Guest guest Posted February 15, 2006 Report Share Posted February 15, 2006 SrimatE Raamaanujaaya Namaha // SrimatE Nigamaanta Mahaa Desikaaya Namaha // SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya/ SrIman! SrI Ranga Sriyam anupadravam anudhinam Samvardhaya// KAvEri VardhathAm kAlE, kAlE varshathu vAsava: / SrI RanganAthO jayathu Sri Ranga Sri cha VardhathAm// ==================================================================== SRI RANGA SRI VOL.07 / ISSUE # 40 dated 14th February 2006 ==================================================================== IN THIS ISSUE 1. IMPORTANT DAYS IN MAASI (KUMBA) MONTH 2. UPANAYANAM- 2 SRI N. KRISHNAMACHARIAR SWAMI, CHICAGO 3. BOOK REVIEW –"STUDIES IN SRIVAISHNAVAM" BY PROF. MANGALAM R. PARAMESWARAN ===================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ===================================================================== ISSUES RELEASED So far, 216 Regular issues of SRS have been released apart from Special Issues: 27 Issues of Vol. 1 15 Issues of Vol. 2 42 Issues of Vol. 3 35 Issues of Vol. 4 28 Issues of Vol. 5 30 Issues of Vol. 6 and 39 Issues of Vol. 7 ---- These issues have been archived for public view at - by Sri Diwakar Kannan (diwakark) You may also view the archives at http://www.ibiblio.org/sripedia maintained by Sri Srinivasan Sriram (ajiva_rts ) We strongly urge you to kindly peruse the "Regular Issues" archived in the "Files" Section and view the Contents at "srsindex.html" (Not the individual postings allowed for encouraging "Reader participation"). We are sure that you will be convinced of the quality of the contents. IF you are satisfied with the quality and contents of "Sri Ranga Sri"- Tell your friends to join by sending an email to Srirangasri- IF NOT: Tell us, as to how we may improve. Ever at your service Dasoham Anbil Ramaswamy, Editor & Publisher, "Sri Ranga Sri" ====================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================================== 1. IMPORTANT DAYS IN MAASI (KUMBA) MONTH ====================================================================== DATE/ENGLISH/DAY/NAKSHATRAM/THITHI/ EVENT/ REMARKS ====================================================================== 01/02-13-06/Monday/Ayilyam/POurNami/ VishNupati 07/02-19-06/ Sunday/Swaati/ShashTi/ Panchamatabhanjanam Swami, Suddhasatvamannan 09/02-21-06/Tuesday/Anusham/Ashtami/ ASHTAKA SRAADDHAM/ AgnihOtram TDTT (P386 of SVD's 7the centenary commemoration Volume) 10/02-22-06/ Wednesday/ KeTtai/ Navami/ ANVASHTAKAASRAADDHAM 12/02-24-06/Friday/Pooradam/Ekaadasi/KrishNa Paksha Sarva Ekaadasi 13/02-25-06/Saturday/Utraadam-TiruvoNam/Dvaadasi/ SRAVANA VRATAM, Sozhasimhapuram Dottayachaar 14/02-26-06/Sunday/Tiruvonam/Trayodasi/ Maha Sivaraatri 15/02-27-06/Monday/Avittam/Amavasya/ Sarva Amaavaasya/ MADURANTAKAM VEERARAGHAVARYA SWAMI (Ketandipatti) 23/03-07-06/Tuesday/ Mrigaseersham/Ashtami/ TIRUKKACHI NAMBIGAL 26/03-10-06/Friday/ Punarvasu/ Ekaadasi/ Sukla paksha Sarva Ekaadasi KULASEKHARA AZHWAR 27/03-11-06/Saturday/Poosam/Dvaadasi/PERIYANDAVAN (PP & PA), Pillaipakkam Veeraraghava YMD (AM 37) 29/03-13-06/Monday/Magam/Chaturdasi/ MAASI MAGHAM, MANAKKAAL NAMBI, TIRUMALAI ANDAN 30/03-14-06/Tuesday/ Pooram/ PourNami/ CHANDRA GRAHANAM ====================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================================== 2 UPANAYANAM -2 SRI N. KRISHNAMACHARIAR SWAMI, CHICAGO --- 4. The Major vedic events on the day of the upanayanam ceremony. As explained earlier, a teacher and a student are the main parts of the event. The student formally seeks knowledge from the teacher. The teacher in turn gives the student several instructions on the life that the student should lead from that day onwards as a brahmacAri. The teacher first undergoes a formal purification in order to make himself fit to instruct the student on the vedic mantra- s etc., the student undergoes purification in order to make himself fit to receive the instruction, then the student asks the teacher formally, with humility, to give him the instruction, and the teacher does so. The teacher also initiates the student on the various aspects of day-to-day life that the student is expected to lead from that day on. At a high level, this is what the ceremony consists of. The following list is from a book titled `upanayanam', published by SrI Ramakrishna Mutt, giving the major events that take place on the day of the upanayanam:. pUrvA'ngam, puNhAhavAcanam yaj~nopaveeta dhAraNam kumAra bhojanam brahmacarya li'nga dhAraNam upanayanam upanayana homam brahmopadeSam bikshAcaraNam ASeervAdam In SrImad bhAgavatam, there is a beautiful description of the bhagavAn in His vAmana incarnation undergoing the upanayanam sacrament. Some of the events of the upanayanam ceremony of today (e.g., yaj~nopavIta dhAraNam, bhikshAcaraNam, the wearing of the mekhalA, daNDa dhAraNam, etc.). are all described in the Sloka-s below, and are briefly explained subsequently. tasya upanIyamAnasya sAvitrIm savitA abravIt | bRhaspatir-brahmasUtram mekhalAm kaSyapo'dadAt || (8.18.14) dadau kRshNAjinam bhUmir-daNDam somo vanaspatiH | kaupinAcchAdanam mAtA dyauS-catram jagataH pateH || kamaNDalu, vedagarbhaH kuSAn saptarshayo daduH | akshamAlAm maharaja sarasvatyavyayAtmanaH || tasmA itupanItAya yaksharAt pAtrikAm adAt | bikshAm bhagavatI sAkshAt umA adapt ambikA satI || sa brahma varcasenaivam sabhAm sambhAvito vaTuH | brahmaRshi gaNa sa'njushTam atyarocata mArishaH || samiddham Ahitam vahnim kRtvA parisamUhanam | paristIrya samabhyarcya samidbhir-ajuhot dvijaH || (8.18.19) .. A brief summary of the meaning of the above Sloka-s is given here. "At the time of upanayanam, sUrya instructed Him on the gAyatrI mantra, guru gave him the yaj~nopavIta, and kaSyapa gave Him the waistband called mehkalA. BhUmi devi gave Him the deer skin, and soma gave the wooden stick (palASa daNDa); Mother aditi gave Him the loin cloth, the god of the upper worlds gave Him the umbrella; brahmA gave the kamaNDalu, the seven Rshi-s gave the darbha grass, sarasvati gave the japa mAlA (the strand for meditation), kubera gave the vessel for collecting bikshA, and umA (pArvati) gave Him bikshA. This brahmacAri thus equipped, spread the sacred grass (darbhA grass) on all four sides of the fire, performed the agni pUjA, and then performed the homa with the samit-s". Some of the above steps in the upanayanam ceremony, and their significance are briefly explained next, with the main purpose of illustrating how each of these events is directed towards the initiation of the student in the strict discipline of studentship for learning veda. 4.1. pUrvA'ngam: In general, on the previous evening, a vedic chanting called udaka sAnti is performed, wherein several vedic scholars will chant several vedic mantra-s, invoke the power of these mantra-s in water, and give a bath to the student with the water thus sanctified. The pUrvA'ngam on the day of the upanayanam consists of the sankalpam (undertaking) by the teacher or AcArya of the father of the child, that he is seeking the blessings of the elders in the gathering for administering the sacrament of upanayanam on the child. This is followed by a purification rite called puNyAha vAcanam. 4.2. Yaj~nopaveeta dhAraNam: The teacher will make the student repeat the mantra for wearing the yaj~nopaveetam, which is something that the student will need for the rest of his life – every time the yaj~nopaveetam is to be changed and replaced with a new one. The sacred thread, as it is called in English, identifies a student as a brahmacAri who has undergone the upanayanam initiation. The vishNu dharma sUtra and the Manu smRti both state that the sacred thread of a brAhmaNa is made of three cotton threads twisted to the right. The smRti candrikA specifies that the sacred thread should be worn such that it does not go below the navel, not should it be worn above the chest level: The yaj~nopaveeta is the external symbol to show that one is a brahmacAri. Purity, self-restraint, non-violence, patience, love for one's fellow-beings - these are the internal marks. 4.3. KumAra bhojanam: One of the events in the ceremony is called kumAra bhojanam. In this, the student is fed meals specially prepared for this event. The food is made such that there are no spices of any kind in the food (no salt, no chilly, no other spices). The idea is that the student should leave aside interest in tasty food and other kinds of sense-oriented gratifications while leading the life of a student. The Apastamba gRhya sUtra declares this as follows: kshAra lavaNa varjanam ca | - Leaving out spicy, pungent, and salty components. Even though in the case of a brahmacAri this applies throughout the period of his studentship, the explanation for the sUtra says that this should be observed for three days. In current practice, this is observed only during the time of kumAra bhojanam. 4.4. Brahmacarya li'nga dhAraNam – Decorating the student with the signs of a brahmacAri student: There are several steps involved in this, but we will cover four of the steps under this title: the wearing of the mekhalA, the ajinam, the daNDa, and the aSma ArohaNam. Of these, aSma ArohaNam, are ascending a rock, is not strictly the `wearing of a sign as a brahmacAri', the student is made to stand on a rock while the actual wearing of the mekhalA, ajinam, and daNDa take place, and so it is included as a part of the li'nga dhAraNam, or wearing of the signs of a brahmacAri, and is included as the first step in the li'nga dhAraNam here. 4.4.1 The aSma ArohaNam – The vow taken while standing on the solid rock: AtishThemam aSmAnam aSmeva tvam sthiro bhava | AbhitishTha pRtanyataH sahasva pRtaAyataH || The student is asked to climb on to a solid rock, with his right foot first, and then with both feet resting on the rock, and instructed by the AcArya: "Stand on this rock. You should be as firm as this rock (in your firm determination to observe your discipline). You should firmly oppose those who cause obstruction to your discipline. You should have the strength to put up with any difficulties caused by those who oppose you". 4.4.2 The mekhalA: The mekhalA or the girdle is made of a type of grass called mu'nja grass. According to the Apastamba and the baudAyana gRhya sUtra-s, the girdle is made of three strings, and the grass should have its knot turned to the right. The knot of the girdle should be positioned near the navel. The triple cord symbolized that the student was always encircled by the three veda-s, according to one source. This same reason is given behind the existence of three strands in the yaj~nopavIta, in one of many explanations given for the three strands in the yaj~nopavIta. The mantra-s associated with the wearing of the mau'njee, or the mekhalA (girdle) made of mu'nja grass, in part, have the following meaning: "This girdle will protect the student from all ill fame. It will purify the body of the student who is wearing it. It will give strength to the air in the body of the student. May this mekhalA protect the student by standing around the student and warding off all evil forces". 4.4.3 The ajinam – Deer skin: A full-sized deer skin used to be given to serve as the upper garment for the student. This is specified in the Apastamba gRhya sUtra, the baudAyana gRhaya sUtra, the manu smRti, etc. According to one source, every Hindu is required to cover his upper body during religious ceremonies, and so the significance of this is described as symbolizing the beginning of a religious life for the child. Nowadays, a small piece of the deer skin is tied to the yaj~nipavIta when the uapnayanam is performed. 4.5. upa-nayanam – The teacher taking the student near him: As has been explained earlier, the literal meaning of the term `upa- nayanam' is `(the teacher) taking the student near (him)'. The formal process of `upa-nayanam' takes place at this time, after the student has been equipped with all the signs of a brahmacAri or student. The teacher formally accepts the student as a brahmacAri under his guidance. The teacher first blesses the child, and then invokes the protection of the different devatA-s for his student: agni, soma, savitA, sarasvati, mRtyu, yama, gada, antaka, water, the herbal gods, earth, and vaiSvAnara. Then he embraces the child as his own from that point on for the purpose of teaching vedic knowledge. The teacher accepts the child with the words "devasya tvA savituH prasave (name of the child) Sarman" - "I bring near me the child named …. by the order of savitR devatA". The child responds with the words "I have accepted the brahmacarya vRata or the vow of a brahmacAri. Please accept me as your student and keep me near you". The teacher again involves the blessings of sUrya for the protection and proper guidance of the child. The teacher starts giving some instructions, and the student expresses his commitment to those instructions. This is the initiation of the upa-nayanam, or the start of the student being brought to the nearness of the teacher for continued instructions and training in the vedic path of life. 4.6. The upa-nayana homam: This is the first homa or sacrificial offering to the fire on which the AcArya instructs the student. This is again, a joint prayer by the teacher and the student for the well-being of the student as a brahmacAri, and for the grace of the gods in helping him stay the course of a brahmacAri by bestowing good physical and mental health on the student during his life. 4.7. BrahmopadeSam – The beginning of the instruction on Brahman: This starts with the child prostrating at the feet of the AcArya, and seeking the instruction of the sAvitrI mantra from the AcArya. (The sAvitrI mantra and the gAyatrI mantra are essentially similar, with the gAyatrI mantra having the words "Om bhUr-bhuvas-svaH" added at the beginning of the sAvitrI mantra). 4.7.1. The gAyatrI mantra: After circumambulating the sacrificial fire, the student is shown the sun and explained that the quest for knowledge should be like the light of the sun, which permeates through all things. Next the gAyatri mantra is recited by the guru and repeated by the pupil, who memorizes it. Literally, gAyatri means "That which protects him who chants it". She is the mother of all the mantras, and when chanted with devotion and single pointed concentration and purity, takes the chanter to the ultimate bliss - the knowledge of the Supreme Truth, called the Brahman. The gAyatri is a mantra praying for divine guidance to inspire and illumine the intellect so that the Jiva may know his real self - the Atman. Universal in its approach, it does not seek any personal benefit for the chanter. The venerable BhIshma, while extolling the greatness of the gAyatri from his bed of arrows declares - Where the gAyatri is chanted, ultimately deaths, involving the performance of obsequies for children by their elders will not occur. Thus it is a prayer for universal welfare which the brAhmaNa must perform as a sacred trust enjoined on him. This mantra is considered to be the essence of the three veda-s – Rg, yajus, and sAma all at once – sarvebhyo vai vedebhyaH sAvitRyanUcyata iti brAhmaNam. (As mentioned earlier, the sAvitri mantra referred to in this quote is a subset of the gAyatri mantra, and they have been used interchangeably in the literature). There is a kramam or order in which this is taught, in the ear of the student by the teacher, with a silk cloth covering the student and the teacher. This is because the mantra is not to be given out in public, and is not be taught, except one-on-one by a teacher to a student who seeks this knowledge. As mentioned earlier, the efficacy of the mantra is in the sincerity with which it is meditated on. The first instruction is just the initiation. The gAyatri must be chanted in the prescribed manner, thrice a day, as a part of the nitya karma (daily required duty) called the sandhyA vandanam. The sandhyA vandanam is an excellent daily exercise in calming the mind and rendering it fit for meditation on the highest truth epitomized by the gAyatri. Because of its great importance as a spiritual practice, the SAstra-s have proclaimed its primacy of place in unequivocal terms, to the extent that no exceptions are provided. It has to be definitely performed thrice daily, throughout one's life. All the good things a person may do are of no avail, if he fails to perform his sandhyA vandanam and gAyatri japa regularly. The scriptures are unanimous on this point. The immense benefit accruing from regular and assiduous practice of the sandhyA vandanam and meditating on the gAyatri, is something that can be corroborated by those who perform this nitya karma regularly. 4.7.2. Undertaking the brahmacarya vrata-s – The giving of the daNDa or staff: After the gAyatrI mantra upadeSam is completed, the student is given a staff from a jack tree (palASa daNDa). With this staff in hand, the student makes additional commitments towards his brahmacarya vRata or the vow of being a student seeking knowledge of Brahman (a brahmacAri). The student undertakes the following vRata-at this time: Following the initiation to the gAyatri mantra, the student is administered the vow of brahmacarya by the teacher. The mantra is very sweet to chant, and the meanings are given below: • I will remember that which is fit to remember, but forget that which is not fit to remember. Both are my vows. • I will spurn that is worth being spurned, and will not spurn that which should not be spurned. Both are my vows. • I will pay attention to that which deserves attention, and will not pay attention to that which is unfit to be paid attention to. Both are my vows. • I will learn what is fit to be learned, and will desist from learning what is unfit to be learned. Both are my vows. • I will hear the good, and will desist from hearing the bad. Both are my vows. • I will speak the truth, and will desist from speaking untruth. Both are my vows • I will perform tapas, and will desist from performing acts that are not consistent with tapas. Both are my vows. • I will adhere to the vow of brahmacarya, and will desist from acts that are contrary to brahmacarya. Both are my vows. The AcArya once again reaffirms that he is accepting the student as his own, and invokes the grace of the Lord for the success of the relationship between him and the student. The student is compared to a traveler with a long road of knowledge ahead of him. The staff is the symbol of a traveler, and while accepting it, the student prays that he should reach the end of his journey safely and happily. Most sUtras prescribe the staff of a jack tree for the staff for a brAhmin boy. The length of the staff is specified as reaching up to the hair level on the head of the student, in some of the gRhya sUtra-s. The staff should be perfect, straight, and beautiful to look at. Most importantly, the student should not allow anyone to pass between himself and the staff. In the current day practice, a small piece of stick, hopefully from a jack tree, is given to the student. In some books, the wearing of the palASa daNDa is included as a part of step 4 described above (brahmacarya li'nga dhAraNam), since they consider it a symbol of the student undertaking the brahmacarya vratam. 4.7.3. samidhAdhAnam: This is a daily ritual required of a brahmacAri, and the training is started on the day of the upanayanam. It involves the daily offering by the brahmacAri to the fire, praying for all the strength and energy needed for the continuance of the brahmacarya vrata. This practice now probably exists only in families where vedic Brahmins practice their dharma-s rigorously, and bring out the children according to tradition. It is sure to be followed in the veda pAThaSAla-s of the Asrama-s and MaTham-s. In most other families in the current times, the samidA dhAnam is performed by the student only on the day of the yearly upAkarmA observance. Several other mantra-s and several homa-s are introduced to the student throughout the course of the ceremony. 4.8. The bhikshAcaraNam – Collecting alms: Soon after the samdihA dhAnam, additional instructions from the AcArya, are given and are followed by the undertaking of additional vrata-s by the student. Among some of the other injunctions on the student are: • ApoSAna – Perform ApoSAnam without fail. (a kind of prayer repeated before and after eating). • Parishecanam is the common term used for this. • karma kuru – Perform your duties without fail. • mA sushuptAH - Do not fall asleep (during day time). • BhikshAcaryam cara – Live with what you get out of the bikshA (This is the rice that the student receives everyday through bikshA, and the student is initiated on this as well on the day of the upanayana, with a ceremony called bhikshAcaraNam. In fact, in the traditional system, the rice that is thus collected by the student really belongs to the AcArya. The student should go and offer the bikshA to the teacher, who then uses it to feed all his students). • AcArya adhIno bhava – Be subservient to the teacher always. For every one of these injunctions from the AcArya, the student responds: "bADham" – "I will definitely follow that". Among the other injunctions included in the Apastamba gRhya sUtra are: * mayA ananuj~nAtam apa eva piba, nAnyat – Without my permission, do not consume anything except water * a-gandhasevee - Do not use perfumes or cosmetics. 4.8.1. The bikshA or collecting alms: Note that one of the injunctions above was: BhikshAcaryam cara – Live with what you get out of the bikshA. The student is now taught the procedure and the mantra for collecting bhikshA, which is a daily duty on the part of the student from now on. In the traditional life, a brAhmaNa is supposed to lead his life learning vedas and then propagating this knowledge to others. IN PARTICULAR, IT IS THE NOT THE DHARMA OF A BRAHMANA TO SEEK PROFESSIONS FOR THE SAKE OF GATHERING WEALTH. HE IS SUPPOSED TO COLLECT JUST WHAT WAS NECESSARY FOR THE ESSENTIAL FOOD FOR THE DAY, BY COLLECTING ALMS EACH DAY FROM PEOPLE WHO USED TO CONSIDER IT THEIR PRIVILEGE TO BE ABLE TO DONATE ALMS TO THE ONE WHO COMES SEEKING ALMS. This is the concept behind the event where the student is asked to go and collect alms from the few ladies present in the function – this is an initiation for the daily life of the brahmacAri. The student addresses the lady through the words: "bhavati bikshAm dehi" – "Madam, give alms". In addition to supporting the prescribed dharma for a brAhmaNa, this step in the daily life of a brAhmaNa also taught him humility, while earning the respect of the society for the noble purpose for which his life was being dedicated (namely, the study of the veda-s and its proper propagation). The spirit underlying the BhikshAcaraNam is that it will induce humility and quell the ego - it will root out all difference of high and low, wealthy and poor, since, in the traditional lifestyle, every brahmaAari, regardless of his family's standing, has to practice it. Above all, it will enable the young student to overcome the craving of the tongue, and induce the restraint of the senses so very necessary for properly imbibing the Vedic Knowledge. 4.9. AseervAdam: This is the final part of the sacrament, wherein all auspiciousness is invoked for the continuous bestowing of all virtues on the subjects of the occasion, on the family members, on all the attendees, and on all beings all over the world. 5. Conclusion: The attempt of the write-up was to bring out the purpose behind the Vedic sacrament called upa-nayanam – one of initiating the student into the study of the veda-s. Associated with the initiation into the study of the veda-s, a strict life of discipline and code of conduct is prescribed for the student. All the events during the sacred thread ceremony are directed towards initiating the student on this road to the brahmacarya ASrama. It is hoped that an understanding of the basis of the ceremony, along with the spiritual and moral significance associated with this initiation, will lead to more devoted following of the requirements of the ASrama, and subsequent life following the completion of the ASrama ====================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================================== 3. BOOK REVIEW – "STUDIES IN SRIVAISHNAVISM" BY PROF. MANGALAM R. PARAMESWARAN, CANADA ---- "STUDIES IN SRIVAISHNAVISM"by Prof. Mangalam R. Parameswaran. Published by Larkuma Publication in 2005. Priced at US 38.95 and Cdn $ 42.95 (plus postage) (for institutions). For a limited time individuals may order the book directly by sending a cheque for US $25 to Larkuma, 720 Pasadena Avenue, Winnipeg MB, Canada R3T 2T3. --- Prof. Parameswaran, a retired Professor of Mathematics at the University of Manitoba, Canada has provided us with a scholarly treatise on the origin and development of Srivaishnavam drawing inspiration right from the Vedas, Agamas and Itihasas, Prabandhams of Azhwars and Naayanmars as also the works of Bhagavad Ramanuja. The copious quotations from the originals in support of his findings are quite appropriate. The author has brought out a book rich in content and in a lucid style that speaks volumes about his communication skills. He has however, taken extraordinary pains to refute some faulty interpretations by some western authors as also some Westernized Indian authors who might not have undergone any intensive training at the feet of learned Achaaryas of our Siddhanta through either PaaTasaala or KaalakshEpam traditions and therefore cannot comprehend the correct perspectives. It would have been better if he had limited himself to presenting the authentic viewpoints based on authority of Poorva and Prakritam Achaaryas and ignored these so called Research scholars. This is an extraordinary work in which everyone in the academic circles would find an immense treasure of information that can provide authentic positions on many controversial issues and offer a plethora of food for thought and reflection. The main book has 138 pages. The Notes portion containing quotations runs to about 67 pages and provide a rich fare for further study by the Readers. The author should be congratulated for a meticulous presentation of some important facets of our Siddhanta. A careful proof-reading is definitely a plus point in the work ====================================================================== xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx ====================================================================== Quote Link to comment Share on other sites More sharing options...
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