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Bhagavad Gita: 18: Moksha-samnyasa Yoga

Posted by kathavarta on November 8, 2008

ARJUNA SAID:
1. ‘Of Samnyasa’ O Mighty-armed, I desire to know the truth, O Hrishikesa, as also of ‘tyaga’, severally, O Slayer of Kesin.

LORD KRISHNA SAID:
2. Sages understand ‘Samnyasa’ to be the renouncement of interested works; the abandonment of the fruits of all works, the learned declare, is ‘tyaga’.
3. That action should be abandoned as an evil, some philosophers declare; while others (declare) that acts of sacrifice, gift and austerity should not be given up.
4. Learn from Me the truth about this abandonment, O best of the Bharatas; abandonment,verily, O best of men, has been declared to be of three kinds.
5. Practice of worship, gift and austerity should not be given up; it isquite necessary; worship, gift and austerity are the purifiers of thewise.
6. But even those actions should be performed, setting aside attachment and the fruits; this, O son of Pritha, is My firm and highest belief.
7. Verily, the abandonment of an obligatory duty is not proper; the abandonment there of from ignorance is declared to be Tamasic.
8. Whatever act one may abandon because it is painful, from fear of bodily trouble, he practises Rajasic abandonment and he shall obtain no fruit whatever of abandonment.
9. Whatever obligatory work is done, by Arjuna, merely because it ought to be done,by abandoning attachment and also the fruit, that abandonment is deemed to be Sattvic.
10. He hates not evil action, nor is he attached, toa good one – he who has abandoned, pervaded by Sattva and possessed of wisdom, his doubts cut asunder.
11. Verily, it is not possible foran embodied being to abandon actions completely; he who abandons the fruits of actions is verily said to be an abandoner.
12. The threefold fruit of action – evil, good and mixed – accrues after death to non-abandoners, but never to abandoners.
13. These five factors in the accomplishment of all action, know thou from Me, O mighty-armed, as taught in the Sankhya which is the end ofaction.
14. The seat and actor and the various organs and the several functions of various sorts and the Divinity also, the fifth among these.
15. Whatever action a man does by the body, speech and mind, right or the opposite, these five are its causes.
16. Now, such being the case, verily, he who as untrained in understanding, looks on the pure Self as the agent, that man of perverted intelligence sees not.
17. He who is free from egotisticnotion, whose mind is not tainted – though he kills these creatures, he kills not, he is not bound.
18. Knowledge, the object known, the knower, (form) the threefold impulse to action; the organ, the end, the agent, from the threefold basis of action.
19. Knowledge and actionand the agent are said in the science of gunas to be of three kindsonly, according to the distinction in gunas. Hear thou duly of them.
20. That by which a man sees the one Indestructible Reality in allbeings, inseparate in the separated ––hat knowledge know thou as Sattvic.
21. But that knowledge which by differentiation, sees inall the creatures various entities of distinct kinds, that knowledge know thou as Rajasic.
22. But that which clings to one single effect as if it were all, without reason, having no real object andnarrow, that is declared to be Tamasic.
23. An action which is ordained, which is free from attachment, which is done without love or hatred by one not desirous of the fruit, that action is declared to be Sattvic.
24. But the action which is done by one longing for pleasures, or done by the egotistic, costing much trouble, that is declared to be Rajasic.
25. The action which is undertaken from delusion, without regarding the consequence, loss, injury and ability,that is declared to be Tamasic.
26. Free from attachment, not given to egotism, endued with firmness and vigour, unaffected in success and failure, an agent is said to be Sattvic.
27. Passionate, desiringto attain the fruit of action, greedy, cruel, impure, subject to joyand sorrow, such an agent is said to be Rajasic.
28. Unsteady, vulgar, unbending, deceptive, wicked, indolent, desponding and procrastinating, (such) an agent is said to be Tamasic.
29. The threefold division of intellect and firmness according to qualities,about to be taught fully and distinctively (by Me), hear thou, O Dhananjaya.
30. That which knows action and inaction, what ought tobe done and what ought not to be done, fear and absence of fear, bondage and liberation, that intellect is Sattvic, O Partha.
31. That by which one wrongly understands Dharma and Adharma and also whatought to be done and what ought not to be done, that intellect, OPartha, is Rajasic.
32. That which, enveloped in darkness, sees Adharma as Dharma and all things perverted, that intellect, O Partha, is Tamasic.
33. The firmness which is ever accompanied by Yoga and by which the activities of thought, of life-breaths and sense-organs, O Partha, are held fast, such a firmness is Sattvic.
34. But the firmness with which one holds fast to Dharma and pleasures and wealth, desirous ofthe fruit of each on its occasion, that firmness, O Partha, is Rajasic.
35. That with which a stupid man does not give up sleep, fear, grief, depression and lust, that firmness, O Partha, is Tamasic.
36. And now hear from Me – O lord of the Bharatas – of the threefold pleasure, in which one delights by practice and surely comes to the end of pain.
37. That which is like poison at first, at the end, like nectar that pleasure is declared to be Sattvic, born of the purity of one’s own mind.
38. That pleasure which arises from the contact of the sense-organ with the object, at first like nectar, in the end like poison, that is declared to be Rajasic.
39. The pleasure which at first and in the sequel is delusive of the self, arising from sleep,indolence and heedlessness, that pleasure is declared to be Tamasic.
40. There is no being on earth, or again in heaven among the Devas, that can be free from these three gunas born of Prakriti.
41. Of Brahmanas and Kshatriyas and Vaisyas, as also of Sudras, O Parantapa, the duties are divided according to the qualities born of nature.
42. Serenity, self-restraint, austerity, purity, forgiveness and also uprightness, knowledge, wisdom, faith – these are the duties of the Brahmanas, born of nature.
43. Bravery, boldness, fortitude, promptness, not flying from battle, generosity and lordliness are the duties of the Kshatriyas, born of nature.
44. Ploughing, cattle-rearing and trade are the duties of the Vaisyas, born of nature. And of the nature of service is the duty of the Sudra, born of nature.
45. Devoted each to his own duty, man attains perfection; how one, devoted to one’s own duty, attains success, thatdo thou hear.
46. Him from whom is the evolution of (all) beings,by whom all this is pervaded – by worshipping Him with his proper duty, man attains perfection.
47. Better is one’s own duty (though) destitute of merits, than the duty of another well performed. Doing theduty ordained according to nature one incurs no sin.
48. The duty born with oneself, O son of Kunti, though faulty, one ought not to abandon; for, all undertakings are surrounded with evil, as fire with smoke.
49. He whose reason is not attached anywhere, whose self is subdued, from whom desire has fled, he by renunciation attains the supreme state of freedom from action.
50. How he who has attained perfection reaches Brahman, that in brief do thou learn from Me, O son of Kunti – that supreme consummation of knowledge.
51. Endued witha pure reason, controlling the self with firmness, abandoning sound andother objects and laying aside love and hatred;
52. Resorting to asequestered spot, eating but little, speech and body and mind subdued,always engaged in meditation and concentration, endued with dispassion;
53. Having abandoned egotism, strength, arrogance, desire, enmity, property, free from the notion of “mine”, and peaceful, he is fit for becoming Brahman.
54. Becoming Brahman, of serene self, he neither grieves nor desires, treating all beings a like; he attains supremedevotion to Me.
55. By Devotion he knows Me in truth, what and who I am; then, knowing Me in truth, he forth with enters into Me.
56. Doing continually all actions whatsoever, taking refuge in Me – by My Grace he reaches the eternal undecaying Abode.
57. Mentally resigning all deeds to Me, regarding Me as the Supreme, resorting to mental concentration, do thou ever fix thy heart in Me.
58. Fixing thy heart in Me, thou shalt, by My Grace, cross over all difficulties; but if from egotism thou will not hear (Me), thou shalt perish.
59. If, indulging egotism, thou thinkest ‘I will not fight’, vain is this, thy resolve; nature will constrain thee.
60. Bound (as thou art), O son of Kunti, by thy own nature-born act, that which from delusion thou likest not to do, thou shalt do, though against thy will.
61. The Lord dwells in the hearts of all beings, O Arjuna, whirling by Maya all beings (as if) mounted on a machine.
62. Fly unto Him for refuge with all thy being. O Bharata; by His Grace shalt thou obtain supreme peace (and) the eternal resting place.
63. Thus has wisdom, more secret than all that is secret, been declared to thee by Me; reflect thou over it all and act as thou pleasest.
64. Hear thou again My word supreme, the most secret of all; because thou art My firm friend, therefore will I tell thee what is good.
65. Fix thy thought on Me, be devoted to Me, worship Me, do homage to Me. Thou shalt reach Myself. The truth do I declare to thee; (for) thouart dear to Me.
66. Abandoning all righteous deeds, seek me as thy sole refuge; I will liberate thee from all sins; do thou not grieve.
67. This (which has been taught) to thee is never to be taught to one who is devoid of austerities, nor to one who is not devoted, nor to one who does not do service, nor to one who speaks ill of Me.
68. He who with supreme devotion to Me will teach this Supreme Secret to My devotees, shall doubtless come to Me.
69. Nor is there any among men who does dearer service to Me than he; nor shall there be another on earth dearer to Me than he.
70. And he who will study this sacred dialogue of ours, by him I shall have been worshipped by the sacrifice of wisdom, I deem.
71. And the man also who hears, full of faith and free from malice even he, liberated, shall attain to the happy worlds of the righteous.
72. Has it been heard by thee, O Partha, with an attentive mind? Has the delusion of ignorance been destroyed, O Dhananjaya?

ARJUNA SAID:
73. Destroyed is delusion and I have gained recognition through Thy Grace, O Achyuta. I am firm, with doubts gone. I will do Thy word.

SANJAY SAID:
74. Thus have I heard this wonderful dialogue between Vasudeva and the high-souled Partha, which makes the hair stand on end.
75. Through the grace of Vyasa have I heard this Supreme and mostsecret Yoga direct from Krishna, the Lord of Yoga, Himself declaring it.
76. O King, remembering every moment this wonderful and holy dialogue between Kesava and Arjuna, I rejoice again and again.
77. And remembering every moment the most wonderful Form of Hari, great is my wonder, O king and I rejoice again and again.
78. Wherever is Krishna, the Lord of Yoga, wherever is Arjuna, thearcher, there fortune, victory, prosperity and polity are established, I deem.

Translated by Alladi Mahadeva Sastry; Published by Samata Books, Chennai for www.celextel.org.
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Bhagavad Gita: 17: Shraddhatraya-Vibhaga Yoga

Posted by kathavarta on November 8, 2008

Shraddhatraya-Vibhaga Yoga (Means THE THREEFOLD FAITH)

ARJUNA SAID:
1. Who so Worship, setting aside the ordinance of the scripture, endued with faith – what faith is theirs? Is it Sattva, or Rajas, or Tamas?
THE BLESSED LORD SAID:
2. Threefold is that faith born of the individual nature of the embodied – Sattvic, Rajasic and Tamasic. Do thou hear of it.
3. The faith of each is in accordance with his nature, O Bharata. Theman is made up of his faith; as a man’s faith is, so is he.
4. Sattvic men worship the Gods; Rajasic the Yakshas and the Rakshasas; the others – Tamasic men – the Pretas and the hosts of Bhutas.
5. Those men who practise terrific austerities not enjoined by the scripture, given to hypocrisy and egotism, endued with the strength oflust and passion;
6. Weakening all the elements in the body – foolsthey are – and Me who dwell in the body within; know thou these to beof demoniac resolves.
7. The food also which is dear to each is threefold, as also worship, austerity and gift. Do thou hear of this, their distinction.
8. The foods which increase life, energy, strength, health, joy and cheerfulness, which are savoury and oleaginous, substantial and agreeable, are dear to the Sattvic.
9. The foods that are bitter, sour, saline, excessively hot, pungent, dryand burning, are liked by the Rajasic, causing pain, grief and disease.
10. The food which is stale, tasteless, putrid and rotten, refuse and impure, is dear to the Tamasic.
11. That worship is Sattvic which is offered by men desiring no fruit, as enjoined in the Law, with a fixed resolve in the mind that they should merely worship.
12. That which is offered, O best of the Bharatas, with a view to reward and for ostentation, know it to be a Rajasic worship.
13. They declare that worship to be Tamasic which is contrary to the ordinances, in which no food is distributed, which is devoid of mantras and gifts and which is devoid of faith.
14. Worshipping the Gods,the twice-born, teachers and wise men – purity, straightforwardness, continence and abstinence from injury are termed the bodily austerity.
15. The speech which causes no excitement and is true, as also pleasantand beneficial and also the practice of sacred recitation, are said toform the austerity of speech.
16. Serenity of mind, good-heartedness, silence, self-control, purity of nature – this is called the mental austerity.
17. This three fold austerity, practised by devout men with utmost faith, desiring no fruit, they call Sattvic.
18. That austerity which is practised with the object of gaining good reception, honour and worship and with hypocrisy, is said to be of this world, to be Rajasic, unstable and uncertain.
19. The austerity which is practised out of a foolish notion, with self-torture, or for the purpose of ruining another, is declared to be Tamasic.
20. That gift which is given – knowing it to be a duty to give – to one who does no service, in place and in time and to a worthy person, that gift is held Sattvic.
21. And that gift which is given with a view to a return of the good, or looking for the fruit, or reluctantly, that gift is held to be Rajasic.
22. The gift that is given at a wrong placeor time, to unworthy persons, without respect or with insult, that is declared to be Tamasic.
23. “OM, TAT, SAT” : this has been taught to be the triple designation of Brahman. By that were created of oldthe Brahmanas and the Vedas and the sacrifices.
24. Therefore, with the utterance of ‘AUM’, are the acts of sacrifice, gift and austerity, as enjoined in the scriptures, always begun by the students of Brahman.
25. With ‘Tat’, without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by the seekers of moksha.
26. The word ‘Sat’ is used in the sense of reality and of goodness; and so also, O Partha, the word ‘Sat’ is used in the sense of an auspicious act.
27. Devotion to sacrifice, austerity and gift is also spoken of as ‘Sat’; and even action in connection with these iscalled ‘Sat’.
28. Whatever is sacrificed, given, or done and whatever austerity is practised, without faith, it is called ‘Asat’, O Partha; it is naught here or here-after.

Translated by Alladi Mahadeva Sastry; Published by Samata Books, Chennai for www.celextel.org.
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Bhagavad Gita: 16: Daivasura sampat Vibhaga Yoga

Posted by kathavarta on November 8, 2008

Daivasura sampat Vibhaga Yoga (Means SPIRITUALITY AND MATERIALISM)

LORD KRISHNA SAID:
1. Fearlessness, purity of heart, steadfastness in knowledge and Yoga; alms-giving, self-restraint and worship, study of one’s own (scriptures), austerity, uprightness;
2. Harmlessness, truth, absence of anger, renunciation, serenity, absence of calumny, compassion to creatures, un-covetousness, gentleness, modesty, absence of fickleness;
3. Energy, forgiveness; fortitude, purity, absence of hatred, absence of pride; these belong to one born for a divine lot, O Bharata.
4. Ostentation, arrogance and self-conceit, anger asalso insolence and ignorance, belong to one who is born, O Partha, fora demoniac lot.
5. The divine nature is deemed for liberation, the demoniac for bondage. Grieve not, O Pandava; thou art born for a divine lot.
6. There are two creations of beings in this world, the divine and the demoniac. The divine has been described as length; hear from Me, O Partha, of the demoniac.
7. Neither action nor inaction do the demoniac men know; neither purity nor good conduct nor truth is found in them.
8. They say, “the universe is unreal, without a basis, without a Lord, born of mutual union, brought about by lust; what else?”
9. Holding this view, these ruined souls of small intellect, of fierce deeds, rise as the enemies of the world for its destruction.
10. Filled with insatiable desires, full of hypocrisy, pride and arrogance,holding unwholesome views through delusion, they work with unholy resolve;
11. Be set with immense cares ending only with death, sensual enjoyment their highest aim, assured that that is all;
12. Bound by hundreds of bands of hope, given over to lust and wrath, they strive to secure by unjust means hoards of wealth for sensual enjoyment.
13. This to-day has been gained by me; this desire I shall attain; this is mine and this wealth also shall be mine in future.
14. “That enemy has been slain by me and others also shall I slay. I am a lord. I enjoy, I am successful, strong and healthy.”
15. “I am rich and well-born. Who else is equal to me? I will sacrifice, I will give, I will rejoice.” Thus deluded by un-wisdom.
16. Bewildered by many a fancy, entangled in the snare of delusion, addicted to the gratification of lust, they fall into a foul hell.
17. Self-honored, stubborn, filled with the pride and intoxication of wealth, they perform sacrifices in name with hypocrisy, without regard to ordinance.
18. Given over to egotism, power, haughtiness, lust and anger, these malicious people hate Me in their own and others’ bodies.
19. These cruel haters, worst of men, I hurl these evil-doers for ever in the worlds into the wombs of the demons only.
20. Entering into demoniac wombs, the deluded ones, in birth after birth, without ever reaching Me, O son of Kunti, pass into a condition still lower than that.
21. Triple is this, the gate to hell, destructive of the self; LUST, WRATH and GREED. Therefore, these three,one should abandon.
22. A man who is released from these, the three gates to darkness, O son of Kunti, does good to the self and thereby reaches the Supreme Goal.
23. He who, neglecting the scriptural ordinance, acts under the impulse of desire, attains not perfection, nor happiness, nor the Supreme Goal.
24. Therefore, the scriptureis thy authority in deciding as to what ought to be done and what oughtnot to be done. Now, thou oughtest to know and perform thy duty laid down in the scripture-law.

Translated by Alladi Mahadeva Sastry; Published by Samata Books, Chennai for www.celextel.org.
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Bhagavad Gita: 15: Purushotama-prapti Yoga

Posted by kathavarta on November 8, 2008

Purushotama-prapti Yoga (Means THE SUPREME SPIRIT)

LORD KRISHNA SAID:
1. They speak of the indestructible Asvattha having its root above and branches below, whose leaves are the metres. He who knows it knows theVedas.
2. Below and above are its branches spread, nourished by the gunas, sense-objects its buds; and below in the world of man stretch forth the roots ending in action.
3. Its form is not perceived assuch here, neither its end nor its origin nor its existence. Having cut as under this firm-rooted Asvattha with the strong sword of dispassion.
4. Then That Goal should be sought for, whither having gone none return again. “I seek refuge in that Primeval Purusha whence streamed forth the Ancient Current.”
5. Free from pride and delusion, with the evil of attachment conquered, ever dwelling in the Self, their desire shaving completely turned away, liberated from the pairs of opposites known as pleasure and pain, the un-deluded reach that Goal Eternal.
6. That the sun illumines not, nor the moon, nor fire; That is My Supreme Abode, to which having gone none return.
7. A ray of Myself, the eternal Jiva in the world of Jivas, attracts the senses, with Manas the sixth, abiding in Prakriti.
8. When the Lord acquires a body and when He leaves it, He takes these and goes, as the wind takes scents from their seats.
9. The ear, the eye and the touch, the taste and the smell, using these and the Manas, he enjoys the sense-objects.
10. Him who departs, stays and enjoys, who is conjoined with gunas, thedeluded perceive not; they see, who possess the eye of knowledge.
11. Those who strive, endued with Yoga, perceive Him dwelling in the self; though striving, those of unrefined self, devoid of wisdom, perceive Him not.
12. That light which residing in the sun illumines the whole world, that which is in the moon and in the fire, that light do thou know to be Mine.
13. Penetrating the earth I support all beings by (My) Energy; and having become the watery moon I nourish all herbs.
14. Abiding in the body of living beings as Vaisvanara, associated with Prana and Apana, I digest the four fold food.
15. And I am seated in the hearts of all; from Me are memory, knowledge, as well as their loss; it is I who am to be known by all the Vedas, I am indeed the author of the Vedanta as well as the knower of the Vedas.
16. There are these two beings in the world the perishable and the imperishable; the perishable comprises all creatures, the immutable is called the imperishable.
17. But distinct is the Highest Spirit spoken of as the Supreme Self, the indestructible Lord who penetrates and sustains the three worlds.
18. Because I transcend the perishable and am even higher than the imperishable, therefore am I known in the world and in the Veda as ‘Purushottama’, the Highest Spirit.
19. He who, un-deluded, thus knows Me, the Highest Spirit, he, knowing all, worships Me with his whole being, O Bharata.
20. Thus, this most Secret Science has been taught by Me, O sinless one; on knowing this, (a man) becomes wise, O Bharata and all his duties are accomplished.

Translated by Alladi Mahadeva Sastry; Published by Samata Books, Chennai for www.celextel.org.
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Bhagavad Gita: 14: Gunatraya Vibhaga Yoga

Posted by kathavarta on November 8, 2008

Gunatraya Vibhaga Yoga (Means THE THREE GUNAS)

LORD KRISHNA SAID:
1. I shall again declare that sublime knowledge, the best of all knowledges; which having learnt, all the sages have passed to high perfection from here.
2. They who, having resorted to this knowledge, have attained to unity with Me, are neither born in the creation, nor disturbed in the dissolution.
3. My womb is the great Brahman; in that I place the germ; thence, O Bharata, is the birth of all beings.
4. Whatever forms are produced, O son of Kunti, in any wombs whatsoever, the Great Brahman is their womb, I the seed-giving Father.
5. Sattva, Rajas, Tamas – these gunas, O mighty-armed, born of Prakriti, bind fast in the body the embodied, the indestructible.
6. Of these, Sattva, which, from its stainlessness, is lucid and healthy, binds by attachment to happiness and by attachment to knowledge, O sinless one.
7. Know thou Rajas (to be) of the nature of passion, the source of thirst and attachment; it binds fast, O son of Kunti, the embodied one by attachment to action.
8. But, know thou Tamas to be born of un-wisdom, deluding all embodied beings; by headlessness, indolence and sloth, it binds fast, O Bharata.
9. Sattva attaches to happiness, rajas to action, O Bharata, while Tamas,enshrouding wisdom, attaches, on the contrary, to heedlessness.
10. Sattva arises, O Bharata, predominating over Rajas and Tamas; and Rajas, over Sattva and Tamas; so Tamas, over Sattva and Rajas.
11. When at every gate in this body there shoots up wisdom-light, then it may be known that Sattva is predominant.
12. Greed, activity, the undertaking of works, unrest, desire – these arise when Rajas is predominant, O lord of the Bharatas.
13. Darkness, heedlessness, inertness and error – these arise when Tamas is predominant, O descendant of Kuru.
14. If the embodied one meets death when Sattva is predominant, then heattains to the spotless regions of the knowers of the Highest.
15. Meeting death in Rajas, he is born among those attached to action; and dying in Tamas, he is born in the wombs of the irrational.
16. The fruit of good action, they say, is Sattvic and pure; while the fruit of rajas is pain and ignorance is the fruit of tamas.
17. From Sattva arises wisdom and greed from Rajas; heedlessness and error arise from Tamas and also ignorance.
18. Those who follow Sattva go upwards; the Rajasic remain in the middle; and the Tamasic, who follow in the course of the lowest guna, go downwards.
19. When the seer beholds not an agent other than the gunas and knows Him who is higher than the gunas, he attains to My being.
20. Having crossed beyond these three gunas, which are the source of the body, the embodied one is freed from birth, death, decay and painand attains the immortal.

ARJUNA SAID:
21. By what marks, O Lord, is he known who has crossed beyond those three gunas? What ishis conduct and how does he pass beyond those three gunas.

LORD KRISHNA SAID:
22. Light and activity and delusion present, O Pandava, he hates not, nor longs for them absent.
23. He who, seated as a neutral, is not moved by gunas; who, thinking that gunas act, is firm and moves not;
24. He to whom pain and pleasure are a like, who dwells in the Self, to whom a clod of earth and stone and gold are alike, to whom the dear and the un-dear are alike, who is a man of wisdom, to whom censure and praise are same;
25. The same in honour and disgrace, the same towards friends and enemies, abandoning all undertakings – he is said to have crossed beyond the gunas.
26. And he who serves Me with unfailing Devotion of Love, he, crossing beyond those three gunas, isfitted for becoming Brahman.
27. For I am the abode of Brahman, the Immortal and the Immutable, the Eternal Dharma and the unfailing Bliss.

Translated by Alladi Mahadeva Sastry; Published by Samata Books, Chennai for www.celextel.org.
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