remind everyone again and again that sufferings of the living beings are due to vices of life and the vices of life are m
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ade possible due to ignorance of spiritual life. How the sufferings of the living being begins in contact with the material nature is explained in the Bhagwat Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [13.22]}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purusha, Prakritistha, Hi, Bhungte, Prakrtijan, Gunan.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karanam, Guna, Sanga, Ashya, Sad, Asad, Janma, Yoinshu.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub or the fallible living being who is susceptible to the influence of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub by his ignorance of spiritual life of association with Godhead from a time immemorial\'97is forced to make association with the material nature for dreaming continuously how to lord it over the resources of Nature. In that exploitative motiv
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e he is caught in the trap of 'Prakriti' and thus instead of utilising the heat energy of the sun, he becomes subjected and utilised in the modes of material nature. And due to such association of material nature, the living entity is forced to take his
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birth in different species of life by the management of natural laws: one who associates with the quality of goodness is promoted to higher status of life or is given chance to take birth in the higher and better planets than the earth. Those who associa
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te with the modes of passion, they are stayed in the middle class family within the limits of this earth or a little higher than this but those who associate with the quality of ignorance are sure to go down in the species of cats and dogs or that of the
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swines and goats leading an abyss miserable life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Why does the human being dream of committing vices? Transgression of the laws of nature is to commit vice. The human life is meant only
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for realising one's spiritual identity and direct his actions in that way. This sort of living a human life may be directed in the process of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmayoga, Jnanayoga }{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhaktiyoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . That is the teaching of Bha
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gwat Geeta. If you are strongly inclined to creative energy like dreaming the utilization of the heat of the Sun-do it; but do it for the service of the Lord and not for your sense-gratification. That is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Karamyoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . If you are too much philosophically disposed to the speculative process of knowing the Absolute Truth do it; but do it for knowing u
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ltimately the Supreme Lord as He is. And if you are already inclined to love of Godhead please increase it by his transcendental loving services and enter into the Kingdom of Godhead just immediately after leaving this encagement of material body. In any
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case non-cooperate with the dictation of illusory energy which has encircled us by the coils of sense-gratification. Try to sacrifice the result of fruitive action for the service of the Lord and that will save you from the sinful reactions of vicious a
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ctivities. If you are businessman, administrator, professioner or labourer try to spend as much as possible for the service of the Lord but do not spend your earnings for sense-gratification. Sense-gratification is the basis of all vices and service of t
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he Lord is counteracting the reaction of fruitive work. Our speculative designations of good work has no value unless it is done for the service of the Lord. Don't be captivated by a false sense of altruism and make a show of service to the "Daridra Nara
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yan" (?) at the sacrifice of goat Narayan (?) or chicken Narayan (?). If you have really a conception of Narayan then you shall find all living entities as your brother equal in importance. That is the sign of a "Pandit" according to the teachings of Bha
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gwat Geeta. A Pandit in the real sense does not discriminate in the evaluation of living being. He sees equally on everyone. He does not maintain a slaughterhouse for the goats and cows and makes a plan for the happiness of his fellow brother. That will
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lead one to the path of vices or to the path of ignorance.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If we therefore want to diminish the forces of vices such as murdering, pilfering, kidnapping, stealing, cheating, adulteration and so
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many other minor things, then we must have to become a devotee of the Lord and thereby try to revive our divine forces dormant in every one of us for the purpose of going Back to Godhead. The Sreemad Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 5.18.12}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ] }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub therefore advises us like this:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jasya, Asti, Bhakti, Bhagwati, Akinchana,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarboi, Gunai, Tatra, Samasate, Sura,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Harou, Abhaktasya, Kuta, Mahat, Guna,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mana, Rathena, Asath, Dhabato, Baio.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "One who has unflinching devotion in the service of Godhead is certainly qualified with all the good qualities of Gods. But one who is
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faithless in that matter has no value of his mundane decorations\'97because that would not save him from the path of mental plane where all conditioned soul hover on vicious acts."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [9.30]}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub it is said also like}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Api, Chet, Suderachana, Bhajate, Mam, Ananyabiak,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sadhu, Eba, Sa, Mantbya, Samyak, Vyabasita, Hi, Sa.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Even if a man who is primarily a vicious man, but is a staunchly devotee of Godhead constantly engaged in His service, he must be cons
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idered as Sadhu because he is well settled there."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A well settled devotee of Godhead cannot continue to be a vicious man because his cent percent engagement in the service of the Lord wi
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ll make him automatically a saintly person by the Grace of the Supreme. The Supreme Lord, who is living with every individual living being\'97will act as his }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chailha Guru}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the Spiritual Master from within and give him (the devotee) direction so that he may go Back to Godhead. There are thousands and thousands of instructive stories of the nature in the
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Ramayana, Mahabharata and Puranas which are all supplementary to the Vedas. To be cent percent engaged in the transcendental service of the Lord is the real process of sense-control. Vices are seated on the senses. The different senses of a man are diffe
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rent strategic positions of the enemy Vice which takes us to the miseries of life. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmis}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the frui
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tive workers who have been described as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mudhas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the foolish ignorant, is cent percent engaged in th
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e matter of sense-gratification. Because the citadel of Vices, with its soldiers of the name desire, anger and avarice, is the sense-gratification means to follow the dictation of Mr. Vice. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Jnanis}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the mental speculative philosophers are thousand times better than the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmis}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub because they can understand the real position of sense gratification and try to employ senses in a subtle form restraining the gross activities of the senses. By this action of Mr.
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Vice becomes surrounded and he is stopped for the time being. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yogins}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub want to control the senses or m
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ake direct attack on Mr. Vice and therefore the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yogins}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are thousand times better than the }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanis}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ; the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Muktas}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the liberated souls are still thousand times better than the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanis}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yogins}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub for the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Muktas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are completely free from the attack of Mr. Vice. And above the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Muktas}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are situated pure }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhaktas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub who not only dr
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ive away Mr. Vice from the citadels of senses but also engage the seat for occupation of the Supreme Lord. The king of the senses is the master Mind. Senses are like the horses while the mind is the coachman who directs the senses. The Bhaktas therefore
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first of all depose Mr. Vice the Coachman from the seat of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mind}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and place the lotus feet of Shri Krishna
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on that coach. When Shri Krishna becomes the coachman of the chariot of Arjuna, there is no more fear of the attack of Mr. Vice called by the name }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dhuryodhana}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The Bhagwatgeeta }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 18.78}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ] }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is therefore concluded like this}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jatra, Jogeswara, Krishna,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jatra, Partha, Dhanurdhara,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tatra, Sree, Vijoya, Bhuti,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dhurban, Niti, Mati, Mama.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sree Sanjaya concluded relaying Bhagwat Geeta in the above words. He said "where there is the master of all energies Shri Krishna and w
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here there is a Master Devotee like Partha (Sri Arjuna)\'97undoubtedly there are blessings, victories, influences and morality and that is my conclusion."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So in order to be victorious completely over the dictates of Mr. Vice and to save ourselves from the sufferings of miseries and ignoran
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ce, we have to place the lotus feet of Shri Krishna constantly upon our mind. And doing so we shall be able to speak and write always the transcendental news of the kingdom of God. And in that way we shall be able to engage our hands, legs, eyes, nose, t
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ongue, head etc. all cent percent engaged in the service of the Lord. When these places will be occupied by the Master, there will be no place vacant for accommodating Mr. Vice and that is the easiest process of conquering Vice and replace them with all
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blessings, victory, influence, and morality.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vice is compared with Mist and the living entity is compared with the Sun. Mist is in fact a creation of the Sun and Sun itself can dri
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ve away the Mist. The Sun has to increase the temperature of its heat a little more in order to drive away the Mist and in the similar way the living entity has to increase its spiritual heat in order to drive away the mist of Vice.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When the mist is cleared off the Sun is seen in its full fledged flowing beams and in the same way when the Vices are removed the livin
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g being is seen in his full fledged purity.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY16b: The Need of the Time
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub The Need of the Time
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The fortnightly periodical BACK TO GODHEAD is the need of the time as the panacea for all sorts of material diseases in their various f
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orms. The Ahmedabad incidences and several other occurrences all over the world are creations of a Godless civilization and the need of the time is to counteract them for the tendency is so much harmful to the humanity at large. It is not the question of
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interest which one may or may not have in the subject matters dealt in the pages of Back to Godhead but yet they have to be swallowed up as doses of medicines for cure of a chronic disease.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Gentlemen, therefore, in responsible positions in the social orders, such as all administrators, all business men, all mill owners, all
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industrialists, all agriculturists, all educationists etc., are respectfully requested herewith to give Back to Godhead a wide circulation throughout the world by one's energy, wealth, intelligence and words collectively or separatively.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Legislative actions or similar pressure of the state cannot change the fallen heart of the misguided citizen unless he is awakened by h
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is own divine nature. The dormant divine nature within a person must therefore be awakened otherwise all external qualifications will be decorations of the dead body.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The panacea is to learn how to love Godhead}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . To create a fals
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e god or to become a false god by imagination is much an act of inferior quality than }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to love God}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and to
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become interested in God.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pure love of Godhead automatically qualify a man with all the saintly qualities, whereas in the absence of such pure love of God, all m
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undane qualities will be compared with a jewel on the head of a serpent. Such qualifications are sure to become tools in the hands of the illusory nature technically called by the name Maya.
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Help reading Back to Godhead regularly
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Opinion of Shri K. D. Bhajpai M.A. Archeologist and Curator in Government Museum, Mathura, U.P.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I have been reading the fortnightly periodical Back to Godhead with profit and interest. The editor of the paper Shri Abhay Charan Bha
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kti Vedanta is taking great pains to make it useful to scholars and laymen. The articles published in the Back to Godhead are very instructive and open the way to understand religion and philosophy in their true sense. I have no doubt that under the able
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editorship of Shri Bhaktivedanta Ji, who is a profound scholar, this paper will render great service to humanity. Such papers are greatly needed to guide the life and thought of the people at large."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Opinion of Professor B. Sinha M.A., B.T., L.L.B., Faculty of Arts Baroda College, and President, Theosophical Society, Baroda.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It was pleasure and profit to discuss spiritual matters with Shri Goswami Abhay Charan Bhaktivedanta Ji.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I wholeheartedly support his efforts to try to spiritualise the conduct of human life today. The paper Back to Godhead contains valuab
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le articles food for thought and inspirations to good living. I pray to God that his attempt may achieve the success they so richly deserve."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Opinion of Professor Hukum Chand Chaturvedi M.A. etc., Lecturer in Economics, M.S.J. College Bharatpur.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I went through some of the articles published in the first eight issues of Back to Godhead. We are passing through times which in spit
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e of day to day nay minute to minute clamouring for the recognition of spiritual value and practising it in our social relations, we find them conspicuous by their more or less absence, in our dealings with each other.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I firmly believe that Back to Godhead will give most of our thinking men not only food for reflection but also inspire them to change
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their very approach for solution of problems of life. What dry thinking may fail to achieve may be easily attained by pure love, love of God,\'97whose grace alone can sustain us in the path of right consciousness in the face of worldly troubles and diffi
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culties."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Opinion from Shri S.N. Sinha B.Sc. (Eng.) A.N.I.E. (Ind.) etc. Resident Engineer of Mathura Electric Supply Co., Mathura.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I am regular subscriber of the paper Back to Godhead edited by Shri Goswami Abhay Charan Bhaktivedanta. The paper teaches us the way t
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o reach God in the approved scientific way chalked out by our liberated sages who flourished in the glorious days of India. We have deviated much from their path and therefore become conditioned by the stringent laws of nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It is a noble attempt to bring back the people in general to divinity in the plane of spirit soul where we can enjoy peace and prosper
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ity perfectly."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Opinion of}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub R.S. Shri Gur Pershad Kapoor}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ex. Hon. Magistrate, Delhi.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I have been a regular reader of the paper }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Back to Godhead}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub since it has been introduced. During these days when the majority of the people of this country appear to have entirely forgotten God I understand that the publication of such a pa
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per is badly needed in order to invoke the ideals of humanity and spiritualism for which India was respected throughout the world in old days. God loving public must appreciate the efforts made by the editor of the paper Shri Goswami Abhay Charan Bhaktiv
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edanta in introducing such a useful organ. It would be better if the instructive paper is published in Hindi also."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Opinion of}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Dr. Ram Krishna Bharadwaj,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Municipal Commissioner of Delhi.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I am glad to have become subscriber and gone through the contents of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub 'Back to Godhead.'}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This periodical is trying to solve the problems of practical life through spiritual realisation. I am of considered opinion that India can never pro
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sper unless we raise our moral standard and adopt the teachings of Mahatma Gandhi. Spiritual realisation and moral standard are two identical things.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The Ancient Indian culture on spiritual conception is the ideal civilization. The motto of simple living and high thinking is a byprod
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uct of spiritual life. This straight way of spiritual understanding is being advocated by Shri Goswami Abhay Charan Bhaktivedanta the able and scholarly editor of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Back to Godhead}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .' The mode of his scholarly but at the same time very simple presentation and the ways of his expression are excellent and they have impressed me the most. I wish that every cultu
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red gentleman and specially those who are leading the public opinion must read this important paper. In my opinion every library and more particularly all school and college libraries must subscribe this important fortnightly paper.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I thank Shri Goswami Bhakti Vedantaji for his timely bringing out such important paper for a novel enlightenment of cultured life."
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY16c: Anomalies of "Geeta Press" Gorakhpur
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Anomalies of "Geeta Press" Gorakhpur
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We have got a copy of "Srimad Bhagwat Geeta" published by the "Geeta Press" Gorakhpur. This copy is published with Hindi paraphrase mea
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ning and its price is fixed up at Rs 1/4/- per copy. It is understood that more than 150,000 copies of this edition are already sold out and we do not know how many copies will be more sold in the future with so many anomalies in it.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are many anomalies and inconsistencies in this edition and as such it appears that the translator was a hired "Pandit" and not on
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e who had undergone the training in the spiritual parampara system.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Unless one has undergone the spiritual training in the disciplic succession, it is not possible to comment on "Bhagwat Geeta" or any ot
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her revealed scripture. Simple academic knowledge is useless for this purpose.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The authors of these scriptures are not ordinary human being with four disqualifications of conditioned life. And as such there is no p
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ossibility on the part of such liberated authors to commit mistakes, inconsistencies, cheating the public or imperfection.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwat Geeta was spoken by the Supreme Lord Shri Krishna Himself and the same was recorded by Shree Vyasdeva the spiritual master of a
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ll Sampradaya. Both these personalities are liberated souls and as such it is great folly to find inconsistency in them without measuring one's own strength. If anybody finds inconsistency in such liberated Personalities-it must be considered as sheer an
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omaly on the part of the editor.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We are pointing out some of the anomalies in the above edition of 'Bhagwat Geeta' published by the Geeta Press. They are as follows:
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\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub On page 458 the 16th sloka on the 15th Chapter appears. In this sloka there is mention of two }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Purushas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub namely the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub and the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . It is also said there that all living being in the
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material word }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarbani Bhutani}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Kshara Purushas.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhutani}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub is explained as Body of the living being (?). Is it the proper meaning of the word? }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub is a Purusha is already explained and how it can be then the body of the Purusha? In another place }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub on page 413, the editor has clearly mentioned that Purusha means the living being. So how the living being can be the material body? Is it not anomaly of hazy ideas? Is it not inconsistency that in one place the }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is explained as living being and in another place the same purusha is explained as "Body"? We are very sorry for this i
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nconsistent explanation of "Geeta Press" which stands to guide the spiritual upliftment of the people in general.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Then again a footnote is given on page 458 which suggests inconsistency on the part of the author of Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This is absolutely nonsense. This footnote definitely proves that the editor has no clear conception in himself and he has advanced a }
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{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub petitio principii}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub logic to explain away his inability to understand "Bhagwat Geeta." We give him friendly
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advice that he may learn "Bhagwat Geeta" from a realised soul and not to try putting inconsistency on the part of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Akshara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are clearly stated as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub . }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Para}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Apara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub have been designated to the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub . }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub have been clearly defined in the 13th chapter as two different identities and the editor himself has explained the meaning of both }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jivatma}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . How then it is possible to explain }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kshara Purusha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (living
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being) as "Body"? And there are many such anomalies in the edition.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We are perturbed for this commentation because the "Geeta Press" publications have very wide circulation. People have some respect for
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this Press and with the same sentiment we also purchased one copy of the edition under reference.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But if such anomalies are published by the authorities of Geeta Press, certainly it will be a great disservice by them as such anomalie
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s will misguide the already misguided people.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We shall be very glad if we find that the anomalies mentioned above have duly been corrected in its next edition. If any help is needed
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, we are prepared to render such service in this noble cause.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY16d: The Need of Prayers
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub The Need of Prayers
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub An interesting feeling for prayers to bring in a change in the world is now experienced from different quarters. Moral Re-armament move
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ment stands in the forefront in this regard. From this we can feel the pulse of leading men of the world as to which way they are now thinking. The average citizen of the free nations can help to win the favour of the Supreme God and thus achieve just a
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lasting peace for all human kind.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such an atmosphere of searching the favour of God has interested us because there are already some hints of invoking God's mercy by way
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of prayer. Peace is possible only when we actually pray to God knowing our relation with Him. Everything that be is an emanation from the Supreme Lord is the version of the Vedas, the most authentic sources of transcendental knowledge. The relation of a
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man with another man or material object is but a perverted reflection of our pure relation with God which is now forgotten by the pressure of material hankering manifested by a strong desire to lord it over the physical nature. By such strong desire to
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lord it over the physical nature, world's spiritual resources have become snubbed down for want of a dynamic spiritual atmosphere.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Man's religious fervour is displayed for achievement of material gain which attained one can satisfy his earthly desires. These earthly
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desires are different branches of sense gratifying processes fashionably called as Material advancement of human civilization (?). A man when he is frustrated in his continuous endeavours for material gains, sometime he turns towards the Supreme Power,
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call Him by any name, unknown to him but yet he offers his prayers to Him for peace and prosperity. In the Bhagwat Geeta such a man who turns to prayer at times of frustration and helplessness for redemption of his material trouble is said to be a fortun
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ate man because by such prayers to God he is placed on first step of spiritual realisation, so essential in the human form of life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It is learnt from a reliable source that President Eisenhower a very prominent figure in the political world said as follows:\'97"Peace
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cannot be left to diplomat and soldier. It desperately needs the transforming power that comes from men and women, the world over, responding to their }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub highest allegiances}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and to their best motives. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The cause of peace needs God."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The West has erred, because it has chosen to fight\'97with materialistic weapons. As long as the battle is fought on these terms they
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(the enemy) will keep winning. Western democracy must base its appeal on more than freedom, more than prosperity; it must base its appeal on }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub religion...The Grace of God might bring
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about this miracle."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We shall try to write separately on the subject of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The cause
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of peace needs God}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' and we may say now that the Grace of God may bring in miracles is an established fact and it is stated in the Bhagwat Geeta as follows:\'97}{\cs3774\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 7.14}{\cs3774\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Daibi, Hi, Esha, Gunamoyee, Mama, Maya, Duratyaya, Mam, Eba, Je, Prapadyate, Mayam, Etan, Taranti, Te."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We have repeatedly confirmed in the pages of Back to Godhead at different times that the ways of the laws of physical nature are not on
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ly grim and stringent but they are also insurmountable by the material resources of mankind. The physical nature is external energy of Godhead and He is competent to control such laws of physical nature. It is stated in the 'Brahma Samhita' that beginnin
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g from the insect of the name 'Indragopa' which has very little power to assert itself to lord it over the physical nature, up to the king of heaven Indra the sovereign amongst the demigods, who has the biggest delegated power to lord it over the laws of
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physical nature}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub everyone is bound up by the law of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub karma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to undergo the fruitive result of his own work.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Prayer. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be cont'd}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub )
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'Ba
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ck to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor's residence: 1797, Rani Bagh, Shakur Basti, Delhi.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY17: Volume 3, Part 13, October 20, 1958
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 13, October 20, 1958
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for glorifying the Absolute) (It revives man's Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Annual Rs. 2.25 Delhi, Monday 20th October, 1958 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XIII
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price 10 nP. a Copy.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY17a: "Prayers" of King Kulashekhara
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub "PRAYERS" OF KING KULASHEKHARA
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Wordings:
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\li720\ri720\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri vallava iti barada iti dayapara iti bhaktapriya iti bhava lunthna kobidaiti natha iti nagasayana iti jaggannibasa
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iti alapinam pratidinam kuru mam Mukunda. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub MMs}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24
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\cf0\nosupersub 1]
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Translation:
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Oh Mukunda my Lord! please do it unto me so that I can become a constant reciter of addressing you thus:\'97Oh very dear to
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Laxmi (goddess of beauty and goodluck), endower of benediction, causeless merciful, very dear to devotees, expert in plundering the status quo of repeated birth and death, the real lord who lies on the bed of serpent and the resort of the cosmos.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Explanation:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A devotee of Godhead is he who glorifies the Personality of Godhead by transcendental ecstasy. This ecstasy is a byproduct of profound
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love for the Supreme Lord which is also attained by the same process of glorification. In this age of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub quarrel and fight}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub only such glorificatory chanting process, as is recommended here by the king Kulashekhara, is the proper way of self realisation. Diseased persons infected with material attachment and thereby suffering from the pangs of repeated birth a
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nd death cannot realise the effect of such spiritual realisation by recitation of glories of the Lord, as much as a patient suffering from the disease of jaundice cannot relish the taste of sugar candy. Patient suffering from jaundice tastes sugar candy
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as bitter as anything although sugar candy by its very nature is as sweet as anything. Similarly the transcendental Name, Fame, Attributes, Pastimes, Entourage etc. of the Personality of Godhead are sweet to those only who are recovered from the infectio
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n of material sufferings in respect of the gross body and subtle mind, in respect of dealings with other living beings, and in respect of our cosmic relations. On the other hand sugar candy is the only medicine for a jaundiced patient. By regular doses o
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f sugar candy treatment one can gradually get relieved from the affection of jaundice and when he is perfectly cured\'97the same sugar candy becomes as sweet as it is naturally. The whole world is now suffering from the jaundice of material disease and t
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hey require the sugar candy treatment of glorifying the Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The mundane people in general, the so-called philosophers and religionists of different sects are in spite of all good will suffering f
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rom the threefold miseries of material existence. They are all after a peaceful condition of the world and the panch sheel propaganda is targeted to this end only. The only way of getting out of this entangling environment is transcendental chanting of g
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lories of the Supreme Lord. The Supreme Lord is all spirit Absolute Truth and therefore His Name, Fame etc. are nondifferent from Him. All of them are identical with one another and it is a question of realisation only. By chanting the holy Name of the L
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ord which are innumerable, one can actually associate himself with the Lord personally. And by such constant personal touch with the Lord, one can get himself spiritually realised which means to become qualified with all the good qualities of Gods. Unles
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s there is individual awakening of the Divine consciousness-there is no use of crying for world peace. Therefore the process of self-realisation, in this fallen age, by chanting the transcendental glories of the Lord is the most suitable procedure. This
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process is the only process because the people in general of this age are short-lived, slow in understanding the importance of spiritual value, unfortunate in material prosperity and specially prone to be misguided by false leaders. And to crown all the
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above, they are constantly disturbed in mind by unfavourable situation in life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The king Kulashekhara, who is an ideal pure devotee of the Lord, shows us the way of offering prayers to the Lord by his own personal r
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ealisation. As he is a 'Mahajan' or the man in authority in the line of devotional services, it is our prime duty to follow his footprints in order to achieve to the highest rank of devotional stage.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The first address of the Lord is said that He is very dear to the goddess of beauty and prosperity called by the name "}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shree}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " of whom the Lord is "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vallava}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " endearment. Therefore the goddess of beauty and prosperity is the consort of the Lord. The goddess is the same as the Lord but she is only the manifestation of His internal potency.
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By expansion of His internal potency, the Lord enjoys His spiritual paraphernalia. He is not an imperson or voidness in the highest spiritual realisation\'97as it is conceived by different empiric philosophers with poor fund of knowledge. The actual posi
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tion is that He is nothing of this material world but yet in His spiritual identity He is not merely a negation of material variegatedness but also He is spiritually the positive enjoyer of everything of which "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Shree}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or the internal potency is the fountainhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord is then addressed as "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Baroda}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " because it is He only who can deliver the substance. By detaching ourselves from His association we are always in the midst of perpetual want and scarcity but as soon as we get into touch with Him, th
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e gradual process of endowment of bliss begins.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The first installment of such endowment is the clearance of the layer of dust accumulated in the heart by material association of lacs
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and crores of years. As soon as, however, the dust is brushed aside the clear mirror of heart reflects the presence of the Lord and as soon as we can see Him we are automatically freed from the bondage of all sorts of aspirations frustrations the two pri
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mary and principles of material existence. We do aspire for what we have not and we lament for things in frustration. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A liberated soul has nothing to do with such material aspirati
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on or frustration.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He is concerned with spiritual business. Following this endowment of spiritual bliss, full knowledge, full life and full satisfaction come in order covering the
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total existence of perpetual want.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord is then addressed as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dayapara}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the compassionate. Actually there is nobody else who can become so causelessly merciful friend of us, except the Lord. He is called the friend of the needy. Unfortunately we seek our friendship in t
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he flesh and blood without knowing a spiritual spark of the Lord cannot be happy in non-spiritual flesh and blood. A needy man cannot help another needy fellow. No mundane man thinks himself complete in every respect. Everybody is a needy fellow. Even th
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e greatest of all rich men thinks himself needy because he is perpetually in search after spiritual bliss which is a missing clue. This missing clue is found out in the complete spiritual Whole the Lord of one's heart. Everything is evaluated as zero wit
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hout the Lord. The Lord is the positive digit with which zero added the number becomes multiplied by ten. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be Continued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa0\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ------------------------------------------------------------------------------------------------------------------
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1000 COPIES DONATED BY KAVIRAJ BAIDYA NATH SIRCAR of DELHI, every month.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY17b: Obstacles in the Devotional Path
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub OBSTACLES IN THE DEVOTIONAL PATH
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are as many spiritual sparks or living beings as there are atoms in the matter. There is now great research work current in the a
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tomic energy but when science will reach its ultimate Perfection it will have to deal with spiritual atomic sparks as to how they are working both in contact with matter and also without such contact. The spiritual sparks are estimated to be as small as
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one ten thousandth part of the uppermost point of a hair. These sparks are floating in the material world along with the material atoms and contacting material bodies beginning from the microscopic germs to the highest living being like the elephants and
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gorillas in the land and whale fishes in the sea or gigantic birds in the air. In the Vedic scriptures we have a description of another fish which is called "TIMINGAL." It can swallow up the biggest whale without any difficulty. And besides this planet
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there are other innumerable planets scattered all over the universe where there are many other living beings both animal and human being of which we have very little knowledge. On the whole there are eighty-four lacs species of living beings and within a
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ll of them the same spiritual spark is the vital force, which moves all such different dimensional bodies in different planets.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These spiritual sparks are so many fragmental molecules of the supreme spirit whole and they are compared with the molecules of the sun
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rays. The sun may be compared with the whole spirit and the sun rays may be compared with the spiritual sparks. The sun rays are covering the whole planetary system and within the rays of the sun there are hundred and thousands of planets revolving in t
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heir fixed up orbits in outer space by the law of nature. Similarly within the spiritual rays of the supreme spiritual whole, there are innumerable spiritual planets also called by the name of Vaikunthas floating in the spiritual sky which is apart and d
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ifferent in constitution from this sky. That sky is known as the parabyoma and the material planets within the innumerable universes are called different }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lokas}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Exactly like the material planets made of the material atoms, there are innumerable spiritual planets composed of the spiritual atoms. The spiritual sparks or atoms in combination with the material
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atoms have relative bodies but in the spiritual spheres the living entities are not in contact with the material atoms and as such there in the spiritual world everything is Absolute. There is no difference between the body and the soul as in the materi
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al world there is difference between the body and the soul.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The all spirit Supreme Lord who has no difference in between the body, soul and mind i.e. Absolute is the centre of all activities and
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who is the origin of everything that exists, is compared with the fire. The fire is competent to expand its heat and disseminate its glare all round. And besides the above two energies of the fire there are the small fragments and sparks of the fire. Sim
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ilarly the Supreme Lord who is compared with the sun or the fire is distributing His different energies like that of the heat of the fire or the light of the fire and in spite of eternally distributing such energy, the Supreme Lord is inexhaustible and e
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ternally the same omnipotent. The living entities who are just like the sparks of the fire are also inexhaustible and endowed with eternal energy exactly like the original fire and therefore the living entities are qualitatively equal with the Lord but n
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ot in quantity. The living entities are wandering throughout the whole material and spiritual universes as above mentioned according to its free will which is also a part of his constitution but he is not happy so long as he is away from the Lord. The sp
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arks of the fire can remain illuminated along with the fire only and not without it. As long as the sparks are away from the original fire, the illuminating quality of the spark becomes extinguished. As such there are some living beings who are away from
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the spiritual sky and are in now contact with the material sky and thus have obtained material bodies to enjoy matter in different varieties of material universes. They are after the eternal enjoyment which they have missed since their separation from t
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he spiritual world. The spiritual sky is the impersonal Brahman which is the glowing effulgence of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Out of many many such wandering living entities someone is favoured with the information of their real position. The living being forge
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tful of its spiritual identity wrongly considers himself as one of the Product of the material energy and thus he remains in darkness till he develops a spiritual enlightenment by some chance. This chance is created imperceptibly by the association of tr
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anscendental persons who are kind enough to travel all over the world for the benefit of the fallen living being who are hovering in the material plane without any information of the spiritual world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A living being who gets this ultimate information for solution of the problems of struggle for existence is called a fortunate person.
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This fortune is gradually accumulated by the acts of sacrifice, charity and austerity. But in spite of all such endeavours if the energetic living being does not come in contact with some pure devotee of the Lord, he cannot get the seed of spiritual acti
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vity. Good consciousness for making sacrifice, charity and austerity is generally there in every living being but for want of good association such spirit of sacrifice, charity and austerity is misused for the purposes which are detrimental to his spirit
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ual interest. Some time great sacrifice is made in the name of nationalism, social work and altruistic work without knowing that none of them will help one in the matter of spiritual realisation which is absolutely required goal for a living being for hi
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s liberation from material bondage. To improve the material condition of living being for the time being is no solution for the perpetual struggle for existence. The acts of sacrifice, charity and austerity are performed by different persons for differen
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t purposes by the living entities under the delusion of the material energy.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is a class of materialists who think that the living entity is the last word in the spiritual world. They deny the existence of a
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nother Supreme Personality of Godhead and identifies the infinitesimal living being with the Infinite Whole. This is due to imperfectness of knowledge. Empiric philosophers who realise spiritual consciousness are sometimes misled in this way from the dev
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otional path. The Bhagwat Geeta therefore directs that such empiric philosophers can realise Vasudeva or the Supreme Personality of Godhead, who is omnipresent by His superior energy everywhere, after many many births.
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chaturvidha bhajante mum sukritino'arjuna Arto jijnasuratharthi jnani cha bharashava
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tesham jnani nityayukta ecabhaktirbishisyate Priohi jnano-tyarthamaham sa cha mam priya.
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Udara sarba ebate jnanitatmaiva me matam, Asthita sahiyuktatma mamebanuttama gatim.
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bahunam jannamante jnanban mam prapadyate vasudeva sarbamiti sa mahatma sudurlava.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub (Geeta 7/16-19)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entities in their material conception of life are so many imitation lords who desire to lord it over the material nature. Th
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e Supreme Lord is different from the living beings with limited potency. Had they been the same supreme personalities they would not have been under the laws of material nature in the form of threefold miseries. Foolish living entities forget that they a
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re under the stringent laws of material nature. The foolish persons of the lowest rank try to conquer over the material nature by material science in different ways and the same class of men only frustrated in their material endeavours declared that mate
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rial world is false and spirit is the reality. They desire to make spiritual suicide out of despair only as sometimes foolish person commit material suicide by destroying the body. This theory of being one with the supreme is a product of poor fund of kn
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owledge and such misleading persons may do well if they try to keep their original identity of being parts and parcel of the Supreme and thus engage them in the devotional service of the Lord as it is the duty of all parts and parcels.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As above mentioned the living entities who have been engaged in the material bodies are as numberless as the material atoms but the Sup
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reme Lord is one without a second. God is one and the living entities are numberless that is the verdict of all revealed scriptures. By actual experience it is seen that all such living entities are subjected to the stringent laws of Nature. One should p
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onder over this as to how the Supreme one can become subjected to laws of nature. If the Supreme one becomes subjected to laws of Nature then the nature becomes Supreme because she can control even the supreme. But the supreme being becoming one without
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a second, either the nature must be supreme or the Lord. If the nature is supreme there is no meaning of endeavouring for liberation from the clutches of material nature because she cannot be overcome. The real fact is that the material nature by strengt
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h is superior to the living being so long the living being is in illusion and tries to exploit the resources of the material nature, he remains under the police action of the material nature and when he is frustrated in his attempt to enjoy material natu
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re, the living being contemplates of becoming freed from the clutches of the very powerful material nature. The position is one of oscillation of the clock pendulum from one side to another without any rest. This oscillating position of the living being
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is due to his gross ignorance of knowledge in the matter of his constitutional stand.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One should know therefore definitely that the living entities are not one homogeneous or heterogeneous amalgamation of a spiritual lump
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as it is imagined by philosophers without sufficient fund of knowledge; but they (the living being) are different individual beings each and every one being separate from another. They are at present in different species of life generally classified und
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er the name of movable and immovables. Amongst movables some of them are moving on the land, others in the water and some of them on the sky. All of them are the same living entities encaged in different embodiment of the material nature according to eac
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h and every one's fruitive result of actions. Such living entities are called conditioned souls because they have been conditioned by the stringent laws of material nature or in other words they have been controlled by the police action of the External e
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nergy of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Out of these innumerable conditioned souls embodied in different types of material bodies in water, land and the sky, the human beings
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are very few. The human being is the developed consciousness of the living beings conditioned in the material bodies and therefore they are naturally expected to study the problems of living conditions popularly known as 'hard struggle for life.' This pr
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oblem of life is possible to be solved by the scriptural knowledge of transcendence recorded in the Vedas or other similar literatures equally important like that of the Vedic literatures. Such Vedic literatures are made in record by self realised libera
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ted souls and they are absolute. They are meant to revive spiritual consciousness of the conditioned souls entangled in the actions and reactions of the material world. But there are many so-called human beings who are no better than the lower animals be
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cause they have no interest in any other matter than the material necessities of life. Such materialistic men are differently classed in terms of developing the spiritual consciousness and the best class of men are those who have taken to the studies of
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the Vedic literatures containing transcendental knowledge. This stage of life is classified under different names of sectional religiosities, but most of them profess only under some particulars section of religiosity but actually they are as good as the
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animals because they have no other concern in life than to fulfill the desires of the senses to the best capacities. And out of the men who actually follow the instruction of the scriptures mostly they are attracted by the fruitful seemingly material go
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od work which results in the fulfillment of sense gratification. Persons who profess a particular section of religion without any deep adherence of faith commit all sorts of mischievous acts which are forbidden in such transcendental literatures. These m
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en are called impious men of the society and out of the pious men only the people are mostly attracted by fruitive action of good work recommended in the Vedas of different countries. These pious acts of the better class of men are also specified for bet
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ter position of living condition which again is meant for better cultivation of spiritual knowledge. If a man is born in the family of materially well to do person, he should know it that he has been offered a better chance of living conditions for devel
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oping his lost spiritual consciousness and not for increasing the paraphernalia of sense gratification. Unfortunately these well placed men, specially in these days of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kaliyuga,}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the age of quarrel and fight, practically all of them are mostly misguided by circumstances and thus such men spoil the chance of better condition of life for another term of anima
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l life. The class of men who knows these subtle laws of nature is called the learned philosophers. These learned philosophers do not indulge in the matter of self gratification like the animals but they try to elevate the spiritual position or self reali
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sation making a restricted use of the senses necessary to live on under different methods, call it by any name. Such learned philosophers gradually, by dint of discussing the actual problems of life, become liberated persons for being situated in the mod
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e of goodness of material nature. But even in this stage of philosophical conditions of the living being some of them are again attracted by the altruistic services and thus again fall down in the activities of material nature and only a few of them are
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able to come out successful as the liberated persons or persons who have no attraction for material enjoyment good or bad. These persons relieved from the clutches of material enjoyment but without any definite position of spiritual life are called the l
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iberated persons.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Out of these liberated persons only who have no attraction for anything material in the shape of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub gain, adoration and reputation etc.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub can become a devotee of the Lord. The liberated persons are also at times attracted by material gain, ador
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ation and reputation etc. but a devotee is not only not attracted by all these material enjoyments but also they are not attracted even by the dream of liberation from material bereavement.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thus the devotee of the Lord is the only person who has completely discarded all sorts of material desires. To get rid from all sorts o
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f material desires does not mean to stop the function of desiring as it is conceived by the empiric philosophers, but to become a desireless person means not to desire anything material but to desire for transcendental engagements only.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living being is the eternal active force and it is not possible to make him non-active even in the liberated stage. The liberated s
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tage means to become freed from the material diseases and to become freed from material diseases does not mean spiritual death. In the healthy stage of spiritual life the liberated person has no other desire than to serve the Supreme Lord while in the co
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nditioned life of material existence the non-liberated person desires for sense gratifications. The ordinary class of fruitive workers who want to accrue good results of all activities for sense enjoyment are called the gross enjoyers. Persons who are di
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sgusted with material enjoyment by some way or other decry the material enjoyment out of frustrations and desires for liberation. And persons who are engaged in the search of mystic powers for material enjoyment all of them are subtle enjoyers only and t
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herefore they are not }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub desireless}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The devotee is the only person who can be called a desireless person be
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cause he has no attraction either for liberation or for perfection in the mysticism of subtle powers of the body and the mind.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Srimad Bhagwat confirms this statement of fact in the 6th canto 14th chapter 4th sloka as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Oh the great sage, it is very difficult to find out a really self satisfied devotee of Narayana the Personality of Godhead out of cror
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es of liberated persons from material bondage and those who have achieved perfection in the mystic powers. If anyone, therefore, desires liberation from the darkness of material atmosphere, he can have that by culture of metaphysical knowledge and if any
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one desires for material enjoyment he can have that by performances of sacrifices." (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be continued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY17c: Scholars Deluded
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Scholars Deluded
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In the Srimad Bhagbatam description of the Supreme Truth is given as follows:\'97
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Janmadyasya yato'nvayaditara-\line toschorthaswabhinjna swarat\line Tene Brahmahridam ya Adikava-\line yemuhyantiyat Suraya.
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\line Tejobarimridamjathavinimaoyam\line Yatra Trisargamrisha.\line Dhamna svena sada nirasta ku-\line huka Paramsatyam Dheemahi.\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Bhag. }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1/1/1}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This realisation of the Supreme Truth was achieved by Shri Vyasdeva by the initiation of Shri Narada when Shri Vyasdeva was unable to a
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chieve perfect satisfaction even after His compilation of many many scriptures like the Vedas, Puranas, Vedanta histories like the Mahabharata etc. When He was not so satisfied, Shri Narada, who was His spiritual master, advised Him to narrate the transc
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endental Absolute Personality of Godhead, His Name, Fame, Qualities, and Pastimes, which are identical with the Absolute Truth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As such Shrila Vyasdeva then sat on His sanctified seat at Shamyapras near Vadrikashram on the Himalyas and saw in meditation by His sp
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iritualised vision the Supreme Lord and His illusory energy called by the name of Maya who keeps all conditioned living beings captivated by her three qualities. By such transcendental realisation only Vyasdeva compiled '}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srimad Bhagbatam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' and in the beginning of that transcendental narration, He offers His obeisances to the Supreme Truth Who is the Para
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ma or the transcendence. The Supreme Lord is described as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Swarat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the complete in Himself. He is no
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t like so many mundane lords who are all dependant on one another and are conditioned by the laws of Nature. He is realised by one who has achieved success in the Gayatri Mantra chanted by the intelligent class of men (the Brahmins). The word }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dheemahi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is particularly used here for this purpose.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Truth is described here as sentient person. His cognition, emotions and volitions are pre-existent prior to the creation of
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cosmos because he initiated the primeval teacher 'Brahma' who was enlightened by Him only prior to the cosmic creation. The Supreme Lord's knowledge is therefore different from that of the mundane scholars and the technical name of this transcendental k
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nowledge is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sambid}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , energy described in the Vishnu Puranam. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Sambid}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sandhini}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ahladini}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are three different manifestation of the internal potency which is
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described in the Bhagwat Geeta as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atma Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the internal potency. This Atma Maya is different from the
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Gunamoyee Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the external potency of three modes. Atma Maya is also called the }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Para Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub which is distinct from the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apara Pra
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kriti }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the inert matter.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Atma Maya which is distinct from the material Nature, there is no scope for illusion. In the material nature there is illusion l
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ike the mirage in the desert. There is the illusion of accepting a rope for the snake or water as the glass and vice versa. The creation of the Atma Maya is the Absolute world where nothing is different from nothing or }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub everything is nondifferent from everything.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In that region the rope and snake are the same thing and therefore there is no illusion at
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all.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Absolute world is the source of the material world or the relative world and as such the relative world is a perverted reflection o
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f the Absolute world. In the perverted reflection of the material world, everything is created, maintained and lastly destroyed in the long run but in the Absolute world nothing is created or destroyed but everything is unborn, beginningless and eternall
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y existent. The Supreme Truth has therefore three different energies primarily namely (1) the internal potency, (2) marginal potency and (3) the external potency.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Where there is no illusion of the rope and the snake is the place of the internal potency. And where there is such illusion of that of
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the mirage of the desert is the creation of the external potency. And the living entities who are either controlled by the internal or the external potency of the Lord is called the marginal potency. All these potencies are different energies of the Supr
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eme Lord as light and heat is to the fire. These potencies are therefore emanations from the Absolute Truth who is the person controller or master of all mystic powers displayed under different headings of energies. The Personality of Godhead is therefor
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e called as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Swarat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Parama}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the self-sufficient Supreme. When the supreme personality therefore descends by His Atma Maya, He does not become as one of the so many conditioned persons, neither He is differ
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ent from His Personal Form as it is in the case with the living entities. It is wrong therefore to compare the Personality of Godhead with ordinary living beings or artificially elevate a living being to the level of the Supreme Person. The Supreme Perso
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n's being non-affected by external potential different modes is described as follows:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhag;/xi/38}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ).
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Etad Ishanam Ishasyaprakritishthopi Tadguni\line Na Yuyyate Sadatmasthair Yatha Buddhitadashrya.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Specially of the Personality of Godhead is that He is never under the condition of the material nature. And in the same way a living en
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tity who is spiritually enlightened by the grace of the Lord is also never attracted by the modes of nature although such living being is within the jurisdiction of the material energy.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But it happens so that a neophyte spiritually inclined person is sometimes deluded by the external energy and considers the Personality
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of Godhead as one of the conditioned souls who are embodied by the conditions of the material nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One mendicant Shri Madan Mohan Brahmachary met Dr. S. Radhakrishnan the great Indian Philosopher and Vice President of India. He was ve
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ry kind to make a presentation of his book 'The Bhagwat Gita' to the above Brahmachary. The Brahmachary read the above book but he was not satisfied by it because, although the book is very scholarly edited, there are so many incongruencies for lack of t
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ranscendental realisation which definitely proves the statement of Srimad Bhagbatam as even the gods are bewildered in the Supreme Person. Gods like }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma, Shiva, Indra}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub etc. are also deluded sometimes by the Supreme Illusory Potency.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Brahmachary, however, who met Dr. Radhakrishnan was sorry to find out such delusion of a scholar like Dr. Radhakrishnan, especially
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when he read on page 254 of the book (the Bhagwat Gita of Dr. Radhakrishnan) a deluded explanation of the sloka No. 34 Ch. ix Bg.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The exact words mentioned therein are as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It is not the personal Krishna to whom we have to give ourselves up utterly but the unborn, beginningless, eternal who speaks through
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(Krishna)." (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be continued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY17d: Universal Citizens Forum
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Universal Citizens Forum
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Hindustan Times of India disclosed a news from London d/- 23-9-58 as follows
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub London, Sept. 23\'97The Commonwealth of World Citizens yesterday announced that "the first world-wide parliamentary general election in
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the history of mankind" will take place on Friday.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Voting for candidates will be by postal ballot among the something less than 1,000 "world citizens" in 42 countries.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Commonwealth of World Citizens, proclaimed in being at Cardiff in 1956, exists "to exhibit a demonstration of world unity," its fou
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nder, British author and historian Dr. Hugh Schonfield states.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Candidates include a former Italian Senator, Dr. Mary Tibaldi Chiesa, of Milan, and an advocate of the Supreme Court of India, Dr. Sanj
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ib Chaudhuri, of Calcutta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The elected deputies will hold their first session as a parliament in Vienna in May, 1959.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Candidates are forbidden to campaign for election, and voters choose from a list of names with qualifications.\'97Reuter.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In response to this we beg to suggest to the public an ideal of universal citizen's forum for consideration and reaction.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Edi.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1. One state. 2. One language. 3. One religion. 4. One unit. 5. One goal. 6. One proprietor. 7. One culture. 8. One philosophy. 9. One
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standard. 10. One economy.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1. One state means that the whole world shall be controlled by one government. The experiment in India shall begin with unification of
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Indian states. Different provinces may exist as it is now but the government shall be one; there shall be no more existence of the state governments incurring unnecessary expenses for management.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2. One language for the world government shall be selected preferably English the most popular language of the world. In India the one
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language problem shall be solved by accepting Hindi in Sanskritised form and grammar gradually. It shall have nothing to do with the present Hindi grammar, which has no basic principle.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub An authorised grammar on the basis of Sanskrit root shall be prepared and that shall be taught all over India. The spoken language may
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remain as it is current in the provinces but the written language shall be Sanskritised Hindi with Devanagri script.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sanskritised Hindi means to learn Sanskrit through a common popular language so much so that through the Sanskritised Hindi grammar, Sa
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nskrit language will be the ultimate goal of linguistic problem. English will continue to remain with the ideal of world state in future. So in India Sanskritised Hindi and English shall be compulsory subjects while original Sanskrit and the provincial l
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anguage shall play the additional part.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 3. One religion means one God and one scripture namely the Bhagwat Geeta. One God means the All Attractive Personality of Godhead }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Krishna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in His Absolute form. The word Krishna is identical with the word God. Because 'Krishna' means that wh
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ich attracts or that which negativises the threefold miseries of repetition of birth and death. Life is eternal and the aim of life therefore should be to make it free from all troubles of materially living conditions. The word Krishna aims this Perfecti
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on of life and the word God means the same thing because the idea of God worship means to attain a perfection of life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Every religionist accepts the idea of God whether personal or impersonal. God is both at one and the same time. Krishna is in everywher
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e in His impersonal feature but in His personality He is present in his transcendental abode by His personal feature. That makes a complete God.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Bhagwad Geeta claims every living being including the animals and other beings in all species of life\'97as the sons of Godhead. Th
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erefore the idea of universal brotherhood is mentioned in the only scripture of the world-the Bhagwad Geeta. This book of knowledge shall be the subject matter of propagation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 4. One unit means the diverse people of the states shall work only }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub for the welfare of the state and not for individual benefit.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There may be diversity of functions by different divisions of activities but aim of such activities shall
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be one means welfare of the state. As such there shall be four classes of men.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (A) The intelligent class of men with full knowledge of human necessities, as confirmed by previous sages.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (B) The statesmen class of men with full training of management about needs of all living being under the guidance of the intelligent c
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lass.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (C) The productive class of men namely, the agriculturists, the industrialists and the trading class of men\'97shall be controlled by t
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he managing statesmen.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (D) The labouring class of men shall render services only to the above upper class of men.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All the above classes shall be qualified by personal abilities without any reference to the origin of birth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All the different divisions of classes are equally important as much as any part of the whole body is equally important for different s
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ervices. The head and the leg of the body are equally important in relation with bodily functions and yet head is the most important part of the body to guide the whole bodily actions. The whole idea is to accept the theory of unity in diverse actions.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 5. One goal means the activities of the people should be guided with reference to their eternal life. They should be made happy not onl
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y in this life but also in the next. Foolish people do not know this continuity of life like the foolish children are careless about their future prospect. The parents guide the foolish children and similarly the state shall guide the foolish people who
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have no knowledge of future life. There are two goals of life namely (1) fulfillment of immediate needs and (2) fulfillment of prime needs. Immediate needs are aimed at satisfaction of the senses and mind but prime need is the upliftment of the spirit so
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ul.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub People should be given all chances not only for fulfilling the present needs of the senses in a controlled manner but also to fulfill t
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he needs of ultimate goal namely the spiritual upliftment.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 6. One proprietor means that there shall be no individual proprietor of any property of the state. The state shall be the owner of all
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properties and citizens shall be the servitors only for the complete welfare. The idea is something like the joint family system in which no individual person is considered to be the proprietor and everyone does his bit of work for the total welfare and
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equal share of the benefit. The symbolic representative of proprietorship shall be dedicated to the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Personality of Godhead }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub in all different units of the state and every living being }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub including the animals}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub etc
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., shall have the right to live and prosper individually according to the laws. Nobody shall be absolutely free and yet freedom of action will be given to everyone. Everyone shall be the servant of the state and the state shall look after the citizens in
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complete harmony.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 7. One culture means that the state shall encourage in every way to the development of spiritual culture. Every living being is a spiri
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tual spark covered by the material body. So there is no difference between the learned and the fool, so far spiritual identity is concerned. The learned shall try to uplift the position of the fool by love and affection and shall not look down upon any l
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iving being. That shall be the cultural propaganda of the universal citizens forum.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb0\sa540\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputy Ganj, Delhi and published by him from \line '
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Back to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 8-10-58.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY18: Volume 3, Part 14, November 20, 1958
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 14, November 20, 1958
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for glorifying the Absolute) (It revives man's Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Annual Rs. 2.25 Delhi, Thursday 20th November, 1958 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XIV
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price 10 nP. a Copy.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY18a: Truth and Beauty
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub TRUTH AND BEAUTY
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Under caption of LITERARY LAPSES in the editorial column of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Times of India}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Bombay dated 12/10/58 it was argued whether truth and beauty are compatible terms with one another. The editorial said, while criticizing Professor Hum
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ayun Kabir's speeches in Calcutta on literary lapses, that one would agree willingly, if it came to that, to express the truth, but since truth is not always beautiful-indeed it is frequently rather startling and unpleasant\'97how is one to express truth
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and beauty at the same time?
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In reply to this we may inform all concerned that Truth and Beauty are compatible terms. It is rather emphatically asserted that truth
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which is Absolute is always beautiful. The Truth is so beautiful that it attracts everyone including the Truth itself. Truth is so beautiful that many sages, saints and devotees have left everything for the sake of Truth. Mahatma Gandhi the idol of the m
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odern world dedicated his life for experimenting with Truth and all his activities were targeted towards Truth only.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Why Mahatma Gandhi\'97every one of us is searching after an urge of truth only because it is not only beautiful but also all powerful,
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all resourceful, all famous, all renouncing and all knowledge.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Unfortunately people have no information of the actual Truth and 99.9 percent men in all ranks of life are following the footprints of
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Untruth}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub only in the name of Truth and its searching after. We are actually attracted with the beauty of T
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ruth but we are habituated to love untruth from time immemorial in the name of Truth. And therefore to the mundaner Truth and Beauty are incompatible terms. The mundane Truth and beauty is explained as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A person fell in love with a beautiful girl(?). The man was very powerful and strongly built but his character was very doubtful. The g
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irl was not only beautiful in appearance but also saintly in character. As such the beautiful girl did not like the proposal of the powerful man. The powerful man however insisted upon his lustful desires and the beautiful girl requested the man to wait
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for seven days only and after that she fixed up a time when the man could meet her.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The strongman agreed and with high expectations began to count and wait for the zero hour when he was fixed up to meet the girl.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The saintly girl however in order to manifest the real beauty of relative Truth adopted a means which is very instructive. She took up
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a very strong dose of purgative medicine and for seven days continually she passed only loose stool and also vomited all that she ate. And all the loose stool and the vomits were stored up in suitable reservoirs. As a result of this laxative medicine the
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so-called beautiful girl became lean, thin like a skeleton and turned blackish in complexion and the beautiful eye balls were pushed into the sockets of the skull. And at the appointed hour she was waiting anxiously to receive the man in love.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The man appeared on the scene well dressed and well behaved and asked the waiting girl, who was depressed in appearance, about the beau
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tiful girl who called him there. The man could not recognize the waiting girl as the same beautiful girl whom he was asking for. The same girl however was in a pitiable condition and the foolish man in spite of repeated assertion could not recognize her.
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It was all due to the action of the medicine only.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub At last the girl told the powerful man all the story of her beauty and told him that she had separated the ingredients of beauty and st
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ored them up in the reservoirs. She also told him that he could enjoy the juices of beauty stored up in the reservoirs. The mundane poetic or the lunatic man agreed to see the juices of beauty and thus he was directed to the store of loose stool and liqu
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id vomit which were emanating unbearable bad smell and thus the whole story of beauty liquid was disclosed to him. The characterless man by the grace of the saintly girl was able to distinguish between the shadow and the substance and thus he came to his
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senses.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is the real position of every one of us who are attracted with the false material beauty. The girl as above mentioned developed a
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beautiful material body as she desired in her mind but in fact she was apart from such temporary material body and mind. She is in fact a spiritual spark and so also the man in love who was attracted by the false skin of the girl.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Both Professor Humayun Kabir and the editor of the Times of India are however deluded by the outward beauty and attraction of the relat
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ive truth and are unaware of the spiritual spark which is both Truth and Beauty at one and the same time. The spiritual spark is so beautiful that on its leaving the so-called beautiful body full of stools and vomit\'97nobody would like to touch it even
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though the same is decorated with costly costume.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And because we are all after a false relative truth therefore the same is incompatible with real beauty. The truth is so permanently be
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autiful that it maintains the same standard of beauty as it is for lacs and crores of years. Besides that such spiritual spark is indestructible. The beauty of the outer skin can be destroyed in a few hours time only by one dose of strong purgative pill
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but the beauty of Truth is always the same and indestructible as it is always. Unfortunately mundane editors and professors are ignorant of this beautiful sparks of spirit as well as the whole fiery resources of these spiritual sparks and their interrela
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tions of transcendental pastimes. When the same is displayed here by the Grace of the Almighty the foolish persons who cannot see beyond the senses take that pastime of Truth and Beauty in the light of the above store of loose stools and liquid vomit and
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thus become despaired and declare how Truth and Beauty can be accommodated at one and the same time.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The mundaners do not know that the Whole spiritual Entity is the beautiful Person attracting everything as the Prime Substance and the
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Prime source and Fountain Head of everything that be. And the infinitesimal spiritual sparks as parts and parcels of the Whole spirit are qualitatively the same beautiful and eternal entities. The difference is that the Whole is eternally the Whole and t
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he parts are eternally the parts. Both of them are the Ultimate Truth, ultimate beauty, ultimate knowledge, ultimate energy, ultimate renunciation and ultimate opulence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So far literary lapses are concerned any literature which does not describe such Ultimate Truth and Beauty is a store of loose stools a
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nd liquid vomit of the relative truth may it be described by any mundane poet or thinker of any country. Real literature is that which describes about these ultimate Truth and beauty. Poet Kalidas is as much a mundane litterateur as Professor Humayun Kab
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ir or the editor of the Times of India. Such a mundane litterateur like poet Kalidas went to see a learned queen of his time and sent his card. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be Continued}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY18b: Standard Moraily
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub STANDARD MORALITY
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Morality is the standard of activity by which the Supreme Authority is satisfied. So long we are concerned with the relative world, we
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must have to deal with relativities of actions and reactions accrued up by our routine work and to regulate such and such actions of daily affairs, we have to follow the standard codes so that our actions may be considered as moral.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Development of human consciousness by a gradual process to the highest codes of actions is another name of morality. In such developing
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stages of morality the principle of one man's food is another man's poison is also applicable because the moral codes of the lowest grade is different from the moral codes of the highest.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The moral codes of the marketplace is therefore different from the moral codes of a householder's life which is different from the mora
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l codes of the politicians. The politicians may take up some actions which are against the principles of householders standard of morality and the standard of morality in the household affairs may be completely different from the moral codes of the marke
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tplace. In that way we cannot find out the standard of moral codes unless and until we find out the standard of morality in all perfectness.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To take up a very common cause we may cite the following examples of morality. In the moral codes of the revealed scripture it is instr
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ucted that one should avoid the following immoral activities of life, if anyone wants at all to make any progress of life. Such prohibitory injunctions are as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) One should not make any unholy connection with woman.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) One should not indulge in the matter of unnecessary animal slaughter.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) One should not be addicted to the debased habit of intoxication.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (4) One should not be addicted to the debased habit of gambling enterprise.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These moral principles are to be observed especially by the public leader, a learned Brahmin, a religionist and by the head of executiv
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e department of the state. Unless such persons are strictly moral by the above codes we cannot expect any citizen of the state to follow the moral principle. The public leader cannot be a successful leader if he is not serious about the above moral princ
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iples.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahatma Gandhi became a successful public leader because he observed the above moral principles in life. Although he was a married man
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during his leadership of the country he completely abstained himself from all sorts of bodily relation with his married wife even and what to speak of making unholy connection with other codes of life. The first principle is this that one should be compl
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etely aloof from all womanly connection save and except his own married wife. In that sense child marriage is most convenient form of morality and there are many examples in the noble life. Mahatma Gandhi was married at the age of sixteen or so and it is
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said that his wife was elder than him by one year. But see the life of Mahatma Gandhi. Apart from economic considerations, the system of child marriage prevents both the man and the woman falling into immoral connection with the opposite sex. Psychologi
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cally both a boy or a girl develops the sex-consciousness at the age of thirteen to eighteen years of age according to different climatic conditions. In such stage especially after the attainment of puberty a woman wants a male and if she is not married
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within that time and allowed to mix up with boys who have developed the sex consciousness, it is quite natural that there is every chance of fall down either by the boy or by the girl. With the change of social conditions, the standard of conjugal life i
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s also changing but the code of avoiding unholy connection with woman is always there. You cannot indulge in unholy connection with the opposite sex because the social conditions have changed. Because unholy connection with woman is the beginning of all
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immorality. There are thousands and one examples in the history of mankind as to how a great man fell down simply by illegitimate connection with woman.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The highest principle of moral code begins therefore with the codes of avoiding illicit connection with woman.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the moral codes of ordinary dealing the standard of judging a person about his becoming a learned man is defined like this.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The testing criterions are as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) That a learned man is he who is able to look upon all women, except his own married wife, as his mother-is certainly a passed moral
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ist.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) That a learned man is he who treats others' property as much untouchable as are the household refuse thrown away in the dust bin of
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the street.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) That a learned man is he who behaves with all other living beings as he wants to be behaved by others.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nobody wants to be killed by any other living being. As such we should not indulge in unnecessary killing of the animals to satisfy the
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taste of the tongue.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore the next stage of morality begins with non-violence not in theory but in practice. You cannot look upon the poor animals as o
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bjects of killing by man and become moral at the same time. You cannot live at the expense of others and become moral at the same time. The whole world or the universe is conducted by a supernatural power of God. This external energy of the Supreme Lord
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is called by the name }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 'Avidaya Karmnsamga Shakti'}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the material energy. Everyone has to work for his li
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velihood. The services are of different grades. The service of the learned scholar is superior than that of the expert statesman. The expert and sincere service of the statesman is superior than that of the industrialist and the businessman. And the serv
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ice of the industrialist or businessman is better than the common and uncommon artisan or the expert and inexpert labourers. The labourer class of men can render service to the upper class men as above mentioned.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The affairs of the human society is being managed under the above arrangement and everywhere the division of the above four classes of
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men can be found under different names only. Such classification of men is made according to the standard of qualification and occupation and not by any birthright claim. The idea of the caste system is based on the above principle and it has nothing to
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do with any birthright claim. When such birthright claim is made the whole thing becomes vitiated and the order of the society becomes degraded for want of real moral strength.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The learned scholar who devotes himself to studies only must follow the previous learned Acharyas or men in authority and must not devi
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ate from the standard of the great Acharyas. In the Bhagwat Geeta worship of the bona fide Acharyas is recommended for the learned persons who actually want to do something good to the society. Such learned scholars may undertake all kinds of research wo
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rk to suit the current social and political circumstances and may make some external alteration in the procedure of the work but if they deviate from the ideals of the original authorities, they must be called immoral men. One should always follow the fo
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otprints of the standard Mahajan or the Acharyas recognized by all concerned. The research work taken up by such scholars must have an aim for the well-being of the society and not otherwise. Happiness for all the members of the society including the ani
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mal members is the ideal standard of morality.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nationalism does not mean for the human being only but nationalism based on moral standard must include the animals and all other livin
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g beings in the state. The statesmen make laws specially for the protection of the minority but they have no law for the protection of the majority of living being other than the human being. The state protects human being by all means but they send the
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poor animals to the slaughter house. This is against the principle of morality.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In India there are certain terminologies in respect of the learned scholars, devotees of the Supreme Lord and the Lord also. The learne
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d scholar is called the Brahmin, the pure devotee is called the Harijans and the Lord is called Narayana. Unfortunately a certain section of men claim to become a Brahmin simply by birthright without having the necessary qualification and the term Harija
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n which is specially meant for the pure devotees of the Lord is now applied to the lower class of men without any proper rectification. Any man even from the lowest status of society can become a Harijan or Brahmin and there is no restriction for them bu
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t such Harijan or Brahmin must possess the necessary qualification. That is the standard of morality. Immoral persons only claim something which they do not deserve. Immoral persons without being qualified want to capture power of the great man against t
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he principle of standard morality. Similarly the Lord is brought to the standard of wretched men under the name of Daridra Narayana without knowing the real morality. The word Narayan is so exalted that it cannot be compared with the names of Brahma the
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creator of the universe or Shiva the annihilator of the universe. And if such Narayana is compared with the wretched persons it is an act of immorality as it is said in the standard scriptures. So far birthright is concerned even a man born by a great fa
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ther cannot claim to be equal to his father without being duly qualified. The son of a big High Court Judge cannot claim to become the High Court Judge without the necessary qualifications.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta the Personality of Godhead claims all sorts of living entities as His own sons. As such all living entities includ
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ing the hogs and dogs naturally become His sons but as they have degraded themselves in the species of lower animals by the result of their own activities, they are never equal to the qualifications of the associates of God. Although a dog is also a son
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of God, he is a dog at the same time. It is the qualification only therefore that counts in all spheres of life and not simply by claiming the sons of the Supreme Lord. The moral codes of such qualifications are mentioned in the revealed scripture and mo
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rality means to qualify oneself to the satisfaction of the Supreme authority.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme authority is Vishnu or the Lord who is above all other living beings. In the Vedas, Vasudeva or Vishnu is described to be t
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he original Person. He is above all. Nobody is equal to Him or greater than Him. He is therefore the Lord of everyone big and small. It is said that the Surayas or the Aryas do always look upon the Supreme Lord Vishnu whereas others who do not do so or o
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ne who has no respect for the Supreme Lord call Him by any name, must be an immoral man and therefore such person is counted amongst Asuryas or the demons. The moral codes of the Asuryas are different from that of the Surayas. The moral codes of the Sura
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yas is to satisfy the wishes of the Supreme Lord whereas the moral codes of the Asurayas are to satisfy their own senses. The senses of the Asurayas being impure in the matter of sense satisfaction, their moral codes cannot be accepted as standard and we
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see therefore clashes amongst the asurayas in the name of moral standard. Sense gratification cannot be taken as moral at any stage. In any home, society or state nobody can be a moral man who satisfies his own senses without satisfying the higher autho
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rities. Nobody can be happy therefore in any status of the society or state if he is unable to abide by the moral codes of that particular institution in which he is attached.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub An Englishman or an American or a German or an Indian or anyone else are all free members of a free state respectively. But that freedo
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m is not absolute. Every individual member of the state must abide by the laws of the state otherwise such law breakers shall be subjected to the police action of the state. This idea of the small state and that of the individual person can equally be ap
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plied to the larger state of Vishnu or the Supreme Lord of the universal state.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The conception of the caste system is made by the order of the Lord and the Vishnupuranam }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 3.8.9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ] }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub verifies the order in the following words.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Varnashramacharavata
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purushena Para Puman
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishnuraradhyte Pumsam
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nanyattattosha Karanam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Any person who abides by the principle of four division of the social order as well as one who is able to follow the four stages of spi
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ritual realisation can only satisfy the Supreme Lord and there is no other alternative to satisfy Him. And that is the beginning of Morality.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And what is this Varnashram system? The four varnas are respectively the intelligent class of men, the statesmen, the commercial commun
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ity and the labourer class known as the Brahmins, the Kshatriyas, the Vaishyas, and the Sudras technically. And what are the Ashramas? They are different stages of development.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The whole system is schemed for fulfilling the mission of human life by suitable division of departmental activities. The aim is one na
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mely to satisfy the Supreme Lord. And as the Lord and the living entities are both living forces, the spiritual enjoyment between them by reciprocal exchange of dealings are not without variegatedness. The Lord is the chief amongst all kinds of living be
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ings. Both the Lord and the living beings are one in quality and therefore both of them want enjoyment by reciprocal give and take policy and the Lord being the chief personality all activities of the living entities can be moral only when they fulfill t
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he standard of satisfying the Lord. It is a scheme of cooperation for everyone's benefit. The intelligent class of men or the Brahmins are said to be the head of the whole body, the statesmen or the Kshatriyas are the arms, the commercial community or th
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e Vaishyas are the thighs and the labourer class of men are the legs of the whole body. So neither the head nor the legs are less important for the service of the body which compared with the all pervading Personality of Godhead. But without any service
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for the satisfaction of the Lord the scheme is a show only as much as the blind eye or false eye is only a show to cheat innocent public without any value of the eye. There is no quarrel between the capitalist and labourer or the industrialists and the l
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abourers in healthy or moral condition of the society as there is no quarrel between any different parts of the body in healthy condition. Combined activities for the one supreme goal of life i.e. satisfaction of the ultimate person is the sum and substa
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nce of moral standard.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anything which is not aimed at the above mentioned goal of life is called atheism or non-moral standard of life. Spiritual realisation
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and moral life are both identical things. Spiritual life without morality has no meaning and in the same way morality without the knowledge of the Supreme Authority is only a show. Any person who is engaged in the transcendental service of the Lord in te
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rms of the above scheme must have all the moral qualities which are visible in the character of the gods whereas person who has no relation with the personality of the Lord evidently cannot have any moral quality and that is the verdict of the history of
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human society. Therefore moral life is not a life of sense gratification but it is a life for the satisfaction of the higher authority.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The animal life is conducted only for sense gratification. An animal is pardoned for its entering a householder's premises and eating u
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p all the foodstuff stocked there, but if a man does so he is put into criminal trespass and so many other charges. The difference is that the animal does not know anything but sense gratification whereas the man is understood to have the sense of morali
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ty by obeying the laws of the state or society and therefore a man's action of trespassing a householder's premises is taken more seriously than that of the animal. That is the difference of a man and the animal. The human life is a benediction to unders
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tand this moral codes of the Lord and if he behaves like the animal life even in the human form, certainly he is again sent back to animal species of life for leading a life of the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .' Nara means a man and adhama means the most degraded. So naradhama means that a man who does not develop the moral standard of life is again degraded into t
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he animal kingdom with full facility for sense enjoyment like the dogs and hogs without any sense of morality.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As we have already stated that moral quality has no value if it is devoid of the relation of the Lord. A dog is sometimes called moral
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animal because it is very faithful to its master. But that sort of faithfulness has no moral standard because it has forgotten its relation with God. The dog may be very faithful to its master but it is not faithful to other dogs who are more akin to its
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features. A dog at once begins howling as soon as it sees another dog in the precincts of its jurisdiction and similarly we can see that a man is very good man in relation to his own atmosphere but when the question of self interest, community interest,
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society interest or national interest is there he becomes the most ferocious man exactly like the dog. These things happen only when there is not spiritual realisation of the human being and they think only in terms of self interest, community interest,
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social interest or national interest without any interest for the Lord. Real morality is there when everything is acted in the interest of the Lord which includes all other minor interest.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Without such spiritual realisation in view no amount of one-sided doggish service of faithfulness will bring in any moral standard of l
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ife. If it was possible at all then all the leaders of different nations would not have quarreled between themselves for some temporary things which they have wrongly accepted as permanent. For want of real moral life there is continuous rupture of natio
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nal interest and all schemes of peace and harmony being continuously frustrated without any solution. The dogs cannot make any solution of continuous quarrel because they are unable to revive their consciousness of relation with God. But the man if he li
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kes he can do so easily because he has the capacity of discharging this important duty.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The standard of civilization on the basis of unlimited sense satisfaction has to be changed into regulated life for spiritual realisati
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on and that will lead to the actual moral standard of life. In the diseased condition of life nobody can be happy increasing the standard of sense gratification. If he wants to get rid of the diseased condition he has to consult the experienced physician
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for guidance of diet and medicine. And to relieve the diseased condition of the present set up of Godless civilization the leaders have to consult the liberated physicians who have already prescribed the right medicine and right diet. The right medicine
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is very simple. They must attend to hear the transcendental messages from the Lord and the diet is prescribed in the matter of partaking the remnant foodstuff or Prasadam or the foodstuff which is first offered to the Lord. There is no fear of the foods
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tuff being taken up by the Lord if it is offered to Him but by doing so the foodstuff is purified by spiritual process which helps the eater in reviving his consciousness of relation with God. When one revives his Godly consciousness by hearing in submis
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siveness the message of the Lord and make practice for eating the Prasadam under prescribed rules, he is sure to revive his lost consciousness and thus make progress in becoming a moral man proportionately with the revival of God consciousness. Every dis
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ease takes some time for its being completely cured but the treatment must begin without delay. We shall request all leaders of the society in all countries to accept this process of treatment which is neither expensive nor difficult. The whole thing is
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possible to be adjusted in terms of the special circumstances and we shall advise everyone to adopt this method for a general relief in the epidemic of moral degradation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Advancement of modern education has no value because it is devoid of moral standard. Advanced students in the university of modern educ
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ation have to be guarded by regular Police force for the matter of observing the moral codes of the university. And the highest officer in the state service has to be brought into justice by the supreme court of law for his conduct of misappropriation of
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public money. Such is the condition of moral life at present.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore an educated man does not necessarily mean a man of morality while an illiterate man with full consciousness of the Lord's pre
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sence everywhere makes him the most moral and faithful man in the world. Therefore it is not the so-called education but it is God consciousness of the man that will bring in the required moral standard. Godless civilization full with vulgar literatures
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of sex indulgence or instruction by advanced science in the matter of sense gratification of the uncontrolled senses makes the whole scientific brain immorally compact. Invention of the atomic bomb is the result of the highest grade of scientific brain.
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But the whole world is disturbed now for its fear may be real or unreal and it is the sign of pure sense gratification under the influence of power intoxication. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be Cont
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inued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY18c: Scholars Deluded
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub SCHOLARS DELUDED
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (A critical review of Dr. Radhakrishnan's edition of the Bhagwat Gita)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Cont'd. from previous issue}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We had no intention to enter into arguments with Dr. Radhakrishnan but the Brahmachary repeatedly requested to review the Bhagwat Gita
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of Dr. Radhakrishnan as there are so many self contradictory statements committed by the great scholar. We have all respects for Dr. Radhakrishnan because he is not only the second citizen of India, the great world renowned philosopher and a scholar in t
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he Hindu philosophy but also he is truthful Brahmin with considerable knowledge in the Impersonal Brahman. There is a popular saying that there is no harm in creating some antagonism with a great scholar but there is harm even by creating a friendly rela
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tion with a fool. An antagonistic scholar will never deal in revenge but an ignorant fool may commit many blunders even in the friendly dealings. So we are not afraid of Dr. Radhakrishnan when we put forward the critical review of his great scholarly exp
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osition of the Bhagwat Gita.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is a popular story in Bengal that a man who was a great scholar in the Ramayana of seven cantos asked somebody as to whose father
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was Sita (?). In the above explanation of Dr. Radhakrishnan as quoted above that it is not the personal Krishna to whom we have to give ourselves up but to the unborn etc. Dr. Radhakrishnan means that Krishna is born, has beginning and is transient (?).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In such misunderstanding about Krishna by Dr. Radhakrishnan, we find a similarity between him and the Ramayana scholar who enquired abo
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ut the fatherhood of Sita (?). The whole theme of the Bhagwat Geeta is culminated in the following words which Shri Krishna said to Arjuna (B}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .G. }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ch. XVIII}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarban Dharman Paritajya
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mamekam Saranam Braja
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aham Tva Sarva Papebhya
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mokshyishyami Ma Shucha
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Personality of Godhead said to Arjuna that he should give up all desires and take His }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub saranam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or take shelter unto Him. He was assured not to become hesitating in doing so, because in that way he would be saved from all the reactions o
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f sins.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub His }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub saranam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub means }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Saranagati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and Dr. Radhakrishnan has explained this }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sadabidha Saranagati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as follows in his essays page 62.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Prapatti has the following accessories (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) goodwill to all (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub anukulyasya Samkalpa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) (
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II) absence of ill will (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub pratikulyasya vivarjanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) (iii) faith that the Lord will protect (}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub rakshisyatiti visvasapalanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) (iv) resort to him as savior (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub goptritve varanam tatha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) (v) sense of utter helplessness (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karpanyam}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) and complete surrender (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub atma nikshepa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All these six different items are meant in relation with the Personality of Godhead. Goodwill to all is a byproduct of a devotee but it
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is not possible for a devotee or any person to surrender to everyone and all. Therefore the word 'anukulyasya samkalpa' means directly that one should accept Sri Krishna without fail as the Supreme Personality of Godhead and not in the manner suggested
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by Dr. Radhakrishnan. When he says the Lord he must mean the Personality of Godhead and not His impersonal feature }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub . Resort to Him in an utter sense of helplessness was actually done by Arjuna to the personality of Sri Krishna even in the beginning of the Bhagwat Geeta as he (Arjuna) know it perfectly well that Sri Krishna is the Supreme Personal
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ity of Godhead. The Absolute Lord with Whom there is no difference of the impersonal Brahman. There is no difference in the Person and imperson of the Supreme Brahman. But Dr. Radhakrishnan has made a difference in Krishna which is a dormant sign of ill
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will to the Personality of Godhead, although he admits that the Bhagwat Gita is meant for describing the Personality of Godhead. This process of '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub pratikul}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' behaviour is certainly not 'anukulyasya samkalpam.' It is something like goodwill to all except Shri Krishna (?).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The "Bhagwat" affirms that by the grace of the illusory energy, the great scholars can sometime cover the meaning of a word or can coin
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something else and we think Dr. Radhakrishnan's meaning of the word Anukulyasya Samkalpa is something like covering its real import.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prapatti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means the first principles of }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Prapatti means to agree to serve. For the Jnanis or the empiric philosophers it takes however many births to attain to
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the stage for Prapatti. The description of Saranagati as quoted by Dr. Radhakrishnan is a statement of the Vaishnava Tantra and the whole process is meant for Vishnu Upasana (worship). Those who are worshippers of the Lord (Vishnu) are known as Vaishnava
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s. Anukulyasya samkalpa means that one should render services to Krishna favourably.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anukulyena Krishnanushilanam bhaktiruchyate.}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' Bhakti means to serve the Lord favourably. After all everyone is bound to serve the Supreme Lord either directly or indirectly and such service is rendered sometimes unfavourable. Those who
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are serving unfavourably are nondevotees like }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kansa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Jarasandha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . They also thought of Krishna constantly (which is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Smaran
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am}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) but because such smaranam was made unfavourably such persons were not counted amongst the devotees. To remember the Lord favourably is therefore called }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub anukulyasya samkalpam.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We think that is the real meaning of the word and not as it is explained by Dr. Radhakrishnan.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta the Personality of Godhead Sri Krishna says surrender unto Me only. But Dr. Radhakrishnan says surrender not to th
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e person Krishna. Is it not the opposite view to suit the particular type of philosophy followed by Dr. Radhakrishnan? This indirect interpretations of the Mayavadi school for all kinds of revealed scriptures are acts of }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub pratikul samkalpa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and this pratikul samkalpa of the Mayavadins is properly condemned in the Bhagwat Geeta as follows:\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 7.15}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Na Mam Duskritina Mudha
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prapadyante Naradhama
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mayaya Pahrita Jnana
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashuri Bhavamashrita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kansa, Jarasandha and persons who followed them were designated as Ashuras because they did not treat Krishna very favourably. Such Ash
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uras are made to forget their real knowledge by the influence of material energy. Kansa or Jarasandha both of them were highly enlightened so far as material knowledge is concerned, but because they disobeyed or despised Sri Krishna they were called Ashu
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ras.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Reading the Bhagwat Geeta by the process of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub anukulyasya samka
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lpa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub was approved by Sri Chaitanya Mahaprabhu in the following narration.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When Sri Chaitanya Mahaprabhu, the great Apostle of preaching transcendental love of Godhead, was touring in South India, He met one si
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mple Brahmin at the temple of Sri Ranganath. This Brahmin was reciting Bhagwat Geeta in his devotional way. The pure Brahmin was reading the Bhagwat Geeta in the ecstatic style with tears in his eyes but other fellows who knew him well were laughing and
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joking at him. His neighbours knew it that the Brahmin was illiterate and therefore it was not possible for him to read out the text of the scripture which is written in Sanskrit. Sri Chaitanya Mahaprabhu observed the incidence and he went forward to the
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Brahmin scholar and asked him very politely what he was reading and why he was crying by reading the book. The Brahmin promptly replied that although he was making a show of reading the Bhagwat Geeta, in fact he could not read even an alphabet of it. Th
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e Lord then asked him why he was reading it? The Brahmin replied that his spiritual master had asked him to read daily the 18 chapters of the Bhagwat Geeta although his spiritual master knew it well that he was not conversant with the language or even th
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e alphabet of it. The Lord then asked him what was the matter that caused him weeping while going through the book? The Brahmin replied that although he was unable to see even a word of the Bhagwat Geeta yet he was feeling the presence of Sri Krishna as
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Parth Sarathi sitting on the chariot of Arjuna. This presence of Sri Krishna as the chariot driver of Arjuna made him constantly weeping. He felt it in ecstasy as to how much kindly was Sri Krishna so that He has had accepted a sort of menial service of
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His devotee. The Mayavadi impersonalist cannot think of the Absolute's becoming a menial servant of His devotee but actually there is stage in the transcendental plane like that which is inconceivable by the Mayavadi philosophers or which can never be im
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agined by any mundane wrangler who is always busy to exploit the service of a mundane servant in mammon's relation. And those who know it they say that let people worship all kinds of Vedic literatures for culturing knowledge or out of fear of the mundan
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e bondage, but they are concerned with King Nanda in whose courtyard the Supreme Lord was made to play just like a crawling child. As such this transcendental relation of the Brahmin reading Bhagwat Geeta in the Temple of Sri Ranganathji as it was seen b
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y Lord Chaitanya Himself gave verbatim evidence of the Sruti Mantras }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\cs3545\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub \'c7U}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 6.23}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ] }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub which runs as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yasya Deve Para Bhakti
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yatha Deve Tatha Gurou
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tasyaite Kathitha Hyartha
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prakashyante Mahatmana.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Mahatmas, who have pure transcendental faith in the Supreme Lord and the same amount of faith in the self realised spiritual master
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, to them only the words of the transcendental sound reveals by the self illuminated spiritual power.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Chaitanya Mahaprabhu embraced the illiterate reader of the Bhagwat Geeta and certified fully that he was actually reading the book.
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It does not matter that the Brahmin was illiterate to the bottom but literary scholarship or empiric knowledge has nothing to do with the transcendental sound which can be heard by the suitable ear which is made submissive prepared by the transcendental
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loving service of Godhead and not by mundane scholarship. It is said in the Padma Puranam as follows.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub To be Continued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb0\sa540\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputy Ganj, Delhi and published by him from \line '
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Back to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 8-10-58.
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY19: Volume 3, Part 15, February 20, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 15, February 20, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa540\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Saturday 20th February, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XV
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY19a: Anti-Material World of the Kingdom of Godhead
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Anti-Material World of the Kingdom of Godhead
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\line }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Now recognised by progressive science
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Modern materialistic science has discovered anti-material world which was so long unknown to the wranglers of gross-materialism. In the
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Times of India}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dt. 27.10.59 a news service, dated at Stockholm 26.10.59, was published as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Two American atomic scientists were awarded 1959 Nobel Physics Prize today for the Discovery of Anti-Proton, proving that matter exist
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s in two forms as particles and anti-particles."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "They are Italian-born Dr. Emilio Segre 69 and Dr. Owen Chamberlain, born in San Francisco.............."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "According to one of the fundamental assumptions of the new theory, there may exist another world or an anti-world built up of anti-mat
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ter. This anti (material) world would consist of atoms and sub-atoms particles spinning in reverse orbits to those of the world we know. If these two worlds would ever clash, they would both be annihilated in one blinding flash."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this statement of the modern scientists the following things are accepted:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1. There is an anti-material atom or particle which is in another form of matter but it is made of anti-qualities of material atoms.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2. There is another anti-material world than this material world of which we have got certain extent of experience.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 3. These two different worlds may clash at a certain period which may bring in annihilation of both the worlds (?).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Out of these three items, we, students of theistic science, agree with the items No. (1) and (2) but we cannot agree with the (3) item
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because matter as it is constituted is subjected to annihilation but anti-matter which is freed from all sorts of material symptoms must be also free from being annihilated from its very nature of existence. If matter is destructible or separable anti-ma
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tter must be indestructible and inseparable. We shall try to discuss the above three points from the angle of authentic scriptural vision.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The most authentic and recognised scripture of the world is the Veda. The Vedas are subsequently divided into four (Sham, Yagu, Rik and
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Atharva). The difficult subject matters of the Vedas are very stiff for ordinary understanding. And to make the grave subject matters more easily understandable, the above mentioned four Vedas are again explained in the history of Mahabharata and eighte
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en Puranas. Ramayana is historical epic but contains all the necessary informations of the Vedas. Therefore the four Vedas, original Ramayana, Mahabharat, the Puranas etc., are all Vedic literatures. The Upanishads are parts of the four Vedas and Vedanta
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Sutra is the cream of the Vedas. And to summarise all these Vedic literatures, the Bhagwat Geeta is accepted as the cream of all Upanishads and the entrance explanation of the Vedanta Sutras. The conclusion is that from the Bhagwat Geeta alone you can h
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ave all the lessons of Vedas as it is spoken by Lord Shri Krishna the Supreme Personality of Godhead, Who descends on this material world from the anti-material world to give complete information of the superior form of matter.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The superior form of energy of the Personality of Godhead is described in the Bhagwat Geeta, as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Para Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The scientists have discovered that there are two forms of matter but the same thing is described more perfectly in the Bhagwat
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Geeta as two forms of energies. Matter is an energy which creates the material world and the same energy in her superior form creates the anti-material world. The living entities also do belong to the superior energy group. The inferior energy or the mat
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erial energy is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apara Prakriti.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore in the Bhagwat Geeta the creative energy is presented in
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two forms namely }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apara and Para Prakrities.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Matter itself has no creative power. When it is manipulated by the living energy, material things are produced. Matter in its crude for
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m is therefore the latent energy of the Supreme Being. Whenever we think of energy it is natural that we think of the source of energy. For example we may think of the electrical energy but along with it we think of the electrical power house where the e
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lectrical energy is generated. Energy is therefore not self-sufficient but it is under the control of a Superior Living Being who controls the energy. Fire is the source of two another energies namely, light and heat. Light and heat have no independant e
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xistence without Fire. Similarly the two forms of energies namely the inferior and superior energies are derived from a third source call it by any name. But that source of energy must be a living being with full sense of everything. That Supreme Living
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Being is the Personality of Godhead Shri Krishna or the all attractive Living Being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Vedas the Supreme Living Being or the Absolute Truth is called Bhagwan or the full fledged Living Being who is the Fountain Head
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of all kinds of energies. Discovery of two forms of energies by the scientists is not the end of progressive science but they have still to go farther in the matter and thus discover the source of the two particles or atoms namely material and anti-mate
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rial.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub How do you explain the anti-material particles? We have experience of material particles or atoms but we have no experience of the anti
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-material atoms. But the Bhagwat Geeta }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [2.13]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub gives a vivid description of the anti-material particles a
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s follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "This anti-material particle is there within the material body. And because it is within the material body the material body is progres
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sively changing from childhood to boyhood, from boyhood to youthhood and from youthhood to old age after which the anti-material particle leaves the unworkable old body and takes up another material body."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This description of a living body confirms the scientific discovery that matter exists in two forms. When one of them or the anti-mater
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ial particle is off from the material body, the latter becomes useless for all purposes. As such, anti-material particle is undoubtedly superior energy than the material energy.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Nobody should therefore lament for the loss of material energy. All varieties of sense perception in the categories of feeling well or
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unwell are but interactions of material energy\'97which come and go like the seasonal changes. As such they are temporary appearance and disappearance of material interactions. This description of material interactions confirms also the inferiority of m
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aterial form of energy in comparison to the Superior form of energy called by the name 'Jiva' or the living force."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Any intelligent man, therefore, who is not disturbed by these interactions of material energy and thinks of such resultant happiness a
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nd distress as different phases of the inferior energy, is competent to regain again the anti-material world where life is eternal and of permanent bliss."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anti-material world is suggested here and the information is that in the anti-material world there is no such experience of seasonal ch
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anges. Everything there is permanent, blissful and full of intelligence. But when
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\nosupersub ANTI-MATERIAL PARTICLE IS INDESTRUCTIBLE
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub we say it a world it has its forms and paraphernalia of different categories beyond our material experiences.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The material body is destructible and as such it is changeable and temporary. So is the material world. But the anti-material living f
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orce is nondestructible and therefore it is permanent. Expert scientists have thus distinguished the different qualities of the material and anti-material particles as temporary and permanent respectively."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The discovery of the two forms of matter have yet to find out the qualities of anti-matter. But the vivid description is already given
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in the Bhagwat Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as follows and the scientist can make further research on the basis of these valuab
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le information.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The anti-material particle is finer than the finest of the material particle and this living force is so powerful that it spreads its
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influence all over the material body. Although the anti-material particle is finer than the finest of material particle it maintains the whole material body in sound and healthy state as if with medicinal effect. That anti-material particle has immense p
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otency than material particle and as such nobody can destroy such anti-material particle."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Here is the beginning of description of the anti-material particle and it is given more expressively in the following manner.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The finest form of anti-material particle is encaged within the gross and subtle material bodies. But with all the material bodies (bo
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th gross and subtle) are destructible whereas the finest anti-material particle is eternal principle. One should therefore be more serious about this eternal principle."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Perfection of science will culminate when it is possible for the material scientists to know the qualities of the anti-material particl
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es and liberate it from the association of non-permanent material particles. This liberation of the anti-material particle from the association of material particles is the highest stage of scientific progress.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The suggestion of the scientists, that there may exist also another world consisting of anti-material atoms and a clash between the two
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worlds namely material and non-material will result in the annihilation of both the worlds is partly true. Such clash is continually going on between the material and anti-material particles. But in that continuous clashing, annihilation of the material
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particles is taking place at every step while the non-material particle is trying to get out of it. And this fact is explained in the Bhagwat Geeta }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [2.17] }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The non-material particle, which is the living entity which influences the material particles to work, is always non-destructible. So
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long the anti-material particle is within the lump of material particles known by the name of gross and subtle bodies, the whole thing manifests as a living unit. As such in the continuous clashing between the two particles, the non-material particle is
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never annihilated neither any body is able to cause such annihilation of the anti-material particle at any time past, present or future."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We think therefore that the theory of annihilation of both the worlds is wrong in conception. This is further explained in the Bhagwat
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Geeta as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The finest and immeasurable anti-material particle is always indestructible, permanent and eternal. But its encagement by material par
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ticle is annihilated at a certain period. The same principle is applicable also in the case of material and anti-material worlds. Nobody should be afraid of the anti-material particle as becoming subject to annihilation either as particle or as the world
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of such particles."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Everything that is annihilated is also created at a certain stage. As the material body is created so also the material world is create
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d. And because the anti-material particle is never annihilated so also it is never created. This is corroborated in the "Bhagwat Geeta" }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [2.20] }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The anti-material particle which is the vital force is never born or created. It exists eternally. It has no date of birth nor any per
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iod of death. It is neither created nor annihilated by repetition. It is eternally existing and as such it is the oldest of the old and yet it is always fresh and new. By annihilation of the material particles the anti-material particle is never annihila
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ted."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The above principle is applicable to the anti-material world also. When the material world is annihilated, the anti-material world exis
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ts in all circumstances. This fact will be explained more elaborately later on in this article. The anti-material scientist may also know it from the Bhagwat Geeta }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [2.19] }{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "A learned fellow who knows perfectly well that the anti-material particle is indestructible does not think of its being annihilated by
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any means."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The atomic scientist may think of annihilating the material world by their discovery of nucleus weapons, but they are unable to do so i
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n the matter of anti-material world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The anti-material particle is more clearly explained in the following lines:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It is neither cut into pieces by any material weapon, nor it is burnt by fire. Neither it is moistened by water nor it is dried up or
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evaporated by air." }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [2.23]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It is indivisible. non-inflammable, insoluble and non-evaporable. On account of its being eternal it can enter into any sort of body.
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Being steady by constitution, its qualities as above are always fixed up." }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [2.24]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It is inexplicable also on account of its being contrary to all material qualities. It is unthinkable by ordinary brain. It is unchang
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eable. Nobody should ever lament over the anti-material principle." }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [2.25]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thus in the Bhagwat Geeta and in all other Vedic literatures the superior energy anti-material principle is accepted as the vital force
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or the living spirit explained in one word as 'Jiva.' This living principle is impossible to be generated by any sort of combination of material elements. The material elements namely (1) earth, (2) water, (3) air, (4) fire, (5) sky, (6) mind, (7) intel
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ligence and material (8) ego all these eight material principles are described as inferior energies whereas the living force or the anti-material principle is described as the superior energy. They are called energies because they are controlled by the s
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upreme Living Being or the Personality of Godhead (Krishna).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The materialist was so long limited within the boundary of eight material principles as above mentioned but it is encouraging that he h
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as now a faint information of the anti-material principle and an anti-material world also. We hope with the progress of time such materialist will be able to estimate the value of anti-material world, where everything is anti-material without any trace o
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f material principles. The very word anti-material suggests that the principle is completely different from all material qualities. The mental speculators, in two groups, realise this anti-material principle in two different morphological conclusions. On
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e of them (the gross materialist) deny to accept the anti-material principle or they admit only of disintegration of material combination at a certain stage. The other one accepts the anti-material principle as completely opposite to the material princip
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le with its twenty-four categories. The second speculator is known as the 'Samkhyas' or the speculator who scrutinise the material principles with minute analysis and synthesis. And at the end of such conclusion such Sankhyaists do accept only a transcen
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dental principle or anti-material principle. But the difficulty for both of the above mental speculators is that they speculate with the help of inferior energy without any source of information from the Superior. It is therefore necessary that one shoul
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d rise up to the plane of Superior energy and from that transcendental position only one can realise the real position of the anti-material principle.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub From the platform of material world one cannot estimate the real position of the anti-material world. But the Supreme Lord who is the c
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ontroller of both the material and anti-material energies descends out of His causeless mercy and gives us complete information of the anti-material world and thus we can know what the anti-material world is. The Supreme Lord and the living entities both
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are of the same anti-material quality. We can thus make an idea of the Supreme Lord by an elaborate study of the living entities. Every living entity is an individual person. Therefore the Supreme Living Being must also be the Supreme Person. In the Ved
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ic literature the Supreme Person is very rightly claimed as Krishna. This name of Krishna of the Supreme Lord is the only intelligible Name of the highest order. Because He is the controller of both the energies material and anti-material, the very word
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Krishna signifies that He is the Supreme Controller.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta the Lord informs this fact as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "There are two worlds namely the material world and the anti-material world. The material world is made of inferior qualities energy di
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vided into eight material principles but anti-material world is made of superior qualities energy. And because both the material and anti-material energies are emanations of the Supreme Transcendence Personality of Godhead, it is apt to conclude that Lor
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d Krishna is the ultimate cause of all creations and annihilations."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord's two inferior and superior energies manifest the material and anti-material worlds and as such He is the Absolute Truth. In t
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he Bhagwat Geeta the Lord }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [7.7] }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub explains the fact as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I am, therefore, the highest principle or transcendence and there is nothing greater than Me, oh Dhananjoy. Everything that be is thus
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interwoven in My energies exactly like the pearls are woven on the thread."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Long long before the discovery of the principles of anti-matter particles or the anti-material world, the subject matter was delineated
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in the pages of the Bhagwat Geeta. And from the Bhagwat Geeta it appears that the philosophy was first taught to the presiding deity of the Sun-globe. This means that the principles of the Bhagwat Geeta was spoken by the Personality of Godhead long long
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before or at least 400,000,000 forty crores of year before. Modern science has just very late discovered partial truth
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\nosupersub GODHEAD-PANACEA FOR HUMAN ILLS
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub inculcated in the Bhagwat Geeta. The suggestion or assumption of the anti-material world is also mentioned in the Bhagwat Geeta. And fr
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om all these data it may be assumed without the slightest doubt that the anti-material world is the world situated in the anti-material sky. This anti-material sky is mentioned in the Bhagwat Geeta as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Sanatan Dharam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the eternal nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Exactly like the material atoms, the anti-material atoms also create the anti-material world with all its paraphernalia. The anti-mater
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ial world is inhabited by anti-material living beings. The living being means anti-material atoms and as such in the anti-material world there is nothing like inert matter. Everything there is a living principle and the Supreme Personality in that region
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of anti-material world is God Himself. The denizens of the anti-material world reside there with the Personality of Godhead with eternal life, eternal knowledge and eternal bliss.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the material world the topmost planet is called 'Satyaloka' or 'Brahmaloka.' In these groups of planets, living beings of the highes
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t talents live. The presiding deity of the 'Brahmaloka' is called 'Brahma' the first living being created in this material world. Brahma is also a living being like so many of us but he is the highest talented personality in the material world. He is not
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in the category of God but he is in the category of the living entities dominated by God. God and the living entities both belong to the anti-material group and so also the anti-material world. The scientist therefore will do well to make research work
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in the constitution of the anti-material world how it is administered how things are shaped there, who is the predominating personality there and so on. In the Vedic literatures especially in the Sreemad Bhagbatam, these subject matters are elaborately d
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ealt with and the Bhagwat Geeta is the preliminary study of the Bhagwatam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These two important books of knowledge must be thoroughly studied by all men of the scientific world. They will give them many many clu
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es to go forward in the matter of scientific discoveries.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are two classes of men namely the transcendentalist and the materialist. The transcendentalist gathers knowledge from the authori
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tative scriptures like the Vedic literatures. The Vedic literatures are received from the authoritative sources who are in the transcendental disciplic successional line. This disciplic successional line is also mentioned in the Bhagwat Geeta. It is said
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there that hundreds of crores of years before the principles of the Bhagwat Geeta were spoken to the presiding deity of the Sun-globe, who delivered the knowledge to his son }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Manu}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub from whom the present generation of Man has come down. The Manu again delivered the transcendental knowledge to his son known as the King Ikshaku who is the forefather of the dyna
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sty in which the Personality of Godhead Sri Rama appeared. This long chain of disciplic succession was broken during the advent period of Lord Shri Krishna (5,000 years before) and thus the same chain of disciplic succession was again reinstated with Arj
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una the first disciple of Godhead in this age. The transcendentalist therefore of this age gathers knowledge from the disciplic successional line of Arjuna so that without troubling himself in the matter of materialistic research work such transcendental
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ist acquire the truths of matters and anti-matters in the most perfect way and save time and botherations unlike the gross materialist.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The gross materialists who do not believe in the words of the Personality of Godhead are unfortunate creatures. They are undoubtedly ve
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ry talented, educated and advanced in knowledge to a certain extent but they are at the same time bewildered by the influence of material manifestation without any knowledge in the anti-material jurisdiction. It is a good sign therefore that the material
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istic scientist is gradually progressing towards the region of anti-material world and it may be possible for them to make further progress in the matter and thus can know one day, it is better late than never, the details of anti-material world where th
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e Personality of Godhead resides as the Predominating Figure whereas the living entities who live there along with Godhead in equal status but at the same time a predominated as servitors. In the anti-material world there is no difference between the pre
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dominated and the predominator but yet the sense in perfection of the Predominator and the predominated prevails there without any inebriety of the material world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The nature of the material world is destructive. The assumption of the physical scientist about the annihilation of the two worlds name
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ly the material and non-material by a chance flashing clash-is partially true as far as we get it from the Bhagwat Geeta. The material world is a creation of changing modes of Nature called by the name of Sata, Raja and Tama. It is created by the Rajas m
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ode, it is maintained by the Sata mode and it is annihilated by the Tama mode. These modes are present everywhere within the material world and as such in every second, in every minute and in every hour such creation, maintenance and annihilations are ta
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king place all over the material world. The highest planet of the material world namely the 'Brahmaloka' is also subjected to these modes of nature, although the duration of life in that planet, on account of its predominance of Sata modes is said to be
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4300000 x 1000 x 2 x 30 x 12 x100 of years as we know in this planet. But with all these long period of years the planet is destructible. In comparison to the eternal life in the non-material world, these countable years in the highest planet of the mate
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rial world is a negligible stand. The speaker of the Bhagwat Geeta or the Personality of Godhead Shri Krishna asserts, therefore, the importance of anti-material world which is His abode. He says as follows. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs24\cf0\nosupersub [8.18-22]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "All the planets within the material world are destructible at the end of 4300000 x 1000 x 2 x 30 x 12 x 100 of solar years. And all th
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e living beings docile in these planets of the material world are also materially destroyed along with the destruction of the material world. The living entities are but anti-material particles. Unless they do elevate themselves to the region of anti-mat
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erial world by a rigid culture of anti-material activities, such living entities or the anti-material particles do remain within the material world in the non-manifested state. They take their material shape along with the rebirth of the material world.
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Only those living entities who take to the loving service of the Personality of Godhead during the manifested stage of material life are undoubtedly transferred to the anti-material world, after quitting the material body. Life immortal is obtained by th
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ose only who goes back to Godhead by practice of anti-material activities."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub What are these anti-material activities? The anti-material activities are just like medicinal doses. When a man falls ill he goes to th
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e medical man. The physician prescribes some medicine which are material things as well. But because they are prescribed by the expert physician such medicinal doses cure the ailments of the suffering patient. Foolish materialist does not put himself und
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er the treatment of expert transcendental physician. Otherwise he would have been cured of his material diseases which put him under the tribulations of repeated births, deaths, illness and old age. Such foolish materialist can better put himself under t
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he treatment of 'Back to Godhead' and thus transfer himself to the anti-material world where there is eternal life or no birth and no death.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Annihilation of the material world takes place in twofold ways, partial annihilation takes place at the end of every 4300000 x 1000 sol
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ar years or at the end of every day of the 'Brahmaloka' the topmost part of the material world. During that time of partial annihilation, the topmost planets of the material world are not annihilated but at the end of each 4300000 x 1000 x 2 x 30 x 12 x
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100 of solar years the whole cosmic manifestation is closed up and merged with the anti-material body from where the material principles emanate manifest and again merge into the same after annihilation. And the anti-material world, which is far away fro
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m this material sky, does not annihilate at any time it absorbs the material world. It may be that a clash may take place between the material and anti-material worlds as suggested by the scientist and as a result of this clash the annihilation of the ma
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terial world takes place but so far the anti-material world is concerned there is no annihilation at all even when all the material worlds are annihilated.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This eternally existing anti-material world is non-manifested to the material scientist. He can simply have an information of its exist
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ence contrary to the modes of material world. Full details of the anti-material world can be known only from the infallible sources of liberated authority who has thoroughly realised the constitution of the anti-material principle. This information of th
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e anti-material world is therefore received by aural reception by a submissive disciple of the Personality of Godhead. The Vedas or the Vedic knowledge
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs36\cf0\nosupersub BHAKTIYOGA-THE WAY TO ANTI MATERIAL WORLD
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub was thus imparted into the heart of 'Brahma' the first living being in the created material world and Brahma educated Narada of this tr
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anscendental knowledge. So is also the Bhagwat Geeta. The philosophy of the Bhagwat Geeta was spoken by the Personality of Godhead some times to the Presiding Deity of the Sun-globe and when such knowledge was misinterpreted by breaking the chain of auth
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oritative aural reception, it was again repeated by the Personality of Godhead by His presence in the battlefield of Kurukshetra. At this time Arjuna took the place of 'Brahmaji' to receive the transcendental knowledge from Shri Krishna. In order to driv
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e out all misgivings of the gross materialist, Arjuna asked all relevant questions about the bonafides of the Lord and all relative answers were given by the Lord to the full satisfaction of a layman. Only those who are too much captivated by the glamour
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of material world cannot accept the authority of Lord Shri Krishna on account of their polluted life of unclean habit. Therefore one has to become thoroughly clean in habit and heart before one can understand the details of the anti-material world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such details of the anti-material world are many times more exhaustive than the details of the material world. The material world is on
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ly a shadow representation of the anti-material world and the intelligent class of men who are clean in heart and habit will be able to know such details in the nutshell from the text of the Bhagwat Geeta. They are as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The presiding Deity of the anti-material world is Shri Krishna in His original personality as well as by expansion of his many plenary
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portions. Such Personalities of Godhead can be known only by anti-material activities commonly known as devotional service. The Personality of Godhead is the Supreme Truth and He is the Whole anti-material principle. The material principle as well as th
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e anti-material principles are emanations from His Person. He is the root of the complete tree. When water is poured into the root of a tree the branches and leaves of the tree develop automatically. And in the same way when Shri Krishna the Personality
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of Godhead is worshipped, all details of material worlds are enlightened in the heart of the devotee without labouring in the materialistic way. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is the secret of the Bhagwat G
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eeta.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The process of entering into the anti-material world is different from the materialistic ways. Admittance or transmigration of the indi
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vidual living being or the anti-material particles who is now embarrassed by material association,\'97can enter the anti-material world very easily by practising the anti-material activities while residing in the material world. But those who are gross m
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aterialists and depend on the limited strength of experimental thought by mental speculation or by materialistic science can enter into the anti-material world with great difficulty. The means of approach of the gross materialist in the anti-material wor
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ld is covered by shrouded endeavour. The mechanical planes or missile or electronic rockets that are now being thrown in the outer space cannot even approach the material planets in the higher regions and what to speak of the planets situated in the anti
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-material sky far beyond the material sky within our experience. The 'Yogis' who have perfectly controlled the mystic power can also enter into that region with great difficulty. The 'Yogis,' who can control the anti-material particle within the material
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body, by practice of mystic powers can give up their material bodies at will at a certain opportune moment and thus enter the anti-material world through a specific thoroughfare which connects the material and anti-material worlds. If such 'Yogis' are a
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t all able to do this act they can do so in accordance with the prescribed method given in the Bhagwat Geeta }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [8.24-26]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Persons who have realised the transcendence can reach the anti-material world by leaving their material bodies during the period of Ut
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tarayana or when the sun faces towards the northern side or at another auspicious moment in which the deities of fire and effulgence control the atmosphere."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "These different deities are powerful directing officers appointed in the administration of the Cosmic intricacies. Foolish people who
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are unable to see the intricacies of cosmic management flout up the personal management of fire, air, electricity, days night periods, etc. But the perfect 'yogis' know how to satisfy such unseen administrators of the affairs of material world. Such yogi
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s take advantage of such administrations and leave the material body at will at an opportune moment when they can enter the anti-material world or in the higher planets of the material world. In the higher planets of the material world they can enjoy mor
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e comfortable and pleasant life for lacs and crores of years but life in those higher planets is not eternal. Those who desire eternal life do enter into the anti-material world by the 'Yogic' or mystic powers at the opportune moments created by the admi
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nistrators of the cosmic affairs unseen by the gross materialists of this 7th class planet of earth."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Those who are not yogis but die at some opportune moment on account of their previous pious acts of sacrifice, charity, penance etc. c
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an rise up to the higher planets after death to return back again on this planet. Such periods of death is called '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dhooma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub ' Night, black-fortnight or when the sun passes facing southern side."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To summarise the whole thing as above mentioned the Bhagwat Geeta recommends everyone to adopt the means of devotional service or anti-
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material activities if at all anyone wants to enter into the anti-material world. Such persons, who adopt the means of devotional service as prescribed by the expert transcendentalist, shall never be disappointed in their attempts to enter into the anti-
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material world. The obstacles are many but the devotees of the Personality of Godhead can easily overcome such difficulties if they follow rigidly the path chalked out by the transcendental devotees. Such devotees or the passengers who are progressing in
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the journey of life towards the anti-material kingdom of God are never bewildered in such attempts. Nobody shall be cheated if he adopts the guaranteed path of devotion for entering into the anti-material world. One can easily attain all the results tha
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t are derived from the studies of Vedas, performing sacrifice, practising penance or disposing of charities-simply by the unilateral performance of devotional service technically known as 'Bhaktiyoga.'
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 'Bhaktiyoga' is therefore the panacea for all purposes and it has been made more easier, specially for this iron age, by the Lord Himse
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lf in His most sublime liberal and munificent appearance as Lord Chaitanya. By His Grace one can quickly pick up the principles of 'Bhaktiyoga' by summary disappearance of all misgivings in the heart and by extinction of the fire of material tribulations
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with a chance of ventilating transcendental bliss.
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'Ba
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ck to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor's residence: 1/859; Keshi Ghat, P.O. Vrindaban, Mathura (U.P.)
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY20: Volume 3, Part 16, March 20, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 16, March 20, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Sunday 20th March, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XVI
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anual Rs 2.25 nP.
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\par }\pard \s890 \qc\sl240\slmult1\sb360\sa360\li2880\ri2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640\brdrl\brdrs\brdrw22\brsp42\brdrcf0\brdrt\brdrs\brdrw22\brsp42\brdrcf0\brdrr\brdrs\brdrw22\brsp42\brdrcf0
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\brdrb\brdrs\brdrw22\brsp42\brdrcf0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f7\fs28\cf0\nosupersub On the occasion of Lord Chaitanya's 474th Birthday anniversary on the 13th March, 1960, we venture to announce herewith that Kaviraj Krishna Das
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Goswami's Bengali Chaitanya Charitamrita has been rendered into English under the title of CHAITANYA CHARITAMRITA-ESSAYS & TEXT in 3000 pages. Specimen of the great Book is published in this issue to draw attention and to invite enquiries from prospecti
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ve customers. It will be published in six parts of at least 500 pages.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY20a: Identity of Lord Chaitanya
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Identity of Lord Chaitanya
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Chaitanya Mahaprabhu is no other than the combined form of Sri Sri Radha and Krishna. He is the life of those devotees who strictl
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y follow the footprints of Sri Srila Rupa Goswami.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srila Rupa Goswami and Srila Sanatan Goswami both are principal followers of Sri Swarup Damodar Goswami who acted as the most confident
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ial servitor and constant companion of Lord Sri Krishna Chaitanya Mahaprabhu whose name was known as Viswambhar in His early life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And from Srila Rupa Goswami, Srila Raghunath Das Goswami comes as the direct disciple and the author of Sri Chaitanya Charitamrita }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , Sri Krishna Das Kaviraj Goswami stands to be his direct follower.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub From Goswami Krishna Das Kaviraj the direct disciple is Srila Narottam Das Thakur who accepted Viswanath Chakrabarty as his servitor. V
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iswanath Chakrabarty accepted Jagannath Das Babajee from whom Srila Bhaktivinode Thakore was initiated and Srila Gour Kishore Das Babajee the spiritual master of Om Vishnupada Bhaktisiddhanta Saraswati Prabhupad\'97the Divine spiritual Master of our humb
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leself.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The above is the chain of disciplic succession from Sri Chaitanya Mahaprabhu down to our humbleself. As such in this English Commentati
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on of the Chaitanya Charitamrita there will be nothing new manufactured by our tiny brain. It will contain only the remnants of foodstuff that was originally eaten by the Lord Himself. Lord Shri Chaitanya Mahaprabhu does not belong to the mundane plane o
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f three qualitative modes. He belongs to the transcendental plane (spiritual sky) which is beyond the reach of imperfect sense perceptions of a living being domiciled in the material sky. No living being including the highest erudite mundane scholar beca
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use of his residence in the material sky can approach the transcendental plane unless he submits himself to the transcendental sound transmitted from the far beyond spiritual sky and received through the aural sources in a receptive mood. In that mood on
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ly the message of Sri Chaitanya Mahaprabhu can be realised. As such everything that will be described here has nothing to do with any sort of experimental thought created by the speculative habit of an unrest mind. It is not a mental concoction but spiri
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tual experience in fact which can be mentioned only by acceptance of the line of disciplic succession as described above keeping the transmission of sound in perfect order. Any deviation from that line will bewilder the reader in understanding the myster
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y of Sri Chaitanya Charitamrita which is a transcendental literature meant for postgraduate study of a student who has not only heard but also has realised all the essence of Vedic literatures such as Upanishad, Vedanta etc. and their natural commentatio
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ns, Sri Bhagwat Gita and Srimad Bhagwatam respectively. This commentation of Chaitanya Charitamrta is presented for the study of sincere English scholars who are really seeking the Absolute Truth. It is not an arrogance of scholarship of a mental specula
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tor but it is a sincere effort to serve the order of a Superior Authority whose service is the life and soul of this tiny effort.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is not a bit of deviation from the revealed scriptures and anyone who is in the line will be able to catch up the essence of this
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book simply by the method of submissive aural reception.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The purport of the first part put up as an essay is as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are in the beginning fourteen Sanskrit Slokas as it will appear in the text portion describing the Absolute Truth. The next three
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slokas in Sanskrit describe the three principal deities of Vrindaban namely Sri Sri Radha Madan Mohan, Sri Sri Radha Govinda Deva and Sri Sri Radha Gopinath Ji.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Out of the first 14 slokas, the first one is the symbolic representation of the Supreme Truth. And the whole of the first part is as a
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matter of fact devoted to this single sloka. In that description, relevant facts in the matter of the spiritual master all described. The spiritual Master is bifurcated into two plenary facts called by the names of initiator spiritual master and instruct
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or spiritual master. Both of them are one and identical because both of them are phenomenal manifestations of the Supreme Truth. Then there are devotees who are divided into two classes namely, the apprentice and the passed. The Supreme Lord exists with
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innumerable beams and expansions. Such expansions are called incarnations of the potency, incarnation of the quality and incarnation of authority. They are therefore three in all. The Lord is described in His manifestive and pastimeous features. His pote
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ncies are described to be three principally. Such potencies are described as the consorts in the kingdom of God, the Queens of Dwarkadhama the highest of all of them are the damsels of Braja. Lord Sri Krishna and His different plenary portions are all in
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the category of the Lord Himself while His devotees are considered as eternal associates. As such the devotees are also His potencies. The potent and the potency being unavoidably one and the same thing they are fundamentally one. But the function of th
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e two being differently exhibited, they are simultaneously different also. Thus the Absolute Truth is manifested by diversity in one Unit. This philosophical truth in pursuance of the Vedanta Sutra is called 'Achinta Veda Ved Tatwa' or the conception of
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simultaneously one and different from the Absolute Truth. And in the later portion of this Chapter the transcendental position of Sri Chaitanya Mahaprabhu and that of Sri Nityananda Prabhu is described with reference to the above theistic facts.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The author of Sri Chaitanya Charitamrita has begun practically with a respectful obeisance unto the three deities of Vrindaban namely S
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ri Radha Madan Mohan, Sri Radhagovinda and Sri Radhagopinath ji. These three deities of Vrindaban are the life and soul of the Bengali Vaishnavas who have a natural aptitude for domiciling in Vrindaban and they are known as the Goudiya Vaishnavas. The Go
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udiya Vaishnavas who are strictly in the line of Sri Sri Chaitanya Mahaprabhu do worship the Divinity by chanting the Mantra composed of eighteen letters. Such chanting of transcendental sound belonging to spiritual sky is meant for developing a sense of
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transcendental relation with the Supreme Lord reciprocation of mutual affectionate mellows and takes on to achieve the desired success in loving service. The three deities mentioned above are the object of worship in three different stages of developmen
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t and the followers of Sri Chaitanya Mahaprabhu scrupulously follow these principles of approach.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Goudiya means the Bengali. The part of land in India between the southern side of Himalaya Mountain and Northern part of Vindiya Hills
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is called Aryavarta or the land of the Aryans. This portion is divided into five parts or provinces called by the name of Pancha Gouda. Such divisions are called Saraswat (Kushmere Punjab), Kanyakubja (Uttar Pradesh encircling the city of Lucknow), Mudhy
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a Gouda (M.P.), Maithila (Bihar and part of Bengal) and Utkal or Orissa. Bengal is called by some as Gouda Desha partly due to her forming portion of Maithila and partly because the capital of Hindu king Raja Lakshman Sen who was known as Gouda. Later on
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this portion of Bengal's old capital came to be known as 'Goudapura' and gradually as Mayapura. The devotees of Orissa are called the Orias and in the same way the devotees of Bengal are called 'Goudiyas.' That is the summary history of the Goudiya Vais
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hnavas, and the devotees of the Southern India are known as Drabiras Devotee. As there are five provinces in the Aryavarta so beyond there is Dakshinatya which is also divided into five provinces called Pancha Dravirs. All four Vaishnava Acharyas as well
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as Sripad Sankaracharya of the Mayavad school all of them appeared in the provinces of the Pancha Dravir. Amongst the \'97Vaishnava Acharyas, all of whom are accepted by the Goudiya Vaishnava, Sri Ramanuja Acharya appeared in the southern part of Andhra
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Desha at Mahubhutapuri. Sri Madhyacharya appeared at 'Pajakam' in the district of Mangolese near Vimangiri. Sri Vishnu Swami appeared at Pandya and Sri Nimbarkar appeared at Mengyerpattam in the extreme southern end. Sri Chaitanya Mahaprabhu for all pra
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ctical purposes accepted the chain of disciplic succession of Madhyacharya. His line of Vaishnavas do not accept the Tatwavadis who also claim as descendant of Madhyacharya. To keep a clear distinction from them the Vaishnavas of Bengal call themselves a
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s Goudiya Vaishnavas. Besides this, Shri Madhyacharya is known by another name called Sri Goudiya Purnanda. And therefore Madhya Goudiya Sampradaya is just the suitable name of the Goudiya Vaishnava.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Now coming again to the first fourteen slokas the author wishes to offer his obeisances to his spiritual master, the Vaishnavas or devo
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tees of the Lord and to the Lord Himself. By doing so the author desires success in his great attempt. By remembering these three foremost guardians of success one can overcome all stumbling blocks in the path of devotional service. And as such one can a
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chieve the desired object very easily.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such auspicious functions can be ascertained in three different ways. The 1st one is to ascertain the object of worship, the second one
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is obeisances and the 3rd one is benediction.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Out of the 1st fourteen slokas, two only are meant for offering respectful obeisances to the object of worship particularly and ordinar
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ily.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the third sloka the object of worship is ascertained which gives us direction to the path of the Absolute Truth. In the four slokas
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the author offers his holy benedictions to the people in general by wishing the Divine Grace of Sri Chaitanya Mahaprabhu.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the fourth sloka, the object of Sri Chaitanya's appearance is superficially described. But in the 5th and 6th Slokas the confidentia
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l reasons of Sri Chaitanya's appearance are distinctively described.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore out of the fourteen slokas, six are devoted for delineating the Truth of Sri Chaitanya Mahaprabhu whereas from the 7th to the
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11th slokas the truth about Sri Nityanand Prabhu is elaborately described. In the next two slokas, i.e., by the slokas Nos. 12 & 13, the truth about Sri Adwaita Prabhu is described. In the 14th sloka the summary is made as five Tatvas or five principal
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factors of the Absolute Truth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The acts of auspiciousity are therefore chronicled in these fourteen slokas. And in the midst of such auspicious action, the object of
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worship is definitely ascertained.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Now the author wishes to offer his respects to all the readers and audience of Sri Chaitanya Charitamrita just in the manner of a humbl
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e Vaishnava before he makes a vivid analysis of each and every one of the above 14 slokas. After offering his obeisances to all the audience he requests them to hear him attentively what he says about Sri Chaitanya Mahaprabhu with reference to the contex
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t of revealed scriptures.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The first one of the above 14 slokas is described as follows:\'97
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vande Gurunisaabhaktani-\line shamustavatarakan Tatprakash-\line amascha tachahhakti Krishna\line chaitanya Samgakam
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Krishna the Personality of Godhead enjoys by His six different potencies and expansions as follows:-
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) Krishna Himself, (2) His incarnation, (3) His plenary manifestation (4) His devotees who act as two kinds of spiritual masters and
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(5) His different energies. The author offers his obeisance to all these six principles of the Absolute Truth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The two spiritual masters are (1) the initiator and (2) the instructor. He is first of all offered respectful obeisances. There is no d
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ifference between the initiator and the instructors spiritual master. Although there is influence of functions of the two types of spiritual master, there is no difference in identity.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The instructor spiritual masters are the six Goswamins called by the name (1) Sri Rupa, (2) Sri Sanatan, (3) Sri Bhatta Raghunath, (4)
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Sri Jiva, (5) Sri Gopal Bhatta and (6) Sri Raghunath Das Goswami. The author accepts them as his instructor spiritual masters. By such acceptance it is specifically made clear that nobody should be accepted as a Goudiya Vaishnava who has no obedience to
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these six Goswamins. He therefore offers his respectful obeisances unto them.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He proceeds on further to pay his respects unto those unalloyed devotees to which Sribas Thakur is the leading one. After this the auth
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or desires to pay his homage unto Adwaitaprabhu who is the plenary portion of the Lord. And then he proposes to make his obeisances unto Sri Nityananda Prabhu, counter manifestation of the Lord Himself.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Gadhadhar Prabhu is the eternal energy of the Lord Himself and the author offers his obeisances unto Him with all respects.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Krishna Chaitanya Mahaprabhu is the Personality of Godhead Himself and this author offers his obeisance more than thousand and one
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times at His Lotus feet.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The above is the process of approaching the Supreme Lord by gradual appreciation. That is the way of devotional service. If anyone desi
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res unalloyed devotional service, one must keep his aim for associating with the devotees of Shri Krishna. By the association of the devotees only, a conditioned soul can achieve a taste for such transcendental love. By such association of devotees only
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one can revive his eternal relation with Godhead in His specific manifestation as well as in the specific transcendental mellows which one has eternally imbibed in him. If any one of such neophyte devotees wants to know more about the Supreme Truth Sri K
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rishna such fortunate devotee takes shelter of one or more than one spiritual masters and submissively enquires from them in the science of devotion. There are two ways of understanding the truths about Sri Krishna. A devotee who is already attracted by
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the Name, Form, Quality etc. of the Supreme Lord may be directed to the specific manner of devotional service without wasting time in the matter of logical approach. The expert spiritual master knows well how to engage one's energy in the matter of trans
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cendental loving service of the Lord and thus according to the devotees special tendency, he is engaged in the species of devotional service. The initiator spiritual master is one only because in the scriptures acceptance of more than one initiator spiri
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tual master is always forbidden. But there is no limit for accepting a number of instructor spiritual master. Generally a spiritual master who constantly instructs a disciple in the matter of spiritual science becomes the initiator spiritual master later
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on.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We should always remember that a person who is reluctant to accept a spiritual master for initiation is sure to become baffled in his e
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ndeavour to go back to Godhead. Such person who is not properly initiated may present himself as a great devotee but in fact he is sure to encounter many many stumbling blocks on his way of progressive march towards spiritual realisation and the net resu
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lt is that he has to continue the term of his material existence without any relief. Such helpless person is compared with a ship without a rudder as such a careless ship cannot reach her destination. It is imperative therefore to accept a spiritual mast
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er if at all anyone desires to gain the favour of the Lord. Service of the spiritual master is essential in this matter.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If there is no chance of directly serving the spiritual master, then the devotee does serve him by remembering his instructions only. T
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here is no difference between the spiritual master's instructions and the spiritual master himself. In his absence, therefore, his words of direction shall be the guide of the disciple. If a man thinks that he is above all suspicion and therefore there i
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s no need of consulting any other else including the spiritual master, he becomes at once an offender in the lotus feet of the Lord and an offender can never go back to home back to Godhead. It is imperative also that a seriously inclined person must acc
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ept a bonafide spiritual master in terms of the Shastric injunction and give up the company of a pseudo spiritual master in terms of social usages and hereditary or customary and ecclesiastic conventions.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srila Krishna Das Kaviraj Goswami is one of the authorised spiritual masters and as such he teaches us worship of Sri Chaitanya Mahapra
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bhu along with His all constant associates. Such associates are principally six such as (1) Guru or the spiritual master (2) Isabhakta or the principle of servitorship (3) Isaprakasa or the principle of manifested Godhead (4) Isavatara or the principle o
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f incarnations of Godhead (5) Isasakti or the principle of potency of Godhead and Isaswarupa or the principle of Supreme Lordship in Person.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These principles are adored at once by chanting the following transcendental sound namely\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li1080 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sreekrishna Chaitanya\line Prabhu Nityananda.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li1080 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sree Adwaita Gadhadhar\line Sreebasadi Gour Bhakta-Vrinda.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this arrangement Shrikrishna Chaitanya is the Personality of Godhead Himself and Shri Nityananda is manifested Godhead available to
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everyone and all without any distinction. As such He is the original spiritual master as well. All spiritual masters therefore must be as good as Shri Nityananda Prabhu without imitation. The followers of Nityananda Prabhu both in theory and practice are
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all descendants of the Lord. The family of Nityananda Prabhu is not fixed up in a particular type of flesh and blood or the bones ever. Shri Nityananda Prabhu does not belong to any ingredients of the mundane world. There is no difference between His bo
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dy and self as ordinary living being. It is an offense therefore to bring in Nityananda Prabhu to the characteristics of mundane plane and falsely claim to become His flesh and blood. Anyone following the instructions of Shri Nityananda Prabhu and duly a
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uthorised by an Acharya can perform the duty of bonafide spiritual master. Such spiritual master is intimately connected with Shri Nityananda Prabhu but he can never claim to be identical with Him although he is no lesser than Him in the matter of spirit
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ual mastership.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Adwaitaprabhu is the incarnation of the Personality of Godhead, Shri Gadhadhar Prabhu is His Internal Potency and Shri Nivas Prabh
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u is the Chief of His innumerable devotees and servitors. The external potency of Godhead is called Maya who can never stay as intimate associate of the Lord as much as darkness cannot remain in the presence of light, although darkness has no independant
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existence without light. Darkness is an illusion and temporary cover of the light.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The relation of a disciple with his spiritual master is as good as his relation with the Supreme Lord. The spiritual master shall alway
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s represent himself as the humblest servitor of the Personality of Godhead but the disciple must look upon him as the manifested representation of Godhead. The author of Shri Chaitanya Charitamrita explains this fact very nicely in a number of Payars (So
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net). He says that according to the tenets of authoritative scriptures the spiritual master is equal in position like Shri Krishna because he bestows mercies upon his disciple.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A spiritual master is not therefore an enjoyer of facilities offered by a disciple but on the contrary he (the spiritual master) is a c
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onstant servitor as the parents are to their children. Without the most attentive service of the parents no children can grow up to a manhood and similarly without the care of the spiritual master nobody can rise up to the plane of transcendental service
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.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Sreemad Bhagwat (11.17.2}{\b0\i0\ul0\strike\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) Srikrishna the Personality of Godhead instructed Shri Uddhava as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "My dear Uddhava, you can accept the spiritual master as Myself. You should not, as a matter of fact, consider the spiritual master as
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an ordinary man and thus belittle his personality. Guru or the spiritual master represents all the dominating gods."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As we have already discussed the two principles of spiritual master namely the initiator spiritual master and the instructor spiritual
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master are one. So Srila Kaviraj Goswami says that the instructor spiritual master is as much a bonafide representative of Srikrishna, because Shrikrishna Himself also teaches us as instructor spiritual master from within and without. From within He teac
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hes us as Paramatma our constant companion and from without He teaches us as it is in the Bhagwat Geeta and so also as the instructor spiritual master.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The spiritual master is called Acharya or the transcendental professor. Such professors of spiritual science initiate the disciple in t
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he studies of spiritual science and the ceremony observed in this connection is called Upanayan or to bring one nearer the spiritual master. One who cannot be so brought nearer to the spiritual master is indicated as sudra who remains without any sacred
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thread. The sacred thread hanging on the body of a Brahmin, Kshatriya and Vaishya is the symbol of such initiation by the spiritual master and the thread is not worth even a pie if the same is put on as a matter of boasting a high parentage. It is the du
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ty of the spiritual master to initiate the disciple by thread ceremony and after such Samaskara or purificatory process, the spiritual master begins to teach the disciple Vedas. A Sudra born man is not debarred from such spiritual initiation but he must
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be approved by a spiritual master who is authorised to award the right of becoming a Brahmin, if he at all finds the disciple to be perfectly in order. Such spiritual master can be bonafide only if he has himself a perfect knowledge of the Vedic shastras
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and he himself is accustomed to abide by the injunctions of the Shastras. Specific description of this spiritual mastership as well as the sign of bonafide disciple are described both in the Manu Samheeta (2.140) as also in the Vayu Puranam.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Srimad Bhagwatam also (11/29/6}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Uddhava Ji, after hearing from Shri Krishna all necessary instruction about Yoga, said, "Oh my Lord! transcendental poets or experts in the spiritual science cannot express their indebtedness u
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nto You even though they are endowed with a prolonged life of a Brahma. They are so unable because nobody can estimate the volume of Your mercy which You manifest in the shape of a spiritual master from without and as the super soul from within; all for
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dissipating the unfavourable conditions of a living being and for revealing Yourself in his pure heart."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In fact the Personality of Godhead out of His immense compassion only reveals Himself as the spiritual master. Therefore in the dealing
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s of an Acharya there is nothing except a servitorship attitude on behalf of the Personality of Godhead. He is the Supreme Personality of Servitor Godhead. Therefore if any person poses himself as an Acharya without such servitorship attitude, then he wi
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ll be considered as offender and such offensive attitude cannot be a qualification of the Acharya. Cent percent servitorship attitude of an Acharya makes him a bonafide manifestation of the Supreme Lord and a real representative of Shri Nityananda Prabhu
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. Dissatisfied by an attitude of sense-gratification by mundaner one criticizes a real Acharya, dictated by envious temperament. But a bonafide Acharya is nondifferent from the Personality of Godhead and therefore to maintain an envious attitude toward a
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n Acharya is to envy the very Personality of Godhead producing a subversive effect in the matter of transcendental realisation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As mentioned above a disciple shall always behave with his spiritual master as manifestation of Shri Krishna. But at the same time it w
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ould be remembered always that a spiritual master cannot imitate or is authorised to imitate every one of the transcendental pastimes of Shri Krishna. False spiritual master poses himself as identical with Shri Krishna in every action and exploits the se
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ntiments of an innocent disciple in various ways. The impersonalist only can mislead the disciple that the spiritual master is identical with Krishna in every respect as such impersonalist desire ultimately to become one with Him. The real philosophy is
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Achinta Vedaved Tatwa which establishes everything as simultaneously one and different from the Personality of Godhead. That is the real position of a bonafide spiritual master. Srila Raghunath Das Goswami confirms this fact and says that we should alway
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s think of the spiritual master in terms of his intimate relation with Mukunda (Srikrishna). Srila Jiva Goswami, in his Bhakti-Sandarva (\chftn{\*\footnote\chftn \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Bhakti-sandarbha }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 213
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'e7uddha-bhakt\'e4s tv eke \'e7r\'e9-guro\'f9 \'e7r\'e9-\'e7ivasya ca bhagavat\'e4 sah\'e4bheda-d\'e5\'f1\'f6i\'e0 tat-priy
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atamatvenaiva manyante
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Pure devotees consider the spiritual master and Lord \'c7iva to be one with the Lord
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in that they are most dear to K\'e5\'f1\'eba, and not for any other reason.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub "}}}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 21}{\b0\i0\ul0
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\strike\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 6}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ), has clearly defined that a pure devotee's observation of the spiritual master and that of Lord Shiva as o
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ne with the Personality of Godhead is estimated in terms of their becoming very much dear to Him (the Personality of Godhead) being identical in all respects. Following the footprints of Srila Das Goswami and that of Srila Jiva Goswami later Acharyas lik
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e Srila Viswanath Chakrabarty has also confirmed the same truth in his celebrated prayers on the spiritual master that the spiritual master is accepted as identical with the Personality of Godhead in all the revealed scriptures but he is so accepted for
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his becoming very much dear and confidential servant of the Lord. The Goudiya Vaishnavas therefore worship Srila Gurudeva (the spiritual master) in that light of being the servitor Personality of Godhead and in all old literatures of devotional service o
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r in the songs of Srila Narottamdas Thakur, Srila Bhaktivinode Thakur or any other unalloyed Vaishnavas the spiritual master is always considered either as one of the confidential associate of Sreemati Radharani or the manifested representation of Srila
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Nityananda Prabhu.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A spiritual master who has to teach in the matter of transcendental science cannot be a mannerless and senseless deviated person. A man
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nerless person deviated from the truths of spiritual science cannot be designated as the bonafide Acharya. The Acharya spiritual master is divided into two as (1) liberated soul fully absorbed in meditation of devotional service and (2) as the invoker of
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spiritual consciences of a man by means of relevant instruction. The science of devotion is divided in respect of (1) the object of worship and (2) the means of worship. The Acharya who is authorised to deliver Krishna in the true sense of the term enri
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ches the disciple with full spiritual knowledge and thus awakens him in the act of devotional service. To become initiated by the spiritual master means the beginning of submissive aural reception of transcendental instructions and thus to awaken him in
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the practical service of Vishnu. This procedure of devotional service is known as Avidheya or actions which one is duty bound to do, the initiator spiritual master is the Personal manifestation of Shri Shrila Madan Mohan Vigraha while the instructor spir
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itual master is the Personal representation of Shri Shrila Govinda Deva. Both these deities are worshipped in Vrindaban. Shrila Gopinath ji is the last attraction of spiritual realisations.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta (10/10}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub it is clearly stated as how Lord Shrila Govinda Deva instructs his bonafide devotee. He says that persons who are constantly engaged in His transcendental loving service are awarded by Him an attachment for H
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im by enlightenment of theistic knowledge. And by this awakening of Divine Consciousness the devotee is enabled to relish the specific transcendental mellow in which he is eternally related.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This awakening of Divine Consciousness is awarded to such persons only who are convinced by devotional service about the transcendental
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nature of the Personality of Godhead. They know that the Supreme truth is the one without a second all Spirit and powerful Person full with senses transcendental and from Him everything is generated. He is the fountain Head of all emanance. Such pure de
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votees are always merged in the knowledge of Krishna and being absorbed in Krishna Consciousness the pure devotees exchange thoughts and realisations like big scientists exchange their views and result of researches in scientific academy. By each exchang
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e of thoughts in regard to Krishna gives pleasure to the Lord and as such with pleasure only Sri Krishna favours them with all enlightenment. The maxim in English 'God helps them so to help themselves' is also appreciable in this transcendental realm.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are many such instances in the scripture about the Personality of Godhead's action as the instructor spiritual master from within
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. He was the instructor spiritual master of Brahma the original living being of the cosmic creation. When Brahma was first created within this universe he was overwhelmed with and as to how he could apply his creative energy to decorate the whole cosmic
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situation. At first there was only sound and it resounded with the word 'Tapa' or to take trouble for spiritual realisation. One should voluntarily accept all sorts of troubles for spiritual realisation refraining from sense enjoyment. That is called 'Ta
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pa.' The sense enjoyer can never realise God and His science. When Brahma thus initiated by Shri Krishna engaged himself in 'Tapasya' or in the acts of transcendental realisation, he was by the pleasure of Vishnu able to visualize the transcendental worl
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d in spiritual sky known as Vaikuntha. Modern science can affirm this statement by its several discoveries like radio electrons, television, automation, transmission of radio messages etc. But the science which was applied in the painstaking of Brahma th
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e original father of mankind was still more subtler than modern science and in time the material scientist may be able also how we can communicate with the Vaikuntha world which is far beyond the material sky. When Brahma was able to enter into the Vaiku
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ntha world, he enquired about the potencies of the Supreme Lord and the enquiry was met by the Personality of Godhead in six consecutive statements. They are as follows and they are exactly the instructions from the Personality of Godhead as the Supreme
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spiritual master (Bhagwat 2/9.30-35).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (1) Transcendental knowledge about Shri Krishna is deeper than the impersonal knowledge of Brahman. Such knowledge is not only related
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with the fame and Personality of Shri Krishna but also it includes all other knowledge which are all related with Shri Krishna. There is nothing in existence which is not related with Shri Krishna. In a sense there is nothing except Shri Krishna and yet
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nothing is Shri Krishna except His Primeval Personality of Godhead. All these knowledges make a complete transcendental science. And Vishnu wanted to give Brahma the full-fledged knowledge of all about them. The mystery of this transcendental knowledge e
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liminates in personal attachment for the Supreme Lord with a resulting effect of detachment for everything non-Krishna. And there are nine different transcendental means for attaining this stage which are substantiated by the submissive process of 'heari
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ng, chanting, remembering, serving the lotus feet, worshipping, praying, assisting, fraternising and sacrificing everything for Him.' These are different parts of the same devotional service which is full of transcendental mystery. The Lord said to Brahm
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a that He was pleased upon Brahma and by His Grace only the mystery was being opened.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) The mystery is about His Personality and His transcendental Personal Form. The mystery is about the symptoms of His Form which is d
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istinct from any form of mundane elements. The mystery about His immemorable forms as Shyamsunder, Warayus, Rama, Gour Sunder and His colour of the form namely whitish, yellowship, reddish, and cloudish. The mystery is about His qualities as responsive P
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ersonality of Godhead to the pure devotees and impersonal Brahman to the dry speculators. His uncommon activities like lifting of the Govardhan Hill, marrying as many as sixteen thousands of Queens at Dwaraka or to enter into Rasa Dance with the damsels
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of Braja expanding Himself in as many forms as there were the damsels. And many many other uncommon acts of which only one aspect of scientific knowledge is presented in the body of the Bhagwatgita so widely read and adored all over the world by all clas
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ses of scholars with as many interpretations as there are the number of empiric philosophers. Thus He disclosed Himself in all the above mysterious aspects. The truth was revealed to Brahma by the process of descending knowledge without any help of the a
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scending process. His mercy descends from Him to a devotee like Brahma or from Brahma to Narada and from Narada to Vyasa and Vyasa to Sukhdeva etc. in the bonafide chain of disciplic succession. We cannot discover the mystery by any of our mundane endeav
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our but it is opened only by His Grace to the proper devotee. And there are different stages of such devotees. The mystery is gradually opened in the proportion of gradual process of development of service attitude. In other words, the impersonalists who
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simply depend on the strength of their poor fund of knowledge by a speculative habit without any submissive service of hearing etc. as mentioned above, cannot penetrate into that mysterious region of transcendence where the Supreme Truth is a transcende
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ntal Person without a tinge of material elements. Discovering the mystery means eliminating of the impersonal feature realised by a common class of servitor.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (3) In the course of disclosing the mystery of transcendental Personality of Godhead, the word 'Aham' is deliberately used. This 'Aham'
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word is extensively used in the Bhagwad Geeta also which is the preliminary study of Shreemad Bhagwat. Impersonal feature of the Absolute Person is called Brahman is clearly explained in the Bhagwat with emphasis on the word 'Aham.' The Lord is never a
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created being of the cosmic manifestation. He exists prior to the creation of this material world. The impersonal Brahman or the inexplicable unknown are all subordinate to the transcendental person. And after the annihilation of this cosmic creation He
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shall exist eternally. In the Srutis or Vedas the same truth is explained in the following words namely, "There was Vasudeva only before creation and there was neither Brahma nor Shankara." "Only Narayana was there and none else including Brahma and Rudr
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a" etc. His existence means His Name, Fame, Form, Qualities, Paraphernalia everything. The king is there means the king is there with all his associates and aristocracy. The king is never alone. When the name of the king is uttered, all his estates and p
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ara- }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub this article continues here - Ed.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0
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\nosupersub ]
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'Ba
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ck to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor's residence: 1/859; Keshi Ghat, P.O. Vrindaban, Mathura (U.P.)
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\par }\pard \s2160 \qc\sl240\slmult1\sb0\sa180\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub \'c4di-l\'e9l\'e4}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub Chap. 1-The Spiritual Masters (Handwritten) 1957-58]
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY21: Volume 3, Part 17, April 5, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 17, April 5, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Tuesday 5th April, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XVII
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anual Rs 2.25 nP.
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Copy-right reserved
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY21a: Variety of Planetary System
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Variety of Planetary System
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma Samhita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub ' fifth chapter there is a description of variegated planetary system even within the material world. And in the Bhagwat Geeta, such variegated planetary system in thousands and crores of material universes are conside
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red to be the one-fourth part of the complete creative energy of Godhead. The major three-fourth part of the Lord's creative energy is manifested in the spiritual sky called by the name }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Paravyoma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vaikuntha Loka.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The explanation of the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma Samhita}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' is now confirmed by the material scientist as much as he (the material scientist) has admitted of the anti-material world. We have discussed about the anti-material world in the last issue of the 'Bac
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k to Godhead' (}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 20-3-60}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) and in this article we shall try to give some idea of the variegated planetary s
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ystem within the material universes.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There was a news from Moscow dated 21st February as follows: (Indian Express New Delhi dated 22/2/60).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Russia's well known professor of astronomy Boris Vorontsov-Velianino said that there must be an infinite number of planets in the univ
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erse inhabited by beings endowed with reasons."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This statement of the Russian astronomer is but the latest confirmation of the statement of the '}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Brahma Samhita.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' In the 'Brahma Samhita' }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 5.40}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the description is summarised as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Yasya prabha prabhavata jagadauda koti kotisu vasudadi vibhuti bhinnam tad brahma niskulama annata ashesabhutam govindam adi purush
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am tam aham bhajami."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to 'Brahma Samhita' as mentioned above there is not only infinite number of planets as confirmed by the Russian astronomer bu
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t there is }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub an infinite number of universes also. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And all these infinite number of universes with their in
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finite number of planets within are floating on and are produced of the Brahma effulgence emanating from the transcendental body of Govinda (Lord Sri Krishna) the Primeval Lord who is worshipped by }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Brahma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the presiding deity of the Universe where we are residing.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Russian astronomer confirms also that all the planets, which are estimated to be not less than approximately 100,000,000 planets. A
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nd in the 'Brahma Samhita' it is said that in each and every one of the infinite number of universes, there are infinite number of variegated planets.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The astronomer's view was seconded by professor Vladimir Alpatov, a biologist. According to him, some of the above mentioned planets ha
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d reached a state of development corresponding to that of earth. The report adds also as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It could be that life similar to that in earth flourished on such planets."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Doctor of chemistry Nikolat Zhirov, covering the problem of atmosphere on other planets, pointed out that the organisms of a Martian,
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for instance, could very well adapt itself to normal existence with a low body temperature."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "He said that he felt that the gaseous composition of Martian atmosphere was quite suitable to sustain life of beings which have become
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adapted to it."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This adaptability of organism in different varieties of planets is described in the 'Brahma Samhita' as }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vibhuti Bhinnam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e., each and every one of the innumerable planets within a universe is endowed with a particular type of atmosphere
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and the living beings there are more perfectly advanced in science and psychology on account of better atmosphere of life. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vibhuti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub means specific power and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhinnam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means variegated. Scientists who are atte
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mpting to explore the outer space and trying to reach other planets by mechanical arrangements must know it for certain that organisms adapted to the atmosphere of the earth cannot exist in the atmospheric influence of other planets. As such the attempt
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to get into the orbit of the Moon, the Sun or the Mars, as they are anxious to get into these particular planets, will be completely a futile endeavour of man on account of different atmosphere prevailing in those planets which are described in the 'Brah
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ma Samhita' as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vibhuti Bhinnam.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Individually however one can attempt to go into any planet he desires but
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this is only possible by psychological changes in the mind of a particular person. Mind is the nucleus of the material body. The gradual evolutionary process of the material body depends more or less on the psychological changes in the mind. The change
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of bodily construction of worm into a butterfly and in the modern advancement of medical science to convert a man's body into a woman or vice versa all these depend more or less on the psychological change of the mind.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta it is said that at the time of death if anybody concentrates his mind upon the Form of the Personality of Godhead
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Shri Krishna and thus doing relinquishes one's body\'97such person at once enters into the spiritual existence in the anti-material world. This means that anybody who practices constantly for psychological changes of the mind from matter to the Spiritual
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Form of Godhead by performances of prescribed rules in the devotional services can easily attain to the kingdom of God in the anti-material sky and there is no doubt about it.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And in the same way if anybody desires to enter into any other planet of the material sky, he can go there just after quitting the pres
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ent body, i.e., after death, and enter into the atmosphere of the particular planet one desires to enter in. Thus if somebody wants to enter into the moon planet as they are now attempting or into the Sun planet or into the Mars, one can do so simply by
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performing statutory acts for that purpose. The Bhagwat Geeta confirms this statement in the following words. "The thing which a person meditates upon at the time of death, and quits his material body in that state of mind, does at once attain to that pa
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rticular thing after death." }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maharaj Bharat,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in spite of his severe penances, thought of his stag at the
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time of his death and thus he became a deer after death but with clear consciousness of his past life. This is very important point. The atmosphere created at the time of death is but an after-effect of the actual deeds which one performs during his dura
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tion of life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Sreemad Bhagwat (3.32) the process of entering into the moon planet is mentioned as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Materialistic minded men who have no information of the Kingdom of God are almost mad after material acquisition of wealth, fame and a
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doration. Such men are interested in the progressive welfare work of the family unit for self-satisfaction and progressively extending the activities for social or national welfare. Such men do attain to the desired object by material activities in the p
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rescribed mechanical or ritualistic discharge of duties and are thus inclined to satisfy the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pitris}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or th
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e bygone forefathers and so also other controlling gods by performances of sacrifices as presented in the revealed scriptures. Addiction to such acts of sacrifices and ceremonial observances such men do }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub enter into the moon planet}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub after death. When a person is thus promoted to the atmospheric conditions of the moon he gets the necessary strength to enjoy th
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e drinking of '}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Somarasa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' (a celestial beverage). The Moon planet is a place where the demigods like }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chandra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the predominating deity. The atmosphere and amenities of life there are far more comfortable and
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advantageous than those what we have got to utilize here. And reaching there if a person does not utilize the opportunity to get promotion to other better planets, he is degraded and is made to come up again on this planet or any other similar one like
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the earth. And such materialistic persons, even though they attain to the topmost planetary system, do certainly get themselves annihilated at the time of periodical general disappearance of the cosmic manifestation."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So far as the planetary system in the spiritual sky is concerned there are unlimited number of Vaikunthas in the Paravyoma and the rati
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o is that the manifestation of the Lord's internal potency, that is the spiritual sky, is three times greater than that of the material sky made by the external energy.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Poor materialist are busy in political adjustment in a place which is most insignificant in the evaluation of God. What to speak of thi
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s planet earth the whole universe with innumerable planets up and down is compared with a grain of mustard amongst the mustards packed in a bag. Such poor materialist makes plan here to live comfortably and thus waste most valuable energy of human life i
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n a thing which is never to be completed. Instead of wasting time in that plan making business }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub a plain and simple life with high thinking of spiritual life}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub would have saved the misguided human being from perpetual unrest which is a gift of matter.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Even if a materialist wants to enjoy developed material facilities, he can transfer himself to the other many many material planets whe
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re he can experience more and more advanced material pleasures. The best plan of life is to prepare oneself for going back definitely to the spiritual sky after leaving this body but yet if anyone wants to enjoy the largest amount of material facilities,
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one can transfer himself in the other planets, not by means of playful sputniks which are simply childish entertainments but by psychological effects and learning the art of transferring the soul by mystic powers. The yoga system is also materialistic i
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n as much as it teaches to control the movements of air within the body. The spiritual spark, soul is floating on air within the body and breathing exhalation are the waves of that air containing the soul. Therefore yoga system is a materialistic art of
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controlling such air which can be placed by practice of yoga from the stomach to the navel, from the chest to collarbones, from collarbones to the eyeballs and from the eyeballs to cerebellum. And from the cerebellum the expert yogi can convey his own so
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ul to any planet he desires. The velocity of air or light is taken into consideration by the material scientist but they have no information of the velocity of matter namely the mind and intelligence. We have some experience of the velocity of the mind b
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ecause in a moment we can transfer the mind to lacs and crores of miles away. Intelligence is still fine matter. Finer than intelligence is the soul which is not matter at all but it is spirit or anti-matter and is crores and crores times finer and power
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ful than intelligence. We can thus make an imagination of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the velocity of the soul and how quickly it can travel from one planet to}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub another by its own strength without any help of any sort of finer material vehicle.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Animal's civilization of eating, sleeping, fearing and sense-gratifying has misled the modernised man and they have forgotten how power
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ful a soul he is. As we have already described that the soul is a spiritual spark which is many many times illuminating, dazzling and powerful than the sun, the moon or electricity. Human life is spoiled by not realising his real identity. And Lord Shri
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Chaitanya Mahaprabhu along with Nityanand appeared to save the man from the type of misleading civilization.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub How the yogis can travel in all the planets of the universe is also described in the "Bhagwatam" as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When the vital force is thus lifted on the cerebellum there is every chance of these force being burst out from any one of the holes li
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ke eyes, noses, ears, as these are the places which are known as the seventh orbit of the vital force. The yogis therefore can block out these holes by complete suspension of passing air and carefully the yogi concentrate the vital force in the middle po
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sition or in between the eyebrows. At this position the yogi can think of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in which of the planets he wants to go after leaving this body.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub He can decide either to go to the abode of the Krishna in the Vaikunth which are transcendental places where nobody is required to come back again in the material world or at least if he desires not to go directly to
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the planets of the spiritual sky but wants to have a travel over the higher planets in the universe, he is at liberty to do so in that position.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub For a perfect yogi who has attained success in the system to leave this material body in perfect consciousness, the process is as easy
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as an ordinary man in lifetime goes from one place to another. As already discussed the material body is just a covering of the spirit soul, mind and intelligence is the under cover and gross body of earth, water, air, etc. is the overcoating of the soul
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. As such any advanced soul who has realised himself by the yogic process or the linking up process from matter to spirit\'97can leave these shirting and coatings of the soul in perfect order and as he desire. One has complete freedom by the grace of God
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. The Lord is kind upon us that we can live anywhere either in the spiritual sky or in the material sky and in any planet fixed up thereof. Misuse of this freedom makes him fall down in the material world and live in a conditional life full with threefol
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d miseries. To live a miserable life in the material world is a choice of the soul as it is nicely illustrated by Milton's "Paradise Lost" poetry and not of chance and from the material world also by his own choice he can go back to home, back to Godhead
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.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So in that critical time of placing the vital force in between the two brows, he is to decide where he wants to go. If he is completely
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reluctant to keep any connection with the material world, he can do so and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub within less than a second }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub he
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can reach the transcendental Vaikunth and appear there completely in spiritual body just suitable to him in the spiritual atmosphere. He has simply to desire to leave the material world both in finer and grosser forms and then put on the vital force on t
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he topmost part of the skull and leave this body from the hole of this skull called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahmrandhra.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is
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the highest perfection of practicing yoga system.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But as he is endowed with the freedom of will and as such if he does not wish to get himself completely freed from the material world b
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ut enjoy a life of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma pada}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or to occupy the post of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Brahma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and to see the place of materially perfect beings called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Siddha
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Loka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub where a living being has full capacity }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of controlling the gravity, space, time, overlordship, etc.,}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub then he has not got to leave the mind and intelligence (finer matter) but can simply give up the grosser matter and thus go up to the highest place of the material universe.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The sputniks or the so-called man-made planets made of mechanical arrangements will never be able to carry human being in the interplan
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etary outer space. Even they cannot go into the so much advertised moon. The reason is repeated again in the higher planetary system the atmosphere is different from here. Each and every planet has its particular atmosphere and if one wants to go to any
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particular planet anywhere within the material universe one has to get his material shirt and coats made up exactly adaptable to the climatic condition of that particular planet. It is just like this. If a person wants to go from India to Europe where th
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e climatic condition is different from India, then one has to change his dress accordingly. Similarly complete change of dress as much as we require to change the body when we want to go up to the transcendental planets of Vaikunth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The difference is that if we want to go to the highest material planet we need not change the finer dress of mind, intelligence and ego
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but we have to change the gross dress made of earth, water, fire, etc.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But when we go to a transcendental planet we require to change both the finer as well as gross bodies and we have to reach }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the spiritual sky completely in spiritual forms.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The change of dress will automatically take place simply by desi
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ring it at the time of death. This desire is possible only if we practice it during the conscious state of life. Such desires when practiced in relation with material world are called fruitive actions. When such desires are conducted in relation with the
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Kingdom of God, it is called divine or devotional service which is discussed also in this issue.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY21b: Devotional Services
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub DEVOTIONAL SERVICES
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (English version of the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 'Bhakti Rasamrita Sin
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dhu'}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub by Sri Rupa Goswami)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited by Tridandi Goswami Abhay Charan Bhaktivedanta Swami
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akhilla, Rasa, Amrita, Murti, Prasrmara, Ruci, Ruddha, Taraka, Pali, Kalita, Syama, Lalita, Radha, Preyan, Bidhu, Jayati.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akhila}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =All inclusive, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Rasa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mellow}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub , Zest, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amrita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Nectar}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Murti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Form
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, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prasrmara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Expanding, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ruchi}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Attractive features, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ruddha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Con
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trolling, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Taraka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =of the name, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub P
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ali}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =of the name, Kalita=Influenced by, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Syama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub =of the name, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lalita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =of the name, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Radha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Shrimati Radharani, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Preyan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub =Dearest, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bidhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Consort, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Jayati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub =Exists with glories.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord (Shri Krishna) Who is the dearest consort of Shrimati Radharani\'97exists eternally with all glories. He is all inclusive Personal
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ity Mellow transcendental in His eternal Form. By the expansion of his multi attractive features He is the controlling deity of the cowherd damsels like Taraka, Pali with influence over Syama and Lalita.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord Shri Krishna Who is the Personality of Godhead in His eternal Form is glorified because He has endeared Himself by His acts of ben
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evolence in disseminating the different kinds of }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rasa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or Zests. }{\b0\i0\ul\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Rasa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is psychologically described as a sense perception. But the sense perception which we experience in our material conception of life,-is a
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perverted reflection of the reality. The reality is approached by self realisation of understanding the all inclusive Personal Form of the Supreme Who is all attractive Shri Krishna. The very name of Shri Krishna is suggestive of a conception of complete
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attraction by dint of wealth, strength, influence, beauty, knowledge and renunciation. Complete embodiment of all these opulences combined together in their fullness is exhibited by the manifested activities of the Lord when He is, out of His causeless
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mercy, within our view, although the Supreme Person is transcendental to the speculative actions of thinking, feeling and willing of a living being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The eternal consort of Shrimati Radharani is Lord Shri Krishna Who is plenarily manifested as the speaker of the Bhagwat Geeta,\'97has
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His innumerable beams of expansions and each and every one of them is complete }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bidhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the one who vanqu
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ishes all kinds of distresses of the devotee. Even the Ashuras or the atheists who are enemies of the Lord are benefitted by His causeless mercy although superficially they appear to be slain by the Lord. Ashuras who are killed by the Lord do also attain
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to the platform of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mukti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or liberation which is the destination of the impersonalist empiric philosopher
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s. As such He is all attractive both for the Ashuras or the non-devotees materialistic living being and the Suras or the devotees. He is glorified evidently both by Suras and Asuras alike. In the battlefield of Kurukshetra Lord Shri Krishna was glorified
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even by the opposite camp of Arjuna when Bhisma addressed Lord Shri Krishna to be the relative of Arjuna the victorious warrior. And those who died in the battlefield of Kurukshetra attained the highest stage of liberation simply by fixing up their eyes
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over Him while dying in the field.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By His fullness of opulences and on account of His becoming the One without a Second competitor and His being the Lord of all creatures
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, He is worshipped even by the Supreme directors of the cosmic creations. He is attractive even by His personal decorative features. Lord Shri Krishna is observed always decorated with multi ornaments of apt position. His earrings, His crown, His bangles
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, His necklace, and belt etc. bedecked with most valuable jewels and His attractive smiling face smeared with the pulp of sandalwood on the forehead and His yellowish silken garments all combined together make His full attractive Personality. The whole '
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Bhagbatam Puranam' is practically a vivid description of His fullness of attraction and in the beginning of the same the Lord Shri Krishna is discriminated from all other plenary manifestations or incarnations with emphasis on His becoming the Original F
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orm of Godhead and the Personality of Godhead as He is. And considering all these features of His Person and transcendental qualities as described in all the Vedic revealed scriptures, Lord Shri Krishna is undoubtedly the all attractive eternal Form of a
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ll }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rasas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the present context of His transcendental features He is the Predominating Lord of the primary }{\b0\i0\ul\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rasas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub called }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Santa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub (transcendental inaction) }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dasya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (transcendental servitorship) }{\b0
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\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sakhya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (transcendental fraternity) }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub V
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atsalya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (transcendental conjugation). In His transcendental Form in relation with the denizens of the Brajabhumi, He is the embodiment of spiritual bliss. The spiritual bliss is d
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escribed in the Brahma Sutras also.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So for other }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rasas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub which are secondary and individually connected with Him He is very properly described in the Bhagabatam on the arena of the King Kansa of Mathura. He is described there as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mallanam asani}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (thunderbolt for the wrestlers) }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naranam Narabara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (for ordinary man, He is the most perfect form of man) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Strinam smara murtiman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (for the woman He appeared to be personified Cupid or the most desired of the opposite sex) }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Gopnam swajana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (for the cowherdsmen He appeared to be the most beloved kinsman) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Asatam khitibhujam sasta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (for the culprit minded rulers He appeared to be the most redundant governor) and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Swapitro sisu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (for the parents He appeared to be a small child) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mrtyo Bhojapate}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (He appeared to be death personified before the king of Bhoja or Kansa) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Virata avidusham}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (He identified Himself with the all pervading universal self for the less intelligent persons) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tatwam param yoginam}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (He appeared to the mystics to be the Absolute Truth) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vrishninam paradeva}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (for the Vaishnavas or to the descendants of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vrishni}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He app
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eared to be the highest worshipable deity). And thus known to the respective knowers according to their respective power of knowing Him, the Lord Shri Krishna entered the arena of King Kansa accompanied by His elder brother Shri Valadeva.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the revealed scriptures the }{\b0\i0\ul\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rasas}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are described to be of twelve different sets. They are as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Roudra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub (anger) 2. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Adbhuta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (wonderful) 3. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Sringara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (conjugal) 4. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hasya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub (comic) 5. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vira}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (chivalrous) 6. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Daya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (merciful) 7. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dasya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub (servitorship) 8. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sakhya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (fraternity) 9. }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhayanaka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (ghastly) 10. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vitbhatsa}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (shocking) 11. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shanta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (neutral) 12. }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vatsalya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (parental). Sringara and the Madhurya Rasa are one and the same. These twelve Rasas are standard Rasas and
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Lord Sri Krishna is evidently the embodiment of all these Rasas. He is not only the enjoyer of the Madhurya Rasa or the Sringara Rasa with Srimati Radharani but He is the enjoyer of the Vivatsya Rasa when He kills Ashuras like Kansa and Jarandha. In the
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creation of the Lord, there is nothing more than the above mentioned standard twelve Rasas in the matter of dealing with one another. Activities of the living being are accelerated by one of the Rasas either in its original form or in a perverted form. B
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ut all the Rasas are emanation from the Transcendence. There is no existence of any sort of reciprocation of Rasa if it is not emanated from the Supreme. Everything that be has its original source of emanation from the Supreme Being and that is the confi
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rmation by the first sutra of the Vedanta Sutras (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Janmadyasya yatah}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ). And Sri Krishna being the original
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form of Godhead He is conclusively the reservoir Fountain Head of all the Rasas described above. And as such the Rasa in relation with Him become the absolute in nature. The Lord being the Absolute Truth any one of the above Rasas is Absolute in nature i
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n relation of reciprocation with His service. The Lord being the enjoyer of all the Rasas the reciprocator is either directly or indirectly a constitutional servitor of the Lord exchanging the different Rasas. And therefore the devotees who serve the Lor
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d directly in the primary Rasa of Dasya, Sakhya, Vatsalya and Madhurya are super servitors or eternal servitors than those who serve Him in the secondary Rasas of Roudhra, Adbhuta, Hasya etc. which are seven in all. Actual position of the living being is
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to serve the Lord and nothing more. The living being cannot become the Absolute Master at any stage of his existence namely materially or spiritually. Materially he can falsely pose himself as the master and being baffled in that attempt such servitor d
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esires to annihilate his existence by becoming one with the Lord. This desire of becoming one with the Lord is not even within the jurisdiction of the Shanta Rasa and therefore except the five primary Rasas all other Rasas are exhibited outside the spiri
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tual realm. But his oneness is transcendentally realised in the primary five Rasas because in the Absolute realm although there is constant reciprocation of the primary Rasas between the Lord and His eternal reciprocators or eternal servitors, qualitativ
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ely there is no difference between the Lord and the servitors. In the absolute realm there is no difference between Radharani and Krishna or between Yasoda and Krishna and so on. The reciprocators in the absolute realm and in the relative world are essen
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tially and qualitatively one and the same but quantitatively there is difference between two namely the Lord and the servitors. The Lord is the immense source of supply of all the Rasas while the living entities are recipients only in their different cap
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acity. In other words the Lord is the Whole while His }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Servitors are Constitutional Parts and Parcels only.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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The parts and parcels have therefore limited potency to enjoy and as such the parts and parcels of the Lord cannot be actually said as enjoyer in the proper sense of the term. Such reciprocators of the Rasas therefore properly termed as the enjoyed or t
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he servitor partaker of the enjoyment enjoyed by the Lord. Although the Rasa of reciprocation is equally partaken both by the Lord and the servitors, the Lord is the Predominator enjoyer while the parts and parcels are predominated enjoyer. Real enjoymen
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t of the living entity is realised in that way otherwise he can simply merge himself with the Lord by annihilating his constitutional position as he is emanated from the Supreme. This constitutional position of parts and parcels are predominantly existen
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t in the Absolute Realm whereas the secondary Rasas are manifested in the relative world. When the Lord therefore desires to enjoy the secondary Rasa with His servitors such reciprocation is brought into existence in the relative world by the desire of t
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he Lord. These secondary Rasas when they are actually dovetailed with Absolute Person the result is the same as that of other primary Rasas. Therefore the Vivatsa Rasa displayed between the Lord and Kansa also terminated in the liberation of Kansa on acc
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ount of Sri Krishna's becoming the Absolute Person.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore the servitor living being, if at all he wants to relish any one of the above Rasas, he must reciprocate the same with Sri Kri
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shna who is the unlimited ocean or source of all Rasas. One can derive any amount of Rasa of a particular type from that resources simply by such reciprocation with Krishna. "Gopal Tapani" directs therefore conclusively that Krishna is the Supreme Founta
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in Head of all the Rasas which are also confirmed by the Sruti or the Vedas. One should therefore always meditate upon Krishna to derive a particular type of Rasa according to one's choice and under proper direction of the spiritual master.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Krishna appeared to Kansa as death personified because Kansa chose to kill Krishna from the beginning of His appearance. Similarly the
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Gopis wanted to have Krishna as the lover and therefore Krishna treated with them as the most fascinating lover displayed by the Madhurya Rasa of a transcendental paramour.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The conclusion is that the Personality of Godhead reciprocates with His servitors in the proportion and quality of service rendered unt
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o Him. Nobody is doing anything except this reciprocation of Rasas between Krishna and himself and thus one is reaping the desired result in the proportion and quality of service illusioned in contamination with the material energy whereas such service i
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s transcendental in the Absolute Realm where illusion is conspicuous by its absence only. The quality of service to Sri Krishna in the highest plane form is exhibited by the Gopis and such service is eulogised in the 'Bhagavatam' in the following words.
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"What is that penance which the Gopis had performed so that they are privileged to enjoy the drinking of the nectar of Lord's beauty which is as much unfathomed as His other opulences are."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With the Gopis therefore the highest transcendental quality of Rasa is reciprocated by the Lord and out of them the specifically mentio
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ned Gopis of the name Taraka, Pali, Shyama, Lalita and Srimati Radharani are significant. In the Puranas the names of the Gopis like Gopali, Palika, Dhanya, Vishakha, Danistha, Radha, Anuradha, Somabha, Taraka etc. are mentioned. And in the 'Dwarka Mahat
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ma,' the names of the Lalita, Shyamala, Saibya, Padma, Bhadra along with Vishakha are mentioned as the chief of the damsels of Brajabhumi. There is such mention of the names of the Gopis in "Skandha Puranam" also. Such Gopis were attracted by the beautif
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ul and attractive features of the Form of Sri Krishna. They were not only attracted but also they were actually under the control of Lord by the paramourous feeling of the lover and the beloved. Such transcendental feelings of the pure Gopis are never to
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be compared with the erotic principles of the mundane world. In these transactions of highest reciprocations of Rasas Srimati Radharani stands to be the supermost partaker. She is therefore actually the counterpart emblem of all the Rasas which are reci
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procated between Krishna and Radha in a specific manner unknown even to Krishna\'97both being equally full and perfect there is constantly an overflow of transcendental bliss which is purest form of competition of the }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ahladini}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub energy or the transcendental pleasure giving element potent in the Lord but displayed by Radharani.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Uttrakhanda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Padmapuranam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , such reciprocation of highest transcendental me
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llows is affirmed by eulogising the place called by the name }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Radhakunda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub where the Lord Krishna and Radhar
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ani exhibited Their reciprocal fullness. Radhakunda is therefore as much dear to Sri Krishna as Srimati Radharani. In Dwarka Rukmini is mentioned as the topmost queen of the Lord and similarly in Vrindaban Radharani is the topmost of the Gopis. The pasti
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meous functions of Vrindaban represent greater degree of Rasa reciprocation than Dwarka. As such Radharani is more conspicuous than Rukmini. She is there the all attractive counterpart of the all attractive Lord and therefore She is the highest embodimen
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t of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ahladini}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub potency of the Lord. Voluntarily the Lord bifurcated Himself both as Radha and Krishna
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and again joined together in the still more attractive Form of Sri Chaitanya Mahaprabhu. In other words, the devotees of the Lord Sri Chaitanya Mahaprabhu are eligible candidates for approaching the Fountain Head of all Rasas. According to Sri Jiva Goswa
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mi the names of both Radha and Krishna are mentioned in the Rigveda as "Radha Madhava." Men with poor fund of knowledge and so-called adherents of the Vedas indulge in pragmatic discussions concerning Radha and Krishna without consulting the authoritativ
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e statements of the Goswamins headed by Sri Rupa Goswami and followed by Sri Raghunath Das Goswami. Sri Narottamdas Thakur therefore recommends to the serious students of Rasa science to surrender unto the protection of the merciful Goswamins who left al
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l material association of aristocracy and comfort and voluntarily accepted the part of a rigid mendicant to bestow upon the fallen souls like us their highest gift of benediction in the matter of love affairs of Radha and Krishna.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The transcendental science of the love affairs of Radha and Krishna is not a thing easily understandable even by the highest talented p
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ersons and materialistic opportunists. Those who therefore try to realise the affairs of Radha and Krishna in puffed up manner of materialistic scholarship will vanquish in the womb of oblivion if they are reluctant to consult the books left by the Goswa
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mins. "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhakti Rasamrita Sindhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " on which we are attempting on an English version following the footprints
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of the Goswamins,\'97is the first of a series of books in this connection. This preliminary study in the science of devotional service is therefore cautiously done by boring the transcendental subject within the purview of a serious student.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Metaphorically Bidhu means the moon. As such the Lord is compared with the moon although He is sometimes compared with the most powerfu
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l sun. He is compared with the moon per excellence not in the sense that the moon is less powerful than the sun. On the other hand, He is not compared with the sun on account of the sun's inability to counteract the fatigue of a tiresome man. It is the l
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ight of the moon only which is soothing to such tiresome person. We want to drink Rasa for getting ourselves relief from the tiresome effect of dry material life. Tiresome people in order to mitigate the fatigue of day's labour try to eschew a particular
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type of Rasa from the more tiresome sounds of radio and other materialistic instruments of relaxation but the foolish people do not know that real Rasa is flowing under the Lotus Feet of Lord Sri Krishna. He is constantly disseminating the flow of trans
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cendental Rasas in the soothing way of the moonlight. Therefore He is compared with the moon which has a specific cooling effect on the fatigued person. In the spring the moonlight is still more soothing. The spring moon is the sum total of all the Rasas
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of other seasons and thus Sri Krishna is compared with the moon delightfully displayed along with the twinkling stars of the name Taraka etc. In that metaphorical explanation the word }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Ruddha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means covered and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pali}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub means the range. In other words the rays of the moon has covered the twinkling light of the range of stars. This beautiful features of the moon is exhibited at night which is compared with the name of dark }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shyama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . In this metaphorical combination of words }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lalita}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means pastime and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amrita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the
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moon light itself.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As the moonlight, stars and their reciprocal pastime all concerned in the night alone, so also Lord Sri Krishna's pastime in the highes
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t zest of transcendental Rasa is possible at night alone along with Srimati Radharani and Her eternal associates. In that night illuminated by the moon the stars known as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anuradha}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Radha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is more intimately co
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nnected with the star known by the name }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishaka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . As the moon is more beautiful on the full moon night of
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spring, similarly the attraction of Krishna is fully displayed in the matter exchanging Rasa }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub this articl
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e continues here}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'Ba
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ck to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56.
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor's residence: 1/859; Keshi Ghat, P.O. Vrindaban, Mathura (U.P.)
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY22: Volume 3, Part 18, April 20, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 18, April 20, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price Six pice a Copy. Delhi, Wednesday 20th April, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XVIII
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anual Rs 2.25 nP.
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Copy-right reserved
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY22a: Relevant Enquiries
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub RELEVANT ENQUIRIES
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Athato Brahma }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jijnasa}{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [\chftn{\*\footnote\chftn \s1773 \qc\sl240\slmult1\sb72\sa72\fi0 {\cs2873\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf11\nosupersub Ved\'e4nta S\'fctra 1.1.1
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\par }\pard \s2038 \qc\sl240\slmult1\sb72\sa72\fi0 {\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub o\'e0 ath\'e4to brahma-jij\'ef\'e4s\'e4
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\par }\pard \s1773 \qc\sl240\slmult1\sb72\sa72\fi0 {\cs2873\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub SYNONYMS
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\par }\pard \s1705 \qj\sl240\slmult1\sb72\sa72\fi0 {\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub atha}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97now; }{\cs2873\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ato}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97therefore; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub brahma-jij\'ef\'e4s
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\'e4}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97inquire into Brahman.
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\par }\pard \s1773 \qc\sl240\slmult1\sb72\sa72\fi0 {\cs2873\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub TRANSLATION
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\par }\pard \s1814 \qj\sl240\slmult1\sb72\sa72\fi0 {\cs2873\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf6\nosupersub Now, therefore, one should inquire into Brahman (the Supreme Personality of Godhead).
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub purport}}}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 1.1.1]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A small child walking with his father goes on enquiring constantly. He asks his father so many odd things and the father has to satisfy
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him with proper answers. When I was a young father in my householder life I was overflooded with hundreds of questions from the then second son who was my constant companion. One day it so happened that a bridegroom party was passing our tram car and th
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e four year old boy as usual enquired what was the big procession. He was given all the possible answers of his thousand and one question regarding the marriage party and at last the question came from him whether his father was married! This queer quest
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ion gave rise to a loud laughter for all the elderly gentlemen present there but the boy was astounded as to why we were laughing. Anyway the boy was somehow satisfied by the married father. And the lesson from this incidence is that a human being, as he
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is a rational animal, is born to make enquiries and questions. The greater the number of questions, the greater is the advancement of knowledge and science. The whole material civilization is based on this originally volume of questions by the man askin
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g from the elderly persons. The elderly persons give away the proper answers to the questions of the youngsters and thus the progress of civilization is made one step after another. And the highest intelligent man makes enquiries in what is next after de
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ath. Less intelligent persons make less enquiries but in the case of higher intelligence the questionnaires are still higher and higher.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Maharaj Parikshit the great Emperor of the whole world was accidentally cursed by a Brahmin to meet death within seven days and that be
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ing bitten by a serpent. The cursing Brahmin was a boy only and yet he was so powerful but still without knowing the importance of the great king the boy foolishly cursed him to meet death within seven days. The incidence was later on lamented by his fat
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her whom the king had offended. When the king was informed of the unfortunate occurrence, he at once left his palace home and went to the bank of the Ganges near his capital for being prepared for the impending death. And because he was a great king almo
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st all the sages and learned scholars assembled there where the king was fasting prior to his leaving mortal body. At last Sukhdev Goswami the youngest contemporary saint also arrived on the spot and he was unanimously accepted for the chair of the meeti
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ng even though his great father was also present in that meeting. The king respectfully offered him the chair and asked him relevant questions in the matter of his passing away from the mortal world which was to take place on the seventh day thenceforwar
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d. The great king as the worthy descendant of the devotee Pandavas made the following relevant enquiries from the great sage Sukhdeva. He asked, "My dear Sir, you are the greatest of the great transcendentalists and therefore I beg to ask you submissivel
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y about my duties at this moment. I am just on the verge of my death and as such what should be done by me at this critical hour. Please let me know my Lord also what shall I hear now, what shall I worship or whom shall I remember now. A great sage like
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you does not stay at the house of a householder more than necessity and it is my good fortune that you have kindly come here at the time of my death. Please therefore give me your direction at this critical hour and oblige."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The great sage thus being pleasingly asked by the king answered his questions authoritatively as he was not only a great transcendental
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scholar but also he was well equipped with the qualities of God as he was the worthy son of Vadrayana or Vyasdeva. He said:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "My dear King, your enquiry is very much relevant and it is also beneficial for all the people for all the time. It is relevant because
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such enquiries are the topmost of all other enquiries on account of being confirmed by the teaching of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta Darshan}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub . It is }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub atmabit sammta i.e.,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub those who are liberated soul with full knowledge of spi
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ritual identity\'97do put forward such relevant enquiries in order to elucidate further informations in the matter of Transcendence."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Srimad Bhagwatam"}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the natural commentation of the great V
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edanta or Sarirak Sutras compiled by Srila Vyasdeva. The topmost Vedic literature with nucleus of basic enquiries on the transcendental subject of spiritual knowledge,\'97is the Vedanta Sutra. Srila Vyasdeva compiled this great treatise but still he was
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not satisfied in his mind. He happened to meet at that time Sri Narada his spiritual master who advised him to describe the identity of the Personality of Godhead and upon this advice only he meditated on the principle of Bhakti Yoga which showed him dis
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tinctly what is the Absolute and what is the relativity or Maya. On perfect realisation of these facts only he compiled the great narration of the beautiful Srimad Bhagwatam which begins from the practical and contemporary historical facts in the life of
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Maharaj Parikshit.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vedanta Sutra begins with the key enquiry in Transcendence. It is said there as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Athato Brahman Jijnasa }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub i.e., one should now enquire about }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the Transcendence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So long a man is in the full vigour of life he forgets the naked truth of death which he has to meet and still the foolish man does not
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make any relevant enquiry in the real problems of life. Everyone thinks he will never die although he sees in every second the evidences of death before his eyes. Animalism and humanity is distinguished here. An animal like a goat does not understand ab
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out his imminent death although just before it another brother goat is being slaughtered. It will stand peacefully just before it being allured by a bunch of green grass offered to it for awaiting the next chance of being slaughtered at the same place. T
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he animal has no sense of this impending death. But a human being if he sees that his fellow brother is being killed by an enemy either he fights to save his brother or he quits the place, if possible, to save his own life. That is the difference between
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a man and a goat.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub An intelligent man knows that death is born along with his own birth. He knows that he is dying every second and the final touch will b
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e given as soon as his term of life is finished. He, therefore, prepares himself for the next life or liberation from the disease of repeated birth and death.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Foolish man does not know that this human form of life is obtained after a series of birth and death in the past by the law of nature.
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He does not know that a living entity is an eternal being and he has no birth and death. Birth, death, old age and diseases are external impositions on a living entity on account of his contact with the material nature. It is due to his forgetfulness of
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eternal godly nature or being qualitatively one with the Absolute Whole.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Human life is the opportunity to know this eternal fact or truth of life and as such the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Vedanta Sutra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub advises in the very beginning of the book that because we have got this valuable form of human life it is our duty to enquire, now, wha
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t is Brahman or the Absolute Truth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A man who is not intelligent enough does not enquire about this transcendental life but he enquires on many irrelevant matters which do
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es not concern to his eternal existence of life. From the very beginning of his life he enquires from his mother, father, teacher, professors, books and so many other sources but he has no right type of informations about his real life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Parikshit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Moharaj was given a warning notice, as mentioned be
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fore, of his meeting death within seven days and he at once left his palace to prepare himself for the next stage. The king had at least seven days at his disposal for being prepared for the incidence. But so far we are concerned, we know at least that d
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eath is as sure as anything but we have no information of the fixed date. I do not know whether I am going to meet death in the next moment. Even a great man like Mahatma Gandhi could not calculate that he was going to meet with death in the next five mi
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nutes neither his great associates also could guess about his impending death and still all these gentlemen of repute pose to hold themselves as the great leaders of the people.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This ignorance of death and life distinguishes an animal from a man. A man in the real sense of the term enquires about himself or what
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he is. Wherefrom he has come into this life and where he is going after death. Why he is put under the troubles of threefold miseries although he does not want them. He goes on enquiring so many things on his life beginning from his childhood but he nev
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er enquires about the real fact of life. This is animalism. There is no difference between a man and an animal so far the four principles of animal life is concerned. A living being exists by eating, sleeping, fearing and mating. Except the human being n
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o other life is meant for relevant enquiries in the fact of eternal life or about the transcendence. Human life is therefore meant for making research in the matter of eternal life and the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Vedanta Sutra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub advises him to do so now or never. If he therefore fails to enquire relevantly in the matters of life now, he is sure to go back to the kingdom of the an
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imals again by the laws of nature. The foolish man therefore even if he appears to be advanced in the material science i.e., in the matters of eating, sleeping, fearing and mating, etc., he cannot get rid from the cruel hands of death by the law of natur
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e. The law of nature is working under three modes of goodness, passion and ignorance. Those who are living under the conditions of goodness are being promoted to the higher status of life (spiritually). Those who are living under the conditions of passio
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n are being stationed in the same place (materially). But those who are living under the conditions of ignorance are sure to be degraded into the lower species of life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The modern setup of human civilization is a risky one because there is no education in the matter of relevant enquiries in the principl
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es of life. Like animals only they do not know how they are going to be slaughtered by the laws of nature. They are satisfied with a bunch of green grass or so-called jolly life like the waiting goat in the slaughterhouse. In such a condition of human li
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fe, we are just trying to make a humble attempt to save the human being by propaganda of Back to Godhead. This propaganda is not fictitious. If there is any reality at all this propaganda of Back to Godhead is the beginning of that era-of-reality.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to Shri Sukhdeva Goswami, the real fact is that a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub G
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rihamedhi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or a person who has just tied up himself, like the would be slaughtered goat, in the business of family, society, community, nation, or humanity at large in respect of t
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he animal necessities of life namely eating, sleeping, fearing and mating problems and without any knowledge in the transcendence,-is as good as an animal. He might have enquired in the matter of physical, political, economical, cultural, educational or
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similar other material matters which is temporarily concerned with the material life but if he had had no enquiries in the matter of principles of life transcendental, he should be taken as the blind man going to fall down in the ditch while running ahea
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d driven by the uncontrolled senses. That is the description of a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Grihamedhi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . But contrary to this, there
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is another word called by the name Grihastha.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Grihastha Ashram}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub or the shelter of life in the family encirclement is as good as that of a Sannyasi. The important point is that about the relevant enquiries made by the person. A Sannyasi may be a bogus person if he is not interested
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in the matters of relevant enquiries. And a Grihastha or a householder may be a bonafide person if he is inclined to make such relevant enquiries. But the Grihamedhi is simply interested in the matters of animal necessities of life. The Grihamedhi's lif
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e is full of calamities by the laws of nature, while the life of a Grihastha is full of happiness. In the modern setup of human civilization, the Grihamedhis are passing on as the Grihasthas. We should therefore know who is what. A Grihamedhi's life is f
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ull of vices because he does not know how to live a family life. He does not know that there is power beyond his control who looks and controls in his activities and he has no conception of his future life. He is blind to see his future and has no aptitu
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de for making the relevant enquiries. His only qualification is being tied up by the shackles of attachment in the false things which he has contacted in his temporary existence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such Grihamedhis waste valuable time at night by sleeping or in the engagements of different varieties of sex urge. Such sex urges are
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satisfied by visiting the cinema shows, attending clubs and gambling houses where women and drinking are indulged in lavishly. And during the day time the valuable life is wasted in accumulating mass of money or if there is sufficient money to spend the
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time is wasted in the matters of adjusting the comforts of family members. The standard of family life and personal needs increases with the increase of monetary income and there is no limit of satiation. There is no limit of standard life and the limit
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of expenses. There is therefore an unlimited competition in the field of so-called economic development and therefore there is no peace in any society of the human world. Everybody is perplexed with the same question of earning and spending although at t
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he end one has to depend on the mercy of the mother nature. When there is scarcity in production or there is disturbance from higher godly agents, the poor plan-making politician accuses the cruel nature but carefully avoids to study the laws of nature a
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s how and by whom she is controlled. In the Bhagwat Geeta the answer is that the laws of nature is controlled by the Absolute Personality of Godhead. God is alone the controller of nature and the natural laws. Sometimes they pick up a fragment of the law
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of nature but never care to know the maker of these laws. Most of them do not believe in the existence of an Absolute Person like God Who controls the laws of nature and they simply stick to the principles of interaction of different elements without an
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y reference to the direction which makes such interaction possible at all. They have no relevant questions or answers in this regard. But the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vedanta Sutra}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub answers the question of Brahman in the next Sutra asserting that the Supreme Brahman is He from whom everything is generated and He is a person in the last issue.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Foolish Grihamedhi does not only know the temporary nature of a particular type of body obtained by him but also he does not see the ac
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tual position of things which are happening before him in the daily affairs of his life. He sees before him that his father dies, his mother dies, or a relative or neighbour dies and yet he does not make the relevant enquiries whether the other existing
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members will go or they will not die at all. Sometimes he thinks and knows that all members will die today or the day after and so also he will die. He knows that the whole family show or for the matter of that the whole show of community, society or nat
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ionality and all such temporary things are temporary bubbles in the air without any permanent value and yet he is mad after this temporary arrangements only without any relevant enquiry. He has no knowledge as where he has to go after his death. He works
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very hard for the temporary arrangement of the family, society or nationality but never makes any arrangement either for himself or for others who will pass this present phase of life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In a public vehicle like the railway carriage we meet and sit down together with some unknown friends and become practically members of
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the same vehicle for a short time. But in due course every one of us separate never to meet again in life. Similarly in the long sojourn of life we get a temporary sitting accommodation in the so-called family, country or society etc., but when the time
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is up we unwillingly separate from one another never to meet again. There are so many relevant questions and enquiries in this regard of temporary arrangements of life or meeting our friends in the temporary arrangements but nobody of the Grihamedhi cla
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ss of men does enquire in the permanent nature of things. We are all busy in making permanent plans in various degrees of leadership without knowing the permanent nature of things as they are. Sripad Samkaracharya who specially made propaganda work to re
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move this ignorance of the society and advocated for culture of spiritual knowledge at large in the matter of all pervading impersonal Brahman said in despair as follows:\'97"The boys are engaged in playful things, the youngsters are engaged in the so-ca
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lled love affairs with girls and the old is seriously thoughtful for adjusting a baffled struggle in life. But alas nobody is prepared to }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub enquire}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub relevantly in the science of Brahman."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Sukhdeva Goswami who was asked for direction by the Maharaja Parikshit advised the king as follows in response to his relevant enq
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uiries.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Oh the descendant of Bharata, it is the duty of the mortal men to enquire, hear, glorify and meditate upon the Personality of Godhead
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who is the most attractive Person on account of His fullness of opulence etc. He is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hari}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub because H
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e alone can undo the conditional existence of a living being. If we at all want to be free from the conditional existence we must make relevant enquiries about the Absolute Truth so that He may be pleased to bestow upon us perfect freedom of life."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Sukhdeva Goswami has particularly used four words in this connection in respect of the Absolute Personality of Godhead. The Absolu
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te Person is called Param Brahma in distinction with other persons who are also qualitatively one with Him. The Absolute Personality of Godhead is addressed as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sarbatma}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or all pervading. Nobody is aloof from Him but not all of them have the realisation. The Personality of Godhead by His plenary representation reside in everyone's heart as Paramatma or Super
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Soul along with all the individual souls. Therefore every individual soul has intimate relation with Him and forgetfulness of this intimate relation with Him-which exists eternally, is the cause of an immemorial conditional life. But because He is Bhagw
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an or the Supreme Personality, He can at once reciprocate the responsive call of a devotee. Not only that but also because He is the Perfect Person His beauty and opulence, Fame, Strength, Knowledge, etc. are all unlimited source of transcendental bliss
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for the individual soul. The individual soul becomes attracted by all these different opulences imperfectly represented by other conditioned souls. And therefore the individual soul is not satisfied by such imperfect representation and perpetually seeks
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for the perfect one. The Personality of Godhead's beauty has no comparison so also are His knowledge and renunciation. And above all He is the Iswara or the Supreme Controller. We are at present being controlled by the police action of the great King. Th
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e police action is imposed upon us on account of our disobedience of law. But because He is Hari, He is able to cause disappearance of all our conditional life by giving us full freedom in spiritual existence. It is therefore the duty of every man to mak
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e relevant enquiries about Him and thus go Back to Godhead.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY22b: English Version of some Vaishnava Songs
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub English Version of some Vaishnava Songs
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f1\fs28\cf0\nosupersub (1)
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f1\fs28\cf0\nosupersub Adore thy feet my Master\line And those w
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ho are devotees.\line Rupa with elder and the other\line Jiva Adwaita with societies.\line Krishna Chaitanya is my Lord\line Radha Krishna and Lalita accord.\line Vishaka is there in the midst.\line That's my prayer in the gist.
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f1\fs28\cf0\nosupersub (2)
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f1\fs28\cf0\nosupersub I wish my eyes flow in tears\line As my h
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eart Gouranga it hears\line Hari thy name could I say\line Nitaichand thy blessings may\line Curb my desire to Lord it over,\line Let my body in ecstasy shiver\line Let my mind freed of matter\line May I see Vrindaban scatter\line May I know what Rupa is
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\line Who unfolds to me the loving pair\line Let my mind fixed up in them\line Narottam shall not be despair.
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f1\fs28\cf0\nosupersub (3)
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\par }\pard \s846 \sl240\slmult1\sb180\sa180\li2880\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f1\fs28\cf0\nosupersub Glory to Radha and Krishna in Vrindaban
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\line Equally to Govinda Gopinath and Madanmohan.\line Shyamkunda Radhakunda hilly Goverdhan\line Kalindi Jamuna river and forest Mahaban.\line Keshighat Bansibat and dozens of garden\line The places of pastimes by Nanda's son\line Glory to Nanda Yasoda
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and cowherdsmen\line Sridam and friends who follow amen.\line Glory to Vrisvanu his wife beautiful\line Glory to the full moon and the town of bull.\line Glory to Gopiswar at Vrindaban fixed\line Glory to the Brahmin who Krishna mixed.\line Glory to Ramg
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hat and Rohini's son\line Glory to all who reside Vrindaban.\line Glory to the Brahmin's wife and mermaid\line Who in devotional service respects paid.\line Glory to the arena where dance performed\line Radha and Shyama who bumper stormed.\line Glory to
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the zest of excellent mellow.\line Paramourous feeling in-trance of kilo.\line It's Krishnadas poet who chants\line Lotus feet of Jahnava he remembers.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY22c: A Godless Civilization
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|
\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub A Godless Civilization
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Nava Bharat Times of Bombay had published sometimes before a news from Mount Abu dated 18th Nov. 1958 where our Prime Minister Shri
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Nehru had spoken of misuse of public fund in the name of religion. It is rampant all over the country nay all over the world as much as there is misuse of public fund in the name of political progress. We have a number of cases of this nature in the Hig
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h Courts of the State in which both the religious heads of Mathas and Temples have been heard to be complicated in criminal offenses. And in the same way politicians, ministers, secretaries, police-custodian were caught red hand and some of them resigned
|
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from the respective posts and some of them were punished by the court of justice. We have now very recently some glaring examples of these cases in the political groups of ministers' sinister activities in one of our neighbouring countries and they have
|
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been charged with many criminal allegations as well as that of misusing the public funds.
|
|
\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If a statistic is prepared, however, comparatively the so-called religious heads will be lesser in number of being complicated in crimi
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nal offenses than the political heads of the state. But that does not mean that the religious heads of Mathas as well as temples shall be allowed to collect fund in the name of spiritual activities and then apply the same in the matter of their sense gra
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tification.
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|
\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As the statutory Government has right to collect taxes from the citizens for their welfare, so also the statutory ecclesiastical order
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has the right to collect taxes in the shape of alms for the citizen's spiritual well being. The principle is that the state tax is inevitable for the material welfare of the people and similarly sacrifice for God's service is essential for the spiritual
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|
welfare of the same. The state and ecclesiastical orders are essential services for all round welfare of the people. And if one of them or both of them are vitiated then the people become the sufferers in all respects. Such a state of affairs have alread
|
|
y come into stay at the present moment for want of standard knowledge of the human being and the result is all round unrest, scarcity, disturbances, diseases and lamentation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pandit Nehru is right to warn such religious heads of temples and Maths but this warning or punishment upon them will not be sufficient
|
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discharge of duty unless there is a thorough reform of the whole management of spiritual institution with full cooperation of the political heads. Like other various departmental ministries in the cabinet there must be a 'Bhagwat Geeta' ministry for spi
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|
ritual upliftment of the people without which other department will be a combination of zeros in the long run. The Bhagwat Geeta ministry will not at all collide with the secular state as the spiritual science is meant for all living being including the
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animals and others in the lower rank.
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|
\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Taking all these matter in consideration and to cure this headache of Pandit Nehru regarding the activities of the religious heads of M
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aths and Temples sometime before we had to invite him to join hand in an organised spiritual propaganda for reforming all people including the so-called sadhus and politicians. The copy of the letter is as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "My dear Panditji, please accept my respectful Namaskar. I beg to inform you that your speech on 2nd August 1958 at the Gurukul Univers
|
|
ity Hardwar has given me some inspirations to inform you something about Indian culture. The principle of Indian culture is spiritualism which defies the external attraction of phenomenal materialism. You are thinking of adjusting western ways of materia
|
|
l advance with Indian spiritual culture and I beg to give you herewith the clue that materialism conducted with an aim of reaching spiritual perfection is the right adjustment of human activities.
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|
\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "If the aim of spiritual realisation is missed, the whole plan of materialism is sure to be frustrated and that is the law of Nature. T
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he law of nature is so made by a superior brain and authority that nobody can surpass the intricacies of material nature simply by partial and sporadic adjustment of material science. The history of the West beginning from the time of Greek and the Roman
|
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s down to the modern atomic war\'97is a continuous chain of sense gratificatory materialism and the result is that the Westerners were never in peace within the memory of 300 years of historical records. Neither it will be possible for them at any time i
|
|
n future to live in peace till the message of spiritualism just suitable to the present age does not reach their heart.
|
|
\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Therefore, India may not waste her time in imitating the western way of life. You have admitted it that the India's culture is of very
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high order. But at the same time you want to bring in material prosperity of India by scientific advancement of knowledge. And what is that scientific knowledge? Spiritualism is also advanced scientific knowledge. You cannot give even the desired materi
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|
al prosperity to the people in general without spiritual help. Swaraj of Mahatma Gandhi was adjusted more in spiritualism than by materialism. Do you think that horseless carriage or telephonic or radio communication or any other such ephemeral facilitie
|
|
s of life can bring in material prosperity? No it cannot. Material prosperity means that the people must have sufficient to eat or to maintain the body and soul together in sound health for further development in spiritual consciousness which is conspicu
|
|
ous by its absence in the sense gratificatory life of the animals. Do you think that your different plans have brought in that standard of material prosperity or that modern western civilization can bring in that ideal prosperity? Even they are given all
|
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the facilities of material needs yet the unrest will continue to grow till there is spiritual satisfaction of life. That is the secret of Peace.
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|
\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Both the Americans and the Russians are better materially advanced and although they have different political philosophy of life, stil
|
|
l they are not materially happy and peaceful because both of them are unconsciously hankering after spiritual realization as the child cries for the mother without expression of language. You can help the people of the world for satisfying their spiritua
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|
l needs as the true Indian messenger of peace. The world has recognized your sincere effort for endeavouring peace in the world and this is the suitable time to help your friends and at the same time glorify the standard of Indian spiritual culture in sc
|
|
ientific advancement of knowledge for world peace. Please take up the matter in cool brain.
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|
\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Poverty means poverty of knowledge. Prime Minister Chanakya Pandit used to live in thatched house or cottage but he was the dictator o
|
|
f India in the days of Emperor Chandra Gupta. Mahatma Gandhi, your political Guru, voluntarily accepted the ways of the so-called poor Indians and still he was the dictator of India's destiny. But was he actually poverty stricken on account of his plain
|
|
living with the primitive Charkha? He was always proud of spiritual knowledge. Therefore it is the spiritual knowledge which makes a man really rich and not the radio set or the motor cars etc. Please therefore try to understand the position of Indian cu
|
|
lture and try to give it to the western brothers in the prescribed standard method of the liberated persons and that will be an exchange of Indian culture with western material advancement necessarily; this will bring in a happy life in the peaceful worl
|
|
d."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This letter was not even acknowledged by his secretariat. And after reminders only the letter was acknowledged as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Dear Sir, please refer to your letter dated the 30th August, 1958 was duly received here. S /-D.P. Chopra Private Secretary to the Pri
|
|
me Minister."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Unfortunately the Pandit had no language to reply this letter because of his lack of spiritual knowledge and he thought that this insti
|
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tution might be something like the so many mathas and temple which have become the source of headache for the Pandit.
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|
\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It is said that an unfortunate man who was cheated repeatedly with counterfeit coins concluded that there is no genuine coin in the mar
|
|
ket (?). Our Panditji has at his heart an impression like that. He thinks that any spiritual organization whatsoever it may be is a dungeon for accumulating public funds and then misuse it for questionable purposes. He however approves of the so-called S
|
|
adhus who does social service and talk nonsense in the spiritual science. This is so because he has no depth of spiritual knowledge for himself although he is Brahmin and Pandit. Ignorance in spiritual knowledge is the qualification of the Sudras or the
|
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labouring class. Intelligent class of men or the Brahmins must possess spiritual knowledge as a matter of necessity otherwise they will be unable to execute business in the proper channel for everyone's welfare.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The League of Devotees stands to fight out spiritual ignorance of the intelligent section of people in human society, modern philosophe
|
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rs and religionists. We have no sympathy for the so-called Sadhus or stereotyped ecclesiastical order nor we have any sympathy for the fallen politicians who capture political powers simply by voting strength. Neither we have any special love for any par
|
|
ticular country, community, caste or creed. We stand to save all people, all philosophers and all section of religionists in all countries at all times from a dangerous type of Godless civilization. There is no good for patch up treatment without knowing
|
|
the root cause of the disease. One Postmaster friend asked what is the need of acknowledging or worshipping God if a man is honest, benevolent, good in dealing etc. We replied that a man who does not love God cannot be an honest, good and benevolent man
|
|
. In the Godless civilization everyone is a diseased fellow. The so-called Sadhus who say that "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the world is false and the absolute is truth}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub " and the impractical politicians who say the "}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub absolute God is nowhere and only the matter is all in all}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
|
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\outl0\shad0\f0\fs28\cf0\nosupersub " are all fallen in the estimation of the approved spiritual knowledge. As such we think that the politicians are in the same category like the so-called heads of Mathas and Temples because both of them want something
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in return for self aggrandisement. Every politician is ambitious to become Prime Minister or the President of the state while everyone of the so-called renounced order of Sadhus wants to sit on the throne of Narayana (?) the Lord of the Universe. That is
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the policy at heart of every Godless creature and all such mentalities are subtle form of material diseases. All such men hanker after something for self aggrandisement in the name of service to God or to the people. And so long this feeling of sense sa
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tisfaction will prevail all of them are sure to misuse public fund improperly. How misuse of public fund at the disposal of the state exchequer is being done will be clear from the recent inquiry report to the Union Home Ministry. The Hindusthan Standard
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of the 22nd September 1958 writes as follows:-(Ref. Truth Vol. XXVI No. 24 D/3-10-58 page 378.)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The existence of a network of Pakistani spies in West Bengal is understood to have been referred to in a secret intelligence report se
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nt to the Union Home Ministry.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "In the report it has been stated that }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub well educated persons}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are engaged in anti-state activities which have for some time past been confined to border areas of the state.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "These persons suspected to be the leaders of Pakistani agents in this state include one member of the Lok Sabha, three members of the
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state legislature, four trade union leaders, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub some religious leaders}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the labour and police departments
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of the West Bengal Government and some members of the management of several journals published in the state.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It has been pointed out in the report that some influential member of a particular community in this state have been financially helpi
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ng the Pakistani agents. The nerve centre of this network is located at a secret place in central Calcutta. Quite often some high officers of the West Bengal Government have been found to visit this centre.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "One important centre of this agent is stated to have been situated in the Calcutta dock area. This centre it is alleged has the active
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support of one officer of the State Government. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rejection it is understood has also been cast on the moral character }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub of this officer."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Honestly speaking Pandit Nehru should also warn his own henchmen more sternly than the religious heads of Mathas and temples. The so-ca
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lled Sadhus may fall down from a high spiritual order for want of sufficient spiritual strength but such acts as illicit connection with woman, but still it will take some time to convert them into political spies while in the service of the Government.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We would once more request Pandit Nehru to have some careful reading over the pages of Bhagwat Geeta which was the life and soul of Mah
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atma Gandhi and thus reform the whole polluted situation of a Godless civilization. Our beloved Panditji is very much afraid of the word "God" or Krishna but we can assure him that there is no such cause of fear because Krishna is everyone's friend and t
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he best sincere friend able to render real help to everyone who seeks bonafide help from Him. When Arjuna sought help from Him in his bewildered condition Shri Krishna began His instruction to Arjuna like this: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs22\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs22\cf0\nosupersub Bg.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs22\cf0\nosupersub 2.11-12]
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ashochyan nanvashochstvam prajnavadashcha bhasase\line Gatasoonagatasoonshchananushochanti Panditah
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\par }\pard \s2038 \qc\sl240\slmult1\sb0\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Natvebaham jatu nasamna tvam neme janadhipah\line Na chaiba na bhavisyamah sarbe bayamata param
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All the Pandits worth the name must know it certainly that every living being is eternally existent and therefore they have some eterna
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l duty which is completely different from the present occupations in relation with the temporary body and the mind. Therefore there is no use simply warning the occupants of the Matha and temples like a pedagogue. The best thing will be for the physician
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to heal himself first. Because in Godless civilization, while the occupants of the Mathas and temples have been the cause of headache for the Pandit, the same thing under a different label have become the cause of headache for other European and Asian s
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tatesmen. The unbridled youngsters of those countries under the names of "Teddy Boys" in England, the "rebels without cause" in America, the "Half Strong" in Germany, the "Leather Jackets" in Sweden, the "Children of the Sun" in Japan, and the "Style Boy
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s" in U.S.S.R. are some of the by-products of a Godless civilization. And that is the root cause of all headache. That requires a thorough treatment.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to the Bhagwat Geeta these unwanted children of all countries are known as the Varnasankara. In the present day in order to c
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heck the over-growing population of the world they are all anxious to make propaganda of family planning or in other words the married couples do not want children but they want to enjoy life (?). This enjoyment against the laws of nature is the cause of
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Varnasankara. And when there is over population of the Varnasankara type of citizen the whole world becomes unfit for habitation by the saner section of human kind. Practically the whole world is turned into a dungeon hell. Chastity is the only means to
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check an overgrowing population of the Varnasankara class. And if you have no respect for }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub chastity}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub you m
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ust suffer the consequence of the Varnasankara population.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub On the whole the conclusion is that the root cause of all troubles in the world disease is the mistake of accepting matter for the spir
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it. This is a false background of the modern civilization. The foundation of life being built on the surface of sand, the whole structure on it is sure to collapse. Because every living being is a spiritual spark, he can be happy only when there is spiri
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tual engagements. India's basic principle of civilization was to keep people engaged in spiritual activities according to different modes of life and therefore India's cultural life is so lofty and valuable which is admitted by our Pandit Ji. As such no
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amount of material plan can satisfy the spiritual spark and that is the secret of treatment for the world epidemic.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We requested Pandit Ji to join hands for combating this infectious disease but he silently refused to accept this. Will he therefore on
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ce more reconsider the offer for his as well as all others well being? We pray to God that good counsel may prevail upon him.
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'Ba
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ck to Godhead' Office, I. M. H. Press, Fountain, Delhi under declaration Dated 28-2-56. Organising Secretary:\'97 Haribhaktanudas Sri Krishna Sharma
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor's residence: 1/859; Keshi Ghat, P.O. Vrindaban, Mathura (U.P.)
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY23: Volume 3, Part 19, May 5, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 19, May 5, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price ten nP. a Copy. Delhi, Thursday 5th May, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XIX
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anual Rs 2.25 nP.
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Copy-right reserved
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY23a: Chaitanya Charitamrta
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Chaitanya Charitamrta
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ESSAYS AND TEXT
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (First Part continued from issue }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub XVI}{\b\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (4) This real and unreal feature of the Supreme Personality of Godhead is more explicitly explained as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Darkness is the name of absence of light. In light there is no darkness but it is the outside experience or negative conception of ligh
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t. Similarly, the kingdom of God or the Vaikuntha world is the real reality without any change or annihilation. The material world is a temporary shadow of the Vaikuntha world and as such the life in the material world is temporary, knowledge imperfect a
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nd happiness flickering, as the shadow is always temporary and flicking and without any substance. The material world is the phenomenal representation of the noumenal Vaikuntha world. The sun rays is reflected by a mirror in darkness. The so-called light
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in darkness has no value if there was no sun. Reflection of the sun ray is a proof of the existence of sun. The living beings are so many separated fragments of the Supreme Whole. Such living entities in different categories of life enter into this mate
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rial life and give it a false and temporary life. The matter is inert and therefore matter as it is has no automatic action. The sparks of the Supreme Lord or the living being handles matter in an enjoying spirit creates some interaction by different arr
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angement and the whole thing appears to be real. But actually the reality is not in the material world but it is in the spiritual world Vaikuntha. Both matter and the living entities are different energies of the same Supreme Lord although the living bei
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ng is a superior energy than the material one.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (5) The example of interaction of the material elements is understandable in the matter of real and unreal existence. The five elements
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like the sky, air, fire, water and earth do enter into the making of any material body but still all of them are aloof from such material construction. Any material construction is nothing but an amalgamation or exchange of material elements in varied d
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egrees. Although the sky is outside the body still it appears that it has entered all material constructions. In the same way the Personality of Godhead is far beyond the reach of a conditioned living being but yet He has entered everything in the materi
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al construction including atoms electrons. The Personality of Godhead in His all-pervading Paramatma or Super Soul feature does enter in every entity call it the biggest or the minutest but He is realised only by entity who is submissive and surrendered
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soul. Proportionate development of submissiveness is the order of spiritual realisation ultimately meeting the Supreme Lord in Person as a man meets another man face to face. The surrendered soul proportionate to his development of an attachment transcen
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dental for the Supreme Lord feels the presence of his beloved everywhere and all his senses are engaged in the loving service of the Lord. His eyes are engaged in seeing the beautiful couple of Shri Radha and Krishna seated on the decorated throne undern
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eath the desire tree in the transcendental land of Vrindaban. His noses are engaged in smelling the fragrance of flowers offered at the Lotus feet of the Lord. His ears are engaged in hearing the messages from the Vaikuntha world and his hands are busy i
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n embracing the Lotus feet of the Lord and His associates. In such a way the Lord is manifested before the pure devotee from within and without and these are some of the mysteries of devotional relation of a devotee and the Lord bound up by the tie of sp
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ontaneous love which is the goal of life for every living being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (6) Therefore those who are serious about the knowledge of the transcendental world, which is far far beyond the material cosmic creati
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on\'97must approach a bonafide spiritual master to learn the science bothwise namely directly and indirectly. One has to learn bothwise namely the ways and means of approaching the desired destination as well as things which are hindrances to such progre
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ssive march. The spiritual master knows how to regulate the habits of a neophyte disciple and the serious student has to learn the science from him in all respects. There are different grades and standards of prosperity. The standard of comfort and happi
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ness, conceived by the common man engaged in manual labour, is the lowest grade of happiness in relation with the body. The highest standard of such bodily comfort is achieved by the fruitive worker either for this life or the life after death by pious a
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ctivities to reach up to the plane of Heaven the kingdom of the created gods with delegated powers. But this conception of comfortable life in Heaven is insignificant in comparison to the happiness of being one\'97in the impersonal Brahman. The happiness
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of Brahmananda or the spiritual bliss derived from the impersonal Brahman is also compared with a pit in the face of an ocean when one develops pure love for the Lord. Ever increasing ocean of transcendental happiness is derived from the association of
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the Personality of Godhead. To qualify oneself for reaching that stage of life is the highest perfection of life. One should try to purchase a ticket for going back to home back to Godhead and the price for such traveling ticket is an intense desire only
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. This intense desire is not easy to awaken even by continuous pious activities of crores of life. All associations of mundane relations are sure to be broken in course of time but once the relation is established with the Personality of Godhead, in diff
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erent mellows\'97it is never to be broken even after the annihilation of the material world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srila Krishnadas Kaviraj Goswami therefore quotes an authoritative passage from the songs of 'Krishna Karnamrita' composed by a great d
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evotee Srila Bilwamangal Thakur. He was designated as Leelasuk. He intensely desired to enter into the eternal pastimes of the Lord and lived at Vrindaban for seven hundred years in the vicinity of Brahmakunda. Sri Bilwamangal Thakur appeared in South In
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dia and was the chief disciple of Vishnuswami. It is said that he installed Dwarkadhish Deity who was given over to the Ballava sect Vaishnavas for worship. He flourished in the 8th Century Saka. Chintamani was his instructor spiritual master because at
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first it is she only who had shown him the spiritual path. Soma Giri was his initiator spiritual master and Shri Krishna who is constantly }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub decorated}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub with the plume feather of a peacock was also his instructor spiritual master. He has adored all of them on equal term and that is the point we have to note down in this connection. In his adoration for Shri K
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rishna the Personality of Godhead, he describes that Srimati Radharani takes shelter under the shade of His lotus feet and enjoys the transcendental mellow of conjugal love. This complete treatise of Krishna Karnamrita is dedicated to the transcendental
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pastimes of Shri Krishna and Srimati Radharani. It is a book read and understood by the highest grade devotees of Shri Krishna.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In our conditioned state when we are engaged within the material body it is not possible to see Shri Krishna with these naked eyes. But
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we can feel His presence if we offer to Him bonafide service. And satisfied by such transcendental loving service only, the Lord, who is present in everyone's heart as the Super Soul, gives His advices and favours us by sending His representative a libe
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rated soul as our instructor spiritual master. Therefore it is imperative that in order to learn the transcendental science one must avoid the company of undesirable persons and shall always seek the company of the saints and sages who are able to impart
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us lessons on transcendental knowledge. The impregnated words of such realised soul penetrate within our heart and thereby eradicate all sorts of misgivings accumulated by years of our undesirable association. The undesirable persons, for a neophyte dev
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otee, are (1) the gross materialists constantly engaged in the matter of sense gratification and (2) unbelievers who does not serve the Personality of Godhead but serves the senses and whims of the mind by speculative habit. Intelligent persons seeking f
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or transcendental realisation shall avoid their company very scrupulously.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The advantage of such association with saints and sages who are constantly engaged in discussion of messages from Vaikuntha is describe
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d in the Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 3/25/22}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub which was spoken by Lord Kapila to His mother Devahuti. The Lord said, "By intimate relation with the devotees, it so happens that the impregnated words of Me are systematically di
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scussed. And in their association only such messages become pleasing to the aural reception of the recipient. And in course of hearing these powerful words it is quite possible that the path of transcendental realisation becomes clearer and resulting in
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first of all a reverence for Me gradually developing into attachment and ultimately transcendental love for Me." The process of transcendental realisation begins with a sense of reverence for the Lord. And by constant company with the saints and sages su
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ch reverence transforms into devotional service which drives away all sorts of unholy attachment for material objects. When he is thus cleaned of all misgivings a systematic steadiness follows giving birth to attachment leading ultimately to spontaneous
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love for Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And who is a saint? Only those who have unalloyed devotion for the Lord are pure saints. Due to such pure devotional love for the Lord
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such saints develop the sense of awakening of the Lord's presence. In the Srimad Bhagwatam also it is said like this. The Lord said to Durbasha Muni who picked up a quarrel with a great householder devotee namely King Amburish. As a result of misundersta
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nding between the King and the Muni, the latter tried to kill the King when Sudarshan Chakra, the celebrated weapon of Godhead, appeared on the scene for protection of the devotee King. When Sudarshan Chakra attacked Durbasha Muni he fled away frightened
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by the weapon and sought shelter practically from all big Gods of the heaven. Everyone was unable to protect him so ultimately he approached the Personality of Godhead who also sent the Muni to beg pardon from the King and glorified His devotees by sayi
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ng, "The saints are my heart and I am also their hearts. They do not know anything besides myself and reciprocally I also do not know anyone else besides them." In the same way Maharaj Judhisthir addressed saint Vidur after his return from a tour of pilg
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rimage. The king said, "My dear Sir, saints like you are themselves pilgrimage personified. Such saints, on account of their hearts being occupied by the Personality of Godhead, can cleanse the place of pilgrimage polluted by the sinners who visit such p
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laces to purify themselves."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such devotees are of two different varieties namely, (1) the associates and (2) the neophytes. Perfect servitors are called associates
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whereas devotees who are endeavouring to attain perfection are called neophytes. Amongst the associates some of them are attracted by the opulence of the Personality of Godhead and others are attracted by conjugal love of Godhead. The former devotees are
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placed in the realm of Vaikuntha to render reverential service while the latter devotees are placed in Vrindaban for direct service of Shri Krishna.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Personality of Godhead also expands Himself by three kinds of incarnations. They are (1) partial incarnation (2) qualitative incarn
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ations are such as the three Purusha-Avatars expanded in the matter of creation of the material world and other incarnations like Matsa, Kurma, Varaha etc.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub About the qualitative incarnations, the trio of Brahma, Vishnu and Maheshwur, to create, maintain and annihilate the material world, ar
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e counted. And instances of empowered incarnations are like the king Prithu and the Vedavyas Muni.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apart from the incarnations of different categories of Personality of Godhead He manifests Himself in two similar expansions called by
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the name "Prakash" and "Vilash." Shri Krishna married at Dwarka sixteen thousand queens and He was present with each and every one queen at the same time in the same Form also. Similarly, during Rasa Dance He expanded Himself in the same form to perform
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the duet with each and every damsel of Braja. Such innumerable forms of Godhead of the same original pattern is called "Prakash Vigraha." When He expands Himself a little differently from His original form such as the form of Valadeva in Vrindaban and Na
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rayana in Vaikuntha then He expands His Vilash Vigrahas. There is no difference in bodily forms of both Shri Krishna and Valadeva but the colour is different. Similarly in Vaikuntha Narayana has four hands while Shri Krishna has two hands only. So these
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forms of Valadeva and Narayana are called Vilash Vigrahas. The forms of Vasudeva, Aniruddha, Pradumna, Samkarshana etc. are also His Vilas expansions. This fact is corroborated by the words of Srimad Bhagwatam (\chftn{\*\footnote\chftn \s2077 \qc\sl240
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\slmult1\sb180\sa0\fi0 {\b0\i0\ul0\strike0\v\expnd0\expndtw0\outl0\shad0\f0\fs20\cf9\nosupersub SB 10.33.35
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub gop\'e9n\'e4\'e0 tat-pat\'e9n\'e4\'e0 ca
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub sarve\'f1\'e4m eva dehin\'e4m
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub yo 'nta\'e7 carati so 'dhyak\'f1a\'f9
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub kr\'e9\'f2aneneha deha-bh\'e4k
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\par }\pard \s1712 \qc\sl240\slmult1\sb360\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub SYNONYMS
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\par }\pard \s1705 \qj\sl240\slmult1\sb58\sa58\fi0 {\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub gop\'e9n\'e4m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97of the }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub gop\'e9s;}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub tat-pat\'e9n\'e4m}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97of their husbands; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ca}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97and; }
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{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub sarve\'f1\'e4m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97of all; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub eva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97indeed; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub dehin\'e4m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf2\nosupersub \'97embodied living beings; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ya\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97who; }{\cs2873\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub anta\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97within; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub carati}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97lives; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub sa\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97He; }{\cs2873\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub adhyak\'f1a\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97the overseeing witness; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub kr\'e9\'f2anena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97for sport; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub iha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf2\nosupersub \'97in this world; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub deha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97His form; }{\cs2873\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub bh\'e4k}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97assuming.
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub TRANSLATION
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\par }\pard \s1814 \qj\sl240\slmult1\sb36\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf6\nosupersub He who lives as the overseeing witness within the }{\b\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf6\nosupersub gop\'e9s}{
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\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf6\nosupersub and their husbands, and indeed within all embodied living beings, assumes forms in this world to enjoy transcendental pastimes.
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\par }\pard }}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 10/33/35) "The All-powerful Personality of Godhead Shri Krishna engaged Himself in the performance of Rasa dance by placing Himself separately in between a group
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of two Gopis. All the Gopis present in the dance felt it individually that they were being embraced by the Lord as soon as the latter entered the dance. And to have a glimpse of this transcendental Rasa dance all the denizens of heaven appeared in planes
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accompanied by the respective consort. They then showered flowers from the sky in reverential delight. The showers of flowers from them were combined with celestial concert music."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And the same Bhagwatam (\chftn{\*\footnote\chftn \s2077 \qc\sl240\slmult1\sb180\sa0\fi0 {\b0\i0\ul0\strike0\v\expnd0\expndtw0\outl0
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\shad0\f0\fs20\cf9\nosupersub SB 10.69.1, SB 10.69.2, SB 10.69.3, SB 10.69.4, SB 10.69.5, SB 10.69.6, SB 10.69.1-6
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'e7r\'e9-\'e7uka uv\'e4ca
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub naraka\'e0 nihata\'e0 \'e7rutv\'e4
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub tathodv\'e4ha\'e0 ca yo\'f1it\'e4m
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub k\'e5\'f1\'ebenaikena bahv\'e9n\'e4\'e0
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub tad-did\'e5k\'f1u\'f9 sma n\'e4rada\'f9
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\par }\pard \qc\sl0\slmult1\sb72\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub citra\'e0 bataitad ekena
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub vapu\'f1\'e4 yugapat p\'e5thak
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub g\'e5he\'f1u dvy-a\'f1\'f6a-s\'e4hasra\'e0
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub striya eka ud\'e4vahat
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\par }\pard \qc\sl0\slmult1\sb72\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ity utsuko dv\'e4ravat\'e9\'e0
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub devar\'f1ir dra\'f1\'f6um \'e4gamat
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub pu\'f1pitopavan\'e4r\'e4ma-
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub dvij\'e4li-kula-n\'e4dit\'e4m
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\par }\pard \qc\sl0\slmult1\sb72\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub utphullend\'e9var\'e4mbhoja-
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub kahl\'e4ra-kumudotpalai\'f9
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub churite\'f1u sara\'f9s\'fcccai\'f9
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub k\'fcjit\'e4\'e0 ha\'e0sa-s\'e4rasai\'f9
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\par }\pard \qc\sl0\slmult1\sb72\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub pr\'e4s\'e4da-lak\'f1air navabhir
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ju\'f1\'f6\'e4\'e0 sph\'e4\'f6ika-r\'e4jatai\'f9
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub mah\'e4-marakata-prakhyai\'f9
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub svar\'eba-ratna-paricchadai\'f9
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\par }\pard \qc\sl0\slmult1\sb72\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub vibhakta-rathy\'e4-patha-catvar\'e4pa\'ebai\'f9
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub \'e7\'e4l\'e4-sabh\'e4bh\'e9 rucir\'e4\'e0 sur\'e4layai\'f9
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub sa\'e0sikta-m\'e4rg\'e4\'ecgana-v\'e9thi-dehal\'e9\'e0
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\par }\pard \qc\sl0\slmult1\sb0\sa0\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub patat-pat\'e4ka-dhvaja-v\'e4rit\'e4tap\'e4m
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\par }\pard \s1712 \qc\sl240\slmult1\sb360\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub SYNONYMS
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\par }\pard \s1705 \qj\sl240\slmult1\sb58\sa58\fi0 {\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'e7r\'e9-\'e7uka\'f9 uv\'e4ca}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97\'c7ukadeva Go
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sv\'e4m\'e9 said; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub narakam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97the demon Naraka; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf2\nosupersub nihatam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97killed; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'e7rutv\'e4}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97hearing; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub tath\'e4}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97also; }{\cs2873\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub udv\'e4ham}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97the marriage; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ca}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97and; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub yo\'f1it\'e4m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97wi
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th women; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub k\'e5\'f1\'ebena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by Lord K\'e5\'f1\'eba; }{\cs2873\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ekena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97one; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub bahv\'e9n\'e4m}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97with many; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub tat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97that; }{\cs2873\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub did\'e5k\'f1u\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97wanting to see; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub sma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97indeed; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub n\'e4rada\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf2\nosupersub \'97N\'e4rada; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub citram}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97wonderful; }{\cs2873\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub bata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97ah; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub etat}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97this; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ekena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97with a single; }{\cs2873\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub vapu\'f1\'e4}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97body; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub yugapat}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97simultaneously; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub p\'e5thak}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub
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\'97separate; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub g\'e5he\'f1u}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97in residences; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf2\nosupersub dvi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97two times; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub a\'f1\'f6a}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf2\nosupersub \'97eight; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub s\'e4hasram}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97thousand; }{\cs2873\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub striya\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97women; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub eka\'f9}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97alone; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ud\'e4vahat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97He marrie
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d; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub iti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97thus; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub u
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tsuka\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97eager; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub dv\'e4ravat\'e9m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf2\nosupersub \'97to Dv\'e4rak\'e4; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub deva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97of the demigods; }{\cs2873\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'e5\'f1i\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97the sage, N\'e4rada; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub dra\'f1
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\'f6um}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97to see; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'e4}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ga
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mat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97came; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub pu\'f1pita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub
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\'97flowery; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub upavana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97in parks; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf2\nosupersub \'e4r\'e4ma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97and pleasure gardens; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub dvija}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97of birds; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ali}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97and bees; }{\cs2873\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub kula}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97with flocks and swarms; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub n
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\'e4dit\'e4m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97resounding; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub utphulla}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf2\nosupersub \'97blooming; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ind\'e9vara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97with blue lotuses; }{\cs2873\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ambhoja}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97day-blooming lotuses; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub kahl\'e4ra}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97white esculent lotuses; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub kumuda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub \'97moonlight-blooming lotuses; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub utpalai\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97and water lilies; }{\cs2873\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub churite\'f1u}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97filled; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub sara\'f9su}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97within lakes; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub uccai\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub \'97loudly; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub k\'fcjit\'e4m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97filled with the calling; }{\cs2873\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ha\'e0sa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by swans; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub s\'e4rasai\'f9}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97and cranes; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub pr\'e4s\'e4da}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub
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\'97with palaces; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub lak\'f1ai\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97hundreds of thousands; }{\cs2873\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub navabhi\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97nine; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ju\'f1\'f6\'e4m}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97adorned; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub sph\'e4\'f6ika}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97made
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of crystal glass; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub r\'e4jatai\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97and silver; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf2\nosupersub mah\'e4-marakata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97with great emeralds; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub prakhyai\'f9}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97splendorous; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub svar\'eba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97o
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f gold; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub ratna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97and jewels; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub paricchadai\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97whose furnishings; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub vibhakta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf2\nosupersub \'97systematically divided; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub rathy\'e4}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97with main avenues; }{
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\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub patha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97roads; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub cat
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vara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97intersections; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'e4pa\'ebai\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf2\nosupersub \'97and marketplaces; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'e7\'e4l\'e4-sabh\'e4bhi\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97with assembly houses; }{
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\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub rucir\'e4m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97charming; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub sura}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97of the demigods; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'e4layai\'f9}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf2\nosupersub \'97with temples; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub sa\'e0sikta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97sprinkled with water; }{\cs2873\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub m\'e4rga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97whose roads; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub a
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\'ecgana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97courtyards; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub v\'e9thi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub \'97commercial streets; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub dehal\'e9m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97and patios; }{\cs2873\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub patat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97flying; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub pat\'e4ka}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97with banners; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub dhvaja}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by the flagpoles;
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}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub v\'e4rita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97warded off; }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2
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\nosupersub \'e4tap\'e4m}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97the heat of the sun.
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub TRANSLATION
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\par }\pard \s1814 \qj\sl240\slmult1\sb36\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'c7ukadeva Gosv\'e4m\'e9 said: }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf6\nosupersub Hearing that Lord K\'e5\'f1
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\'eba had killed Narak\'e4sura and had alone married many brides, N\'e4rada Muni desired to see the Lord in this situation. He thought, "It is quite amazing that in a single body Lord K\'e5\'f1\'eba simultaneously married sixteen thousand women, each in
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a separate palace." Thus the sage of the demigods eagerly went to Dv\'e4rak\'e4.
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\par }\pard \s1814 \qj\sl240\slmult1\sb36\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf6\nosupersub The city was filled with the sounds of birds and bees flying about the parks and pleasure gardens, while its lakes, crowded with bloom
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ing ind\'e9vara, ambhoja, kahl\'e4ra, kumuda and utpala lotuses, resounded with the calls of swans and cranes. Dv\'e4rak\'e4 boasted nine hundred thousand royal palaces, all constructed with crystal and silver and splendorously decorated with huge emeral
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ds. Inside these palaces, the furnishings were bedecked with gold and jewels. Traffic moved along a well-laid-out system of boulevards, roads, intersections and marketplaces, and many assembly houses and temples of demigods graced the charming city. The
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roads, courtyards, commercial streets and residential patios were all sprinkled with water and shaded from the sun's heat by banners waving from flagpoles.
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\par }\pard }}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 10/69/3) description of the Lord's Rasa Dance is given as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "It was astonishing that Lord Shri Krishna who is one without a second expanded Himself in sixteen thousand similar forms to present Hi
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mself during His marriage with sixteen thousand queens in their respective homes."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And in the Loghu-Bhagwatamritam compiled by Srila Sanatan Goswami the fact is corroborated as follows:- (L.B.A. 1/Abesh 9).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Such innumerable forms exactly resembling each other in all respects are called 'Prakash-Vigraha.'"
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And so far the Vilash Vigraha is concerned as explained above the same Laghubhagabatamrita confirms as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "By the inconceivable mystic powers of the Lord, when He presents Himself in different forms with equal potency the Lord is then known
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as Vilash Vigraha."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such Vilash Vigrahas are represented in Valadeva in Vrindaban and Narayana in Vaikuntha as well as His expansion in the Forms of Vasude
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va, Aniruddha, Pradumna and Samkarshan.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The author of Shri Chaitanya Charitamrita thus explains the feature of different potencies of Shri Krishna. There are then primary diff
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erent consorts of the Lord. They are called the Lakshmis Queens and the Damsels of Braja. Consorts in Vaikuntha are called Lakshmis as Lakshmi Narayana. Consorts in Dwarka are called Queens as Rukmini Krishna and the consorts in Vrindaban are called Gopi
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s as Radha-Gopinath. Gopinath Shri Krishna who takes pleasure in being addressed as the son of the king of Braja (Nanda Maharaj) is the original form of the Personality of Godhead Shri Krishna.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shri Krishna and His different incarnations potential power and all such innumerable expansions are associated with further smaller exp
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ansions or servitor expansions called by the name devotees. The Personality of Godhead remains overcrowded by His pure devotees and consorts. Therefore to offer prayers to the Lord must be preceded with prayers for His associates and this procedure is go
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od in all respect for the praying devotee. The author has therefore offered his respects in the above manner and next he proceeds to deal with the 2nd Sloka out of the 14th prayful offerings.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The second sloka as referred to above is described as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "I offer my respectful prayers to both the Lords namely Shri Krishna Chaitanya and Nityananda combinedly who have appeared as the sun a
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nd the moon on the tiger-hill horizon of Gouda Desha (Bengal) surprisingly at one and the same time."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And who are these Shri Krishna Chaitanya and Nityananda? They are no other than the same Shri Krishna and Valarama who are the resource
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s of all rays of the sun and the moon, both of them in persons appeared themselves simultaneously on the horizon of Gouda-desha.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Appearance of the Lords Shri Krishna Chaitanya and Nityananda causes disappearance of all sorts of darkness and the whole universe is e
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nlightened thereof. By such enlightenment the substance is revealed like the sun and the moon reveal the perspective view of the world. By such dissipation of darkness by the Lords, religion in the real sense is explored by a common man. The appearance o
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f these two transcendental brothers makes it easier to understand the Absolute Truth along with the disappearance of nesciences. Darkness which covers real knowledge is known as pretentious activities. Such pretensions of advancement in knowledge are cal
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led by the name of (1) religiosity, (2) economic development, (3) sense-gratification and at last but not the least, (4) the desire for liberation by merging with Brahman. This fact is corroborated by the 2nd beginning sloka of Shrimad Bhagwat as follows
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:\'97(Bhag. 1.1.2}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The cult of Bhagwat Dharma is real religion for the complete set of living being and
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specially for the human kind whereas other cults within the categories of the above four items are pretension culture leading to unrest, war, pestilence, animosity, violence and envyness, conditions of corruption, bickerings, and all morbid state of soc
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ial existence. (add here religion real and religion pretentious). B.T.G. No.\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Out of the above mentioned four kinds of pretentious activities the last one or the desire to get oneself merged into personal Brahman
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is the subtlest type of atheism.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As soon as such subtlest type of atheism, ambushed in the dress of liberation, is encouraged, the push of devotional service for the Su
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preme Personality of Godhead is completely blockaded by them.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Not only these pretentious activities but also other altruistic or subversive activities for sense gratification, all are derogatory to
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the progressive path of devotional service.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But by the mercy of Shri Chaitanya Mahaprabhu and that of Nityananda Prabhu, such misleading paths of darkness is dissipated and the re
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al substance becomes revealed in true perspective.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And what is that substantial Reality? It is Sri Krishna the Supreme Personality of Godhead, His devotional service and to attain to the
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stage of love for Shri Krishna. The easiest way to gain all these at a time is the chanting of His transcendental Name.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Sun or the Moon vanishes external darkness and exposes all material objects to the vision of the living being. But these two brothe
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rs penetrate into the innermost corner of one's heart and eradicate nescience. After doing so they lead living being to meet two Bhagwats of whom one is called the Bhagwat Puranam and the other is called devotee Bhagwat. (Bhagwat means in relation with t
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he Personality of Godhead).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These two types of Bhagwats are competent to impregnate the transcendental mellow of spiritual attachment and by such attainment of tra
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nscendental attachment, the Supreme Lord becomes Himself our constant companion.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The most astonishing feature of Shri Chaitanya Mahaprabhu and Nityananda Prabhu is that both of them have appeared simultaneously and t
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hey can very easily penetrate into the heart of the fallen soul. They are, therefore, veritably useful more than the mundane Sun and Moon and it is a fortune for the people of the world to be favoured by them.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let us therefore pray at the lotus feet of these two brothers and this act of submission will scare away all kinds of opposition and wi
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ll help in attaining the goal of life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The author of Chaitanya Charitamrita thus finished the explanation of the first two stanzas and now he will attempt to explain the thir
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d one. The subject matter is so grave and sublime that it requires lots of explanation and has finished the job in as much as possible minimum words. One should speak shortly but it must carry on a volume of meaning. That is the beauty of impressive expo
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stulation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And anyone who will hear or read these explanations with rapt attention will certainly be benefitted in getting one's darkness of ignor
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ance illumined. And by such attainment of knowledge one is sure to develop a deep attachment for Shri Krishna.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The author has very carefully expostulated the truths in respect of Shri Chaitanya Mahaprabhu, Shri Nityananda Prabhu and Shri Adwaita
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Prabhu as well as the glories of their respective devotees. The truths have been so nicely explained that anyone hearing them will understand the essence of transcendental truth in nutshell.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With all obedience and obeisance unto the lotus feet of the Goswamins headed by Srila Rupa and followed by Sri Raghunath\'97the author
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of Sri Chaitanya Charitamrita namely Shri Krishna Das Kaviraj Goswami thus finishes the first chapter of the narration in the matter of prayers to the spiritual masters and their associates.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub )
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY23b: Bhakti Rasamrita Sindhu
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Bhakti Rasamrita Sindhu
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\par }\pard \s1226 \qj\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Devotional Service of the Lord) }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub previous}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 2
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Hridi yasya preranaya prabrtita aham baraka api-tasya hare padakamalam vande chaitanya devasya.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Hridi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In the heart; }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub yasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub whose, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub preranaya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\cb1\nosupersub by the inspiration of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub pravartito\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub engaged, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub aham\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub myself, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub baraka\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub insignificant, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub api\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub although
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, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub tasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of him, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub
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hare\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the Lord's, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub padakamalam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub lotus feet, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub vande\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub do worship, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub chaitanya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sri Chaitanya, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub deva\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the Lord.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let me worship the lotus feet of Lord Sri Chaitanya Mahaprabhu, by the inspiration of whose unbounded mercy I am now engaged, although
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very much insignificant in this task.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The author Sri Rupa Goswami shows the way of approaching the Absolute Personality of Godhead Sri Krishna. He therefore offers his respe
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ctful obeisance unto the lotus feet of Sri Chaitanya Mahaprabhu who is no other than Sri Krishna Himself appeared in the form of a devotee to bestow his merciful benediction upon the fallen souls of this iron age called by the name Kali Yuga. Lord Sri Ch
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aitanya Mahaprabhu personally inspired Srila Rupa Goswami at Dasaswmedh Ghat Prayag (Allahabad) continuously for ten days and authorised him to propagate the science of devotional service for everyone's benefit. As pure Vaishnava, Srila Rupa Goswami cons
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iders himself as the most insignificant person although he is not so. Nobody can describe the transcendental science unless he is authorised by the Lord Himself or His bonafide representative. As Arjuna was, in the Bhagwat Geeta, personally inspired by S
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ri Krishna\'97so also here Srila Rupa Goswami was also personally inspired by the Lord. As such none of them can be insignificant persons but on the contrary they are the proper authorities who can deliver us the right thing. Nobody can understand the Bh
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agwat Geeta if he does not follow the footprints of Arjuna and similarly nobody can understand the mission of Lord Sri Chaitanya Mahaprabhu unless one is scrupulously inclined to follow the footprints of the Goswamins headed by Sri Rupa Goswami. Srila Ji
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va Goswami explains the word Baraka as one who can explain the right concept. It may not be out of place to mention in this connection that this translation work into English is also undertaken under the same authority of His Divine Grace Sri Srimad Bhak
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ti Siddhanta Saraswati Goswami Maharaj who is bonafide representative of Srila Rupa Goswami. There is no spirit of change herein from the path of the original authority.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 3
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Vishrama mandirataya tasya sanatana tano mad Ishasya bhakti rasamrita sindhur bhavatu sada ayam pramodaya.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Vishrama\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub resting place, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub mandirataya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub on account of being temple of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub tasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of him, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub sanatana\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\cb1\nosupersub eternal, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub tano\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of the body, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\cb1\nosupersub mad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub mine, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Ishasya\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of the Lord, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhakti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub devotional service, }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub rasamrita\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub mellow nectarine, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub sindhur\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of the ocean, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhavatu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub let it be, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub sada\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub always, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ayam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub this, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub pramodaya\'97}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub for the pleasure of.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Let this ocean of nectarine mellow of devotional service be always the source of eternal pleasure of my Lord Who has His et
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ernal body and Who is represented by spiritual master known under the name of Sri Sanatan Prabhu. Ocean is also the eternal temple of the eternal body Narayana.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The author after offering his respectful obeisances unto Lord Chaitanya Mahaprabhu he turns to pay respect to his spiritual master who
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is known as Sanatan Prabhu. The spiritual master is non-different from the Lord and therefore both of them are Sanatan eternal. The Lord is represented by the spiritual master who is eternal servitor God. The author wishes most sincerely that the book ti
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tled under the name of ocean may be the eternal resting place of the Lord who takes eternal rest in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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ocean as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purusha Avatara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or Narayana who is the plenary manifestation of Sri Krishna. Sri Krishna Himsel
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f in His Narayana feature rests in the temple of ocean and in the same manner the book titled as Bhakti Rasamrita Sindhu may also be the resting temple of Krishna with His unlimited paraphernalia. Sri Krishna and all His unlimited paraphernalia, Sri Kris
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hna and all His eternal plenary expansions are Vishnu Tatwas and therefore all of them possess non-changeable eternal body. The body being eternal the resting places of the Lord are also eternal. As such the Bhakti Rasamrita Sindhu is the eternal Truth b
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eing the eternal science of the eternal Godhead. The Lord is Absolute and therefore His resting place is also Absolute. There is no difference between the Lord and His resting place.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 4
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti rasamrita sindhou charatah paribhuta kala jala bhiyah bhakta makaran mukti nadikan namasyami.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub devotional service, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub rasamrita\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub nectarine mellow, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub
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sindou\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub in the ocean, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub charatah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub playing on, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub paribhuta\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub having conquered, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub kala\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub influence of time and space, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhiya\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub fearfulness, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhakta\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub devotees, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub makaran\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the shark fishes, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub namasyami\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub offering respectful obeisances.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub I am offering my respectful obeisances unto the devotees of the Lord who are compared with the shark fishes and who neglect
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the rivers of liberation on account of their playing facilities in the deep ocean of nectarine mellow (Bhakti Rasamrita Sindhu).
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The author next turns towards the pure devotees to offer his respectful obeisances. The pure devotees are the eligible candidates for e
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njoying swimming excursions in the ocean nectarine mellow of devotional service. Pure devotees are never afraid of spectre of time and space and as such they are not afraid of the tribulations of birth and death because they have already conquered the st
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ringent laws of nature. Birth and death of other than devotees are always painful but for the devotees they are plain things of appearance and disappearance. A simple example will clear this ideas. The cat carries her cubs and the rats by the same mouth.
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But there is gulf of difference between the two carrying processes. The cubs feel pleasure while carried by the jaws of the mother cat but the rats feel death pain by the same jaws of the cat. Pure devotees come and go for the service of the Lord and th
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erefore they are exempt from the laws of nature. Jesus Christ was crucified but he did not feel the pain. Apparently it seems that the devotees are under the same laws of nature but factually they are not so. In the Bhagwat the Yamaraja instructs clearly
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that the devotees are not within the jurisdiction of his influence. Therefore pure devotees do not give much importance to the process of salvation. The river fishes have no idea of the big fishes that are within the ocean. The comparison of the river a
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nd the ocean as is generally cited by the monist philosophers exhibits a poor fund of knowledge. Mixing of the river with the ocean is superfluous. Real life in the ocean has not comparison with those in the river. The devotees are compared with shark fi
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shes who are within the ocean without any relation with the rivers.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The ocean is the resting place for all sorts of rivers. It is generally compared that varieties of religiosities are like different riv
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ers and they take rest in the ocean ultimately. The comparison is not applicable in the case of pure devotees because such devotees are like the shark fishes who do not care for the insignificant rivers. The devotees who take pleasure in the depth of wat
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er of the ocean of devotional service has nothing to do with the liberation rivers. They are so to say useless for the devotees.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are five different varieties of liberation like to become (1) One with the Absolute, (2) To live in the same planet where God liv
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es, (3) To develop the same feature of body like the Lord, (4) To possess the same standard of opulences like God, (5) To become constant associate of God. Out of the five different varieties of liberations the one which is called Sayujya or to become on
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e with the Lord is lowest of all. Generally all different varieties of religiosities aim at this point of becoming one with the Absolute. The pure devotees are so much endowed with transcendental mellow of devotional service that they do not evaluate eve
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n the four other forms of liberation and what to speak of the liberation under the clause of becoming one with the Lord. These things are very insignificant for a pure devotee and as such Srila Rupa Goswami desires to pay his respects for these devotees,
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excluding all others who are either mundaners, fruitive workers or utmost the salvationists. All these groups are classified in the list of non-devotees and the followers of Shri Rupa Goswami avoids them carefully.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 5
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mimansaka barabagneh kathinam api kunthayan asau jihvam sphuratu sanatan suchiram taba bhakti rasamritambodhi.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mimansakas\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the logicians, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub barabagneh\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the volcanic eruption within the water, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub kat
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hinam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub very hard, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub api\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub alt
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hough, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub kunthayan\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub subduing, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub a
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sau\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sphuratu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub let i
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t continue to exist, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sanatana\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub oh my Lord eternal, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub suchiram\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub for all the days, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub taba\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub yours, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhakti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devotional service, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub rasamrita\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nectarine mellow, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ambodhi\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub span of water.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh my Lord,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are many logicians who are just like the volcanic crater within the water who shall create occasional disturbances. But as the la
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rge volume of water subdue such disturbances so also the ocean of devotional service Bhakti Rasamrita Sindhu shall always stand over their (logician's) disturbing arguments.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are two kinds of logicians who are against the devotional service of the Personality of Godhead. One of them is the fruitive work
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er and the other is the empiric philosopher. The fruitive worker will argue that there is no need of serving invisible God. Let us work hard in developing industries and agriculture which alone will bring in prosperity. And a little higher than them are
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the empiric philosophers who are very much interested in dry philosophical arguments in the matter of God's form and feature without any tangible service. Both these classes of men are speculators and as such they are in fact disturbing elements to the t
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ranscendentalists who are marching progressively towards the kingdom of God. The author therefore begging mercy from Sri Sanatan Prabhu his spiritual master to save the Bhakti Rasamrita Sindhu from such disturbing arguments of the Karmis and Jnanins. It
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is however, certain that the mellow which is the dominating factor of the Bhakti Rasamrita Sindhu is as immeasurable as the sea water. And therefore as the occasional volcanic eruption within the water is subdued by the volume of vast sea water so also t
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he transcendental mellow of devotional service due to her vast nature will certainly overrule such occasional disturbances. The purport is that one who has tasted the sweetness of the mellow of devotional service will never be attracted by the activities
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of the fruitive worker or the empiric philosophers. This is an eternal truth and that eternal truth will always protect the peaceful existence of Bhakti Rasamrita Sindhu.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text No. 6
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti-asya prostuti sakhila jagat mangala prasangasya ajnenapi moya asya kriyate suhridam pramodaya.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktir\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub devotional service, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub asya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of this, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub prastuti\'97}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub presentation, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub akhila\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub all inclusive, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub jagat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub universal, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\cb1\nosupersub mangala\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub welfare, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub prasangasya\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of the delineation, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ajnenapi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub even though by a
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neophyte, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub moya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub by me, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub kriyate\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub is being done, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub suhridam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub of the kind hearted (friends), }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub pramodaya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub for the pleasure of
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.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Presentation of an all inclusive delineation of devotional service of the Lord, which is universally accepted welfare work
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for all living being, is being done by me, even though I am a neophyte-for the pleasure of the kind hearted friend.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Devotional service by a living being for the pleasure of the Supreme Being (Lord) is the universally accepted welfare work for all. A l
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iving being's constitutional position is always as such that he has to render service to the superior will. When such service is rendered favourably it is called devotional service of the Lord and when such service is rendered unfavourably to the will of
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the Lord or in other words to satisfy one's own whims and pleasure or for the matter of sense-gratifying, it is called Karma or fruitive action. Fruitive action is bondage while devotional service is liberation from all bondage. This distinction of bond
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age and liberation of all actions can only be judged by a thoroughly learned man already placed in the devotional service of the Lord. On the other hand such devotional service is the natural function of a living being and therefore it is essentially the
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prime welfare work for all concerned. Such service is done in one's real identity. The author of the Bhakti Rasamrita Sindhu namely Srila Rupa Goswami is therefore engaged in the highest welfare work for all humanity because he attempts to awaken all li
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ving being to the state of consciousness of his constitutional position. But this defacto truth may be misunderstood by a section of people who exist with poor fund of knowledge. Such critics of the value of devotional service to the Lord may not find an
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y pleasure in the subject matter of this great transcendental presentation, but in spite of all these, a really kind hearted friend who knows the object of devotional service of the Lord will find it surely a useful solace of the hankering heart.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In fact Srila Rupa Goswami is himself a universally kind hearted man who feels for the gross materially engaged vitiated person and as
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such the work which is being done by him is not at all for his personal gain but it is for the universal good for all living being. Persons who are already in the line of such kind hearted devotional service can realise what immensely valuable book is th
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is work of the name Bhakti Rasamrita Sindhu.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 7
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Etasya bhagabat bhakti rasamrita payonideh chatwarah khal-bakshyante bhagah purbadaya kramat.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Etasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of this, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhagabat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the Lord, the Personality of Godhead, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub bhakti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub devotional service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub rasamrita\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\cb1\nosupersub nectarean mellow, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub payonideh\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of the ocean, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub chatwarah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub four, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub khal\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub as a matter of fact, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bakshyante\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub are being described, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhagah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub divisions, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\cb1\nosupersub purbadayo\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub directions beginning from the east.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In this text of the nectarean ocean of mellows in the matter of devotional service of the Personality of Godhead there will
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be four primary divisions beginning from the east and so on.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Bhakti Rasamrita Sindhu is not a book of something imaginary vision in the matter of mental speculation of mundane sent
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iments. The subject matter is seriously meant for presenting the science of devotional service of the Lord which promotes a practitioner to the highest stage of transcendental realisation. It is clearly stated here that devotional service is meant for th
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e Supreme Lord. He is tangible fact and so also is His service. And to put the whole thing in a systematic way the author desires to divide the subject matter into four compartmental divisions for gradual process of realisation. Any serious student who w
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ill strictly follow the chalked out path is sure to achieve the desired result which is ultimately to meet the Lord face to face.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 8
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Tatra purva bebhagesmin bhaktiveda nirupate anukramena baktabyam laharinam chatustayam.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Tatra\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub thereupon, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub purva\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub eastern, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bebhagesmin\'97}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub division of it, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhakti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub
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devotional service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub veda\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub categories, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub nirupate\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub in the estimation, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub anukramena\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub respectively, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub baktabyam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub has to be desc
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ribed, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub laharinam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of the waves, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub chatustayam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub four only.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Thereupon in the eastern division of it, devotional service in the waves of four categorical estimation has to be described
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respectively.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In the very beginning of a scientific approach of devotional service the author has attempted to make a clear distinction o
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f pure devotional service from the popular misconception of the
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\par }\pard \qc\sl0\slmult1\sb0\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'B
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ack to Godhead' Office, 2439, Chhipiwada Kalan Delhi-6 under declaration Dated 28-2-56. Organising Secretary:\'97 Haribhaktanudas Sri Krishna Sharma Editor's residence: 1/859; Keshi Ghat, Vrindaban, Mathura (U.P.)
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY24: Volume 3, Part 20, May 20, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 20, May 20, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price ten nP. a Copy. Delhi, Friday 20th May, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XX
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anual Rs 2.25 nP.
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Copy-right reserved
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY24a: Bhakti Rasamrita Sindhu
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Bhakti Rasamrita Sindhu\line (}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Science of Devotional Service of the Lord}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub )
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Continued from previous issue}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub )
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhakti cult (sentimentalism). He has particularly taken the precaution from generalizing the cult by popular notion. This is not a sentiment of a particular type of
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men passing as so called devotees but it is practical work meant for every living being in his natural and constitutional position. That is the specialty of this work Bhakti Rasamrita Sindhu. He has tried to clear the popular notion of the Bhakti cult b
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eing contaminated by other prescribed duty originated from material hankerings, fruitive work or performances of sacrificial ceremonies. Bhakti cult does not belong to either empiric philosophy or imaginary sentiments. Neither does it depend on experimen
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tal thought. The bhakti cult or devotional service is so pure that it includes all the good qualities of higher status of life.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 9
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Adya samanya bhaktyadhya dwitiya sadhana atmikabhavasrita tritiya cha turya prema nirupika.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Adya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In the beginning, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub samanya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub general, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhaktyadhya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\cb1\nosupersub enriched devotional service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub dwitiya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the second stage,
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub sadhana\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub practice, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub atmika\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub symptomatic, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhavasrita\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub developed consciousness, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub tritiya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the third stage, }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub cha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub and, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub turya\'97}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the fourth one, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub prema\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub transcendental love, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub nirupika\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub designative.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In the beginning (or the first wave of the ocean) generalization of enriched devotional service is described. In the second
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practical and symptomatic treatment is done. In the third one developed consciousness of devotional service is discussed and in the fourth one transcendental love of Godhead is included.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 10
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Tatra adou asya susthu vaisistam asya kathayutum sphutam laksonam kriyate bhakter uttamayah satam matam.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Tatra\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub thereupon, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub adou\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub in the beginning, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub asya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\cb1\nosupersub of this, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub susthu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub particularly, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub vaisisitam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub specifically, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub asya\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of this, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub kathayutum\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub in orde
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r to describe, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub sphuham\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub clearly, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\cb1\nosupersub lakshnam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub specific characteristics, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub kriyate\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub being established, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhakter\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of devotional serv
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ice, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub uttamayah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub first qualitative, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\cb1\nosupersub satam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub of the sages, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub matam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub opinion.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub In the beginning therefore of this treatise the first qualitative symptoms of devotional service as approved by the great s
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ages-are being particularly and specifically characterized.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text No. 11
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anya abhilasita sunyam jnan karma adi anabritam anukulyena krishna anushilanam bhakti uttama.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub other than devotional services, }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub abhilasita\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub act of desiring, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub sunyam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub devoid of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub jnana\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub the path of monists, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub karma\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub fruitive work, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub adi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub etcetera, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub anabritam\'97}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub uncovered by, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub anukulyena\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub favourably, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub krishna\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the Personality of Godhead, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub anusilanam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub to act practically, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhakti\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub devotional services, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub uttama\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub superior quality.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Superior quality of devotional service of Krishna is to act favourably for the Personality of Godhead. This means that the
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service must be uncovered by the path of the monists, fruitive workers and desires-other than devotional services.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srila Rupa Goswami begins with pure devotional service and he defines in the very beginning the characteristics of unadulterated servic
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e of the Lord. In the Bhagwat Geeta it is said that four kinds of men who had performed pious activities in the past do take to devotional service of the Lord. They are the distressed, the poverty-stricken, the learned and the inquisitive. The distressed
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man takes to the devotional services with a view to receive some favour of the Lord. The poverty-stricken also takes to devotional service to remove his adversities. The learned man takes to devotional service not for any material gain but for spiritual
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salvation and the inquisitive takes to devotional services just to know only the principles of theism etc. All these devotees are not pure devotees because all of them take to such devotional activities with an intention of personal gain. Srila Rupa Gos
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wami in the very beginning of his definition of devotional service wants to impress upon us that there is no question of personal gain altogether in pure devotional service. Such service must be rendered to the Lord out of pure love of Godhead which is l
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ying dormant in every living being. As nobody is taught how to laugh or cry or to begin sex life and all these actions automatically come into being in due course, so also the love of Godhead is spontaneous and nobody is required to learn it by some exte
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rnal agents. But as sex life or similar other spontaneous activities of a man are sometimes conspicuous by absence on account of diseased condition of the body such as impotency etc. similarly due to the diseased condition of the living being on account
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of long association with material energy\'97love of Godhead has to be awakened by practical and prescribed services. Such routine of services will be discussed in due course. So far the definition of pure devotional service is concerned it is described h
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ere that such devotional service must be active. There is no place for mental speculative action in devotional service. Anushilanam means practical work. Such practical work is done in relation with the body, mind and speeches. And such practical work is
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done also in terms of initiative and obstructive tendencies. That practical work is done favourably and unfavourably. And there are so many sections and subsections of that practical way of thinking, feeling and willing for the benefit of Krishna. The p
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rimary practical work in the devotional service is to accept practical spiritual master both initiator and instructor. And enquire from him all practical problems in the line of devotional service. The devotee having followed the primary rules in this co
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nnection will gradually develop an attachment and taste for the service. After this an atmosphere of constant association for devotional service will be felt and such temperament will help the devotee to rise up to the stage of fixed up position in rank.
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And all these highest stage of devotional improvement will depend more or less on the merciful benediction of a superior devotee who is already in the transcendental loving service, engaged himself.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The word Krishna indicates the Personality of Godhead with His unlimited expansions. The Lord expands Himself in innumerable Forms such
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as Sri Rama, Sri Nrisingha, Sri Baraha, and many other incarnations and beams of expansions. Some of them are mentioned in the scriptures like the Bhagwat Puranam and others and all of them are Vishnu Tatwas and thus they are also on the equal footing a
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nd status like Krishna. In other words the word Krishna includes all other expansions and incarnations of the Personality of Godhead. The process of devotional service in the primary stage is the same as that of devotional service of Krishna or Vishnu or
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Narayana. In the higher stages of service there is difference of Rasa which we have already discussed in the beginning of this translation. In the critical differentiation of Rasa study there is specific transcendental difference of reciprocating the de
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votional service but in essence there is no difference between the service of Rama or Krishna. These particular differences will be taken up later on.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Specific use of the word Anukulyena is significant. This means loving service of the Lord and not a simple attachment for the Lord is t
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o be called as devotional service. When the attachment is inimical it is not called devotional service. The attachment of Kansa with Krishna was from the opposite side than love. But there was indirect attachment for the Lord. But that sort of attachment
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is not to be accepted as devotional service. The devotee must render service to the Lord which is acceptable to Him. The neophyte devotee must therefore take the shelter of a superior devotee who is already engaged in the service of the Lord under the d
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irection of his spiritual master. The spiritual master is the via media between Krishna and the devotee. The order of the Lord is transmitted to the devotee through the medium of the spiritual master. Therefore to accept the service of a bonafide spiritu
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al master is the first thing to be done in the matter of devotional service.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub From the study of the Bhagwat Geeta which is directly spoken by the Lord we can have a glimpse of our eternal relation with the Lord. I
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t is said there clearly that the living entity must take to the service of the Lord leaving aside all other engagements. There is further instruction in that book of knowledge that a man who preaches the teachings of the Bhagwat Geeta is the most confide
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ntial servitor of the Lord. From these it appears that the nature of the service which is acceptable to the Lord is generally engagement of a devotee constantly without any deviation in the service of the Lord and that service especially in this age of f
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orgetfulness is to educate people in the matter of God-consciousness generally.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The bonafide spiritual master can give direction to the neophyte devotee on the principles of the primary stages of devotional service
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of the Lord. Unless one has not developed the aptitude of loving service of the Lord by engaging himself in the direction of the spiritual master one cannot make any progress whatsoever. The test of devotional service will also be discussed later on. Nob
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ody can claim to have made any progress in the devotional service without being tested by the symptoms.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srila Jiva Goswami says when we speak of inviting the warrior it does not mean we invite the weapons of the warrior. The warrior means
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always to be decorated or followed by his weapons. But the host does not mean to please the weapons but the warrior himself. Similarly we must know whether the Lord is satisfied by our service without being too much attached in the formulas. There are ma
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ny who passes by the name of devotees but when they are put into the acid test of genuine symptoms, generally they come to the class of mundaners. Lord Chaitanya says that Krishna Prema or a genuine love for the Lord is the last word in the kingdom of de
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votional service. In the absence of such genuine love for Krishna which is followed by the symptoms of detachment for mundane things-one cannot be certified to have made any progress in the matter of devotional service. The word Anu suggests that one sho
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uld engage himself in the service of the Lord without any interval. He must be engaged in the service cent percent and always. There must not be any interruption in such progress of devotional service. These are some of the symptoms of devotional service
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in reality. Besides these there are other secondary symptoms which are as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The devotee must be completely freed from all desires other than devotional service. That is the standard of first quality devotional s
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ervice. Desires other than devotional service are many under the heading of Karma, Jnana, Yoga, etc. Jnana or knowledge is generally accepted in the sense of monism or to become one with the Supreme and when we say that devotional service must be untouch
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ed by Jnana we mean this philosophy of oneness. Otherwise knowledge pertaining to the culture of devotional services has to be attained with full vigour. Without specific knowledge in the matter of pure devotional services with reference to the context o
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f Vedas, Puranas, Geeta, Ramayana, Mahabharata and Panchratic regulations no devotional service will stand bonafide. Any pretention of devotional service without the knowledge of the above mentioned scriptures is nothing but disturbing elements in that p
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ath.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When we speak of Karma detached from devotional service we mean fruitive works which are mentioned in the Smriti Shastras for obtaining
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elevation in the material existence. Devotional service must be freed from such fruitive activities. But such work as is conducive to the development of devotional service must be cultured. Such work which helps enlightenment of devotional service will
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be explained in this book later on. The word Adi is the sum total of all such non-devotional activities like yoga unnecessary penances for sense gratification. Great materialistic kings like Ravana and Hiranya Kasipu had undergone severe penances for man
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y many years just to obtain temporary benefit of sense enjoyment but ultimately they could not protect themselves, in spite of all these penances, from the punishment imposed upon them by the Personality of Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The conclusion is that the culture of devotional service of the Lord must be restricted within the pure devotional activities only and
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nothing more whatsoever. Such activities are elaborately mentioned in the Bhagwat and other relative scriptures. The Bhakti Rasamrita Sindhu is also within the category of those scriptures.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 12
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub As it is said in the Narada Pancharatra
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sarba upadhir vinirmuktam tatparatwena nirmalam hrishikena hrishikesha sevanam bhaktiruchyate.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sarba\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub all kinds of, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub upadhir\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub designations, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub vinirmukta\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub freed from, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub tatparatwena\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub favourable to the objective, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub nirmalam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub completely purified, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub hrishikena\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub with the help of senses, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub hr
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ishikesa\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub the Lord of the senses, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub sevanam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub rendering services, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub bhaktir\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub devotional service, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub uchyate\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub is called.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub It is said in the Narada Pancharatra that senses when they are completely purified on account of their becoming favourable
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to the objective and thus engaged in the service of the Lord of the senses, it is called devotional service.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The definition of Srila Rupa Goswami for devotional service is confirmed in the Narada Pancharatra. The Lord is not at all impersonal.
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He is transcendentally Personality of Godhead with all sensual activities. The senses which we possess are emanations from Him only and we could not have possessed all these senses if he would not have had all such senses. In the Sruti it is said that ev
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erything is emanation from the Transcendence. Therefore in the Transcendence there are transcendental senses and the senses which we have are all emanated from Him. But our senses are now contaminated by the influence of material inferiority which is the
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diseased condition of the senses. In the diseased condition of the senses nobody can sensually perceive the Absolute Personality of Godhead. He is therefore transcendental to our sensual perception or beyond the reach of mind and senses. But when the se
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nses are purified by favourable atmosphere such senses can render service to the Lord without intervention of the material energy. This transcendental capacity of the living being develops in proportion of favourable devotional service rendered to the Lo
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rd by the devotee. The diseased condition of the living being is exhibited in his perverted consciousness of egoism. So long a living being is in diseased condition he says 'I am the monarch of all I survey.' }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub The conditional living being becomes a madman when he thinks that he is independant of any other power.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living being or the Jiva in his conditional existence within material energy works under the influence of the qualitative modes of
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nature and creates his own destiny by the ingredients supplied by the material nature and thus become bound up under the condition of material nature. And so long he is so conducted under the influence of material nature he cannot know the transcendental
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nature of the Lord. As stated in the Bhagwat Geeta he can be known only by the one and single process of devotional service. This disease of the conditioned soul is cured by the method of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Tatpara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub which means that a conditioned soul must surrender unto the Lord which creates the necessary favourable condition. The living being in fact is artificially con
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ditioned by the elements of nature which have covered him with all kinds of designations. The favourable circumstances created by the process of devotional service under the guidance of bonafide spiritual master gradually clears up the clouds of misconce
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ption of false egoism. And when he is completely cured of the designative consciousness he can at once engage his senses in the service of the Lord. The difference between the Lord and the living being is that the Lord is never under the influence of the
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modes of material nature while the living beings, who are parts and parcel of the Lord, are susceptible to become under the influence of material conditions.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub )
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY24b: Leading Men of the World Join Together to Fight the Danger of a Godless Civilization
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub LEADING MEN OF THE WORLD JOIN TOGETHER TO FIG
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HT THE DANGER OF A GODLESS CIVILIZATION
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dr. Y.G. Naik, M.Sc., Ph.D., Principal & Prof. of Physics, Dean, Faculty of Science, Gujarat University, agrees to join this noble miss
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ion.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Some of the letters exchanged between the Professor and the Swamiji are published herewith to draw the attention of the people in gener
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al, philosophers and leading men of the society to the importance of the mission (The League of Devotees Regd).
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dear Swamiji,
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub I am grateful to you for your kind letter. Your learned exposition of the problems of }{\b\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Para}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (Devan\'e5gari) and }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Apara Prakriti}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (Devan\'e5gari) has impressed me. I appreciate your mission and would be very happy to profit by it. Please do send me the prospectus of the League of Devotees. I have a number of fr
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iends who are also interested in this mission of yours.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub With kind regards,
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li4320\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Yours sincerely
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li4320\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sd/- Y. G. Naik
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Gujarat College,\line Ahmedabad
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\par }\pard \ql\sl0\slmult1\sb0\sa266\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dated 18th April, 1960.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dear Dr. Naik,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Your letter dated 20th March 1960* (*Vide appreciations) redirected from my Hd. Qrs. (Vrindaban) is duly in hand and I am very much enc
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ouraged to go through the contents which are full of valuable informations. The subject matter discussed in my article under reference is authorised as far as it refers to the conclusion of Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I may also inform you that my concept of anti-matter is exactly what you call it anti-material. Technically it may be that I could not
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express the exact word used by the physicist but I have tried to explain the word anti-matter in the light and sense of what you say as anti-material which is spirit. But spirit is not (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub devan\'e5gari:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub apar\'e5}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub as you have pointed out. In the Bhagwat Geeta the Supreme Truth or the Absolute Personality of Godhead is the transcendental (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e5gari:}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub puru\'dfa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and the two energies namely (}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e5gari:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub par\'e5}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e5gari:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub apar\'e5}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are emanations from Him. The (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e5ga
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ri:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub apar\'e5}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the inferior
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material energy may consist of many other elements like matter, anti-matter, proton, electron, neutron etc. in terms of physical science but according to the authority of the Bhagwat Geeta-all of them are produced of the inferior energy called by the nam
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e (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e5gari:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub apar\'e5 pra
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krti.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e5gari:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub apar\'e5 prakrti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub consists of gross and subtle matters like mind, ego and intelligence. Spirit is transcende
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ntal to all these. The spiritual energy (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devan\'e5gari:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub par\'e5 sakti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is simultaneously one and different from the spirit whole. Qualitatively they are one but quantitatively they are different. The Brahma
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n Ray is the effulgence of the Supreme Person.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub You have defined impersonal Brahman as the Divine Energy. I fully agree with you in pursuance of its description in the Brahma Samhita.
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I am just going to publish in the next issue an article of the name "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Variety of Planetary System}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " in whi
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ch there is reference from the Brahma Samhita.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to the Bhagwat Puranam the Supreme Truth is realised in three stages namely the Impersonal Brahman or the Nirakar Absolute. T
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he Paramatma or the localised aspect of Brahman. The neutron part of the atom may be taken as the representation of Paramatma who enters into the atom also. It is described in the Brahma Samhita. But ultimately the Supreme Divine Being is realised as the
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Supreme Person all attractive (Krishna) with full and inconceivable potencies of opulence, strength, fame, beauty, knowledge and renunciation. The six potencies were fully exhibited by Sri Rama and Shri Krishna when He descends before the human being. O
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nly a section of the human being who are unalloyed devotees could recognise Him on the authority of revealed scriptures but others are bewildered under the influence of material energy. The Absolute Truth is therefore the Absolute person without an equal
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or high competitor Personality. Impersonal Brahman Rays are the rays of His body transcendental as much as the sun rays are emanations from the sun planet.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to the Vishnu Puranam the material energy is called (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub devan\'e5gari:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub avidy\'e5}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub or nescience which is exhibited in the fruitive activities of sense enjoyment. But the living beings belong to the group of anti-material energy or spiritual energy while he has the tendency of being illusioned and trapped by the material en
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ergy for sense enjoyment.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this sense the living being is the positive energy whereas the matter is the negative energy. The matter does not develop without be
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ing in contact with the superior spiritual or anti-material energy which is directly part and parcel of the spirit Whole.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anyway the subject matter of this spiritual energy exhibited by the living being is undoubtedly very complicated thing for an ordinary
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man. The ordinary man is therefore astounded in the subject. Sometimes he partially understands it through the imperfect senses and sometimes he fails to know it altogether. The best thing is therefore to hear the grave subject matter from the highest au
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thority Sri Krishna or His devotee representative coming down in the chain of disciplic succession. Bhagwat Geeta is the essence of all the Upanishads and Vedanta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I am glad to note that you have got the highest estimation for Geeta. I am just trying to present the conclusion of Geeta to the world
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as it is and without any imperfect compromise with speculative interpretations. We have to learn the lessons of Geeta from the authorised disciplic succession as it is advised there in the book (4th Ch.). Unfortunately everyone not in that line tries to
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explain Geeta in his own way and this process misguided the people. We have to counteract this disruptive tendency and put them at right.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I shall be very glad if you join my mission (The League of Devotees) and on receipt of your favourable reply I shall send you the prosp
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ectus. An erudite scholar like you should join and help in this noble attempt. Your appreciation of India's cultural heritage is very much enlivening for me. Let us jointly distribute this great cultural heritage to the world at large in an organised man
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ner and through the recommended process of Divine Love propagated by Lord Sri Chaitanya Mahaprabhu. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Please try to help me as far as possible.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Awaiting your reply with interest. Hope you are well.
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li2880\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Yours sincerely,
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li2880\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sd/- A.C. Bhaktivedanta Swami
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Camp, Delhi
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dated 28th March, 1960
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Radha Krishna Temple,
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 2439, Chhipi Wada Kalan, Delhi-6
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li4320\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dated 26th April 1960
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub My dear Doctor Naik,
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I thank you for your letter of the 18th instant in which you have expressed your desire to join me in my spiritual mission The League o
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f Devotees. My special mission is to form an association of spiritual values with educated persons like you. Because in the Bhagwat Geeta it is said that people in general follow the examples set by the leading men. At the present moment the leading men
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of the society are more or less unbelievers in the very existence of God. Naturally the general public is also gradually following them. The result is that a class of men who are carried away by religious sentiments without scientific stand,\'97are misus
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ing the importance of spiritual values within the boundary of formalities and formulas of social or communal usages.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We shall have to reform this exploitation of religious sentiments on one side and gross atheism on the other. And the whole solution of
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this problem is clearly defined in the Bhagwat Geeta. So what we need to do is to propagate the great teachings of the Geeta as you have also realised,\'97in a very systematic order on the basis of scientific and philosophical understanding acceptable b
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y the topmost reasoning power of man in a submissive mood. That is the mood of understanding mentioned in the Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With these ideas only I had to register the form of the League of Devotees under the registration of Societies Act 1860 some years back
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at Jhansi (U.P.) with the help of some medical students of the place.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Western countries specially in America, you know it well, there is one movement like MRA (Moral Re-Armament). They want that "Me
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n must choose to be governed by God or they condemn themselves to be ruled by tyrants," "that God's mind must control the world through human nature" etc.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Unfortunately the Western people are so trained up that it is very difficult for them to discover God's will as they want. The God's mi
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nd is however expressed very clearly in the Bhagwat Geeta which is the sum total of the Upanishads and Vedanta Sutra.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore if we push on the teachings of the Bhagwat Geeta in a systematic way it is sure and certain that the world will accept it. Th
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e cult of communism is a reactionary movement of a Godless civilization. The Bhagwat Geeta by her own strength can make an adjustment of the contending elements represented by Theism and Atheism. The movement of the communists advocating that man's mind
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must control is an imperfect theory. Because man is imperfect and his mind is also imperfect, he cannot be perfect without being in intimate relation with God Who is perfectly perfect or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Purnatama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So we have to make a perfect movement on the basis of the Bhagwat Geeta spoken by the Perfect. There is no difference between God and t
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he Bhagwat Geeta on account of their being identical on the perfect or Absolute stage. This will help us in the matter of man being cured of his diseased condition of the mind. The activities of the mind are not to be negatived neither such activities ca
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n be stopped. Only the disease of the mind has to be cured. The madman is not to be killed but he is to be cured by proper treatment. The mind and the senses of the man are to be cured only by the treatment of devotional service of the Lord. By that proc
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ess only normal condition of the pure mind can be attained when all natural good qualities of the mind will be revealed. At this stage only we shall be able to see God in everything and everything in God.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The old prospectus as I printed it and other papers are dispatched by separate book post which please find. Please read them carefully
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and let me know how we can join and work together. As soon as there is an organisation, I think many good friends will join us in this noble movement for real benefit of the mankind.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Hope you are well. Awaiting your early reply at my above address.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Yours sincerely,
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub A.C. Bhaktivedanta Swami
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY24c: Chaitanya Charitamrita
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Chaitanya Charitamrita\line }{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub ESSAYS AND TEXT
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (First Part continued from issue }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub XIX}{\b\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Vande gurun ishabhaktan isham ishavataran\line Tat prakasan cha tat saktee\line Krishna chaitanya sangakam. (1)
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub My respectful obeisances are due to the primeval Lord of the name Krishna Chaitanya after offering the same to the spiritua
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l masters, the devotees of the Lord, the incarnation of the Lord, His plenary Portions and His energies.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Vande Shri Krishna Chaitanya\line Nityanandan Sahaditou\line Goudodaye paspavantou Chitrou\line Shandou tamonudou. (2)
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub My respectful obeisances are due to both Shri Krishna Chaitanya as well as Nityananda who have arisen on the horizon of Gou
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da as both the sun and the moon simultaneously in a wonderful manner to dissipate darkness (of ignorance) and thereby to bestow benedictions over all.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Yad adwaitam Brahman upanishadi tad adiasya tanuva\line Ya atmantaryami purasha iti sa asya ansa vibhav.\line Sada aishyaryai purna ya iha Bhagavan sa swayam ayam
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\line Na Chaitanyat Krishnat jagati paratatwam paramiba. (3)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub What is described in the Upanishads as impersonal Brahman is but His effulgence of the body. What is known as the super soul Lord, he i
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s no other than His plenary localised aspect. He is the Personality of Godhead Himself who is known as the Lord full with six opulences. He is the Absolute Truth and there is nothing greater there or equal to Him in this world.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anarpita charim chirat karunayaavaturna kalou\line Samarpayatum unnata ujjala rasam swabhaki shriyam.\line Hari puratasundara dyuts Kadamba sandipita\line Sada hrida
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ya kandau sphurata ba sachinandana. (4)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let that Lord known as the son of Shreemati Sachi Devi be transcendentally situated unto the heart of you all as He has appeared Himsel
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f by His causeless mercy in order to bestow the highest standard of illuminated transcendental mellow of His devotional service. Such endowment was never before offered by any other incarnation. He is the Lord colourfully beautiful with the of golden tex
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ture in its fullness of manifestation.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Radhakrishna pranaya vikriti ahladini sakti asmat\line Ekatmanou api bhubi pura dehabhedou gatou tou\line Chaitanyakhyam prakatamadhuna tat dwayam cha aikyam aptam
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\line Radhabhavudyutisubalitam nomami Krishna swarupam. (5)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The love affairs of Shri Radha and Krishna is a transcendental manifestation of the Lord's internal potency of Alhadini (pleasure-givin
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g). Although both of them are one and the same identity yet they separated by body eternally. Now at present again these two bodies are united in the Form of Shri Chaitanya. But He is pre-eminently manifested in the light of Radharani, although He is Kri
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shna Himself.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sri Radhaya pranaya mahima kadrisha ba anaya eba\line Aswdya yona adbhuta madhurima kidrisha ba madiya.\line Soukhyam cha asya mad anubhavata kidrisha ba it lobhat
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\line Tat bhavadhya samajani sachi garbhasindhou Hari indu. (6)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Lord Hari appeared Himself like the moon in the ocean of the womb of Sachi devi, influenced by a desire to know (1) what ar
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e the qualities of love affairs of Radharani (2) what are the qualities of my love affairs which is relished by Radharani alone and (3) how does Radharani feel when she relishes the sweetness of my love.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Samkarsana karana toyashayee\line garbhodasayee cha prabodhishayee\line Sesha cha yasya amsakala na\line Nityanandakhya Rama sharam man astu. (7)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let Shri Nityananda Rama, whose parts of plenary portions are known as Samkarshana Vishnu lying on the Karana ocean, Vishnu lying on th
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e Garva ocean, Vishnu lying on the milk ocean or the Seohanaga, be the object of my constant remembrance.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mayatitey byapi vaikunthaloke\line purnaishwarya Sri Chaturbhuha madhye\line Rupam yosya udbhati samkarshankhyam\line tam sri nityananda Ramam prapadye. (8)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let me surrender unto the lotus feet of Sri Nityananda Rama who is known as Samkarshan in the midst of Chaturbuha (consisting of Vasude
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va, Samkarshan, Pradyumna and Aniruddha) with full opulence.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mayabhartaja antda samgha\line ashraya anga shetey sakshyat\line karanabhodhi madhye\line Yasya ekamsa sri puman adideva\line tam sri Nityananda Ramam prapadye. (9)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let me offer my full obeisances unto the feet of Sri Nityananda Rama whose partial representation is the original Purusha who is the fe
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eder of Maya (illusory energy) and the resort of all the universes and called by the name Vishnu who is lying on the ocean of karana.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Yasya amsamsa srila Garbhodoyashayee\line Yannabhyabjam loka samghatanalam\line Lokasrastu sutikadhama dhatu
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Tam Sri Nityananda Ramam prapadye. (10)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let me offer my full obeisances unto the feet of Sri Nityananda Rama whose partial part is the Garbhodashayee Vishnu from whose navel s
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tem of lotus has sprouted Brahma the first seer of the universe.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Yasyamsa ansasa paratma akhilanam\line Posta Vishnubhati dugdha shayee.\line Kshowni bharta yatkala sa api ananta\line Tam Shri Nityananda Ramam prapadye. (11)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I do offer my respectful obeisances unto the feet of Shri Nityananda Rama whose secondary parts' part is the Vishnu lying on the ocean
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of milk, the super soul of all living entities and the maintainer of all universes. The Naga is also His part in the 4th order.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Mahavishnu jagat karta mayaya ya srijati adee\line Tasya avatara eba ayam adwitacharya bhakti shasanat. (12)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord Adwitacharya is the incarnation of that Vishnu called by the name Mahavishnu whose main function is to create the cosmic world thr
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ough the actions of Maya.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Adwitam Harina adwitat acharyam bhakti samsanat\line Bhaktabataram Isham tam adwitacharyam ashraye. (13)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Because He is non-different from Hari the Supreme Lord. Therefore He is called Adwita and because He propagates the cult of devotion th
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erefore He is called Acharya. He is the Lord and incarnation of devotee of the Lord and therefore I take my shelter unto Him.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Pancha tatwatmakam Krishnam\line bhaktarupa swampakam\line Bhaktavataram bhaktakhyam\line namami bhaktasaktikam. (14)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I do offer my obeisances to the Supreme Lord Krishna who is non-different from (1) His feature of a devotee of (2) that of devotee inca
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rnation, (3) devotee manifestation, (4) pure devotee and (5) devotional energy.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Jayatam suratan pango\line mama mandamate gati\line Mat sarbaswa padambhajou\line Radha madanamohanou. (15)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I am lame and ill-advised. Therefore I say glory unto them Radha Madan Mohan under who are my directors and whose Lotus feet are my eve
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rything.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Dibyad vrindaranya kalpadrumadha\line Srimad ratnagara singhasanasthou\line Sri Sri Radha Srila Govindadwou\line Presthalivi sebyamanou smarami. (16)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is in Vrindaban the temple of jewels under the desire tree in which there is the illuminated effulgent throne on which Sri Radha
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Govinda are seated served by the most confidential associate. I do offer my humble obeisances unto them.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Sriman rasa rasarambhei\line bansibata tatarthita\line Karshanvenu swanai gopi\line Gopinatha shriye tu na. (17)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Shrila Gopinatha who is the originator of the transcendental mellow of Rasa dance, and who is standing on the shore under the name
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of Bansibata and thereby attracting the attention of the damsels of cowherds by the sound of His celebrated flute. Let all of them do bestow upon me their benedictions.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Jaya jaya sri Chaitanya jaya Nityananda\line Jaya Adwita Chandra jaya Goura bhaktabrinda. (18)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Glory to Sri Chaitanya and Nityananda and glory to Adwita Chandra and all the devotees of Goura (Lord Chaitanya).
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Ayee tin thankur Goudiyare Rariyachchen Atmastt.\line Aye tiner charan vando tine more nath. (19)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All the above mentioned three deities (of Vrindaban namely Madan Mohan, Govinda and Gopinath) have absorbed the heart and soul of the G
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oudiya Vaishnavas (followers of Lord Chaitanya). I therefore do worship the lotus feet of these deities and all the three are my Lords of the heart.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Granther arambha kari mangalacharan.\line Guru, Vaishna, bhagawan, tiner smaran. (20)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the beginning of the narration I do invoke the benediction of the spiritual master, the devotee of the Lord and the Personality of G
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odhead-simply by remembering.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Tinner samaraney kai bighravinashan\line Anayashe hai nija banchchitapuran. (21)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By such remembrance only all difficulties are destroyed and very easily we can fulfill our own desire.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Se manyalacharan kai tribidha prakar\line Vastunirdesha, ashirbada, namaskar. (}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 22}{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That invoking of benediction is made by three processes which are known as (1) defining the objective, (2) benedictions and (3) obeisan
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ces.
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\par }\pard {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Pratham tin sloke istadeva namaskar\line Samanya Vishvsharupey duita prakar. (23)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the first two slokas there is obeisance to the objective Lord. One of them is a general description and the other is particular veri
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fication.
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\par }\pard \qc\sl0\slmult1\sb0\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'B
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ack to Godhead' Office, 2439, Chhipiwada Kalan Delhi-6 under declaration Dated 28-2-56. Organising Secretary:\'97 Haribhaktanudas Sri Krishna Sharma Editor's residence: 1/859; Keshi Ghat, Vrindaban, Mathura (U.P.)
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY25: Volume 3, Part 21, June 5, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 21, June 5, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price ten nP. a Copy. Delhi, Sunday 5th June, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XXI
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anual Rs 2.25 nP.
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Copy-right reserved
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY25a: Bhakti Rasamrita Sindhu
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Bhakti Rasamrita Sindhu
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Science of Devotional Service of the Lord)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Continued from previous issue}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text No. 13, 14 and 15
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ahituki, abyabahita, ya bhakti purshottome, salokya sarsti samipya sarupya, ekatyam api uta diyamanam na grihnananti vina mat sevanam j
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anah sa eba bhaktiyogakhya atyantika udahritaha.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ahaituki\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub motiveless, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub abyabahita\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub without interruption, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ya\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub which, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhakti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devotional service, }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub purushottame\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub unto the Personality of Godhead, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub salokaya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub status of the same planet, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub samipya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub status of association, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sarupya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub status of the same feature, }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ekatyam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub status of oneness, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub api\'97}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub even though, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub uta\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub what to spe
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ak, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub diyamanam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub being offered, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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na\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub do not, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub grihnanti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub acc
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ept, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vina\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub without, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mat\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mine, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sevanam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub service, }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub janah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub persons, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sa\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub eba\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub certainly, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhaktiyogakhya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub worth the name of devotional service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub atyantika\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ultimate, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub udahrita\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub exemplified.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (This is an instruction by Shri Kapildeva to his mother Devahuti) "My dear Mother, devotional service rendered to the Personality of Go
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dhead Purushottam which is motiveless and without any interruption,-by persons do not accept (different types of liberations which offer) the status of same planet, status of association, status of the same feature, status of same opulence and the status
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of oneness with the Lord-even though they are offered to them and without being devoid of the transcendental service of the Lord. That is the ultimate exemplification of super state of pure devotional service.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are five kinds of the forms of liberation or Mukti. They are (1) the status of the same planet i.e. liberation of material bondag
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e and promotion to the spiritual planet where the Personality of Godhead resides, (2) status of the same association i.e. to have the opportunity of constantly being associated with the Personality of Godhead, (3) status of the same feature of the body,
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(4) status of the same opulence and (5) status of becoming one with the Lord. Generally the impersonalist mystic and empiric philosophers are offered the status of the 5th grade liberation i.e. to become one with Lord and thus annihilate one's own indivi
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dual status. The four other types of liberations are achieved by the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bidhi bhaktas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the devotees who st
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rictly follow regulative principles in the prescribed rules of devotional service practicable with our present senses. Above the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bidhi}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub bhakti regulations there is the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub raga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhakti stage which develops in the ma
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ture state of regulative life. The raga and bidhi bhaktis will be explained later on. For the present it may be noted that raga bhakti is possible for one who has actually developed the dormant spontaneous love of God.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Devotees who have thus developed the spontaneous love of God naturally have no motive behind the performance of their devotional servic
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es. Whatever they do for the satisfaction of the Lord has no ulterior motive save and except the satisfaction of the Lord. Such devotional services are also uninterrupted. Nothing can stop such high grade devotional service of the devotee. Devotional ser
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vice, as it is, is transcendental to all material shortcomings. It does not depend on the condition of material favourable or unfavourable facilities. Such devotional services being spontaneous nothing can check the progress of such transcendental devoti
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onal service. Such devotees have nothing to desire for their own satisfaction and as the execution of such services has nothing to do with fruitive activities, philosophical speculation or mystic powers. It is pure and full by itself in an atmosphere of
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devotion only. Such activities are autonomous and without any stoppage for any other purposes save and except devotional services. Such spontaneous service of the Lord is so attractive for the devotees that they have no attraction for any other thing eve
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n the five kinds of the forms of liberations as stated above. Such spontaneous devotees even refuse to accept such status of liberation even they are offered by the Lord Himself. That is the example of highest stage of devotional service. The author Sril
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a Rupa Goswami will explain the fact in the following stages.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 16
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Salokya itayadi padyastha bhaktotkarsha nirupanam bhakter visuddhata byakta paryabasati.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Salokya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub habitation in the same planet of God, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ityadi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub etc., }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub padyastha\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the stanzas, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhaktotkarsha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub extraordi
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nary position of the devotees, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nirupanam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ascertained, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub bhakter\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the devotional service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub visuddhata\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub purity, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub byakta\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub having been explained, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub lakshaney\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub symptoms, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub paryabasyati\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub signified.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The extraordinary position of the devotee having been ascertained in the above mentioned stanzas in the matters of liberation like habi
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tation in the same planet like God etc., the symptomatic characteristics of devotional service are now being signified.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The significant characteristics of pure devotional service are specifically mentioned as follows:
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 17
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kleshaghni subhada moksha laghutakrit sudurlabha sandrananda vishesatma Srikrishna akarshani cha sa.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kleshaghni\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that which iradicates all miseries of life, }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub subhada\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that which inaugurates auspiciousity, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub moksha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub liberation, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub laghutakrit\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub that which belittles, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sudurlabha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub which is rarely achieved, }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sandrananda\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub intensified bliss transcendental, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub S
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rikrishna\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Personality of Godhead, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub akarshani\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub attractive, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub sa\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub she is.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pure devotional service (as pointed out in the 11th stanza of this wave of the ocean) is characterized (1) by its power of driving out
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all distresses (2) it inaugurates an atmosphere of auspiciousity (3) it belittles the value of liberation (4) but it is very rare to be achieved (5) It is full of transcendental bliss so much so that (6) it attracts even Sri Krishna the Absolute Personal
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ity of Godhead.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The characteristics of pure devotional service as mentioned above are the summary description of the whole thing. This will be verified
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by evidences of revealed scriptures as stated below:
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text No. 18
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kleshas tu papam tad bijam avidya cha eti te tridha.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Klesh\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub distresses, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub tu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub but, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub papam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub vices, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub its, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub vijyam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub seed, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub avidya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub nescience, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub te\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub all together, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tridha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub of three varieties.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Distresses are of three varieties which are (1) vices, (2) its root cause, (3) and gross ignorance or nescience.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All our distresses are due to all the above mentioned reasons. Vice means misuse of one's responsibilities. The prime responsibility of
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a human being is to acquire realisation of the self. This act of self realisation is not possible in any other form of life. The human form of life is the best chance for realising this truth of life. That is the highest responsibility of a human being.
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Negligence of this prime duty of life is the root cause of all tribulations. The tribulations are inflicted upon us by the laws of nature as police action is taken up against a criminal for neglecting the laws of the state. Revealed scriptures in the hu
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man society give us directions of our actions as the law books give us direction for executing our daily duties. In the Chaitanya Charitamrita it is said that the living being on account of his long association with the material nature has forgotten his
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pure identity. The revealed scriptures like Vedas and the Puranas are compiled by Krishna Himself in the body of Sri Krishna Daipayan Vyasdeva for reminding the forgotten soul about his eternal relation with Krishna. Therefore not to take up the advantag
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e of this opportunity given by Sri Vyasdeva is the highest order of negligence on the part of a living being and specially for those who are born in the land of Bharatvarsha (India). The Indians have a special duty to learn all these Vedas and Puranas fr
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om the right source or the bonafide spiritual master and then distribute the same knowledge throughout the world. If he does not do so he must be committing the highest order of sins in his life and thus he has to be punished by the law of nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The root cause of vice is such negligence and the cause of such gross negligence is due to become too much materialistic and being enga
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ged in the matter of sense gratification. This is called Avidya or ignorance of one's value of life. The foolish materialist ignorantly accept the gross and subtle bodies namely the senses and mind as identical with his own self and thus become too much
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engaged in the matter of sense gratification. The modern civilization is based on this gross ignorance of real life and therefore it is full of miseries. The advancement of knowledge in the university standard is wrongly directed and thus the university
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students in India are more ignorant in the matter of real life than the peasants in the village. The so called illiterate peasants in the village have more knowledge in the Vedas and the Puranas than those university students living in the cities and eng
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aged in the sense enjoyment of cinema and clubs. The leaders of the society specially in India may seriously take note of this warning given by our spiritual leader Sri Rupa Goswami how distresses infilter in the life of human society.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to Patanjal Rishi the original author of Yoga system-distresses are due to five causes namely (1) Ignorance or Avidya (2) Fal
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se identity or Asmita (3) Gross material engagement or Avinibesta (4) Attachment for worldly things or Raga and (5) Detachment for worldly things or Dwesha. Without any information of devotional service of the Lord nobody can be detached from the materia
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l attraction and thus artificial renouncement of worldly life is also the cause of distress. One can be detached from the material attachment when he has a better engagement of the spiritual sphere. Devotional service of the Lord is real engagement of th
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e spiritual soul. Therefore when soul has his natural engagement he becomes at once happy and detachment for all other non-spiritual engagement automatically follows for a devotee. How it so happens is described in the following lines given by Sri Rupa G
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oswami Prabhu.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text No. 19
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aprarabdham bhabet papam prarabdham cheti tad dwidha.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aprarabdham\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub potential, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhabet\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub shall be, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub papam\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vices, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub prarabdham\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the current, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub iti\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub thus, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dwidha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub two kinds of.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The vices are like infectious diseases of the pure soul. The pure soul in his normal condition is as pure as God but when he wilfully m
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akes contact with the inferior material nature and wants to lord it over, the infection of the modes of nature begins. Such infectious vices are sometimes active and sometimes potential. What is acting in the current life is called Prarabdha Papa and wha
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t is in the potential state to be manifested later on in this or in the next birth is called Aprarabdha. Devotional service of the Lord is both prophylactic and preventive measure for such potential and current reactions of vices. It is stated as follows
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:-
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text No. 20
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yatha agnih susamidharchih karoti edhanshi bhasmasat tatha mad vishaya bhaktir uddhava enamshi kritsnashah.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yatha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as much as, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub agnih\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub fire (for cooking purposes), }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub susamidharchih\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dully ignited and blowing in flames, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub karoti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub does, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub edhanshi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub firewood, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub bhasmasat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub rendered into ashes, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tatha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub similarly, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in relation with me, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vishaya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub matters pertaining to, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhaktir\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devotional services, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub uddhava\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh Uddhava
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, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub enamshi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub different type of vices, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub kritsnashah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub total.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Different types of vices are totally become rendered into non-existence as much as the firewood put into the blazing fire by the cook b
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ecome completely rendered into ashes\'97by the process of devotional service in relation with Me Oh Uddhava.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entity as soon as he forgets his real identity of devotional life and wants to lord it over the material nature at once he b
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ecomes complicated in the subtle laws of nature both physically and psychologically. He wants to get rid of such entanglement by various measures and plans but he does not know the actual process of coming out of the entanglement. The real clue is sugges
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ted here. This is also suggested in the Bhagwat Geeta too that by surrendering unto the lotus feet of Krishna one can get rid of the stringent reaction of the laws of nature. Devotional service of the Lord is compared with the blazing fire and all variet
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ies of vices are compared with the hard firewood. When a devotee begins the devotional service somehow or other by listening to the transcendental news from a devotee the fiery action at once begins. And if he continues the process without stoppage the s
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tored up vices of all kinds gradually become nonexistent with the progress of such devotional service. The above stanza is a quotation from the Bhagwat (11/14/19) and is authoritative.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 21
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yat nama dheya srabananukirtanad yat prahhanad yat smaranadapi kwachit swadopi sadyah sabanaya kalpate kutah punah te bhagawat nu darsa
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nat.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of one, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub nama\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub name, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub srabananukirtanat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub hearing and chanting, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of whom, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub smaranad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by remembering, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub api\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub also, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub kwachit\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sometime, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub swadopi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub even the dog eaters, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sabanaya\'97}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub for the matter of sacrifice, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub kalpate\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub become eligible, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub kutah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub what is there, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub punah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub then, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub te\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub of them, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhagawat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Personality of Godhead, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub darsanat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by meeting.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A person who happens to be born in the family of the dog eaters becomes eligible for performing sacrifices at once even by occasional m
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editating upon, hearing and chanting or remembering the holy name of Him (the Lord) then what to speak of him who has actually met Him?
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This is a stanza forming the part of conversation that took place between Devahuti and the Personality of Godhead Kapila. This is the v
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ersion of Mother Devahuti. This is a very important sloka in the matter of caste distinction. According to the law of Karma a vicious living being has to take birth in the body of lower animals or in the body of man who indulges in the eating of dog. The
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dog eaters are called Chandala. The chandala come in the fifth or sixth grade of human being. The first grade man is the Brahmin. The Brahmin by birth is eligible to conduct the ceremonies of scriptural sacrifices and other religious performances while
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a Chandala cannot even enter the arena of such sacrificial site. The chandala cannot enter the arena because by his birth he is untouchable on account of his low grade habits and social atmosphere. A higher caste-born man is allowed to undergo penances i
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f by chance he is obliged to eat the flesh of a dog. But for a chandala born man there is no such allowance even for undergoing prescribed penances as it is done in the case of higher caste men. But even such a man on the level of the chandala is also pu
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rified by chanting or hearing or remembering the holy name of God. He becomes so much purified as he becomes at once an eligible person to act as priest in the religious ceremonies. This confirms the power of devotional service how it can at once neutral
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ise the effects of infectious vices by execution of devotional activities.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To be born of chandala family is certainly the result of past vicious life. And because such a man is also at once elevated to the posi
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tion of a qualified Brahmin it proves definitely the neutralising effect of devotion. Srila Jiva Goswami says that to take birth in the family of a Brahmin is undoubtedly the result of past pious deeds but the chandala even surpasses him simply by chanti
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ng the holy name of the Lord. To take part in the ceremonial sacrifices is not an ordinary thing. Even a man who is born in the family of a Brahmin cannot take part in the ceremonial sacrifices until he gets the authority of sacred thread ceremony. The s
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acred thread of a man is a sort of certificate for him declaring thereby that the man has properly been initiated by an Acharya who has taught him the Vedas with paraphernalia and has given him the right to perform the religious rites. But the Chandala h
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as no chance of undergoing such purificatory processes from the bonafide Acharya and because he adopts the first step of devotional service namely hearing and chanting the holy name of the Lord, he at once becomes more than the person born in the family
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of a Brahmin. This promotion of the chandala to the stage of a qualified Brahmin certainly supports the maxim that devotional service of the Lord purifies even the chandalas.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It may not be our place herein that the present movement of a casteless society is possible only by the propagation of this movement of
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devotional service of the Lord. Everyone even the Chandala has got the right to chant the holy name of the Lord or remember His holy pastimes and if those things are done in the prescribed ways the question of Harijan movement or a casteless society is
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automatically achieved.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text No. 22
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Durjati eba sabna ayogyatwe karanam matam durjati arambhakam papam yat syat prarabdham eba tat.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Durjati\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub low caste, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub eba\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub only, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sabana\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub sacrifice, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ayogyatwe\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the matter of disqualification, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub karanam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cause, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub malam\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub concluded, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub durjati\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub low caste, }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub arambhakam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub beginning of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub eba\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub alone, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub papam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vice, }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that which is, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub prarabdham\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub current, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Low caste birth is the concluded cause only for disqualification in the matter of taking part in the execution of sacrifices. Therefore
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the low caste is the beginning of current result of past vices.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The rigidity of caste system according to the law of Karma is undoubtedly very scientific and the Vedic shastras which accept this divi
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sions of castes are right in that scientific estimation. It does not however mean that a low caste born man cannot rise up to the standard of a qualified Brahmin. It depends on the undaunted desire of the candidate for rising up to that standard. Those w
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ho are supporters of the caste system by birth right only are as much mistaken as those who fight to dismantle the scientific institution of caste system without being qualified for the purpose. Here is a right adjustment for the two opposite schools in
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the matter of supporting and breaking the caste system respectively.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta it is admitted that the caste system is a scientific plan made by the Personality of Godhead Himself. He does not
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however give much stress on the point of birth right because for a devotee of the Personality of Godhead the birth right of caste system is quite immaterial. What is the difference between a born Brahmin and born Chandala? It is the difference of the mat
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erial semen only. The body is made out of the semen of the father and in the case of a born Brahmin it is taken for acceptance that the semen is pure while in the case of the chandala the semen is impure. Purity and impurity of the semen depend also on t
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he purity of the father in respect of his daily habits in life. It depends on the quality of the foodstuffs the father takes. Dr. Barnard Shaw said that you are what you eat. Therefore even to the modern man it depends on the eating of a man to constitut
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e the different secretion of the bodily glands. This is a vast subject however not to be dealt with here but our point of discussion is that a man even born of a Chandala semen it does not make any barrier for his rising up to the plane of pure Brahmin p
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rovided he has adopted the devotional services of the Lord under bonafide guidance of the spiritual master. As stated in the stanza 20 the devotional service is like the blazing fire and therefore it is able to purify even impure birth semen of the Chand
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ala if he is in the line. One may argue that in order to change the impure blood in the body of Chandala it will be necessary for him to wait for the change of the body. But Srila Jiva Goswami who is one of the authorised Acharya by Lord Sri Chaitanya Ma
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haprabhu answers this question very saliently as follows:\'97
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86\li720\ri720\fi0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Children of the Brahmin family may be freed from the vice which causes the low caste birth but to become qualified for
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the office of performing sacrifices such children have to undergo the process of pious actions like the second birth by initiation from an Acharya generally known as the sacred thread ceremony. This means that the Chandala has to wait for the next birth
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in the family of a Brahmin as much as the Brahmin boy has to wait for the thread ceremony for the particular office. It may be an argumentative point that even though a Chandala on account of his pure devotional service is freed from the vice which caus
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ed his birth in the Chandala family yet according to social custom a Chandala born man cannot be allowed to have the facility of second birth by thread ceremony. But that sort of argument is invalid in the presence of evidence of the Shastras. It is clea
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rly mentioned that such devotee becomes at once eligible for the purpose."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He becomes at once pure and cleansed of all vices of his previous birth and thereby he becomes at once venerable as much as a qualified
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Brahmin. By dint of his actual activities in the devotional line under the guidance of a bonafide Acharya he is at once washed of all sins and therefore this example is quite appropriate with reference to the context that a devotee of Vasudeva has nothi
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ng like inauspicity. He is transcendental to all the bodily reactions of birth, death, old age and diseases.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srila Bhakti Siddhanta Saraswati Thakur a powerful Acharya as Srila Jiva Goswami in the recent years (1918-1936) reformed the Goudiya V
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aishnava association by establishment of the Goudiya Math establishment which institute initiates all persons without any caste and creed distinction and gives them the right of a qualified Brahmin by initiation in terms of the Haribhaktivilas an authori
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sed law book compiled by Srila Sanatan Goswami. Lord Chaitanya wanted that everybody from all corners of the world shall be initiated in the cult of Bhakti as it is propounded by Him and the Gaudiya Math institution has taken up the initiative action on
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this behalf very timely. Solution of all problems like the dissolution of the caste system and other similar social movement can actually take a valid form only under the auspicious direction of the Goswamins. All contending elements of the world problem
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s can be easily mitigated by the blessings of Lord Chaitanya if the path is followed strictly under direction of the Goswamins headed by Srila Rupa Goswami the author of the Bhakti Rasamrita Sindhu.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text No. 23
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aprabdha phalam papam kootam veejam phalonmukham kramena eba praleeyate vishnu bhakti ratatmanam.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aprarabdha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub potential, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub phalam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub result, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub papam\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vices, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub kootam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub germ, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub veejam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub seed, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub phalonmukham\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub current, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub kramena\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub gradually, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub eba\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub also, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub praleeyate\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub extincted by, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishnu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Personality of Godhead, }
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{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhakti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devotional service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ra
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tatmanam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub persons engaged in.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Persons who are completely engaged in the devotional service of the Lord Vishnu the Personality of Godhead\'97becomes completely extinc
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t from all sorts of vicious reactions which either potential, germinating, seedling or current by a gradual process.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This is evidential statement from the Padmapuranam which clearly ratifies the statement of the Bhagwatam as quoted by the author of Bha
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kti Rasamrita Sindhu. The vices in their different stages of development are analysed herein. Phalonmukam vice is that which we may be undergoing at the present stage of life. Veejam vice is in the seedling process by our desires of different types. Koot
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am is prior to the stage of Veejam i.e. in the germinating stage. Aprarabdha is the fountain source of all and from this store house of vicious life all other stages develop. And all these stages of vicious life become at once switched off by adoption of
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the devotional service. It appears that the process of extinction goes under gradual process but actually it is stopped at once. The example of switching off an electric fan is quite suitable here. The running fan after being switched off runs also for
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a few seconds by dint of the original force but actually the power of movement is already stopped. In the Bhagwat Geeta this is confirmed also when the Lord says that a pure devotee may appear to be vicious at sight but in fact he is not so because the m
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otive power of his vicious movements has already been stopped by the adoption of devotional service of the Lord. It may take some time apparently but that is immaterial in the context of genuine service.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 24
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tais tani aghani puyente tapa dana brata adivi na adharmajam tad hridayam tad api isha amghri sevaya.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tais\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by those, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub tani\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub all those, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub aghani\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub vices of different stages, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub puyente\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub becomes subsided, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tapa\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub penances, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dana\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub charity, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub brata\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub austerity, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub adivi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by performances of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub na\'97}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub not, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub adharmajam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub merged in irreli
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giosity, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub hridayam
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\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub heart, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tadapi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub even that
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, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ishamghri\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub lotus feet of the Lord, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub sevaya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by devotional service.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One can subside the tendency of vicious activities by performances of penances, charity and others like austerity etc. but it is not po
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ssible to cleanse the unholy heart merged in irreligiosities. But such a stubborn heart also can be cured of all vices by adoption of devotional services of the Lord.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This is an evidential statement of Sri Sukdeva Goswami who recited Srimad Bhagwatam to Maharaj Parikshit during the last week of his de
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ath. Vice is a symptom of the diseased heart as fever is the symptom of the infection of a disease germ. It is a foreign acquisition of the living being when he is in contact with the three qualitative material nature. Vice is not therefore an inborn qua
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lity of the pure living being but it is acquired in association with the qualities of matter.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The matter is called Prakriti or nature while the living being who comes in contact with her is called Purusha. The Purusha who comes i
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n contact with Prakriti is called Kshara Purusha or the infectious living being and this infection of the living being is the store house of all the seeds of vices. Unless therefore the root cause of infection is not cured there is no chance of the livin
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g being's complete freedom from the miseries of material existence.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub To subside the forces of vicious activities of the living being by moral instructions, legislative actions, penances, charities, auster
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ities etc. is but temporary attempts without any standing result-A man knows the law of nature or the law of the state. He breaks the law and is properly punished for that and yet he cannot get himself aloof from such actions even though he knows what is
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the result of what actions. A thief commits theft, goes to the jail. There he is severely punished but when he gets freedom from the prison house, he comes out and commits the same act of theft the next moment. Why this happens because his temporary mea
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sure of jail life was a process of subsiding his vicious activities but the impure heart which remained untouched by such actions pushed him again into the same mud of morbid actions leading to further punishment by the law of the state. Therefore the pr
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escribed regulative actions like penances, charity, austerity etc. are only temporary measures without any permanent effect. They are compared with the bath of the elephant. The elephant takes bath in the lake profusely and for a long period cleansing it
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s body thoroughly but as soon as it comes out of the water at once
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY25b: Chaitanya Charitamrita
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Chaitanya Charitamrita
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ESSAYS AND TEXT
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub First Part continued from issue }{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub XIX}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tritiya slokete kari vastur nirdesha\line Jahahaite hai paratatewer uddesh. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 24}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the third one I do indicate the Absolute Truth which is the substance. One can visualise the supreme truth by such description.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chaturtha slokete kari jagate ashirbad\line Sarbatra magige krishna-chaitanya prasad. (25)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the 4th sloka I do invoke benediction of the Lord upon all over the world and for all of them I do pray to Lord Chaitanya for His me
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rcy.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Seyee sloke kari bahya avatar karana\line Sancha sastha sloke kahi mul prayojana. (26)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the 4th sloka also I have explained the superfluous reason of Lord Chaitanya's incarnation. But in the fifth and sixth slokas I have
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explained the prime reason of His advent.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ayee Chhayasloke krishna chaitanyor tatwa\line Ar pancha sloke nityanander mahatwa. (27)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So in these six slokas I have described the truth about Lord Chaitanya whereas in the next five slokas I have described the glory about
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Nityananda.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ar dui sloke Adwiter-tatwa akhyan\line Ar ek sloke pancha tatwer byakhyan. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 28}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In another two slokas the description of Adwita is given and in the remaining are the description of 'panchatatwa' i.e. (1) the Lord (2
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) His plenary portion (3) His incarnation (4) His energies and (5) His devotees etc. is shortly given.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ayee choudha sloke kari mangala-charan\line Tahim madhye kahi saba Vastu nirupana. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 29}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore in all these fourteen slokas I do invoke the benediction and as far as possible I do describe the Supreme Truth within such d
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escription.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sab shrota-Vaishnabou kari namaskar\line Ayee saba slokera kari artha-Vichar. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 30}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I do offer my respectful obeisances unto my all Vaishnava readers and by doing so let me attempt to explain the purport of all the abov
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e mentioned slokas.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sakal Vaishnava suna kari eka mana\line Chaitanya Krishner sastre yemat nirupana. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 31}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I request all my Vaishnava readers to read and hear with rapt attention the narration of Krishna Chaitanya as they are inculcated in th
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e revealed scriptures.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Krishna, gurudwaya bhakta avatar prakash\line Sakti-ayee Chhayarupe karuna Vilas. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 32}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord Krishna enjoys Himself by manifesting Himself as twofold spiritual masters (1-2) devotee (3) incarnation (4) plenary portions (5)
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and diverse energies (6). They are all six in one.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ayee chhai tatwar kari charan vandan\line Prathame samanye kari Mangala-charan. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 33}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I do therefore worship the lotus feet of all these six diversities of the one truth by invoking their benediction in general.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vande gurum ishabhaktan isham ishavatarakan\line Tatprakashancha, tat-saktee krishna chaitanya samijakan. (}{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 34}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (Translation see No. 1)
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mantra guru ar yata siksha-guru gana,\line Tahar charana age kariye vandana. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 35}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The initiator spiritual master and all the instructor spiritual masters are first of all offered respectful obeisances at their lotus f
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eet.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Rupa Sanatan Bhatta Raghunatha\line Sri Jiva Gopal Bhatta Das Raghunath. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 36}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The instructor spiritual masters are (1) Sri Rupa Goswami (2) Sri Sanatan Goswami (3) Sri Bhatta Raghunatha (4) Sri Jiva Goswami (5) Sr
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i Gopal Bhatta Goswami and (6) Srila Raghunath Das Goswami.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ayee chhai guru siksha guru ye amar\line Ta sabar padapadme koti namaskar. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 37}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All these six spiritual masters are my instructors and therefore I do offer unto their feet my millions of respectful obeisances.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagabaner bhakta yata srib sa pradhana\line Tahar charanapadme sahasra pranama. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 38}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are innumerable devotees of the Lord but out of them Srinibasa Thakur is the foremost one. I therefore do offer my obeisances unt
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o his lotus feet.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Adwita acharya prabhur ansa avatara\line Tahar pada padme koti-pranti amar. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 39}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Adwita acharya is the Lord's partial incarnation and therefore I do offer my obeisances in crores at His lotus feet.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nityananda rai prabhur swarup prakash\line Tahar padapadma vando yar muidas. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 40}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srila Nityanandarai is the plenary manifestation of the Lord and I am also initiated by Him. I do therefore offer my obeisances unto Hi
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m.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Gadadhar pandit adi prabhur nija-sakti\line Tansabar charane more sahasra pranati. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 41}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srila Gadadhar pandit and many others are the internal potencies of the Lord and to all of them I do offer my respectful obeisances.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shrikrishna chaitanya prabhu swayam bhagaban\line Tanhar padaravinde ananta pranam. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 42}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Lord Shrikrishna Chaitanya Mahaprabhu is the Personality of God Himself and therefore I have my innumerable prostrations at His lotus f
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eet.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sabarane prabhure karia namaskar\line Aye chhay tenho jaichhekaria vichar. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 43}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub After offering my obeisances unto the Lord along with His all associates, I shall try to explain now the six diversities of one only as
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they are.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jadyapi amar guru chaitanyer das\line Tathapi janiye ami tanhar prakash. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub 44}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Although I know that my spiritual master is the servitor of Sri Chaitanya yet I know Him also as the plenary manifestation of the Lord.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Guru Krishna rupa han shastrer pramaney.\line Guru-rupe Krishnakripa karen bhaktagane. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 45}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The spiritual master is nondifferent from Krishna-is the deliberate opinion of all revealed scriptures. Because it is Krishna only who
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delivers His devotees in the form of spiritual master.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Acharyam mam vijaniyat na aba-manneta karhichit.\line Na marta budhya asuyeta sarbade-vamaya guru. (46)\line }{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhag}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . 11.17.27)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord said, "You should know the Acharya as Myself and then He must never be disrespected in any way. He may not be envied in the wa
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y of an ordinary common man because He is the representative of all gods."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Siksha guruke ta jani Krishner swarupa\line Antaryami, bhakta srestha-aye dui rupa. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 47}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One should know the instructor spiritual master as the Personality of Krishna. He (Krishna) manifests Himself as the supersoul as well
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as the devotee of the first order.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naibopayantyapachitim kabayas-tabesha\line Brahmayashapi krita mridha udah smarantah.\line Jo antarbaht tanuvritam asubham vidhu
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nwan\line Acharya chaita bapusha swagatim vanakti. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 48}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhag: 11.29.6}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oh! My Lord! nobody can sufficiently acknowledge his obligation unto You even such devotees have lived as long a period as that of the
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age of Brahma. Because you do manifest yourself in two features namely externally as the Acharya and internally as the super-soul in order to deliver the embodied living being by giving him directions as to how he can go unto You.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tesham satata yuktanam bhajajam pritipurvakam\line Dadami buddhe yogam tam yena mam upayanti te. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 49}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Bg}{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 10.10}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Those who are constantly engaged in the devotional service of the Lord with transcendental love-to them only I do give directions of p
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ure knowledge so that they can come back to My supreme abode."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanam paramaguhyam me yad-vijnana samanvitam\line Sarasyam tad angam cha grihana gaditam moya. (}{\b0\i\ul0\strike\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 50}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub -51}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bh\'e4g. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2.9.3}{\b0\i\ul0\strike\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub 0}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord said unto Brahma, "Please hear attentively what I am speaking over to you that transcendental knowledge about Me is not only s
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cientific but also it is full of mepheries."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yaban aham yathab hava yad rupa gunakarmakah\line Tatha eba tatwa vijnanam astu te madanugrahat. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 52}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Bhag.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2/9/3}{\b0\i\ul0\strike\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "My personality, my manifestations, qualities, and pastimes as they are in truth, let all these be enlightened in you defacto by My mer
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cy."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aham eba asam eba agre na anyat-yat sad asat param\line Paschad aham yad etat cha jo aba-shiryate sa asmiham. (}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 53}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhag.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2/9/3}{\b0\i\ul0\strike\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Prior to the cosmic creation it was I only there. Everything what is called as phenomenal up to impersonal Brahman nothing existed ind
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ependantly of Me.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When there was creation, it is I only which exists in everyting and there annihilation, it is I only that shall remain eternally."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rita artham yat pratu yeta na pratuyeta cha atmani\line Tad vidyat abmano mayam yatha tamale. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 54}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Bhag.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2/9/3}{\b0\i\ul0\strike\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 3}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "What appears to be truth without Me although nothing can exist without Me-such misunderstanding is called the illusory energy of the S
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upreme Lord. There is nothing such misunderstanding in My internal energy. It is just like reflection of the reality, light on the shadow. In light however there is neither shadow nor reflection."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yatha mahantibhutani uchchaba-chesu anu\line Prabirtani abrabirtani tathateshu na teshu aham. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 55}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Bhag.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2/9/3}{\b0\i\ul\strike\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 4}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "As the five elements of nature
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'B
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ack to Godhead' Office, 2439, Chhipiwada Kalan Delhi-6 under declaration Dated 28-2-56. Organising Secretary:\'97 Haribhaktanudas Sri Krishna Sharma Editor's residence: 1/859; Keshi Ghat, Vrindaban, Mathura (U.P.)
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY26: Volume 3, Part 22, July 5, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 22, July 5, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price ten nP. a Copy. Delhi, Tuesday 5th July, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XXII
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anual Rs 2.25 nP.
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Copy-right reserved
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY26a: Bhakti Rasamrita Sindhu
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Bhakti Rasamrita Sindhu
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Science of Devotional Service of the Lord)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Continued from previous issue}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub it spreads dust over the body making the whole thing as unclean as before. There is no effect of such cleansing measure.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living being is perpetually going on performing this temporary measure of cleanliness but he has to remain unclean in the heart unl
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ess and until he takes to the devotional service of the Lord. All the living entities who are within the material universe and leading different grades of material existence are so to say civil disobedient sons of God and they are being punished and prom
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oted in different grades of life by the laws of nature as if under the police actions of the Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A well settled devotee of Godhead cannot continue to be a vicious man for a longer period because he is cent percent engaged in the dev
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otional service of the Lord. This will make him automatically a saintly person by the grace of the Supreme. The Supreme Lord who is within every living being will then act as the Chaitanya Guru or spiritual master from within for a devotee and give him (
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the devotee) direction so that he may go Back to Godhead. There are thousands and thousands of instructive stories of the like nature in the Ramayana, Mahabharat and Puranas and all of them are supplementaries to the Vedas. To be cent percent engaged in
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the transcendental service of the Lord is the real process of controlling the senses from the attraction of vices. The different senses of a man are different strategic positions of the enemy vice, which takes us to the miseries of life. The Karmis or th
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e fruitive workers who have been described as the Mudhas or the foolish ignorant, is cent percent engaged in the matter of sense gratification. Because the citadel of Vices with soldiers like desire, anger and avarice is the mind, sense gratification mea
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ns to follow the dictation of Mr. Vice. The Jnanins or the mental speculator philosopher are thousand and more better than the Karmis because they can understand the real position of sense gratification and therefore try to employ senses in a subtle form
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restraining the gross activities of the senses. By this action Mr. Vice becomes surrounded and he is stopped for the time being. The Yogins want to control the senses or to make direct attack on Mr. Vice and therefore the Yogins are thousand times bette
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r than the Jnanins. The Muktas or the liberated souls are still thousand times better than the jnanins and the yogins for the Muktas are completely free from the attack of Mr. Vice. And above the Muktas are situated the pure Bhaktas who not only drive aw
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ay Mr. Vice from the citadels of senses but also engage the seats of senses for occupation by the Supreme Lord. The king of the senses is the master mind. Senses are like the horse and the mind is the coach man who directs the sense. The Bhaktas therefor
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e first of all depose Mr. Vice the coach man from the seat of the mind and place the lotus feet of Shri Krishna on the coach. When Shri Krishna becomes the coachman of the chariot of Arjuna there is no fear of the attack by Mr. Vice called by the name Du
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ryodhana. The Bhagwat Geeta confirms this as follows in the words of Sanjaya, "where there is the master of all energies Shri Krishna and where there is a master devotee like Arjuna, undoubtedly there are blessings, victories, influence and morality."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is the way how we can drive away the root cause of vices. If we want therefore a peaceful society of men with the blessings of inf
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luence, victory and morality the one stroke of devotional service can bring in all in a train as it will be explained by the author next.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 25
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yad pada pankaja palasha vilasa bhaktya karmashyam grathitam udgrathayanti santah tadbat na riktamatayo yatayo nirudha srotoganas tam a
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ranam bhaja vasudevam.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub pada\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub feet, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub pankaja\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub lotus, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub palasha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub petals, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub vilasa\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub enjoyment, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhaktya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub by devotional service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub karmashayam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub fountainhead of fruitive work,
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub grathitam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub deep rooted, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub udgra
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thayani\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cause uprooting, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub santah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub devotees, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tadbat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub like that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub na\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub not, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub riktamataya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub freed from material attachment, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yatayo\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mendicants, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub niruddha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by controlling, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub srotoganas\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the senses, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub him, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhaja\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub do render service, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vasudevam\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub unto the Personality of Godhead.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One should render devotional service to Vasudeva the Personality of Godhead only. Because the saints and mendicants who have adopted th
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e renounced order of life cannot so easily snub down the fountain source of the impetus for fruitive work so easily as it is possible to be done by the devotees of the Lord always engaged in the enjoyment of serving the lotus feet of Him (Vasudeva).
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This is a statement of confirmation by Sanat Kumar in the Bhagwat Puranam (94/22/39). This is the beginning of the two slokas in which
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the author wants to describe how by devotional service one can uproot the deep-rooted desire for lording over the material nature. As we have explained above the conditioned living entity has a deep-rooted desire for lording it over the material nature a
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nd for the reason of that he is put into action by desire, anger and avarice. He wants to be the lord of all he surveys which is his avarice and thus he desires to work for fruitive result. If the work is successful to his desire he is satisfied otherwis
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e in the absence of satisfaction he becomes angry. And in the cycle of an entanglement of fruitive work he is put into different positions of life barring him from the goal of self-realisation. Such fruitive workers want to be happy in this material worl
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d by different material plans but they are so fool that they do not know it cannot be achieved. Such karmis therefore after many attempts and by performing regulated fruitive works as it is enjoined in the revealed scriptures by chance becomes a learned
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fellow that fruitive work cannot make him happy, then he searches for the Absolute Truth by restraining the senses with great care and becomes either a Jnani or Yogi. Unfortunately such jnanis or yogis also do some time fall down from the goal of self re
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alisation as there are many instances like that. Vishwamitra Muni was a great Yogi but he also fell down from the path when happened to meet Meneka a celestial beauty and gave birth to a beautiful girl as famous as Shakuntala. Therefore any other path sa
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ve the path of devotional service is not at all safe for self realisation by snubbing down the deep-rooted desire for lording it over the material nature. A practical instance in this connection will not be out of place to mention herewith.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Some times back a news was published in the press as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Ever since the beginning of the universe the sun has been shedding huge amount of heat upon the surface of the earth. If this heat is
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properly utilised it is capable of changing the very face of the earth." So man's effort in this direction were not very successful. Nature has been slightly more successful. It concealed a part of this energy in the form of wood, coal, oil etc.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY26b: Chaitanya Charitamrita
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Chaitanya Charitamrita
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ESSAYS AND TEXT
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub First Part continued from issue }{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub XXI}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Etabad eba jijnasyam tatwa jijnasma atmanah.\line Adwaya vaterek vyam yat syat sarbatra sarbada. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 56}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Bhag:}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 2/9/35}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub )}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "A person who is interested in the matter of transcendental knowledge must therefore enquire into it directly and indirectly always in
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order to know truth which is all pervading."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chintamani jayati soma giri gurur me.\line Siksha guru cha bhagawan sikhipinchha mouli.\line Yatpada kalpataru pallava shekhansh
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u\line \'97swayabara rasam labhate joyashree. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 57}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub (Krishna Karunamrita of Villamangal).
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "All glory unto my spiritual master who is as good as Chintamani (the Lord). And all glory to the Personality of Godhead decorated with
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the peacock feather. Under the shade of His Lotus feet which is the desire tree, Jayashree or Radharani is enjoying the transcendental mellow of eternal consorthood."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jive sakshat nahi tate chaitya guru rupe.\line Siksha guru hai Krishna Mahanta swarupe. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 58}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nobody can visually experience the presence of the super soul. He therefore appears before us as the liberated soul; such spiritual mas
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ter is no other than Krishna Himself.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tato duhsangam utariyya satsu sajjeta buddhiman\line Santa eba asya chhindanti manavyasanga uktivi. (}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 59}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Bhag. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 11/26/26}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One should therefore forsake the evil company of persona non grata, if he is intelligent enough. And after that one must associate hims
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elf with devotees or sadhus only. Such sadhu can, by their realised instruction, cut off the link of connection which is against the principle of devotional service."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Satam prasangat mama virya sambida\line Bhavanti hritkama rasayana katha.\line Tajjoshanad asu apabarga bartmani\line Sraddharat
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i bhakti rati anu kranuryati. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 60}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhag. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 3/25/22}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The message of Godhead which are spiritually powerful can be well discussed in the society of Sadhus only. They are very much pleasing
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to hear in that association. If anyone tries to hear from such persons, thus very soon the way of transcendental experience becomes open to him and gradually he attains a taste in such knowledge developing into devotion and attraction in due course."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Iswar swarup bhakta tar adhisthan\line Bhakter hridaye krishner satata Vishram. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 61}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A pure devotee who is constantly engaged in the loving service of the Lord is identical with Lord. Because the Lord is always seated in
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the heart of a devotee, a bhakta and bhagwan is identical also.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sadhabo hridayam mahyam sadhunam hridayantwaham.\line Mad annat te na jananti na aham tevyo monag apee. (}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 62}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Bhag: 9/4/61}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Saints are my heart and only I am their heart. They do not know anybody else than myself and therefore also do not recognize as mine b
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esides the saints."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhavavaidha bhagavata tirthibhuta swayam prabhu\line Tirthi kurbanti tirthani swantasthena gadabhrita. (}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 63}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Bhag.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1/13/}{\b0\i\ul0\strike\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 8}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Saints of your calibre are themselves the places of pilgrimage. Because the saints on account of their purity being constant companion
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of the Lord, they can purify any place including even the places of pilgrimage."
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sayee bhaktagana hai dwibidha prakar.\line Parishadgana ebam, sadhakgana ar. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 64}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such pure devotees are divided into two classes namely, (1) the personal associate and (2) the neophyte devotees.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishwarer avatar e tin prakar\line Ansa avatar, ar guna avatar. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub 65}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Saktavesh avatar-tritiya emat.\line Ansa avatar-purush matsyadik yata. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub 66}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are three different denominations of the incarnations of Godhead. They (1) partial incarnation (2) qualitative incarnations and (
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3) empowered incarnations. The ansa or partial incarnations are such as Matsya, Purusha etc.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma Vishnu Shiva\'97tin gunavatare gani\line Saktavesh avatar\'97prithu vyasmani. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 67}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Qualitative incarnations are those like Brahma Vishnu and Shiva and empowered incarnations are those like king Prithu or Mahamuni Vyasa
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the compiler of the Vedas.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dui rupe hai bhagabaner prakash\line Eke ta prakash hai, arey ta vilash. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub 68}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Personality of Godhead exhibits Himself in twofold manifestations. One of them is called manifestation while the other is called Vi
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las (enjoyer).
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ekai vigraha yadi hai bahurupa\line Akarey ta bhednahi ekai swarupa. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub 69}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahishee vivahe yaichhe yaichhe kaita rasa\line Tahake kahiye krishner mukhya prakash. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 70}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When the Personality of Godhead expands Himself in as many forms which are non different in features with one another\'97as it was done
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during Lord Krishna's marriage with 16000 queens or as He expanded Him during His Rasa dance, such forms of the Lord are called manifestive forms.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rasotsava samprabritto gopimandala manditah.\line Jogeswarena krishnena tasam madhye dwayodwayo. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 71}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Bhag: 10/33/3}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When the Lord was engaged in the festivities of Rasa dance surrounded by the batches of the cowherd girls, at that time Krishna the Lor
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d of all mystic powers remained one in between the two in a set.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prabirtena grihitanam kanthe swanikatam striyah.\line Yam manneran abhavat tavat vimna sata samkulam. (}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 72}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Divoukasam sadaram atyoutsukya bhutatmanam\line Tato dundabhayo nedur nipetuh puspabristaya. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 73}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Bhag: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 10/33/\chftn{\*\footnote\chftn {\b0\i0\ul0\strike\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhag: }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 10/33/3-4}}}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 4-5}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When the cowherd girls and Krishna were so joined together, each one of the girls thought it that Krishna was embracing her nearly and
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to behold this wonderful pastimes of the Lord, the planes in hundreds of thousand began to fly in the sky which were loaded with the gods of heaven along with their wives who were all very eager to see the dance. At that time all of them began to drop fl
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owers from the planes and beat on sweet drums.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amkatra prakatata rupasyaikasya yaikada\line Sarbatha tat swarupaiba sa prakasa itiryyate. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 74}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Laghu Bhagbatamrita) }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [1.21]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If simultaneously and at once number of forms are displayed all of them equal in features\'97these forms are called Prakash Vigrahas of
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the Lord.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ekai vigraha yadi rkareyhai ana\line Anek prakash hai vilas tar nama. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub 76}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If however the form is little different from one another and there are such number of forms, they are called Vilas Vigrahas.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Swarupa anyakaram yat tasya bhati vilasatah.\line Prayena atmasamam saktya, sa vilaso nigadyate. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 77}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line (Laghu Bhagbatam)
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When the Lord's number of forms are displayed in different features by His inconceivable potency at that time such forms are called Vil
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as Vigrahas.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yaicche valadeva, parbyome Narayan.\line Yatchhe vasudeva, Proddumna, Samkushan. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 78}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Examples of such Vilas Vigrahas are as Valadeva or as Narayana in Vaikunthadhama. Or as they are in the Chaturbuha such as Vasudeva, Sa
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mkarsan, Pradyumna, Aniruddha etc.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Iswarer Bhakta hai trividha prakara.\line Ek Lakshmigana purey mohishagana arr. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 79}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Braje gopigana arr sabate pradhana.\line Brojendra Nandan yate swayam bhagawan. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 80}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Energies of the Supreme Lord are of three different grades. The consorts of the Lord in Dwarka Puri are the queens and in Vaikunthas th
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ey are known as Laxmis. The chief of them are the damsels of Brajadham who are privileged to serve the Personality of Godhead Shri Krishna the primeval Lord also known as the son of the king of Braja.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Swayamrup Krishner kayabyuha tanr sanana\line Bhakta sahntey hai tanhar uvarana. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 81}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Personal associates of the Primeval Lord Sri Krishna are His devotees who are identical with Him. He is complete with His entourage of
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devotees.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhakta adi kramey kaila sabara vandan.\line Ae sabar vandan sarba shubhera karan. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 82}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Now I have worshipped all the different grades of devotees and to worship them means all sources of auspicity.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Pratham sloke samanya mangala charan.\line Dwitiya slokete kari vishesa vandan. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 83}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the first sloka there is invocation of benediction in a general way but in the second sloka I have prayed Lord in a particular form.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vande Srikrishna Chaitanya Nityanandau sahoditou\line Goudadaye puspavantou chitrou shaudou tamonandan. (}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 84}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub See}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\cb1\nosupersub translation of No. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 2}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Braje ye viharey purbe krishna Valaram.\line Koti surya chandra jini donhar Nijadham. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 85}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Saya dui jagater haiye sadaya\line Goudadeshe purbasaile karila udaya. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub 86}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Krishna and Valaram the Personalities of Godhead who had formerly appeared in Braja (Vrindaban) and were millions of millions times
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more powerful than the Sun and the Moon, then the same two personalities now being compassionate with the fallen state of the world have again arisen on the eastern horizon of Goudadesha (West Bengal).
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Krishna Chaitanya arr prabhu Nityananda\line Yanhar prakashey sarba jagat ananda. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 87}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub They are Sri Krishna Chaitanya and Prabhu Nityananda. The atmosphere of the world is now surcharged with happy feeling on account of th
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eir appearance.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Surya chandra yaichhey hany andhakara.\line Vastu prakasiya kare dharmer prachar. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 88}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Saee mata duibhai jivera ajnan\line Tamonash kari karey vastu-tatwajnan. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub 89}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub As the sun and the moon do drive away darkness by their appearance only and manifests the respective inborn nature of everything that b
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e\'97so also the two brothers do dissipate the darkness of ignorance of all living beings and enlighten them with the knowledge of the Absolute Truth.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ajnan-ta-mer nama kahiye kaitaba\line Dharma-artha-kama banchha adi arr sava. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 90}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The first grade darkness of ignorance is called kaitaba or the cheating way. And such kaitavas are respectively known as religiosity, i
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mproved standard of economy and the way of sense gratification etc.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dharma projjhita kaitaba atra\line parama nirmatsaranam satam\line Vedyam vastabam atra vastu\line shivadam tapatraya annulanam
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srimadbhagbate mahamuni krite\line kimba paroi Iswara\line Sadya hridi abari dhyate kritivi\line sussuvi tatkhanat. (}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 91}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )\line }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhag.}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1/1/2}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srimad Bhagwat was compiled by the Mohamuni Vayas Deva from the four original slokas. In this great scripture eternal functions of the
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highest kind-hearted devotees have been described and the cheating ways of so-called religiosity, etc. have completely been eradicated. The highest principle of eternal religiosity is really able to mitigate the threefold miseries of the living being and
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award unto them topmost benediction of all round prosperity and knowledge. Those who are willing audience of the message of this scripture in a serving and submissive attitude\'97can at once capture the Supreme Lord in the heart. Therefore except this s
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cripture known as Srimad Bhagwat there is no necessity of any other one.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tarmadhya moksha vanchha kaitava pradhana.\line Yahahailey krishna bhakti hai antardhana. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 92}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amongst all types of cheating processes the desire liberation or merging into one with the Supreme. Accepting such way of activities me
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ans disappearance of the loving service of Krishna\'97for good.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Prasabdena moksha-vanchha avisandhirapi\line Kaitabam nirastam iti. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub 93}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (Annotation of Sridhar Swami)
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The affixation of the word 'pra' indicates that in the Srimad Bhagwatam the design of liberation is also completely nullified.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Krishna bhaktir badhak yata shuva ashva karma.\line Sayieka jivera ajnanatama dharma. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 94}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub All varieties of nefarious or altruistic activities are as a matter of fact detrimental to the discharge of transcendental loving servi
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ce of the Lord Srikrishna and such activities are consequently the first grade actions of stupid ignorance.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tanhar prasadey aye tamo hai nasha.\line Tamanash kari karey tatwtra prakasah. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 95}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By the grace of His (Lord Chaitanya) Lordship this stupid ignorance is completely removed and by dissipating such darkness of ignorance
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\'97He implements the discovery of real Truth.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tatwa vastu Krishna, Krishna bhakti premrup\line Nama samkentan sarba ananda swarup. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 96}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Absolute truth is Sri Krishna His devotional service which is exhibited in pure love for Him. And in order to achieve that stage congre
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gational chanting of the holy Name is the symbol of all bliss.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suryachandra vahirer tamah se nashe.\line Vahir vastu ghata pata adi se prakashe. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 97}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The sun and the moon do eradicate the darkness of the external world and by doing so they bring into light the material thing such as t
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he pots and plates.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Duibhai hridayer khali andhakar\line Duibhagabat sange karan sakshatkar. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub 98}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub But these two brothers (Sri Chaitanya and Nityananda) dissipate the darkness of the inner core of the heart and doing so they help in m
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eeting two classes of 'Bhagwat' (persons or things in relation with the Personality of Godhead).
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ek bhagwat bada bhagwat shastra.\line Arr bhagwat bhakta bhakti-rasapatra. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 99}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One of the 'bhagwats' is the great scripture called by the name Srimad Bhagwatam and the other 'Bhagwat' is the pure devotee who is in
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the know of things pertaining to transcendental devotion.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Dui bhagawat dwara dia bhakti-rasa.\line Tanhar hridaye tanr premey hai vasa. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 100}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub By the actions of the two bhagwats\'97the Lord does inject into the heart of the living being the mellow of transcendental loving servi
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ce. And by doing so the Lord becomes affectionately subjected in the heart of the devotee by his devotional dealings.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ekadbhut suma kule danhur prakash.\line Arr adbhut chittaghahar tamah karey nash. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 101}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The first wonderful action is that both the brothers (like the sun and the moon) have appeared at a time simultaneously and the next wo
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nderful action is that they go deep into the heart clear the cave of all darkness.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aee chandra Surya dui parama-sadaya\line Jagater bhagyey goudey karila udaya. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 102}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These two sun and moon are very kind to the people of the world and it is by good fortune of such people that they have appeared in the
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horizon of Bengal for everyone's good.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Seyee dui prabhur kari charan vandan\line Yanha haite vighnanash avistha puran. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 103}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let us therefore worship the holy feet of these two Lords as a result of doing so all can get rid of all varieties of difficulty in the
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path of self-realisation.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aee dui sloke kaila mangala vandan\line Tritiya sloker artha shunadia mana. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub 104}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We have invoked the benediction of the Lords by these two slokas and you can hear now attentively the purport of the third sloka as fol
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lows:
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vaktabya vahulya grantha vistharer dare\line Vistari na varne sarartha kahi alpakshare. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 105}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub I purposely do avoid extensive description being afraid and increasing the volume of the book and the whole thing is put as concisely a
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s possible in the matter.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mitam cha saramcha vacho hi vagmita. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 106}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (Tradition of time immemorial)
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub One should speak concisely and factually only and this is the way of eloquency.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suniley khandibey chitter ajnadi dosha\line Krishne garha prem habey paibey santosh. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 107}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If one simply hears them submissively then he will be freed from all sorts of faulty ignorance in the heart and being so one can achiev
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e deep love for Krishna which is the path of peacefulness.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Chaitanya Nityananda Adwita Mahatwa\line T\'e4\'ecr bhakti bhakta nama prea rasa tatwa. (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 108}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhinna bhinn likhiachhi kariya kariya vichara.\line Sunibey janibe sava vastu tataasara. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub 109}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub You shall be able to learn the essence of the Absolute Truth if you patiently hear about the glories of Shri Chaitanya Mahaprabhu, Sri
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Nityananda Prabhu, Sri Adwita Prabhu, their devotees, devotional activities, name, fame, etc. which has been described (in the Chaitanya Charitamrita) logically and discriminationally.
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Rupa Raghunath pade yar ash\line Chaitanya Charitamrita kahe krishna das. (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub 110}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub )
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sri Krishnadas Kaviraj Goswami speaks of Sri Chaitanya Charitamrita with an ardent desire to serve the purpose of the Goswamins beginni
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ng from Srila Rupa up to Srila Raghunath by following their footprints.
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Thus ends the first chapter of the first adventure of Sri Chaitanya Charitamrita called by the name Prayer of the Spiritual Master.
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub SECOND PART
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this second part, the author has very diligently proved that impersonal }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the effulgence of the body and localized Super Soul is the plenary part of Shri Chaitanya Mahaprabhu, Who is nobody else than Shri Krishna the Primeval
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Lord. Then again he has established that Sri Krishna is the original }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Narayana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Who is the resort of all li
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ving beings. He has explained the necessity of understanding the three primary potencies of Shri Krishna. The Personality of Godhead in His different features manifests Himself in the Forms of Prabhava and }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Baibhava}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as well as in two different incarnations under the categories of partial and empowered Forms. The Personality of Godhead, although the oldes
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t and the original person, He is never manifested as an old or aged Person but all His Forms and expansions are exhibited in childhood and boyhood as well as in adolescent stages out of which the original Form is always exhibited in the adolescent stage.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When He descends in Person, He does so in that state of Form. Out of His innumerable potencies three primary potencies namely internal
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potency of which the transcendental nature is manifested, external potency of which the cosmic universes are manifested and the marginal potency of which the innumerable living beings are manifested\'97all these have been explained. He has definitely pro
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ved in this part that Shri Krishna Chaitanya is identical with Shri Krishna the Primeval Lord, the Supreme cause of all causes. The author has specifically stressed upon the fact that all deserving devotees of Shri Krishna must be very inquisitive in the
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matter of knowing Krishna in truth and all about Krishna so far as different potencies, His incarnations, His expansions etc. are concerned. By knowing these one can develop genuine devotional attachment for Him.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the beginning of this part Lord Shri Chaitanya Mahaprabhu is worshipped by the author as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "Let us offer our respectful obeisances at the lotus feet of Shri Chaitanya Mahaprabhu by whose mercy only even a boy or an ignorant pe
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rson also can cross over the ocean of multiconclusive opinions of various schools of transcendental realisation. Such different conclusions are at loggerhead with each other represented by Jainism, Buddhism, Jaiminism, Patanjalism, Goutamism, Kanadism, K
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apilism, Shankarism, Duttatreyaism and so many others like Ramkrishnaism, Aravindaism etc. both in India and outside. All these different isms are compared with the sharks and crocodiles in the vast ocean of scripture for self-realisation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Let us pray therefore that in the desert of our tongue, which is practically dried up being deprived of sufficient drinks of the nectar
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ine derived from the activities of Shri Chaitanya Mahaprabhu,\'97a river be flown over. And what is that river? That river is like the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mandakini}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (the Ganges that flow in the heaven). Not only such Mandakini may flow but also she must bring in lotus flowers which represent the lotus feet of Shri Chaitanya Mahaprabhu and such lotus flowers may also be o
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vercrowded with the bees like devotees constantly engaged in humming by chanting and singing the glories of Shri Krishna combined with dancing of other devotees who may be compared with the white ducks and other aquatic birds."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The purport of the above mentioned description is that our tongues are always engaged in vibrating useless sounds which do not help us
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actually in realising a transcendental peace. It is compared with the desert because a desert so to say requires constant supply of refreshing water which only can bring in vegetation in the desert. Water is the substance required in the desert. The drop
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of water or transient pleasure derived from the mundane topics of so called arts and culture or that of politics, sociology, dry philosophy or poetry etc. have a qualitative feature of that transcendental pleasure, but because such topics are saturated
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with the modes of material nature, in greater proportion, all of them collectively or separately cannot quench the vast requirement of the desert tongue. The desert tongue therefore goes on crying on different occasions in varieties of conferences withou
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t any fruitive result. It is therefore that people from all the parts of the world must call for the devotees of Lord Shri Chaitanya Mahaprabhu who are compared with the bees and ducks\'97assembled round the beautiful lotus feet of Shri Chaitanya Mahapra
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bhu and thus in transcendental pleasure humming like the bees in search after honey from that lotus flower. In other words the dryness of material happiness cannot be moistened by the so-called philosophers crying for Brahman, liberation and other simila
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r dry speculative things. The urge of the soul proper is different from all these hum-bugs. Solace of the soul can be rendered only by the mercy of Lord Shri Chaitanya Mahaprabhu and His many bonafide devotees who do not go away from the lotus feet of th
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e Lord to become an imitation Mahaprabhu, but all of them adherently cling into the lotus feet as much as the bees do not go away from the honey soaked lotus flower.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Thus the author explains the third stanza out of the fourteen stanzas of prayer. He says that the compilers of the Upanishad speak very
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highly of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub impersonal Brahman.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Upanishads are considered to be the topmost part of the subject de
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alt in the Vedic literatures. Upanishads means that persons who are desirous of getting rid of material association may approach a bonafide spiritual master for such enlightenment. The beginning of spiritual enlightenment is realisation of impersonal Bra
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hman and such realisation is effected by gradual negation of material variegatedness. Impersonal Brahman is partial experience of the Absolute Truth from a distant place by rational approach exactly like the hill is experienced from a distant place like
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a cloudy smoke. The hill is never a smoky thing but it appears like that from a distant place on account of imperfect vision. In that imperfect experience of the Absolute Truth or smoky realisation, His spiritual variegatedness is conspicuous by absence
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and such experience is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Adwitavada}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or oneness of the Absolute. This impersonal glowing effulgence o
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f the Brahman is only the rays of the Personal Body of the Supreme Godhead Shri Krishna. Shri Gour Sunder or Lord Shri Chaitanya Mahaprabhu being identified as the same Shri Krishna Himself the Brahmanic effulgence is therefore the rays of His transcende
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ntal body. And the Super Soul which is called the Paramatma is plenary representation of Chaitanya Mahaprabhu. He is also the master of all opulences, powers, fame, beauty, knowledge, and renunciation on account of His being Shri Krishna Himself. He is d
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escribed as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or complete. In the present feature the Lord is an ideal renouncer as much as Shri
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Rama is the ideal King. He accepted the order of a Sannyasi and the principles exemplified in His own life and actions are exceedingly wonderful. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nobody can be compared with Him in
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the order of a Sannyasi.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Although in the Kaliyuga such acceptance of Sannyas order is generally forbidden, yet He accepted it because He was complete in this sense. Others cannot
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imitate Him but can follow only His footprints as far as possible. Those who are unfit for this order of life are strictly forbidden to accept it by the injunction of Shastras. He is therefore the highest principle of the Absolute Truth.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Transcendental scholars interested in the empiric philosophical ways may realise impersonal Brahman. Such students interested in mystic
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powers can realise the localised aspect as Paramatma and those who are interested in the complete concept of the Absolute Truth can realise the Personality of Godhead Who includes in Himself the two other features namely Brahman and Paramatma.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In other words Personality of Godhead is complete }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sat Chit An
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anda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Full-life-knowledge and bliss) Form. By realisation of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chit}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub portion out of the whole or the unlimited knowledge, one realises impersonal Brahman feature. By realisation of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sat}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub portion of the complete Whole or the unlimited existence, one can realise the localised aspect Paramatma. But both these partial realisations of the complete Whole cannot help one realise }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ananda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or complete bliss. And without such realisation of Ananda, knowledge of the Absolute Truth is incomplete.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub According to the rhetoricians the subject of a sentence is mentioned first and the predicate is mentioned thereafter. In all the Vedic
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literatures all the three words namely Brahman, Paramatma and Bhagwan are somewhere or other mentioned and they are well known to the student in spiritual value. But the predication that }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Brahman}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the effulgence and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paramatma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub is the plenary portion of Sri Chaitanya Mahaprabhu were known to us. Therefore the whole topic in this part of Chaitanya Charitamrita will be dealt on this unknown predication. The essence of all revealed scriptures is that }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vishnu Tatwa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the Summum Bonum or Parampada of all other }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub tatwas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or truths or the topmost feature of the Vishnu Tatwa is Lord Shri Krishna. The Personality of Godhead described in the Bhagwat Puranam as the son of Ki
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ng Nanda is appeared as Shri Chaitanya Mahaprabhu. As such the explanation of the Personality of Shri Mahaprabhu will depend on the essential knowledge of Shri Krishna. Both of them are non-different and identical in all respects of Chaitanya Charitamrit
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a the author first of all wants to from that in other words in this part of Shri Chaitanya Mahaprabhu is the identical Personality of Shri Krishna. And if it is proved that Shri Krishna is the original of all other tatwas namely Brahman, Paramatma and Bh
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agwan then it will not be difficult to understand that Shri Chaitanya Mahaprabhu is also the same origin of all Tatwas. The same Absolute Truth as He is revealed before the student of different capacity is called Brahman, Paramatma and Bhagwan respective
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ly.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Srila Jiva Goswami has explained the word }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwan}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in his "Bhagavad Sandarbha" (3rd Part) as follows:
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub "The Personality of Godhead being full with all conceivable and inconceivable potencies, He is the Absolute Supreme Whole. And in the a
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bsence of such complete potencies in Brahman, impersonal Brahman is partial manifestation of the Absolute Truth. The first letter of the word Bhagwan is '}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bha}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' which means sustainer and protector. The next letter '}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub ' means leader, pusher and creator and '}{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ba}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ' means dwelling. All living being dwells in the Su
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preme Lord and the Supreme Lord dwells in every living being within the heart. Combining all these concepts the word "Bhagwan" carries an import of inconceivable potency in knowledge, strength, energy, opulence, power and influence which are devoid of al
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l varieties of inferior complex. Nobody can be sustainer and protector in full without such inconceivable potencies." A modernised up to date state is sustained by so many scientific arrangements which are completed by so many scientific brains. Can we i
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magine what sort of gigantic brain and power are required to sustain in gravity of unlimited number of planets and satellites in the unlimited space which is also created by the same brain. After the discovery of the Russian sputniks or man made satellit
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e, we cannot bluff away people in general that there is no gigantic brain behind all these arrangements of different planetary system. There is no reason to disbelieve that there is no superior brain behind all these gigantic planets floating without any
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superior arrangement by a superior brain. The Bhagwat Geeta answers this question in the following words:\'97
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\par }\pard \ql\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The Personality of Godhead said, "It is I only who enter the planet by my own energy and hold the whole bulk like that of a
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handful of sand under my own grip otherwise the bulk of earth would have been strewn all around." This inconceivable strength of the Personality of Godhead is impractically explained by the modern scientist. The potencies of the words such as }{\b\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 'bha', 'ga', 'ba'}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub etc. are also applicable in this sense. So far protection is concerned everything is p
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rotected by the Lord as much as sustained by Him by His potential agents and He Himself sustains and protects only His devotees personally. The king personally sustains and protects his own children but so far the state is concerned it is protected and s
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ustained by the different administrative agents of the state. He is the leader of the devotees as we have it from the Bhagwat Geeta. It is mentioned there that the Personality of Godhead personally instructs the loving devotees to make solid progress in
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the path of devotion so that the devotees may surely approach the kingdom of God.
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'B
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ack to Godhead' Office, 2439, Chhipiwada Kalan Delhi-6 under declaration Dated 28-2-56. Organising Secretary:\'97 Haribhaktanudas Sri Krishna Sharma Editor's residence: 1/859; Keshi Ghat, Vrindaban, Mathura (U.P.)
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY27: Volume 3, Part 23, July 20, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 23, July 20, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price ten nP. a Copy. Wednesday 20th July, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XXIII
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anual Rs 2.25 nP.
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Copy-right reserved
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY27a: Sanatan Dharma is the Religion of All Living Entities
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Sanatan Dharma is the Religion of All Living
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Entities
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub At a time when material science is predominating over all subjects including the tenets of religiosity, it will be a great enlivening m
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atter if we can see the principles of Sanatan Dharma from the point of view of the modern scientist. Even Dr. S. Radhakrishnan admitted it in the world religion conference held sometime before in Delhi that religion will not be acceptable in the modern c
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ivilization if it is not accepted from the scientific point of view. And in reply to all these different proposition we are very glad to announce in this article for the lovers of Sanatan Dharma that Sanatan Dharma is the only religion of the world which
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is meant for all the living beings eternally related with the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sanatan means eternal. Sripad Ramanujacharya has explained the word Sanatan as the thing which has neither any beginning nor any end. A
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nd when we speak of Sanatan Dharma we must take it for granted on the authority of Sripad Ramanujacharya that it has no beginning nor any end. The thing which has no beginning nor any end must not be any sectarian thing or limited by any boundary. When w
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e hold on the conference on the Sanatan Dharma people belonging to some of the non-eternal religious faith may wrongly consider it that we are dealing in some sectarian thing but if we go deep into the matter and take everything in the light of modern sc
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ience it will be possible for us to see Sanatan Dharma as the business of all the people of the world nay all the living entities of the universe. Non-Sanatan religious faith may have some beginning in the annals of the human society but there cannot be
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any history of the Sanatan Dharma because it continues to remain with the history of the living entities.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So far living entities are concerned we find it from the authority of the Shastras that the living entities have also no birth or death
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. In the Bhagwat Geeta it is clearly stated that the living entity is never born nor does it ever die. He is eternal indestructible and continues to live after the destruction of his temporary material body.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub With reference to the above concept of the Sanatan Dharma we may try to understand the concept of religion. From the Sanskrit root mean
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ing of the word Dharma it means that which is constantly with a particular object. When we speak of fire it is concluded at the same time that there is heat and light along with the fire. Without heat and light there is no meaning of the word fire. Simil
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arly we must find out the essential part of a living being which is always companion with him. That part of constant companion of the living being is his eternal quality and that eternal part of the living being's quality is his eternal religion.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When Sanatan Goswami asked Lord Sri Chaitanya Mahaprabhu about the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Swarup}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or real constitution of the living being, the Lord replied that the constitutional position of the living being is to render service to the Supreme Personality
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of Godhead. And if we analyse this part of the statement of Lord Chaitanya we can very well see that every living being is constantly engaged in the business of rendering service to another living being. A living being serves another living being in diff
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erent capacities and by doing so, the living entity enjoys life. A lower animal serves a human being as servant serves his master. A serves B master, B serves C master and C serves D master and so on. Under the circumstances we can see that a friend serv
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es another friend and the mother serves the son or the wife serves the husband or husband serves the wife. If we go on searching in that spirit it will be seen that there is no exception in the society of the living being where we do not find the activit
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y of service. The politicians present his manifesto before the public and convince his voters about his service capacity. The voter also gives the politician his valuable vote on expectation that the politician will give service to the society. The shopk
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eeper serves the customer and the artisan serves the capitalist. The capitalist serves his family and the family serve the headman in terms of the eternal capacity of the eternal being. In this way we can see no living being is exempted from the practice
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of rendering service to other living being and therefore we can conclude that service is a thing which is the constant companion of the living being and therefore it may be safely concluded that rendering of service by a living being is the eternal reli
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gion of the living being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When a man professes to belong to a particular type of faith with reference to the particular time and circumstances of birth and thus
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one claims to be a Hindu, Muslim, Christian, Buddhist or any other sect and subsect such designations are Non-Sanatan-Dharma. A Hindu may change his faith to become a Muslim or Muslim may change his faith to become a Hindu or a Christian etc. but in all
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circumstances such change of religious faiths does not allow a person to change his eternal engagement of rendering service to other. A Hindu or a Muslim or a Christian in all circumstances he is servant of somebody and thus to profess a particular type
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of faith is not to be considered as Sanatan Dharma but the constant companion of the living being that is rendering of service is the Sanatan Dharma.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta there are several references in the matter of Sanatanam. Let us see one by one some of the statements of the Geeta
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and try to take the import of Sanatan Dharma from the authority.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is a reference of the word Sanatanam in the 10th sloka of the seventh chapter in which the Lord says that He is the eternal fount
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ain head of everything and therefore He is Sanatanam. The Fountain Head of everything is described in the Upanishad as the Complete Whole. All emanations from the Fountain Head is also complete in itself and in spite of many such complete units have eman
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ated from the Sanatan Complete the Sanatan head does not diminish in quality or quantity. That is the nature of Sanatanam unchanged. Anything that wears or tears under the influence of time and circumstances is not Sanatan. Therefore anything which has a
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circumstantial change in whatsoever form or quality cannot be accepted as Sanatan. The sun is disseminating the rays for hundreds and crores of years and yet there is no change in the formation or radiation of the sun. That is a materially created objec
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t and the Substance which is never created cannot have therefore any change in formation and quality even though He is the seedling source of everything.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is also reference of the word Sanatan in the eighth chapter of the Bhagwat Geeta and it is said that there is another cosmic natu
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re which is completely different from the one of which we have got some experience at present. The material nature is so to say a Jad or dead nature and just opposite to this nature there is another one which is completely different from it. That cosmic
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nature is full of life, bliss and knowledge and that is called eternal nature or Sanatan nature. As there is no wear and tear or change in the Formation of the Supreme Being so there is no change in the formation of the Sanatan nature. And as the Supreme
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Being is the Supreme living Being so also the cosmic nature where the Supreme Being dominates is also as much living as the Lord is. There is no difference in quality of the two Sanatan entities and there, in the opinion of the Vaisnavas, the Lord and H
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is Dhama are identical i.e. of the same nature of Sanatan. Like the cosmic material universe the Sanatan cosmic nature is never created and never does it annihilate. And it is also said in the Bhagwat Geeta that the nonperishable place is the permanent h
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ome of every living being and whoever goes back to the Kingdom of God does never come again in this mortal world. This mortal world even up to the region of the Brahmaloka is always a nonsanatan place and one has to return back to this mortal world even
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though one is able to rise up so high as to the Brahmaloka the topmost planet of this material universe.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It may be taken from the above statements that the Lord is Sanatan and the place where the Lord resides is also Sanatan. And let us see
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what is the position of the living entities. In the 15th chapter of the Bhagwat Geeta the living entities are mentioned as the Sanatan. The living entities are in fact parts and parcels of the Supreme Lord. And because the Lord is Sanatan His parts and
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parcels also must be Sanatan. But one thing we must always remember that the living being are eternally parts and parcels of the Supreme Being without any change. Attempt therefore to become one with the Lord is also an unnatural attempt against the prin
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ciple of Sanatanam and therefore culture of such monistic philosophy is a non-sanatan attempt detrimental to the interest of Sanatan Dharma. The monists, or those who aspire to become one with the Supreme Lord, are not Sanatanists.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the eleventh chapter of the Bhagwat Geeta the Lord is addressed as Sanatanam by Shri Arjuna. He says there that the Supreme Lord is
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the Original Sanatan Purusha. He is abya Purusha which is confirmed in the Upanishad as Purnatama. In spite of unfathomed emanations from the Purana Purusha He is always Sanatan Purusha without diminish.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub From the above extracts from various authoritative scriptures it is clear that the word Sanatan is not a nomenclature of a particular s
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ect of religious faith as it is created by the speculative mind of a mundaner but the Sanatan word is derived from the Vedic literatures to apply it in the matter of the Supreme Lord and the living entities who are parts and parcel of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The living entities as it appears from the 15th chapter of the Bhagwat Geeta are qualitatively equal with the supreme Lord on account o
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f their being the parts and parcel of the Lord. Somehow or other such parts and parcels of the Lord have fallen in the material atmosphere and are encaged by the material covering of mind and the senses. With this mind and the senses such living entities
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are struggling very hard for existence but as part and parcel of the Lord they are not the least happy in a material atmosphere which is temporary and in opposition of the Sanatan cult. Everything here is temporary, full of ignorance and leading to dark
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ness.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord Shri Krishna who is the Supreme Personality of Godhead by His causeless mercy upon His part and parcels the living entities sp
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ecially the human being and more specifically upon the Indians\'97descends Himself once during the daytime of Brahmaji that is after every 432 crores of solar years and in order to deliver the fallen souls teaches them the principles of Sanatan cult in t
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he lessons of the Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Bhagwat Geeta was formerly taught to the Sun god and the Sun god taught the subject to his son Manu who again taught the subject to
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his son Ikshaku and thus from the father to the son or from the spiritual master to disciple the message of Sanatan Dharma came down in chain of disciplic succession. When the chain was broken somehow or other the same lessons were once more taught to A
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rjuna at the battlefield of Kurukshetra and a clear conception of the Sanatan Dharma is explained there.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord claims to be the father of all species of life. He claims that all living being never mind what he is as the part and parcel o
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f Him. And the Bhagwat Geeta is meant for them. In the Bhagwat Geeta there is information of the Sanatan nature of the Supreme Lord His abode which is far and far away from the material sky and the sanatan nature of the living beings.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He also gives the information that this material world is full of miseries in the shape of birth, death, old age and diseases and even
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up to the topmost planet of the universe that is to say in the Brahmaloka the same miseries are current in some or other forms. Only in His own abode there is no misery at all. In that abode there is no need of light either from the Sun, from the moon or
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from the fire. And the life there is perpetual with full knowledge and bliss. That is called the Sanatan Dham. It is quite natural therefore to conclude that the living entities must go back to home back to Godhead to enjoy life in the Sanatan Dham alon
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g with the Sanatan Purusha or the Purusottam Lord Shri Krishna and must not rot in this miserable land of material existence. There is no happiness in the material sphere even up to the Brahmaloka and the plans and activities to elevate oneself to higher
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planes within the material universe are done by those who are less intelligent. The less intelligent men also take shelter of other demigods other the Lord Himself and derive benefit which is to stand for a limited period. In this way all such religious
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principles are only temporary measures for temporary benefit for the less intelligent persons. The intelligent person shall give up all such engagement in the name of religiosity and must take shelter of the Supreme Personality of Godhead and there is a
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bsolute assurance of immunity from the side of the almighty father. Sanatan Dharma is therefore the process of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhaktiyoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub by which one can know the Sanatan Lord and His Sanatan abode and by that process only one can go back to the Sanatan Dham to take part of the Sanatan enjoyment prevailing there.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Those who are followers of the Sanatan Dharma may from hence forward take up the principles of Sanatan Dharma in the spirit of the Bhag
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wat Geeta. There is no bar for anyone to take up the eternal principles and persons who are lowborn even they can also go back to Godhead. That is the version of Srimad Bhagwat as well as of the Supreme Lord Himself. People should be given chance to take
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advantage of this opportunity. Because the Bhagwat Geeta was spoken in the land of Bharatvarsha every Indian has the responsibility to broadcast the message of real Sanatan Dharma in the other parts of the world. The misguided men of the world specially
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at the present moment are suffering too much in the darkness of material atmosphere and the result is that the so called advancement of learning has helped the foolish men to discover a lethal weapon called by the name of Atomic Bomb. They are practical
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ly on the verge of ruination. Because as soon as there is a declaration of war nobody knows what will happen to the human race on the earth. The Sanatan Dharma will teach them about the real thing of life and they benefit by such propagation of Sanatan D
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harma. The Lord says in the Bhagwat Geeta that persons who take up the preaching work of the Sanatan Dharma principles are the dearest of all to the Lord. The Lord gives them assurance of going back to Godhead. If a man can do good to a fellow man it is
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to awake him to the importance of self realisation in human form of life. The highest stage of perfection in human life is to surrender oneself in the service of the Supreme Lord and by doing so one becomes the real Mahatma. The definition of Mahatma is
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there in the Bhagwat Geeta.
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY27b: Sri Ishopanisad
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Sri Ishopanisad
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\par }\pard \s1226 \qc\sl240\slmult1\sb0\sa86\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub INVOCATION OF AMEN
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Om purnam adah purnam idam purnat purnam udachyate purnasya purnam adaya purnam eva avasishyate.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Om\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The complete Whole, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub purnam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub perfectly complete, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub adah\'97}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub purnam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub perfectly complete, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub idam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub this phenomenal world, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub purnat\'97}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub from the all perfect, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub purnam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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complete unit, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub udachyate\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub produced, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub purnasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the complete whole, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub purnam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub completely all, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub adaya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub having been taken away, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub eva\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub even, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub avasisyate\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub there is the balance.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The complete whole Personality of Godhead is perfectly complete. And because He is completely perfect all emanations from His energy as
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this phenomenal world everything is perfectly equipped as a complete whole. Whatever is produced of the complete whole is also complete by itself. And because He is complete Whole, even though so many complete units are emanated from Him, still He is th
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e complete balance.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The complete Whole or the Supreme Absolute Truth is the complete Personality of Godhead. Impersonal Brahman is incomplete realisation o
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f the Absolute Complete and so also the conception of Paramatma. The Supreme Personality of Godhead is }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Satchidananda Vigraha }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs24\cf0\nosupersub [}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub Bs.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 5.1]}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Impersonal Brahman realisation is the realisation of His Sat (eternity) part and Paramatma realisation is the realisation of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Satchid}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (eternal knowledge) part realisation. But realisation of the Personality of Godhead is realisation of all the transcendental features like }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Chit}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ananda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in complete. Vigraha means Form. Therefore the c
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omplete whole is not Formless. If He is Formless or if He is less in any other thing He cannot be Complete Whole. The Complete Whole must have everything within our experience and beyond our experience. Otherwise He cannot be Complete. The Complete Whole
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Personality of Godhead has immense potencies and all of them are also as complete as He is. Therefore this phenomenal world or the material world where we are now put is also complete by itself. The twenty-four elements of which this material universe i
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s a temporary manifestation are completely adjusted to produce complete things which are necessary for the maintenance and subsistence of this universe. No extraneous effort by any other unit is required for the maintenance of the universe. It has its ow
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n time fixed up by the energy of the Complete Whole and when the time is complete this temporary manifestation will be annihilated by the complete arrangement of the Complete. }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ther
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e is complete facility for the small complete units namely the living beings to realise the Complete; and all sorts of incompleteness is experienced on account of incomplete knowledge of the complete.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub The human form of life is there as complete manifestation of a complete consciousness of the living being which is obtained after completing eighty four lacs of evolutionary processes in the cycle of birth and death. Therefore if hu
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man being does not realise His completeness with the complete in this complete life of complete consciousness, he loses the chance of realising his completeness and put into the cycle of evolutionary process by the complete law of complete material natur
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e. Because we do not know that there is complete arrangement in the complete nature for our maintenance therefore we make effort to utilise the resources of nature for making a so called complete life of sense enjoyment. This misleading life and sense en
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joyment is called illusion because the living entity cannot enjoy life or cannot enjoy the senses without being dovetailed with the Complete Whole. For example the hand of a body is a complete unit so long it is attached with the complete bodily unit. Wh
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en the hand is detached from the main body such a hand may appear like a hand but actually it has no potency of being used as hand. Similarly the living beings are part and parcel of the Complete Whole and so long the parts and parcels are detached from
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the Complete Whole, certainly the illusory representation of completeness cannot bring in the desired result. Completeness of human life can only be realised when the human form of life is engaged in the complete service of the Complete Whole. Any servic
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e in this world either social, political, communal or international or even inter-planetary all will remain incomplete unless and until the same is dovetailed with\'97the Complete Whole. When everything is dovetailed with the Complete Whole such attached
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parts and parcels also become complete in themselves.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 1
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Isha vasyam idam sarvam yat kim cha jagatyam jagat tena tyaktena bhunjitha ma gridhah kasyasid dhanam.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Isha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97by the Lord, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub vasyam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97controlled, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub idam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub \'97this, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sarvam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97all, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub yat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97whatever, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub kim}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub \'97it is, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97and, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub jagatyam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97within the universe, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub jagat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub \'97all that is animate or inanimate, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97by Him, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tyaktena}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97set apart quota, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhunjitha}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97must you accept, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97do not, }{\b0\i
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub gridha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97make into use, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub kasyasid}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97whom does it belong, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dhanam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub \'97
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things necessary.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept things nec
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essary for him as it is set aside as his quota and must not accept otherwise knowing it well as to whom does it belong.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Vedic knowledge is infallible because it comes down through the perfect disciplic succession of spiritual masters beginning from th
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e Lord Himself. The Vedic knowledge is received from the transcendental sources because the first word was spoken by the Lord Himself. The words spoken by the Lord is called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apoure
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sheya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or not delivered by any person of the mundane world who is infected with four principles of imperfectness. A living being of the mundane world has four defective principles
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of his life and they are (1) that he must commit mistake (2) he must be sometimes illusioned (3) he must try to cheat others and (4) he is endowed with imperfect senses. With all these four principles of imperfectness one cannot deliver the perfect form
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of information in the matter of all pervading knowledge. The Vedas are not like that. The Vedic knowledge was imparted in the heart of Brahma the first created living being and Brahma in his turn disseminated the knowledge to his sons and disciples as th
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ey were originally received from the Lord. The Lord being }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Purnam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or all perfect there is no chance of His
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becoming subjected to the laws of material nature which is also controlled by the Lord. The Lord is controller of the material nature while the living entities or inanimate objects all are controlled by the laws of material nature or ultimately by the p
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otency of the Lord. This }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishopanishad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is a part of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Yajur-veda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and as such the information is there as to the proprietorship of things that be within the universe. This very thing is confirmed by the 'Bhagwa
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t Geeta' in the }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub seventh}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub chapter where }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Para}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apara Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub is discussed. The elements of nature like the earth, fire, water, air, sky, mind, intelligence, and ego all belong to the inferior quality material energy of the Lord whereas the living being or the organic energy belong to the superior qual
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ity }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Para Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the Lord. But on the whole both the Prakritis or energies are emanations from the Lo
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rd and ultimately He is the controller of everything that be. There is nothing in the universe which does not belong either to the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Para Prakriti}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or to the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apara Prakriti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and therefore everything does belo
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ng to the proprietorship right of the Supreme Being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Being or the Absolute Personality of Godhead being the complete Personality, He has the complete perfect brain to adjust ev
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erything completely by His different potencies. The Supreme Being is compared with the Fire and everything that be organic or inorganic are compared with the heat and light of the Fire. The fire distributes the energy in the form of heat and light and as
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such the Lord displays his energy in different ways and is the ultimate controller and sustainer of everything, dictator of everything, full of all potencies, knower of everything, benefactor of everyone, and full of all inconceivable opulences, power,
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fame, beauty, knowledge and renunciation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One should therefore be intelligent enough to know that except the Lord nobody is the proprietor of anything within the universe. Nobod
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y should claim to be the proprietor of anything but he must accept things which are set aside by the Lord as his quota of maintenance. The cow gives milk but she does not drink the milk. The milk is designated as the food for the human being. The cow eat
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s grass and straw but does not drink its own milk. Such is the arrangement of the Lord and we should be satisfied with the things as they have been very kindly set aside by Him. We should always think within ourself as to whom belongs the things that we
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possess. Take for example our dwelling house which is made of earth, wood, stone, iron, cement, metals and so many other material things. If we think in terms of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishopanishad}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub then we can know that we cannot produce either of the above mentioned building materials. We can simply bring them together like a cooly and transform them in different shapes by o
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ur own labour. A labourer cannot claim to become the proprietor of a thing because he has laboured hard for manufacturing a particular thing. There is always a great quarrel between the labourers and the capitalist in the present day society. The quarrel
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is now taking an international shape and the world is at loggerhead between a man and a man just like the dogs and cats. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishopanishad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub cannot advice to the cats and dogs but it delivers the message of Godhead through the bonafide Acharyas. The human being may take Vedic lessons from the Ishopanishad that nobody should quarrel but they must be satisfi
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ed by the privilege given to him by the mercy of the Lord. There will be no peace if the communist or the capitalist or any other party claim to become the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub proprietor of the resour
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ces of nature}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub which is the property of the Lord. The capitalist cannot curb down the communist simply by political maneuver neither the communist can gain over the capitalist simp
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ly by fighting for the stolen bread. If they do not recognise the proprietorship of the Supreme Personality of Godhead then the property which they claim to be their own must be taken as stolen property and therefore they shall be liable to be punished b
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y the laws of nature. The atom bomb is there both in the hands of the communists and the capitalists and if both of them do not recognise the proprietorship of the Supreme Lord, it is sure and certain that the atom bomb from both the sides will ruin the
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career of the both the parties. Therefore in order to save themselves from the onslaught of the opposite party, both of them must follow the instruction of the Ishopanishad and bring in peace in the world.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The human being is not meant for quarreling like the cats and dogs. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub They must be intelligent enough to realise the importance of the human life and realise the aim of human life. The Vedic literatures are meant for them and not for the cats and dogs. The cats and dogs can kill their eatable animals and for th
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at there is no question of sin on their part but if a man kills an animal for the satisfaction of his uncontrolled taste, he must be responsible for breaking the laws of nature and therefore he must be punished. Distress and happiness are meant for the h
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uman being and not for the animals. There is standard of life for the human being and not for the animals. The tiger does not eat rice or wheat or cows milk because it has been given its quota of foodstuff in the shape of animal food. There are many anim
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als and birds who are either vegetarian or non vegetarian but none of them transgress the law of nature as it has been ordained by the will of the Lord. Amongst the living being either animals or birds or reptiles there is strict following of the laws of
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nature and therefore there is no question of sin for them neither the Vedic instructions are meant for them. The human life is therefore a life of responsibility.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub It is also wrong to consider that simply by becoming a vegetarian one can save himself from the act of transgressing the laws of nature
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. Vegetable has also life. One life is meant for another living being and that is the law of nature. One should not be proud of becoming a strict vegetarian. The point is to recognise the Supreme Lord. The animals have no developed consciousness to recog
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nise the Lord but a human being is sufficiently intelligent to take lessons from the Vedic literature and thereby know how the laws of nature is working and derive profit out of it. If he therefore neglects to consult the instruction of the Vedic literat
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ures from the right sources his life is very risky.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The human being is therefore required to recognise the authority of the Supreme Lord. He must be a devotee of the Lord. He must offer e
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verything to the service of the Lord and then partake the remnant of the foodstuff. That will make him able to discharge his duty properly. In the Bhagwat Geeta the Lord directly orders that He accepts the vegetable eatables from the hands of a pure devo
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tee. Therefore a human being shall not only become a strict vegetarian but also he must be devotee of the Lord and offer first to the Lord all such cooked food and then partake of the Prasadam. Such devotees only can properly discharge the duty of the re
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sponsibilities of human life. Others who do not do so shall be eating only sins and nothing else and thus he will be subjected to different types of distresses which are results of various sins accruing from ignorance and the root of sins is deliberate d
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isobedience to the laws of nature and not recognising the proprietorship of the Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Disobedience to the laws of nature or disobedience to the order of Lord will bring in ruin for the human being. On the other hand if he
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is sober and knows the laws of nature without being influenced by unnecessary attachment or abhorrence he is sure to be recognised again by the Lord and thus becomes eligible for going back to Godhead to eternal home.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Text 2
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kurvan eva iha karmani jijibishet satam sama evam twai nanyatha itah na karma lipyate narey.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kurvan\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub doing continuously, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub eva\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub thus, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub iha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub during this span of life, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub karmani}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub -\'97work, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub jijibishet\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub one should desire to live, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub satam\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub one hundred, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sama\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub years, }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub evam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub so living, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub twai\'97}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub unto you, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nanyatha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub no alternativ
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e, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub itah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub from this path, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sati
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\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub there is, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub na\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub not, }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub karma\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub work, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub lipyate\'97}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub can bound up, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub narey\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub unto a man.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One may aspire to live for hundreds of years if he continuously goes on doing work in that way because that sort of work will not bind
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him in law of karma and there is no other alternative except this way for the man.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nobody wants to die and everyone wants to live for as he can drag on. This temperament is not only visible individually but also it is
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visible collectively by groups of community society or nationality. There is hard struggle for life in every class of living entities and the Veda says it is quite natural for the living being. The living being is eternal by nature but due to his bondage
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in the material existence he has to change body one after another and the process is called transmigration of the soul. This transmigration of soul is called by another name as Karmabandhana or bound up by one's own work. The living entity has to work f
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or his livelihood because that is the law of material nature and if he does not do act according to prescribed duties of a particular life he is supposed to transgress the law of nature making himself bound up more and more in the cycle of birth and deat
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h in different species of life. The cycle of birth and death is current in the life other than the human life and when the living entity gets the chance of human life, it is given to him to get himself freed from the chain of the law of Karma. This }{\b0
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\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karma, Akarma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vikarma}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub divisions are very clearly made in the Bhagwat Geeta. Actions which are done in terms of the prescribed duties mentioned in the revealed scriptures (Vedas) are called Karma. And actions
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which make one free from the cycle of birth and death is called Akarma. And actions which are performed according to one's misuse of freedom and thereby putting himself in the lower regions living conditions are called Vikarma.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Out of these three different categories of activities the one which makes one free from the cycle of further bondage of Karma is prefer
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red by the intelligent class of men. Ordinary men want to perform good work in order to be recognised and get good status of life in this world or in heaven but better class of men wants to get himself freed altogether from the actions and reactions of a
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ll good and bad works. The intelligent class of men know it well that good work or bad work all are equally causes for material miseries of life and therefore to seek to do such work which make them free from the actions of good or bad work. This freedom
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from the action of good and bad work is ascertained herewith in the Ishopanisad.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The instruction of the Ishopanishad is better explained in the Bhagwat Geeta or in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Geetapanishad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the cream of all the Upanishads. In the Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Personality of Godhead says that nobody can attain the state of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naiskarma}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Akarma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub without beginning the prescribed duties mentioned
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in the Vedic literatures. The Vedic literatures have regulated the working energy of a human being in such a way that gradually one can realise the authority of the Supreme Being. When one realise the authority of the Personality of Godhead }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vasudeva}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub it is to be understood that he has now attained the stage of positive knowledge. At this purified stage of
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life where the modes of nature namely goodness, passion and ignorance cannot react one is enabled to act on the basis of Naiskarma or the work which does not bind one in the cycle of birth and death.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Factually nobody has to do anything more than to render devotional service of the Lord. But in the lower stage of life nobody can at on
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ce adopt the activities of devotional service neither he can completely stop reactionary work. A conditioned soul is accustomed to work for his sense gratification or for his own selfish or extended selfish interest. An ordinary man wants to work for his
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own sense enjoyment and in the same spirit when the principle of sense enjoyment is extended from individual to collective society, nation, community or even humanity etc. they assume different attractive names under the headings of altruism, socialism,
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communism, nationalism or humanitarianism etc. These isms are certainly very attractive forms of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmabandhana}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub but the Vedic instruction of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishopanishad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is that if you want to live at all for either
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of the above isms make them God centered or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishavasayam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . There is no harm to become a family man, an altr
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uist, a socialist, community, a nationalist or a humanitarianist provided all such activities are executed in relation with }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishavasya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub or God centered conception. God centered activities are evaluated in the Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub so richly that it recommends a part of it can save one from the greatest danger. The greatest danger of life is to glide down again in the cycle of evolutionary process of birth and death. There are 84 lacs species of life and some way o
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r other if a man misses the opportunity of his human form of life, influenced by the modes of material nature and thus glides down again in the above evolutionary cycle, it must be the most regrettable incidence of life which the foolish man cannot see b
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y his defective senses. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishopanishad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub advises therefore to exert one's energy in the Ishavasya spirit
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and in that engagement he may wish to live for many many years. Otherwise his long life is as good as that of a tree which is also a living being and lives for hundreds and hundreds of years. There is no utility for living a long period like the trees or
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breathing like the bellows or begetting children like the hog and dog or eating like the camel and push on such activities in the name of polished isms. A humble life even, with God centered activities, is more valuable than the }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub colossal hoax of so called altruism, socialism etc. without any relation of God.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When such activities as Altruism etc. are executed in the spirit of Ishopanishad, every one of them becomes a form of }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karma-yoga}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as recommended in the Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and that guarantees an executor against the danger of evolutionary process of birth and death. Such God centered activities even though half finished still it is good for th
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e executor because that will guarantee one at least human form of life in the next birth so that he gets another chance of improving his position on the path of liberation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub How one can execute God centered activities is elaborately explained in the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Bhakti Rasamrita Sindhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by Srila Rupa Goswami and rendered into English by us under the title of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Science of Devotional Service of the Lord.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We shall recommend this valuable book to all who are interested to guide their activities in the spirit of Ishopanishad.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Mantra No. 3
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asurya nama tey loka andheyna tamasa abritah tamstey pretya abhigachhanti ye ke cha atmahana janah.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asurya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub meant for the Asura, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nama\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub famous by the name, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub loka\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub planets, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub andheyna\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ignorance, }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tamasa\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub darkness, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub abritah\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub covered by, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub there, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tey\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub they, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub pretya\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub after death, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub abhigachhanti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub do enter int
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o, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ye\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub anyone, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ke\'97}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and everyone, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub atmahana\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the killer of the soul, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub janah
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\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub persons.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The killer of the soul whoever he may be must enter into the planets which are famous as the planet of the Asura (faithless) and are fu
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ll of darkness and ignorance.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A human life is distinguished from the animal life on account of its heavy responsibilities. Those who are cognizant of that responsibi
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lity and work in that spirit are called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suras}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . And those who are either neglectful of the responsibility
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or have no information about it are called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asura}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . There are only these two kinds of human being all o
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ver the universe. In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Rik Veda}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub it is stated that the Suras always aim at the lotus feet of the Supreme
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Lord (Vishnu) and act accordingly. Their ways are illuminated as that of path of the Sun.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Intelligent human being therefore must always remember that this particular form of body (human life) is obtained after an evolution of
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many millions of years in the cycle of transmigration of the soul. This material
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub to be continued-below}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'B
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ack to Godhead' Office, 2439, Chhipiwada Kalan Delhi-6 under declaration Dated 28-2-56. Organising Secretary:\'97 Haribhaktanudas Sri Krishna Sharma Editor's residence: 1/859; Keshi Ghat, Vrindaban, Mathura (U.P.)
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY28: Volume 3, Part 24, August 5, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 3, Part 24, August 5, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.III}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price ten nP. a Copy. Friday 5th August, 1960, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part XXIII
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anual Rs 2.25 nP.
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Copy-right reserved
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY28a: Sri Ishopanisad
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Sri Ishopanisad
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Continued from the last issue- above}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub world is compared with an ocean and this human body is compared with a sound boat for crossing over the ocean. The Vedic scriptures and the Acharyas are compared wi
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th the expert boatsman and the facilities of a human being than other animals are compared with a favourable breeze which can help the boat smoothly plying to the desired destination. And with all these facilities if a person does not fully utilize the h
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uman life for self realisation, such an Asura must be considered as an }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Atmaha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub or the killer of th
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e soul. The Killer of the soul is destined to enter into the darkest region of ignorance to suffer perpetually and here is a warning by the Vedic instruction of Ishopanishad in clear terms.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is the swine, dog, camel, asses etc. in front of us whose economic necessities are as much important as that of our. But the econ
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omic questions of these animals and others are solved under nasty conditions while the human being is given all the facilities of comfortable life by the laws of nature because the human form of life is more important than animal life.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And why a man is given better chance of living than the swine and other animals? And why a highly posted Government servant is given al
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l the facilities of comfortable life, better than an ordinary clerk?
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The highly placed responsible officer has to discharge duties of higher responsibility. Similarly the human being has to fulfill higher
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duties of life than the animals who are engaged always in the business of hungry stomach. The modern soul killing civilization has increased the problems of hungry stomach by the laws of nature. When we approach some polished animal of modern civilizati
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on he says that he wants to work for satisfaction of the stomach and there is no necessity of self realisation for the hungry man. But the laws of nature is so cruel that in spite of his eagerness to work hard for stomach satisfaction there is always the
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question of unemployment even by denouncing the necessity of self realisation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub We are given this human form of life not for hard work like the ass, swine and dog but to attain the highest perfection of life. If we
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do not care for this self realisation, it is the law of nature that we have to work very hard even though we do not want to do so. In this age the human being has been rendered to work hard like the asses and the bulls for pushing on hand carts. These ar
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e some of the samples of the regions where an Asura is sent up to work, revealed by this Mantra of the Ishopanishad. If a man fails to discharge his duties as a human being he is forced to transmigrate in the planets of the name }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asurya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the degraded species of life to work hard in ignorance and darkness.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta it is stated that the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yoga Bhrasta}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the half-self-realised man who in the previous life could not complete the path of approaching Godhead but had sincerely and partly tried for it, or in other words persons who fail
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ed to achieve complete success in realising their relation with God, are given chance of appearing in the family of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Suchi or Srimata.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Suchi means spiritually advanced }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahmin}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and Srimata means spiritually adv
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anced }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vaishya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or mercantile community. It means that such failed candidates are given better chance for c
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ulturing self realisation on account of their sincere efforts for self realisation in the past life. The failed candidates are given the chance of taking birth in respectable noble families and what to speak of those who have completely achieved success
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in the attempt. To make an attempt also for realising God or Ishavasya is a guarantee for the next birth in such noble families. But those who do not make such attempt at all and want to do everything without the spirit of Ishavasya realisation are consi
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dered to be covered by illusion. Such illusioned persons are too much materialistic and attached to the disposition of material enjoyment. As a result of this such men must enter into the darkest region of hell which is confirmed in all the Vedic literat
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ure.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such materialistic Asuras sometimes make a show of religiosity with an ultimate aim of material prosperity and for them the Bhagwat Gee
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ta rebukes them as "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmabhavasambhabita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub " or self made great men on the strength of false perfectness empo
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wered by votes of ignorant men and material wealth. Such Asuras devoid of self realisation and the conception of Ishavasya is sure to enter into the darkest region of the planets for the Asuras.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The conclusion is that we are not only meant for solving the economic problems on a tottering platform but also we are meant for solvin
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g the problematic life i.e. in which we are placed now by the conditions of nature.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Mantra 4
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Aneyjat ekam manaso jabieo na enat deva apnuban purvam arsat tad dhabato annyan attyeti tisthat tasmin apo matarishwa dadhati.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anejat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub fixed up, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub ekam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub one, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub manaso\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub more than the mind, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub jabieo\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub speedy, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub na\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub not, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub enat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub this Supreme Lord, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub deva\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the demigods like Indra etc., }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub apnuban\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cannot approach, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub purvam\'97}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the first of all, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub arsat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub one w
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ho knows everything, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub dhabato\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub those who are running, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub annyan\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub others, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tisthat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub although placed in one place, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub atyeti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub surpasses, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub apo\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub water, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub matarishwa\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the gods who control air and rai
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ns, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dadhati\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub execute.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Personality of Godhead although fixed up in His abode He is speedier than the mind and can overcome all others who are running. The
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powerful demigods also cannot approach Him and although He is placed in one place, He is executing the controls over the demigods who are supplying air and rains. He surpasses everyone in excellence.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Lord who is the Absolute Personality of Godhead is not knowable even by the greatest philosopher simply by mental speculati
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on. He can be known by His devotees only by His mercy. In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma Samhita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub 5.34}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub ]}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub it is said that the }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nondevotee}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub philosopher who can go ahead in the speed
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of the mind or that of the velocity of the air and that also covering a space for hundred and crores of years will find the Absolute still far and far away from him. As described in the Upanishads the Absolute Personality of Godhead has His transcendenta
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l abode known as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Krishna loka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub where the Personality of Godhead is fixed up with His Pastimes. But by
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His inconceivable potency He can simultaneously reach in every part of the creative energy. In the Vishnu Puran the potency is compared with the light and heat of the fire. The fire can distribute its light and heat from one place and similarly the Absol
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ute Personality of Godhead although fixed up in His transcendental abode, He diffuses His different energies. Such energies are innumerable but principally they are classified into three namely the internal potency, the marginal potency and the external
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potency. And in each and every one of them, there are hundreds and crores of sub-headings. The dominating demigods who are empowered to have a control over the administration of the natural phenomenon such as distribution of air, light, rains etc. all of
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them are classified in the marginal potency of the Absolute Person. The living beings or the human being are also products of the marginal potency of the Lord. The material world is the creation of the external potency of the Lord and the spiritual sky
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where the Kingdom of God is situated is the manifestation of His internal potency. As such everywhere the different energies of the Supreme Lord is represented by His different potencies. Although there is no difference between Him and His energies, }{\b
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub still one should not mistake energy as the Supreme Truth.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub So the Supreme Lord expands Himself by His differen
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t energies and one should not wrongly conclude that the Supreme Lord being thus distributed everywhere His very Personal existence has turned into Impersonal Brahma. Men are accustomed to conclude in the way of their own capacity of understanding. But th
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e Supreme Lord is not subjected to such limited capacity of understanding. It is for this reason that the Upanishads warn us that nobody can approach the Lord by his limited potency. In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Bhagwat }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Lord says that nobody even the great Rishis and Suras can know Him and what
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to speak of the Asuras who are already disqualified to understand the ways of the Lord. All these words mentioned in the 4th Mantra of the Ishopanisad suggest very clearly that the Absolute Truth is ultimately the Absolute Person otherwise there would h
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ave been no necessity of mentioning so many varied things in support of His Personal features. Individual parts and parcels of the potencies of the Lord although have all the symptoms of the Lord such parts and parcels have got limited spheres of activit
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ies and therefore they are all limited. The parts and parcels are never equal to the whole. Therefore the parts and parcel of the Lord cannot appreciate the full potency of the Lord. Foolish and ignorant living being who are parts and parcels of the Lord
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, under the influence of the material energy do try to make a conjecture in the transcendental position of the Lord. The Ishopanishad warns them not make any mental speculation to about the identity of the Lord. Try to know the Transcendence from the Sup
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erior source of the Vedas who is already in the know of the Transcendence. Every part is endowed with some particular energy to act accordingly and forgetfulness of this particular part of one's activities is called }{\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Maya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The Ishopanishad has therefore from the very beginning warned us that we should be careful to play the part designated by the Lord. This
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however does not mean the individual soul has no initiative of his own. Because he is the part and parcel of the Lord he must have the initiative part of the Lord. Proper use of the initiative part with good conscience to understand that everything is bu
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t the potency of the Lord Who is the Supreme of all other entities can lead one to the revival of his lost consciousness originated on account of his association with Maya or the external energy. The power is obtained from the Lord and therefore such par
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ticular power must be utilized to execute the will of the Lord and not otherwise. The Lord can be known in such submissive service attitude and perfect knowledge means to know the Lord in all His features, to know about His potencies and how such potenci
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es are working by His will. These things are exclusively described by the Lord in the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhagwat Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the e
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ssence of all the Upanishad.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Mantra 5
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tat ejati tat na ejati tad durey tad antike tat antarasya sarbasya tad sarvasya asya bahyatah.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub this Supreme Lord, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ejati\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub do walk, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tad\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dury\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is far away, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He is, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub antike\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub very near also, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He is, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub antarasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub within everything, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sarvasya\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub all, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tad\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He is, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sarvasya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of all things, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub asya\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of this, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bahyatah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub externally.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Lord Personality of Godhead does walk and does not walk also. He is far away but He is very near also. He is within everyth
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ing and He is outside of everything too.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Here is an explanation of the Supreme Lord's transcendental activities by His inconceivable potencies. There are two sets of contradict
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ory words mentioned herein to prove the inconceivable potency of the Lord. He does walk and He does not walk also. These two words are contradictory. If somebody can walk then it is improper to say that he cannot walk. These contradictions mean the incon
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ceivable power of the Lord. In our limited fund of knowledge we cannot accommodate such inconceivable things and therefore the Lord is conceived in terms of our limited power of understanding. The impersonalist of the Mayavada school of philosophers do t
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ake one part of the Lord's impersonal activities and refute His personal feature. The Bhagwat school who are perfect in their mode of thinking do accept the Lord bothwise i.e. personal and impersonal and accept His inconceivable potencies. Without inconc
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eivable potencies there is no meaning for the Supreme Lord. We should not take for granted that because we cannot see God before our eyes therefore there is no personal existence of the Lord. To refute this sort of argument, with poor fund of knowledge,
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the Upanishad warns us that the Lord is far away from us but He is very near to us also. The abode of the Lord is beyond the material sky. We have no means to measure even the material sky neither we have power to rise to the topmost part of the material
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sky which is just in front of us. When the material sky is far far away from us then what to speak of the spiritual sky which is beyond the material sky. The spiritual sky is situated far far away from the material sky is confirmed in the Bhagwat Geeta.
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But in spite of the Lord's being so far away He can at once within less than a second descend before us with a speed more powerful than the mind or the air. He can walk so fastly that nobody can surpass Him in to the speed. This fact is already describe
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d in the previous sloka. When the Personality of Godhead thus comes before us we neglect Him. This negligence on the part of the foolish people is condemned by the Lord in the Bhagwat Geeta. The Lord says that the foolish people deride at Him taking Him
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to be one of the mortal being. But He is not a mortal being neither does He come before us with a body manufactured by the material nature. There are many so-called scholars who consider that when the Lord descends at all He does so in the body of the ma
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terial nature just like an ordinary living being. Such foolish men place the Lord on the equal level of the ordinary man without knowing His inconceivable power.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Because He is full of inconceivable potencies He can accept our service through any sort of medium and He can convert His different pot
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encies according to His own Will. The unbelievers argue that the Lord cannot incarnate Himself or if at all He does so, He descends in the form of material energy. This argument is nullified if we accept His inconceivable potencies all through. Even if h
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e may appear before us in the form of material energy, it is quite possible for Him to convert the material energy into spiritual energy. The source of the energies being one and the same the energies can be utilized suitably according to the will of the
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energetic source. The Lord appears in the Form of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Archa}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or Deities supposed to be made of earth or stone
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. His forms engraved from wood or stone or any other matter is not }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub an idol}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as it is conceived by the icon
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ographer. In the present state of our imperfect material existence we cannot see the Supreme Lord on account of our imperfect material vision. But still such devotees who want to see Him in the capacity of one's material vision are favoured by the Lord b
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y appearing Himself in the so-called material form to accept the devotees service. This does not mean that such devotees who are in the lowest stage of devotional service are worshipping an idol but in fact he is worshipping the Lord personally who has a
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greed to appear before the devotee in a particular style which is approachable by the devotee. This Form of Archa is not in terms of the order or whims of so-called devotee but it is eternally existed with all paraphernalia. This appreciation is actually
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felt by a sincere devotee but not by an atheist.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta the Lord says that He treats His devotees in the proportion of the surrendering process made by the devotee. He re
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serves the right of not being exposed to anyone and everyone unless one surrenders unto Him. Therefore for the surrendered soul He is always within the devotee's reach whereas for the non-surrendered soul He is far and far away from being approached.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are two words in the revealed scriptures called by the names }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Sagun}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nirgun}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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This sagun does not necessarily mean that the Lord becomes subjected to the laws of material nature and thus He appears in the Material Form. For Him there is no difference between material and spiritual energies because He is the source of such energies
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. He is the controller of the different energies and as such He cannot be at any time under the influence of the material energy }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub as}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub we are.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The material energy works according to His direction and therefore
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He can accept the material energy also for His purpose and therefore He is never influence by any qualities of different energies and thus He is always }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Nirgun}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub without being affected by the qualities of the energies. Neither for this purpose He becomes a Formless entity at any time. Ultimately He is the eternal Form of Primeval Lord and the impersonal repr
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esentation of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahman effulgence}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the glow of His Personal rays as the sun ray is the glow of the Sun g
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od.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub When Prahlad Maharaj was in the presence of his atheist father, the latter asked him (Prahlad Maharaj) where was his God? The child Pra
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hlad replied that God resides everywhere. The father retorted if his God was within the pillar. The child replied yes. At once the atheist king broke into pieces the pillar in front of him and the Lord appeared as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub Narasingha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (half man and half lion) from within the pillar and thus killed the atheist king. This means that the Lord is within everything crea
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ted by His different energies. And by His inconceivable power He can come out at any place in order to favour His sincere devotee. Lord Narasingha appeared from within the pillar not by the order of atheist king but by the wish of the devotee Prahlad. An
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atheist cannot order the Lord to appear anywhere and everywhere but to show mercy to His devotee the Lord can appear anywhere and everywhere. The Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub confirms this statement that the Lord appears to vanquish the unbelievers and to protect the believers. To vanquish an unbeliever the Lord has sufficient energies and agents who can do the w
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ork but to favour the devotee is a pleasing task for him and therefore the Lord descends as incarnation, He does so to favour His devotees only and not for any other purposes.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma Samhita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub it is said that Govinda the Primeval Lord enters everything by his plenary portion. He enters the Universe as well as the atom of the universe, He is outside in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Virat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Form and He is within as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Antaryami}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub . As Antaryami he is witness of everything that we are doing and giving us the result of such actions as Karma Phal. We may forget what we might have performed in our previous life but because the Lord is the witness o
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f our actions the result of our actions are there and we have to undergo the reactions of such work.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In fact there is nothing except Him within and without. Everything is represented by His different energies like the heat and light of
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the fire and that assumes the oneness of the diverse energies; and in spite of all this oneness of everything the Lord enjoys in His Personal Form all that is enjoyable in the little sense of the little parts and parcels the living entities.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Mantra No. 6
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yas tu sarvani bhutani atmani eva anupasyati sarvesu bhutesu cha atmanam ato na vijugupsate.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yas\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A person, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub tu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub but, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sarvani\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub all, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhutani\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub living entities, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub atmani\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in relation with the Supreme Lord, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub eva\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub only, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub anupasyati\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub observes in a systematic way, }{
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\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sarvesu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in every living being, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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bhutesu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub living entities, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub atmanam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub the super soul, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tato\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub thereafter, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub na\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub not, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vijugupsate\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub hates anyone.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A person who observes systematically everything in relation with the Supreme Lord and all entities as His parts and parcels and see the
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Supreme Lord within everything, does not never hate anything or entity.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Here is an explanation of a }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mahabhagwat}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the great Personality who see everything in relation with the Supreme Personality of Godhead. There are three stages of realising the presence of the Supreme Lord. The }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kanistha Adhikari }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the person who is in the lowest stage of realisation of the Supreme Lord-do go to the place of worship tem
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ple, church or mosque in terms of different types of religious faiths and worship there in terms of the scriptural injunctions. Such devotees of Lord think that the Lord is only there at the place of worship and nowhere else. Also such devotees cannot re
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cognise who is in what position in devotional line or realisation of the Supreme Lord. Such devotees follow the routine formulas and sometimes quarrel between themselves estimating a particular type of worship better than the other or so many other ways.
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These }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kanistha Adhikari}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or in the lowest stage of devotees are called materialistic devotee or the devot
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ee who is just trying to transcend the material boundary for the spiritual plane. And next to these }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kanistha Adhikaris}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub there are the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Madhyam Adhikaris}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the devotees who are in the intermediate class of dev
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otional service. These Madhyam Adhikaris are in the higher stage than the Kanistha Adhikaris and as such they can observe four principles in relation of the Supreme Lord. Such four principles are as follows. (1) He sees first of all the Supreme Lord. (2)
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He sees then the devotees of the Lord. (3) He sees also then the innocent persons who have no knowledge about the Supreme Lord, and at last (4) he sees the atheists who have no faith in the Lord but on the other hand atheists class of men hate others wh
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o are in the devotional line of the Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Madhyam Adhikari devotee behaves differently with the above mentioned four principles in relation with the Supreme Lord. He adores
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the Lord considering Him as the object of love and he makes friendship with those who are in the devotional line of the Lord. He tries to awake the dormant love of Godhead in the heart of the innocent people but he does not approach the atheist who derid
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e at the very name of the Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub And above the Madhyam Adhikari there is the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Uttam Adhikari}{
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\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devotee who sees everything in relation with the Supreme Lord. He does not make any particular discrimination between the atheist and the theist but sees in every one of them the p
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art and parcels of the Supreme Lord. He knows that there is no difference between a vast learned Brahmin and the dog in the street because both of them are parts and parcels of the Lord now encaged in different embodiment on account of different qualitie
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s of action. The Brahmin particle of the Supreme Lord has not misused his little independence given by the Lord but the dog particle has misused his little independence and thus he is punished by the law of nature being encaged in the form of a dog. And
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without considering for the respective actions of the Brahmin and the dog the Uttam Adhikari devotee tries to do good both to the dog and the Brahmin in relation with the Supreme Lord. Such learned Uttam Adhikari devotee of the Lord }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is not attracted by the material body of the Brahmin or the dog}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub but he is attracted there by the spiritual spark of the resp
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ective entities. Other who imitate such Uttam Adhikari in terms of the outward tabernacle of the dog and the Brahmin and behaves in terms of the bodily relation only are false philanthropists. Therefore the conception of universal brotherhood must be lea
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rnt from the Uttam Adhikari devotee of the Lord and not from a foolish person who has no vision proper of the individual soul and the Super Soul plenary part of the Supreme Lord.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this Mantra of the Ishopanishad it is clearly mentioned that one should observe by following the previous Acharya. }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anupasyati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub is the exact word used in this connection. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Anu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means by following and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub pasyati}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub means to observe. One should not try to see things as he sees in the naked eye. The naked eyes cannot see anything and everything properly due to its material defectiveness. One cannot see properly unless one has heard about it from a Su
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perior source. The highest Superior source is the Vedic statements spoken by the Lord Himself and the truth is coming down from the Lord to }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahmaji, Brahmaji}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to Narad, from }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naradji}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vyasji}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and from Vyasji to many of his disciples. Formerly there was no necessity of recording the message of the Vedas in black
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and white because the predecessors were more intelligent with sharp memory and they could follow the instructions simply by hearing once from the speeches of the bonafide spiritual master. At present there are so many commentations on the revealed scrip
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tures and most of them are not in the line of Sri Vyasdeva. The latest and experienced version of Srila Vyasdeva is the Sreemad Bhagbatam which is the natural commentation of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub B
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rahma Sutra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or Vedanta Sutra. Similarly there is the Bhagwat Geeta which is spoken by the Lord Himself and recorded by Sri Vyasdeva. So these are the revealed scriptures in nutshe
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ll and any commentation which does not conform to the principles of the Bhagwat Geeta or the Srimad Bhagabatam is not authorised. There is complete symmetry between the Upanishads, Vedanta, Vedas and the Bhagwat Geeta or the Srimad Bhagwatam. Nobody shou
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ld therefore try to eschew any conclusion of the Vedas without being instructed from the line of the Vyasdeva or the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Satwata Sampradaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub who believe in the Personality of Godhead and His diverse energies as it is explained in the present }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishopanishad}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub .
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Only one who is already in the Brahmabhuta status according to the statements of the Bhagwat Geeta can become an Uttam Adhikari devotee
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as described above and can see everyone or every living being as his own brother and not the politicians who are always after some material gain. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Imitation of this Brahmabhuta sta
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tus is to serve the outward body but not to serve the spirit soul.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such imitators have no information of the spiritual world and whether they endeavour to do the limit of activiti
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es are within the purview of Uttam only. The Uttam Adhikari devotees see to the spirit soul of an entity and serve him in that relation of spirit which includes matter automatically.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Mantra No. 7
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yasmin sarvani bhutani atma eva abhut vijanatah tatra ko mohah kah shoka ekatwam anupasyatah.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yasmin\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the situation, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sarvani\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub all, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhutani\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub living entities, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub atma\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the (}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub devanagari}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ) spiritual spark, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub eva\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub only, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub abhut\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub becomes a fact, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vijanatah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub one who knows, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tatra\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub therein, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ko\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub what, }{\b0\i\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub moha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub illusion, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub shoka\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub anxiety, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ekatwam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the same quality, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub anupasyata\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub one who sees through authority, or one who sees constantly like that.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One who sees constantly through authority all living entities as the spiritual spark of the same quality as that of the Lord as a matte
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r of fact, in that situation he becomes a real knower of things and then what is there for him either as illusion or anxiety.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Except Madhyam Bhagwat and the Mahabhagwat as described above nobody can correctly see to the spiritual position of a living being. The
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living entities are qualitatively one with the Supreme Lord as the sparks of the fire are qualitatively one with the nature of the fire. But sparks are not the fire as far as the quantity is concerned. The quantity of heat and light exhorted by the fire
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are not equal to the quantity of heat and light disseminated by the sparks. The Mahabhagwat sees oneness in the sense that everything is none but the energy of the Supreme Lord and as there is no difference between the energy and the energetic there is
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the sense of oneness. Without heat and light there is no meaning of the fire and yet heat and light from the analytical point of view are different from the fire. But from the point of synthesis heat light and fire all the same are one thing.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ekatwam anupasyata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub means to see oneness of the living entitie
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s from the viewpoint of the judgement of the revealed scriptures. Every individual spark of the Supreme Whole has almost more than eighty percent of the qualities of the Supreme Whole but yet they are not as good as the Supreme Lord. Eighty percent of th
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e qualities of the Supreme Whole are present in the living being in the proportion of his existence. It means that such eighty percent qualities are present in minute quantity as the living entity is but a minute part and parcel of the Supreme Whole. It
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is like the drop of water of the ocean and the quantity of salt present in the drop is never comparable with the quantity of salt present in the complete ocean. But the quality of the salt present in the drop is equal in quality with that of the salt pre
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sent in the ocean.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub If the individual living being would have been equal in quality and quantity both then there was no question of the little living being
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sparks to be submerged by the influence of material energy. It has already been discussed in the previous }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mantras}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub that no living being even the powerful demigods can surpass the Supreme Being in any respect. Therefore }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ekatwam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub does not mean that a living being is equal in all respects with the Supreme Lord. Ekatwam means in a broader sense }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub one interest.}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Just like in a family of a particular house the interest of all the members is one. In a nation, although different individual citizens are there the national interest is one. Therefore the living entities be
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ing parts and parcels of the same Supreme family the interest of the Supreme Being and that of the parts and parcels living beings is not different. Every living being is the son of the Supreme Being as it is said in the Bhagwat }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub all living beings including the animals, the birds, the reptiles, the ants, the aquatics or the trees all over the univer
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se they are all emanations from the marginal potency of the Supreme Lord and therefore all of them belong to the same family of the Supreme Being. There is no clash of interest. The spiritual entities are meant for enjoyment as it is said in the Brahma S
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utra }{\cs2873\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs24\cf0\nosupersub [\chftn{\*\footnote\chftn \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf11\nosupersub Ved\'e4nta S\'fctra 1.1.12
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\par }\pard \s2038 \qc\sl240\slmult1\sb180\sa180\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub o\'e0 \'e4nanda-mayo 'bhy\'e4s\'e4t
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub SYNONYMS
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\par }\pard \s1705 \qj\sl240\slmult1\sb58\sa58\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub anandamaya\'f9\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub composed of happiness;}{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub abhy\'e4s\'e4t}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf2\nosupersub \'97by nature.
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\par }\pard \s1773 \qc\sl240\slmult1\sb180\sa180\fi0 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf9\nosupersub TRANSLATION
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\par }\pard \s1814 \qj\sl240\slmult1\sb36\sa86 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf6\nosupersub By nature, the Supreme Lord is blissful.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 }}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub 1.1.12] }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub '}{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anandamaya avbhyasat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub '. By nature or by constitution every living being be he the Supreme Lord or His different parts and parce
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ls all of }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub them are for enjoyment eternally.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The living being who are encaged in the material tabe
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rnacle are also seeking enjoyment always but they are seeking the enjoyment at a platform which is not meant for them. There is the spiritual platform where the Supreme Being is enjoying with His innumerable associates without any trace of material quali
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ties. That platform is called }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Nirguna}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub . In the Nirguna platform there is no clash for enjoyment. H
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ere in the material platform there is clash of enjoyment between different individual beings. Because here the centre of enjoyment is missed. The centre of enjoyment is the Supreme Lord who is the centre of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\cb1\nosupersub Rasa dance.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub We are all meant for joining Him and enjoy life with one interest and without any clash. That is the highest platform of spiritua
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l interest and as soon as such perfect form of oneness is realised, there is no question of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Moha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub
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or illusion or }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Shoka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub or lamentation.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Moha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or illusion means a Godless civilization and the result
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is }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shoka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or lamentation. A Godless civilization sponsored by the modern politicians is always full of anx
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ieties because such civilization is meant for being crushed at any moment. A Godless civilization must always be full of anxieties and that is the law of nature. Nobody can surpass this law of nature as it is said in Bhagwat }{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Only those who surrender unto the lotus feet of the Supreme Lord can overcome the stringent laws of nature. If therefore
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we wish to get rid of all sorts of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Moha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub Shoka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and also want to bring in }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Oneness}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub of all diverse interests, we must bring in God or the Supreme Lord within all our activities. The result of our activities must go to serve the interest of the Lord and not for any other purpose and by serving the interest
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of the Lord only we can feel the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Atmabhuta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub interest. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Atmabhuta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub interest as mentioned here in the Ishopanishad and the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahmabhuta}{\b0
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\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub interest mentioned in the Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub both are one and the same thing. The Supreme Atma is the Lord Himself and minute Atmas are the living entities. The Supreme Atma or the Param Atma maintains alone all other individual minute Atmas, because the Supreme Lord wants to derive pl
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easure out of such affection. The father extends himself by his children and maintains them to derive a family pleasure. It is essential that the children of the father must be obedient to the will of the father and thus the whole family affairs run on s
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moothly in one interest of pleasing atmosphere. Exactly the same thing is transcendentally arranged in the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Brahma family}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub of the Param Brahma. The Param Brahman is as much a Person as the individual entities are. None of them are impersonal and such transcendental personalities are full of transcendental bliss, knowledge and life eternal. That is the real p
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osition of spiritual existence and as soon as one is fully cognised of this transcendental position at once such living being surrenders unto the lotus feet of the Supreme Being Sri Vasudeva; but such Mahatmas are very rarely seen because such transcende
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ntal realisation is achieved after many many births. But once attained, there is no more Moha or Shoka, there is no more miseries of material existence and there is no birth and death as we experience in the present status of our life. That is the inform
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ation we get from the present Mantra of the Ishopanishad.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Mantra 8
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sa paryagat shukram akayam abranam asnabiram suddham apapabiddham kavir manishi paribhuh saymbhu yathatatthyata arthan byadadhat saswat
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ibhyah samabhyah.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sa\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that person, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub paryagat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub must know in fact, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sukram\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the omnipotent, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub akayam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub unembodied, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub abranam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub without any reproach, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub asnabiram
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\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub without any veins, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub suddham\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub antiseptic, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub apapabiddham\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub prophylactic, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub kavir\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub omniscient, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub manishi\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub philosopher, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub paribhu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the greatest of all, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sayambhu\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub self-sufficient, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yathatthyato\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub just in pursuance of, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub arthan\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub desirables
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, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub byadadhat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub awards, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub saswatib
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hya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub immemorial, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub samabhyah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub time.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such a (Atmabhuta) person must know in fact the greatest of all (Personality of Godhead) who is unembodied, omniscient, without any rep
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roach, without any veins, antiseptic, prophylactic, self-sufficient philosopher is awarding everyone's desirables from time immemorial.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Here is the description of the transcendental and eternal Form of the Absolute Personality of Godhead. The Supreme Lord is not Formless
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but He has His own transcendental Form which is not all similar to that of the mundane world. Here the living entities have got their forms embodied by the material nature and works like any material machine. Physiological and anatomical structure of th
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e body of a living being must have mechanical construction with veins and many poles in the embodiment. But here in the transcendental body of the Lord there is nothing like spots or veins. It is clearly stated here that He is }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Unembodied}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . That means there is no such difference like the body and soul. He does neither accept the body enforced by the law
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of nature as we the living entities are obliged to do. In the material conception of the body, the soul is different from the gross and subtle bodies namely gross embodiment and the subtle mind. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28
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\cf0\nosupersub The Supreme Lord is distinguished from such differential arrangement.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There is nothing like different body or mind of the Supreme Lord but He is the complete Whole
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and His mind and body or He Himself all are the one and the same thing. In the Brahma }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samhita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub there is
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a similar description of the body of the Supreme Lord. He is described there as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Sachidananda Vigraha.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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This means that He is the eternal Form fully representing transcendental existence, bliss and knowledge. He does not require a separate body or mind like us in the material existence. The Vedic literatures distinguish him clearly that He has completely
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a different kind of transcendental body or Form and as such He is sometimes described as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub formless}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . This f
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ormlessness means that He has not got a form like ours or He is devoid of a form which we can conceive. In the Brahma }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Samhita}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub it is said that the Lord can work anything and everything with any one of the parts of His body. It is said there that each and every one of the parts of His body like the hand and legs etc., He can do the work of other senses. This
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means that the Lord can walk with His hands and He can accept a thing by His legs. He can see by His hands and legs and He can eat by eyes or legs as soon. In the Sruti Mantras it is said that He has no hands and no legs like us but He has got a differe
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nt type of hands and legs by which He can accept all that we offer to give Him and He can walk faster than any one of us anywhere and everywhere. These things are confirmed in this }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Mantra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of the Ishopanishad by using the words like omnipotent.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Lord's Sri Vigraha which is installed in the temples by the authorised Acharyas who have realised the Lord in terms of the Mantra N
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o. 7 is also non-different from the Original Form of the Lord. The Original Form of the Lord is the Form of Shri Krishna. Shri Krishna expands Himself by unlimited number of Forms like Valadeva, Rama, Nrishingha, Baraha, Kurma etc., and all of them are o
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ne and the same Personality of Godhead. Similarly the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Archa Vigraha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub which is worshipped in the Temples is
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also like the forms of other expanded Vigrahas or Forms of the Lord. By worshipping the Archa Vigraha of the Lord one can at once approach the Lord who accepts the service of the devotee by His omnipotent energy without any reproach. The Sri Vigraha of
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the Lord descends by the requests of the Acharyas and works exactly in the original way by His omnipotent energy without the least difference. Foolish people who have no knowledge of these mantras of the Ishopanishad or any other }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Shruti Mantras}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub consider that the Sri Vigraha Who is worshipped by the pure devotees is made of material elements. To the imperf
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ect eyes of the foolish people or the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Kanistha Adhikaris}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub the Sri Vigraha Archa Murti is considered as Mat
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erial. But such persons with poor fund of knowledge do not know that the Lord being omnipotent and omniscient He can transform matter into spirit and spirit into matter as He desires.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta the Lord regrets the fallen condition of the men with poor fund of knowledge who consider the body of the Lord, as
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He descends like a man, with reproach. Such poorly informed person does not know the omnipotency of the Lord. To the mental speculators therefore the Lord does not manifest Himself in fullness. The Lord is appreciated in the proportion of surrender only
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because the fallen condition of the living being is made possible as soon as there is forgetfulness of the relation of the living being with the Lord. In this mantra as well as in many other Mantras of the Vedas it is clearly mentioned that from time im
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memorial the Lord is supplying
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued-below}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'B
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ack to Godhead' Office, 2439, Chhipiwada Kalan Delhi-6 under declaration Dated 28-2-56. Organising Secretary:\'97 Haribhaktanudas Sri Krishna Sharma Editor's residence: 1/859; Keshi Ghat, Vrindaban, Mathura (U.P.)
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\par }\pard \s4 \qr {\v\f0\fs20\cf7 BTGPY29: Volume 4, Part 1, September 5, 1960
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\par }\pard \s382 \qc\sl240\slmult1\sb180\sa180\fi0\brdrl\brdrs\brdrw30\brsp43\brdrcf9\brdrt\brdrs\brdrw30\brsp43\brdrcf9\brdrr\brdrs\brdrw30\brsp43\brdrcf9\brdrb\brdrs\brdrw30\brsp43\brdrcf9\shading10000\cfpat12 {\b\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs48\cf1\nosupersub Volume 4, Part 1, September 5, 1960
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub 'Godhead Is Light, Nescience is darkness. Where there is Godhead there is no Nescience.
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub BACK-TO-GODHEAD
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Edited and Founded
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Under direct order of His Divine Grace Sri Srimad Bhakti Siddhanta Saraswati Goswami Prabhupada
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By Tridandi }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf0\cb1\nosupersub Goswami Abhay Charan}{\b\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhaktivedanta
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (An instrument for training the mind) (It educates humanity of its Divine nature)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub -------------------------------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb86\sa0\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub VOL.IV}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \} }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price ten nP. a Copy. Monday 5th September, 1960 Fortnightly published. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs48\cf0\cb1\nosupersub \{}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Part I
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\par }\pard \ql\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Anual Rs 2.25 nP.
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Copy-right reserved
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\par }\pard \s6 \qr {\v\f0\fs20\cf8 BTGPY29a: Sri Ishopanisad
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\par }\pard \s765 \qc\sl240\slmult1\sa266\fi0\brdrt\brdrs\brdrw30\brsp43\brdrcf6\brdrb\brdrs\brdrw30\brsp43\brdrcf6\shading10000\cfpat9 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs32\cf5\nosupersub Sri Ishopanisad
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (Continued from the last issue Vol. III/XXIV-above)
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\par }\pard {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub The living being first of all desires and the Lord supplies the desirable in proportion to the degree of qualification. If a man wants to be a High court judge he m
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ust have acquired the necessary qualification and not only that it depends also in the disposition of the authority concerned who can award upon the man to become a High court judge. Simple acquisition of the qualification of a High court judge is not su
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fficient to occupy the post. This must be awarded by the mercy of the superior authority. Similarly the Lord awards to the living being in proportion to the achievement one's necessary qualification (Karma) and those qualifications are not sufficient if
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there is no mercy of the Lord. The living being however does not know what to ask from the Lord and for what post he shall qualify himself. When the living being knows his constitutional position, he asks from the Lord for being accepted in the transcend
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ental association of the Lord in order to render transcendental loving service unto Him. But instead of asking this the living being, under the influence of material nature, asks for so many other things and this mentality is described in the }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhagwat Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub as "}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Abyavasayeet
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mika}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub " intelligence. The }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Byavasayeetmika}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\cb1\nosupersub intelligence is one but the opposite number is of many varieties. In the }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhagwat}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1
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\nosupersub Puranam it is said that persons who are captivated by the temporary beauties of the external energy, forget his real aim of life which is going back to Godhead. And forgetting this he tries to adjust things by plans and programmes which is c
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ompared with the process of chewing the chewed refuge. But the Lord is so kind that He allows the forgetful living being to do so without interfering into the activities of the living being and thus the very appropriate word '}{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub just in pursuance of}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub ' is mentioned here. If a living being wants to go to the hell, the Lord allows him to do so withou
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t interruption and if he wants to go back to home and Back to Godhead, the Lord also helps him to do so.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub He is described here as the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Paribhu}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or the greatest of all. Nobody is greater than or equal to Him. Other living being are described herein as the beggars who ask from the Lord and the Lord supply such desirables. If other living entitie
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s would have been equal to the potency of the Lord or if they would have also been omnipotent or omniscient like the Lord there was no question of begging from the Lord even for the so-called liberation. Real liberation of the living beings is to go back
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to Godhead. Otherwise the liberation conceived by the impersonalist remains a myth and the begging business for sense gratification has to continue eternally unless the beggar comes to his senses in the matter of his constitutional position.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Supreme Lord is self sufficient. When Lord Krishna appeared before the living beings He displayed full fledged manifestation of God
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head by His various activities. In His childhood he killed so many Asuras like Aghasura, Bakasura, Sakatasura and there was no question of acquiring such power by any extraneous endeavour. He lifted the Govardhan Hill without any practice of weight lifti
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ng. He danced with the Gopis without any social restriction and without any reproach. Although the Gopis approached Him in the feelings of paramorous love, still such mixing of the Gopis and Lord Krishna is worshipped even by Lord Chaitanya Who was a str
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ict Sannyasi and rigid follower of the disciplinary regulations of a Sannyasi. And to confirm these the Ishopanisad says that He is antiseptic and prophylactic. He is antiseptic in the sense that even an impure thing in the estimation of the mundaners be
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comes purified in touch with Him. The prophylactic means of His association is mentioned in the Bhagwat Geeta. There it is said that a scrupulous devotee may appear in the beginning as }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Durachara}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or not well behaved, but he is still to be accepted as pure because he is on the right path. That is the prophylactic process of the Lord's association. The
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Lord is }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apapabidhdam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that is nothing like sin can touch Him. Even if he may perform something which appea
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rs to be a sinful act still such actions }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are all good actions}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and there is no question of the Lord's bein
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g affected with any sin or Papa. In all circumstances He is Suddham or the most purified like the Sun. The Sun exacts moisture from many untouchable places of the earth and still the sun is as pure as anything and on the contrary it transforms the obnoxi
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ous things into purified form by the process of his sterilising effect. If the sun is so powerful although a material object, we can just imagine the purity strength of the all powerful Lord.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Mantra No. 9
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Andham tamah prabishanti ye avidyam upasate tato bhuya ibate vidyam ratah.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Andham\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub gross ignorance, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tamah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub darkness, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub prabishanti\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub enter into, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ye\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub those, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub avidyam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nescience, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub upasate\'97}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub worship, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tato\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub further, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhuya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub considered, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub iva\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub like, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub te\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub those, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vidyam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the culture of knowledge, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ratah\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub engaged in.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Those who are engaged in the culture of nescient activities shall enter into the darkest region of ignorance. And further more than the
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m are those who are engaged in the so-called culture of knowledge.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In this }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mantra}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub there is a comparative study of Vidya and Avidya. Avidya or ignorance is undoubtedly dangerous but Vidya or knowledge which is misguided is still more dangerous. In the modern set of human civilization this explanation of t
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he Ishopanishad is more applicable than in any other time in the past. The modern setup of civilization has advanced considerably in the matter of mass education but the result is that people are more unhappy than before on account of too much stress on
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the matter of material advancement of activities without any taste for the most important aspect of life namely the spiritual side. So far Vidya is concerned the first mantra of the Ishopanishad has explained the matter very clearly that the Supreme Lord
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is the Proprietor of everything that be and forgetfulness of this fact of life must be called defacto ignorance. The more a man forgets this fact of life the more he is in the darkness and on the basis of this truth of life, a Godless civilization direc
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ted on the so-called advancement of education is more dangerous than the civilization in which the mass of people is less advanced in the matter of material advancement of knowledge.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub There are different classes of men who are called the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Karmis}
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{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub , }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Jnanins}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Yogis}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The Karmis are those who are engaged in the activities of sense gratification. Almost 99.9 percent people of
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the modern civilization are engaged in the activities of sense gratification in the name of various group of activities such as industrialism, economic development, altruism, political consciousness, ideologies and so on. But all these activities are mor
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e or less based on the satisfaction of sense gratification without any reference to the sense of God consciousness as described in the first mantra of the Ishopanishad. In the language of the Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub these people who are thus engaged in the matter of gross sense gratification are called }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Mudhas}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub or those who are in the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub darkness of life like the ass.}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The ass is the symbol of stupidity and therefore persons who are simply engaged in the matter of sense gratificatory activities without any profit of life are in the estimation of the Ishopanishad, so to say,
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worshipping Avidya. And persons who are in the role of helping such type of civilization in the name of educational advancement of life are doing more harm than those who are in the sense gratificatory activities.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Advancement of learning by the Godless people is as much dangerous as the valuable jewel on the hood of the cobra. A cobra decorated wi
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th such valuable jewel is as much dangerous as the one which is not decorated like that. On the other hand advancement of educational activities by a Godless people is according to }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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Hari Bhakti Sudhodaya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub a kind of decoration of the dead body. In India and perhaps in many other countries, some people follow the custom of leading a procession of decorated dead
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body for the pleasure of the lamenting relatives. In the same way the modern civilization is a patch up work of human activities to cover the perpetual miseries of material existence. Such activities are meant for sense gratification but above the senses
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there is the mind and above the mind there is the intelligence and above the intelligence there is the soul. Therefore the aim of educational activities must be targeted on the point of self realisation by such activities as may lead to the realisation
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of spiritual value of the soul proper. Any education which does not lead to such realisation of life must be considered as Avidya. And culture of Avidya means going down in the darkest region of ignorance.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Such mistaken educationists are in the Vedic language called (1) the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Vedabada Rata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (2) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mayaa Apritajnana,}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0
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\fs28\cf0\nosupersub (3) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asuri Bhavam}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (4) }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub etc. The Vedabadarata people pose themselves as very much learned in the Vedic literatures but unfortunately they are completely diverted from the purpose of
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the Vedas. In the Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub it is said that the purpose of the Vedas is to know the Personality of
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Godhead but these Vedabadarata men are not at all interested in the matter of the Personality of Godhead but they are on the contrary attached by the side issues fascinating result like attainment of heaven etc. As it is begun in the first mantra of the
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Ishopanishad that we should know it well that the Personality of Godhead is the proprietor of everything that be and we must be satisfied by our allotted portion of the necessities of life. So the purposes of the whole Vedic literature is to awake this G
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od consciousness of the forgotten living being and the same thing is presented in various ways for the understanding of the foolish men. But the ultimate purpose is to bring one back to Godhead. But the Vedabadarata people instead of realising the purpor
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t of the Vedas namely to revive the lost relation of the forgotten soul with the Personality of Godhead they take it for granted that the side issues like attainment of heavenly pleasure for sense gratification, which is the very cause of their material
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bondage, is the ultimate end of the Vedas. As such people misguide other by misinterpreting the Vedic literatures and sometimes they condemn the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Puranas}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub which are but Vedic explanations for the laymen. They make their own explanation of the Vedas neglecting the authority of great Acharyas and create some unscrupulous person as the leader of Vedic knowl
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edge. So these men are specially condemned by this mantra of the Ishopanishad by the very appropriate word namely Vidya Rata. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vidya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub means Veda because the Veda is the original source of all knowledge and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub rata}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub means engaged. Vidya Rata means engaged in the studies of the Vedas. And as such the so-called Vidya Ratas are condemned here because they do not know what is the purpose of the Vedas on account of their disobeying the Vedic Acharyas and the
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refore such foolish men are appropriately named in the Bhagwat Geeta as the Vedabada Rata. Vedabada means misinterpretation of the Vedas. Such Vedabada Ratas are very badly accustomed to find out a meaning of every word of the Vedas to suit their own pur
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pose without knowing that Vedic literatures are not ordinary books so that everyone can understand it without being trained up in the chain of disciplic succession. One must approach a bonafide spiritual master to understand the transcendental message of
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the Vedas and that is the direction of the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Katha}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Upanishad. But these Vedabadarata people have their own
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}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Acharya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub who is not in the chain of transcendental disciplic succession. So these Vedabada Rata people wi
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ll go progressively in the darkest region of ignorance by misinterpreting the Vedic literatures than those who have no knowledge in the Vedas.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The 'Mayaa apahritajnana' class of men are self made Gods. Such men think that they are themselves the God and there is no necessity of
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worshiping another God. They will agree to worship an ordinary man if he happens to be a rich man but will never worship actual God the Personality of Godhead. Such foolish men cannot discover their own foolishness as to how the God can be entrapped by
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Maya. If God is entrapped by Maya then Maya is more powerful than God. But they say also that God is all powerful. If God is all powerful then how he is overpowered by Maya. They cannot answer all these questions very clearly but they are satisfied with
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a false notion of becoming God themselves.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Mantra No. 10
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anyat eva ahur vidyaya anyat ahu avidyaya iti shushruma dheeranam ye nah tad vichchakshire.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Anyat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub different, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub eva\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub certainly, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ahur\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub said, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vidyaya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by culture of knowledge, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub anyat\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub different, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub thu\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub said, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub avidyaya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nescience, }{\b0\i\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub iti\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub thus, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub shushruma\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub heard, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub dheeranam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub from the sober sect, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ye\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub those, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nah\'97}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub to us, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vichchakshire\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub explained.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The sober section (of the learned scholars) explained to us that a different result is derived from the culture of knowledge and it is
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said also that different result is obtained from the culture of nescience.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Culture of knowledge can be practically conducted in the following way as it is said in the Bhagwat Geeta [Bg. 13] It is said there tha
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t one should become a perfect gentleman himself and learn to give proper respect to the respectable persons than himself. 2. One should not pose himself to become a certain type of religionist simply for the matter of name and fame. 3. One should not bec
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ome a source of pinprick for others by the actions of body, mind and words. 4. One should learn forbearance even there is provocation from the opposite section. 5. One should learn to avoid playing duplicity in his dealings with other. 6. One must have a
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bonafide spiritual master who can lead him gradually to the stage of spiritual realisation and to such Acharya or spiritual master he must submit himself with service and relevant questions. 7. One must follow the regulative principles as they are enjoi
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ned in the revealed scriptures in order to approach to the platform of self realisation. 8. One must be fixed up in the tenets of the revealed scriptures. 9. One should completely refrain from the practices which are detrimental to the interest of self r
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ealisation. 10. One should not accept more for the senses than what he requires for the maintenance of the body and the soul together. 11. One should not falsely identify himself with the material covering or the gross body and also consider as his own t
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hose who are related with his body. 12. One should always remember that so long one has to go with the material body he must have to face the miseries like repeated birth and death, old age and diseases. There is no use making plans to get rid of these m
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iseries of the material body: the best plan would be to find out the means by which one may regain his spiritual identity. 13. One should not be attached to the necessities of life more than what is required by one for the progress of his spiritual advan
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cement of life. 14. One should not be more attached to wife, children and home than what is ordained in the revealed scriptures. 15. One should not be happy or distressed in the matters of desirables and undesirables created by the mind. 16. }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One should become unalloyed devotee of the Personality of Godhead}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub (Sri Krishna) and thus serve Him with rapt attenti
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on. 17. To develop a sense for residing in a secluded place for calm and quiet atmosphere favourable for spiritual culture and thus avoid congested places where }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nondevotee}{\b0\i0
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\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub class of men always traffic. 18. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub One should become a scientist or philosopher to make a research in the spiritua
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l knowledge}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and not in material knowledge knowing it well that spiritual knowledge is permanent whereas material knowledge ends with the end of the body.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub These eighteen items are gradual processes of developing real knowledge and except these eighteen items all other items whatsoever are
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grouped with the categories of nescience. Srila Bhaktivinode Thakur a great Acharya said that all sorts of material knowledge are but external features of the illusory energy and by culturing them one becomes as good as an ass. Here in the Ishopanishad a
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lso the same thing is repeated. Material advancement of knowledge is actually converting the human being to the state of an ass. Some of the materialistic politicians under the cover of spiritual garments sometimes decry that the present system of civili
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zation is a satanic type of civilization but unfortunately they do not care for the culture of real knowledge as it is described in the Bhagwat Geeta.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the modern setup of things even a boy thinks himself self sufficient and pay no respect to the elderly men. And due to the wrong typ
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e of education imparted in the so-called universities the boys all over the world are now causes of headache to the elderly people. Therefore the Ishopanishad warns very cautiously that the culture of nescience is different. The universities are so to sa
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y centres of culturing nescience only and therefore the scientists are busy to discover lethal weapons for wiping out the existence of another country.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The university students are not given instructions on the regulative principles of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub Brahmacharya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub neither they have any faith in the respective scriptural injunctions. Religiosities are taught for the sake of name and fame only and not for
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the matter of practical actions. Therefore there is animosities not only in social political fields but also there is animosity in the religious fields also.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The so-called nationalism of different parts of the world have developed on account of this nescient education of the people. They have
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no information that this tiny earth is a lump of matter and is floating in the immeasurable material space along with other such material lumps. In comparison to the huge space these material lumps are like particles in the air. Because God has kindly m
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ade these lumps of matter perfect in themselves they are perfectly equipped with all necessary arrangements for its floating on in the space. The sputnik drivers are very much proud of their achievement but they do not }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub look to the Supreme Driver}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub of these great and gigantic sputniks called by the name of planets. These small planets are innumerable wit
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hin the sun rays and there are innumerable suns also occupying greater space than this sun with greater arrangement of planetary system. We small creatures as the infinitesimal parts and parcel of the Supreme Lord are trying to lord it over these unlimit
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ed planets by repeated birth and deaths and disturbed in the meantime by old age and diseases. And this span of life is scheduled for 100 years only although it is gradually decreasing to the limit of 20 or 30 years of life. But thanks to the influence o
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f the culture of nescient education that the befooled men have created their own nationalism within these planets for sense enjoyment of 20 or 30 years. These foolish people are making various plans to make these demarked portions of the earth as perfect
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as possible which is impossible to do at all and for this purpose each and every nation has become a source of pinpricks for the other. Fifty percent of the energy spoiled in the defense measures without caring for real culture of knowledge and they are
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falsely proud of becoming advanced in both material and spiritual knowledge. The Ishopanishad warns them for the faulty mode of education and the Bhagwat Geeta gives them instructions as to the development of real knowledge.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Here in this Mantra there is a hint that the instruction of Vidya must be taken from the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Dheera}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . Dheera means undisturbed. Not disturbed by the material illusion. Nobody can be undisturbed unless and until one has perfectly the spiritual
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realisation. When one is perfectly spiritually realised he has no more hankering for anything required nor lamenting for anything lost. Such Dheera has realised that the material body and mind which he has acquired by chance of material association are a
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lso foreign elements and therefore they only make the best use of a bad bargain. The material body and mind are bad bargains for the spiritual spark the living entity. The living entity has different functions in the living world. This material world is
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the dead world or the }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Mrityuloka}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . So long the living sparks manipulate the dead lump of matter the dead w
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orld appears to be a living world. But actually it is the living sparks parts and parcel of the Supreme living Being which move the world. The Dheeras means those who have come to know all these facts by hearing from the superior authorities and have thu
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s realised the same by following the regulative principles. To follow the regulative principles one must have gone under the shelter of a bonafide spiritual master. The transcendental message comes down from the spiritual master to the disciple in the re
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gulative principles and not in the hazardous way of nescient education. One can become Dheera by such submissive hearing only. Arjuna became a Dheera by submissively hearing from the Authority of the Personality of Godhead. Therefore the disciple must be
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like Arjuna and the spiritual master must be as good as the Lord Himself. These are the processes to learn Vidya from the Dheera. }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Adheera}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub or the one who had never gone under the training of a Dheera cannot be instructive leader. The modern politicians who pose to be so-called Dheera leaders are themselves }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub Adheeras}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and how one can expect the perfect knowledge from them? They are busy with their own remuneration in L.S.P. and how they can lead the mass o
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f people to the right path of self realisation. One must hear submissively from the Dheera to get actual education of life.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Mantra No. 11
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vidyam cha avidyam cha yas tad vedo ubhayam saha avidyayam mrityum tirtwa vidyayam amritam asnute.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Vidyam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub knowledge in fact, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub avidyam\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub nescience, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub cha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub and, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub yas\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub a person, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tad\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ubhayam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub both, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub saha\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub simultaneously, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub avidyaya\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by culture of nescience, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub mrityum\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub repeated death, }
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{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tirtwa\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub transcending, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub vidyaya
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\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by culture of knowledge, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub amritam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub deathlessness, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub asnute\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub enjoys.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub A person who has the opportunity of learning the process of Nescience and that of knowledge transcendental side by side can only transc
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end the influence of repeated birth and death and enjoy the full blessings of deathlessness.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the history of the material world everyone has tried for a permanent life but the law of nature is so cruel that nobody has surpasse
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d the cruel hands of death. Nobody wants to die that is a practical psychology; neither anybody wants to become old or diseased. But the law of nature does not allow anybody to be permanently immune from death, old age or diseases. }{\b\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The material advancement of knowledge has not solved this problems of life.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The material science can discover the atomic bomb t
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o accelerate the process of death which already exists but the material science cannot discover anything which can protect a man from the cruel hands of death, diseases and old age.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub From the Puranas we can learn the activities of Hiranyakashipu. This King was materially very much advanced and by his material acquisi
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tion or by the strength of his nescience, he wanted to conquer over the cruel hands of death. He underwent a severe type of meditation so much so that the whole planetary system became disturbed by his meditative mystic powers. He forced the creator of t
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he universe namely Brahmaji to come down to him and he asked him for the benediction of becoming an }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Amar}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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or one who does not die. The creator Brahma refused to award this because the creator Brahma, who commands over all the planets, is not himself an Amar. He has a long duration of life as it is confirmed in the Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub but that does not mean that he has not got to die. Therefore the cunning Hiranyakasipu (Hiranya means Gold and Kasipu means soft
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bed. This gentleman was interested with these two things namely money and women the target of the materialist) wanted to enjoy life by becoming artificially an Amar. He asked Brahmaji many things indirectly to fulfill his desire for becoming an Amar. He
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asked benediction from Brahmaji that he would not be killed by any man, animal, god, or any living being within the categories of 84 lacs of specie. He also asked that he would not die in the land, in the air, in the water or by any weapon whatsoever. A
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nd so on and so on which he thought foolishly that they would guarantee him not to die. But after all although Brahmaji granted him all the benedictions, he was killed by the Personality of Godhead in a form of half man-half lion and no weapon was used t
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o kill him except the good nails of the Lord. He was killed on the lap of the wonderful living being beyond the conception of Hiranyakashipu. The whole thing is that even Hiranya Kasipu the most powerful materialist could not become a deathless man by hi
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s various plans. Then what will do the tiny Hiranyakasipus who make a plan to be throttled by the next moment.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishopanishad}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0
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\shad0\f0\fs28\cf0\nosupersub therefore instructs us not to make one sided attempt to win over the struggle for existence. Everyone is struggling hard for existence but the law of material nature is so hard and fast that it does not allow anybody to sur
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pass her inexhaustible energy. In order to have permanent life one must be prepared to go }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Back to Godhead}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub
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. This process of going back to Godhead is a different branch of knowledge and it has to be learnt from the revealed Vedic scriptures like the Upanishads, Vedanta, Bhagwat Geeta, Bhagwat etc. Therefore to become happy in this life and to get a permanent
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blissful life after leaving this material body one must take to these literatures for transcendental knowledge. The forgetful living being has forgotten his eternal relation with God and he has mistakenly accepted the temporary place of birth as all in a
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ll. The Lord has kindly made all the above mentioned scriptures in India and others in other country to remind the forgetful human being that his home is not here in this material world. The living being is a spiritual entity and he can only be happy by
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returning to his spiritual home back to Godhead. The Personality of Godhead from His kingdom sends His bonafide servants to propagate this mission of Back to Godhead and sometimes He comes Himself to do this work. All living being are His beloved sons pa
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rts and parcels and therefore the Personality of Godhead is more sorry than ourselves for the material sufferings which we are constantly undergoing in the material conditions. The miseries of the material world are also indirect reminders of our foreign
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inhabitation; and intelligent living entities generally take note of these reminders and side by side engage themselves in the culture of Vidya or transcendental knowledge. The human life is the best opportunity for this culture of spiritual knowledge f
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or returning back to Godhead and the human being who does not take advantage of this opportunity of the human life is called a }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Naradhama}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub or the lowest of the human being.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The path of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Avidya}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub or material advancement of knowledge for the matter of sense gratification is repetition of death and repetition of birth also. The living entity, as he is, has no birth and death but such birth and death are concerne
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d with the outward covering of the spirit soul compared with putting on and off of the outward garments. Foolish human being who is grossly absorbed in the culture of Avidya does not mind this cruel hands of surgical operation of birth and death but bein
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g enamoured by the beauty of illusory energy does the same thing repeatedly without any lesson from the law of nature.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Therefore the culture of Vidya or transcendental knowledge is essential for the human being. Sense enjoyment in the diseased condition
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of the senses must be as much restricted as possible. Unrestricted sense enjoyment in the diseased condition is the path of Avidya or death. The living entities are not without senses. Every living entity in his original spiritual form has all the senses
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and }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub they are materially manifested covered by the material body and mind.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Activities of the material sen
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ses are perverted reflections of the original form. Engagement of the spirit soul by the material covering is the diseased condition of the spirit soul. Real sense enjoyment is possible when the covering of the disease is removed. In our pure spiritual f
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orm freed from all material contamination and pure enjoyment of the senses is possible. A diseased person must wait for the healthy state of recovery to enjoy the real perception of senses. The aim of human life should not therefore be perverted sense en
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joyment but curing the material diseases. Aggravating the material disease is no sign of Vidya. It is the sign of culturing Avidya. The degree of fever must not be increased from 105 to 107 to meet ultimate death. The degrees are to be reduced to the nor
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mal state of 97. That should be the aim of human life. The modern trend of material civilization is to increase the degree of the feverish material condition and it has reached to the point of 107 degree in the form of atomic energy and the foolish polit
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icians are crying that at }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub any moment the world may go to hell.}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub That is the result of advancement of mater
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ial knowledge without any reference to the most important part of life namely culture of spiritual knowledge. Here is a warning by the }{\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Ishopanishad}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub that we must not follow such dangerous path leading to death. On the contrary we must side by side develop the culture of spiritual knowledge so that we may completely be immune from the cruel hands of death.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub This does not mean that all civic activities for the maintenance of the body and soul together should be stopped altogether. There is n
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o question of stopping the activities as there is no question of wiping out the temperature altogether. We have already tried to explain the matter by our expression to make the best use of a bad bargain. Culture of spiritual knowledge has to be done wit
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h the help of this body and mind and therefore maintenance of the body and mind is required to reach our end. The normal temperature should be maintained at the point of 97/98 but it is not to be increased to the degree of 107 foolishly. The Great Sages
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and saint of India wanted to maintain the normal temperature by a balanced progress of material and spiritual knowledge. They never allowed to misuse the human intelligence for the matter of diseased sense gratification. Human activities diseased by a te
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mperament of sense gratification have been regulated in the Vedic literatures under the name of }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apavarga Bartma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub or to the way of salvation. They are called by the name (1) religiosities (2) economic development (3) sense gratification and (4) salvation. At the present moment the people have no interest either for religiosity or for salvation. They hav
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e only one aim of life sense gratification and in order to fulfill this end of life they have different plans of economic development.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Misguided man thinks that religiosity should be taken up for economic development and economic development is required for exchange of
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articles for sense gratification. And in order to guarantee a further process of sense gratification after death or in the heaven there is the same repetition of the cycle of religiosity etc. But that is not the purpose of }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Apavarga Bartma}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub . The path of religiosity is for self realisation. Economic development is required just to maintain the body and soul
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together and in sound healthy condition. A man should live in healthy condition of life with a sound mind just to realise Vidya and that is the aim of human life. The life is not meant for working like an ass and that for the culture of Avidya or sense g
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ratification. The path of Vidya is most perfectly directed in the Srimad Bhagwat. The Bhagwat directs that a human being should utilize his life in the matter of enquiring the Absolute Truth. Absolute Truth is realised step by step as Brahma, Paramatma a
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nd at last Bhagwan the Personality of Godhead. This Absolute Truth is realised by the broader minded man who has attained knowledge and detachment by following the 18 principles of Bhagwat Geeta (described herein before Mantra 10) which is the essence of
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Vedanta. The central point in the 18 principles is the attainment of transcendental devotional service of the Personality of Godhead. Therefore it is recommended for all classes men to learn the art of devotional service of the Lord. }{\b\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Bhakti Rasamrita Sindhu}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub by Sri Rupa Goswami (and translated by us under the title of SCIENCE OF DEVOTIONAL SERVICE OF THE LO
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RD) is the guaranteed path to the aim of Vidya and the culture of Vidya is summarised by the Bhagwat in the following words v.i.z.
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa86\fi0 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Tasmat ekena manasa bhagwan satwatam paith\line Shrotavyah kecrtitavyas cha dheyah pujyas cha nityashah
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Bhag. }{\cs2873\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 1.2.14
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Religiosity, economic development, sense gratification without the aim attainment of devotional service of the Lord are all different f
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orms of culturing Avidya, as it will be shown hereafter in the Ishopanishad, and thus the culture of Vidya specially for this age is always to hear, chant and worship with concentrated attention of the Personality of Godhead, Who is the Lord of the trans
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cendentalists directly.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Mantra 12
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Andham tamah prabishanti ye asambhutim upasate tato bhuya ivatetamo ya uoo sambhutyam rata.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub English Synonyms
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Andham\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ignorance, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0
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\outl0\shad0\f0\fs28\cf0\nosupersub tamah\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub darkness, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub prabishanti\'97}{\b0\i0\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub do enter into, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ve\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub those, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub asambhutim\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub demigods, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub upasate\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub do worship, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tato\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub more than that, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub bhuya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub again, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub iva\'97}{\b0\i0\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub like that, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub tamoe\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub darkness, }{\b0\i\ul0
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\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub ya\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub those, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub te\'97}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub who, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub uoo\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub also, }{\b0\i\ul0\strike0\v0\expnd0
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\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub sambhutyam\'97}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub in the Absolute, }{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub rata\'97}{\b0\i0\ul0\strike0
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\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub engaged.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Translation
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Those who are engaged in the worship of the demigods to enter into the darkest region of ignorance and more than them the worshipers of
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the Absolute do the same.
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\par }\pard \s414 \qc\sl240\slmult1\sb720\sa180\fi0\tx720\tx1440\tx2160\tx2880\tx3600\tx4320\tx5040\tx5760\tx6480\tx7200\tx7920\tx8640 {\b\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f40\fs28\cf0\nosupersub Purport
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Asambhuti}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub are those who have no independant existence and Sam
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bhuti is the Absolute Personality of Godhead Who is absolutely independant of everything. In the Bhagwat }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub Geeta}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0
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\nosupersub the Absolute Personality of Godhead Sri Krishna positively declares Himself in the following words (Geeta ch. }{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub 10/2}{\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0
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\f0\fs28\cf0\nosupersub ): "I am the Supreme cause of the powers delegated to the demigods or the great sages and mystics. And because they are endowed with limited powers it is very difficult for them to know as to how do I appear Myself by My own inter
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nal potency in the form of a man. All philosophers and great Rishis or Mystics try to eliminate the Absolute from the relative by their own brain power which can help them only to reach the negative conception of the relativities without any trace of the
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Absolute. Definition by negation of the Absolute is not complete conception of the positive Absolute. Such negative definition helps them to make a conception of their own imagination that the Absolute must be formless, qualityless which are simply oppo
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site numbers of the relative forms and qualities. By such conception of the Absolute they can utmost reach to the impersonal effulgence of God known as Brahman and cannot make any more progress up to the stage of Bhagwan the Personality of Godhead. Such
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mental speculators do not know that I am the Absolute Personality of Godhead and impersonal Brahman is the glaring effulgence of My transcendental body and Paramatma is My PARTIAL AND PLENARY all pervading representation. They do not know that I have My
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eternal Form with transcendental qualities of eternal bliss and knowledge. The dependant demigods or great sages imperfectly realise Me as one of the powerful demigods but they consider that the Brahman effulgence is the ultimate Absolute Truth. But My d
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evotees by dint of their unalloyed devotion and surrender unto Me can know that I am the Absolute Person and everything emanates from Me only and thus knowing devotees continuously render loving service unto Me the Fountainhead of everything."
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta it is also said that bewildered persons only driven by a strong desire for sense gratification do worship the demi
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gods for satisfaction of temporary problems. A temporary relief from a certain difficulty by the grace of the demigods is the demand of less intelligent persons. The living being is in the material entanglement and he has got to be relieved from the mate
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rial bondage for permanent relief in the spiritual plane where eternal bliss, life and knowledge exist.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub The Ishopanishad therefore directs us that we should not be busy for a temporary relief by worshipping the dependant demigods who can b
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estow upon us a temporary benefit. But we must worship the Absolute Personality of Godhead Krishna Who is all attractive and can bestow upon us complete relief from the material bondage by going back to home back to Godhead.
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\par }\pard \s671 \qj\sl240\slmult1\sb0\sa86 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub In the Bhagwat Geeta it is said that the worshippers of the demigods can go up to the planets of the respective demigods. The moon wors
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hippers can go to the moon, the sun worshippers can go to the planet of the sun and so on. Modern scientist are try
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (}{\b0\i\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub To be continued}{\b0\i0\ul0\strike0\v0
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\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub )
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub EASY JOURNEY TO OTHER PLANETS
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub (By Practice of Supreme Yoga)
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub By\line Tridandi Goswami A.C. Bhaktivedanta Swami
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Editor "Back to Godhead" etc,\line With scientific appreciation by:\line Dr. Y. G. Naik, M.SC., Ph. D.\line Principal Gujar
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at College, Ahmedabad
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Price\{ Inland - Rs. 1/- postage extra\line Foreign - 1s. 6d. ,, ,,
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Available from all respectable book-sellers or Back to Godhead
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\par }\pard \qc\sl0\slmult1\sb86\sa160\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Office, 2439, Chhipi Wada Kalan, DELHI-6
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\par }\pard \s671 \qc\sl240\slmult1\sb0\sa0 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\nosupersub --------------------------------------------------------------------------------------------
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\par }\pard \qc\sl0\slmult1\sb0\sa446\li0\ri0\fi360 {\b0\i0\ul0\strike0\v0\expnd0\expndtw0\outl0\shad0\f0\fs28\cf0\cb1\nosupersub Printed and Published by the Editor, at Surendra Printers Private Ltd., Deputyganj, Delhi and published by him from \line 'B
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ack to Godhead' Office, 2439, Chhipiwada Kalan Delhi-6 under declaration Dated 28-2-56. Organising Secretary:\'97 Haribhaktanudas Sri Krishna Sharma Editor's residence: 1/859; Keshi Ghat, Vrindaban, Mathura (U.P.)}} |