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Cc M 20-156 NY 1966-12-11 Intimate Association with --etc
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ANNOUNCER: Next is a class
from the Caitanya-caritāmṛta
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given by His Divine Grace
A. C. Bhaktivedanta Swami Prabhupāda,
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recorded in December
of 1966 in New York.
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PRABHUPĀDA: Ete cāṁśa-kalāḥ
puṁsaḥ kṛṣṇas tu bhagavān svayam
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indrāri-vyākulaṁ lokaṁ mṛḍayanti
yuge yuge [Bhag. 1.3.28].
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Jñāna, yoga, bhakti,—
tina sādhanera vaśe
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brahma, ātmā, bhagavān—trividha
prakāśe [Cc. Madhya 20.157].
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So the Absolute Truth is manifested
according to the vision of the seer.
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The Absolute Truth is one without second,
but according to the capacity of the seer,
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the Absolute Truth is manifested either
as Brahman, impersonal Brahman,
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or localized Paramātmā, or the
Supreme Personality of Godhead.
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So this point we have discussed.
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So Lord Caitanya is giving one
evidence from Śrīmad-Bhāgavatam:
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Vadanti tat tattva-vidas tattvaṁ
yaj jñānam advayam
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brahmeti paramātmeti bhagavān
iti śabdyate [SB. 1.2.11].
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In the Śrīmad-Bhāgavatam it is said
that “The Absolute Truth is one,
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without any duality.
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He is simply named
in different ways.”
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And what are the different names?
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“Brahman, Paramātmā
and Bhagavān.”
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Brahma—aṅga-kānti tāṅra,
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nirviśeṣa prakāśe sūrya yena carma-cakṣe
jyotirmaya bhāse [Cc. Madhya 20.159].
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Lord Caitanya says that “The
conception of Brahman is
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that it is the rays of
the body of Kṛṣṇa.
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Just like the sunshine is the rays of
the body of the sun disc, similarly,”
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Brahma—aṅga-kānti tāṅra nirviśeṣa
prakāśe [Cc. Madhya 20.157].
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And in that brahmajyoti, or
rays, there is no variegatedness.
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Just like if you all of a
sudden see to the sun,
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you don’t find any
variegatedness in the sky.
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It appears just like only
dazzling effulgence.
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But when the sunlight is not there,
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we can see millions and millions
of stars in the firmament.
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So in the Upaniṣad also,
it is prayed that “My Lord,
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You kindly move this curtain of glaring
effulgence so then I can actually see You.”
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So one who is dazzled by this glaring
effulgence of the rays of Kṛṣṇa,
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they can realize the Supreme Lord or the
Supreme Absolute Truth as impersonal.
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Sūrya yena carma-cakṣe jyotirmaya
bhāse [Cc. Madhya 20.159].
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Carma-cakṣe, with our present eyes,
defective… All our senses are defective.
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We are very much
proud of our eyes.
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I want to see personally.
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But we do not know that with these
eyes or any sense, they are all defective.
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They are not perfect.
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Just like in the glare of the
sunshine, oh, we see nothing.
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We see sometimes darkness.
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So we cannot believe
these eyes or senses.
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We have to take information of perfect
knowledge from the authorities.
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That is the Vedic way.
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So those who want to see God
or the Supreme Absolute Truth
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by the agency of their
imperfect senses,
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they say that God is impersonal.
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They’re imperfect.
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That is a realization of
the imperfect senses.
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Perfectly, the perfectly vision, perfect
vision of the Supreme Lord is a person.
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Just like nobody can
enter into the sun disc.
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They can say from distant
place, “Oh, there is nothing.
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It is simply fire.”
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But from scripture
we understand, “No.
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That is a planet.”
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And as in this planet we have got
so many variegatedness, similarly,
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in that planet also, there
are… In every planet.
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There is no reason to
disbelieve that in, in the,
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in other planets there is no life,
there is no variegatedness. No.
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According to Vedic literature,
it is not acceptable.
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Each and every planet, there is
variegatedness as we find in this planet.
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The difference is that in some of the
planets earthly matter is prominent,
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some of the planets fiery
elements are prominent.
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So in the sun, sun planet, fiery
elements is very prominent.
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There the living entities and
everything, they are made of fire.
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So He’s giving another
evidence from Brahma-saṁhitā:
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Yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi-vibhūti-bhinnam
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tad brahma niṣkalam
anantam aśeṣa-bhūtaṁ
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govindam ādi-puruṣaṁ
tam ahaṁ bhajāmi [Bs. 5.40].
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“I worship the primeval Lord, Govinda,
whose bodily effulgence is brahmajyoti.”
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The brahmajyoti, that is nothing
but His bodily effulgence.
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And in that brahmajyoti…
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yasya prabhā prabhavato
jagad-aṇḍa-koṭi [Bs. 5.40]
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Or that brahmajyoti
being manifested,
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there are innumerable
planets and universes.
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There are.
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The same example: just like in the sun,
sunshine, there are innumerable planets,
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so similarly, in the original shine,
Kṛṣṇa shine—this is sunshine.
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The original shine
is Kṛṣṇa shining—
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in that effulgence there are innumerable
Vaikuṇṭha planets, spiritual planets.
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Ekāṁśena sthito jagat [Bg. 10.42].
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In the Bhagavad-gītā, you’ll find,
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all these planetary manifestations is
situated in one fourth of His effulgence.
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Three fourths of the manifestation
are in the spiritual sky.
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tad brahma niṣkalam
anantam aśeṣa-bhūtam [Bs. 5.40]
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aśeṣa-bhūtam It is so much extended
that nobody can calculate how far.
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We cannot calculate even the
sunshine, how far it is extended,
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and what to speak of
that original effulgence.
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So our knowledge
is always imperfect.
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We cannot study even millions
and millionth part of the
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opulence of the Supreme Lord.
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So it is futile to deny God
because we cannot calculate
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His potencies and
expansion of potencies.
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Paramātmā yeṅho, teṅho kṛṣṇera
eka aṁśa ātmāra ‘ātmā’ haya
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kṛṣṇa [sarva-]avataṁsa
[Cc. Madhya 20.161].
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Now, this localized aspect,
Paramātmā, in individual soul,
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living, He’s called Paramātmā.
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So that Paramātmā, Supersoul,
is also a part representation.
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The, the body of Kṛṣṇa is sac-
cid-ānanda vigraha [Bs. 5.1].
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Sac, cid, ānanda—three,
three spiritual divisions.
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Not division actually.
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They are one.
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But for our understanding we
analyze in that way: sac, cid, ānanda.
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Sat. Sat means eternity.
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Brahman realization, impersonal Brahman
realization, is realization of eternity.
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Paramātmā realization means
eternity and knowledge.
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And Bhagavān realization means full
realization: eternity, knowledge and bliss.
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Simple eternal realization is without factual
knowledge and without bliss—impersonal.
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The impersonalists, they cannot
enjoy the transcendental bliss.
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They simply stay as
eternal. That’s all.
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Śānta-rasa. It is called śānta-
rasa, peaceful śānta-rasa.
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There is no exchange.
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And further development
is dāsya-rasa.
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And further development
is sākhya-rasa.
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And further development
is vātsalya-rasa.
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And further, ultimate
development is mādhurya-rasa.
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So in the spiritual atmosphere there
are different degrees of realization.
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So this Brahman
realization is the first step,
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and the Paramātmā realization is the
second step, and Bhagavān realization,
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the Supreme Personality of
Godhead, that is the ultimate stage.
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He’s giving some evidences from Śrīmad-
Bhāgavatam and Bhagavad-gītā also:
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kṛṣṇam enam avehi
tvam ātmānam akhilātmanām
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jagad-dhitāya so’py atra dehīvābhāti
māyayā [SB 10.14.55] Now,
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in Śrīmad-Bhāgavatam some
advanced devotee is indicating Kṛṣṇa:
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kṛṣṇam enam avehi.
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“This Kṛṣṇa…” When Kṛṣṇa
was present in person,
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many persons studied Him in a
different way, but one of them,
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who is pure devotee, he is describing
about Kṛṣṇa that enam, “This Kṛṣṇa.”
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“This Kṛṣṇa,” Kṛṣṇam
enam avehi [SB 10.14.55].
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“You should try to understand.”
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What is that?
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Tvam ātmānam akhilātmanām
[SB 10.14.55].
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“ātmānam akhilātmanām”
Ātmā means the self, or soul.
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So we individual souls,
we are part and parcel,
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fragmental part and
parcel of the Supreme.
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Therefore Kṛṣṇa is to be understood
as the source of all individual selves.
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akhilātmā Akhila means all.
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Then Jagaddhitāya [SB
10.14.55].: “Now, He has come,
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He has descended out of His
causeless mercy,” jagaddhitāya,
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“for the benefit of this
world, this planet.”
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dehīvābhāti Just like He
appears ordinary person.
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…ābhāti māyayā.
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Māyā. This māyā is not illusion.
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This māyā means by
His internal potency.
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By His internal potency, He can appear
just like us, but He’s not like us.
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He’s the Supreme Personality
of Godhead. Then,
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Atha vā bahunaitena kiṁ
jñātena tavārjuna viṣṭabhyāham
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viṣṭabhya-āham idaṁ kṛtsnam
ekāṁśena sthito jagat [Bg. 10.42].
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Now the Lord says… Kṛṣṇa says,
when Arjuna asked Him, “Kṛṣṇa,
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will You describe something
about Your different potencies,
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by which You are working
in this material world?”
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Then Kṛṣṇa describes
so many things.
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Out of that one verse is that,
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Atha vā bahunaitena kiṁ jñātena tavārjuna
[Bg. 10.42].
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“My dear Arjuna,
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I have described in nutshell
many of My potencies
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in displaying this
manifested world,
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but you can understand
one thing, that by one part,
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by manifestation of
one of My part, I am…,
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I have entered all the universe and
all the hearts of living entities.”
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Just like by one reflection of the sun,
if you put millions of pots with water,
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by one of the potencies of the sun, you’ll
find the sun is represented in every pot.
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