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Robert Adams

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Life is very short in this body and all of the things
you're going through will soon come to an end.
If you have not made any spiritual headway
you will be under the delusion of karma.
And you will return again and again in a delusory body form
going through many experiences that appear real to you.

The only way for it to come to an end is to give it all up now.
Make up your mind that this is going to become the year for you
to totally become realized. To awaken totally.
And by following the three precepts as outlined,
this will happen to you faster than you can breath,
if you allow it to.

Do not allow the world to run your life.
Do not let the world fool you.
All this is an illusion.
Be yourself. Know yourself.
Realize that you are Brahman, the pure awareness.
Your nature is pure consciousness
and one day you will have to awaken.
So why not begin now. Why wait?

T.117: Three Precepts For Self Realization

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Gyana, karma and meditation are closely connected. The difference is only about sattva (quality of purity, harmony), rajas (quality of activity, passion, anxiety) and tamas (quality of inertness, stuggishness, ignorance, darkness, perishable nature).

The prevalence of gyana is the prevalence of sattva, the prevalence of karma is the prevalence of rajas, and the prevalence of meditation is the prevalence of tamas. This is a terminology.

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There is neither creation nor destruction, neither destiny nor free will, neither path nor achievement. This is the final truth.

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I don’t know what kundalini is.

Sri Ramana Maharshi :

Kundalini is one name
given by the yogic people for
what may be called the atma sakti inside the body.

The vichara school calls the same power jnana.

The bhakta calls it love or bhakti.

The yogic school says that
this power is dormant in muladhara
at the base of the spinal cord and
that it must be
roused and taken through the various chakras
on to sahasrara at the top,
in the brain,
to attain moksha.

The jnanis think this power is centred in the heart, and so on.

~ Day by day with Bhagavan, 11-11-45

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Yoga Väsiştha Săra Sangraha

एवमुक्तो वसिष्ठेन रामो दाशरथिस्तदा।
सर्वैषणा-विनिर्मुक्तो विनयादिदमब्रवीत् ॥

Thus instructed by Vasistha-ji, Rāma, the son of Dasaratha, who was freed from all desires, replied with humility.

Śri Rāma awoke from his samādhi and listened with attention to Vasiştha-ji.

sarvaişaņā-vinirmuktaḥ - Free from all desires,

A person has innumerable desires. These are categorized into three.

a) vittaişaņā -- the desire for wealth, possessions, security and comfort.

b) putraişaņā -- the desire for progeny, relations, pleasure.

c) lokaişaņā -- the desire for name, fame, status, recognition, power and heaven.

One or the other of these dominates our lives. A seeker of Truth may overcome the desire for wealth and progeny but the desire for name and recognition may still remain deep-rooted. Śri Rāma was free from all the three types of desires.

*vinayād idam abravīt* -- He spoke with humility. For the ignorant people a few university degrees and the knowledge of some information bring pride. They feel superior to others and look down upon those with a little less knowledge.

However, only true knowledge brings humility (vidyā dadāti vinayam).

Srī Rāma was already humble by nature and with Self-knowledge he became totally egoless.

Jai Shree Ram

Ref. -
Yoga Vashishtha Saar Sangraha, Chapter 7, Verse 12
Swami Tejomayananda Ji

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Bruce Lee

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The unconditioned mind intuits truth.

Truth comes when your mind and heart are purged of all sense of striving and you are no longer trying to become somebody; it is there when the mind is very quiet, listening timelessly to everything.

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Sri Nisargadatta Maharaj

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There is noble virtue in unshakable endurance of whatever comes, but there is also dignity in refusal of meaningless torture and humiliation.

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The mind is here to test you,
to try and create doubt in you,
to challenge your strength.
You must transcend every doubt
concerning who you are.
Doubts about other things you can afford,
but doubts about yourself,
you must clarify until delusions end.
You are the immutable awareness,
not the psychological mind.
As soon as you are clear about this,
mind begins to merge with you
as the single Being.

White Fire ~ Second Edition

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Омар Хайям

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Настоящий друг — это человек, который выскажет тебе в глаза все, что о тебе думает, а всем скажет, что ты — замечательный человек.

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Будда, Сиддхартха Гаутама

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Если бы кто-нибудь в битве тысячекратно победил тысячу людей, а другой победил бы себя одного, то именно этот другой — величайший победитель в битве.

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Шри Ауробиндо

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Четко сформулированная, озарённая мысль может быть видима как искра света.

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Никогда не вмешивайся в чужое страдание. Человек должен устать от самого себя и испить положенную ему чашу яда.
Не будь самоуверен и не надейся, что ты сможешь кому-то помочь.
Помочь можно только тому, кто готов к помощи. Страдающий человек видит мир через свою боль, а значит он глух и слеп. Каждый тащит за собой свой жизненный опыт, не видя, что это мёртвый груз, который лежит на его плечах. Если ты попытаешься вмешаться в чужое страдание, то оно затянет тебя кармическим вихрем в чужую игру. Человек заразен своим страданием - помни это.
Иди своим Путём и не оборачивайся на людскую боль. Только если ты найдёшь свой Путь, ты сможешь помочь людям превзойти себя.

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Either you remain forever hungry and thirsty, longing, searching, grabbing, holding, ever losing and sorrowing, or go out whole-heartedly in search of the state of timeless perfection to which nothing can be added, from which nothing -- taken away. In it all desires and fears are absent, not because they were given up, but because they have lost their meaning.

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You say you try to slow down the mind enough so you can stay in the Self, but there is no need to ‘slow down the mind’ for this. The mind has never been able to stay in the Self by effort. This is all due to much misunderstanding. Please listen:
to stay in something is an effort. It requires a dedication and a skill.

It would require full time commitment, devotion, determination, single-mindedness. Even the Buddha could not do it. People have spent many years naked in caves trying to convert or merge the mind inside the heart, and have failed. They may have achieved something they did not have before, like peace or concentration or even joy, but they retain their identity as a seeker or practitioner—an entity who attains something. They may become a peaceful person, but there is a duality there. They must Be the peace itself. The Self cannot be reached or owned by anyone. It can only be discovered and recognised as the effortless and natural source of all which Is and appears.

How do you ask something as fickle as the mind to stay in something as absolute as the Self?

Isn’t it all a little ridiculous?

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Mantras are the purest form of universal vibrations, or shakti, the profundity of which was experienced by the Rishis in deep meditation. Mantra is the power of the universe in seed form. That is why they are known as bijaksharas (seed letters). Having gone through that experience, they offered these pure sounds to humanity. However, verbally encapsulating an experience, particularly the most profound of all experiences, is not so easy. So, the mantras we have are the closest sounds to the universal sound that the compassionate Rishis could verbally create for the benefit of the world. However, the fact still remains that the fullness of a mantra can only be experienced when your. mind attains perfect purity.

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Bhagavan Sri Ramana Maharshi

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It is reported that Sri Ramana appeared to some devotees in the form of God or light. His mother once saw Ramana as Shiva, with a garland of snakes, then again she saw him in the form of light. Ganapati Muni and others had different visions of him too. When Roda McIver met Maharshi for the first time, he appeared to her as a splendid light. She reports, “Bhagavan had gone up the hill when I arrived, and I was told to wait on the footpath for His return. I did not see Him coming, but suddenly I saw a brilliant light before me, like the sun rising. I lifted my head and saw Bhagavan standing before me. He looked at me, nodded and smiled. At that moment I felt something happening in me which I had never experienced before in my life! The Sun that He was, He revealed at that moment that He was the Light, the Fire of Knowledge!”

It is also reported that people were healed in the presence of the Maharshi. As, for example, a little boy, whose name was also Ramana and who had been bitten by some kind of poisonous animal. When the parents brought the boy to the Maharshi he was already unconscious and had almost stopped breathing. Sri Ramana passed his hands over the boy’s body saying, “It is nothing. He will be all right.” And indeed, little Ramana soon recovered.

M.A. Piggot reports a similar occurrence. Someone had brought a man into the Hall who had been bitten by a snake and lay him down before Sri Ramana. “We all watched, fear gripping our hearts. Not so he, who sat looking into the far distance while the victim writhed in pain. Calm and compassion was in that look, and infinite peace. After what seemed like hours, the twitching ceased and the man appeared to sleep. Then the one who had brought in the sufferer gently touched him. The man rose, prostrated himself before the Maharshi and went out cured.”

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Q: In order to have realized the Self, jnanis must have done a lot of punyas (merit) and tapas (practice) in their previous lives. If jnanis experience the fruits of all their previous punyas in their last life, they all ought to have very enjoyable last lives. This does not appear to be the case. Many of them get very sick. They often have to put up with a lot of body problems.

AS: There are several reasons for this. Sometimes Self-realization makes the body very weak. Bhagavan's body used to shake a lot. When he was asked about this he would sometimes say, 'If an elephant enters a weak hut, what will happen to the hut?' The elephant was Self-realization and the weak hut was his body.

Some jnanis take on the karma of some of their disciples and experience it themselves in the form of sickness. In such cases, the sickness cannot be attributed to anything that happened in the jnanis previous lives.

Most jnanis have got rid of most of their karma, both good and bad before they even start on their last life. They have all done tapas in their previous lives. By the time their last life starts they often have very little karma left. Only a few, like Vidyaranya Swami, have a lot of punya as left to enjoy.
Vidyaranya Swami lived several centuries ago. In one lifetime, when he was very poor and hungry, one of his gurus initiated him and told him to do upasana [meditation] on the Goddess Lakshmi [the goddess of wealth]. He did that upasana for years, hoping to get rich, but no wealth came to him in that lifetime.

In one of his subsequent births, he received initiation from a
jnani, did a lot of meditation and finally realized the Self. After realization, he was established in a state of total desirelessness. It was only after his realization that his previous upasana on Lakshmi started to bear fruit.
Sometime after his realization, gold started to fall from the sky into the city where he was living. Vidyaranya Swami realized that this was happening because of his previous meditations, but because he no longer had any desires, he no longer had any interest in accumulating money or gold. He told the king that the golden rain was falling on account of his previous tapas. He also made it clear that he didn't want any of gold for himself. The king announced that the people in the city could keep any gold which had fallen on their own property. He reserved the gold which had fallen on public property for his own use. The king later used his own share of the gold to build new temples and tanks.

The king took the gold which had fallen on the streets and made gold bricks out of it. In order to test whether Vidyaranya Swami was really desireless, the king put some of these bricks outside Vidyaranya Swami's house. Then he and his wife secretly watched to see what he would do with them. Vidyaranya Swami eventually came out of his house, saw the bricks and squatted on while he defecated. Because he no longer had any interest in money, that was the only useful thing he could do with them.

- Living by the Words of Bhagavan, p. 276

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Of all the aspects of Advaita philosophy that of Maya is the most difficult to understand, still more to explain. Some interpret it as ignorance, others as dream, others still as illusion, and nothing but experience can explain it satisfactorily. In the meantime considerable misunderstanding is created by explanations – the more it is explained, the more obscure it becomes.

In one of the Ashrams I visited in 1939 I met a Canadian lady. She had come to India “in search of Truth,” and had visited many yogis and Ashrams, the last of which was the Ramakrishna Mutt in Madras. We talked as usual on yoga, meditation, etc., but when I mentioned the word “maya”, she gasped, clutched her throat, and dropped her voice: “Don’t say it,” she whispered, “those people of Ramakrishna Mission were about to destroy me, but God came to my rescue and I escaped.”

I: How do you mean, did they want to kill you? They are sannyasis.

She: Not my body, but my soul. They told me that nothing exists: no world, no human beings, no trees, nothing, nothing – all is illusion, all my own imagination and that I cannot kill the illusion till I surrender myself. Where will I be without my soul and mind?

I had no alternative but to change the subject.

But Sri Bhagavan’s explanations are superb, as will be seen from the following dialogues.

15th April 1937
1. Mr. C. wanted to know the mystery of this gigantic world illusion.

C. We speak of the world as illusion, yet everything in it follows rigid laws, which proves it to be well-planned and well-regulated.

Bhagavan: Yes, he who projected the illusion gave it the appearance of order and sound planning.

C. All spiritual institutions except the Advaitic give prominence to the creative aspect of Reality, which they name God. They speak of prophets, saints, scriptures, etc. Are they all illusion?

Bhagavan: They all exist in the same way as you, the questioner, exist. You are in the relative world, so they are; or else you would not have known of them. In dreams, one also sees a well-regulated world with saints, scriptures, etc., but the moment one wakes up they all disappear. So also waking from this dream world into the Supreme Consciousness causes them all to disappear.

C: But how out of Truth does illusion, falsehood spring up?

Bhagavan: Maya is not falsehood, although it has the appearance of it, but the active side of Reality. It is the maker of forms in Consciousness and form means variety, which causes illusion – mind you, all this variety is in consciousness and nowhere else; it is only in the mind. One jiva, seeing another jiva, forgets its identity with it and thinks of it as separate from itself.

But the moment it turns its attention on its own nature as consciousness, and not as form, the illusion of diversity or separateness breaks as a dream breaks when waking takes place.

C. It is hard to conceive God, the formless, giving rise to forms.

Bhagavan: Why hard? Does not your mind remain formless when you do not perceive or think, say, in deep sleep, in samadhi, or in a swoon? And does it not create space and relationship when it thinks and impels your body to act?

Just as your mind devises and your body executes in one homogeneous, automatic act, so automatic, in fact, that most people are not aware of the process, so does the Divine Intelligence devise and plan and His Energy automatically and spontaneously acts – the thought and the act are one integral whole. This Creative Energy which is implicit in Pure Intelligence is called by various names, one of which is maya or shakti, the Creator of forms or images.

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You are so used to the support of concepts that when your concepts leave you, although it is your true state, you get frightened and try to cling to them again.

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The Master is a skillful sculptor. Sometimes he has to hit parts of the boulder very hard with a hammer and chisel. He gently taps on other areas of the boulder. Some parts need to be completely removed, while other areas just need polishing. Like this, the Sadguru is a divine sculptor who brings out the magnificent sculpture hidden within the boulder.

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If you make human company too important
you will not discover your true Self.
Relationships not based in Truth
are never entirely reliable
and are rarely enduring.
Taking time to discover yourself is the best use of time.
Prioritise this.
One should not excessively seek partners or friends,
one should seek to know and be oneself.
As you begin to awaken to the Truth,
you start noticing how well life flows by itself
and how well you are cared for.
Life supports the physical, emotional,
mental and spiritual needs of the one
who is open to self-discovery.
Trust opens your eyes to the recognition of this.
Surrender allows you to merge in your own eternal being.

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Nirupana 47
Sunday, July 30, 1978

From birth to death, all actions are performed in order to pass the time. The greatest good in life is to know who we are. It is impossible to establish order in the world. Meanwhile, those who teach and those who learn, all pass away. Religion is formed by the concepts of its followers, nothing else.

Our consciousness is the base for all worldly dealings. However, there is no base for consciousness. It has come uninvited. It rises and then passes away. There was no memory of ‘I am’ before, and now it is there.
Except for this, what do you possess as your own? One who has realized himself has no concern about his well-being.

Wakefulness, sleep and hunger have no substitute. No law applies to them. Without these, nobody would do anything. Realized men are silent in spite of the knowledge they have. They know the secret of birth and why it has arrived.
How was this consciousness imposed on you and since when?
This must be understood.
To get into samadhi means to let go of the mind with its memory.

Your breathing is proof of the existence of the breathless One. The word comes upon waking up, therefore you are prior to the word. The wordless meaning of our consciousness is the sense ‘I am’. If you remain completely silent, you experience the Self. There is only one Self for all. Prana works also in sleep. It has no meaning then, as it has no knowledge of its vibration. Waking up is to feel ‘I am’ without pronouncing the words.

The three gunas are the names given to three types of behavior. They function in all living beings. We should not judge anyone’s behavior. One who understands gunas will understand this. People with Rajo guna and Tamo guna will meddle with others’ affairs instead of working on themselves. The bodies may be different, but consciousness is the same in all. It is formless. You might say that it has a flavor, a quality, which is love. The knowledge ‘I am’ loves itself and, hence, we can distinguish between good and bad. One who understands its greatness finds it all-pervading. Such a person does not criticize others. All things are being done for the sake of the love of Self. One who has devotion to all beings, as if they are God, cannot hate anyone. He sees clearly that he is not the doer.

Hold onto the fact that you are Brahman. First you know that ‘you are’ and then the words follow.
Whose information is it?
It is the information of the one who feels ‘he is’. Consciousness is knowingness; a sense of being. All the activity of Purusha (supreme Self) and prakriti (creation) is based upon this. One who reaches this stage keeps quiet. He knows that in its absence there is no happiness or sorrow. Can you recede back to this stage?

So as to know who you are, understand consciousness with determination. What is more important than consciousness in the whole world? When you reach that point, you will not utter a single word about others.
Without consciousness, there is no word. Pay attention to consciousness and nothing else. The one who does not recognize this has to suffer many miseries.

The world is a fun-game created out of one’s own existence. No one can stop the process of creation, maintenance and dissolution of the world. This is because there is no creator. With a slight illumination of consciousness, the universe with its infinite space is created. It is the wonder of the subtle consciousness.

What came first, the body of the world or our body? Your true nature is formless, yet it identifies with the body. In the same way, the world looks real through the senses! Who is prior: the world or the one who sees
the world? Your wakefulness is the same as the world.

First comes consciousness, and then the world is seen in it. Consciousness is unstable. It likes to be.
However, when ‘I am-ness’ goes so does the world. You have to see this with a very subtle inner discrimination. This vast panoramic world is the reflection of your consciousness. As such it is nameless; yet
name gives it support and transactions are made possible. All names are concepts. When Parabrahman remains in the unmanifest state, can He have a name?

Krishna says He is all-pervading. Because of the sense of duality people differentiate. They either praise or censure. The concept ‘I am like this’ is the basic reason of misery or happiness. If you stay with the feeling
‘I am’, the basic vibration of ‘I am’, you will digest miseries as easily as happiness. Whatever is visible, whatever appears, has not happened at all!

Do not indulge in flattery or censure, even if it costs you your life, as there is no other. Unless the sense ‘I am like this’ goes, the duality will not go. You must understand the ultimate meaning of your Self, by yourself. Then nothing can harm you. One in a million tries to know it. One who realizes it, his
consciousness merges peacefully within his own Self. Consciousness disappears into the knower. That is called Parabrahman.

You know what you are before you know anything else. Convince yourself that you are pure consciousness.
All worldly dealings will be carried out spontaneously. It is the only way. The notion that you do something is utterly false.


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Yagyavalkya was a great maharshi who has had God-realisation (called Jeevan muktas). He was livingat the outskirts of Mithila whose king was Janaka –highly spiritually oriented ruler.

Yagyavalkya was daily conducting satsang classes on Vedanta philosophy in the evening which was attended by a number of monks as also king Janaka. If Janaka were to be delayed due to urgent matters of State, the Satsang would not begin till Janaka came.

Other monks used to pass derogatory remarks – ‘‘Look at Yagyavalkya the great knower of Brahman. Even he wants to please the king as he provides him with all provisions and bears all the expenditure in connection with the maintenance of the Ashram.’’

Yagyavalkya, who came to know of their sentiments wanted to prove to them as to what a high level of fitness or eligibility the king had for leading aspiritual life, which none of the monks can equal.

One day when the Satsang meeting was in progress, a villager came running and shouted to the monks that their colony was on fire.

Immediately on hearing it, without even taking permission of the lecturer all the monks rushed to their colony only to find that it was a false alarm and all their possessions which mainly consisted of loin cloths and some rags were all safe.

A few days later when the Satsang was in session,
some palace guards came in with a highly agitated demeanour, went quietly to King Janaka without disturbing the discourse and whispered something in his ears. Janaka instructed them something crisply and they left. It took another one hour for Satsang to end.

Then Yagyavalkya casually asked Janaka as to whether anything was serious as he had found the Palace guards who came to the king in a highly disturbed state.

When Janaka replied that the, guards came to inform him that there was a big conflagration of fire in the palace, which had extended to the harem (living apartments of Janaka’s wives and children) and showed no signs of abating in spite of their best efforts to extinguish it.

The Maharshi was astounded at this cool reply and exclaimed – ‘‘Janaka, how strange that you have continued to sit in the satsang for an hour
knowing full well that all your kith and kin and the
palace were in danger of being consumed fire !
How was it possible?’’

Janaka’s famous reply was:

‘‘I possess nothing and nothing is mine. But I may
say that the INFINITE is my wealth. So even if the
entire Mithila city is to be burnt to ashes nothing of mine will be destroyed.’’

The other monks hung their head in shame.

अनन्तं बत मे वित्तं यस्य मे नास्ति किंचन
मिथिलायां परदीप्तायां न मे दह्यति किंचन
anantaṃ bata me vittaṃ yasya me nāsti kiṃcana mithilāyāṃ pradīptāyāṃ na me dahyati kiṃcana

(Mahabharata 12.171.56)

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It's very important to not mistake teaching or spiritual practice strategies for the ultimate truth. The ultimate truth has to be experienced.

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Nirupana 46
Sunday, July 23, 1978

As long as prana and the body are together, there is consciousness. When prana leaves the body, consciousness disappears.
What does one have to lose (by dying)?
First there is consciousness, and then the
body is sensed. One who knows consciousness is called a jnani. Your consciousness is the seed of the universe.

To be without words is to be in samadhi. You will not meet Parabrahman through intellect. What did you have before you were taught anything? Only wakefulness and sleep. The rest (all concepts) is based upon
what you have heard. Even the pride, ‘I am the seeker of Truth, I shall renounce’, etc., has to go. One who manages worldly activities is of universal nature.

The only purpose of the human body is to realize Brahman. That is the reason why all the idols we worship have a human form. The word and the existence of the word can be sensed only through the human body.
Word means Brahman (the manifest principle), existence means consciousness and, therefore, Brahman is sensed through the human body. But due to body-consciousness a man remains a man. If ‘I’ is taken aside from the body, it contains pure Brahman only. Brahman is consciousness and vice versa. The irony is that the ego that takes the body as itself is trying to know IT. Body-consciousness has to be dismissed. Nothing else has to be done.

Does your body know your consciousness? The body is a material object. Without prana, it is a corpse.
Consciousness in the Brahma-randhra knows pleasure and pain. Who is aware of consciousness? When this is clearly understood, the pleasure and the pain will go and there will be peace. In the body there is nothing else but pure Brahman. The one who knows consciousness, the feeling ‘I am’, is the knower. The knower cannot be described. Consciousness in the body is itself God. It naturally knows Brahman. It has the form of space, water, fire-luster, air, and earth; yet it is consciousness only. It is our consciousness that is acting through the five elements. It has no identification as a man or a woman.

The purpose of the body is to know Brahman. The mistake is that the same Brahman identifies itself with the body. It cannot know itself without the human body. However, it has accepted itself as body-consciousness.
The five characteristics of the body are based upon word (hearing), form (seeing), touch, taste and smell.
The vibration of Brahman in your body senses them. Therefore the human body has great importance. Do not waste a single moment without paying attention to your true nature.

The awakened consciousness is the image of Param-atman. It is easy for the one who recognizes it as God and becomes one with it. Catch hold of that Truth. Continuously remember that consciousness is your true
nature (the manifest Brahman). It has been praised with a million names.

When consciousness sprouted, it took the form of a child. What do you possess except for consciousness? It is the light. Always remember that this is your true nature. One who has this knowledge is Paramatman. It is the evidence that He is. If you understand this there is no need for austerities.

Identification with the body is the cause of turmoil. When there is no experience of a single word, while awake, it is your true nature. Your consciousness is the golden womb through which the world has been
created. Through conception the unmanifest becomes manifest. Your everyday life, wife, children are nothing but entertainment. The various spiritual methods are also entertainment.

Can anyone feel that his body is sacred?
If you do not feel sacred about yourself, then how can others feel it?
When you are convinced that you are pure ‘I am-ness’, people will come to have your holy sight. When you become convinced by the Guru-word that you are pure Brahman, pure consciousness, you will feel that your
body has become sacred. When you get realization, people will naturally want to have your darshan. One who is the ‘soul of death’ itself, how can he die?

The greatest negation of religion, the greatest sin, is to believe that the body is your true nature. Your religion is to remain as the Self. You must have the conviction of your true identity. You must recognize your relationship with your own Self. The mind gets modified and behavior changes with repetition of the mantra. The body serves as the food for this consciousness. The mind flows from prana, the vital force.
When you realize all this, at the last moment you will clearly witness that you do not die but prana leaves the body. The enlightened person has no hopes, no desires and no passions. Therefore he has no death. It is the most indescribable event when the manifest becomes unmanifest (at the time of so-called death). But the ignorant one says, ‘I am dying’, even before prana leaves the body. This is because he has not known his true nature.

The time of death of a sage is very sacred. It is more sacred than sunrise. This is the reason why their death anniversary is celebrated. Decide now who you are going to die as. The thought at the time of dying will decide the future. There should be no other thought except ‘I am perfect bliss’. Your state will be in accordance with what you take yourself to be. This is true now and it will be true then.


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