Bhagavad Gita Quiz Answers at the end
Quiz - 99 questions.
- In which sacred text is the Geetha incorporated?
- What is the special name given to each chapter in the Geetha?
- How many chapters are there in the Geetha?
- Mention them.
- How many Slokas (verses) are there in the Geetha?
- What is the concluding commentary of each chapter?
- Where and when was Geetha taught?
- Why was the Geetha taught?
- Why was Arjuna overwhelmed by despondency though he had come prepared to fight?
- How did Lord Krishna dispel Arjuna's delusion?
- What is the central message of the Geetha?
- What is 'Svadharma' and what is 'Paradharma'?
- Why did Lord Krishna impart knowledge of Aatma only to Arjuna and not either to Beeshma or Yudhishthira?
- Krishna addresses Arjuna during the course of the dialogue by many names. Mention them.
- Give the meaning of each name.
- What light do these names throw on the personality of Arjuna?
- What is the meaning of yoga?
- How is yoga defined in Geetha?
- What are the principal yogas in the Geetha?
- What is Karma Yoga?
- How does Swami explain Karma, Vikarma and Akarma?
- Explain the meaning of the verse
Karmanyeva adhikaaras the ma phalehsu kadhachana.
Maa karma phala hethur bhuh maatha sangauthva karmani II 47.
- What is Bhakthi yoga?
- How many types of Bhakthi are there?
- Give examples of each.
- What are the qualities that a true devotee should have?
- What is Jnaana yoga?
- How many types of Jnaana are there?
- How can one earn Jnaana?
- What is Raaja yoga?
- King Janaka, Sant Naama Dhev, Sant Jnaana Dhev, are realised souls. What was the yoga they practised?
- How does Swami explain the inter-relationship between Karma, Jnaana and Bakthi maargas?
- What is it that prevents a spiritual aspirant from taking to these paths?
- What is mind?
- Why should mind be controlled?
- How can mind be controlled?
- What are the other components of the mind?
- What are the impurities that affect the mind?
- What is Mala?
- What is Aavarana?
- What is Vikshepa?
- How can these impurities be removed?
- What is it that is responsible for these impurities?
- What are 'Gunas'?
- Describe the characteristics of these Gunas?
- What is the basis for these Gunas?
- How many types of food are there?
- What exactly is food according to Swami?
- What should we do to purify the food?
- What are the impurities related to food?
- Who digests the food that we eat?
- What are the types of food that He digests?
- How can we get rid of these Gunas?
- What are the three gates to Hell?
- How do they affect an?
- How does Geetha illustrate that 'desire leads to despair'?
- What are the three stages that make an aspirant merge in God?
- What is the illustration given by Swami to explain these stages?
- Which is more fruitful - the worship of God with name and form or worship of God without form and name?
- What does Geetha say about Avathaaric mission?
- What is the message of the Vibhuti yoga?
- What is the purpose of the Visvaruupa Samdharshana yoga?
- What are the qualities of an Sthitha Pragna?
- How can the despondency of Arjuna be called a yoga?
- How does Lord Krishna explain the efficacy of the caste system?
- What does Geetha say about speech habit?
- What is the meaning of these terms as given by Swami to - SAADHU, SAMAADHI, MOKSHA, PANDIT.
- What is the significance of Dhaivaasura Sampad Vibhaga yoga?
- Describe the tree of Samsaara.
- What are the seven excellences of (STHREE) woman as mentioned in the Vibuthi yoga?
- How does Swami explain the eternal longing of man 'I want peace' and how can one attain peace?
- Complete these quotations of Swami:
a. Death is the _____________of ___________
b. Death is sweeter than the __________of ignorance.
c. As you______________so you_______________.
d. The slokas of the Geetha will banish the ___________hearts (verses).
e. Mind is the puppet of the ______________ we take.
- What is the significance of the following similies:
(a) Goods wagon, (b) Fan with three blades, (c) Match box.
- The following quotations of Swami throws light on certain teachings of the Geetha - explain.
a. Less luggage more comfort make travel a pleasure.
b. Be in the World but let not the world enter you.
c. Food -> Head -> God
d. Man minus desire is God
e. What matters is renunciation in action and not renunciation of action.
- What are the two verses that serve as two banks of the river of life?
- What is the significance of the verse:
Pathram Pushpam phalam thoyam yome bhakthya prayacchathi tad aham bhakthi apahrtham ahsnaami prayatatmonah (IX/66)
- How can a lazy fellow interpret the verse:
Sarva dharmaan parityajya
Maamekam sharanam vraja
Ahamthvaa sarva papebhyo mokshayishyami maasulchah
- Mention at least three verses that point out the immanent divinity.
- What are the three types of Sharanaagathi?
- What is the meaning of total surrender?
- What is the key to gain spiritual wisdom?
- How does Lord Krishna describe Aathma?
- What is the meaning given by Swami to MAN?
- What is the foundation for the mansion of the Geetha?
- How should one regard and revere the Geetha the song and word of God?
- "Dharmakshethre Kurukshethre" is the line with which the Geetha starts: what is the meaning of these terms?
- Aathma is described as free and independent, then what is the meaning of Aathma Samyamana Yoga?
- What is meditation?
- How can we say that the Geetha is Universal Scripture?
- How could Arjuna rise to the occasion and fight?
- What is the symbolical significance of Kurukshethra battle?
- What is Akshara Parbrahma yoga?
- Krishna says that he had first taught the Geetha to the Sun and the Sun to Manu as he is teaching to Arjuna? What is the meaning?
- How can ignorance or Ajnan be removed?
- What is the verse that says "nothing is greater than self discipline"
- What is the verse that says "you shall raise self by your own self"
- Who were the people other than Arjuna who heard the Geetha?
- Did Krishna teach the Geetha only to enlighten Arjuna?
- Give the meaning of the last verse of the Geetha?
Answers
The Geetha is incorporated in the sacred scripture of the Mahaa Bhaaratham and Bheeshma Parva.
Each Chapter is called "YOGA"
There are eighteen Chapters in the Geetha.
Arjuna Vishaadha Yoga, Saankhya yoga, Karma yoga, Jnan yoga, Karma Sanyasa yoga, Aathmasamyamana yoga, Vijnaana yoga, Akshara Parabrahma yoga, Raaja Vidhya Raaja Guhya yoga, Vibhuti yoga, Vishvaruupa yoga, Bhakthi yoga, Kshetra Kshetrajna Vibhaaga yoga, Gunathraya vibhaaga yoga, Purushotthama praapthi yoga, Dhaivaasura Sampadvibhaaiga yoga, Shraddhaatharaya Vibhaaga yoga, Moksha Sanyasaa yoga.
There are 700 shlokas in the Geetha.
At the end of each chapter the commentary is as: Iti Srimadbhagawadgeethasu, Upanashith su, Brahma Vidyaayaam, Yoga saasthre, Sri Krishnaarjuna Samvadhe...
The Geetha was taught on the eve of the Kurukshethra battle, in the middle of the two armies of the Kauravas and the Paandavas.
The Geetha was taught to transform Arjuna who had suddenly become a Dheena (weak) into a Dheera, a heroic warrior.
Arjuna surveyed at a glance the entire Kaurava Army. Beholding the grand-father Bheeshma who had brought him up, his guru Dhronaacharaya who had trained him as an ace archer, his friends and relatives, he was over whelmed by pity. He became weak, the weapons fell down from his hand. He cried: Oh! Krishna how can I fight and kill those with whom I should have been living in happiness and harmony. Of what avail would be the victory at the expense of so many lives? Is it not true according to Shruthi that after a war there will be corruption and injustice. Especially it is said that women may be led astray from the path of virtue. When women become immoral, the generation would be future "what would happen after the war? He at once asked for the advice of Krishna and acted accordingly.
In order to dispel Arjuna's delusion that he was the killer and his kinsmen were going to be killed, Krishna taught the Geeta – that teaches the knowledge of Atma. Lord Krishna says that there is none who kills, none who will be killed. It is the body that perishes and the Atma is imperishable. Above all death is the final end of man. "Jaatasya Maranam, Dhruvam". Death is not in the hands of any one but God. So it is foolish to entertain such thoughts. The duty of Kshatriya is to fight.
The central message of the Geeta is that every one should regard performance of "Svadharma" is of utmost importance. It is indicated in the first word of the first verse of the opening chapter and the last word of the last verse in the concluding chapter.
MAMA = mine; DHARMA = Duty.
"SVADHARMA" is Atma Dharma. "PARADHARMA" is the dharma related to the body.
Moreover he had the following qualifications necessary for a spiritual aspirant: Surrender, desirelessness, dispassion and detachment as revealed in his words "I do not care even for the Lordship of all the three worlds"
Lord Krishna addresses Arjuna thus: Paartha, Kountheya, Kurunandhana, Gudaakesha, Anasuhya, Vijaya, Paranthapa, Dhananjaya.
Arjuna : one who is pure and unsullied.
Paartha: one who is the son of Prithvi the earth, that is one who is the representative of mankind.
Kauntheya: One who can listen with rapt attention to the Divine Teaching
Kurunandhana: One who delights in work (action)
Anashuya: One who is free from jealousy
Paranthapa: One who strikes fear in the hearts of his enemies.
Vijaya: One who is ever victorious
Gudaakesha: One who has sense control
Dhanamjaya: One who has earned the merit to receive the wealth of spiritual wisdom.
They throw light on the several virtues that Arjuna possessed and necessary for a disciple who is ready to receive knowledge from the Guru.
Yoga means union with God, pathway to union with God as well.
"Karmasu Kaushalam Yogah:" Doing the allotted work well to the utmost capacity is Yoga.
"Chitthavritthi, Nirodha Yogah:" Control of inner and outer senses and stilling the mind is Yoga.
"Samathvam yogamuchyathe:" Maintaining equanimity under all circumstances is Yoga.
Karma Yoga, Bhakti Yoga, Jnan Yoga and Raaja Yoga - Work, Worship Wisdom and Yoga of Mind Control
Karma Yoga means: Performing one's duties and action without interest in the fruits of action. Performing actions with a spirit of dedication and devotion to God.
Swami explains Karma, Vikrama and Akarma as follows: suppose there is a Jyothi (a flame) the steady flame is Karma, when the flame flickers due to certain external factors it is Vikarma, the light that we get from the flame is Akarma. Akarma is complete detachment from activity. It is the characteristic of Aathma.
It should be remembered that the Lord has said that it does not mean the doer has no right for the fruit, the doer has a right for the fruit but he should not selfishly desire the fruit. The expression "maa phaleshu" the results deed yields should be taken into account.
Bhakti Yoga means the path of attaining union with the Lord through intense love of God. It is not loving God for any selfish benefit but it is single minded devotion to God and total surrender to God.
There are four types of Bhakti: Aartha, Arthaarthi Jignaasu and Jnaani. An aartha prays to God intensely when he is in dire distress. He pleads for relief from difficulties and sufferings. God grants relief and blesses him with worldly happiness. An Arthaarthi prays for money, power, position and prosperity. God grants his wishes too. A Jignaasu prays to God to enlighten him with self knowledge. His aim is to unravel the mystery of existence. God fulfills his longing by sending a Guru to enlighten him. A Jnaani is one who sees in every one and in every thing divinity.
Draupadhi is an example of Artha bhakti. Prahlada and Sakku Bai are other examples of this Bhakthi; Druva, Sudhama, and Arjuna are Artharthya, Uddhava is an excellent example of Jignasu, Suka Maharshi is an example of Jnani.
A true devotee should have the following qualities: He should hate none including all other living beings. He should be friendly, compassionate, without ego, and should remain equal minded in joy and sorrow. He should be self controlled, enduring, ever content. The path of realizing God by the experience of seeing unity in this world of duality and multiplicity. This knowledge can be acquired by serving a genuine GURU.
Jnaana yoga is the path of self enquiry with such questions as: Who am I? From where have I come? Where will I go? It begins with negating everything else (This is not, This is not) and ends in an intuitive experience of the Aathmic reality.
There are two types of knowledge: Secular and Spiritual.
Jnaana can be earned only by Shraddhaa and intense faith in one's self. Shraddhaa means, earnestness, perseverance and determination.
Raaja yoga is concerned with the occult or hidden spiritual experience and inner mysteries of the human soul.
King Janaka is the exponent and practitioner of Karma Yoga, Naama Dhev of Bhakthi Yoga, and Jnaana Dhev of Jnaana yoga.
Karma is like a flower, Bhakthi is the raw fruit and Jnaana is the ripened fruit, one leading to the other.
It is the mind that is ever in agitation that is responsible.
It is a bundle of thoughts and desires.
Mind is responsible for both man's bondage and liberation. So it should be controlled.
The mind can be controlled only by being a master of the senses and not be a servant. It should obey the dictates of the Buddhi or intellect.
The other components of the mind are Buddhi, 'Chittha' and 'Ahamkaar'. The mind is the seat of ever-wavering thoughts. It is called the 'Buddhi' when it discriminates (intellect) the 'chittha' is that mind which stores impressions of experiences of the past and past lives. Ahamkaar is the ego-mind.
The impurities that affect the mind are Mala, Aavarana and Vikshepa.
'Mala- is the dirt and dust that soils the mind in the form of the imprints of the offence committed in this life and the previous lives. It is treasured in the Chittha storehouse of memory. As a consequence the mind cannot reflect the Aathmic effulgence.
'Aavarana' is that which conceals reality and makes man identify with the body.
Vikshepa is constant wavering of the mind and the projection of the unreal as the real. It is like one mistaking in the twilight or dawn a rope for a serpent.
Mala can be got rid of by Nishkaama Karma. Hence it is said: 'Chitthasya Shuddhaye Karmah.' Aavarana can be got rid of by wisdom, Vikshepa by Bhakthi or devotion.
The three gunas or the attributes that are inherent in Nature (Prakrithi).
The Thamas, the Raajas and Satthva qualities are responsible for the impurities.
The characteristics of these Gunas are: Thaamasik is characterised by intellectual inertia, wavering mind, indecisiveness, non-discriminating and heed-lessness. The Raajasik is characterised by passion, anger, jealousy, greed and restlessness. The Saathwik is full of wisdom, is calm and serene but experiences happiness. Wisdom belongs to Sathvaguna, activity to Rajoguna and delusion to Thamoguna.
The food that we eat is the basis for these gunas.
There are three types of food: Thamasik, Raajasik and Saatvik. The Thaamasik food is stale, tasteless, putrid. The Raajasik food is bitter, sour, saline, excessively hot, pungent and burning. The Saathvik food is savoury, oleaginous and substantial, confers energy, health, strength, joy and cheer.
Food according to Swami is not just what we take by mouth alone. All that we take in through all the sense organs is food.
Hence we should not see evil but see only good.
We should not hear evil but hear only good.
We should not speak evil but speak only good.
We should not think evil but think only good.
We should not to evil but do only good.
We have to say prayer and offer the food to God before eating.
The purity of food materials - how it was bought, whether by fair or foul means. The purity of the cooking utensils. The purity of the person who cooks.
The digestive fire by name Vaishvaanara digests the food.
Food that is eaten by mastication, by sucking in, by devouring and by licking.
We can get rid of these Gunas just as a thorn in the foot can be easily removed by a thorn - by subduing the Thaamasik by Raajasik and the Raajasik by the Saathvick and ultimately transcend the three Gunas.
Anger, greed and desire are the three gateways to hell.
"Kaaman Karma Naashanam". Desire will make one take to improper actions.
"Krodham Jnaana Naashanam". Anger will destroy wisdom.
"Lobham Bhakthi Naashanam". Greed will destroy devotion.
In the verse: "Dhyaayatho vishaayan pumsah, sangastheshu upajayathe. Sangaaht samjaayathe kaamaah, kaamath krodhobhijayathe."
"Krodhaath bhavathi sammohah, sammohaath smrithi vibhramah, Smrithi bramshaath buddhi naasho, buddhi naashaath pranashyathi."
Brooding over sense objects attachment is born, from attachment comes desire, from desire sprouts anger, from anger proceeds delusion, from delusion results confused memory and ruin of reason. Due to the ruin of reason he perishes.
Jnaathum knowing about god, Dhrashtum - seeing God face to face and Praveshtum - merging in God.
We first hear the news that sweet mangoes are available in the market. This is the stage of 'jnaathum - fetching the mangoes and feeling happy of the possession is 'dhrashtum', tasting and enjoying the fruits as 'praveshtum'.
Both the types of worship is important but as long as a devotee is body conscious and does Saadhana through the body mind, intellect complex he has to take to the worship of God with name and form.
Avatharana means, descent, Avatharana is the descent of God for the ascent of mankind. The Lord says "whenever there is a decline in the practice of Dharma and Adharma prevails I incarnate. I incarnate to protect the virtuous and punish the wicked.
The Vibhuthi Yoga exemplifies how Divinity is immanent in the creation.
The Vishvaruupa Samdharshana yoga projects the entire cosmos in the form of the Lord. God is not exhausted in His creation.
A Sthitha Prajna is one who has complex control over his senses, has steady mind, unaffected by the world of pluralities, he is ever established in God. He is equal minded and ever alert. He is free and is always at peace and joy.
The despondency of Arjuna was not an ordinary type of despondency characterised by lack of courage and fear. Arjuna's despondency was beneficial. It tested his sincerity and steadfastness. It induced him to seek unquestioning refuge in the Lord. Hence Arjuna's Vishaadha or despondency is given a dignified name - yoga.
Lord Krishna says that He himself has created the caste system according to people's natural attributes and aptitudes. It is based on Guna and Karma. The four castes, the Brahmana, the Kshathriya, the Vaishya and the Shuudhra are like the four limbs of human body. It is said that the Brahamanas are born from the head of the Lord, the Kshathriyas from the shoulders, the Vaishyas from the thighs and the Shuudhras from the feet. Just as each limb is important and has a function of its own, but interdependence so too all these castes are equally important. Further by virtue of the Gunas they possess, they can transcend the castes.
The words spoken must be true, must be devoid of passion and should not hurt others even if it be true.
A SAADHU is not just a monk or a sanyaasi who wears an ochre robe. A saadhu is one who has sathva guna, who practises Sathya, Dharma, Love and Compassion. One who fosters Sathwa guna in society and spreads sacred values of life. SAMAADHI is made of two syllables Sama + dhi. Saama means equal, and 'dhi' means buddhi so it means equal mindedness. MOKSHA is Moha kshaya. PANDIT is one who has equal vision - Samadarsan.
Dhaivaasura Sampadvibhaagayoga describes the virtues that one should cultivate and the vices that one should discard.
The tree of Samsaara is compared to the imperishable Ashwattha tree (Peepal) with its roots above and branches below. The leaves are the Vedhas. The branches spread above and below. They are nourished by the three gunas, sense objects are its buds, the roots stretch forth nourishing the tree. Iswara is the tap root of the tree sustaining from above. The roots stretch forth below in the world of men originating in action. Its form is not perceived here - neither its end, nor its origin, nor its existence is visible. The phenomenon vanishes to one, attaining Brahma Jnaana. But it continues to exist for all others, in ignorance. Non-attachment is the axe to cut down the tree of Samsaara, seeking refuge in the eternal cosmic spirit.
The excellences in a woman are Fame, Fortune, Speech, Memory, Intelligence, Consistency and Endurance.
"I WANT PEACE" remove the I which is the Ego, remove also WANT which is desire and what remains is PEACE.
a. Death is the dress of life.
b. Death is sweeter than the blindness of ignorance.
c. As you sow, so you reap.
d. The slokas of the Geetha will banish the soka in our hearts.
e. Mind is the puppet of the food we take.
a. Goods wagon: Just as on the goods wagon the date of its return is written, so too man is sent into the world with his death date already fixed.
b. Fan with three blades. The three blades stand for the three Gunas. When these three Gunas are in union and when there is balance, the individual is happy, just as the fan gives good breeze when the three blades move in one direction only.
MATCH BOX:
c. If we want to light fire, we need not strike all the matchsticks in the box, one or two would do. Similarly, if we want to attain Jnaana, we need not memorise all the verses in the Geetha. It is enough if we learn one or two and practise them in daily life.
QUOTATIONS - WHAT THEY CONVEY
a. This quotation means, the less desires you have, the more comfortable will be your journey of life. Then life will be full of joy.
b. You may live in the world but should not allow the worldly tendencies to bind you. You must develop detachment (Vairaagya).
c. As the food so is the head. As the head so is the mind. As is the mind so is the conduct. As is the conduct so is God's grace.
d. A man without desire can realise God.
e. This is the sum and substance of Karma yoga. One should not desist from doing yoga. One should not desist from doing work. One must do work without desire for the fruits.
"Shraddhaavaan Labhathe Jnaanam" - One who has steadfastness and sincerity can obtain wisdom.
"Samshayaathmaa vinashyathi" - One who doubts will come to ruin.
This verse means that God will accept anything you offer with love, be it a leaf, a flower or water. But Swami says that body should be the leaf, the flower is the heart and the water is tears of joy. We have to offer only these three.
A lazy fellow who does not work will quote the verse and justify his laziness. "Has not the Lord said: Give up all Dharmas, and seek my refuge. I shall grant Moksha".
1) "Beejammaam Sarva bhoothaanam". I am present as the seed in all the living beings. Know me as the eternal seed of all beings.
2) "Mamaivaamsho Jeevaloke Jeeva Bhuutha Sanaathanah". An eternal portion of myself having become the Jeeva.
3) "Eeshvara Sarva Bhuuthaanaam." The Lord dwells in all beings.
The three types of Sharanagathi are:
1. "Thavaivaaham" meaning I am Thine.
2. "Mamaiva thwam." You are mine.
3. "Thwame vaaham." Thou art I.
Total surrender means:
Surrendering to the Lord body mind and heart - with a feeling "nothing is mine." Everything is yours. Thy will shall prevail.
The key to gain spiritual wisdom is sense control.
Aathma cannot be cut by any weapon, cannot be burnt by fire, cannot be wetted by water and cannot be dried. It is immutable, all pervading, stable and firm.
MAN means Maaya removed. Aathma seen and Nirvaana attained.
Arjuna Vishaada yoga or the Yoga of Arjuna's despondency is the foundation for the mansion of Geetha.
The Geetha is not a text to be worshipped with flowers, nor is it a text the verses of which should be committed to memory. It is the song of the Lord, the word of God, so the word should be obeyed and put into practice.
Dharmakshetra and Kurukshetra means : Man when he is born as a child, his heart is pure and is a Dharmakshetra, as he grows it becomes Kurukshetra, a battle ground. Kuru means to do. Hence by being good and doing good, Kurukshetra can be transformed into Dharmakshetra.
In this context Aathma means mind. So it stands for mind control.(Dhyaanam).
Meditation is concentration on God to the exclusion of everything else. In meditation Dhyaata one who meditates and dhyaanam the process of meditation Dheya the object of meditation all the three should merge. The person who meditates should become one with the object of meditation.
The Geetha is text book on the conduct of life; what man should do to be happy and peaceful. It is a practical guide to the art and science of life in the secular world and spiritual world. Its message is for the entire mankind.
Arjuna said "Karishye vachanam tahva" I shall act according to your word. He fought and won.
The two armies pitted against one another, the Paandava Army and the Kaurava army stand for the eternal struggle between the good and evil forces within man.
Akshara Parabrahma Yoga means attainment of yoga through the contemplation of AUM (Omkara) the imperishable. Akshara means that which is imperishable.
When Lord Krishna says, "Arjuna, just as I am teaching you the inner knowledge of Aathma, I taught it to the Sun, the Sun to Manu, Manu to Ishwaku, means: Arjuna I am unborn, I am infinite, I am omniscient and omnipresent, I have neither beginning nor an end". He is the eternal Saarathi of mankind.
By using the sword of Jnaan, by using the fire of Jnaana, Ajnaana can be cut off and burnt.
"Na Shreyo Niyamam Vinaa". Without the observance of discipline, no good can be accrued.
"Uddhareth aathmanaathmaanam, naathmaanam avasaadhayeth
Aathmaiva hi aathmano bandhuh aathmaiva ripuraathmanah"
Let man raise himself by his own self; let him not debase himself. For he is himself his friend, himself his foe.
Hanumaan on the flag staff, Sanjaya and Dhritharashtra.
Krishna himself says "Arjuna, you are just a pretext for the celestial song to emanate from me" "Nimitthamaathram bhava Savya Saachin" Sage Vyasa with his poetic genius describes that the Geethaamritha is like the milk drawn from the Upanishadic cows, having Arjuna as the calf by the cowherd Gopaala for the benefit of men of purified intellect.
The last verse means: Wherever there is Krishna, the 'Yogeshvara' one who works for the welfare of the world, one who embodies sacrifice with all divine attributes, where Arjuna Dhanurdhara the wielder of the bow there will be prosperity, glory and felicity.
The wielder of the bow symbolises the human effort. The yoga of the divine in conjunction of human effort will lead to the fulfillment of the life here and the attainment of liberation.
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