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Tuesday, 10 September 2019 05:18 Written by

By;Anil Dhir,Columnist 

Bhubaneswar,In all the hullaballoo of Emar Mutt’s demolition in Puri, what was forgotten and overlooked was that it had many branches all over the state; and was the fountainhead of many smaller Mutts. Among the many smaller branches in different places, the Emar Mutt at Sakhigopal stands apart due to its historical importance.  

Even though the Emar Mutt of Puri owned large tracts of land in Sakhigopal, it had no Gadi or monastery. This building was made sometime during 1850-60. Like in Puri, the Emar Mutt of Sakhigopal too was on the main street leading to the temple, just a few metres away from the entrance. 

The small building was an important vestige of the old Jagannath Sadak. It is one of the oldest colonial structures of the small temple town.  The Mutt had a close connection with the Sakhigopal temple and performed many ritual services.  These included providing flowers, tulsi and fruits for the daily prasad. The mutt had its own orchard and gardens, which had hundred of coconut trees. A thick grove of coconut trees surrounded the building on three sides. 

A square building with six rooms, the verandah in the front had four arches and one arched entrance. The symbols of Vishnu are depicted at the entrance of the mutt. The Sankha Chakra and Padma are inscribed under the flag post. It functioned as the extension of the Puri mutt till 1920. It was an important halting point for the pilgrims who travelled by trains after 1898.  Post independence, it was variously used by the temple authorities and was converted as the Land Settlement Office till 1972, after which it was declared unsafe. Since then it has been abandoned and remains unoccupied. It is presently owned by the Satyabadi Gopinath Endowment Trust, who is waiting for a court judgment after which they will demolish it and make a new building.  

Even though years of neglect have rendered the building unsafe, it is still in its original state. No alteration has been done to the original structure except that one arch has been walled in.  The wooden roof beams are caving in. Vegetation is growing from the crevasses. However it can easily be restored, the original solid brickwork and lime plaster can be reworked and a few iron beams can replace the wooden beams. 

This last vestige should be properly restored with proper conservation. It can be a fitting example of the age old Mutts tradition of being social institutions which focused on spiritual and religious teachings.


On the Demolition of the Emar Mutt

Thursday, 05 September 2019 05:38 Written by

By;Anil Dhir,Columnist

Bhubaneswar,04/09/19:The iconic structure has bitten the dust. In just two days, it was barbarically leveled. The thick stone and brick walls were pulverized by bulldozers and sledgehammers, turning them into a field of dust. Given their way, they would have probably also used explosives too. The shocking speed and scale of the destruction of the Emar Mutt was heartbreaking. For nearly eight centuries, it had been a sentinel, guarding the gates of the Lord’s temple.

The Mutts of Puri have traditionally served as a primary locus for the generation and preservation of Jagannath culture, both material and intellectual. They were not only centers of scholasticism; they were also centers for the study of painting, sculpture, music, dance, chant and ritual. They were the repositories of the treasures of Hindu art and had libraries of palm leaf manuscripts and books. As centres of learning, there was an unbroken lineage of Gurushiksya parampara that could be traced back to the twelfth century India. If cultures are a tradition, something that is passed on, the role of the Mutts was very important. You have to go to Puri to understand the reverence ordinary people hold for the Mutts. 

The government’s plans appear to be more about re-jigging the area for tourism and economic activity. In wanting to develop the area, the huge and irreparable cost in terms of undermining cultural heritage seems to be something that the officials do not fully appreciate. To the officials, the negative impact by the destruction of this age old Mutts appears incidental. For the administration, the old customs of the Mutts were too stubborn, they were a hindrance for the new generation ideas. So they needed to be broken. It is an outright wiping out of the Mutt’s ancient practices. The gross injustice is that, prior to the demolition drives; their voices had apparently not been given a fair and considered hearing by the officials. 

The primary function and responsibility of the Mutts was to maintain a daily cycle of prayer.  The monks would live in spartan conditions and led humble lives, devoting themselves to the worship of Jagannath and to the care of the sick and poor. Monastic life is bound by ascetical practices expressed typically in the vows of celibacy, poverty, and obedience. Although individual monks took a vow of poverty, the Mutts were usually very wealthy because rich patrons bestowed upon them land and endowments. They were also given royal patronage.  

The rules and regulations of the monastery were set by the head of the monastery and his chosen council. The life of a monk was mainly devoted to prayers; however they were also given job titles for their day to day activities. They would often act as teachers to boys from local families. Many would farm the land, the cowsheds and orchards. They would also be engaged in copying out palm leaf manuscripts and books. Librarians cared for the manuscripts; others were put in charge of feeding and clothing the fellow monks and to look after the ill and poor who turned up at the gates. In an inventory taken in 1966, the Raghunandan Library had a collection of 44,000 books and 3000 palm leaf manuscripts. Scholars from across the country, especially Sanskrit researchers, would come to Puri for this library.  What was recovered by the State Archives  prior to the demolition of the library was a measly 4500 books and around two hundred palm leaf manuscripts, all in advanced state of decay. Many of these valuable books are termite ridden, book-wormed and beyond repair. Irretrievable heritage has been lost. 

In medieval times, the pilgrim town of Puri had very few inns, most of which were too expensive for travelers and the poor to stay in. The Mutts offered these poor people a few nights stay for free.  The Mutts also had infirmaries which were used as hospitals for the sick pilgrims and the townsmen as well. Monks often experimented with herbs and plants which they made into medicines. 

The present building which was demolished was built sometime in 1790-1800 during the Maratha occupation of Puri. It was built on the foundation of the earlier building, which had been destroyed by the marauding iconoclasts. The present Mutt had all features of Kalingan architecture. There were no external decorative features except for the carved  doorjambs which depicted four sakhas of naga-nagi, puspa, naras and lata. At the Lalatbimba there was a Grahalaxmi image seated in lotus.  The doorjambs had been extensively carved with cult icons and Nayika images. How many of these valuable pieces were saved from destruction is not known. The walls had faded murals; which had been painted over a multitude of times. The perfectly arched entrances were decorated with animal, bird and vegetative motifs. Wooden palkis, also known as Vimanas were kept in the corners, their curved bamboo poles struck high up near the roof.  These and other furniture were made of the dark and hardy Rosewood, locally knows as Sissoo, which lasted for centuries.  

The sanctum sanctorum of the Mutt had many Asthadhatu images of varying sizes. There were a multitude of Shalagrams, kept in an sequential order that had been followed for centuries. Ancient wooden chests were used to store the various habiliments and ornaments of the deities.  

The Mutt had huge collection of artifacts, vestiges of the various rituals and ceremonies. They has  large cooking  vessels, made of copper and brass, passed on from generations, in which food for hundreds of devotees was cooked during the Rath Yatra and other festivals. One wonders what happened to all of these, how many could be saved and how many were let to crumble under the debris.      

The fate of the Mutts of Puri is difficult to predict. In the wake of this wanton destruction, their future remains darkly obscure. Something very valuable is being lost, no one is talking about it and nothing is being done about it.


घ्यान क्यों करें (?)

Sunday, 01 September 2019 03:49 Written by

हम सब यह जानते हैं कि क्या करने से और क्या नही करने से, कहां टिकने से कहां से चल देने से, हमे सुख-शांति मिलती है परन्तु उस ओर जाने में हमें थोड़ी समस्या है, क्योंकि हमारा दिमाग हमेशा  हमसे प्रश्न करता है, यह करके क्या मिलेगा, ऐसा करने से क्या होगा ठीक है यहां टिक कर अच्छा लग रहा है, पर अब और देर रुककर क्या होगा, वगैरह वगैरह

घ्यान भी टिक कर करने से एक समय के बादकुछ नही कीस्थिति आती है, इस स्थिति में कुछ भी नही होता, यह एक खालीपन है, अब चूंकि यह एक निर्बाध की स्थिति है इसलिए यहां आनंद मिलता है परन्तु या तो हम ध्यान में टिकते नही, या ध्यान में टिकने पर, ऐसी स्थिति आने पर दिमाग प्रश्न करता है, ठीक है आनंद मिल रहा है पर इससे क्या होगा ? इससे मुझे क्या प्राप्त हो जाएगा ?

एक महात्मा थे, उनसे किसी ने प्रश्न किया कि ध्यान क्या है ? महात्मा कुछ देर तक चुप रहे, कुछ नही बोले, पूछने वाले ने कहा आप कहां खो गये महात्मा महात्मा बोले तुम्हारे प्रश्न का उत्तर दे रहा हूं पूछने वाले ने कहा आप तो कुछ बोले ही नही महात्मा ने कहा घ्यानकुछ नहीहै, इसलिये मैं कुछ नही बोला

अब घ्यान कुछ नही है तो क्या है और ऐसे कुछ नही से मिलेगा क्या ?

व्यक्ति जितनी बार भी कुछ नही की स्थिति में पहुंचता है, भीतर के मार्ग उर्जाओं के निर्बाध प्रवाह के लिए खुलने लगते हैं, और जैसा कि पहले कहा आनंद भी इसीलिए होता है अब प्रश्न यह है कि हमे इस आनंद से मिलेगा क्या, यदि कुछ देर टिककर यह आनंद पा भी लिया तो उससे हमारे जीवन में क्या बदल जाएगा

उत्तर उर्जांओ के निर्बाध प्रवाह में है, यह कुछ नही की स्थिति व्यक्ति की उर्जाओं को बाधारहित प्रवाह देकर नया बनाती है पूर्व में एकत्रित हुई नकारात्मकता कम होने लगती है कमजोर हो चुकी सकारात्मकता को पंख लग जाते हैं हम स्वयम की उर्जा को महसूस कर पा रहे होते हैं, हमारे भीतर और बाहर क्या चल रहा है यह हम पर प्रकट होने लगता है एक बालक के चेहरे पर जितना चटकपन होता है, उसकी आंखो मे जितना खिचाव होता है, ध्यानी की स्थिति भी वैसी ही बनने लगती है हर बार घ्यान केवल दुबारा जन्म देता है बल्कि उर्जाओं का विस्तार वहां तक करता है, जहां इससे पहले कभी छू भी नही पाए थे अब सपने गढ़ने होते हैं, दिमाग लगाकर पिरोने होते हैं, अब तो आकाश  बड़ा हो चुका है और वह हर रोज नया और आगे बड़ा हुआ आपके सामने स्वयम प्रकट करता है परन्तु कितने समर्पण के बाद, कितने लगाव से ध्यान करने के बाद, कुछ नही की स्थिति आएगी, यह इस बात पर भी निर्भर करता है कि हम अपने जीवन को अबतक कैसे जीते आऐं हैं , स्वयम को हम किस हद तक बांधकर और खोलकर जीते हैं


Wednesday, 28 August 2019 14:30 Written by

By;Vineet Tiwari


“It’s not only Karma who decides, It’s Kriya who plays the major part in it.” 

Whatever is getting real, that is only because of the combination of corresponding Karma and Kriya. Kriya is the directional or random flow of energy inside. Karma is expressing this flow by physical body, expressing either getting with the flow, against the flow or in random. With the inflow combination of Karma and Kriya, the desired things become true.  

Your hope, your will power, the positive attitude, the devotion, all these helps the flow of energy to form a packet, this the Kriya which we should opt. And just opposite to it, the fear, doubtfulness bore holes in this energy packet, we shouldn’t opt for it. Kriya always influences Karma, and if Karma supports, it strengthen more. More & more it strengthen, the time for it, to get real, comes near and near. So, at least kept yourself positive about you, no matter whether you have any reason for it or not. 

The meditation facilitates the streamlining of Kriya with in, that is by bringing down the body resistance to flow inside. So meditation provides lubrication to the formation of energy packet. You can say that what about the outside influences. Ok at least keep the inside good. This inside is energy, it by itself resonates with similar energies outside. It means that if you can deal with your within well, then within will bring the intensity from outside also.   

What modern science says about it ? Actually the modern science is not directly addressing it, however it relates the energy packet with time interval by a constant. This relation is known as Heisenberg uncertainty principle. This relation is as, the energy of energy packet multiplied by time interval is equal to some multiple of Planck’s constant. It means that whenever the energy of energy packet rises then to retain the nature of constant, a constant; the time interval has to shorten itself. 

The energy is energy and time is time, wherever they got some relation between them, irrespective of that, if that is true with modern science in one realm, then it is also true for other life processes in basic. At least the inverse proportionality between the energy packet and time interval is true, may be the constant can take a different values is different realms. Hence if you wants, your will to be real soon, then build your energy packet positively, it’s not only Karma who decides, Its Kriya who plays the major part in it.

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The state of ecstasy & thoughts

Friday, 23 August 2019 03:35 Written by

By;Vineet Tiwari 

“Nothingness is rejuvenative” 

The non-resistive behaviour of thought 

Thoughts become a problem when they form chains, when they produce stretch to our energy on multiple paths. This creates resistanceto the flow inside us & that emerge as tension, anxiety.When the thread of these chains breaks at short span, then thought starts getting one directional continuity. It’s the non-resistive behaviour of thoughts. It’s peaceful. 

The state of ecstasy is not this much 

The state of ecstasy is not this much. From multiple chain of thoughts to one way of thoughts, to no-thought state &then the state of nothingness come, here the ecstasy occur. 

Thestate of ecstasy feels as, smooth, small-small waves arising, moving and converting to drops, the moment to moment honey of pleasure inside.The body starts feeling an alignment of flow with in, an oneness & then no-ness is felt through the body. Actually, this state is not easy to describe, this is more than any pleasure, happiness & peace. 

How to attain it (?). 

Now the question is how to attainit. Firstly we have to understand one thing that everyone can get rid of the chain of thoughts.Actually, the problem is, the thought process got so much respect that we are afraid to lose it, we feel that only with the thoughtswe can retain our identity.And also, how and at which instant we start getting in thoughts, we are even not able to point it. 

All this is happening because the respective technologyis running behind it & we initiated the desired condition for this technology to run with in us. Yes, this is. Everything is happening because the respective technology got its condition. And most of the time we are doing it unknowingly. So, now do it knowingly for the state of nothingness, for ecstasy. But still the question is same, how(?). 

The ecstasy can be attain by bringing our attention to a region, or to a point or to the happenings.It is like thisthat if someone is very much attentive to something, like let’s say to someone’s face, let’s say to the darkness behind the closed eyes(at some point or not at any point). Then this attentiveness let you thoughtless, here one is not able to think about someone’s face, not able to think what’s this darkness is, one is able to see it only. So, by practising over attention, the state of ecstasy starts getting intensity & then it arises.

Staying in oneAasanain one go for long,can also bring ecstasy, but for how long one should stay? This theAasanawill tell by itself, actually after some time during the Aasanaonestarts feeling that the body is releasing inside, some type of opening is happening with in, here the ecstasy is about to come, so stay there. 

Both the above ways of attaining the ecstasy are same. They are all about bringing the attention at somewhere for long. 

What it means to us(?). 

Now the question is, what this ecstasy means to us, mere thesweetness of moments or something else(?). 

First thing is that, this is not mere, this is not small, ourwhole life processis actuallythe search of sweetness of moments. 

Second thing is, what it means to us(?). 

The mind always ask for meaning in everything. If existentially you are feeling superb for no reason then intellect come and say let’s move and do something, what lies in staying here? So one thing should be clear,if we keep demanding for meaning always, we are actually intensifying our resistance against ecstasy, may be unknowingly we are doing this, butin this way the state of ecstasy will never occur. 

Third thing is let’s understand what it means to us? It can give rebirth to us, by bringing the up-gradation to ourenergies, that is by providingthe lubrication to the path of energies. Energy just needs these lubricated path, rest they know very well, that what todo? How to upgrade? And as energy is completely connected to everything, so not a single part of life can remain unaffected from this up-gradation. On this way the occupied negativities of life start fading and the weak, the suppressed, the denied positivity start flourishing.

The more and unlimited meaning to ecstasy is that it builds the condition for the resonance with universe energy.


Saturday, 17 August 2019 02:37 Written by

By; Vineet Tiwari


May be one wants to know about the meditation. Let’s do it to know it. So get ready to meditate. 

During the practice, let own-selfaway from all worldly affairs. Why? Because one can deal with all these affairs, all these this &thats, later on, after the meditation and if meditation really works, then in more energetic way one can live with all worldly affairs. And also, what you are planning to do with all these affairs, by coming out right now, nothing. May be one is looking for some reasons to meditate, but the truth is no one can meditate with a reason, and theanother truth is there are many beautiful consequences of meditation. Meditation happens with in if the reasons are absent there. Its consequences are complete life package, so don’t look for a part in it, it influences every part of the life. After all its energy up-gradation and the energy is a very connected thing. 

So we have to jump and drown ourselves in meditation without looking for any reason or consequence in it. And that’s the beginning, here is the spirit starts rising. 

What should bethe time, at which we are beginning? Drop it, don’t think about it. What should be the duration? When it ends? Again drop it. Just begin. No matter, from how much time we are in meditation, let’s meditate long-n-long, on-n-on, deep-in-deep. Meditation always works when one stay in it. Do some more, more & more. When mind says it’s enough done, after every this phase, do some more, now feel it, we are entering in a new energy zone. Be absolutely here, right now, this moment. Let this spirit cultivate with in Which method will work,surely a method to start is a cerebral affair. Its fine,actually one is asking what to do initially(?) With which one can begin ? Actually one can start with any method, even in any way. 

Later let it happen, whichever way it goes, let it be, only then the opted method will work, any random way will work. So let the flow flows and stay in it.That’s it. 

I love the little light in this peace-y darkness, that’s my meditation.”


Wednesday, 14 August 2019 12:30 Written by

By;Vineet Tiwari 

Berhampur,14/08/19:Let the flag high, It doesn’t means that flag bearer’s rule spreads to infinite, It’s not about ego, it’s not about egoistic pride, even not about egoistic togetherness. It’s about the representation of the characteristics of community, community men and nature there. Let the flag high is to motivate them to imbibe those higher energies, which conveyedby the flag. 

What are the energies of Indian-ness (Bhartiyata) , This was the basic thoughts behind the Tirangaa. That should be something like that which includes all the possible tones of Indian-ness, that was the efforts and thought of Gandhi and Gandhi-men’s. After several distillation with time the current national flag Tirangaa came. 

The Ashok Chakra at the centre, previously Charkha- the spinning wheel at the centre, the three colours all these are the motivations to wave Indian-nessaround. 

That is not red, that is Bhagwa, The saffron. That is not red means that that is not only about sacrifice, power. That is bhagwa, the saffron, the mix of red, high energy and yellow, the higher purpose. That is about fearlessness with sense of right. That is about Ram. 

The white is pure light, peaceful light. It represents beings of that character which makes everything pure and peaceful, by involving themselves in them absolutely. This is Budhh, this is about lotus. 

The green is the colour of nature. With nature, while seeing it, while feeling it, a balance is happened inside. So green is harmonious living with nature. It’s about sustainable &Eco-friendly ways. 

Charkha convey democratic ways, it’s about self-dependency, it’s about third government the panchayat, and it’s about real independence. 

The Ashok Chakra represents the life cycle. As about life-death-life…, about Karma-result-destiny-karma-result…, about start-end-start-eternal-lity. So, becauseof this it’s the wheel of dharma i.e. the correct sense of life. 

If there is any world flag that will be of no shape no colour, an invisible one. Or that will be of all shape, all colours, and still invisible one. Means either that will be all or nothing. That will remain same in any perturbation. That will be Shiva, the well of all energies.






Friday, 09 August 2019 05:19 Written by

By;Anil Dhir 

Bhubaneswar,In the aftermath of the Jammu and Kashmir action by the Centre, the internet and the newspapers are agog with the story of Biju Babu having done the first landing during the 27th October 1947 invasion of Kashmir, and how he was instrumental in the Maharaja signing the Instrument of Accession. All the biographies, including the official hagiographic tome “The Tall Man” mention this act of bravery. Even the official sites of the Odisha government tom-toms this story.  The demand for conferring the Bharat Ratna too has been raised against the   Art 370 dilution. 

This is far from the truth. Biju Patnaik was nowhere near Srinagar or Jammu and Kashmir on that day.  In fact, he did do many landings in the later month, the first being on the 10th November 1947, and a good fourteen days after the invasion. The first landing was done by Wing Commander Karori Lal Bhatia of the Indian Air Force, flying a DC-3 Dakota. Three Dakotas of 12 Sqn took off from Wellingdon airfield at Delhi at 0500 hours for Srinagar signalling the start of the IAF operations in the 1947-48 War. Before the end of the day, 28 Dakota sorties are flown. 

Immediately after the Maharaja of Kashmir signed the Instrument of Accession on the 26th October 1947, No 12 Sqn, under the command of Wing Commander Bhatia was deputed for operations. He piloted the very first aircraft, into the Kashmir Valley on 27 October 47, carrying troops of 1st Sikh Regiment under Lt Col D R Rai. In the following weeks, the squadron also conducted bombing sorties in support of the army with the bombs being rolled out of the cargo bay by the aircrew. The fledgling Indian Air Force committed almost its entire resources to the 1947-48 Kashmir Operations. 

On 9th November, Prime Minister Nehru flew to Srinagar in an IAF Dakota piloted by Bhatia. Mehar Singh flew Maharaja Hari Singh from Jammu in another Dakota. No.12 Sqn, in the course of its regular casualty evacuation and transport duties in the next few months, airlifted 25 pounder field guns to Poonch and also ran bombing sorties with their trusted Dakotas. 

The squadron also flew the first Indian Army troops to Leh, and the second landing in Leh was done by Wing Commander Bhatia.  Karori Lal was later awarded the Vir Chakra along with many pilots of the Squadron. The award was announced in January 1950 when India became a republic and the Gallantry Awards were instituted. 

The Kashmir Operations ended with Karori Lal being made the Station Commander at the  Agra Airbase. The Transport Squadron operating under him had won 13 out of 19 Vir Chakras awarded to the IAF for its heroic deeds in the Kashmir Operations. 

This air hero died young at the age of 34 years.  In March 1948, his Dakota had been hit by the enemy artillery fire while flying to Srinagar and he was wounded with shrapnel. He was evacuated to Srinagar and operated upon. However, small shrapnel remained embedded with one of his lungs undetected which infected his lungs and caused malignant cancer. In December 1953 he was flown to Tata’s Institute at Bombay and from there to London for the treatment. He was operated twice but the disease spread fast, damaging his entire respiratory system and other vital organs. He breathed his last on 20th Jan 1954. 

Karori Lal Bhatia is a legend in the IAF. During his short stint of ten years he flew every type of aircraft that operated in the Indian theatre.  From Tiger Moths to Piston powered Wapitis, he flew Blenheims, Harvards, Hurricanes, Spitfires, Dakotas, Vampires and even the gigantic Liberators. In fact he holds the record of having flown nineteen different types of aircraft and  clocked 2842 hours of flying. 

And now Biju Babu. Yes, he did play a very important role in the Kashmir operations. His role was much more important and decisive than what is being wrongly attributed to him. It was he who suggested to Nehru to summon all the operating civilian aircraft to Delhi for the Kashmir operations. There were about a dozen private operators, mostly flying Dakotas, who were running flights in different places in the country. Private airlines like Deccan Airways, Airways India, Bharat Airways, Himalayan Aviation, Indian National Airways, Air India, Air Services of India, Assam Airways, Indamer Airways, Jamair and Dharbhanga Aviation were flying surplus World War II Dakotas.   

At Biju Patnaik’s insistence, Sardar Patel issued a command on All India Radio requisitioning all civilian aircraft. They were summoned to New Delhi and parked at the Wellingdon (Safdargunj) Airport, from where sorties were made to Kashmir. Biju Babu supervised the operations. In fact the seeds of nationalization and merging the private airlines were sown during this period.

Biju Babu saved the day for India by the massive airlifts that were carried on in the first few months of the invasion, when the entire valley was landlocked due to winter. Everything that the troops required including coal, kerosene, mules and vegetables besides the ammunition was carried by these workhorses. Biju Babu undertook many flights himself. 

Group Captain Bhatia’s flight Log Books are available at the IAF archives, in fact they are also on the internet. There are no records of Biju Babu’s flying career, except the legends. Incidentally, my research says that the first flight that Biju Babu made, he carried a dozen mules and hay for the pack animals. No small deed this, these were as vital for the troops as the ammunition and fuel.      

It is about time that an official biography of Biju Babu should be commissioned. It is heartbreaking to see so many false things being written about him. He deserves much better. In his lifetime, Biju Babu was a voracious reader, but he seldom wrote.  However, during my research, I was amazed by the sheer volume that has been written about him by other pilots of the Second World War. I have many books which have anecdotes and stories about his daredevilry.  He deserves much more and much better than what all is being dished out about him. Asking for the conferring the Bharat Ratna an honour that is rightly deserved, should not be on falsities. There are many truths and facts   which can be the base for such demands.     


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