NIRVANA
Nirvana
A Study in
Synthetic Consciousness
by
George Sidney Arundale
First published 1926
Dr Arundale
was International President of
the
Theosophical Society (Adyar) from 1933 to 1945
__________
CHAPTER IX
A Further
Readjustment
Looking down upon
myself from the viewpoint of Nirvanic consciousness, I am most interested to
perceive my first impression to be that of watching a dynamo churning out
power, but with only part of the machinery at work. I see enormous
potentialities still to be unfolded, only certain powers being actually in
operation, and even these only partially. I am amazed at the possibilities - I
should rather say at the certainties - of the future, but I think I am even
more amazed at the fact that I am an integral part of our Lord the Sun Himself.
I notice, I think, an unbroken line of connection between the Sun and myself,
as between the Sun and all things. This connection is to all intents and
purposes a physical connection, for although the connection is a Light
connection, yet that very Light is composed of particles, and it exercises
quite appreciable physical modification upon my physical body as well as upon
my other bodies. Light has weight, mass, momentum. I am therefore a nucleus of
force within larger nuclei of forces, within a Heavenly Man, within the Sun
Himself, even as He is a nucleus of force within a still larger system. From
one point of view, therefore the whole system of which the Sun is the heart is
a solid body with every part as closely connected and inter-related as the
various parts of our physical bodies.
Hence, I am a solar
system in miniature, with a central sun, with planets, with all the
appurtenances - in embryonic miniature - of the solar system as we know them.
Do I reproduce in myself the movements of a solar system? Do parts of me
revolve round a central part of me? Does the central part of me revolve? At all
events the whole of me revolves, for at least I revolve with the world of which
I am part. But if I do not mistake, there are these various revolutions. I seem
to see myself as a coordinated mass of intricately revolving worlds, reminding
me of numbers of Catharine-wheels in a fireworks display. I seem to see the
various great centres (chakras) revolving in co-ordinate motion round a central
heart which does not seem to be the heart-chakra but a chakra invisible,
perhaps the Monad, if we can at all call the Monad a centre. If it does not
sound flippant, I should like to say that I see myself as a kind of glorified
fireworks, part of still more glorified fireworks, with the Universe as a
supreme display of fireworks on an unimaginable scale. But these fireworks are
continuous, and do not splutter out.
What astonishes me more
than anything else is the potentiality, marvellous beyond words, of even the
minutest fragment of myself. I gaze upon the heavens with their myriad
constellations, and I see all these reflected in each and every atom of my
being.
There is enough
potentiality in each and every atom to
build all I see around
me. An atom, universe as it is with its central nucleus round which revolve its
constituent planets, is an epitomized universe, containing within itself every
single element needed for the development of every plane and all kingdoms of
nature. This may sound an absurd exaggeration, yet it is true - obviously true
- for every atom is imprisoned Sun-Life, that
Life which brought our
Universe, with all its wonderful complexities, into being.
Look into the Heavens
and perceive God’s glories. Gaze at yourself and it is as if you were looking
at a reflection of these vastnesses. Indeed you are looking at their
reflection. There is as much an astronomy of the human body as there is an
astronomy of the stars, and from the Nirvanic level of consciousness
it is clearly possible
to perceive the essential identity between the astronomy of the microcosm -
myself - and that of the macrocosm - the heavens. I certainly perceive
Nirvana-potentiality in every single atom of my being, and I perceive the fact
that the centre of my system is awakening into Nirvanic potentiality, so that
the atoms of my own being maybe clearly distinguished from those of one who is
not developed to this extent. Further, the emanations from me, my radiations,
my pulsations, my “puffs” shall I say, acquire perceptibly
added brilliance on
this account, as they did at all lower stages of expansion of consciousness.
Pursuing this fact to its logical conclusion, every good thought, good feeling,
good word, good action - goodness being, of course, a relative term - adds its
own brilliance both to the individual as a whole and to his radiations. The
whole world is the brighter (perceptibly so to consciousness
at the necessary level
of sensitiveness) for the tiniest goodness, that is to say for the tiniest
increasingly positive harmonization, in any part of the lesser will, with the
Will Universal.
I perceive that the
awakening of Nirvanic consciousness at the centre means a raising of the level
of consciousness in every part of my being. Every part takes a step upward, or
inward, in consciousness. There is begun a new refinement in each body and in
every part of each body; and not only is this true, it is also true that the
whole world makes an appreciable advance in consciousness-expansion, and there
is more Light, more Unity, in its smallest component atom. Obviously this must
be so, in view of the intimate inter-relation between every part, of the
identity of all life amidst the innumerable diversities of its appearance.
Hence a service to any part of the world, however microscopic, is a service to
the whole world, and vice versa. This truth applies equally, of course, to
disservice.
I seem to perceive a
new meaning for the phrase: “Mind your own business.” I have a whole universe
to look after, in which I am the humble representative of our Lord the Sun. I
have as much as I can do to look after this world of mine, especially when I
remember how potently it affects all other worlds around me.
It may be that it is my
duty to assist for a time one or more worlds in my vicinity, in which case I
must mind their business a little, but with the very greatest respect, since I
can know so little of these other worlds, so much less than I know of my own -
and how little I know of my own! My main, but in no sense selfish,
preoccupation, therefore, must be with my world, with its purity and brilliance, so that it
may become a joy in itself, and
therefore a joy to other worlds.
The new conception of
life - of my own life, and of all other life - that I gain through the perception of myself not only as a world but
as a universe of worlds, forms, indeed, a most
fascinating avenue of investigation. I do not think I at all understood
the impressive significance of the relation between the microcosm “I” and the
macrocosm without until I looked upon both in terms of Nirvanic consciousness.
This significance discloses itself in two outstanding directions. First, the
glory. Second, the responsibility. As for the first, I hope I have been able to
convey something at least of the glory of Nirvana even in the halting
descriptions I have ventured to give in the preceding pages. With
regard to the
responsibility, this comes to me in the realization that as the Sun is the
Glory of His Universe so must I learn to be the glory of mine. Indeed, I am a
Sun in microscopic miniature. I am the Sun of my being. I am the humble
representative of our Lord the Sun. I look up towards Him. I see a little of
that which He is to all the worlds. And I see that as He is supremely to His
Universe, so must I be
supremely to mine. We are all His Suns, with universes to look after and
gradually to develop, as He has so gloriously developed His. The universe
without is the embodied promise of fulfilment for all smaller universes which
form its being. I look up towards the Sun, and visibly before my eyes shines,
as from the future, the supreme and inevitable glorification of myself.
The Sun is multiplying
Himself in us. And do I not know that beyond our glorious Sun there are Suns
more glorious still? What limit is there, then, to man’s unfoldment? He has
ascended from the infinitely small; he shall ascend to the infinitely great.
The Heavens about us stand guarantee and witness. Every law astronomy
postulates with regard to the Universe as a whole runs equally in every part.
There is not a. single function in the larger Universe which has not a
counterpart in the smaller. And when we read of the way in which a Universe
comes into being, let us remember that we have a description - utterly
inadequate, of course -
of some Great Being-become-God entering upon the mighty Sacrifice, itself from
another standpoint the beginning of a new expansion of His Being, of guiding to
self-conscious Divinity all parts of His Nature which fall short of His
complete Self-consciousness, no matter at what stage of lesser consciousness
they may be. God multiplies Himself by every part of Himself and the result is
God self-conscious in every part. Every seed becomes a perfect, eternal Flower;
as well as a petal of a Flower yet mightier.
The simile comes to me
of the oak and its acorns. God is as the oak, and every part of Him is an
acorn. As each acorn grows, so does the oak grow; and some acorns are at one
stage of growth, others at other stages. There is an oak-acorn universe, and as
one series of acorns transcends the purely acorn stage, another
series takes its place.
Thus, there is an endless series of growings at all stages, and the oak-father
himself grows as his externalized life grows, for however much acorns may fall
here and there, be blown hither and thither by the winds, the one life unites
parents and children, and the growth of each reacts upon all the rest. And by
and by certain acorns grow into oaks, and themselves give forth acorns. The oak
becomes a forest. Our Lord the Sun becomes a forest of Suns.
This is the oak’s
fulfilment of himself. This is Gods fulfilment of Himself. This is our
fulfilment of ourselves. The oak has his seasons for acorn-bearing. Has God His
seasons, too? Or with God is the process of manifestation continuous, an
endless stream of life issuing from His Being?Nirvana seems to be drawing so
near to me, or perhaps my centre is so definitely, however slowly, shifting to
the Nirvanic plane, that I find myself more and more relating every phase and
feature of the outer world to its Nirvanic archetype or counterpart. I have
come to the conclusion that there is nothing in this world, or out of it for
that matter, which is not in some degree a reflection of Nirvana. The outer
world is after all Nirvana objectified, Nirvana densified, the shadow of
Nirvana. Every plane below is the reflection of the plane - of all planes -
above.
The objectification,
the densification, the shadow, the reflection, may be a distortion, but only, I
think, as I have suggested elsewhere, when it has fulfilled its purpose. There
is no absolute distortion, only relative distortion, and by the word
“distortion,” therefore, I must mean a form inadequate to the level of
unfoldment attained by the particular life which may be in question.
That which is
inadequate is wrong. That which is adequate, or perhaps more than adequate, is
right. As I write this, I wonder if there are any things in the outer worlds
which are fundamentally wrong, or if at the worst they are inevitable, given
certain conditions which themselves, it may be, ought not to exist. Take, for
example, a liquor shop.
On first consideration,
I am inclined to decide emphatically that a liquor shop is fundamentally wrong.
But then I ask myself whether a liquor shop may not be the only place, under
existing circumstances, in which certain people can forget that which they
ought never to have needed to know. Life is very grey for many people. From
time to time they must needs forget its greyness, if they cannot alter it.
The public house
temporarily solves, in a ghastly manner, the problems of life for many people.
And to this extent liquor shops may have once been “right”. But need they be
right any longer? Ought they to be right any longer? We are still at a very low
level of evolution if they are still right. For my own part I
think they are
supremely wrong. Woe unto those of us by whom this offence comes!
But until we are able
to provide something better to take its place, the public house remains. Do I
hurt my readers’ feelings, or shock them, when I say that the public house does
represent a pitiful attempt of man to reflect that glorious self-realization
after which each one of us yearns in his heart? Shame
upon us that we should
suffer so hideous a distortion to dwell in our midst; far more shame upon us
who tolerate it than upon those who are driven to it.
This brings me to the
point I want to make. Each one of us must constantly strive to live according
to his own highest standards, and not according to conventional standards which
represent less than the highest, at least so far as regards those to whom
Theosophical teachings appeal. The need for this is borne in upon me very
strongly at a time when standards which have hitherto sufficed me must no
longer suffice. The conventions of my old world are not the conventions of the
new, and I must change accordingly. Is it not true to say that the conventions
of the pre-war world are not the conventions of the post-war world, or ought
not to be, and that the world needs to change
accordingly? So it is
with me. The pre-Nirvanic world is utterly different from the Nirvanic world,
and there is hardly a detail of life which does not need readjustment, because
everything is revealed in a new Light - literally in a new Light.
I am immensely struck
by the extraordinary difference in the values of words. The dictionary is a new
book to me, for every word in it has - I was going to say a new meaning, but
certainly a new power. Words are power-universes, power-atoms, and they are
exploded by being uttered. The power in them is released and goes on its
errand. Have certain words evil errands, and other good errands? In some is
there the power that makes for righteousness, while in others there is power
that makes for relative unrighteousness? I have yet to examine the question. In
the meantime I am almost appalled at the power of language and at the gravity
of careless usage of words. Until we know what we
do, may be we shall be
forgiven; but when we begin to know what we do, there is no justification for a
forgiveness which means either that because the will behind the utterance is so
little potent, therefore the result is more or less negligible, or that
counter-balancing forces are introduced to neutralize
the effect. In the one
case there is forgiveness from within, in the other forgiveness from without.
For the time being I am
occupied in watching the jars made both by my own utterances and by what I hear
from the lips of those around me. Certain words jar me terribly. I must be
careful to avoid them. I wonder why they have not disturbed me before. But the
fact that I can be thus hurt by myself I take to be
a good sign. It means
that from time to time I am able to live outside my lower self, and to compare
the larger with the smaller and it also means that I can understand, as a
matter of pure personal remembrance, how other people are not affected by that
which only a short while ago seemed by no means discordant to
me; nor must I expect
them to be shaken, or be impatient of their not being upset, simply because I happen
now to be agitated by something which has hitherto not shocked rile at all. I
see clearly that there is little use in reaching Nirvanic consciousness unless
such attainment stimulates at-one-went. True attainment, in whatever sphere or
department of life, is deeper at-one-ment, and reality of achievement may be
measured by increased
strength of
unification. That which definitely promotes union is accomplishment, that which
does not is not true gain at all, whatever the outer world may call it.
Not only does this new
Nirvanic element profoundly modify my appreciation of language, but equally my appreciation of everything
else, of people, of landscape, of cities, of animals, of business, of
pleasures. The new element of Nirvanic consciousness enters into all things, or
I should rather say is
suddenly perceived in
all things as well as in myself, and the effect is of looking upon a world one
has never seen before. As I have already suggested, the languages I know are
new languages, for the words now possess hitherto unperceived connotations and
relationships.
So do books. I do not
think the modification of consciousness is anywhere more marked at present in
any case than in books. I went the other day into one of our largest bookshops,
and I found myself amidst a weird babel of sounds. Every volume was vocal. In
each book was its author speaking his message - in some cases powerfully,
clearly, upliftingly; in other cases, at
the other extreme, vaguely, purposelessly, vulgarly, perhaps, often sordidly,
or sometimes with a well-chiselled form distressingly empty of purpose. Each
work was a sound-scheme, often a jarring sound-scheme, but sometimes a
beautiful symphony.
Each book, too, was a
light-scheme, a dull light-scheme, a lurid light-scheme, a bright, clear
light-scheme, now and then a gorgeous light-scheme. I was not able to follow up
this discovery, but I knew that books are alive, that some are in the savage
state, and thence there is graded ascent in evolution to
God-books, such as the
Scriptures, and others less than these, yet great. I cannot pursue further this
fascinating theme, but it will be realized that books are now no longer mere
tomes, they are living beings, for which their creators have serious
responsibility, which speak and shed their influence
around them. A book in
a room is a factor with which we have to reckon; a library is a potent force.
One of the most
awe-inspiring effects flowing from the awakening of Nirvanic consciousness has
been in connection with the celebration of Holy Eucharist.
When I had the honour
of celebrating this great Sacrament in the Church of St. Alban, Sydney, for the
first time after beginning to make my voyages of discovery in the realms of
Light, I found that an extraordinary change had taken place. In any case the
ceremony is most impressive, but I have never
before been so
conscious of its power, and I endeavoured to trace this newly-awakened
consciousness to its source. It seemed to me that this marvellous Sacrament is
taking place at all times on all planes. When we celebrate it down here we are
merely for the time being bringing ourselves into conscious relationship with
its eternal processes, becoming mere unobstructed channels for its expression
in and through ourselves.
Clearly, I think, the
act of celebration on the physical plane is a distinct gathering together of
the essential forces of the. Holy Eucharist, so that they affect in special
measure the surroundings in the midst of which the ceremony takes place.
But I also saw that the
Holy Eucharist is the expression of a Law of evolving Life. Hence Eucharistic
processes are ever at work, as are the processes of all other great Sacraments.
Sacraments are sacrifices, expressions of the eternal and continuous sacrifice
of God. We ourselves, and all that lives, are embodied
acts of God's
sacrifice, and the Eucharist is a mode of the growth of all things. I was
wonderfully conscious of this at every moment of the celebration. In the first
place, I was clearly conscious of expressing, evoking, manipulating, the
Eucharistic power on a plane other than the physical, so that the physical
words and actions seemed to be but the echoes of the real sounds, and I
performed the actual physical movements as in a dream.
At the words, “May the
Lord purify me that I may worthily perform His Service,” it was as if the
purification took the form of a translation of myself elsewhere, into Nirvanic
consciousness in fact, and at that level making a special channel for the
Eucharistic Light to descend into the matter of the
physical plane through
every intermediate plane, so as to effect everywhere a special concentration of
already existing Eucharistic activity. I noticed how every physical act from
the beginning to the end helped in the preparation of the physical plane for
the reception of the mighty forces stirring so gloriously
elsewhere. I heard at
one level the gradual weaving together of beautiful notes into a marvellous
symphony of sound reaching a stupendous apotheosis at the act of
transubstantiation of the Bread and Wine, an apotheosis reproduced in each one
of us in the act of Communion and, equally beautifully but
differently, in the two
great Benedictions at the close.
At a higher level, the
Nirvanic, there began an indescribable interplay of Light, with penetrating
flashes of glorious radiance at each of the great stages. I do not know whether
I was simultaneously conscious on several planes, or whether it was a case of
rapid passing from one to another. Be this as it may, on the physical plane
every word uttered, every act performed, every step taken, seemed alive with
power, with great outflowing pulsations of forces surging in all directions.
As for myself, so far
as regards the physical plane, I was in a dream, the centre of my waking consciousness
having transferred itself elsewhere. But this dream-condition was by no means a
state of diminished physical-plane effectiveness. On the contrary, I knew I was
far more effective than normally by
very reason of the
dream-condition, which was a sign of the minimization of the static
interference of the physical body due to the density of its composition.
The physical body had
been sublimated to its utmost measure in order the more easily to transmit the
forces generated on higher planes, and the dream-condition was the result of a
very conscious working from within rather than from without. The physical body
was but the river’s mouth opening on the sea of outer life. Far away were those
mighty mountain-torrents which made the river and sent it forth to the sea.
I wonder if I can at
all make clear the effect of the retirement of the centre of consciousness from
an outer to an inner plane. I presume that the effect of every Initiation is
not merely an expansion of the circumference of consciousness, but also a very
definite modification in the centre of consciousness, which appears to be in
the nature of a retirement to an inner region, because, after each Step, one
finds oneself from one point of view living in a new field of consciousness
more than in the old. This new field is a subtler field, a more archetypal
field, and the apparent withdrawal inwards of the centre of consciousness is
due to the fact that the old world of consciousness has lost some of its
supreme and exclusive significance. No longer is it able to exact the lion’s
share of attention. It must take its place among other worlds, a place suitable
to its station in life. No longer is it able to occupy the whole of the
foreground of the picture. Other worlds very properly claim their place, and
the old world must make room for them.
The taking of the first
of the Great Initiations synchronizes with the beginning of the retirement of
the centre of consciousness to the Buddhic plane - the plane of Unity. This
process becomes intensified in the course of the Second and Third Initiations,
and it seems as if the centre of consciousness should be firmly established in
Buddhi by the time the fruits of that stage are
being gathered. Then,
at the fourth of the Great Initiations, the centre of consciousness tends to
move still further inwards, and begins to make a home on the Nirvanic plane, a
process which should be complete at the threshold of the fifth of the Great
Initiations.
In the light of my own
experience, it is certainly accurate to speak of a withdrawal or retirement of
the centre of consciousness, if we look at what has happened from one aspect
only. I feel able to say quite definitely that Nirvana is now my true home,
though I have only just taken possession of my new estate and have yet to
explore it. But I am living in Nirvana, whatever excursions I may take into the
regions without. I shall often be visiting my old homes, but I shall no longer
be living in any of them except quite temporarily, and in any case even when I
do live in them I am living “from” this newer home. I may regularly visit the
scenes of my “childhood,” of my various “childhoods,” but they will have ceased
to be as “real” as once they were. Hence, occupying this new home, all outer
worlds are, from one point of view, dreamlands. Still following this point of
view, to return to the physical plane is to go through a series of fallings
asleep. I fall asleep from the Nirvanic to the Buddhic plane.
I fall asleep from the
Buddhic to the mental plane, from the mental to the emotional, from the
emotional to the physical plane. In one sense, therefore, I may be said to fall
fast asleep on this outermost plane, however much in ordinary parlance I am
supposed to wake up.
But this by itself
would be a very inaccurate description of the facts. True, all outer worlds are
worlds of shadows compared with the inner worlds. To me the Nirvanic world is
the supremely real world, though to Those at higher levels even the Nirvanic splendours
must be but as shadows of something still greater.
This physical world is
in many ways far more of a dreamland than ever it has been before. I have
discovered a new contrast. I had already known the contrast between the Buddhic
and the physical worlds.
Now I am beginning to
know that between the Nirvanic and the physical world, and the greater
brightness necessarily intensifies the shadows. Yet, in fact, even the
outermost world is a world of reality. The densest matter is no less Divinity
than the most refined, the distinction being but in degree of
self-consciousness.
The outer world may be
a dreamland, a world of shadows, yet it is God’s dream, God’s shadow; and God’s
dreams come true. From this point of view, therefore, dreamland becomes a very
real land, in which we must be happy to work, even though we live elsewhere,
because we have the glorious task of making the dream-world come true. We look
out from our Nirvanic window upon the world without. We see how infinitely less
beautiful it all is than the home in which we live. But we see, too, how
beautiful it might become. So we leave our Nirvanic home, taking its memories
with us, and in the light of these memories we strive to fashion the Real out
of that dream of the Real which, for convenience sake, we call the unreal. When
we say:
From the unreal lead us
to the Real,
From darkness lead us
to Light,
From death lead us to
Immortality,
we are in truth saying:
From the unconscious
lead us to the Self-Conscious,
From the dream lead us
to the True,
From the beginning lead
us to the End.
The unreal is the
promise of the Real.
Darkness is the shadow
of Light. Death is the gateway to Immortality. In the unreal help me to find
the Real. In the darkness help me to find the Light. In death enable me to
perceive Immortality.
It is but natural,
especially at the earlier stages of Nirvanic realization, that the outer worlds
should be emphasized in their dream-aspect rather than in their real aspect.
For the time being the dream-world may seem more of a dream-world than ever.
And there may be some excuse for yearning for Nirvana as one moves about in the
midst of the physical plane. A child may well be forgiven for being all
eagerness about the wonderful new discovery he has made, and for a certain
temporary listlessness with regard to more habitual surroundings.
But we live under the
great law of readjustment, and it should not take us long to come to the
conclusion that in this very dream-world we have the joyous task of making it
come true. We begin to understand that our very realization of Nirvana depends
upon our work in the dream-world.
I suppose it is
possible to realize Nirvana without actually working on the physical plane, but
it is not possible to realize it without working somewhere; and it does not
matter where we work. Why not, then, help to pay the debt we owe to the
physical plane and all there is in it? As I write these words, I am reminded of
the fact that in the charming conception of Father Christmas bringing gifts to
little children we have one of the most beautiful of truths. Every Saviour of
the world is a Father Christmas, His hands laden with good things for His
world. Every good man holds the same position to his world.
Every one of us who has
taken a step nearer to truth must become a benefactor laden with truth. More
than ever must I, too, because of the new gifts bestowed upon me, become a more
enthusiastic distributor of my world. The world is like the little child
wondering what Christmas will bring, even hoping, perhaps, for this or that,
dreaming of all the wonderful things which will be by its bedside when it wakes
in the morning. Sometimes there may be disappointment.
Sometimes what is good,
rather than what is desired, may be brought. Sometimes we receive what we
desire in order that we may learn the lesson that what we wish is not always
what is good. Sometimes we receive what is wanted because our wish is right.
Let our wishes be always for the good and the true, that this dream-world of
ours may come true, may reflect as perfectly as may be the higher worlds of
which it is the physical body. We must live in dreams that they may come true,
for the dream is the seed of the Real, as the Real is the future of the seed in
an Eternal Now.
__________
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NIRVANA
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Classic Theosophy Text
A Text Book of Theosophy By C
What Theosophy Is
From the Absolute to Man
The Formation of a Solar System The Evolution of Life
The Constitution of Man After Death
Reincarnation
The Purpose of Life The Planetary Chains
The Result of Theosophical Study
An Outstanding Introduction to Theosophy
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Elementary Theosophy Who is the Man? Body and Soul
Body, Soul and Spirit Reincarnation Karma
A Study in Karma
Annie Besant
Karma Fundamental Principles Laws: Natural and Man-Made
The Law of Laws The Eternal Now Succession Causation
The Laws of Nature A Lesson of The Law
Karma Does Not Crush Apply This Law
Man in The Three Worlds Understand The Truth
Man and His Surroundings The Three Fates
The Pair of Triplets Thought, The Builder
Practical Meditation Will and Desire
The Mastery of Desire Two Other Points
The Third Thread Perfect Justice
Our Environment Our Kith and Kin Our Nation
The Light for a Good Man Knowledge of Law
The Opposing Schools The More Modern View
Self-Examination Out of the Past Old Friendships
We Grow By Giving Collective Karma Family Karma
National Karma India’s Karma National Disasters
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