The 10th chapter of Bhagavad Gita is Vibhuti Yoga. Vibhuti means power of manifestation. This chapter lists several characteristics that are manifestations of the divine.Absolute Reality has two dimensions. One is the unmanifested or impersonal dimension, and the other is the manifested or personal dimension. In its pristine nature, it is impersonal and goes beyond all personal dimensions. While infinite, the Absolute Reality can have a finite dimension.Everything in this world – good, bad, indifference – all come from the same source, the divine reality. Just as electricity manifests in different ways depending on the gadget it powers, similarly, everything in this world is a different manifestation of the same divine reality.Depending on our samskaras and the state of our mind, the divine manifests itself as good or evil. We can refine our samskaras through good physical actions. They generate spiritual energy and refine our samskaras.We are not really as free as we imagine. Our mind, under the influence of samskaras, prevents us from what we want to do. With constant effort and by doing good actions, the resistance of the mind wears down, and we achieve more freedom.3rd verse: “Those who understand Me as birthless, beginning-less and infinite – they are the greatest, they are the wisest and they understand Me.”The absolute reality cannot be defined or explained. It is infinite and transcends all possibilities of description. It is beyond the six changes: birth, existence, growth, evolution, degeneration and death. The supreme reality in its highest dimension, is guna-atita - it is beyond gunas; it transcends gunas.4th and 5th verses list 20 different characteristics as manifestations of the divine reality. These characteristics are: (1) Intellect (2) Jnanam, which refers to knowledge, and the discerning wisdom to make proper use of what we know (3) Asammohah or freedom from delusion – ability to see into the reality of things (4) Forgiveness (5) Truth (6) Restraint of external senses (7) Control over thoughts and emotions (8) Happiness – feeling joy when good happens to others (9) Misery – what we feel when something unpleasant happens (10) Birth (11) Death (12) Fear (13) Fearlessness (14) Non-violence (15) Even-mindedness (16) Contentment – understanding the limitations of what we aspire for (17) Austerity – restrain our aspirations and desires (18) Charity – wisdom to know that material things do not give contentment (19) Reputation (20) ill-fame.Regarding death (11th quality), Yaksha posed a question to Yudhishthira – “What is the most mysterious fact of life?” In answer, Yudhishthira said – “Every minute and second, we see so many creatures moving towards the abode of death. Still, we believe that we will not have to join this procession. This is the most mysterious fact of life.”Regarding Asammohah (3rd quality), Shankaracharya says that through purity of mind we develop the ability to look deep into things and understand their true nature. An intellectual person is not necessarily the wisest. There are others, who may not be educated, but are wise and can see deep into things. Such wisdom is a manifestation of the divine.To perceive things as they are, we should take an interest in higher ideas, develop a discerning wisdom and have a higher ideal in life, which can help us focus our energies in one direction.Both positive and negative characteristics are mentioned in this list as manifestations of the divine. In Vedanta, evil is not a separate category from good. Vedanta believes in the doctrine of error, not doctrine of evil. Error refers to our ignorance, which prevents us from recognizing the divine within.6th verse: “The seven great rishis, the four great ancestors, and the Manus – they are born from My mind. All creatures in this world emerge from them.”The essence of this verse is that the wisdom of all the great ancestors of humanity comes from the divine reality.

Bhagavad Gita | The Essence of Vedanta

99 - Manifestations of the Divine Reality | Swami Tattwamayananda

9th chapter, 30th verse: “Even a wicked person, if he takes a decision to turns to God with one sided devotion - at that decisive moment, he is actually liberated. Such a person should be regarded as a noble person.”Such a sincere decision brings positive changes to our mental system. It purifies our vrittis, vasanas and samskaras. All psychological obstacles are gone. With that decision, we have boarded the bus and are bound to reach the destination. We are then endowed with a new sense of inner fulfillment and contentment.The story of Sadasiva Brahmendra Saraswati is a good example of such a spiritual transformation. In early days, he was arrogant and defeated many scholars in logic and debates. Upon hearing this news, his guru rebuked him and asked him one question: “When are you going to keep quiet.” In response, he did not utter a word, closed his mouth with one hand, and signaled with his other hand – “Today and now.” He then practiced non-speaking, both vocally and mentally. He went on to become a great mystic.9th chapter, 34th verse: “Fill your mind with the thought of Me (God), become My devotee, resign yourself to My will, undergo your rituals, keep your heart/mind steadfast and fixed on Me – then you will eventually reach Me.”This verse represents the harmonization of the three Yogas. One can realize God through any of the three Yogas. Practice rituals with devotion (Bhakti Yoga) or think of God all the time (Jnana Yoga) or do everything as an offering to God (Karma Yoga).In the Bhagavata Purana, Prahalada explains Navadha Bhakti (nine devotional disciplines) as a way to give a spiritual orientation to all conceivable human activities. These nine disciplines are: Sravanam (Hearing about God ), Kirtanam (Chanting His Name and Glory), Vishnu smaranam (Remembering Him), Pada sevanam (Serving His Lotus Feet), Archanam (Worshipping Him), Vandanam (Prostrating before Him), Dasyam (Being His Servant), Sakhyam (Befriending Him), and Atma Nivedanam (Offering Oneself to Him). In the 34th verse, Lord Krishna is also asking us to be his devotee in whatever way possible.Prahalada is the greatest devotee in the Bhagavata Purana, which is the story of King Parikshit who has seven days left to live because of a curse. The entire Purana is a response to his question to Sage Suka – “What should a dying man do? How should he live the rest of his life?” Suka says: “One should be able to live life in such a way that he can leave the body with a smile on his face and with God’s thought in his mind.”The 10th chapter of Bhagavad Gita is Vibhuti Yoga. It lists several divine characteristics. God does not look at the grammatical or phonetical accuracy of our prayers. God only focuses on the state of our mind and the attitude with which we pray. In whatever way possible, if we can think of the characteristics of God, that is one method of evolving in spiritual life. The real purpose of this spiritual practice is to imbibe within us the qualities that we attribute to God. For example, if we think of God as compassionate, we should develop compassion within us.Lord Krishna discusses the characteristics of a spiritually enlightened person in the second chapter. Shankaracharya says that these characteristics constitute the road by which we should travel to reach the goal that the enlightened person has reached. We can develop these characteristics with our own effort. We should read about the life of great saints – then we will be inclined to develop the great qualities of these saints.These qualities should not be the focus of our meditation and spiritual practices. The focus should be on God Himself. If we cannot focus on God, then as a secondary practice, we can focus on these qualities. Shandilya Bhakti Sutra says that the highest spiritual liberation is not possible by focusing on certain characteristics. At the highest level, we should be able to focus on an incarnation or a saint, who is an embodiment of these qualities.10th chapter, 1st verse: “Listen Arjuna. I am going to give you an exposition of vibhutis (divine characteristics). It is for your spiritual growth.”From the highest Advaitic standpoint, the supreme reality is beyond all characteristics. It is impersonal and transcends name, form, characteristics, time, space and causation. Adavaita does not reject a personal God. It says that at a higher level of evolution, we realize that the supreme reality in its highest dimension, is guna-atita - it is beyond gunas, it transcends gunas.

98 - Imbibing Divine Characteristics | Swami Tattwamayananda

9th chapter: verse 30, 31, 32, 3330th and 31st verse: When we take a real decision to turn to God with complete surrender, we have boarded the bus and are bound to reach the destination. We are then endowed with a new sense of inner fulfillment and contentment. Lord Krishna promises that such a spiritual devotee will not come to harm anywhere, anytime. Therefore, we should make the right decision.Such a sincere decision brings positive changes to our mental system. It purifies our vrittis, vasanas and samskaras. All psychological obstacles are gone. On the spot, one becomes a dharmatma.When we try to make such a decision, there are two voices within the mind. One voice blocks. The other encourages. Every failed attempt to make the right decision weakens the mental block and strengthens our ability to make the decision.How do we know that we have made the right decision? We feel inner tranquility and contentment. We feel – “I have done what I ought to have done and I have attained what I ought to have attained.” Such a decision is good for the person and for others.32nd verse: “Anyone can attain this supreme, spiritual goal. There is no discrimination based on caste or gender.”Gita was written at a time when there were some inequalities in the social structure. Certain classes of society were not allowed to participate in vedic rituals. Lord Krishna says that the highest goal is within the reach of everyone, even people with sinful deeds.Regarding feminine gender, in the 34th verse of the 10th chapter, Lord Krishna says: “I take the form of the exquisite, refined, feminine qualities such as speech, memory, intelligence, steadfastness and peace.”33rd verse: “If everyone can attain the supreme spiritual goal, what to speak about holy sages and rajarshis (philosopher kings). They will naturally attain the highest goal. Having come to this anityam-asukham-lokam (transient, joyless, world), you worship Me.”This verse makes two important points. First, the highest goal is open to everyone. It is the freedom of the soul. Second, the highest goal is worthy of attainment. It should be the goal of all human endeavors.Rajarshi is a person who has the dual qualities of a king (Rajatvam) and a saint (Rishitvam). As a king, he has great prosperity, dynamism and efficiency. As a saint, he has a calm attitude, can see far into things, and understands the limitations and impermanence of his wealth and powers.When we understand the subtle truth of secular prosperity – that it is not eternal (anityam), that it is within time, space and causation, that it only provides transitory happiness (asukham) – then we take to higher thinking and become a philosopher while doing our secular activities. Anityam does not mean non-existent. It exists, but it does not exist eternally.Lord Krishna says to Arjuna that this world is transient and can only provide transitory happiness. You should realize this truth and then think of Me (the highest truth). Then your life, which is a blessing from God, will become complete.In the Vivekachudamani, Shankaracharya describes the three rare gifts from God. First gift is to be born as a human being. After being born as a human being, the second gift is to have mumukshutvam (desire for spiritual enlightenment). After being endowed with the first two gifts, the third gift is to have the association of an illumined teacher.Intellectually, we know that the world is transient, but we are not able to translate this intellectual awareness to emotional awareness. We attribute permanence to things that are inherently impermanent. When we realize the transitory nature of the world, we develop higher common sense and get peace of mind.Behind every worry, there is an undue expectation. This life becomes a blessing when we realize that this world is anityam-asukham-lokam.

97 - Realizing That the World is Transitory | Swami Tattwamayananda

96 - Making the Decision to Surrender to God Swami Tattwamayananda

Summary:9th chapter: verse 23, 24, 25, 26, 2723rd and 24th verse: “Depending upon our own mental makeup, we evolve our ideas of God. Those who worship other gods with shraddha – not for highest enlightenment but for material prosperity – in reality, they are worshipping Me, although they are using the wrong method and are not aware of it. To whichever god we pray, the prayer goes to Brahman. Fulfillment also comes from Brahman.”25th verse: “The votaries of different deities, they reach those deities. The one whom you worship, you reach him.”There are two ways that we can think about Absolute Reality. In the early stage, we may look upon it as the presiding deity, as the creator god, that decides the destiny of creation. As we evolve and get closer to the divine within, we develop a higher, universal outlook. At the highest level, we see Absolute Reality as the source of everything.In the Bhagavata Purana, there is a dialog between King Nimi and the Nava Yogis. In answer to the King’s question: “Who is an ideal devotee of God?”, one of the sages gives the following answer: “The one who sees the presence of God in all beings, and who sees the presence of all beings in God.“ This ideal devotee sees the entire creation as one spiritual family.26th verse: “If you offer with bhakti (devotion) even a leaf or flower or fruit or water – I accept it as the devout gift of the pure-hearted devotee.”Bhakti is defined as the spontaneous, natural flow of love towards God. It is not for God’s sake that we love God. Spirituality is the manifestation of higher qualities present in us. When they are developed, our minds naturally turn towards God.Bhakti and purity of heart are what is important – it is what compels the Lord to accept the offering. A big ritual is in no way superior to a leaf offered with a pure heart. What we are offering is not a leaf or flower – we are offering ourselves and our own heart, which is what the Lord cares about.The story of Lord Krishna and Sudama illustrates that the Lord only cares about the bhakti with which the offering is made. Sudama carried ordinary, parched rice as a gift for Lord Krishna – he was hesitant to even offer it to him. But Lord Krishna accepted it with great delight, exclaiming how wonderful the gift was. Lord Krishna’s acceptance (of the gift) returned to Sudama as prosperity in an invisible way.In the Gospel of Sri Ramakrishna, there are contrasting illustrations of bhakti. One example is of a person offering the choicest items to God, but with elaborate display and splendor. This is rajasic bhakti – it is not the most sublime. Another example is of a person who lives in a humble hut, offers fruit or water, but spends his time in meditation. This is sattvic bhakti. The third type of bhakti is tamasic bhakti, which expresses itself as laziness, indifference, and ignorance.When we are evolving spiritually, we should have a sense of value for what we offer to God. We should offer something that we consider as precious, not something insignificant. When we reach a stage where the mind naturally flows to God, then we can mentally offer our hearts to God.Shankaracharya, in one of his verses, gives a beautiful description of the spiritual psychology of a devotee of the highest type. He feels “O Lord, you are my Atman. My friends are my own pranas. My body is your holy shrine. Everything I do – all my actions and interactions, in thought, word and deed – are my puja (offerings) to you.”For such a devotee of the highest type, his whole life becomes spiritualized. Every thought becomes a meditation, every word becomes a mantra, every action becomes an act of worship, every travel becomes a pilgrimage, every movement becomes a circumambulation around the deity, and the whole life becomes an offering to God.27th verse: “Whatever you do, whatever you eat, whatever you offer, whatever gift you give to others, whatever austerities you practice – do that as an offering to Me.”This is the highest state of a spiritual person, where every secular activity becomes spiritualized. Every secular activity becomes puja. The difference between work and worship disappears.

95-Importance of Bhakti in Offerings to God | Swami Tattwamayananda

Summary: 9th chapter: verse 22, 23, 2422nd verse: “People who meditate on God as not separate, who worship Him in all beings, who are always engaged in that divine pursuit, who engage in noble, unselfish deeds – for such people, I carry what they lack, and preserve what they already have.”This is one of the most celebrated verses of the Gita. Lord Krishna makes a big promise in this verse. “If you do God’s work, God will work for you.” When we do good, noble deeds without selfish motive, then some of our problems are automatically solved.In all spiritual traditions, there is a strong emphasis on God’s grace. If we surrender to God, our problems are mysteriously solved; our karmic blocks are removed. Such surrender needs to be complete, without any second thought or doubt. If there are doubts or second thoughts, our energy and concentration get dissipated.Doubt can be of two types. (1) Creative doubt, which is coupled with shraddha, and demonstrates a true thirst for knowledge. (2) Skepticism– seekers who ask questions without any shraddha. Their mind is closed, they don’t derive any benefits from answers to their questions, and they keep asking the same questions again and again.The devotee needs to blend his own effort with God’s grace. Self-effort helps him reach a level of spiritual fitness to become graceworthy and recognize God’s grace as God’s grace, not an accident.The Gospel of Sri Ramakrishna provides an analogy on combining self-effort with God’s grace. If a boat is tied to an anchor, the effort is needed to first untie it and row it to the middle of the river. Only then, it can use the power of the wind to move further.Saint Teresa of Avila provides an analogy on the need to remove all doubts when surrendering to God. Before irrigating a field, one needs to remove the weeds and make it ready for irrigation. Similarly, doubts should be removed and then the mind should be connected to the perennial waters of God’s grace.Sri Ramakrishna and Girish Chandra Ghosh’s story illustrates the importance of sincerity and integrity in self-surrender. Girish had high integrity but was an alcoholic and not ready to do even a single prayer every day. Sri Ramakrishna asked him to give him his power of attorney. Thereafter, it became impossible for Girish to touch alcohol.There is a contrasting example in The Gospel of Sri Ramakrishna. Pratap Chandra Hazra was a devotee who lacked sincerity. He worshipped in a bombastic manner and had a high opinion of his own spiritual attainment. As a result, he could not completely surrender to Sri Ramakrishna.According to Narada Bhakti Sutra, highest devotion means complete dedication to a higher ideal. When we pour oil, it has a natural, continuous flow. Similarly, the mind should flow to God, naturally and continuously.23rd verse: “Those who worship other gods with shraddha – not for highest enlightenment but for material prosperity – in reality, they are worshipping Me, although they are using the wrong method and are not aware of it.”To whichever god we pray, the prayer goes to Brahman. Fulfillment also comes from Brahman.There is a difference between a spiritual person and a religious person. A spiritual person is dedicated to a higher ideal without any selfish, worldly motive. A religious person may pray for material comforts, and he has more distance to travel before he becomes spiritual. Both are knocking at the same door, but depending on how they approach, they get different results. The spiritual person prays for contentment, devotion and welfare of humanity.25th verse: “The votaries of different deities, they reach those deities. The one whom you worship, you reach him.”Depending upon our own mental makeup, we evolve our own ideas of God. First stage in our evolution of concept of godhead was ancestor worship. The next stage was the worship of the divine power behind natural phenomena.At the primitive stage, we may give a human dimension to the transcendental reality. As we evolve further, we are not satisfied with that idea of God. We feel it cannot be the highest idea of God.According to the Bhagavata Purana, the highest devotee of God is one who sees the presence of God in everything, and the presence of everything in God. All lines of demarcation disappear for him. He sees all humanity as one spiritual family.23rd and 24th verses are about those devotees who have not reached the highest stage, but who are working towards reaching that stage.

94 - Self-surrender and God’s Grace | Swami Tattwamayananda

Summary:9th chapter: verse 2222nd verse: “People who meditate on God as not separate, who worship Him in all beings, who are always engaged in that divine pursuit, who engage in noble, unselfish deeds – for such people, I carry what they lack, and preserve what they already have.”Lord Krishna makes a big promise in this verse. “If you do God’s work, God will work for you.” When we do good, noble deeds without selfish motives, then some of our problems are automatically solved. Sometimes we are not aware of this, and we think results are due to our own efforts.Suppose a person is traveling on a train. If he moves around on the train, he cannot reach the destination faster. He will reach the destination when the train reaches its destination. He is better off sitting quietly and letting the train driver do the work. This example illustrates the self-surrender attitude of a devotee of the highest type. He is an instrument in the hands of God – the higher power works through him.Devotees, who have not reached the highest level, need a combination of their own effort and God’s grace. They should reach a level of spiritual fitness to become graceworthy and recognize God’s grace as God’s grace, not an accident.Those who pray to God for material prosperity. They are also worshipping the same divine Lord, but not in its most sublime sense. There are four levels of spiritual seekers: (1) Those who are in distress and seek God’s help (2) Those who pray for material comforts (3) Those who are inquisitive to know what lies beyond empirical comforts (4) Those who have realized the highest spiritual truth. All these seekers are noble-hearted, as they are directing their minds to God instead of undesirable channels.Even though God answers prayers for material prosperity, he does not give what is harmful to the devotee. Along with granting desires, he grants higher wisdom to understand the harmful effects of material things and develop aversion towards them.Sri Ramakrishna and Girish Chandra Ghosh’s story illustrates how a teacher determines what is the right spiritual dosage for the student. Girish had high integrity but was an alcoholic and not ready to do even a single prayer every day. Sri Ramakrishna asked him to give him his power of attorney. Thereafter, it became impossible for Girish to touch alcohol.There are four stages of surrender. They are Sarupya, Samipya, Salokya and Sayujya. Sarupya means the worshipper assumes some similarity with the object of worship. Samipya means the devotee feels nearness to God. Salokya means that the devotee feels he is living on the same abode as the deity. Sayujya means merging in God – becoming one with Him.As a devotee evolves spiritually, mysteriously he gets assistance. His questions are no more questions. His problems are no more problems. Every problem becomes a means for his spiritual evolution.When a person, who has done spiritual practices in a previous life, deviates from that path, God will help put him back on the right path. In Vaishnava tradition, there is a verse, where God says: “The person whom I want to bless, I shall steal all his wealth, I shall ensure he is deserted by his friends and becomes isolated. If he still retains his faith, I shall elevate him to such a high position that he will be the envy of angels.”In the 6th chapter of Gita, Arjuna asks: “Suppose a sincere devotee fails to attain perfection. What happens to such a person?” In answer to Arjuna’s questions, Lord Krishna says that such a person will be born again with spiritual inheritance. Nothing will be lost. The spiritual disciplines and samskaras from a previous life – constitute the momentum that moves such a seeker forward.Unlike Ramana Maharshi, who looked at spiritual life from the highest level, Lord Krishna comes down to our level and teaches us spiritual life step by step. He does not teach Arjuna the highest philosophy in the beginning. Rather he asks him to be active first. Then he teaches him to do his duty with detachment.There is a difference between detachment and surrender. Detachment is a tool we can use in everyday life, where we look upon success and failure from the same equanimity of mind. Surrender is the natural state of a devotee of the highest type. It can also be practiced in everyday life by offering every action and its results to God.

93 - The Spiritual Psychology of Self-Surrender | Swami Tattwamayananda

Summary:9th chapter: verses 17, 19, 20, 21, 22. 18th chapter: verse 66 17th verse: “I am the father of this world, the mother, the upholder, the origin, and the purifier. I am the one thing to be known. I am omkara and I am the vedas.”“I” here refers to the all-pervading divine reality, which acts as the protecting, nourishing, upholding principle. It is this divine reality that is to be realized.Omkara, as a sound-symbol, represents the totality and oneness of existence, and the essence of the Vedas. It represents the unified universe consisting of the three worlds of existence: below the earth, upon the earth, and celestial level. In monotheistic religions, it corresponds to the unity of all divine personifications – Brahma, Vishnu, and Maheshvara. It is the beginning, middle, and end of all human speech. In Patanjali Yoga Sutra, it is described as the name of the Lord.Gayatri mantra has 24 letters and is a very sublime mantra. Om is an integral part of Gayatri mantra. It invokes the effulgent divine reality, that is present everywhere, and it takes one beyond the three levels of existence - towards the transcendental.The 17th verse puts a very high philosophical ideal – oneness and unity of human family – in the language of everyday human relations.19th verse: “As the sun, I am the heat. I withhold and send forth rain. I am immortal and also dead. I am also the being and the non-being.”The 19th verse uses the sublime technique of using language that seems contradictory to point to its transcendental meaning. A poet in Vedantic tradition is one who is able to see far into things and bring out the grandeur of the subject he is writing on.Ramanuja in his commentary on this verse says: “I provide both heat and rain. I am the source of energy that sustains human life. I am the sequence in the seasons. I am the supreme principle behind the harmonious existence of life in this world. I am the immortal principle behind that which is immortal. I am the finite principle behind that which is finite.”One cannot transcend death at the physical level. When we realize our true nature and its immortal dimension, we transcend death. Brihadaranyaka Upanishad has a profound dialog between Yajnavalkya and Maitreyi on the topic of immortality.Both existence and non-existence are non-distinct from the divine reality. Nothing can be excluded from that reality, not even the concept of evil. Vedanta does not define God as the totality of all positive virtues. It replaces the doctrine of evil with the doctrine of ignorance. As we evolve, so called evil is understood to be a stage where we experience something due to our lack of the highest spiritual enlightenment. At the highest level, all secular activities become spiritualized.Swami Vivekananda said: “Worshipping the terrible is a sign of sannyasa (mendicant).” A Mendicant is a person who accepts everything. For him, the totality alone exists – it includes good and bad. But, at a spiritually evolved stage, he automatically accepts only the good – he cannot harm others, as described in the 18th chapter of Bhagavad Gita.In the 66th verse of the 18th chapter, Lord Krishna describes the spiritual psychology of self-surrender. He says to Arjuna: “Give up all distinctions between dharma and adharma. Attach your will to God’s will. Attach your mind and emotions to the divine. Then you will naturally choose the right dharma.”20th and 21st verse: There are those who perform rituals for material prosperity and long life. They are also worshipping the same divine Lord, but not in its most sublime sense. They are at the beginning of spiritual life. They go to heaven, and once their spiritual merits are exhausted, they return to the world. For them, the cycle of birth and death continues.22nd verse: “People who meditate on God as not separate, who worship Him in all beings, who are always engaged in that divine pursuit – for such people, I carry what they lack, and preserve what they already have.”Yoga in this verse means helping you attain what you have not already attained. Kshema in this verse means preserving what you have already attained.Lord Krishna makes a big promise in this verse. “If you do God’s work, God will work for you.” We experience this in our lives. When we do good, noble deeds without selfish motives, then some of our problems are automatically solved. A noble act done for the good of others is an act of worship and generates spiritual energy.The story of Lord Krishna and Sudama illustrates this promise. When Sudama gave parched rice to Lord Krishna, it returned to him as prosperity in an invisible way.”

92 - God as the Supreme Principle Behind Everything | Swami Tattwamayananda

9th chapter: verses 16, 17, 1816th verse: “I am kratu and yajna (vedic rituals), I am svadha (word symbol uttered in yajna), I am aushadham (medicinal herb offered in yajna), I am the mantra (vedic hymns uttered in yajna), I am ajyam (clarified butter offered in yajna), I am agni (sacrificial fire of yajna), I am hutam (oblation).”“I” here refers to the all-pervading divine reality. In Vedic literature, there is an evolution of Hindu godhead from Pantheism (God is equated with external world) to Panentheism (God is the spirit within the external world) to Polytheism (God is the divine power regulating nature) to monotheism (there is only one God) to monism (non-duality).Kratu refers to sapta-soma-yajna, where soma juice is offered in the sacrificial fire. Yajna, as a vedic ritual, involves offering auspicious things in the fire as an act of renunciation, for the good of the world and to propitiate the devatas (gods). Pancha maha yajnas are sacraments that householders perform to show generosity to others, including human beings, animals and ecosystem. Yajna in Gita also refers to any noble activity done with a sense of sanctity and sacredness, for the good of others, without selfish motives, and as an offering to God. Lord Krishna is saying that all the vedic rituals are non-distinct from the all-pervading divine reality.Svadha is a sacred word symbol uttered when making offerings to ancestors. Svaha is a sacred word symbol uttered when making offerings to a deity. Mantras are vedic hymns that are uttered with a sense of sanctity and sacredness. Lord Krishna is saying: “I am these word symbols and mantras. By uttering them with sanctity and sacredness, you are honoring Me, and invoking My presence within you.”When we utter sacred mantras, we feel inner purity and fulfillment because we manifest the divine spirit that is already within us. We feel, “I have done what I ought to have done”.Agni is honored with the mantra – “Agneya Idam Na mama”. It means everything belongs to the God of fire – it is not mine. It is an expression of detachment from the momentariness of the empirical. One should live in the world but remember that everything belongs to a higher power. Agni consumes everything. Lord Krishna is saying that the sacrificial fire is also a symbol of the all-pervading divine reality.Vedic rituals emphasize harmony and balance of nature. Ritm is the central principle of inherent harmony that exists in nature, at a cosmic level and at an inner level. When we practice the spiritual principle of the unity of existence, and direct our actions without disturbing Ritm, we achieve inner tranquility.17th verse: “I am the father of this world, the mother, the upholder, the origin, and the purifier. I am the one thing to be known. I am omkara and I am the vedas.”18th verse: “I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the storehouse and the seed immutable.”The divine reality, that is present everywhere, acts as the protecting, nourishing, upholding principle. It is this divine reality that is to be realized. It can be realized by any of the four yogas: bhakti yoga, karma yoga, jnana yoga and raja yoga.Omkara, as a sound symbol, represents the totality and oneness of existence, and the essence of the vedas. The highest truth can only be experienced – Omkara and scriptures do not explain this highest truth. Scriptures only help us turn our mind away from the external world and direct it to the right pursuit.

91 - Everything is an Expression of the Divine Reality | Swami Tattwamayananda

-9th chapter: verses 12, 13, 14, 15, 16. 4th chapter: verse 24 -The lecture was given by Swami Tattwamayananda on October 1, 2021.

Bhagavad Gita Class 90 - This is an Example.

9th chapter: verses 16, 17, 18 16th verse: “I am kratu and yajna (vedic rituals), I am svadha (word symbol uttered in yajna), I am aushadham (medicinal herb offered in yajna), I am the mantra (vedic hymns uttered in yajna), I am ajyam (clarified butter offered in yajna), I am agni (sacrificial fire of yajna), I am hutam (oblation).” “I” here refers to the all-pervading divine reality. In Vedic literature, there is an evolution of Hindu godhead from Pantheism (God is equated with external world) to Panentheism (God is the spirit within the external world) to Polytheism (God is the divine power regulating nature) to monotheism (there is only one God) to monism (non-duality). Kratu refers to sapta-soma-yajna, where soma juice is offered in the sacrificial fire. Yajna, as a vedic ritual, involves offering auspicious things in the fire as an act of renunciation, for the good of the world and to propitiate the devatas (gods). Pancha maha yajnas are sacraments that householders perform to show generosity to others, including human beings, animals and ecosystem. Yajna in Gita also refers to any noble activity done with a sense of sanctity and sacredness, for the good of others, without selfish motives, and as an offering to God. Lord Krishna is saying that all the vedic rituals are non-distinct from the all-pervading divine reality. Svadha is a sacred word symbol uttered when making offerings to ancestors. Svaha is a sacred word symbol uttered when making offerings to a deity. Mantras are vedic hymns that are uttered with a sense of sanctity and sacredness. Lord Krishna is saying: “I am these word symbols and mantras. By uttering them with sanctity and sacredness, you are honoring Me, and invoking My presence within you.” When we utter sacred mantras, we feel inner purity and fulfillment because we manifest the divine spirit that is already within us. We feel, “I have done what I ought to have done”. Agni is honored with the mantra – “Agneya Idam Na mama”. It means everything belongs to the God of fire – it is not mine. It is an expression of detachment from the momentariness of the empirical. One should live in the world but remember that everything belongs to a higher power. Agni consumes everything. Lord Krishna is saying that the sacrificial fire is also a symbol of the all-pervading divine reality. Vedic rituals emphasize harmony and balance of nature. Ritm is the central principle of inherent harmony that exists in nature, at a cosmic level and at an inner level. When we practice the spiritual principle of the unity of existence, and direct our actions without disturbing Ritm, we achieve inner tranquility. 17th verse: “I am the father of this world, the mother, the upholder, the origin, and the purifier. I am the one thing to be known. I am omkara and I am the vedas.” 18th verse: “I am the goal, the supporter, the Lord, the witness, the abode, the refuge, the friend, the origin, the dissolution, the storehouse and the seed immutable.” The divine reality, that is present everywhere, acts as the protecting, nourishing, upholding principle. It is this divine reality that is to be realized. It can be realized by any of the four yogas: bhakti yoga, karma yoga, jnana yoga and raja yoga. Omkara, as a sound symbol, represents the totality and oneness of existence, and the essence of the vedas. The highest truth can only be experienced – Omkara and scriptures do not explain this highest truth. Scriptures only help us turn our mind away from the external world and direct it to the right pursuit.

Bhagavad Gita Class 91 - Everything is an Expression of the Divine Reality | Swami Tattwamayananda

-9th chapter: verses 12, 13, 14, 15, 16. 4th chapter: verse 24-The lecture was given by Swami Tattwamayananda on October 1, 2021.-Lord Krishna discusses two types of temperaments in verses 12 and 13. Those who are endowed with daivi-sampat and those endowed with asuri-sampat. As we evolve, we become more endowed with daivi-sampat, and our concept of God evolves.-Daivi-sampat is natural to noble-hearted persons, who are like angels. Daiva means the effulgent one.-12th verse: “Certain people, who do unnecessary, useless things out of vain knowledge, ignorance, haughtiness – they are possessed of the quality of evil-doers (asuri-sampat).-13th verse: “The great souled ones, they are possessed of the divine nature (daivi-sampat). They know Me as the origin and as immutable. They worship Me with a dedicated mind.”-There are three categories of devotees endowed with daivi-sampat – superior, medium and lower. The superior devotee has reached the highest level and sees God in everything and everything in God. This is not a concept, but a fact that the devotee experiences. The medium and lower category devotees are described in the 14th verse:-14th verse: “They have not reached the highest level. They worship Me by engaging in different types of spiritual practices such as reading books, striving with austere vows and singing devotional songs.”-15th verse: “These people of divine qualities, they practice jnana-yajna. Some of them devote their life to the realization and practice of the Advaitic spiritual truth – the unity and oneness of existence. Others practice dualistic philosophy, ritualistically worshipping God as a divine, compassionate being. Both are following the same spiritual path.”-16th verse of 9th chapter reads very similar to 24th verse of 4th chapter. The subject of verse 24 is how to spiritualize our entire life - how every secular activity, every word, deed, thought, emotion can be spiritualized – how we can stop seeing the distinction between the secular and spiritual.-Every thought becomes a meditation, every word becomes a mantra, every action becomes an act of worship, every travel becomes a pilgrimage, every movement becomes a circumambulation around the deity, and the whole life becomes an offering to God.-Verse 24 is uttered with a deep sense of reverence before people eat food. It emphasizes that everything is spiritually one. This truth can be realized by associating all actions with the Divine.-With the imagery of a Vedic ritual (Yajna), this verse says: “the process of offering, what we offer, the one who offers, into what it is offered, the act of performing the ritual, the goal to be reached – everything is Brahman.” Our purpose, our actions, the tools that we use, the mantras that we chant, the Agni (fire) – all are expressions of the same supreme reality. This is natural for the person with highest realization – to him, every act is equally spiritual; there is no distinction between the secular and spiritual.-In 16th verse, Lord Krishna says, “I am kratu”. “I” am yajna. “I” here refers to the all-pervading divine reality. In Vedic literature, there is an evolution of Hindu godhead from Pantheism (God is equated with external world) to Panentheism (God is the spirit within the external world) to Polytheism (God is the divine power regulating nature) to monotheism (there is only one God) to monism (non-duality).-Kratu refers to sapta-soma-yajna, where soma juice is offered in the sacrificial fire. Vedic mantras uttered during the yajna emphasize harmony and balance of nature. Let the earth, clouds, skies, plants, trees and the entire cosmos remain pure, undisturbed, and in perpetual peace and harmony.-By equating “I” to many Vedic rituals, Lord Krishna is saying that all the Vedic rituals are non-distinct from the all-pervading divine reality. Every act is an expression of the divine.

90 - Non-distinction Between Spiritual and Secular | Swami Tattwamayananda

-9th chapter: verses 11, 12, 13, 14, 15-The lecture was given by Swami Tattwamayananda on September 24, 2021.-11th verse: “People who are not aware of my higher nature, they consider me as a human being. They do not recognize Me in my spiritual dimension as the divine principle in everything.”-Our concept of God depends on our own spiritual evolution. Hinduism doesn’t consider anyone’s view of God as wrong. Among seven billion people of the world, each person’s idea of the highest reality represents that person’s spiritual evolution. At the highest level, God is one divine reality present everywhere and in everything.-Lord Krishna says in the Gita: “Everyone follows his or her own path. Whether they are aware of it or not, every person is approaching Me.”-12th verse: “Certain people, who do unnecessary, useless things out of vain knowledge, ignorance, haughtiness – they are possessed of the quality of evil-doers (asuri-sampat).-13th verse: “The great souled ones, they are possessed of the divine nature (daivi-sampat). They know Me as the origin and as immutable. They worship Me with a dedicated mind.”-Our temperaments are determined by a combination of the three gunas – sattva guna, rajo guna and tamo guna. Sattva guna is the highest and most sublime. It manifests itself as wisdom and serenity. Rajo guna manifests itself as dynamism and ambition. Tamo guna manifests itself as laziness and delusion.-None of the gunas can exist alone in anyone. Every human temperament is a combination of these gunas. For example, a person cannot have just sattva-guna. To practice, sattva-guna, he needs intelligence, strength and the ability to see through the game played by others.-Asuri-sampat is natural to asuras. They have a combination of rajo-guna and tamo-guna, with tamo-guna being the dominant. They have no sattva-guna. Their actions are guided by evil motives.-Daivi-sampat is natural to noble-hearted persons. They have a combination of sattva-guna and rajo-guna, with sattva-guna being the dominant. They have no tamo-guna. Their actions are guided by noble motives. They are active but self-restrained.-Verses 1, 2 and 3 of 16th chapter provide the characteristics of people endowed with divine wealth (daivi-sampat). Examples of such characteristics are fearlessness, purity, interest in scriptures, practice of non-violence, boldness and fortitude. Those who possess these virtues have entered the path of manifesting their inner divinity. -Fortitude and boldness are mentioned in the qualities of a sattvic person. They help to protect the good qualities from being hijacked by others. Goodness, to be good, should be combined with spiritual strength. This strength is necessary in spiritual practice to help us raise ourselves and to face obstacles from the external world and from our own mind.-Lord Krishna introduces daivi-sampat and asuri-sampat in the 9th chapter to help us understand the true meaning of spirituality. Sattvic qualities have to be combined with spiritual strength, to practice and defend the high values. Characters in Mahabharata, such as Yudhishthira and Bhishma, show that only sattvic qualities do not make one perfect – it needs to be combined with spiritual strength. In Mahabharata, only Lord Krishna had the sattvic qualities and the strength to implement them.-14th verse: “These great souled persons – they uphold these values and worship Me. They live in this world, do their duties, but are not deluded by the phenomenal world, which is impermanent.”-15th verse: “These people of divine qualities, they practice jnana-yajna. Some of them devote their life to the realization and practice of the Advaitic spiritual truth – the unity and oneness of existence. Others practice dualistic philosophy, ritualistically worshipping God as a divine, compassionate being. Both are following the same spiritual path.”-Yajna in Gita refers to any noble activity done with a sense of sanctity and sacredness, for the good of others, without selfish motives, and as an offering to God.-One may begin spiritual life at a temple with rituals. As he evolves, his idea of God evolves. At the highest level, he sees God everywhere and in everything.-Shankaracharya gives a way to determine whether one has reached the highest level of seeing the divine present everywhere and in everything. Such a person starts practicing sama (calmness) and dama (self-control).-We can develop dispassion when we understand the limitations of the phenomenal world. Health, wealth, friendships – all are of a fleeting nature. Once we understand it, the natural result is that we look for something higher.-In dualism, God is seen and distinct and different from creation. In non-dualism, the creator is seen as present in creation. Non-dualism is a matter of one’s experience – it is not philosophy. At the mystical level, monotheism becomes non-dual.

89 - Combining Sattva Guna with Spiritual Strength | Swami Tattwamayananda

-9th chapter: verses 8, 9, 10, 11, 12, 13-The lecture was given by Swami Tattwamayananda on June 25, 2021.-8th verse: “Animating My own prakriti, I project this whole multitude of different beings. Then they exist, but they are helpless and not free.”-So long as we are attached to prakriti, under the influence of the three gunas, we are in a state of helplessness and we are not free – we are slaves in the hands of our own samskaras. We are helpless against old age, sickness and death.-We spend most of our lifetime confronting the problem of death – we may be able to postpone it, but we cannot avoid it. Yaksha posed a question to Yudhishthira – “What is the most mysterious fact of life?” In answer, Yudhishthira said – “Every minute and second, we see so many creatures moving towards the abode of death. Still, we believe that we will not have to join this procession. This is the most mysterious fact of life.”-When a person asks the question - “what is the nature of death?” – that is the beginning of his higher spiritual evolution. Nachiketa’s story and his three boons from Kathopanishad is a good illustration of this spiritual evolution. The three boons that Nachiketa asks are: (1) Let my father not scold me when I return (2) Teach me rituals to get to heaven and (3) Teach me the reality beyond death. Yama then describes life as a journey for highest spiritual enlightenment.-9th and 10th verses: “I am the one behind this cycle of creation. Presided over by Me, Prakriti brings forth moving and unmoving things. I am there in everything, but I am not part of it. I am the immanent, inherent, divine principle present in everything, and that regulates everything. But I remain uninvolved, unattached.”-Brahman does not have a purpose and remains unaffected. Prakriti produces moving and unmoving things as manifestation from the causal form. Dissolution is effect going back to its causal form.-An iceberg is not a creation – rather, it is just a projection of water. Similarly, in Vedanta, the world is not a creation – rather, it is a projection, and not separate from its causal form.-11th verse: “People who are not aware of my higher nature, they consider me as a human being. They do not recognize Me in my spiritual dimension as the divine principle in everything.”-This idea of God creating the visible world is illustrated through a magician performing the “Indian Rope Trick “in Shankaracharya’s commentary on the Mandukya Karika. When the magician performs his magic, only the magician is real. The magic is delusion. Similarly, God is the magician and real. The whole creation is like magic, which is only relatively real.-In a semi-dark room, we may mistake a rope to be a snake and try to run away. When we bring light, what we formerly misunderstood to be a snake is now recognized as a rope. As a snake, it is unreal. As rope, it is real.-A jivan-mukta realizes the relative nature of the phenomenal world. At the same time, he becomes more humane, showing friendliness, generosity and compassion towards everyone. He does so without being bound.-12th verse: “Certain people, who do unnecessary, useless things out of vain knowledge, ignorance, haughtiness – they are possessed of the quality of evil-doers (asuri-sampat).-13th verse: “The great souled ones, they are possessed of the divine nature (daivi-sampat). They know Me as the origin and as immutable. They worship Me with a dedicated mind.”-Verses 1, 2 and 3 of 16th chapter provide 26 characteristics of people endowed with divine wealth (daivi-sampat). Examples of such characteristics are fearlessness, purity, interest in scriptures and practice of non-violence. Those who possess these virtues have entered the path of manifesting their inner divinity. -Shankaracharya describes the characteristics of a sattvic person. Such a person reads and gets knowledge of higher virtues from scriptures, which are recorded diaries of the path traveled by realized teachers. He then internalizes these teachings and practices them in his life.”-Such a sattvic person is bold, speaks the truth, is forgiving, practices purity, and has no hatred or pride.-Strong will is necessary for spiritual practice to help us raise ourselves and to face obstacles from the external world and from our own mind.-True strength comes when it is devoid of pride and is enriched by a sense of renunciation and non-attachment. Lord Krishna says in the 11th verse of the 7th chapter of the Gita: “Of the strong, I am their strength that is devoid of desire and attachment.”-Saints and mystics, such as Swami Vivekananda, demonstrated strong will to raise themselves in their spiritual life. They were very humble, but behind their humility was great Atma-balam – the inner strength of Atman. The strength of a great person who uses it for the good of others - that transcendental touch is an expression of the divine.-In the concluding verse of each Gita class, we say: “Hari Om Tat Sat. Sri Ramakrishna Arpanam Astu”. It means we offer everything to Vishnu and Sri Ramakrishna. Om is the auspicious word symbol of the essence of the Vedas.

88 - Daivi Sampat And Asuri Sampat | Swami Tattwamayananda

-9th chapter: verses 6, 7, 8-The lecture was given by Swami Tattwamayananda on June 18, 2021.-6th verse: “Just as the mighty, strong wind, that is always moving everywhere, rests in the sky, but does not have the ability to make any modifications to the sky – similarly, all beings rest in Me.”-According to the Upanishadic concept of evolution - from Atman, akasa evolves - from akasa, air evolves - from air, fire evolves - from fire, water evolves - from water, earth evolves - from earth, plants evolve - from plants, different living beings evolve.-A tree is pervaded and sustained by its living liquid. If this liquid dries out, nothing can grow from the tree. Similarly, everything is pervaded and sustained by the Divine Reality.-When a spiritual seeker worships an image, he first invokes and projects the all-pervading divine principle in that image. Over time, with spiritual practices, the inner divinity begins to manifest in his nature, which ultimately helps him to connect with his own divine nature.-Yajnavalkya in a reply to Gargi in Brihadaranyaka Upanishad says that we can use the power of inference to understand this all-pervading divine principle. He says “At the command of that Reality, O Gargi, the sun and moon hold their courses; heaven and earth keep their positions; moments, hours, days and nights, fortnights and months, seasons and years–all follow their paths; rivers issuing from the snowy mountains flow on, some eastward, some westward, others in other directions.”-7th verse: “At the end of a kalpa, all beings go back to My prakriti. At the beginning of the next cycle, manifestation starts again.”-A kalpa is equal to one day and one night in the life of Brahma. An iceberg is not a creation – rather, it is just a projection of water. Similarly, the world is not a creation – rather, it is a projection, and not separate from its causal form. In the day of Brahma, projection starts. In the night, dissolution takes place, and it goes back into its causal form.-Mundaka Upanishad gives three analogies of how creation emerges from Brahman. First, a spider weaves a web using material from its own body. Similarly, Brahman is the origin and dissolution of the universe. To illustrate that Brahman has no purpose behind the creation, the second analogy is provided – plants and trees emerge spontaneously from the Earth, which does not have a purpose. Similarly, Brahman is the essence of creation, with no purpose. To illustrate that Brahman is not an inert entity, the third analogy is provided – in a living, conscious person, hair and nails grow. Similarly, Brahman is the essence of consciousness.-8th verse: “Animating My own prakriti, I project this whole multitude of different beings. Then they exist, but they are helpless and not free.”-So long as we are attached to prakriti, under the influence of the three gunas, we are in a state of helplessness, and we are not free – we are slaves in the hands of our own samskaras. We begin our quest for spiritual freedom when we become aware of this absence of freedom. Buddha started his spiritual quest after becoming aware of the helplessness of all beings against old age, sickness, and death.-When we realize that there is no real freedom at the empirical level, we look for a different, higher form of freedom. Until we realize our true spiritual identity, we are under the control of prakriti.-According to Vedanta, every attempt to solve problems at the empirical level, is only a postponement of the problem. Real answers come when we attain spiritual freedom – we then understand that there is no freedom at the empirical level.-The four mahavakyas are: (1) Tat Tvam Asi, which is an upadesa vakya (2) Prajnanam Brahma, which is a lakshana vakya (3) Ayam Atma Brahma, which is a siddhanta vakya (4) Aham Brahma Asmi, which is an anubhuti vakya. Aham Brahma Asmi is only an approximation of the highest experience of one’s identity with Brahman. In the process of teaching Shvetaketu, Uddalaka utters: "Tat tvam Asi" and repeats it eight more times during his instructions.

87 - The All-Pervading Divine Reality | Swami Tattwamayananda

Swami Tattwamayananda’s class on Srimad Bhagavad Gita is held at the Vedanta Society of Northern California, San Francisco (founded by Swami Vivekananda in 1900) on Friday evenings in the First Universal Hindu Temple in the West (founded by Swami Trigunatitananda in 1905). Classes are held on Friday night at 7:30 pm. All are most welcome. The Srimad Bhagavad Gita is the most important spiritual classic of Hinduism. Swami Tattwamayananda, currently the Minister of the Vedanta Society of Northern California, San Francisco, (originally founded by Swami Vivekananda in 1900) served in various centers of the Ramakrishna Order in India as editor, publisher, and teacher of Sanskrit, Advaitic texts such as Sri Shankaracharya's commentaries on the 'Prasthanatraya' (the fundamental Sanskrit texts of Vedanta philosophy), Buddhism and Indian philosophy. He underwent traditional training in Hindu scriptures, Sanskrit, Vedic and Vedantic literature for many years, from his early days. Before coming to the United States in January 2012 he was teaching Sanskrit, Vedantic scriptures and Indian philosophy at the Training center in Belur Math, the institution that trains the monks of the Ramakrishna Order at the headquarters of the Ramakrishna Mission, Kolkata, India. Apart from his traditional education, the Swami has also received modern University education in English literature, psychology, European history, and Western philosophy. He is frequently invited for lectures on Yoga, Vedanta, and traditional Hindu scriptures and for participating in interfaith dialogues. For more: Web: <a href="http://www.sfvedanta.org" rel="noopener">www.sfvedanta.org</a> Livestream: <a href="https://livestream.com/sfvedanta" rel="noopener">https://livestream.com/sfvedanta</a> Facebook: <a href="http://www.facebook.com/sfvedanta" rel="noopener">www.facebook.com/sfvedanta</a> YouTube: <a href="https://www.youtube.com/user/SFVedanta" rel="noopener">https://www.youtube.com/user/SFVedanta</a> All Original Content © Vedanta Society of Northern California

Swami Tattwamayananda’s class on Srimad Bhagavad Gita is held at the Vedanta Society of Northern California, San Francisco (founded by Swami Vivekananda in 1900) on Friday evenings in the First Universal Hindu Temple in the West (founded by Swami Trigunatitananda in 1905). Classes are held on Friday night at 7:30 pm. All are most welcome.The Srimad Bhagavad Gita is the most important spiritual classic of Hinduism.Swami Tattwamayananda, currently the Minister of the Vedanta Society of Northern California, San Francisco, (originally founded by Swami Vivekananda in 1900) served in various centers of the Ramakrishna Order in India as editor, publisher, and teacher of Sanskrit, Advaitic texts such as Sri Shankaracharya's commentaries on the 'Prasthanatraya' (the fundamental Sanskrit texts of Vedanta philosophy), Buddhism and Indian philosophy. He underwent traditional training in Hindu scriptures, Sanskrit, Vedic and Vedantic literature for many years, from his early days. Before coming to the United States in January 2012 he was teaching Sanskrit, Vedantic scriptures and Indian philosophy at the Training center in Belur Math, the institution that trains the monks of the Ramakrishna Order at the headquarters of the Ramakrishna Mission, Kolkata, India. Apart from his traditional education, the Swami has also received modern University education in English literature, psychology, European history, and Western philosophy. He is frequently invited for lectures on Yoga, Vedanta, and traditional Hindu scriptures and for participating in interfaith dialogues.For more:Web: www.sfvedanta.orgLivestream: https://livestream.com/sfvedantaFacebook: www.facebook.com/sfvedantaYouTube: https://www.youtube.com/user/SFVedantaAll Original Content © Vedanta Society of Northern California

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Bhagavad Gita | The Essence of Vedanta

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