rīmad Bhagavad Gītā 23 страница

The summary of Arjuna’s insight into the teaching is —

Self-realisation is the understanding that the Jivātman is the knower and thus different from Prakrti [that which is known as an object] and is essentially free from the Modes of Material Nature. The Jivātman is essentially subservient and completely dependant upon the Supreme Person and is ruled by Him.

The true knowledge of the Supreme Being is the understanding that He is designated by the expression ‘Para-Brahman’ and He is a vast ocean of all auspicious, excellent attributes such as knowledge, strength, glory, valour, creativity, radiance etc., which are unbounded and intrinsic to Him. His essential nature consists solely of goodness. He is the absolute antithesis of all that is evil. The origination, sustentation and dissolution of the entire universe are His sport.

Sri Krishna is Vasudeva, the Supreme Being, known from the Vedanta and reached only by service (upāsana), in the form of Bhakti.

Bhakti can be attained by the control of the senses and the mind, rejecting prohibited acts and performing obligatory works (nitya-karma) and periodic works (naimittika-karma) purely as Divine Service (kainkaryam). Bhakti is to be developed day after day through the regular practice of discrimination between the higher and lower truths.

sañjaya uvāca ity-ahaṃ vāsudevasya pārthasya ca mahātmanaḥ | saṃvādam imam aśrauṣam adbhutaṃ roma-harṣaṇam || 74 ||

Sanjaya said:

74. Thus have I heard this astounding dialogue between Vasudeva and the great-minded Arjuna, which makes my hair stand on end.

vyāsa prasādāc-chātvān etad guhyam aham param | yogaṃ yogeśvarāt kṛṣṇāt sākṣāt kathayataḥ svayam || 75 ||

75. By the grace of Vyasa have I heard this supreme mystery of Yoga as declared personally by Krishna, the Lord of Yoga.

Commentary

By the grace of Vyāsa ie., by the benefit of the psychic power of clairaudience, granted by him, I have been able to hear this supreme mystical doctrine called Yoga from Sri Krishna Himself!

rājan saṃsmṛtya saṃsmṛtya saṃvādam imam adbhutam | keśavārjunayoḥ puṇyaṃ hṛṣyāmi ca muhurmuhuḥ || 76 ||

76. O King, constantly remembering this astounding and auspicious dialogue between Sri Krishna and Arjuna, I rejoice again and again.

tacca saṃsmṛtya saṃsmṛtya rūpam aty-adbhutaṃ hareḥ | vismayo me mahān rājan hṛṣyāmi ca punaḥ punaḥ || 77 ||

77. And constantly recalling that most spectacular form of Hari, great is my amazement, O King, and I rejoice again and again.

yatra yogeśvaraḥ kṛṣṇo yatra pārtho dhanurdharaḥ | tatra śrīrvijayo bhūtir dhruvā nītir matir mama || 78 ||

78. Wherever Sri Krishna, the Lord of Yoga, and Arjuna the archer are, there abide forever prosperity, victory, wealth and righteous statesmanship — this is my firm conviction.

hariḥ oṃ tatsat

iti śrīmad bhagavad gītāsūpaniṣatsu brahma-vidyāyāṃ

yogaśāstre śrīkṛṣṇārjuna saṃvāde mokṣa-sanyāsa-yogo nāma aṣṭāḍaśo’dhyāyaḥ

Thus in the Upanishads of the Glorious Bhagavad Gita

The science of the Eternal, the Scripture of Yoga

The dialogue between Sri Krishna and Arjuna

Ends the eighteenth discourse entitled “Liberation Through Renunciation”

APPENDIX # 1

Esoteric Interpretation of the Names mentioned in the First Chapter

(Paramahamsa Yogananda)

Pāṇḍavas

Yuyudhāna — śraddha — devotion

Yudham caitany prakāśayitum eṣaṇaḥ abhilaṣamān iti |

The one who has an ardent desire to fight to express spiritual consciousness.

Uttamaujas — vīrya — Vital celibacy

Uttama oja yasya sa iti | One whose power is supreme.

Cekitāna — smriti — spiritual awareness

Ciketi jānāti iti | He who remembers, realises; one whose perception is clear.

Viraṭa — samādhi — enstacy

Viśeṣeṇa ātmani rājate iti | One who is wholly immersed in the inner Self.

Kāśirāja— prajna — insight

Pādarthān kāśuyān prakāśayan rājate vibhāti iti |

One whose illumination causes other things to be illuminated or revealed accurately.

Drupada — tivra samvega — extreme dispassion or ardent desire for liberation Drutam padam yasya iti | One whose steps are quick or swift

Dhriṣṭaketu — yama — self—restraint (Dhriṣ = courageous, ketu = chief)

Jana-ketavaḥ āḍādaḥ dhṛṣyate anena iti |

One by whose discriminative intellect difficulties are overcome.

Śaibya — niyama — observances (śī — in whom all things lie) śivam maṅgalam tat-sambandhiyam iti maṅgala-dāyakam |

One who adheres to that which is auspicious — to what is conducive to one’s welfare.

Kuntibhoja — āsana — right posture (Bhuj — to take possession of, or to rule.)

Yama kuntim kunā ātmantraṇā daiva vibhūtī ākarṣikā śaktim bhunakti pālayate yaḥ saḥ He who takes possession of and supports the spiritual force — Kunti — by which divine powers are invoked and drawn into oneself.

Yudha-manyu — prāṇāyama — Control of life force

Yudham caitanya prakāśaytum eva manu kriyā yasya saḥ |

One whose chief action is to fight to manifest divine consciousness

Purujit — pratyahāra — mental interiorization

Paurān indriya adhiṣṭhātṛi devān jayati iti |

One who has conquered the fortress of the astral powers ruling the senses.

Abhimanyu — samyama — pratyahāra and dhyāna — self mastery

Abhi sarvatra manute prakāśate iti |

One who shines intensely everywhere

Yudhiṣṭhira – viveka — discriminative awareness

Bhīma – prāṇāyāma — control of prāṇā

Arjuna — dhṛti, samyama — power of patience and self control

Sahadeva – yama — the power to observe the negative rules of morality Nakula – niyama — the power to observe the positive rules

Kauravas

Duryodhana — material desires — (dur — difficult, yodhana — to overcome )

Droṇa — vipāka — samskāra or mental impressions. (dru — to melt)

Karmaṇām dravībhāvanām vipākaḥ iti |

The fruition of actions that are dormant

Kripa — avidya — delusion (derived from klṛp — to imagine) Vastuni anyatvāni kalpayati iti | He who sees things not as they are.

Bhīṣma — asmita – sense of self — (root bhiṣ — to frighten)

Yasmāt pañca-tattvāni vibhāti saḥ |

That by which the five elements come into being or shine.

Karṇa — rāga — attachment (root kri — to do)

Karaṇa śīla iti | One who acts according to habitual tendencies to derive pleasure.

Vikarṇa — dveśa — repulsion

Akaraṇa śīla iti | One who behaves according to his habitual tendencies in avoiding pain.

Jayadratha — abhiniveśa — body bound identification

Rāmitvā anurakto bhūtvā jayati utkṛṣṭa rūpeṇa tiṣṭhati iti |

One who conquers by deep attachment to life — deep attachment to one’s continued embodied existence

Bhuriśravas (Son of Somadatta) — Karma — Material action (bhūri — repeated śravas — flow or stream)

Bhūri bahulam śravaḥ kṣaraṇam yaḥ saḥ iti |

That flow which frequently and repeatedly disappears.

Aśvathāman — āśaya — latent desires. (root ās—va — to store up, stha — to remain) āsnuvan sañcayan tiṣṭhati iti | That which remains stored up or preserved.

APPENDIX # 2

Rāmānuja’s Polemics

1. A Refutation of the Advaita (Monist) Doctrine of Unreality

Chap 2:12

na tvevāhaṃ jātu nāsaṃ na tvaṃ neme janādhipāḥ | na caiva na bhaviṣyāmaḥ sarve vayamataḥ param || 12 ||

There never was a time when I did not exist, nor you, nor any of these temporal kings. Nor will there be any time in future when all of us shall cease to be.

As regards the doctrine of Bhaskara [and the Advaitins] that the above mentioned distinctions [between the Lord and jīvas, and between the jīvas themselves] are unreal and due to some limiting condition (Māyā) — it would be highly improper [for the Lord] to make reference to distinctions at the time of imparting the [ultimate] Truth.

If we examine [Bhaskara's] theory of upādhi (adventitious limitation), which states that the apparent differences among jīvas are due only to the bodies (adventitious limitations), it must be admitted that discussion of differences is out of place when explaining the ultimate Truth, because according to the theory [of Bhaskara and the Advaitins] there are no such differences in reality. The inherent differences mentioned by the Lord are taught by the Veda also:—

'Eternal among eternals, the intelligent among the intelligent, the one among many who fulfils desires’ (Sve. Up. 6:13, Ka. Up. 2:2:13).

The meaning of this text is: — ‘Among the eternal sentient beings who are countless, He, who is the Supreme Spirit fulfils the desires of all.'

As regards the doctrine of the Advaitins that the perception of difference arises from ignorance (ajñāna or avidya) only, and is not actually real; [it may be pointed out that] the Supreme Being — whose comprehension must be perfect, free from all ignorance and its effects —must therefore have a direct cognition of the true nature of the ātman; comprised of eternal consciousness, and being without any differentiation and unchangeable. He therefore cannot possibly be aware of the so-called differences which arise from ignorance. It is, therefore, unimaginable that He would then engage Himself in activities such as teaching which are based entirely upon such a perception of differences arising from ignorance.

It may be argued that the Supreme Being, though perfectly aware of non-duality, can still be aware of such difference which persists even after sublation. For example a burnt piece of cloth may continue to look like a cloth, and that such continued [perception] of the nullified does not cause Him bondage. Such a proposition is invalidated in the light of another analogy of a similar kind, namely, the perception of the mirage. When a mirage is realised to be what it is, one does not then persist in an attempt to fetch water there from. In the same way, even if the impression of difference persists after it has been nullified by the realisation of non-dualism, it cannot impel one to activities such as teaching; for the person to whom the instruction is to be imparted is discovered to be unreal. The idea is that just as the discovery of the non-existence of water in a mirage brings an end to all efforts to get water from it, so also when all duality is negated by enlightenment, no activity like teaching disciples etc., could take place.

Nor is it acceptable that the Supreme Lord was at one time ignorant and obtained knowledge of non-duality through the Scriptures, and is still being subject to the continuation of the suppressed experiences. Such a contention contradicts the Veda (Śruti) and the Smrti (Canon Law): —

'He, who is all-knowing and all wise' (Mun.Up., 1.1.9);

His supreme power is indeed revealed as varied and inherent, and consists of omniscience, omnipotence and action' (Sve. Up. 6.8);

'I know, Arjuna, all beings of the past, present and future but no one knows Me,' etc. (Gita 7:26).

And again, if the perception of difference and distinction are said to persist even after the non-dual Self has been decisively realised, the question arises— to whom will the Lord and the succession of teachers of the tradition (Guru Parampara) impart the knowledge in accordance with their realisation? The question requires an answer. The realisation of non-duality cannot possibly coexist with the perception of differences.

If the Advaitins reply using the Bimba-Pratibimba (the original and the reflection) argument that teachers give instructions to their own reflections in the form of disciples such as Arjuna, it is absurd. For, no sane person would attempt to give instructions to his own reflection seen in precious stone, the blade of a sword or a mirror, knowing, as he does, that they are non-different from himself! The theory of the persistence of the sublated is thus impossible to maintain, because the knowledge of the non-dual Self is supposed to destroy the very ignorance in which differences external to the Self are alleged based.

'The persistence of the sublated' does indeed occur in cases where the cause is the result of some physical defect such as the seeing of two moons, in impaired eyesight known as double-vision (diplopia). This double vision cannot be nullified by the right understanding that there is only one moon. Even though the perception of the two moons may continue, it is rendered inconsequential on the strength of strong contrary evidence. For, it will not lead to any activity based upon a real experience.

But in the present context [in the case of Sri Krishna teaching Arjuna], the concept of difference — where both object and cause are admittedly unreal — is negated by the knowledge of reality. So the 'persistence of the sublated' is impossible.

Thus, if the Supreme Lord and the succession of preceptors (guru-parampara) have attained the realisation of [a non-dual] reality, their perception of duality [after realisation] and activities such as teaching proceeding from such [non-dual] realisation, are impossible. If, on the other hand, the perception of difference persists because of the continuation of ignorance and its causes, then these teachers are themselves ignorant of the Truth, and they will be incapable of teaching the Truth.

Moreover, as the preceptor has attained the realisation of the non-dual ātman and thereby overcome the ignorance obscuring Brahman and all the effects of such ignorance, there is no purpose in instructing the disciple. If it be argued that the preceptor and his teaching are just in the imagination of the disciple, the disciple and his knowledge are similarly the product of the imagination of the preceptor, and as such the ignorance in question cannot be overcome. If it is maintained that the disciple's knowledge, even though imaginary, overcomes ignorance etc., because it annuls the previous state of non-enlightenment, the same can be asserted of the preceptor's knowledge. The futility of such teachings is obvious. Enough of these unsound doctrines which have all thus been refuted!

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2. Refutation of the Advaita Doctrine that Avatāras are Unreal.

Chapter 4:6

Ramanuja states in his introduction to the Commentary that he supports the absolute reality of the Avatāras. He now goes to some lengths to refute the doctrine of the Advaitins that the Incarnations of the Lord are not real but are only illusions — Ed.

The [real] character of Sri Krishna's own Nature is established from the following

Scriptural texts: —

'He who is of sun-like colour, beyond darkness (Tamas)' (Sve. Up., 3.8)

'He who abides beyond Rajas (active matter)' (Taitt. Sam 2:2:12:5; 17:1:4:2);

'This Golden Person who is within the sun' (Cha. Up. 1:6:6);

' Within the heart, there is the Person consisting of mind, immortal and golden' (Taitt. Up.

1.6.1);

'All mortal creatures have come from the self-luminous Person' (Yaj., 32.2);

'Whose form is light, whose will is truth, who is the Self of ethereal space, who contains all actions. contains all desires. contains all odours, contains all tastes' (Cha. Up., 3.14.2); 'Like a raiment of golden colour' (Br. Up., 4.3.6).

Ātma-Māyāyā means 'by my own Māyā'. Here the term Māyā is a synonym for wisdom as stated in the lexicon (nirukta 3;9) of Yaska:— 'Māyā is wisdom, knowledge'.

Further there is the usage of authorities:—

'Through Māyā, He knows the good and bad of his creatures.'

The phrase 'by My own knowledge' means 'by My will', in other words — "without compromising My essential attributes as the Lord of the Universe, such as being immaculate, having auspicious attributes etc., I incarnate by creating a form similar to the configuration of gods, humans etc., ".

The Veda teaches the same thing:—

'He who is not subjected to birth, is manifest in various forms' (Taitt. Arany, 3.12.7).

The meaning is that His birth is quite unlike that of ordinary beings. The dissimilarity consists in His 'choosing' to be born — unlike ordinary beings whose birth is necessitated by their karma.

Thus construed, there is no contradiction either between the earlier teaching and what is taught later in the statements:— Many births of Mine have passed, O Arjuna and similarly yours also. I know them all' (4.5); 'I incarnate Myself' (4. 7); and 'He who thus knows in truth your birth and pastimes' (4.9).

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3. Refutation of the doctrine of Identity of the ātman with Brahman

Chapter 7: 19

bahūnāṃ janmanām ante jñānavān māṃ prapadyate | vāsudevaḥ sarvam iti sa mahātmā sudurlabhaḥ || 19 || At the end of many births, the enlightened one takes refuge in Me, realising that ‘Vasudeva is everything’— It is very hard to find such a great-person.

Vasudeva alone is the highest goal and also the means for attaining it is the only possible meaning of the statement — “Vasudeva is all”, because the topic started with the statements:— “For I am very dear to the wise” (7.17) and “being fully integrated, [he] is devoted exclusively to Me as the highest goal.” (7.18). This conclusion is validated also because that enlightened one described here, possesses the same qualities as the wise one described earlier.

It has already been taught that the two Natures (Prakṛti-Puruṣa) — the sentient and the insentient, have their raison d’etre in being the dependants (śeṣa) of the Supreme Being in the two verses (4 & 5) beginning with “Earth, water, fire, air, .......” and ending with .”........ But, O mighty-armed One, know that My Superior Nature is different. It is the life-principle [Jīvabhuta], by which this universe is sustained.”

Then take the section beginning with — “Therefore, I am the origin and, dissolution of the whole universe. There is nothing higher than Myself, O Arjuna” (7:6-7), and ending with— “ Know that all those states of Sattva, Rajas and Tamas have their origin in Me alone. But I am not in them; they are in Me. “ (7.12).

It has been declared in these texts that the two Natures (Prakṛti-Puruṣa), both in their states of cause and effect, depend upon Krishna for their essence, existence and activities and that the Supreme Being Krishna is superior to everything in all respects. Therefore the one who knows this truth alone can be called an enlightened one or one realising that — “All this is Vasudeva.”

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4. The Doctrine of The Path of Light or The Teaching on the Five Fires

Chapter 8:23 — 27

Now, Sri Krishna gives the teaching of the ‘Path of Light’, described in the Vedas (Chāṇḍogya Upanishad) which is applicable to both those who are Self-realised (jñanis) and to those who are devoted to the Supreme Being (bhaktas). The nature of this path is described as one of ‘nonreturn to Samsāra’. One who traverses the ‘Path of Light’, is described thus in the Chāṇḍogya Upanishad 5.10.1: —

‘So those who know it (the essential nature of the Self) thus, (as taught in the Doctrine of the Five Fires), and those too (ascetics) who dwell in the forest, worshiping with faith and practicing meditation go to (the deity ruling over) the rays of light, and from there to the Ruler of the day’.

For those who follow the Path of Light, the attainment of the Supreme Brahman and the nonreturn to birth are assured by the text;—

‘Then there is a being, non-human, who leads them to Brahman, this is the path of the gods, the way to Brahman. Those who arrive by this path do not return to the human condition’. Chan. Up., 4.15.5

‘Those who know it thus etc.’ is a Vedic formula defining the goal; it does not refer to the attainment of Self-realisation which is only a component of the Science-of-Brahman as taught by Prajāpati in the beginning. It is taught in the Vidya (meditation) of Five Fires:

‘Thus, indeed, in the fifth oblation the waters become human. This foetus having laid inside for ten or nine months or more or less, is then born’. (Chan. Up.,

5.9.1) and

‘Those with a balance of positive Karmas.......and those with a balance of negative Karmas’. (Ibid., 5.10.7).

In this statement [in the fifth oblation the waters become human] the term ‘waters’ refers to the state of existence as humans and other beings, which is generated by Karma. Water being the primary representative of the other elements of the body (ie., the body-mind complex). The Jīvātman is only ever conjoined with them, and not assimilated into them. The difference between the sentient Self and insentient body is thus set out.

Then, by the texts,

‘Those who know this’ (Ibid., 5.10.1),

‘Those who go to the rays of light’ (Ibid.), and

‘they who proceed by it return not to the human condition here’, (4;15;6) it is taught that those who know this distinction concerning the intelligent (Self) and nonintelligent (mind/body/world) — the former to be realised and the latter to be relinquished — they journey along the path of light and do not return to Samsāra.

The passage:— ‘He leads them to the Brahman’ (Ibid., 4.15.5), indicates that the Brahman is attained by both the Self-realised (jñāni) as well as the devotees (bhaktas) and also because of the maxim of Tat-kratu-nyaya — what is obtained through worship should be in accordance with the worship — therefore the Self, freed from material trammels should be constantly meditated upon as having its sole joy in absolute subservience to the Supreme Brahman who is Over-Self of the Self. (Brhad Aranyaka Up. 3;7;22 & Shatapatha. Brahmana; 14.6.5.5.30).

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5. A Polemic Against the Advaita interpretation of 13:2

(A Summary of the Śrībhāṣya)

Some [the followers of Advaita, Bhāskara and the Bhedābheda school of Advaita taught by Yādavaprakāśa] claim that the sentence — ‘And know Me as the Knower’ should be understood as expressing absolute identity between the individual Self (jīva-atma) and the Supreme Self (parama-atma). Thus, according to their view, the Lord (Ishvara), who is Existence-knowledgeBliss Absolute must somehow have become the individual Self, as it were, through nescience (ajñana or ignorance). According to their doctrines the teaching of identity given here is intended to remove that nescience. When one is confronted with a rope which is mistaken for a snake, one becomes terrified, but, if a reliable person declares:— ‘This is a rope, and not a snake’! the ignorance (the cause of fear) is removed. Thus, this teaching of the Lord, who is the most reliable person, [allegedly] removes the erroneous notion of the individual Self (Kshetrajña) being different from Him.

Such commentators should be questioned in the following manner:—

‘Is this Teacher — Sri Krishna, the Supreme Ruler, one who has dispelled nescience through the direct personal perception of the absolute unity of the ātman or is He not?

If He has indeed realised complete identity with all the Selves, then the perception of duality like Himself being the teacher and Arjuna the pupil, and the act of teaching, become meaningless, because [according to them] it would be impossible [for an enlightened person] to superimpose a false idea [of difference] on the ātman which is in reality pure undifferentiated Consciousness.

If, however, one argues that Krishna's ignorance has not been removed on account of His lack of Self-realisation, then, because He is ignorant, it is utterly impossible for Him to teach the Science of Self-realisation. Elsewhere it has been stated:— ‘The wise, who have realised the truth, will instruct you in knowledge’ (4.34). Thus, arguments of this nature must be rejected as coming from ignorant men who are intent upon misleading people in order to establish their [false] views which are contradicted by all Vedas, Smrtis, Itihasas, Puranas, logic and even their own words!

Relationship between Selves, Matter and the Supreme Being

This is the truth — some of the Vedic texts declare that insentient matter, the sentient being (the individual Self) and the Supreme Brahman are different in nature from one another — their relationship is described as being the object of enjoyment, the enjoyer (subject) and the Supreme Ruler, for example —

 'From Primordial Nature (Prakrti), the Possessor of Māyā (the Lord) projects this world, in which another (the individual Self) is confined by Māyā (The Power of Cosmic Delusion). Sve. Up. 4.9.

 'Realise then that Māyā is Prakrti and the Possessor of Māyā the Great Lord' ((Sve. Up. 4-10);

 'The Material Nature — Prakrti is perishable; the immortal and imperishable is Hara (the individual Self); and the Lord alone rules over both the perishable Prakrti and the imperishable individual Self' (Sve. Up., 1.10).

Here, in the expression, The immortal and the imperishable is Hara, the enjoyer (ie., individual Self) is called Hara (one who seizes) because it grasps matter as an object of its own enjoyment.

Furthermore:—

 'He is the cause, the Lord of the [individual Self who is the] lord of senses. He has no progenitor and no superior' (Sve. Up. 6.9)

 'He is the ruler of Prakrti, of the individual Self, and is the regulator of the Gunas' (Ibid., 6.16);

 'He is the Lord of the Universe, the Ruler of individual Selves, the eternal, the auspicious and the unchanging' (Ma. Na. Up. 11:3).

 'The two unborn—the knowing Lord and the unknowing individual Self, the sovereign and the subject' (Sve. Up. 1.9);

 'The Constant among things inconstant, the Intelligent among the things intelligent, the one who grants the desires of the many' (Ibid, 6.13. & Kath. Up. 5.13).

 ‘When one knows the enjoyer, the object of enjoyment and Impeller...' (Sve.Up. 1.12).

 'Regarding the individual Self and the Impeller to be different, and blessed by Him, It attains immortality' (Ibid. 1.6)

 'Of these two, the one partakes of the sweet Pippala fruit, the other radiates in his splendour without partaking at all (Ibid., 4.6 and Mun. Up. 3.1.1).

Further: —

'There is one unborn female, red, white and black, who produces many creatures like herself; there is another unborn being who loves her and is close to her; there is yet another male unborn who after having enjoyed her, gives her up (Mun. Up. 4.5).

'The cow (ie. Prakrti) that has no beginning or end is the mother and source of all beings. (Chulika.Up 5)

'On the self-same tree, the individual Self sits sunken in grief, and being ignorant and powerless, it grieves. When it sees the other, the gracious Lord and His Glory it attains freedom from grief (Sve. Up. 4.7)

The following passages of the Gita also stress the same point:—

'This Prakrti, thus; divided eightfold, composed of Ahamkara etc., is Mine. 'This is My lower Prakrti Know My higher Prakrti to be distinct from this—the Life Principle, by which the universe is sustained (7.4-5.);

'All beings, O Arjuna, enter into My Nature at the end of a cycle. These I send forth again at the beginning of a cycle. Resorting to Prakrti, which is My own, I send forth again and again all this multitude of beings, helpless under the sway of Prakrti' (9.7-8);

'Under my control, Prakrti gives birth to all that moves, and that which does not move. And because of this, O Arjuna, does the world spin' (9.10)

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