Motherboard: Gigabyte Z170X-UD5 --- 20700/- RAM: 8 DDR4-2400 corsair --- 2950/- * 2 Storage 1: Samsung 850 EVO 250 GB SSD -- 7250/- Storage 2: 2 TB Seagate hard drive -- 5400/- Power Supply: G650W Modular 80+ Gold --- 12700/- CPU Cooler: NHU-12S --- Case: Enthoo Pro -- SWAMJI LAST TWO GET IT AFTER ONE HOUR https://nell.io/akp/sanskrit?p=akp/how-sanskrit-works http://www.eng.vedanta.ru/library/gokulananda/contents.php http://www.watchfreemovies.ch/ http://www.join4movies.to/ http://www.movie4k.to/ http://www1.zmovie.tv/ http://www.sadeempc.com/ D.: Can the mind be fixed to that point? How? M.: If the mind is distracted, ask the question promptly, To whom do these distracting thoughts arise? That takes you back to the I point promptly. Both statements are true. They refer to different stages of development and are spoken from different points of view. The aspirant (abhyasi) starts with the definition, that which is real exists always; then he eliminates the world as unreal because it is changing. It cannot be real; not this, not this! The seeker ultimately reaches the Self and there finds unity as the prevailing note. Then, that which was originally rejected as being unreal is found to be a part of the unity. Being absorbed in the Reality, the world also is Real. There is only being in Self-Realisation, and nothing but being. Again Reality is used in a different sense and is applied loosely by some thinkers to objects. They say that the reflected (adhyasika) Reality admits of degrees which are named: (1) Vyavaharika satya (everyday life) - this chair is seen by me and is real. (2) Pratibhasika satya (illusory) - Illusion of a serpent in a coiled rope. The appearance is real to the man who thinks so. This phenomenon appears at a point of time and under certain circumstances. (3) Paramartika satya (ultimate) - Reality is that which remains the same always and without change. If Reality be used in the wider sense the world may be said to have the everyday life and illusory degrees (vyavaharika and pratibhasika satya). Some, however, deny even the reality of practical life - vyavaharika satya and consider it to be only projection of the mind. According to them it is only pratibhasika satya, i.e., an illusion. Real inspiration never contradicts reason, but fulfils it. Just as you find the great prophets saying, "I come not to destroy but to fulfil," so inspiration always comes to fulfil reason, and is in harmony with it Intellect can never become inspired; only the heart when it is enlightened, beco mes inspired. An intellectual, heartless man never becomes an inspired man. It is al ways the heart that speaks in the man of love; it discovers a greater instrument than intellect can give you, the instrument of inspiration What we really want is head and heart combined. The heart is great indeed; it is through the heart t hat come the great inspirations of life. I would a hundred times rather have a little heart a nd no brain, than be all brains and no heart. Life is possible, progress is possible for him who h as heart, but he who has no heart and only brains dies of dryness. Let me tell you, my friends, intellect is great indeed, but it stops within certain bou nds. It is through the heart, and the heart alone, that inspiration comes. It is through the feelin gs that the highest secrets are reached; and therefore it is the Bengali, the man of feeling, that h as to do this work.