Guest guest Posted January 1, 2007 Report Share Posted January 1, 2007 Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama: Paramakanti practice Satvika and Tamasa ahaaram-Gita bhashyam The Forbidden Food A friend of mine, quoting someone, told me that ours (the Sri Vaishnava sampradaayam) was a "religion of the cooking pot", because we were obsessed with what, where and with whom we ate. We appeared to be bothered more about what was essentially a minor function meant for keeping body and soul together, similar to bathing and cleaning one's teeth. According to him, our excessive concentration on the specifics of food robbed us of our focus on the Lord and the means to attain Him. If only we took to consuming what was available, without entertaining taboos, if only we ate wherever convenient-hotel, choultry or home-instead of being finicky about consuming only home-made food, we would have much more time for concentrating on the things that really mattered, like Bhagavat chintanam, according to this friend. Though I didn't enter into an argument with him, what he said kept rankling in my mind. As a first step, I tried to catalogue what exactly was forbidden food and to my surprise, came up with quite a substantial list. Before finding out about food that is not to be consumed, fragments from the Divya Prabandam came to my mind. For instance, in Tiruppallaandu, Sri Periazhwar talks about good food-"nallador soru". Commenting on these words, Sri Periyavaacchaan Pillai tells us that food becomes good when the host feeds the guest without any sense of having done a favour and the guest thinks not about how to repay the favour of being fed. It is food similar to that offered with love and affection by a doting mother to her beloved child-"Ittavan ittom endru irutthal, undavan "idarkku en seivom" endru irutthal seyyaada soru" This, then, is "good food", as defined by Azhwar. The Upanishad Bhaashyakara defines such food as "Sameecheenam, vilakshanam, Saatvikam annam"-comprised of items that induce all the nobler instincts in man, not only tasty to the palate, but also prepared and offered with love and affection by those whose minds are occupied by the Lord and His auspicious attributes. Sri Periya Parakaala Swamy cites as example for such "good" food, that offered by Sri Vidura to Sri Krishna with devotion. Purity of thought on the part of the host while preparing and serving, is an indispensable qualification for food becoming "good"-"Bhaava shuddhi samskritatvam vivakshitam". If such is the food that we must consume, there are types and items of food that we should not favour. We find quite a wealth of information about such forbidden food, in Swami Desikan's "Aahaara Niyamam" as well as in quotes from Poorvacharyas reproduced in the "Vaartthaa Maalai". Referring to the Aahaara Niyamam, we find that the following types of food are not fit for consumption. It is remarkable as to how some of these injunctions are based on pure hygiene and on a desire to avoid contamination and adulteration. 1. Food that has been smelt by men and animals 2. Food that has come into contact with cloth, saliva or mucus (from sneezing) 3. Food touched by sick persons 4. Food that has come into contact with flies, worms, thread, hair, nails, etc. 5. Food tasted by men, rats, hens, crows and cats 6. Food which has been over-fried or overcooked 7. Food which has been seen, smelt or touched by dogs 8. Food prepared on days of upavaasam like Ekadasi 9. Food offered by a Sanyaasi 10.Food offered without love and affection 11.Food grown/prepared on dirty land and under unsanitary conditions 12. Items taken from the gardens of others without their permission 13. Extremely bitter, excessively salty and hot food 14. Food that is not first offered to Emperuman 15. Food partaken before being offered to guests 16. Unseasonal fruits and vegetables 17. Food prepared or purchased with illegitimate earnings 18. Food items bought from the store but cooked unwashed and uncleaned 19. Food contaminated by excreta 20. Food cooked by people without the basic ideas of hygiene 21. Food offered to deities other than Sriman Narayana 22. Food that is unbearably hot, sour, etc. 23. Food consisting of unidentifiable components 24. Food which is not pleasant or acceptable to one's mind 25. Salt with dirt 26. Food that is avoided by elders and good people 27. Food offered before one has completed Sandhyavandanam, Japam, etc. Quite a long list, isn't it? Even in the case of milk, which is accepted for consumption even on days of fasting, certain types are to be avoided, says Swami Desikan- 1. Camel's milk 2. Milk mixed with salt 3. Milk of a pregnant cow 4. Milk bought for a price from Brahmins 5. Milk from mothers' breasts (except for consumption by babies) 6. Milk of horses and donkeys with a single hoof 7. Spoilt milk 8. Milk of a cow which has lost its calf 9. Milk of a cow which has been milked by deceit, substituting its lost calf by another 10. Milk kept in copper vessels 11. Milk which has been overheated 12. Milk from a cow which has two calves, etc. The sense of hygiene which pervaded each and every action of our elders is abundantly evident in Swami Desikan's prescriptions for water fit for consumption. "Aachaaram", on which our forefathers laid considerable premium, is nothing but hygiene and principles of cleanliness, strengthened by spirituality. The Acharya advises us to avoid the following types of water: 1. Water stored for a second day (This does not apply to the holy water of the Ganga) 2. Water left over after washing feet 3. Muddy water 4. Water given during festivals at public places 5. Water of the tender coconut, which has been boiled 6. Wayside water 7. Water stagnating in holes and pits 8. Water of dubious origins 9. Water in the washermen's place (Dhobi khaana) 10. Rain water before it touches earth 11. Water drunk with a conch as vessel, etc. Going on to the Vaartthaa Maalai, we find good and bad food classified into three categories each, with Sri Nampillai expanding on the same. Good food consists of: 1. Food offered with love and affection by Sri Vaishnavas 2. Food submitted by a disciple to his Acharya, with genuine regret that only so much could be given and not more 3. A fistful of rice obtained through "Uncchavritti" or bhikshaa Of these, the food offered with love by Sri Vaishnavas is akin to that given by Emperuman to His devotees with maternal concern and love. Food offered by the Sishya is akin to the grant from the royal treasury. The fistful of rice obtained through Bhikshaa represents the philosophy of earning the minimum required for keeping body and soul together, without being excessively concerned with physical welfare. What then are the three types of forbidden food according to the Vaartthaa Maalai? 1. Food earned with funds obtained by inconveniencing or troubling Sri Vaishnavas in any manner 2. Food obtained with earnings from service to non-Sri Vaishnavas 3. Food obtained with earnings from service to the Lord, considering the same as an occupation or profession. What makes the offered food unworthy of consumption? Three other don't s are prescribed in the aforesaid context: 1. When a Sri Vaishnava offers us food with concern, we are not to take a critical view of the food on account of taste, nutritiousness, etc. 2. The host should not offer food after weighing the qualifications of the guest, nor with the calculation, "This would do for this fellow". 3. The host should not consider the quantity of food offered to the guest or the frequency thereof. The ideal host is one who offers food to guests 1. without the expectation of commendation from society that he is a generous feeder 2. without the anticipation of praise from those who are fed, and 3. without any ahankaaram or mamakaaram-- without thinking, "This is my food. I am offering it to others". The host should always consider himself fortunate that the Lord has placed him in a position of feeding others and should deem himself to be an instrument for implementation of Emperuman's will. Sri Aacchaan Pillai is said to have remarked that when one Sri Vaishnava plays host to another, he should experience the following emotions: 1. Inadequacy: the host should feel regret that he is unable to submit a feast commensurate with the greatness of the Srivaishnava who has come as guest 2. Humility: the host should not deem to have conferred a favour on the Srivaishnava guest by feeding him, but should consider himself to have been favoured by the guest, hoping for the event occurring often. 3. Fear-- that the food offered to the Srivaishnava should have been adequate, tasty and that no offence should have occurred during the serving thereof. 4. Pride-- that he has the great good fortune of having a Srivaishnava consume food at his house. 5. Sorrow- at having missed the privilege of feeding Srivaishnavas so far 6. Satisfaction-the host should consider his day and life to have been made extremely fruitful by the act of feeding the Srivaishnava. Sri Teertthankudi Jeeyar is said to have indicated that six types of food are taboo: 1. Food offered at a house where a death has taken place 2. Food offered at a marriage-because the normal standards of hygiene and aachaaram are absent at marriage hall kitchens. 3. Food which is sold at a price-since it is a commercial venture, one cannot hope for either cleanliness or nutritiousness in such food 4. Food that is offered to others for earning name and fame (that the host is a great philanthropist, etc.) 5. Food that is offered to the guest, to curry favour with the latter or with the specific object of achieving something 6. Left overs-food that has first been offered to deities other than Sriman Narayana or His devotees. Sri Pillai Lokacharya indicates another type of feeding in Srivachana Bhooshanam- "Madi tadavaada soru". The host feeds the Srivaishnava guest with all due respect and regard. However, after the meal is over, he develops a feeling of regret that he has provided the meal free. To salvage what he can from the affair, he checks the midriff ("Madi") of the guest to see whether the latter is carrying any cash, which can be appropriated towards the cost of the meal. This makes the guest feel extremely bad for having partaken of the meal. Food offered to the guest, says the Acharya, should be without absolutely any expectation whatsoever and with the feeling that the act of feeding is a great end in itself. This attitude is what made Sri Krishna bypass those of high status and birth and choose to honour Sri Vidura by partaking food at the latter's house, during His visit to Hastinaapuram. Despite his low birth, the food offered to Krishna by Vidura is praised as "Sucheeni gunavanti cha" (pure, tasteful and wholesome), solely due to the attitude of the host and not so much due to the actual contents of the meal. After my researches took me through all the aforesaid dicta of Acharyas, I felt that there was nothing wrong in our sampradaayam being called "religion of the cooking pot"-for, it is the cooking pot which is often the origin of epidemics and infections. Once we take good care of the cooking pot, both our physical and spiritual health would automatically be taken care of. At Srivaishnavite homes, cooking pots are put to use to prepare food not for mere mortals, but for the Emperuman who resides at various homes in different forms, to whom the meal is offered first and foremost, before consumption by human inhabitants. Thus, it is not for nothing that our Sampradaayam is known as the "Madaippalli Sampradaayam" or the "Yatiraaja Maahaanasika sampradaayam" by someone of the calibre of Swami Desikan. Srimate Sri Lakshminrisimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya nama: dasan, sadagopan Quote Link to comment Share on other sites More sharing options...
Guest guest Posted January 3, 2007 Report Share Posted January 3, 2007 Respected Sir, Very interesting posting. Though some of these injunctions may not be practicable given today's life on the fast lane, this writer would like to add some points : 1. purchase of basic raw materials. Even taking the simplest of food, the humble curd rice or idli, one has to depend on the grocer (who stores the rice; OOlundu in a careless manner and there is no denying that a grocert's shop, at least in India, has rats, lizards, mice, ants,spiders, and all types of small insects, creatures etc.which have a gala time in the night when the shop is shut. The grocer himself is invariably a man who is in business to make a profit and does cut corners by resorting to shorting the weighing machine/balance etc. Even so called cleaned,sorted and packaged food, graded by the 'Standards Organization" - eg. Agmark gives the quality stamping for Honey manufactured by village self-help groups who in turn do not bother much about hygine etc.and involves lots of manual intervention including handling the product by raw hands. The milk comes from the big state-owned dairies where at times condition of the animals may leave lot to be desired. For instances, some of the big dairies in Maharastra are manned by illiterate workers who have no clue or bother about the sacredness of the cow and there is ill treatment, without doubt. The big supermarkets,selling the top brands too are guilty of this casual approach. They hire manual workers from the nearby slums on a per-day basis to sit a big hall and use the sieve and sort out the stones etc. from the grocery items by bare hands. In many cases, these 'sorting' army does not take bath, gossip, smoke and mechanically do the sorting. Carrots and ginger in the market is first put in a big tub of water into which the wholesale vendor jumps in barefoot upto his waist and starts stomping vigorously to dislodge the dirt,mud and grime. The carrots /ginger are then manually sorted and displayed on the stores or with the retailer at the market and which we buy and eat. Of course we do wash, clean and perform the basic hygine operation before adding it to the cooking pot, but if you look at the entire process from start to end, then it is these intermediaries who literally 'contaminate' the raw material. The other solution, rather the only solution would be for the householder to have a small patch of garden around his house where basic vegetables eg. gourds, bitter groud, beans etc. are cultivated and consumed directly. Of course this is not feasible these days,except in some villages or ancestral homes where elders choose to stay. 2. Then we have cases of going to houses of third parties (relations, friends etc.) for various occasions, even a casual visit; parties; events like marriage, etc. In all such cases, food forms the main subject and here too there is unavoidable / unconscious /invisible 'contamination'. Not each and every individual offering /serving the food does with devotional affection and sincere inner feeling but a certain amount of carelessness, casual approach exists. 3. Water : Water in most cities is run thru filters, chrlorinated and in certain places, like Chennai for instance, there is considerable hardness and one cannot easily assume that there is no 'contimation'. Similarly, while travelling most of us resort to the ubiquotious branded bottled mineral water 4. Hotel food : at least in the big cities,in India, every 4th establishment displays a host of packaged or cooked or so-called fast food, not to speak of the hotels and Pizza joints. Most hotels now have the standard 'free home delivery' option which means further laziness for the family as they do not have to stir out of the house. Then there are joints which specialize in 'health food' where they supply 'fat free' fried items; sprouts; whole wheat bread; organic food and what not. 5. Postings in remote lands eg. Iceland, antartica, Mongolio, deep inside the Amazons etc. where one cannot the typical food one is used to and survival is often highly dependent on having to perforce partake some non-veg food. In all these instances considerable difficult arises for the individual to manage the food part of his/her life. Food must be consumed two time at least and one has to have adequate energy. The choice seems quite narrow and inevitable and once is literally forced to opt for the easiest way out and indulge The broader question is : in the light of the strictly orthodox strictures laid down by our Acharyas and Sages as outlined in your mail, what is the way out for an ordinary mortal struggling to make ends meet engaged in 10 hours of vocation and 2 hrs of commuting x 5 days a week. Offering the food to the Lord before partaking is assumed, but then one is knowingly offering that which has a very high probability of a mix of the various subtle 'contaminations' indicated by you. On the flip side, are we to take it for granted that irrespective of the contamination, given the practical problems, would a sincere offering to the Lord before consuming serve as a mitigant? Om tat Sat Tat tvam ai sadagopaniyengar @vsnl.net Srirangasri, , Sent by: oppiliappan, tiruvenkatam, ramanuja Oppiliappan@yaho cc: Radha Jagannathan <radha (AT) rci (DOT) rutgers.edu>, CHETLUR SRINIVASAN ogroups.com <chetlurvas (AT) hotmail (DOT) com>, Thiruppathy Raguveeradayal <rajamragu >, sadagopaniyengar (AT) vsnl (DOT) net The Forbidden Food 01/01/07 08:14 PM Please respond to Oppiliappan Srimate SrivanSatakopa Sri Vedanta Desika Yatindra Mahadesikaya nama: Paramakanti practice Satvika and Tamasa ahaaram—Gita bhashyam The Forbidden Food A friend of mine, quoting someone, told me that ours (the Sri Vaishnava sampradaayam) was a “religion of the cooking potâ€, because we were obsessed with what, where and with whom we ate. We appeared to be bothered more about what was essentially a minor function meant for keeping body and soul together, similar to bathing and cleaning one’s teeth. According to him, our excessive concentration on the specifics of food robbed us of our focus on the Lord and the means to attain Him. If only we took to consuming what was available, without entertaining taboos, if only we ate wherever convenient—hotel, choultry or home—instead of being finicky about consuming only home-made food, we would have much more time for concentrating on the things that really mattered, like Bhagavat chintanam , according to this friend. Though I didn’t enter into an argument with him, what he said kept rankling in my mind. As a first step, I tried to catalogue what exactly was forbidden food and to my surprise, came up with quite a substantial list. Before finding out about food that is not to be consumed, fragments from the Divya Prabandam came to my mind. For instance, in Tiruppallaandu, Sri Periazhwar talks about good food—“nallador soruâ€. Commenting on these words, Sri Periyavaacchaan Pillai tells us that food becomes good when the host feeds the guest without any sense of having done a favour and the guest thinks not about how to repay the favour of being fed. It is food similar to that offered with love and affection by a doting mother to her beloved child—“Ittavan ittom endru irutthal, undavan “idarkku en seivom†endru irutthal seyyaada soru† This, then, is “good foodâ€, as defined by Azhwar. The Upanishad Bhaashyakara defines such food as “Sameecheenam, vilakshanam, Saatvikam annamâ€â€”comprised of items that induce all the nobler instincts in man, not only tasty to the palate, but also prepared and offered with love and affection by those whose minds are occupied by the Lord and His auspicious attributes. Sri Periya Parakaala Swamy cites as example for such “good†food, that offered by Sri Vidura to Sri Krishna with devotion. Purity of thought on the part of the host while preparing and serving, is an indispensable qualification for food becoming “goodâ€â€”“ Bhaava shuddhi samskritatvam vivakshitamâ€. If such is the food that we must consume, there are types and items of food that we should not favour. We find quite a wealth of information about such forbidden food, in Swami Desikan’s “Aahaara Niyamam†as well as in quotes from Poorvacharyas reproduced in the “Vaartthaa Maalaiâ€. Referring to the Aahaara Niyamam, we find that the following types of food are not fit for consumption. It is remarkable as to how some of these injunctions are based on pure hygiene and on a desire to avoid contamination and adulteration. 1. Food that has been smelt by men and animals 2. Food that has come into contact with cloth, saliva or mucus (from sneezing) 3. Food touched by sick persons 4. Food that has come into contact with flies, worms, thread, hair, nails, etc. 5. Food tasted by men, rats, hens, crows and cats 6. Food which has been over-fried or overcooked 7. Food which has been seen, smelt or touched by dogs 8. Food prepared on days of upavaasam like Ekadasi 9. Food offered by a Sanyaasi 10.Food offered without love and affection 11.Food grown/prepared on dirty land and under unsanitary conditions 12. Items taken from the gardens of others without their permission 13. Extremely bitter, excessively salty and hot food 14. Food that is not first offered to Emperuman 15. Food partaken before being offered to guests 16. Unseasonal fruits and vegetables 17. Food prepared or purchased with illegitimate earnings 18. Food items bought from the store but cooked unwashed and uncleaned 19. Food contaminated by excreta 20. Food cooked by people without the basic ideas of hygiene 21. Food offered to deities other than Sriman Narayana 22. Food that is unbearably hot, sour, etc. 23. Food consisting of unidentifiable components 24. Food which is not pleasant or acceptable to one’s mind 25. Salt with dirt 26. Food that is avoided by elders and good people 27. Food offered before one has completed Sandhyavandanam, Japam, etc. Quite a long list, isn’t it?  Even in the case of milk, which is accepted for consumption even on days of fasting, certain types are to be avoided, says Swami Desikan— 1. Camel’s milk 2. Milk mixed with salt 3. Milk of a pregnant cow 4. Milk bought for a price from Brahmins 5. Milk from mothers’ breasts (except for consumption by babies) 6. Milk of horses and donkeys with a single hoof 7. Spoilt milk 8. Milk of a cow which has lost its calf 9. Milk of a cow which has been milked by deceit, substituting its lost calf by another 10. Milk kept in copper vessels 11. Milk which has been overheated 12. Milk from a cow which has two calves, etc. The sense of hygiene which pervaded each and every action of our elders is abundantly evident in Swami Desikan’s prescriptions for water fit for consumption. “Aachaaramâ€, on which our forefathers laid considerable premium, is nothing but hygiene and principles of cleanliness, strengthened by spirituality. The Acharya advises us to avoid the following types of water: 1. Water stored for a second day (This does not apply to the holy water of the Ganga) 2. Water left over after washing feet 3. Muddy water 4. Water given during festivals at public places 5. Water of the tender coconut, which has been boiled 6. Wayside water 7. Water stagnating in holes and pits 8. Water of dubious origins 9. Water in the washermen’s place (Dhobi khaana) 10. Rain water before it touches earth 11. Water drunk with a conch as vessel, etc. Going on to the Vaartthaa Maalai, we find good and bad food classified into three categories each, with Sri Nampillai expanding on the same. Good food consists of: 1. Food offered with love and affection by Sri Vaishnavas 2. Food submitted by a disciple to his Acharya, with genuine regret that only so much could be given and not more 3. A fistful of rice obtained through “Uncchavritti†or bhikshaa Of these, the food offered with love by Sri Vaishnavas is akin to that given by Emperuman to His devotees with maternal concern and love. Food offered by the Sishya is akin to the grant from the royal treasury. The fistful of rice obtained through Bhikshaa represents the philosophy of earning the minimum required for keeping body and soul together, without being excessively concerned with physical welfare. What then are the three types of forbidden food according to the Vaartthaa Maalai? 1. Food earned with funds obtained by inconveniencing or troubling Sri Vaishnavas in    any manner 2. Food obtained with earnings from service to non-Sri Vaishnavas 3. Food obtained with earnings from service to the Lord, considering the same as an    occupation or profession. What makes the offered food unworthy of consumption? Three other don’t s are prescribed in the aforesaid context: 1. When a Sri Vaishnava offers us food with concern, we are not to take a critical view of the food on account of taste, nutritiousness, etc. 2. The host should not offer food after weighing the qualifications of the guest, nor with    the calculation, “This would do for this fellowâ€. 3. The host should not consider the quantity of food offered to the guest or the frequency    thereof. The ideal host is one who offers food to guests 1. without the expectation of commendation from society that he is a generous feeder 2. without the anticipation of praise from those who are fed, and 3. without any ahankaaram or mamakaaram-- without thinking, “This is my food. I am    offering it to othersâ€. The host should always consider himself fortunate that the Lord    has placed him in a position of feeding others and should deem himself to be an    instrument for implementation of Emperuman’s will. Sri Aacchaan Pillai is said to have remarked that when one Sri Vaishnava plays host to another, he should experience the following emotions: 1. Inadequacy: the host should feel regret that he is unable to submit a feast    commensurate with the greatness of the Srivaishnava who has come as guest 2. Humility: the host should not deem to have conferred a favour on the Srivaishnava    guest by feeding him, but should consider himself to have been favoured by the guest,    hoping for the event occurring often. 3. Fear-- that the food offered to the Srivaishnava should have been adequate, tasty and    that no offence should have occurred during the serving thereof. 4. Pride-- that he has the great good fortune of having a Srivaishnava consume food at his     house. 5. Sorrow- at having missed the privilege of feeding Srivaishnavas so far 6. Satisfaction—the host should consider his day and life to have been made    extremely fruitful by the act of feeding the Srivaishnava. Sri Teertthankudi Jeeyar is said to have indicated that six types of food are taboo: 1. Food offered at a house where a death has taken place 2. Food offered at a marriage—because the normal standards of hygiene and aachaaram    are absent at marriage hall kitchens. 3. Food which is sold at a price—since it is a commercial venture, one cannot hope for    either cleanliness or nutritiousness in such food 4. Food that is offered to others for earning name and fame (that the host is a great    philanthropist, etc.) 5. Food that is offered to the guest, to curry favour with the latter or with the specific    object of achieving something 6. Left overs—food that has first been offered to deities other than Sriman Narayana or   His devotees.  Sri Pillai Lokacharya indicates another type of feeding in Srivachana Bhooshanam— “Madi tadavaada soruâ€. The host feeds the Srivaishnava guest with all due respect and regard. However, after the meal is over, he develops a feeling of regret that he has provided the meal free. To salvage what he can from the affair, he checks the midriff (“Madiâ€) of the guest to see whether the latter is carrying any cash, which can be appropriated towards the cost of the meal. This makes the guest feel extremely bad for having partaken of the meal. Food offered to the guest, says the Acharya, should be without absolutely any expectation whatsoever and with the feeling that the act of feeding is a great end in itself. This attitude is what made Sri Krishna bypass those of high status and birth and choose to honour Sri Vidura by partaking food at the latter’s house, during His visit to Hastinaapuram. Despite his low birth, the food offered to Krishnaby Vidura is praised as “Sucheeni gunavanti cha†(pure, tasteful and wholesome), solely due to the attitude of the host and not so much due to the actual contents of the meal. After my researches took me through all the aforesaid dicta of Acharyas, I felt that there was nothing wrong in our sampradaayam being called “religion of the cooking potâ€â€”for, it is the cooking pot which is often the origin of epidemics and infections. Once we take good care of the cooking pot, both our physical and spiritual health would automatically be taken care of. At Srivaishnavite homes, cooking pots are put to use to prepare food not for mere mortals, but for the Emperuman who resides at various homes in different forms, to whom the meal is offered first and foremost, before consumption by human inhabitants. Thus, it is not for nothing that our Sampradaayam is known as the “Madaippalli Sampradaayam†or the “Yatiraaja Maahaanasika sampradaayam†by someone of the calibre of Swami Desikan. Srimate Sri Lakshminrisimha divya paduka sevaka SrivanSatakopa Sri Narayana Yatindra Mahadesikaya nama: dasan, sadagopan Quote Link to comment Share on other sites More sharing options...
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