1998/02/05 07:00
kundalini-l-d Digest V98 #102
kundalini-l-d Digest Volume 98 : Issue 102
Today's Topics:
Reincarnation in 3 parts - 3 [ Dieter Dambiec <d.dambiecATnospamstudent.c ]
Reincarnation in 3 parts - 2 [ Dieter Dambiec <d.dambiecATnospamstudent.c ]
The alphabet - a, a', i, ii [ Dieter Dambiec <d.dambiecATnospamstudent.c ]
Date: Thu, 5 Feb 1998 21:09:55 +1100
From: Dieter Dambiec <d.dambiecATnospamstudent.canberra.edu.au>
To: "'kundalini-lATnospamexecpc.com'" <kundalini-lATnospamexecpc.com>
Subject: Reincarnation in 3 parts - 3
Message-ID: <01BD3299.F957AE20.d.dambiecATnospamstudent.canberra.edu>
> part 3
> >
> > Rebirth also shows that there is nothing like spirits
> > or souls that become ghosts. If rebirth has
> > been rationally accepted the question of the existence of
> > ghosts does not arise. It is due to mind's incapacity to
> > work and experience reaction that it has to be reborn
> > along with unit consciousness. This shows that mind cannot
> > experience any reaction till it is reborn after death and
> > hence cannot feel pleasure and pain without its physical
> > base, the brain. It is only either rebirth or the existence
> > of ghost that can be accepted.
> >
> > The two are contradictory. Rationally rebirth is bound
> > to occur, as mind is not able to perform any function or
> > experience results or reaction without brain, which it can
> > only acquire with a new body on rebirth. If mind could
> > function without brain it could carry on intuitional/spiritual
> > practice/endeavour for the onward march for merger with Cosmic
> > Consciousness, in its existence after death, but that is not
> > so. Mind can never function without brain. It is because of the nature of
> > mind
> > that rebirth has to be
> > accepted and the existence of ghosts denied and considered
> > only imaginary.
> >
> > Since at death unit consciousness and mind leave their
> > physical shelter, mind due to absence of brain becomes
> > nonfunctional. While still alive human's mind becomes
> > non-functional in the state of unconsciousness when brain,
> > the physical necessity of mind, ceases to function for some
> > time. The state of unconsciousness and that of death are
> > similar excepting that the former is momentary when mind
> > loses awareness of environments but does not quit the body.
> > The latter state, that is after death, is of a very much
> > longer duration and the non-functional mind quits the body
> > for good.
> >
> > Consciousness and its principle of qualification are
> > inseparable counterparts. When unit consciousness leaves
> > physical body the creation of qualification, ie mind, also leaves the
> > body and takes the shelter of unit consciousness/soul. But mind even
> > at this stage is deformed due to the action performed before
> > death. In order to return to its normal form, mind will have
> > to experience reactions which a person feels as pleasure and pain
> > as a result of his/her deeds.
> >
> > Mind becomes non-functional after
> > death due to the absence of brain and hence has to stay in
> > the deformed state with all the potentiality of reactions ('samskaras' in
> > sanskrit) in
> > it. It is in this state of reactions in their potentiality
> > that mind quits the body and takes the
> > shelter of unit consciousness. These are called Samskara.
> >
> > The deformity of mind acquired due to its actions right up
> > to the moment of death is to be found with unit
> > consciousness as reactions in their potentiality (Samskara)
> > after death.
> >
> > These reactions due to the mind becoming
> > non-functional cannot express themselves as the results of
> > previous actions and hence remain with unit
> > consciousness, till it takes shelter in a new body and
> > acquires a brain to make mind function again.
> >
> > Thus it is
> > seen that rebirth is only for finding expression of these
> > potential reactions and for experiencing them as the result
> > of actions. This expression and experiencing of reactions
> > start from the very moment of birth; just as the mind gets
> > compressed or changed into potential reactions (Samskara) at
> > the time of death.
> >
> > The example of rubber ball taken as mind
> > will explain this process clearly. An inch deep depression
> > may be caused in the rubber ball which is like mind due to
> > its actions right up to the moment of death. This
> > depression creates a deformity in the rubber ball. The
> > rubber ball should, according to the laws of cause and effect (and of
> > creation), want
> > to regain its normal form. Similar is the case with the
> > mind, but due to death this is not possible, as no actions
> > can be performed after death. The mind will only be able to
> > fulfill its desire to regain its normal form on rebirth when
> > a new brain is acquired. This reaction should have
> > made the mind regain its normal form but due to death it
> > remains incomplete and takes the shelter of unit
> > consciousness at the time of death as a potential force or
> > energy (Samskara).
> >
> > It is to complete this reaction that the
> > unit consciousness takes the shelter of a new body on
> > rebirth and the potential reaction (Samskara) or force gets
> > expressed and makes the mind reappear with the depression,
> > effected in previous life.
> >
> > Action, whether good or bad, causes deformity in mind
> > and in the process of regaining its normal form one
> > experiences as reactions, good results for good deeds and bad
> > results for bad ones. After death mind takes the shelter of
> > unit consciousness as reaction in its potentiality
> > (Samskara). The unit consciousness, in order to have those
> > potential reactions expressed will have to seek a body
> > suitable for the make up of these reactions. For instance,
> > a person dies and his/her mind takes the shelter of his/her unit
> > consciousness (Atman/soul) as reactions in their potentiality
> > (Samskara). Eg, the person according to their actions in this life
> > should experience as reaction (Karmaphala), pain (eg of
> > fracture of an arm) in mental measure at the age of eight,
> > happiness of getting a fortune at the age of ten and
> > suffering of becoming fatherless at the age of eleven. S/he
> > will have to experience all this when his deformed mind
> > regains its normal form (through process of rebirth)
> >
> > It is important to clarify here
> > that the actual form of suffering is not predetermined. It
> > cannot be said as to what would be the actual reaction of a
> > particular action. For example, it is not preordained that
> > if one commits theft his/her things of the same value will be
> > stolen as a reaction. The suffering is measured in terms of
> > mental suffering to the extent to which that one would
> > inflict on the other by stealing his/her property. Thus the
> > measure of the experiencing result of an action is mental
> > and in terms of pleasure and pain and the actual form of
> > experience has relatively no importance.
> >
> > A person has to
> > experience the pain and pleasure of all these happenings
> > and so his/her unit consciousness will have to seek a body on
> > rebirth, where an opportunity to experience all this will be
> > available. Eg, in order to suffer the mental agony of loss of
> > a father at the age of eleven years, the person has to be born
> > of parents where the father according to his/her own actions has
> > also to die when the person attains that age. If it is not so,
> > the person will not be able to experience his/her reaction
> > of the suffering of a loss of father.
> >
> > Thus it is
> > seen that unit consciousness and the potential reaction
> > (Samskara) cannot take shelter in any body for birth
> > indiscriminately. A suitable body where the opportunity and
> > field for experiencing their reactions (Karmaphala) is available will have
> > to
> > be sought out. It is only in such a body
> > that unit consciousness, along with total reactions in their
> > potentiality, will have to seek shelter and be reborn.
> >
> > Unit consciousness and the potential reaction (Samskara)
> > have to seek a body for their shelter which provides them
> > with a suitable field for experiencing the results of their
> > actions.
> >
> > What is the agency that selects this suitable field
> > for them? Unit consciousness cannot perform any action. It
> > is only a spectator/witness and mind has taken shelter in it as
> > potential energy of force as reactions in their potentiality
> > (Samskara) and so mind is also non-functional. It has been
> > seen earlier that one has to experience reactions according
> > to the law of cause and effect as part of the Qualifying Force of creation
> > and
> > so it is the responsibility of
> > the Creative Force as part of the laws of creation to make us experience
> > the
> > remaining reaction also.
> >
> > It is, therefore, Qualifying Force/Creative Force, concomitant with the
> > Supreme Consciousness, under whose law one has to be
> > reborn, that has to find the required field and shelter for
> > the potential reactions (Samskara) and unit consciousness.
> > That is why it is said that after death it is the Creative Force, which is
> > manifestd as the universal flow, which selects the proper field to suit the
> > potential reaction. Such a field can be available in a day, while it may
> > even take millions of years to find it out: for they cannot take shelter in
> > a
> > body, till a field to suit the requirements of potential reactions is
> > obtained.
> >
> > Hence it is never possible to say where and when one is to be reborn after
> > death. There may be innumerable worlds where life exists. Unit
> > consciousness and potential reactions may get a suitable field in any of
> > them. Thus, even it is not necessary that one would be reborn on this
> > earth
> > only. It is clear that those reborn on this earth have a suitable field
> > here
> > alone and that they have adopted a body only for the purpose of
> > experiencing
> > the reactions to their previous actions.
> >
> > A person keeps on performing new actions also, while experiencing the
> > reactions of previous actions. This experiencing of the results of
> > previous
> > actions is called the unknown future or fate. One experiences the result
> > of
> > their actions in a subsequent life and cannot then recollect the actions,
> > the
> > result of which bring a person happiness and grief, as a person's memory is
> > not large enough to remember or know the deeds of their past lives.
> >
> > Reactions which a person experiences were collected in a previous life, and
> > in
> > present life the person cannot make out the cause of such experience and
> > hence terms this experience as fate or unknown future.
> >
> > People often hold God responsible for calamities that befall them but in
> > fact
> > they alone are responsible - as the suffering of fate is only reaction to
> > the
> > previous actions. How can God be responsible for it (directly)?
> >
> > A human being is him/herself answerable for his/her fate as it is their
> > actions only which make it. The person alone will have to bear the
> > consequences of all their actions. No one else can substitute for them.
> > Their good deeds beget good results, while bad ones beget bad results and
> > so
> > they will have to experience both without any exception. This is the law
> > of
> > creation and of cause and effect and no one can change this law.
> >
> > Ultimately, when the mind is 100% concentrated on attaining Supreme
> > Consciousness as the goal of life then complete merger gives rise to
> > reattainament of Infinite Bliss from which all manifestation derives.
> >
> > ---------
> >
> > From various sources (roughly translated)
Date: Thu, 5 Feb 1998 21:10:42 +1100
From: Dieter Dambiec <d.dambiecATnospamstudent.canberra.edu.au>
To: "'kundalini-lATnospamexecpc.com'" <kundalini-lATnospamexecpc.com>
Subject: Reincarnation in 3 parts - 2
Message-ID: <01BD3299.FDE3ED00.d.dambiecATnospamstudent.canberra.edu>
> part 2
>
> Reactions have to be experienced for every action
> > whether a good deed or an evil one. A person cannot exist without
> > action even for a moment and so s/he keeps on working right up
> > to the moment of her/his death. This leaves no one to experience
> > the reactions after death.
> >
> > But one who works shall experience
> > the reactions; none else can be substituted to
> > do it. How will a dead person whose physical body has been
> > buried or burnt, be able to experience the reactions
> > (Karmaphala). This is must be explained.
> >
> > Unit consciousness (Atman) is immortal. It is always
> > unchanged. In course of its movement from crude to subtle, through mind,
> > unit consciousness reflects completely in the human body
> > made of the five rudimental factors created by Cosmic
> > Consciousness - etherial, aerial, luminous, liquid and solid.
> >
> > Supreme Consciousness and its Qualifying Force [creating attributional from
> > non-attributional], (ie consciousness and its principle are inseparable)
> > means that unit consciousness taking shelter in human body means in turn
> > that
> > the Qualifying Force (and as a result nature) is also there. The presence
> > of
> > Qualification of Supreme Consciousness casts an influence on unit
> > consciousness and provides it
> > with mind. Mind which is an outcome of unit consciousness
> > and the universal qualifying force of creation will exist as long as these
> > two
> > exist.
> >
> > Hence mind will
> > exist with unit consciousness only. It is in mind only that
> > one gets the feeling of 'I' and as long as mind exists, the
> > feeling of 'I' will also be there. Since unit consciousness or Soul
> > is immortal the mind which is linked with it will also not
> > die and with mind the feeling of 'I' will also be there.
> >
> > It would thus be seen that the feeling of 'I' also permeates
> > the physical body when unit consciousness (Atman) takes
> > shelter in a human body. At the time of unit consciousness
> > leaving the body, qualifying force of creation which is an inseperable
> > counterpart of unit consciousness also leaves the body. Mind
> > which is a creation of qualification will naturally leave the body.
> >
> > This results in the death of physical human body.
> > Thus death does not mean the death of unit consciousness and
> > mind. It only means the death of the physical body. Unit
> > consciousness (Atman) and mind merely leave the physical
> > body which they had earlier adopted as a shelter. This leads
> > to the question of the reason that makes unit consciousness
> > give up the physical body.
> >
> > The unit consciousness could
> > continue its march towards the subtle (ie to complete understanding) and
> > the
> > same physical
> > body till it merged finally and completely in the subtlest
> > Cosmic Consciousness. But a person's body is made of
> > the five rudimental factors which are
> > metamorphosed crude forms of Cosmic Consciousness.
> >
> > The five
> > rudimental factors are derived in the sphere of creation where
> > Cosmic Consciousness marches or is qualified from subtle to crude. Physical
> > human body also gets formed in this stage according to the
> > designs of the creation - as is all physicality and obviously has large
> > number
> > of units/expressions
> > at different stages in their march towards crudeness. There
> > would be some in the state representing the ethereal factor
> > and other factors as aerial, luminous, liquid and solid. All these being
> > inanimate expression.
> >
> > Those expressions in ethereal factor have to move on to the aerial and
> > so on, till they become the crudest like solid. This is the
> > will of creation and the qualifying force of creation impacting on Non-
> > attributional Cosmic Consciousness to give rise to Attributional Cosmic
> > Consciousness of the manifested universe.
> >
> > The qualifying Creative Force and Cosmic Consciousness in the creation
> > moves on in this pattern. If this pattern, which is the law
> > of creation has to be followed, change in human body is
> > inevitable and to bring about this change, death is
> > necessary.
> >
> > Assuming that unit consciousness could continue
> > in one body as its shelter till it gets merged in Cosmic
> > Consciousness, we are faced with the possibility of one body
> > continuing for millions and millions of years (as the chain
> > of actions and reactions may not free the unit consciousness earlier than
> > that
> > :). This would result in total stoppage
> > of the evolution of units in a body for millions and
> > millions of years and would thereby create chaos in the
> > pattern of creation and laws of creation.
> >
> > According to the
> > nature of Qualifying Force, the creation has to pass on to crude from
> > subtle, ie go back to its orginal stance; and with the passage of time, in
> > due
> > course human being
> > will also have to give up his body inevitably. This also
> > shows that human body is made of innumerable units in
> > different stages of creation which according to the pattern
> > of creation and laws of creation/qualification will evolve into innumerable
> > fully reflected unit consciousness in innumerable human
> > bodies as their shelter.
> >
> > Hence death is inevitable. Everyone will have to give
> > up this physical body. Death only means disassociation of
> > unit consciousness and mind from body; as part of creation--the mind will
> > always remain with unit
> > consciousness (at least until its liberation). The individuality of human
> > being or the idea of
> > existence is in his/her feeling of 'I' which is a part of mind
> > and always remains with it.
> >
> > Death
> > is only disassociation of mind from body and not death of
> > mind. Hence human's individuality and his/her feeling of 'I' will
> > not die. This 'I' will continue to exist with unit consciousness as long as
> > the Creative Force of qualification by its influence keeps on
> > maintaining the mind. The moment qualification of creation ceases to have
> > an
> > influence on unit consciousness and is unable to maintain
> > the existence of mind; this 'I' will also cease to exist.
> > A person's individuality and his/her 'I' will no longer exist and
> > that would be Final Death and emancipation (spiritual liberation or
> > salvation)
> > for him/her.
> >
> > One works with one's mind and experiences the
> > reactions (Karmaphala) also with the mind. It is mind which
> > converts mental action into physical activity with the help
> > of the ten organs and it is mind alone with
> > experiences the reactions (Karmaphala) as pleasure or pain.
> >
> > Death signifies death of physical body, while the mind
> > merely quits the body. The mind, which performs all actions
> > and bears their consequences survives to experience the
> > reactions of the actions performed up to the very moment of
> > death. The question about the entity that should experience
> > the consequences of actions thus does not arise. Mind is the
> > entity which acts and that does not die, hence it alone will
> > have to experience the reactions (Karmaphala).
> >
> > Mind is
> > subtle and it has to take the help of some crude base
> > to be able to perform actions. This crude base
> > is the brain of human body and it is with the help
> > of this base that our mind is able to work. Mind
> > and brain are so closely connected that one cannot work
> > without the other. Brain without mind ceases to function
> > and similarly if the mind's base, brain is not in
> > proper order mind will not be able to work. A dead person's
> > body has a brain but it does not func tion because it is
> > dead and there is no mind in it. Similarly when a person
> > becomes unconscious or is made so with the help of some
> > anesthesia, his/her brain becomes non-functional for some time
> > with the result that mind also does not work, as its
> > physical base, the brain is not fit to function.
> >
> > The unconscious state is not the state of death and so
> > neither unit consciousness nor mind leaves the body.
> > Although, in this state mind remains within the body, it
> > does not work due to brain not being in proper order and one
> > finds oneself unable to make out anything. It is, therefore,
> > necessary for mind to take shelter in brain as its physical
> > base for being able to function and even to experience the
> > reaction (Karmaphala) of its actions. After death mind quits
> > the body and also gives up its physical base, the brain. It
> > has however been performing some action or the other right
> > up to the moment of death and will have to experience the
> > reactions (Karmaphala) of the same.
> >
> > It is in fact to
> > experience these reactions and owing to its inability to do
> > so without brain that the mind has to take shelter in a new
> > body in a subsequent birth. Mind comes into being as a
> > result of the qualifying influence of the Creative Force of the Supreme
> > Consciousness (ie so that multiplicity derives from Oneness - otherwise
> > manifest creation is not possible) over unit
> > consciousness (soul) and since unit consciousness and its principle
> > by which is it qualified are inseparable - the unit consciousness also
> > takes
> > shelter in a new body along with mind.
> >
> > In other words mind
> > and unit consciousness are both reborn. They have to take
> > another birth to complete the experience of reactions of
> > actions of previous life. Thus it is seen that one who is
> > born has to face death and that rebirth after death is also
> > inescapable. This will continue to alternate till the
> > journey of unit consciousness from crude to subtle, (up to
> > the final merger with Cosmic Consciousness) does not end.
> > Unit consciousness may have to continue this journey for an
> > an almost (but not quite) indefinite period and it will have to keep on
> > taking
> > shelter
> > in new bodies after discarding the old ones.
> >
> > After death the mind is incapable of any action due to
> > the lack of its physical base, the brain, and has to be
> > reborn for experiencing reactions of its previous actions.
> >
> > Hence the conception of hell or heaven where a person is supposed to go
> > after death is entirely incorrect. It is believed that as a
> > result of one's good deeds one experiences all the pleasures
> > in heaven and pain in hell for one's evil deeds. But
> > pleasure and pain cannot be experienced by mind which in the
> > state after death is nonfunctional till on rebirth it
> > acquires a new brain. Pleasure and pain require nerve cells and fibres.
> > Conception of a world of heaven or
> > hell after death is a greatly mistaken imagination. There is
> > no other world where heaven and hell exist. It is in this
> > mortal world only where one has to be reborn to experience
> > the pleasures of heaven and the sufferings of hell.
Date: Fri, 6 Feb 1998 00:53:26 +1100
From: Dieter Dambiec <d.dambiecATnospamstudent.canberra.edu.au>
To: "'kundalini-lATnospamexecpc.com'" <kundalini-lATnospamexecpc.com>
Subject: The alphabet - a, a', i, ii
Message-ID: <01BD329A.30A34240.d.dambiecATnospamstudent.canberra.edu>
For practical guidance.
Every vibration in this universe has colour and sound.
Every vibration also represents a particular idea and hence
each idea has a vibrational sound, vibrational colour. Many
vibrational waves have frequencies which are so high or so
low that they are beyond human perception - we cannot hear
their sound or see their colour - but they do exist. They
are called causal matrices or acoustic roots representing
particular ideas.
a
The sound a is the acoustic root of creation,
moreover as the acoustic root of creation, it controls all
seven notes of Indo-Aryan music (surasaptaka - or "seven
notes" - in western music it is the octave),which are as
follows:
sya or hya (s'ara'ja - according to Yajurvediyan
intonation, the pronunciation klaraja is also permissible,
but in this case kh ( ) should be pronounced with mind
concentrated on the pallet; and not like that of the second
consonant of the kh group);
re or r (Rs'abha - the
pronunciation rkhabha is also permissible, but should not be
pronounced like the second consonant of the kh group);
ga - (ga'ndhara);
ma - (madhyama);
pa - (paincana);
dha - (dhaevata); and
ni - (nis'a'da - it can also be pronounced
as nikha'da but again kha is not pronounced like the second
consonant of the kha group.)
Although the sound `a' ( ) indirectly controls the
seven musical notes, it chiefly controls the first
note,sa'ra'ja. It is symbolised in the musical gamut or
scale by its initial letter, sya. (sargam). It should be
remembered that in the vilambita (prolonged or drawled)
style of pronunciation the second vowel sound 'a' is not
pronounced, but rather the samvrta pronunciation of 'a'
is pronounced. That is, it will not be pronounced like
a'-a'-a'-a'-a'-a'-a'-a, but will be pronounced somewhat like
aya according to the north Indian style (an intermediary
stage between aya and a'). If singers were to pay more
attention to proper pronunciation they would be more
benefited. As the sound 'a' is the acoustic root of the
note s'r'aja, the letter 'a' is the first note in the
musical scale. In occidental music, the octave
(do-re-mi-fa-so-la-ti-do) has also evolved following the
same system.
The difference between occidental and oriental music
is that in the former the first note s'r'aja, is repeated at
the end to form an octave. Thus in oriental music we say
surasaptaka or musical "septave" (collection of seven
notes), whereas in occidental music we say octave
(collection of eight notes).
Sadashiva was the first person to arrange sounds in
the order of surasaptaka which is a combination of acoustics
and rhythmic phonetics. Hence, in the study of music we
cannot afford to forget his unique contribution .
Every sounds has colour
too. Colour is called varna or ra'ga. The word ra'ga is
derived from the root-verb ran'j + ghaun (suffix) and means
to colour something. By permutating and combining different
sounds, Shiva created various ra'gas and arranged them in a
perfect orderly sequence, In this way He created six (6)
ra'gas and thirty six ra'giniis. This was an immense
contribution to the world of music and earned him the title
Na'da tanu (an embodiment of divine sound) in the Vedas.
It was Mahars'i Bharata who popularised these ra'gas
and ra'giniis amongst the intellectuals section of human
society. Of course, these ra'gas and ra'giniis are subject
to changes according to the shortening or lengthening of
their notes. Following this system, Indian music is divided
into two main branches: North Indian music (colloquially
Hindustani music) which is popular to the north of the Bindu
mountains, and Deccan music (or karnatak music) which is
popular to the south of the Bindu mountains. Today and
tomorrow also various new ra'gas and ra'giniis will be
evolved. There can be no end to this process of evolution.
In Prabhata Samgiita also a few new ra'gas and ra'giniis
have been evolved, but they have not yet been given names.
a'
Just as the a sound is the acoustic root of
saraga, the first note of surasaptaka, the a' sound is
the acoustic root of rs'abha, the second musical note. This
acoustic root directly controls rs'abha and indirectly
controls gandhara (ga'), madhyama (ma'), panchama (pa'),
dhaevata (dha) and nisarga (ni). In the Vedas other than Rg
Veda, we usually come across komala (soft) ni and sadharan
(ordinary) -ni. In the older portions of the Rg Veda, kar'i
(hard) -ni was also in use which could be uttered with both
sides of the uvula. The seven Vedic and Tantric notes, the
seven Vedic metres and the two spiritual sounds
(bha'va'tmaka svara), comprise the sixteen prominent sounds
which in Indo-aryan phonetics are known as s'or'asha
bhvanikala' or sixteen sounds of Brahma vidya (intuitional
science) and ga'ndhar vidya ( science of music). These
musical notes were used in music and incantation in
different combinations according to the waning or waxing of
the moon and the time of day and night. Accordingly a
specific period of time was fixed for each ra'ga or
ra'ginii.
i
Each of the letters of the Indo-aryan alphabet from a
to ks'a is an acoustic root. That is, these fifty
sounds are the vibrations corresponding to the colours
of the fifty propensities of mind. The third letter of the alphabet
'i' is the acoustic root of gandhara (ga') . This
acoustic root directly controls gandhara and indirectly
controls madhyama (ma'), panchama (pa'), dhaevata (dha) and
nisarga (ni).
ii
The 'ii' sound is the acoustic root of the fourth
note, of the surasaptaka madhyama (ma'). This sound directly
controls madhyama (ma'), and indirectly controls panchama (pa'),
dhaevata (dha') and nis'arga (ni). In place of kari
(hard) -ma' sound, the 'ii' sound was prolonged (pluta -ii).
But in modern languages there is no separate letter for
pluta -ii.
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