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ante\ growing more and more devoted and attentive

as knowledge(or wisdom)ripenes, and becoming moreand

more abstracted from external matters towards which the

senses pull, one soon reaches the summit of wisdom.

After attaining wisdom, he attains Supreme Peace, viz

Nirvana(Spiritual Bliss).

&c.

40. 'The ignorant, non-earnest, skeptic-minded,

perishes. To the skeptic-minded, this world is

not, nor the other,nor happiness.'

A-jflahorignorant:is he who is uninstructed in wisdom.

¦ A-sraddha-dhdnah or the non-earnest: is he who lacks

faith or fervour,even after instruction.

The skeptic: is he who doubts the knowledge he

has received.

The man ofthis disposition perishes. That is, that to

the man who doubts the true nature of atma,which is

taught him, there is neither this material world,nor the

other(svarga etc).

That is to say, he forfeits all the fruits of man's ambi

tion; dharma,artha Sind kdma\ while so, whence moksha?

For,all the ambitions of man are gratifiable by carry

ing out .some one or the other of ^astra-enjoined duties.

And fulfilment ofany desire is dependenton the conviction

of an atma existing distinct from the body.

Whoso doubts therefore the very existence of atma

cannot share in the smallest fraction of(spiritual) bliss.

&c.

41. 'No deeds bind him, Dhanaftjaya*I, whose works

are yoga-dedicated, whose doubts are wisdom-

cut, whose mind is firmly-fixt'

Work, yoga-dedicated {)'oga-sanyasta-karma)'\ yoga is

karma-yoga,or the Mode of performing works in the man

ner inculcated (above). Dedication or resignation means;

that work is performed from the stand-point of wisdom.

(When so performed the binding power ofwork becomes

nullified).

Also in the manner inculcated,doubts concerning atma

are dispelled by atma-wisdom.

Aimavantam=inanasvinatn(self-contained)or he whose

mind is untrammelled or unassailed by any doubts, or

whose mind has attained to a state of unshakable certitude

as regards atma,—from the teaching received.

No string ofendless deeds,done by him,can ever bind

such a person. .

&c.

42. 'With the sword of wisdom, then, Bharata 1,^

cleaving all this ignorance-born doubt settling

in thy heart, arise, and practise (karma) yoga.'

With thesword ofatma-wisdom,therefore,asimparted

by Me, sever all the long-standing ignorance-born doubts

concerning atma,harbouring in thy bosom,and take thy

selfto practising karma-yoga in the manner that I have

inculcated.

To carry out My injunctions,then,arise, O Bharata

OM TAT SAT.

Thus closes Discourse Four,

named,Jfldna- Yoga,pr the Path of Knowledge

With Sri RdmdnujcCs Commentary thereon.

Between ^ri Krishna and Aijuna,

In the Science of Yoga,

In the Divine Knowledge ofthe Upanishads

Or the Chants ofBhagavan.

The Bhagavad-Gita.

I. Aijuna,(see note 3, p.42).

==========

SRI

BHAGAVAD-GITA

THE DIVINE LAY,

WITH

SRl RAMANUJA'S YISISHTADYAITA

COMMENTARY.

LECTURE V.

NAMED,

KARMASANYAsa-YOGA,

THE TOPIC ON WORK-RENUNCIATION.

Sri Ydmunacharya,

Toshow,that mode ofworks,bingssoon the fruit, to men.

Book Five begins, and then dwellson the Brahma-Ken,*

®^hagavad-G^a

WITH

SRi RAMANUJA'S VISISHTADVAITA COMMENTARY.

FIFTH LECTURE,

KARMA-SANYASA-YOGA,

ON WORK-RENUNCIATION.

PROEM.

JN Lecture Four,the wisdom-(or knowledge)aspectof

Karma-Yoga was treated of, with special reference to

the importance ofthe wisdom-element in it.

In Lecture Three,it was shown thateven to the person

who may be qualified to practise Jflana-Yoga, Karma-

Yoga •(or method of works) was still preferable, inas

much as jflana or atma-wisdom is involved therein ; inas

much as works are destitute of accidents (such as attend

jflana-yoga), easy to perform, and constitute per se an

independent Means.

In the Present(Fifth)Lecture, Karma-Yoga isexami

ned in its character ofexpeditiousness as compared with

Jflana-Yoga,—in effecting atina-attainment;and as to how it

should be practised by eliminating the element there

from ofones' being the actor.

How jfiana(wisdom)is seen from this stand-point is

also investigated.

Questions Arjuna:—

&c.

I. 'On renouncal of work, Krishna!^ and again oq

doing of works {yoga), dost Thou descant

Which of the two is better, conclusively tell

me.'

Arjuna:—

The renunciation of works is Jfldna-Yoga. Yoga is

Karma-Yoga, the prosecution of works. Once,thou dost

extol the former, once the latter! Here is a summary of

Thy teachings:—

In Lecture Two, Thou didst declare that Karma-

Yoga was worthy to be followed by the moksha-aspirant,

and that as soon as the inner organ {aniahkarana=

mind)became purified of taints,it wasthen time toembark

on Jflana-Yoga, which would bring about atma-vision (/. e.,

soul-consciousness).

But in Lectures Three and Four,Thou didst maintain

that Karma-Yoga was preferable even in the case of him

who is quali^ed for Jflana-Yoga; that Karma-Yoga was

alone sufficient,—without the aid of Jflana-Yoga—as a

Means to atma-attainment.

As between these two then, viz\ Karma-Yoga and

Jflana-Yoga,wilt thou tell me truly, which of them is the

superior, the ready,the easy, means to attain to atma?

SrT Bhagavan responds thus:—

&c.

2. '

Renunciation' and Karma-Yoga, both conduct

to bliss. Ofthese two however, K'arma-Yoga

is declared better than Karma-renouncal.*

Sannyasa (lit: putting away)is cessation from work,

and therefore means Jfiana-Yoga.

Both Jfiana-Yoga and Karma-Yoga,areeach,indepen

dently capable of achieving bliss. But of the two, how

ever, Karma-Yoga is better than Jftana-Yoga,—the renun

ciation of works.

If it be asked how this is, it is said:—

&c.

3. '

He is to be known as ever sannyasi,^ who neither

hates norcraves. He who is above the'pairs,'*

Maha-baho!* easily escapes from bondage.'

The karma-yogi who has experienced atma-bliss that

is involved in karma-yoga, does not desire for anything

else than atma. He has thusno occasion to hate anything.

And therefore also is he one, capable of enduring the

'pairs.'* Such person is to be known as the constant

mnnydsi,i. e., as he who is the constant practiser of jflana

(wisdom). Such person easily practises karma-yoga and he

easily escapes bondage.

That, independently, both Karma-Yoga and Jflana-

Yoga,are each capable of conducting to atma-attainment,

is now shown:—

1, This term is applied toan as-

cetic or one who retires from the 2.

world. It means one who surceases

from world’s activities, as well as

Vedic ceremonies.

See note 3, p: 42.

3 A war-name of Arjuna, Jit; the

‘ strong-armed,’

Saflkhya and Yoga are different,' say children,

not savants. Whoso is well established in one,

reapeth the fruits of both.'

Those are lads(or uninformed men),or to whom wis

dom has not yet bloomed,who utter that Sdhkhya>(jfiana-

yoga)and Yoga}-(karma-yoga)differ from difference offruit.

Such men are no-pandits(erudite men),—meaningthattheir

understanding is shallow,—who would affirm that Karma-

yoga can but lead to Jftana-yoga,and that itis Jflana-yoga

alone that conducts to atma-vision,thus making a distinc

tion between the two, from the difference of fruit. (The

fruit ofkarma being jfiana, and the fruit ofjMna being

atma-cognition).

But this is not the case,inasmuch as the aim of both

the Paths is but one, viz., atma-vision. And that is rea

lized by both,so long as one firmly adoptsanyoneofthem.

The same (view)is further expanded:—

&c.

5. '

The place that is gained by the Sdhkhyas,isgain

ed by the Yogis as well. He sees, who sees

that Saflkhya and Yoga are but one.'

The Sdnkhyds are the followers ofthe Jflana-method.

Whatsoever goal is reached by these is that reached, as

well,by thefollowers of Karma-j'oga.

He sees(or knows)correctly, whosees(or knows)that

either ofthe methods,Sankhya and Yoga,leads to thesame

one fruit. Such person alone is wise.

The difference is this-much:—

1. See ti-39, and iii-3, and com-

mentaries thereon for an explication

of the terms Sidkhya and Yoga.

Briefly the former is Knowledge ; the

latter Work or Action.

6. 'But sannyasa without (karma)-yoga, is difficult

to achieve,O Mighty-armed!. Butthe(karma-)

yoga-united munisoon attains brahma(atma).

Asfor Sannyasa or Jflana-yoga,it is difficult toachieve,

without(the help of)Karma-yoga.

Yoga-yuktah(yoga-united)is he who has united him

selfto(or has adopted the Path of)Karma-yoga.

Munik=:he who is constantly ruminating on atma.

(lit: he who is silent; i. e, silent as regards the world).

This person easily journeys along the Path of Karma, and

soon attains atma {brahma).

But he who has united himself to the method of

Jftana-yoga has to walk that Path with extreme difficulty.

It takes long time,on account of its difficulty, to attain to

atma by this road.

&c.

7. 'The (karma-)yoga-united, pure-minded, whose

mind and senses are under control, who looks

on the atmas of all beings as his atma,is not

tainted(by works), though he works.'

The performer of Karma-yoga is he who fulfils the

sacred canons ofSastrat which are but Modes of Worship

to the Supernal Spirit{Parama-purusha^).

By this, one becomes purified of mind {visuddhatma).

He is vijitdtma(having mind under control), because he is

absorbed in the performance ofthe said Worship. Hence,

he isjit-endriya(who has governed the senses.)

He is sarva-bhut-dtma-bhut-dUna,or he whois enabled

—by the way he performs work with the knowledge ofthe

true nature ofthe performer thereof,atma,—tocontemplate

176 THE BHAGAVAD-oirX WITH RAMANUJA'S COMMENTARY. [LeC.V.

on the atma.s abiding in all beings such as devas etc., as on

his own atma; for the essential nature of atma(-principle),

wherever it may abide,—devas etc.,—is the same to the

meditator of atma-nature.

The true nature ofatma is not in the changeful matter

which constitutes the bodies of devas etc. Bodies vary,

but the informing atmas therein are one like the other,in

their essential nature of being conscious entities, as viewed

distinct from the(non-conscious) bodies(veiling them).

Gita tells us further on this fact that:

Faultless indeed is brahma(atma),and equal'.(v-19).

A man of the above description is never infatuated

with the erroneous notion oftaking whatis non-atraa(non-

spirit or, material substance) for atma (soul or spiritual

essence),albeit he works.

He works, but(hisspiritual notionsare ofsuch a nature

that)his works do not bind him.

Ere long,therefore, he realizes Stma.

As Karma-yoga has been declared to be easy of per

formance,and fructifying soon, what is required to enable

one to so perform it. Is now stated:—

&c.

&C.

8-9.'

Knowing that the senses abide in their appro

priate objects, the truth-seeing yukta (karma-

yogl), shall reflect (thus): 'naught, do / do,'

though he be seeing or hearing, touching or

smelling,eating or walking,sleeping or breath

ing,talking^'answering'' or grasping, opening

the eyes or closing(them).'*

1. Answering means answering the

calls of nature, and other excretions

from the body.

Thus, he who is edified concerning atma-nature,

shall reflect thus:—*Though the senses of perception,—the

auditory etc.;—the senses ofaction,the voice etc.,—and the

pranas (life-breaths)—all function within their several cor

responding objects,/virtually do notdoanyofthoseactions.

For I am in reality the conscious entity (and not any of

these), and doer-shipfor(such)me is derivedfrom thesenses,

pranasetc.,union with which hasbeen forced by(past)deeds;

and it,(doer-ship or actor-ship), is not an essential attribute

ofatma-nature.' Thus shall the atma-knowing man reflect,

&c.

ID. Whoso performeth acts, ascribing them to mat

ter {brahma),and abandoning all attachment,is

not touched by sin, like unto the lotus-leaf

unwetted by water.

Theterm brahma here signifiesprakritt(matter). That

such application ofthe term obtains,is exemplified by such

passages as:—

The great brahma(matter)is my womb(seat)'(xiv-3)

Whoso performs work, reflecting that all activities such

ashearing,seeingetc.,pertain to matter,and,matter's modifi

cationsinto the organized forms ofsenses;and whoso there

fore, performs work imputing it to brahma(matter),and,

renouncing all attachment, thinks 'naught do / do,' he

remains uncontaminated with the sin that arises from the

misconception of taking matter for atma,—that causes

bondage.

The analogy to this idea is that ofthe lotus-leaf and

water. Though they are in contact with each other, water

remains intact with reference to the leaf.

iFRir &c.

the yogisact,—bytheir body,—bytheinanas^,—

by the buddhi,^—and even by the mere senses.

Devoid of all clingings to fruits such slssvargaetc.,the

(karma)-yogls (mecTianically)let their body,uianas, buddhi

and the senses do work,as but the instruments with which

to effect self-purification.

Self-purification(rt/»«a-fMrf</Ai) is the breaking of the

bonds of past deeds binding atma.

Work is done to get this release(and therefore not for

securing any fruit like svarga etc).

SRjiw &c.

12. 'The forsaking actions' fruit, attains to

everlasting rest. The a-yuktah, prompted by

lust, clings to fruit thereof,and remains bound.'

Yuktah is the right performer of action, or he who

doesnotdesireforother fruition save atma,—in other words,

who centres all hislove in atma. He resigns fruit of works,

and performs work merely for the purpose of self-purifi

cation. And he attains permanent peace, i. e., the eternal

beatitute of atma-enjoyment.

A-yuktah is the wrong performer ofaction, or he who

desires for other fruits than atma,or who is averse to ob

taining atma-vision. Incited by lust, he hungers for fruit.

The acts ofsuch a person therefore perpetually bind him

down. Thatis,he becomesaconstantsamsdri^(the creature

ofincessant material limitations).

Hence, he who is weaned from attachment to fruit

shall(credit or)attribute all action to matter,—manifesting

itselfin the shape ofthe senses—and act for effecting atma's

deliverance from bondage.

(After saying how agency ofaction may beimputed to

the senses etc.,or parts or members ofthe body),it is now

shown how agency ofaction may be attributed to the body

itself, an aggregate of matter.

&c.

13. 'Neither doing aught, nor causing any act, the

embodied mentally consigns all actsto the nine-

gated city (body), and sits therein the happy

victor.'

, Distinguishing in the mind that all authorship of work

rests in the body,—with which atma is conjoined as a result

ofpastdeeds—,and that,therefore,authorship does not pro

ceed as an essential attribute ofatma,the embodied atma

shall assign all acts to the nine-gated city(body). Himself,

independent (vasi or victor), remains happy, not doing

aught as a consequence of his residing in the body,nor

causing the body to act.

What is really the true nature of(this independent)

atma? It is stated:—

^ &c.

14. 'Neither actorship nor act,doth the(^rab/tu^)lord

of the body create for the world; nor even the

bond between act and (its) fruit. * Tis Nature

(svahhdva)that prevails.'*

1. Atma is pradhse from the root

pra-bhavati. It lives (in contrast with

sefeless matter). See Dvaita Commen-

tary.

Theprabhu is the ruler ofthe body=atma. By essence,

he is above the influences ofdeeds{karma)and abides in his

own nature. Thisprabhu is nottheoriginator—in the world

or regions abounding in matter-bound existences, viz., the

four-fold divisions of deva, animal, human and immovable

minerals etc.,) kingdoms—ofthe several kinds of agencies

(or authorships of acts) pertaining thereto, nor of

actions themselves,emanating from those entities; nor of

the links which connectact to act-born fruit,such as becom

ing a deva etc.,

Whatis it,then,that does allthis? Itis the Nature that

prevails. By Nature is meant the material reminiscence or

instinct {vdsand). This kind ofactorship etc.,springs from

union with matter in its formsofdevaetc.,fashioned by the

chain ofdeeds generated in the immemorial past. The

actorship etc., is also the result of the habit or instinct

[vdsand)ofthe mistaken notion that the forms ofdeva etc.,

do themselves constitute the atma.

Hence actorship(or authorship)ofacts etc.,—which is

the productof union with matter—is no essential character

istic of atma.

&c.

15. '

The vibhu^(atma)taketh not away one's sin or

merit. It is by ignorance that wisdom is

wrapped,creatures beingthereby deluded.'

Atma cannotsnatch awaythe sin,-/,e.,misery orsuffer

ing,—though it may attach to a beloved son etc., nor can it

steal awaythe merit—/.e., happiness—which may belong to

onewho is hated. Because atma is notinsignificant

kah),constrained to keep to a certain limited sphere as

when confined in the body ofa deva and so on ; and,inas

much as atma is of a nature that can have neither the

relationship called amity, nor antagonism called enmity,

all such notions (friends,foes etc.) are caused by vdsand

(material instinct). How then does such instinct come to

atma of the above-described nature? The reason is ignor

ance. Ignorance covers (or veils) wisdom. Ignorance(o

nescience)is that which is opposed to wisdom (or knov/

ledge). By this wisdom-hostile ignorance,-dueto the retros

pective karma(deeds),—the intelligence(or consciousness)

ofthis atma becomes contracted,so as to subject it (atma)

to the predicament of becoming an enjoyer of the fruits

thereof(ofkarma). By karmathen,which confines(or obs

cures)intelligence, thelinking with such bodiesas deva &c.,

is forged. From love for the bodies, arises infatuation.

This infatuation persisting,becomes the instinct (msaaa),

(which constitutes the germ for further material existence).

Thence spring forth the further body-loving instincts, and

karma-instincts (/. pruriency or impulse to act).^ From

these instincts, further perverted* Iovk issue, and further

impulses to action are engendered.®

I. So called,by the all-pervasive, or all-diifusive nature ofconsciousness

Now the topic of wisdom,—as alluded to in:

{Sarvamjildna)'.'Thou shouldst yet with this wisdom-

bark swim across all evil'(IV-36);

(Jtldn-dsnih):* The fire of wisdom reduces all action to

ashes'(IV-37).;.

{Nahijildnena)

No purifier like wisdom';(IV-38)—

is opportunely brought in here:—

f &c.

16. '

But,for the atmas whose ignorance is destroyed

by knowledge, their extraordinary intelligence

illumines(all) like the Sun.'

While all atmas are thus circumstanced, there come

forth,out ofthem,those whose unwisdom becomes dispers

ed by knowledge. Unwisdom or ignorance is in the shape

of the endless mass ofcumulated karma(deeds) persisting

from beginningless time. Knowledge is theabove-described

I. So,instinct is oftwo kinds, the 2. Love for matter etc.

instinct to love {aihtmSna) and 3. Hereendsthe manner in which

the instinct to act (karma). Vasana one is to fancy disavowal ofall auth-

is lit: scent,(it means habit, ten- orship ofacts to atma. Next,the sub-

dency, nascent inclination etc). ject-matter ofLee;IV is reviewed; „

[. So, instinct is of two kinds, the

instinct to love (adkimdna) and

the instinct to act (4arma). Vasana

is lit: scent, (it means habit, ten-

dency, nascent inclination etc).

2. Love for matter etc.

3- Here ends the manner in which

one is to fancy disavowal of all auth-

orship of acts to atma. Next, the sub-

ject-matter of Lec; I'V is reyiewed;

KEY EWE

atma-related knowledgederived from theteachings,inculcat

ed, regarding real atma-nature; that which increases by

virtue ofd^ily culture;and that which isexceedingly pure.

For these, the innate extraordinary(or transcendental)

consciousness or intelligence,(hitherto,cooped,cribbed and

confined in the atma by external obstructions)becomes all

shining ;i.e., like the Sun,it, limitless and expanded,illumi

nates(or reveals) all things in their exact nature.

In this verse,the terms

teshdm'(for ihem)and ^dtma-

ndm'(of many atmas) occur. This declares most clearly

the multeity(or plurality)ofatmas(souls),already enuncia

ted in verse;—

[Natv-ev-dham etc.^) 'Never at all wasthat I was not'

etc-(ii-i2), and other contiguous(or contextural)passages.

It may not be contended that this plurality is attribut

ableto upddhi^(limiting conditions);for,notrace of upddhi^

(limitation) can exist in the case of those whose ignorance

has become dispelled.*

1. See note I, p: 35.

2, The conclusion is that multipli-

city of Atmas is not a temporary impo-

sition due to Upadhi, but it is a truth

which is established by the use of

plural terms even to souls who have ri-

sen to the ultra-upadhic state or

moksha.

The expression '

their intelligence'[teshdmjddnani)is

composed oftwo terms,of v/hich the term'their'[teshdm),

is in the genetive case,and is a pronominal adjective,quali

fying the term 'intelligence'ijftdnam)in another case. This

shows that intelligence or consciousness is an attribute or

quality possessed bya possessor. Possessers are atmas,enti

ties whose attribute, thepossessed, is'

intelligence.' Intelli

gence(or consciousne.ss)has thus an attributive(dhannaj

existenceonly,[in relation tothe su\3st3.nt\a\(dharmi)exist

ence(atma)].The analogy ofthe Sun,employed in the verse,

is an illustration to prove the relation between the cognizer

and cognition (or knower and knowledge), such as the

relation existing between theSun—thesource oflight—and

the light(emanating from him as a quality).

Hence it holds, that in the Samsara^ (conditioned)

state,intelligence is contracted (limited) by karma, and in

the Moksha(emancipated)state, it is expanded (unlimit-

edly diffused).*

&c.

17. 'Meditating on that (atma), engrossed in that,

pursuing that, aiming that, they go, wisdom-

effaced oftaint, to the non-reverting {that)'^

Tad-buddhayah=Those, having all the understanding

{buddki=or will, reasoning, or intellect) employed on that

i. e., employed to secure atma-vision ofthe kind described

(V-i6,tf«/^).(Understandingorintellectfixed,is meditation).

Tad-dtmdnah=1YiosQ, having all the mind {atma—

manas)centred on that, i. e., making atma the sole subject

of(loving)reflection. (Intellect is mere thought, but mind

involves emotion. Hence engrossment is when a desired

object takes loving possession ofthe heart).

Tan-nishtJidk-='X\io%&, who practise earnestly all that

is necessary to take them to their desired end. Practice

ispursuit,

Tat-pardyanah=Those. whose single noble aim is atma

alone. Wisdom, cultivated (or consciousness developed)

in the above-said fashion, removes all taint; and they(of

these qualifications) will reach atma, which,once awake,

there is no falling back from thence to forgetfulness

(which is existence in restricted and conditioned grades

ofconciousness.)

1. See note 1, p- 61.

2. Consciousness becomes univer-

sal; as the Chk: Up.°V/J-26-2 says:

‘ sarvam ha pasyah pasyati,’ and: many

another text. Read also, BA: Gi:

XIII-13, 14 and 15.

3. Another rendering of 17:

‘Those who, set the whole intellect

on ?hat, the whole heart on /Aaz, strive

for that, view that as the only goal,

go, wisdom-wiped of stain, to whence

there is no return,’

When that state (or estate) of atma is reached,from

which atma does notfall back(or return), it it is called the

non reverting that. It means that atma, as in its own

pure native state, is reached (or realized) by them.

&c.

18. '

The wise equally regard the brahmana,or one of

culture and conduct,or the cow,or theelephant,

or even the dog or even theabject outcaste."

Brdhmcina (by mere birth) or brahmana(the spiritual

class in India ; any spiritual men generally) possessed of

learningand conduct.Cow,elephant,dog,an abject outcaste

and so on, are examples by which to illustrate the great

differences between one another,in which(embodied)atmas

seemingly so appear.

Theequal-seeing(or regarding),for the knowersofatma-

nature, consists in the regarding of all atmas (residing in

those bodies)as equal,by reason oftheir essentialcharacte

ristic, viz., intelligence (jfiana) being a common property.

The varied appearances are due to(prakriti)matter; not to

(atma)spirit.

The wisesee that all atmas (in whatever bodies they

may chance to dwell)are equal,viewed by the standard of

the attribute of intelligence being shared by them all in

common.

I. SvapSka, lit ;he who cooks a dog and eats.

19. 'By them, whose mind is fixed in (this) equality

(or sameness), even here is migration [sargd)

overcome. Verily is brahma (atma) stainless

and equal. Hence are they fixed in brahma!

Even here='Ever\ during the progress(of the Karma-

yoga practice).Srtr^rt:=taking upofcontinued physicalexis-

tences, is overcome. That is,sanisara^(mundane life) is

conquered by him,whose mind isimbued with the notion of

equality ofall atmas,as above described.

Brahma or the atma-category isindeed equal(or equal-

natured), when it is stainless, i-e.^ divested from the stain

accruing from matter-consorted existence.

When their mind is fixed in the atma-equality,(it may

then be considered that)they are fixed in atma itself.

Fixture in brahma (dtma) is indeed the victory over

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