A Book Review of the Bhagavad-Gita- As It Is- by His Divine Grace A.C. Bhativendanta Swami Prabhupada is this Swami's interpertation of the Bhagavad-Gita or what some refer to as a Hindu Bible.
Buckle your seat belt...this is a long post. If you make it to the end I'll consider you a True Seeker but I totally understand if you don't reach the end. *** To sum up this review in a few short sentences...I highly recommend reading this version of the Bhagavad-Gita. I find Swami Prabhupada to be very wise. He's a little blind in his devotion to his practice and the need for a teacher even though the Bhagavad-Gita specifcally says in one of it's later chapters that Krsna will personally teach the pure devotee himself negating the need for a teacher. That, however, is not a fault that I can judge because most are dedicated to the specific practice they are taught. Swami Prabhupada is very open minded and made many correlations with other religions that I made when reading through the Bhagavad-Gita. This is simple straight forward applicable instruction on how to cultivate God Consciousness in one's everyday life and through ordinary work instead of becoming a monk or something. You can buy this book on Amazon Used for $2.45...so why not? *** As you probably know I like to look at all religions and consider them. Whether I am reading about Asataru, Alchemy or the Kabbalah or Edgar Cacye's alternative views of the Bible I'm fascinated about other peoples perspectives on spirituality. The Hindus have written a wealth of spiritual material. This was my first foray into that area. I went into reading this book without expectation and without really knowing what it contained. I was really surprised by the information in the book. In many ways the Bhagavad-Gita validates conclusions that I had come to on my own based on a conglamorate of knowledge I had gleaned from many sources. This is, however, the purest form of the direct information I've gleaned distilled into the simplest language. The Bhagavad-Gita opens with a story and a setting similar to what you would read in a play. Arujna, a figher, is on a field with Krishna in a chariot. They have decided to fight Arujna's family members- his cousins, grandfather and the man who trained him how to fight- because they are not good rulers. However, Arujna believes that to fight his family and friends would be a wrongful act or sin and he states this to Krishna. Krisnha, however, is the divine personality and he reveals transcendental lessons to Arujna and the conversation between the two men is the main body of the text. He makes it clear that what everyone must accept is their personal role in what he wills and serve dutifully. Then he explains why and how this is done. There is a lot of information in the Bhgavad-Gita. I'm currently reading the actual text without the interpertation offered by Swami Prabhupada and I'm getting even more out of it without the distraction. Traditionally, the Bhagavad-Gita is said to have been written about 400BC to 200CE. So, it is possible it was written around the time of Jesus. There is the possibility that there was a influence of one on the other or vice a versa. I have over 28 markers in this 274 page book. There is so much in this book that is pertientent to my spiritual path! Swami Prabhupada believes Krishna is the Divine Personality that incorprates all people, gods, and things. This is stated by Krishna in the Bhagavad-Gita. This is not much different from what people call Christ Consciousness or God Consciousness but that's a topic for another day. Swami Prabupada also explained that it is believed that Krishna descends upon the Earth whenever there is a time when religion has really been mucked up to teach humanity (which apparently happens about every 1000 years or so). I found this to be a fascinating concept. As usual, it's easier to quote from the text the concepts I think are the most powerful so here are a small fraction of the areas of this fascinating book. The purports are Swami Prabupada teachings on specific parts of the text. I admit I'm partially quoting this to refer to on later on my own for my YouTube videos or further meditation on specific lines. Excerpts From Chapter Two "A devotee of the Lord comes upon a dead man and two other men in conditions of bodily misery. Although the body is destined to be vanquested today or tomorrow, the soul is eternal; thus the devotee understands that there is no cause for lamentation.' (Description of a depiction based on Chapter 2: Line11) * "O Son of Kunti, the nonpermament appearance of heat and cold, happiness and distress, and their disappearance in due course, are like the appearance and disappearance in of winter and summer seasons. They arise from sense perception, O scion of Bharata, and on must learn to talerate them without being disturbed."( Ch. 2 Line 14) * "The Vedas mainly deals with the subject of the three modes of material nature. Rise above these modes, O Arjunga. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the self." (Chapter 2 Line 45) * "Be steadfast in your duty, O Arujna, and abandon all attachment to success or failure. Such eveneness of mind is called yoga. O Dhananajaya, rid yourselfof all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the rusults of their work are misers. A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore, strive for this yoga, O Arjuna, which is at the heart of all work. The wise, engaged in devotional service, take refuge in the Lord and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries. When your intelligence has passsed out of the dense forest of delusion, you will become indifferent to all that has been heard and all that is to be heard. (Chapter 2.48-52) * "The senses are so strong and impetuous, O Arujuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them. One who restrains his senses and fixes his consciousness upon Me is known as a man of steady intelligence. While contemplating the objects of the sense, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.' Chapter 2: 60-62 Excerpts From Chapter Five "The Blessed Lord said: Renunciation of work and work in devotion are both good for liberation. But of the two, work in devotional service is better then renunciation of works." (Chapter 5:2) * "Only the ignorant speak of karma-yoga and devotional service as being different from the analytical study of the material world (sankhya). Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both." (Chapter 5.4) One who knows that the position reached by means of renunciation can also be attained by devotional service, and who therefore sees that sankya and yoga are on the same level, see things as they are." (Chapter 5.5) Purport "The real purpose of philosophical research is to find the ultimate goal of life. Since the ultimate goal of life is self-realization, there is no difference between the conclusions reached by the two processes. By Sankya a philosophical research one comes to the conclusion that a living entity is not a part and parcel of the material world, but that he is a part and parcel of the supreme spirit whole. Consequently, the spirit soul has nothing to do with the material world; his actions must be in some relationship with the Supreme. When he acts in Krsna consiousness, he is actually in his consititutional position. In the first process of ankhya, one has to become detached from matter, and in the devotional yoga process one has to attach himself to the work of Krsna. Factually, both processes are the same, although superficially one process appears to be detachment and the other process appears to be attachment. Detachment from matter and attachment to Krsna are one and the same. One who can see this see things as they are. * "The steadily devoted soul attains unadulrated peace because he offers the results of all activities to Me; whereas a person who is not in harmony with the Divine, who is greedy for the fruits of their labor, becomes entangled." (Chapter 5.12) Purport The difference between a person in Krsna consciousness and a person in bodily consciousness is that the former is attached to Krishna, wheras the latter is attached to the results of his activites.The person who is attached to Krisna and works for Him only is certainly a liberated person, and such a person is not anxious for fruitive rewards. In the Bhagavatam, anxiety over the result of an activity is explained as being due to one's functioning within the concept of duality, that is, without knowedge of the Absolute Truth. Krshna is the Supreme Absolute Truth, the Personality of Godhead. In Krsna consciousness, there is no duality. All that exists is a product of Krsna's energy, and Krsna is all good. Thefore, activities in Krsna consciousness are on the absolute plane: they are trascendental and have no material effect. One is filled with peace in Krsna consciousness. One, who is, however, entangled in profit calculation for sense gratification cannot have that peace. This is the secret of Krsna consciousness- realization that there is no other existence besides Krsna is the platform of peace and fearlessness. * Part of A Purport The Fifth Chapter is a practical explaintion of Krsna consciousness, genrally known as Karma-yoga. The question of mental speculation as to how karma-yoga can give liberation is answered herewith. To work in Krsna conscousness is to work with the complete knowledge of the Lord as the predominatior. Such work is not different from Transcendental knowledge. Direct Krsna consciousness is bhakti-yoga, and jnana-yoga is a path leading to bhakti-yoga. Krsna consciousness means to work in full knoweldge of ones relationshp with the Supreme Absolute, and the perfection of this consciousness is in full knowledge of Krsna, or the Supreme Personality of Godhead. A pure soul is the etrnal servant of God as his fragmental part and parcel. He comes into contact with maya (illusion) due to the desire to lord it over maya, and that is the cause of his many sufferings. As long as he is in contact with matter, he has to execute work in terms of material nececssities. Krsna consciousness, however, brings one into spirtual life even while one is within the jurisdiction of matter, for it is an arousing of spiritual existence by practice in the material world. The more one is advanced, the more he is freed from the clutches of matter. There is no partiality of the Lord toward anyone. Everything depends on one's own practical performance of duties in Krsna consiousness in an effort to control the sense and conquer the influence of desire and anger. And, remaining in Krsna conscousness by controlling the above-mentioned passions, one remains factually in the transcendental stage, or brahma-nirvana. The eightfold yoga mysticism is -practiced in Krsna conscousness because the ultimate purpose is served....it is the hightest goal in life." Chapter Six Excerpts "The Supreme personality of Godhead said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic, not he who lights no fire and performs no work." (Chapter 6:1) * "For he who has conquered his mind, it is the best of friends: but for one who failed to do so, his very mind will be the greatest enemy. "For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same. A person is said to be established in self-realization and is called a yogi (or mystic) when he is fully satisfied by virtue of aquired knoweldge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything- whether pebbles, stones or gold- as the same." (Chapter 6:6-8) Chapter 9 Exceprts "O Dhananjaya, all this work cannot bind me. I am ever detached, seated as though neutral." Ch 9.9 Purport One should think, in this connection, that the Suprem Personality of Godhead has no engagement. In His spiritual world He is always enaged. In the Brahama-Samhita it is stated: "He is always involved in His eternal, blissful, spiritual activities, but He has nothing to do with material activities." Material activities are being carried on by His different potentcies. The Lord is always neutral in the material activities of the created world. This neutrality is explained here. He is sitting as if neutral...nor is He attached to the creation and annhilation of this world. The living entities take their different forms as species of life according to their past deeds, and the Lord does not interfer with that." Chapter 10 Excerpts "But what need is there, Arujuna, for all the detailed knowledge? With a single fragment of Myself I prevade and support this entire universe." Purport The Supreme Lord is represented throughout the entire material universe by His entering into all things as the Supersoul. The Lord here tells Arjuna that there is no point in understanding how things exist in seperate grandeur. He should see all things as existing due to Krsna's enterting them as Supersoul. From Brahma, the most gigantic material entity, on down to the smallest ant, all entities are existing because the Supreme Lord has entered into and is sustaining each. Worship of demigods is discouraged because even the greatest demigods, such as Brahma and Siva, represent only a part of the Supreme Lord's opulance. The Supreme Lord is asamaurdva, which means that no one is greater than or equal to Him. By studying the opulences of Krsna, one can come to understand why one should worship HIm. Pure devotees concentrate their minds in Krsna consciousness, in full devotional service, and so they worship He who sustains the entire cosmic manifestation by one fraction of His divine yogic power. Chapter 11 Excerpts "My dear Arujuna, anyone engaged in My pure devotional service, freed from the contaminations of previous activites and from mental speculation, and who is friendly to every living entity, certanly comes to me." Chapter 11.55) Part of A Purport Bhagavad-gita is a book directed to the conditioned souls, who are engaged in the material world with the purpose of lording it over nature and who do not know of the real, spiritual life. Bhagavad-gita is meant to sohw how one can understand his spirutal existence and his eternal relationship with the supreme spiritual personality and to teach how to go back home, back to Godhead. Now here is the verse which clearly explains the process by which one can attain sucecss in his spiritual activity: devotional service. So far as work is concerned, one should transfer his energy entirely to Krsna conscious activities, but one should not be attached to the result of the activity; it should be done only for him.... "A devotee is friendly to everyone. Therefore, it is said that he has no enemy. How is this? A devotee situated in Krsna consciousness knows that only devotional service to Krsna can relieve a person from all the problems of life. He has a personal experience of this, and therefore he wants to introduce this system, Krsna consciousness, into human society. There are may examples in history of devotees of the Lord who have risked their lives for the spreading of God consciousness. The favorite example is Lord Jesus Christ. he was crucified by the non-devotees, but he sacrficed his life only for spreading God consciousness. Of course, it would be superficial to understand that he was killed. Similarily, in India also there are many examples, such sa Haridasa Thakura. Why such risk? Beacuse they wanted to spread Krsna consciousness, and it is difficult. A Krsna conscious person knows that if a man is suffering, it is due to his forgetfulness of his eternal relationship with Krsna. Therefore, the highest benefit one can render to human society is to relieve ones neighbor from all material problems. In such a way, a pure devotee is engaged in the service of the Lord. Now, we can imagine how merciful Krsna is to those engaged in His service, risking everything for Him. Therefore, it is sure and certain that such persons must reach the supreme planet after leaving this body. In summary, the universal form of Krsna, which is a temporary manifestation, and the form of time, which devours everything, and even the form of Visnu, four-handed, have all been exhibited by Krsna. Thus Krsna is the origin of all of these manifestations...In the Brahma-samhita it is stated that those who are attached to the Symansudra form of Krsna by love and devotion can see Him always within the heart and cannot see anyting else. One should understand, therfore, that the puprort of the Eleventh Chapter is that the form of Krsna is essential and supreme." Excerpt From Chapter 12 For one who worshps Me, giving up all his activities uto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, who has fixed his mind upon Me, O son of Prtha, for him I am the swift deliverer from the ocean of birth and death." Chapter 12.6-7 Excerpt From Chapter 13 "He is the source of light in all lumionus objects. He is beyond the darkness of matter and is unmanifested. He is knowledge. He is the object of knowledge, and he is the goal of knowledge. He is situated in everyones heart." Chapter 13.18 * "In this body there is another, a transcendental enjoyer, who is the Lord, the supreme proprieter, who exists as overseer and permitter, and wo is known as the Supersoul. One who undersatnd this philosophy of the material nature, the living entity, and the interaction of the modes of nature is sure to attain liberation. He will not take birth here again, regardless of his position. That Supersoul is perceived by some through meditation, by some thorugh the cultivation of knoweldge, and by others through working without fruitive desire. Again, there are those not conversant in spiritual knowledge who, by hearing from others, begin to worship the Supreme Person. because of their tendency to hear from authorities, they also transecend the path of birth and death."Chapter 13 23-26 * One who sees the Supersoul in every living being and equal everywhere does not degrade himself by his mind. Thus he approaches the transcendental destination. One who can see that all activities are done by the body, which is created of material nature, and that he himself does nothing, actually sees. When a sensible man ceases to see different identities due to different material bodies, he attains to the Brahman conception. Thus he sees that beings are expanded everywhere. Those with the vision of eternity can see that the soul is trascendental, eternal, and beyond the modes of nature. In spite of his contact with the material body, O Arjuna, he is not doing anything, nor is he entangled. Because of its subtle nature, the sky, although all-pervading, does not mix with anything. Similarly, the soul, situtated in Brahman vision, does not mix with the body, though situated in that body. O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness. One who knowingly sees this difference between the body and owner of the body and can understand the process of liberation from this bondage attains to the supreme goal." (Chapter 13.29-35) Chapter 14 Excerpts "By becoming fixed in this knowledge, one can attain to the transcendental nature, like My own, and not to be born at the time of creation or disturbed at the time of dissolution. Purport The particular meaning of this verse is that after acquiring perfect transcendental knoweldge, one aquires qualitive equality with the Supreme Personality of Godhead, becoming free from the repetition of birth and death. One does not, however, lose his identity as an individual soul. It is understood from Vedic literature that the liberated soul who have reached the trascendental planets of the spiritual sky always look to the lotus feet of the Supreme Lord, being ennaged in his Transcendental loving service. Even after libearation, such devotees do not lose their individual identities. * O sinless one, the mode of goodness, being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge and become conditioned by the sense of happiness. Purport The difficulty here is that when a living entity is situated in the mode of goodness, he becomes conditioned to feeling that he is advanced in knoweldge and is better than others. The best examples are the scientist and the phiolosopher. Each is very proud of his knowledge, and because he generally improves his living conditions, he feels a sort of material happiness. This sense of advanced happiness in condtioned life binds him to the mode of goodness of material nature. As such, he is attracted toward working in that way, he has to take some type of body in the modes of nature. There is no liklihood of liberation or of being transferred to the spiritual world. He may repeatedly become a philosopher, a scientist or a poet and repeatedly be involved in the same disadvantages of birth and death. But due to the illusion of the material energy, he thinks that sort of life is nice. Chapter 15 Excerpts "The living entites in this conditioned world are My fragmental parts, and they are eternal. But due to conditioned life, they are struggling very hard with the six senses, which include the mind." (Chapter 15.7) Purport In this verse, the identity of the living being is clearly mentioned. The living entites are fragmental parts and parcels of the Supreme Lord- eternally. They do not assume individuality in conditioned life and become one with the Supreme Lord in the liberated stated. Each is eternally fragmented. "There are two classes of beings, the fallible and the infallible. In the material world every entity is called fallible, and in the spiritual world eveyr entity is called infallible." Purport Here the Lord is giving, in summary, the contents of the Vendanta-sutra. He says that the living entiteies, who are innumerable, can be divided into two classes- the fallible and the infallible. The living entities are eternally seperated parts and parcels of the Supreme Personality of Godhead. When they are in contact with the material world, they are called jivabutah, and the Sanskirt words given here, sarvana bhutanai, mean that they are fallible. Those who are in oneness with the Supreme Personality of Godhead, however, are called infallible. Oneness means not that they have no individuality, but that there is no disunity. They are all agreeable to the purpose of the Lord. (Chapter 15.16) "Besides these two, there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them. Because I am transcendental, beyond both the falible and the infalible , and because I am the greatest, I am celebrated both in the world and in the Vedas as the Supreme Person. Anyone who knows Me as the Supreme Personality of Godhead, without doubting, is to be understood as the knower of everything, and he therefore engages himself in full devotional service, O son of Bharata." Purport There are many philosophical speculations about the constitutional position of living entites and the Supreme Absolute Truth. Now, in this verse, the Supreme Personality of Godhead clearly explains that anyone who knows Lord Ksna as the Supreme Person is actually the knower of everything. The difference between a perfect knower and an imperfect knower is that the imperfect knower simply goes on speculating abou the Absolute Truth, but the perferct knower, without wasting his valuable time, engages directly in Krsna consciousness, the devotional service of the Supreme Lord. Throughout the whole of Bhagavad-gita, this fact is being stressed at every step. And yet there remain so many stubborn commentators on Bhagavad-gita who unnecessarily try to make the Supreme Absolute Truth and the living entites one and the same. Excerpts Chapter 17 "According to one's existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according ot the modes he has acquired." Chapter 17.3 Purport Everyone has a particular type of faith, regardless of what he is. But his faith is considered good, passionate or ignorant according to the nature he has aquired. Therefore, according to his particular type of faith, he associates with certain persons. Now the real fact is that every living being, as stated in the Fifteenth Chapter, is origninally the fagmental part and parcel of the Supereme Lord. Therefore, he is originally transcendental to all the modes of material nature. But when he forgets his relationship with the Supreme Personality of Godhead and he comes into contact with his material nature in conditional life, he generates his own position by association with the different varieties of material nature. The resultant artificial faith and existence are only material. Although one may be conducted by some impression or conception of life, originally he is niguna, or transcendental. Therefore, one has to become cleansed of the material contamination that he has acquired in order to get back to his relationship with the Supreme Lord. That is the only path without fear: Krsna consciousness. If one is situated in Krsna consciousness, then his elevation to the perfectional stage is guranteed. * "Those who parch the material elements of the body, and the Supersoul within it, are to be known as demons." Chapter 17.6) "Charity given in an unpurified place, at an unpurfied time, to unsuitable persons, without proper attention and without respect is said to be in the mode of darkness." Chapter 17.22 Purport Contributions for indulgence in intoxication and gambling are not engcouraged here. That sort of contribution is in the mode of ignorance. Such chairty is not beneficial; rather, it encourages sinful persons. Similarily, if a person gives charity to a suitable person without respect and without attention, that sort of charity is also said to be in the mode of darkness. Chapter 18 Excerpts "Oh Arujuna, if one does everyting as a mater of duty and gives up attachment to the result of his work, his renunciation is said to be in the mode of goodness." Chapter 18.9 Purport Prescribed duites must be performed with this mentality. Everyone should act without attachment for the result and should not be associated with the modes of work. A man working in Krsna consciousness in a factory does not associate himself with the work of the factory, nor with the workers of the factory. He simply works for Krsna. And when he gives up the result for Krsna, his renunciation is said to be transcendental, or in the mode of goodness * "Those who do not hate any inauspicious work, who are not attached to auspicious work and who are situated in the mode of goodness have no doubts about work. It is not possible for an emodied soul to give up all activities. But he who renounces the results of activity is actually renounced. One who does not give up the fruits of his work achieves three kinds of results of death: auspicious, inauspicious and mixed. But those who are in the renounced order of life have no such results to suffer or enjoy. O mighty-armed one, according to Vedanta, there are five causes in the accomplishment of any kind of work. I shall now describe these to you. The place of action, the doer, the senses, the endeavor and ultimately the Supersoul- thes are the five factors of action." Chapter 18.10-14 Purport The instruments of our work are our senses. By those senses we act, or the soul acts, in various ways, and for each and every action there is a different endeavor. But all one's activities depend on the Supersoul, who is acting in Krsna consciousness, under the direction of the Supersoul situated in the heart, naturally is not bound by any activity he performs. Those in complete Krsna consciousness have no responsibility for their actions. Everything is dependent on the supreme will, the Supersoul, the Supreme Personality of Godhead. "One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the Kingdom of God." Chapter 18.55 "Give up all varieties of religion and just surrender unto Me. I shall protect you from all sinful reactions. Therefore you have nothing to fear." Chapter 18.66 Purport It has been said that only one who has become free from all sinful reactions can take to the worship of Lord Krsna. Therefore one may think that unless he is free from all sinful reactions he cannot take to the surrendering process. In answer to such doubts it is here said that even if one is not free from all sinful reactions, simply by the process of surrendering to Sri Krsna he automatically becomes free from them. There is no need of strenuous effort to free oneself from sinful reactions. One should unhesitatingly accept Krsna as the supreme savior of all living entities. With faith and love, one should surrender unto Him. Devotional service to Krsna in full consciousness is the most confidential part of knowledge. This is the esesence of the whole study of the Bhagavad-gita. Conclusion Wow. So, if you made it through all of that congratulations. I thought this was fsacinating and thouroughly enjoyed going through all of my notemarked pages to see what I wanted to share on here and what I didn't want to share. Some of it, I felt, you need to read in the context of the work to really get an appreciation for it. What strikes me most is how these teachings are very much in the agreement with what Jesus the Christ taught. I've decided to read the books of Mark, Matthew, Luke and John in the same fashion as I read the Bhagavad Gita. Will there be obvious connections? The hopeful thing is that if people had the open minded approach to consider that Jesus/Krishan were the same being or acting as a "channel" for the One Creator who goes by many names (some might see that as an insult but whatever) we could really heal this world. Furthter, if people such as Muhammad could be messengers for that divine being instead of someone who embodied the Supreme Personality...that would be even better. With all my heart I wish people will one day consider that possibility. For me, this is a confirmation of conlusions I already came to before, as I've stated. That includes dreams where I was told it doesn't matter what's between this level of being and the one on which the One Creator exists. Others don't matter...all that matters is the Oneness with the One Creator. There are parts of this I will defintey meditate on in future posts. There is so much potential for healing on this planet.
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Brave Soul! May Your Journey On The Path Of The Seeker Bring You Joy and Peace! I'm currently posting every Saturday. With a new addition the family I have pre-scheduled most posts through December 2022. Full Moon Posts will contain up-to-date content when I can get to them. Thank you so much for your support and understanding! This is a place where you can encounter new spiritual ideas that have helped me develop as an Individual On The Path of the Seeker. Take or Leave this information as you see fit. Archives
April 2024
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