(Collected by Mädhavänanda Däs)
1. References from the followers of Çré Caitanya.................2
2. References predating Çré Caitanya...................................7
3. An excerpt from Nama-tattva Vijïäna...........................15
4. Commentaries on the meaning of the mahä-mantra.....18
REFERENCES FROM THE FOLLOWERS OF ÇRÉ CAITANYA
Dhyänacandra Gosvämé describes the Hare Kåñëa mahä-mantra in his Gaura Govindärcana-smarana-paddhati (132-136) in the following words, drawing from the Sanat-kumära Samhitä:
siddhäù kåñëasya sat-prema-bhakti-siddhi-karä matäù ||131||
taträdau mantroddhäro yathä sanat-kumära-saàhitäyäm--
hare-kåñëau dvir ävåttau kåñëa tädåk tathä hare |
hare räma tathä räma tathä tädåg ghare manuù ||132||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||133||
“There are three Kåñëa-mantras that are very pure and powerful; they are famous for bestowing prema-bhakti on their chanters. A reference for the first mantra is from the Sanat-kumara-samhita:
‘The words Hare Kåñëa are repeated twice, and then Kåñëa and Hare are both separately twice repeated. In the same way, Hare Räma, Räma and Hare are twice repeated.’
The mantra is thus: ‘Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare Hare Räma Hare Räma Räma Räma Hare Hare’”
asya dhyänaà yathä tatraiva—
dhyäyed våndävane ramye gopa-gobhir alaìkåte |
kadamba-pädapa-cchäye yamunä-jala-çétale || 134 ||
rädhayä sahitaà kåñëaà vaàçé-vädana-tat-param |
tribhaìga-lalitaà devaà bhaktänugraha-kärakam || 135 ||
viçeñato daçärëo ’yaà japa-mätreëa siddhi-daù |
païcäìgäny asya mantrasya vijïeyäni manéñibhiù || 136 ||
“The meditation which accompanies this mahä-mantra is also found in the Sanat-kumära Samhitä: Çré Kåñëa is sporting in the cooling waters of the Yamuna, or in the shade of a Kadamba tree in the beautiful Våndävana forest. He is ornamented (surrounded) by the cows and gopas, and is accompanied by Çré Rädhä. He is very skillful at playing the flute as He stands in a charming tribhanga pose, bestowing mercy and kindness upon the bhaktas.”
Gopäla Guru Gosvämé, drawing from the Brahmäëòa Puräëa (and adding the second stanza), has presented the following meaning for the mahä-mantra:
vijïäpya bhagavat-tattvaà cid ghanänanda vigraham |
haratyavidhaà tatkäryamato haririti småtaù ||
harati çré-kåñëa-manaù kåñëähläda-svarüpiné |
ato harety anenaiva çré-rädhä parikértitä ||
änandaikasukhaù çrémän çyämaù kamala locanaù |
gokulänando nanda-nandanaù kåñëa éryate ||
vaidagdhé säräsarvasvaà mürtalélä dhidaivatam |
çré rädhäà ramayan nityaà räma ity abhidéyate ||
“The Lord is known as Hari because he takes away the ignorance of his devotees by revealing to them the actual nature of the Supreme Lord and his personal spiritual form. Because She steals Kåñëa's mind, because She is the incarnation of Kåñëa's joy, Rädhä is also known by the name Harä. The dark, lotus-eyed lord, the only master of the highest joy, who brings pleasure to Gokula, the son of Nanda, is known as Kåñëa. Kåñëa is also known as Räma because the joys of conjugal life are the essence of his being, because he is the titulary deity of loving sports incarnate, and because he brings pleasure to Çrématé Rädhäräëé.”
Rüpa Gosvämé praises the Hare Kåñëa mahä-mantra in his Laghu Bhägavatämåtam (1.4):
çré-caitanya-mukhodgérëä hare-kåñëeti varëakäù |
majjayanto jagat premëi vijayantäà tad-ähvayäù || 4 ||
“The syllables ‘Hare Kåñëa’ and so forth emanated from the mouth of Çré Caitanya, drowning the universe in prema. Let these names be glorified!”
He longs to again attain the darçana of Çré Caitanya’s calling out the holy names, as presented in Stavamälä, Prathama Caitanyäñöakam (5):
hare kåñëety uccaiù sphurita-rasano näma-gaëanäkåta-
granthi-çreëé-subhaga-kaöi-sütrojjvala-karaù |
viçäläkño dérghärgala-yugala-kheläïcita-bhujaù
sa caitanyaù kià me punar api dåçor yäsyati padam || 5 ||
“When will Çré Caitanya Mahäprabhu - whose tongue is always dancing by loudly calling out ‘Hare Kåñëa!’; who counts the names which He is calling out on the splendorous strip of cloth from around His waist which has been tied with knots for chanting; whose eyes are so large that they seem to reach His ears; and whose arms extend down to His knees – again become visible to me?”
Here the word “uccaiù”, “loudly”, is used for Mahäprabhu’s chanting of Hare Kåñëa. Baladeva confirms in his Stava-mälä-vibhüñaëa-bhäñya that this indeed refers to the thirty-two syllable mahä-mantra:
hare kåñëeti mantra-pratéka-grahaëaà. soòaça-nämätmanä dvätréàçadaksareëa mantreëoccair-uccäritena sphuritä kåta-nåtyä rasanä jihvä yasya saù.
“The Hare Kåñëa mantra was resounding in His mouth. The mantra consisting of sixteen names and thirty-two syllables was uttered and dancing on His tongue.”
Raghunätha Däs Gosvämé states in his Çacé-Sünvañöakam (5):
nijatve gauòéyän jagati parigåhya prabhur imän
hare-kåñëety evaà gaëana-vidhinä kértayata bhoù |
itipräyäà çikñäà janaka iva tebhyaùparidiçan
çacé-sünuù kià me nayana-çaraëéà yäsyati punaù || 5 ||
“When will that son of Mother Çacé – who, taking the residents of Bengal as His own, inspired them to chant Hare Kåñëa a prescribed number of times daily and who like a father gave them many cherished instructions – again become visible to me?”
This verse uses the word “kértayata” to describe Mahäprabhu’s chanting, adding that this chanting is “gaëana-vidhinä”, “counted as prescribed.” Särvabhauma Bhaööäcärya states in his Caitanya Çatakam (64):
viñaëëa cittän kali päpa-bhétän
saàvékñya gauro hari näma mantraà |
svayaà dadau bhakta janän samädiçat
kuruñva saìkértana-nåtya vädyaiù || 64 ||
“Seeing the people of the world afraid of the sins of the age of Kali and dejected at heart, Çré Caitanya Mahäprabhu personally gave them the hari näma mantra and also ordered them to do loud sankértana of this mahämantra while dancing and playing musical instruments.”
Prabodhänanda Sarasvaté states in his Våndävana Mahimämåta (17.89):
hare kåñëa kåñëeti mukhyän
mahäçcarya-nämävalé-siddha-manträn |
kåpä-mürti-caitanya-devopagétän
kadäbhyasya våndävane syän kåtärthaù || 89 ||
“Çré Caitanya òeva, the very form of mercy, sung the perfected mantra, ‘Hare Kåñëa, Kåñëa’ and so forth. When will ùe give ùis favor to me, causing me to attain Çré Våndävana?” Prabodhänanda also states in his Caitanya Candrämåtam (16):
badhnan prema-bhara-prakampita-karo granthén kaöé-òorakaiù
sankhyätuà nija-loka-mangala-hare-kåñëeti-nämnäà japan |
açru-snäta-mukhaù svam eva hi jagannäthaà didåkñur gatäyätair
gaura-tanur vilocana-mudaà tanvan hariù pätu vaù || 16 ||
“Engaged in japa of Hare Kåñëa and so forth, ùis own holy names which bring auspiciousness to the world, ùis hand trembling with love as ùe touches the knotted string about His waist to count the number of names, His face bathed in tears as He comes and goes, eager to see ùis own form of Lord Jagannatha, and bringing great delight to the eyes of all – may the golden form of Lord Hari protect you all.”
Kavi Karnapura describes the shaving-ceremony of Çré Caitanya in his Caitanya Carita Mahäkavya (11.54):
tataù çré gauräìgaù samavadad atéva pramudito
hare kåñëety uccair vada muhur iti çrémaya tanuù |
tato ’sau tat procya pratibalita romäïca lalito
rudaàs tat tat karmärabhata bahu-duùkhair vidalitaù || 54 ||
“When Çré Gauräìga accepted sannyäsa, the barber took the blade in his hand but was not able to shave any of the Lord’s curly locks out of grief. In great ecstasy Çré Gauranga deva told him to repeatedly chant the Hare Kåñëa mahä-mantra out loud. Then the barber loudly chanted the Hare Kåñëa mahä-mantra and began his job of shaving while he wept and his body was studded with goose pimples.”
Våndävana Däs describes the ÿord’s instructions to Tapana Miçra in the Caitanya Bhägavata (1.14.143-147) as follows:
sädhya-sädhana-tattva ye kichu sakala |
hari-näma-saìkértane milibe sakala || 143 ||
harer näma harer näma harer nämaiva kevalam |
kalau nästy eva nästy eva nästy eva gatir anyathä || 144 ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare || 145 ||
ei çloka näma bali laya mahä-mantra |
çola-näma batriça-akñara ei tantra || 146 ||
sädhite sädhite yabe premäìkura habe |
sädhya-sädhana-tattva jänibä se tabe || 147 ||
“Everything is accomplished by Hari-näma sankértana, including the goal of life (sädhya) and the means for its attainment (sädhana). In this age of Kali, the only means for deliverance is the chanting of the names of Hari. There is no other way, there is no other way, there is no other way. ‘Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare.’ This verse of names is called the mahä-mantra. It contains sixteen names of the Lord, consisting of thirty-two syllables. Chanting this mantra again and again will awaken the sprout of prema within the heart, and thus the goal of life and the means for its attainment is understood.”
The following famous instructions of Çré Caitanya are related in the Caitanya Bhägavata (2.23.75-78):
äpane sabäre prabhu kore upadeçe |
kåñëa-näma mahä-mantra çunoho hariñe || 75 ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare|| 76 ||
prabhu kohe kohilam ei mahä-mantra |
iha japa giyä sabe koriyä nirbandha|| 77 ||
iha hoite sarva-siddhi hoibe sabära |
sarva kñaëa bolo ithe vidhi nähi ära || 78 ||
“The Lord ordered everyone in great joy: ‘Listen to the Kåñëa-näma mahämantra: hare kåñëa hare kåñëa kåñëa kåñëa hare hare | hare räma hare räma räma räma hare hare.’ The Lord said: ‘I spoke this mahämantra. Perform japa of this mantra a prescribed number of times. All perfection will be attained through this. Chant this mantra every moment – there is no other rule.’”
Våndävan Däs describes the meeting of Çré Caitanya and Advaita as follows:
prasanna çré mukhe hare kåñëa kåñëa bali |
vijaya hailä gauracandra kutühalé ||
hare kåñëa hare kåñëa bali prema sukhe |
pratyakña haila äsi advaita-sammukhe ||
“One day when He came to the home of Advaita Äcärya, His face filled with pleasure as He chanted the hare kåñëa mahä-mantra.”
Then let us turn to the various statements of the Caitanya Caritamrita which appear to be references to the Hare Kåñëa mahä-mantra. In this work, the Hare Kåñëa mahä-mantra is nowhere listed in its entire length. The following excerpts are from the Ädi-lélä (7.72, 78, 81, 83), describing the exchange between Çré Caitanya and the sannyäsés of Benares:
mürkha tumi, tomära nähika vedäntädhikära |
kåñëa-mantra japa sadä ei mantra-sära || 72 ||
“You are a fool, you have no eligibility for Vedanta. Always do japa of the Kåñëa-mantra, the essence of all mantras.”
dhairya dharite näri, hailäma unmatta |
häsi, kändi, näci, gäi, yaiche madamatta || 78 ||
“Unable to maintain my patience, I have become maddened. I laugh, cry, dance and sing like a madman.”
kibä mantra dilä, gosäïi, kibä tära bala |
japite japite mantra karila pägala || 81 ||
“What kind of mantra you have given, Gosäi, and what is its power? By constantly engaging in japa of this mantra, I have become mad!”
kåñëa-näma-mahä-mantrera ei ta’ svabhäva |
yei jape, tära kåñëe upajaye bhäva || 83 ||
“It is the nature of Kåñëa-näma mahä-mantra that anyone who does japa of it, in him bhäva for Kåñëa awakens.”
There are numerous references of someone chanting “Hari, Kåñëa”. Here Mahäprabhu inspires others to chant the holy names (Madhya-lélä, 7.97-98):
ei çloka paòi pathe calilä gaurahari |
loka dekhi’ pathe kahe bala hari hari || 97 ||
sei loka prema-matta haïä bale hari kåñëa |
prabhura päche saìge yäya darçana-satåñëa || 98 ||
“Reciting this verse (Kåñëa ùe…), Gaurahari walked along the path. Seeing people on the way, ùe told them, ‘Say ùari ùari!’ These people became maddened in prema, saying ‘Hari Kåñëa!’ They would follow behind the Lord, being eager to see ùim.”
The Muslim messenger in Madhya-lélä (16.168) also chanted “Hari Kåñëa”:
eta kahi sei cara hari kåñëa gäya |
häse kände näce gäya bäulera präya || 168 ||
“Saying this, that messenger sang ‘Hari Kåñëa!’, laughed, cried, danced and sang like a madman.”
Also in Madhya-lélä (17.159) we have an example of two brähmaëas chanting “Hari Kåñëa”:
duìhe preme nåtya kari’ kare koläkuli |
hari kåñëa kaha duìhe bale bähu tuli’ || 159 ||
“Both of them danced and embraced in ecstatic love, uttering “Hari Kåñëa”, thus both of them sang, raising their arms.”
Upon the departure of Haridäs, everyone chanted “Hari Kåñëa!” (Antya, 11.58):
hari kåñëa çabde sabe kare kolähala |
premänande mahäprabhu hailä vihvala || 58 ||
“All of them very loudly chanted ‘Hari Kåñëa!’ in the bliss of ecstatic love, and Mahäprabhu became overwhelmed.”
In Antya-lélä (9.55-57), Mahäprabhu inquires about Väëénätha Räya:
ethä prabhu sei manuñyere praçna kaila |
väëénätha ki kare, yabe bändhiyä änila || 55 ||
se kahe väëénätha nirbhaye laya kåñëa-näma |
hare kåñëa hare kåñëa kahe aviçräma || 56 ||
saìkhyä lägi dui-häte aìguléte lekhä |
sahasrädi pürëa haile aìge käöe rekhä || 57 ||
“Prabhu inquired from him, ‘What was Väëénätha doing when he was arrested?’ ùe replied, ‘Fearlessly Väëénätha was chanting the name of Kåñëa, incessantly he chanted “Hare Kåñëa, Hare Kåñëa.” ùe used the fingers of his two hands for counting, and upon completing one thousand, he made a mark on his body.’”
Thus no specific references to saìkértana of Hare Kåñëa mahä-mantra are found in the Caitanya Caritämåta, though saìkértana of Kåñëa’s names is mentioned, as well as japa of mahä-mantra. The following instance of Çré Caitanya’s chanting the mahä-mantra is found in the Caitanya Maìgala of Locana Däs:
bähu prasäriyä prabhu brähmaëe tulilä |
tära ghare bhakti bhare gäna äraàbhilä ||
brähmaëera ghara yena haila våndävana |
hari-näma çunibäre äise sarva-jana ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||
“Once Mahäprabhu visited the home of a brähmaëa and embraced him. The kértana that followed made that home become just like Våndävana and a multitude of people gathered to hear and chant the holy names: ‘hare kåñëa hare kåñëa kåñëa kåñëa hare hare | hare räma hare räma räma räma hare hare’.”
The 15th chapter of the Caitanya Maìgala relates:
“Keeping His hands above His head, He started chanting over and over, ‘Hare Kåñëa Hare Kåñëa’.”
Locan Däs also states: hare kåñëa näma seho bole nirantara – “He constantly chanted the holy names ‘Hare Kåñëa’”.
REFERENCES PREDATING ÇRÉ CAITANYA -
In the Rädhä Hådya Khanda of the Brahmäëòa Puräëa, Romaharñana Suta prays to Çré Veda Vyäsa as follows:
yat tvayä kértitaà nätha hari-nämeti sanjitam |
mantraà brahma-padaà siddhi karaà-tad-vad-no-vibho ||
“O master, O mighty one! Please glorify the hari-näma mantra situated in transcendence, the cause of all perfection!”
gåhaëäd yasya mantrasya dehé brahma-mayo bhavet |
sadhyaù pütaù suräpo ‘pi sarva-siddhi-yuto bhavet |
tad-ahaà te ‘bhidhäsyämi mahä-bhägavato hamsi ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||
iti ñoòaçakaà nämnäà tri-käla kalmañäpaham |
nätaù parataropäyaù sarva vedeñu vidhyate ||
“The embodied soul who accepts this mantra will become filled with transcendence, and by accepting it, even a drunkard will attain all perfections. I will recite this mantra to you, for you are a swan-like mahäbhagavata.
hare kåñëa hare kåñëa kåñëa kåñëa hare hare | hare räma hare räma räma räma hare hare.’ These sixteen names can destroy the sins of the three worlds, and nothing higher than them is to be found in all the Vedas.” Agni Puräëa states:
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
raöanti helayä väpi te kåtärthä na saàçayaù ||
“Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare: Whoever chants this mantra, even neglectfully, will attain the supreme goal of life. Of this there is no doubt.”
Padma Puräëa states:
dväntrià-sad-akñaraà mantraà näma-ñoòa-çakänvitam |
prajapan vaiñëavo nityaà rädhä-kåñëa-sthalaà-labhet ||
“Any Vaiñëava who chants the mantra consisting of thirty-two syllables and sixteen names will attain the abode of Rädhä and Kåñëa.”
The following statement on the congregational chanting of the Hari-näma mahä-mantra also found in the Padma Purana:
harer näma mahä-mantrair naçyet päpa piçäcakaà |
harer agra svarair uccair nåtyaà stan-nämakrin-naraù |
punäti bhuvanaà vipra! gaìgädi salilaà yathä ||
hare pradakçinaà kurvann uccais tan näma krin naraù |
karatälädi sandhänaà susvaraà käla çabditam ||
“Anyone who dances in front of Çri Hari and loudly chants the hari näma mahä-mantra will destroy all witches of sin. Just as the water of sacred rivers like the Ganga purify the universe, similarly those who circumambulate Çri Hari and loudly perform näma saìkértana of the 16-word mahä-mantra with sweet voices and while clapping the hands, purify the entire universe.”
The Hare Kåñëa mahä-mantra is also related in the Brahmäëòa Puräëa, Uttarakhaëòa, 6.55. The Pippalada-branch of the Atharva Veda states:
svanäma-müla-mantreëa sarvaà hlädayati vibhuù |
sa eve mülam-mantraà japati haririti kåñëa iti räma iti ||
“The name is the root of all mantras, the splendid one bringing joy to everyone. This root-mantra is chanted as Hari, Kåñëa and Räma.”
Kali-santarana Upaniñad (2) of Kåñëa Yajur Veda states:
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||
iti soòaçakaà nämnäà kali-kalmaña-näçanam |
nätaù parataropäyaù sarva-vedeñu dåñyate ||
“The sixteen names of the ùare Kåñëa mahä-mantra – ‘hare kåñëa hare kåñëa kåñëa kåñëa hare hare | hare räma hare räma räma räma hare hare -- destroy all the inauspiciousness of the age of Kali. This is the conclusion of all the Vedas.”
Räma-täpanéyopanisad (1.6) explains the meaning of the mahä-mantra as follows:
harati tri-vidhaà tapaà janma-koti-çatodbhavam |
päpaà ca smarataà yasmät tasmäd dharir iti småtaù ||
“The Lord is known as Hari because He takes away the sins and three types of suffering accumulated over millions of births, of those who remember him.”
kåñir bhür-väcakaù çabdo nas ca nirvåti-çucakaù |
tayor aikyaà paraà brahma kåñëa ity abhidhéyate ||
“The root kåñ indicates the supreme attractiveness of the Lord, the suffix ëa indicates the supreme joy. Thus, the name Kåñëa indicates the Supreme Brahman who is the acme of these two characteristics.”
ramante yogino ’nante satyänande cid-ätmani |
iti räma-padenäsau paraà brahmäbhidhéyate ||
“The yogés take pleasure in the Supreme ñelf which is existence, knowledge and bliss absolute. Therefore that truth, known as the Param Brahman is also called Räma.”
The Caitanya Upaniñad published by Kedärnäth Bhaktivinoda also has a reference to the Hare Kåñëa mahä-mantra:
sa eva müla-mantraà japati harir iti kåñëa iti räma iti || 11 ||
“He chants the original mantra consisting of Hari, Kåñëa and Räma.”
harati hådaya-granthià väsanä-rüpam iti hariù. kåñiù smaraëe tac ca ëas tad ubhaya-melanam iti kåñëaù. ramayati sarvam iti räma änanda-rüpaù. atra çloko bhavati || 12 ||
“He who removes the knot in the heart in the form of material desire, is called Hari. The union by the remembrance of the root kåñ and the affix ëa, is the hymn of praise - Kåñëa. He who gives pleasure to everything is the form of bliss - Räma. Thus the verse becomes.”
Ananta-samhita, one among the voluminous pancarätra-ägamas, states:
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||
ñoòaçaitäni nämäni dvätriàçad varëakäni hi |
kalau yuge mahä-mantraù sammato jévatäraëe ||
varjayitvä tu nämaitad durjanaiù parikalpitam |
chandobaddhaà susiddhänta viruddhaà näbhyaset padam ||
tärakaà brahma-nämaitad brahmaëä guruëädinä |
kalisantaraëädyäsu çruti-svadhigataà hareù ||
präptaà çré brahma-çiñyeëa çré näradena dhématä |
nämaitad-uttamaà çrauta-päramparyeëa brahmaëaù ||
utsåjyaitan-mahä-mantraà ye tvanyat kaepitaà padam |
mahänämeti gäyanti te çästra-guru laëghanaù ||
tattva-virodha-saopåktaà tädåçaà daurjanaà matam |
sravathä parihäryaà syäd ätma-hitärthinä sadä ||
hare kåñëa hare kåñëa kåñëa kåñëa hare hare |
hare räma hare räma räma räma hare hare ||
“‘Hare Kåñëa Hare Kåñëa Kåñëa Kåñëa Hare Hare, Hare Räma Hare Räma Räma Räma Hare Hare’ -- This sixteen-name, thirty-two syllable mantra is the mahä-mantra in the age of Kali by which all living beings can be delivered. One should never abandon chanting this mahä-mantra and take to other so-called purificatory processes which are practiced by rascals, or engage in chanting other metrical compositions of the name of Kåñëa that are against the pure conclusions of the scriptures, or are filled with rasäbhäsa. About this divinely spiritual mahä-mantra, which delivers one from material existence, the original guru, Lord Brahmä, has said, kali-santaranädi çrutite, ‘The Çrutis have declared this mantra to be the best means of deliverance in the age of Kali’. Having all heard this from Brahmä, the sons and disciples of Brahmä, beginning with Närada, all accepted the Hare Kåñëa mahä-mantra and, having meditated on it, attained perfection.”
In Jïänämåta Sära, a scripture belonging to the Pancarätrika corpus of literature, the following statement is found:
çiñya ‘syodaì mukha-sthasya harer-nämäni ñoòaça |
saàçrävyaiva tato dagdhän mantraà trai-lokya-mangalam ||
“Located next to him (the Guru), the disciple should hear the sixteen names of Hari from his mouth, thus taking shelter of the mantra which protects from inauspiciousness and causes auspiciousness for the three worlds.”
