Damodarashtakam- Sanatan Goswami Tikka 1

Jaya jaya Hare Krishna so we will discuss the meaning of the damodarashtakam based on the commentary of Sanatana Goswami called the Big Darshanitika Srimati Bhaktivedanta Swami Nithyanandeshwara Samaarambhaam Srimati Bhaktivedanta Swami Nithyanandeshwara Samaarambhaam Hare Krishna, Hare Hare, Hare Rama, Hare Rama, Rama Rama, Hare Hare Krishna The month of Kartik is the most sacred of all months. It is the concluding month of the Chatur Masjid. These four months itself are considered very special, where you can do special austerity, you can get special purification.

And among these four months, the month of Kartik is considered to be the most pure, most powerful in purifying us. So, this is also the month when there are lots and lots of pastimes of Krishna which happen. So, in this month, we remember especially the pastimes of Lord Krishna being bound by Mother Yashoda.

And we sing the Dhamo Dharashtakam. So, this is narrated by Satya Vatmani to Narada Mani. And it occurs in the Padma Purana.

And our Acharyas have commented extensively on Krishna Yuga. So, one such commentary is the Rig Darshini Yuka written by Sanatana Goswami. So, we will discuss some aspects of that and some other aspects of Krishna Yuga.

So, how we will do this is, we will recite each verse together once. Then we will discuss the meaning. Then we will recite the verse again while contemplating the meaning.

And then we will go to the next verse. So, hopefully, we will be able to complete four verses today and four verses tomorrow. So, let us recite together.

Namami Together. Namami Shvaram Satchitananda Roopam Laksa Kundalam Gokule Vajamanam Yashodaviyo Yuga Lata Vamanam Param Krishnamatyam Tato Dukha Gopyam Namami Shvaram This pastime is so extraordinary that it is easy to forget that Krishna is God. And in fact that is what happened with Brahmaji.

When he saw Krishna playing with the cowherd boys, and not just playing with the cowherd boys, he saw that Krishna was actually taking the remnants of his cowherd boys. Madhumangal had that day brought some special charge. So he thought if I have to share it with everyone, then I will not get much.

Madhumangal is a person who loves a lot of sweets. So he went behind a tree and he then started drinking it. And then what happened? Krishna saw, where is Madhumangal? He saw Madhumangal behind the tree.

And Krishna started coming there. Madhumangal panicked. He wanted to finish everything.

So he drank it all. After a big gulp. Sometimes if you drink too much, what happens? Out comes swollen.

So he thought I have finished everything now. But everything couldn't go down his throat. So Krishna came and went away.

And everything came out. And it fell on Krishna's body. And Krishna started picking it up and drinking it.

And Brahmaji saw this. He got a culture shock. Because the Brihadbhagavatam describes that Brahmaji offers bhoga in huge quantities to the majestic form of the Lord, the Mahapurusha, who is there in Satyaloka where he worships.

So there are so many rituals to be performed and proper cleanliness to be maintained, just like we do for our deities. Much more than that he does. Because Brahmaji is the original Brahma.

So he follows higher standards. And therefore, when he saw this, he got bewildered. How can this be God? This seems to be like an untypical, uncultured cowherd boy.

He was thinking, I am very cultured. So therefore he starts this amazing series of prayers by saying Namami, I bow down. Namami, and to whom? Eswaram.

Sanatana Goswami explains, that in this context, the word Eswaram can have three meanings. Eswaram can mean the Lord of everything. If it means that way, it is a glorification.

If it is the Lord of my life, then it is a prayer. This is my Lord, the Lord of everything, the Lord of the universe that I live in, and the Lord of my heart. This is the Lord of my heart, that is referred to as bhakti.

Namami Eswaram. So when he is saying it, he is saying, he is referring to the Lord of my heart, but he is also instructing. This don't think he is just the Lord of my heart, he is the Lord of the whole universe.

Namami Eswaram. And although he looks like an ordinary boy, he is Satchitananda Roopam. So, the impersons especially cannot understand how there can be something like a spiritual form.

So sometimes you have a cake, on birthdays you make a cake, so the cake normally has a top of icing, of say, cream. Now sometimes, if the baker is very special, then he can make the cream into a shape. The cream is normally just a coating, you can say it is sort of shapeless.

But the cream can also be made into a shape. And the cream can be made in a shape just like the person whose birthday is there. So like that, there is cream which is spread out, and there is cream which is in the, having a form.

So the cream that is spread out is like Brahmajyoti. And cream that is having form is like Bhagwan. But both of them are cream, both of them are made of the same substance.

So Krishna is Brahmajyoti Satchitananda, and Krishna is Satchitananda Roopam. As it is said in the Brahma Samhita, Aishwarya Paramakrishna, Satchitananda Vidraha. So Satchitananda Roopam, Satchitananda Vidraha, both are the same.

Lasat Kundalam Gokule Bhajamana. So after the first line gives the background of who this person is, reminds us of the position. But immediately he rushes into the further aspect.

Lasat Kundalam he is wearing a Kundal, an earring. And the word Lasat can mean beautiful or it can mean dancing, swinging. So Krishna is running away from Mother Yashoda, his earring is also swinging.

And among all the ornaments, why does Satyagatmani focus on the earring of Krishna? Because the earring has a unique fortune. What is that unique fortune? Krishna has armlets, he also wears anklet bells, he also wears a waist belt, he wears jewels. But as this Kundala is swinging, as Krishna is running, the Kundala is moving, and Kundala is touching Krishna's cheeks.

The Kundala is getting the opportunity to kiss Krishna. And this is the unique fortune which is not had by any other ornament. And therefore he is the Lasat Kundala.

How fortunate is this Kundala! Gokule Bhajamanam And Gokul is the abode where the Lord manifests. So Lord Krishna lived for ten years in Vrindavan, out of which he spent three years in Gokula, Gokul Mahavan, two years in Vrindavan, and further two years in Vrindagram. So actually the word Vrindavan has two meanings.

One is Vrindavan, and it also refers to the whole area of Vrindavan. So sometimes we say in Vrindavan there are nine forests, Kamleman, Mahavan, and one of them also is in Vrindavan. So in the overall area of Vrindavan, Krishna lived in three places.

So this pastime is the childhood pastime. Gokule Bhajamanam Bhajamanam means shining. So the spiritual world itself is a shining abode, itself a surgent abode.

And in that the Lord is shining all the month. Gokule Bhajamanam. And then he says that actually when the Lord shines, now why is he using Gokule Bhajamanam? Because Uddhava describes in the eleventh canto that the Lord is that normally people wear ornaments to become beautiful, but with respect to Krishna, his ornaments become beautiful by being worn by him.

Because he is so beautiful that actually the ornaments acquire beauty. In fact Krishna is so beautiful Gokule Bhajamanam that as a youth, when Krishna is in Dwarka, and he enters the mood of Radharani, and then suddenly he sees Krishna himself reflected on one of the crystal walls of Dwarka palace. The crystal pillars are there.

So he sees that large pillars, and he says, who is this beautiful person? How attractive is he? I want to enjoy his form. And then, thinking how much Radharani and the gopis and the kajwas are attracted to his form, he goes into ecstasy. That is Krishna's form.

It can attract everyone, including himself. Now, this attraction of Krishna is not like mundane attraction where a person sees himself in a mirror and thinks, oh, I am so beautiful. Krishna is naturally beautiful.

And Krishna's attraction to himself actually reminds him of his devotees and makes him long to please his devotees and reciprocate to his devotees. So, Krishna's form is supremely attractive. And the ornaments actually add to his attraction.

You know, in this world also there are beautiful forms. Of course, they are temporarily beautiful. Krishna's form is eternally beautiful.

That is one difference. But another difference is, although we know the forms of this world are temporary, but still while they are attractive, they do look attractive. They look captivating.

And we often get agitated by that. But the other difference between the worldly beauty and the divine beauty of Krishna is that the worldly beauty is agitating. Whereas Krishna's beauty is pacifying.

When we see the beauty of this world, our desires get agitated. Whereas, when we see Krishna's beauty, our desires get pacified. How do they get pacified? Prashantamanasam yeinam yogiram sukham uttama upaiti shantam vijasam brahma bhutam akalmisham.

In 6.27, Lord Krishna describes that by meditating on him, the yogi becomes prashantamanasam yeinam. The mind becomes peaceful. So, of course, there is negative axis where there are mundane desires.

And the mundane desires agitate the mind. And by contacting Krishna, by seeing Krishna's beauty and becoming attracted to that beauty, these mundane desires become pacified. And then beyond that, a spiritual desire will get activated.

That we long to see Krishna. Krishna is not different from his deity. At the same time, a devotee wants to see Krishna personally so that he can serve him.

So that desire becomes activated gradually. But the first thing that happens is the worldly beauty agitates our mind, whereas Krishna's beauty pacifies our mind. Another thing is that the worldly beauty is dissatisfied.

It is not satisfying. Actually, when people indulge in worldly gratification, they give up the enjoyment, not because they are satisfied, but because their capacity to enjoy is exhausted. Actually, the pleasure is dissatisfied.

Whereas seeing Krishna's beauty is very satisfying. Therefore, although our mind is attracted to worldly beauty, a devotee tries to redirect his attraction towards Krishna. So, he is shining on that abode of Vrindavan.

And what is he doing? So, Ulukhal, he is standing on that Ulukhal. So all of us know that Damodara passed away. Krishna, Mother Yashoda was churning butter, and Krishna went and caught her sari and started pulling it.

He says, I am hungry. So Yashoda put him, put the Ulukhal aside, and put him on his breast, put him on his lap and started offering him her breast milk. So, actually, Yashoda Mai is not offering her milk to him, she is offering her love to him.

And the love of her heart comes in a liquefied form as her milk. And because her love is unlimited, so the milk coming from her breast is also unlimited. And therefore, the milk that was on the stove thought that I will never get to serve Krishna.

Because Krishna's ability to reciprocate love with Yashoda Mai is also unlimited. Yashoda Mai's ability to love Krishna is also unlimited. And therefore, I will never get to serve Krishna.

Therefore, what is the use of my life? Therefore, let me commit suicide. So, wanting to commit suicide, the milk is getting ready, and it is spilling off. So, at that time, hearing that, Yashoda Mai put Krishna aside and went to stop that stove.

Now, why did Yashoda Mai put Krishna aside? You know, is something more important than Krishna for a devotee? Imagine, if they hand you the milk, and you find the milk is going on the stove. Will you put it aside and give it back and go or not? No? So, Krishna's service is for the pleasure of Krishna. So, it is not that Yashoda Mai neglected Krishna, but Yashoda Mai felt this milk is so precious.

You know what a special milk she would make, isn't it? That the best cows, the best grass in Vrindavan would be offered to the cows. And the best cow's milk would be offered to other cows. And then that milk would be considered as a special milk from which you are trying to make special sweets for Krishna's pleasure.

So, sometimes certain services may be urgent. And just because something is urgent doesn't mean that something else is unimportant. So, she put Krishna aside.

Why? Because that service had to be done at that time. Sometimes, you know, we may approach devotees because we want to talk with them and say, I don't have time. We feel devotees don't value me.

Devotees don't consider me to be important. It's not like that. But there are certain things which are urgent.

They have to be done at a particular time. Yashoda Mai, it's not that she lacked a service attitude, but the other services were more important. While Krishna wanted to perform pastimes, so he pretended to become angry.

And he performed the leela. Actually, when Krishna performs a leela, it's not a pretence. He actually enters into that mood.

So, he said, you spoil my enjoyment in making milk, I will spoil your work. And he took a stone and he broke the pot. And then, it's described by R.S.S. that actually he wanted to eat the butter over there.

But he was so small and the pot was so big that in trying to take the butter, he fell into the pot. And his whole body became filled with butter. He was eating butter from all sides.

And then he thought, oh, mother will come. So, he ran. But still he was angry.

And then he saw there was another pot. So, he broke that also. And then also he started eating butter.

After eating butter for some time, his anger became a little pacified. Okay, I cannot eat anymore butter. My stomach is full.

But still he was a little more angry. He thought, let me have some more. So, he started offering the butter to the monkeys.

So, Krishna's monkey friends are always there with him. So, this butter pot was on top of a mortar. So, he had climbed on top of a mortar.

There he was eating it and he was offering it to the monkeys. So, Krishna, what he would do is that when the gopis in the other gopis' house, when he would steal butter, and they would try to catch him, then he would say, Krishna, I steal your butter. Actually, my mother has so much butter.

I am not a beggar. And Krishna said, if you want butter, you will come to our house. We will give it to you.

He said, no, I am not a beggar. Why should I come to your house? Then he would go and steal butter. And then, when the gopis would just keep coming, so, Krishna would offer the butter to the monkeys.

And the monkeys would eat and eat. And then, then they would be full. And then Krishna would tell the gopis, see, your butter is so third class that monkeys don't want to eat it.

So, he had offered to the monkey and Yashodamayi saw. Where is Krishna? The butter footprints were there everywhere. So, she came from behind and she saw that Krishna is there, offering the milk to the monkeys.

So, Anurandam Champu is a book written by Kavi Kalanapu. So, that describes Krishna's Anurandam pastimes in very poetic detail. He described that Yashodamayi felt angry.

Why did she feel angry? She thought, this is my son. I have trained him so nicely. How can my son become so mischievous like this? How can he behave in such an undisciplined way? Yashodamayi would normally not believe the other gopis when they would say that Krishna has stolen butter.

But still she would catch Krishna and tell Krishna, Krishna, your reputation becomes… Krishna is a small child right now. But this is how mothers are. See, if you get a reputation of being a thief, who will give their daughter to you in marriage? So, even if children are small, the parents are worried about their marriage.

So, she would normally not believe that Krishna was actually stealing butter. But now when she saw that Krishna had actually done this mischief, she got angry. I am training my child.

How can my child be so mischievous? She decided, I will have to punish him. And she saw that he was there, so she came quietly on tiptoe from behind. And Krishna was looking here and there.

But Mother Isha came right from behind. She was clever. And Krishna didn't see behind.

But the monkeys who were taking the food, they saw behind. So, their faces were like that. I have been kept right in their mouth.

Their eyes became like that. Something is wrong. He immediately looked behind, saw his mother and leapt down and started running.

And Mother Isha said, Where are you going to run, you coward? So, Krishna kept running. And Mother Isha picked up a stick and started running. And Mother Isha said, Stop! Stop! Naughty child! Mother, please put that stick away.

Then I will stop. If you are so afraid of the stick, then why did you steal butter? Why did you break my pot? I promise, I will not break the pot again. You put that stick away.

So, Mother Isha and Krishna both stopped. Krishna was at a safe distance from Mother Isha. If she comes, then I will run immediately.

And then Mother Isha started coming again. Again Krishna started running. And we know the whole past was there.

Ran and ran and ran. And Krishna saw Yashoda, Viyoluka, Laddha, Vamanam. So, he got down the look and started running away.

So, actually when Krishna wants to run, nobody can catch him. We know there was a Yavana demon. Who was that? Kala Yavan.

So, Kala Yavan had a blessing from Lord Shiva that nobody from the Yadu Vamsa could kill him. So, therefore, Krishna did not kill him personally. But when he came to attack, Krishna just walked away.

And Krishna was walking in his Kala Yavan. He was on his chariot. He saw Krishna has come out alone without weapons.

He also got down from his chariot and started running. Krishna, wait, where are you going? And he was running at top speed and Krishna was just walking casually. And still he was not able to catch him.

And Krishna just took him to the cave in which Mucukunda was there. And Krishna disappeared inside the cave. And he thought that Krishna is sleeping.

So, he kicked him. And then, Mucukunda opened his eyes, looked at Kala Yavan and Kala Yavan had only some scars. So, Krishna is expert.

No matter what blessings somebody has, Krishna will arrange that all the blessings will be preserved and yet the purpose will be defeated. Krishna arranged like that even for Hiranyakashipu. So, anyway, the point is that nobody can catch Krishna.

So, Krishna was running away from Yashodamayi, but Yashodamayi ran faster than him. In the Upanishads, Yashodamayi described that that in running, nobody else can catch him. He runs faster than everyone.

So, the Devatas are afraid of him. He described in the Bhagavatam that the wind flows because of my fear. So, everybody does their duty out of respectful fear of Krishna.

But that Krishna has now become fearful of his mother. And although nobody can catch him, Yashodamayi ran faster than him. And she caught him.

So, Gopya, by using the word, so first the word is used, Yashoda. But the second time, to refer to the same personality, the word used is Gopya. So, actually the word Yashoda means one who gives fear.

Because she was such an illustrious personality, just like in Hindu tradition it is said that that actually when a bride comes into a family, she is supposed to be like the goddess of fortune coming in front. So, women, if they are cultured and virtuous, then they are supposed to bring in fortune. So, Yashoda, she was so virtuous, that she would give yash to whoever was connected with her.

And Nanda, Nanda means Ananda da, one who would give happiness to others. So, Krishna had such parents that they were so illustrious, they would give happiness and fame to others. But when Krishna was born in their lives, Krishna gave them Ananda and fame.

Krishna gave them Ananda and yash, that is Krishna. But, here the word used is Gopya. Why Gopya? Because this extraordinary fortune of having supreme lord as a child is got by the cowherd Gopi.

So, the word Gopi means several things. Literally it means those who protect the cows. So, Gopalak, Gopa or Gopi.

Pa is a short form for palak. So, but the word Gopi is also related with the word Gopa. Gopa means secret.

I am telling you the voice of Gopa. So, the word Gopi refers to those who keep whose love for Krishna is hidden from the world. The external world, the Prithvi Vasudev, it is just an ordinary cowherd voice.

Cowherd people. But, they have the great treasure of Krishna and Krishna Rukti hidden in their hearts. Because it is hidden, it is called.

So, it is hidden for several reasons. The world division, they appear just like ordinary cowherd. So, ordinary people don't understand their glory.

And, that's why the yagi brahmanas, when the Gopas came there, they couldn't understand their glory. When Varuna's servants came, they could not understand the glory of Nanda Maharaj. Nanda Maharaj was taking a bath after Ekadashi, and that time they ceased to know him.

But Varuna knew the glory. Varuna's servants couldn't understand. And similarly the Gopis, especially, because they are young, they keep their love for Krishna hidden in their hearts, that nobody knows about it.

So, those who are from the external world division, just like ordinary cowherd girls, cowherd boys, cowherd girls, cowherd men, cowherd women, they have the supreme fortune of having Krishna as one of them. That's why, special fortune, which is not available even to the great devatas or the great rishis, that is available to the Gopis. So, Vatsalyarasa is the highest rasa, just below Madhuryarasa.

Nishtamaya is the highest personification of that Vatsalyarasa. And then, now, what has happened? Vidya means by great effort. She caught him.

Caught him. So, Prabhupada gave one of his disciples the name Dhrityakarma. Dhritya means very difficult.

So, one who does difficult work. So, the Gopi caught Krishna, which is very difficult to do. And then, now, Krishna is caught.

Now, Krishna is afraid that he will be beaten. Then what happens? He says, Mother, put aside that stake, put aside that stake. So, Eswaramayi starts thinking, Krishna is getting too frightened.

I should not let him be too frightened. So, let's recite his first verse, and recite the second verse. And then we will discuss the meaning of the second verse.

We will try to meditate on the meaning of each word. Pradyumna recites the first verse of the Srimad Bhagavatam. Pradyumna recites the second verse of the Srimad Bhagavatam.

Pradyumna recites the third verse of the Srimad Bhagavatam. Pradyumna recites the fourth verse of the Srimad Bhagavatam. Pradyumna recites the fifth verse of the Srimad Bhagavatam.

Pradyumna recites the sixth verse of the Srimad Bhagavatam. Pradyumna recites the seventh verse of the Srimad Bhagavatam. Pradyumna recites the eighth verse of the Srimad Bhagavatam.

Pradyumna recites the ninth verse of the Srimad Bhagavatam. Pradyumna recites the tenth verse of the Srimad Bhagavatam. Pradyumna recites the eleventh verse of the Srimad Bhagavatam.

Bhakti is a result of Radharani. Actually, whoever has bhakti, gets it only from Radharani. Actually, whoever has bhakti, gets it only from Radharani.

And that's why Radhara Parthasati is not Arasavas. Radharani can be included in all the relationships. And that's why Radharani can be included in all the relationships.

Everybody's bhakti comes from Radharani. So, when finally Krishna got tied up, He got tied up by what? He was tied not by ropes, He was tied not by ropes, because no ropes can tie Krishna. Duryodhana had a plan that he will arrest Krishna.

He thought if he can arrest Krishna, Krishna is a very formidable warrior. Odds will change in the war. Then I can win the war.

So, he came to arrest Krishna, but he just laughed and expanded himself. His universal form and all those soldiers who had come to arrest him, he had brought hundreds of soldiers. He had made a complete conspiracy.

Prabhupada just fell back in fear. Somebody so big, how will you tie him? Where will you tie him from? Fire was coming from his mouth. He was looking very frightening also.

So, he couldn't be tied. So, he can never be tied by ropes. But he can be tied only by love.

In fact, in the Chauragra Ganyashtakam, which is written by Bhilvamangala Thakur, he says, my dear lord, you are all powerful. That's what the Vedas say. But I say the Vedas are wrong.

We are not all powerful. Why? He says, there is one thing which you cannot do. He says, He says, He says, my dear lord, you know, the bhavapashyapandha, the material existence, you can cut that off.

It is said that remembrance of Krishna is like a sword which cuts off our material existence. The more we remember Krishna, the ropes that bind us to material existence get cut off. Remembrance of Krishna is like a sword.

What does it do? Lots of karma will tie you tight, but the remembrance of Krishna cuts that off. Therefore, the wise person always wants to remember Krishna. And who will be that person who will not want to hear about Krishna? Because without hearing, how can we remember him? Who will not have eagerness to hear about Krishna? The Bhagavatam is saying this.

So, Krishna can cut all the ropes. He can cut the rope of bhavapashyapandha, he can cut the rope of yamapashyapandha. For whom did he cut the rope of yamapashya? Ajamil, just by remembrance.

ajamilopine naiva uttipashadamuchita namochalam mahatmyam harepashyataputraka Yamaravi Singh, just by the glory of the holy name, just by one chanting of the name of Hari, uttipashamuchita is liberated from uttipash. So, Krishna can cut all knots, but naivakinchit bhaktaprutapandham when the devotee ties him up, he cannot cut that knot. He cannot cut that knot, because the devotee's love overpowers him, the devotee's love conquers him.

So, that's why he is tied by titagraivam damodam bhaktipadham. And actually, later on when Krishna is tied up like that, Krishna could not free himself. And even the gopas came there, you know, there was Sridhama, there was Subala, there was Tukkrishna, all of them, they tried, and they said, Krishna will untie you, but they couldn't untie Krishna.

Why? Because they are in sakhya rasa. And Madhubangal is in vatsala rasa, so vatsala rasa is higher. The knot tied by vatsala cannot be removed by sakhya.

And Madhubangal was very happy. Madhubangal, why he was happy? Because every time when they steal butter, they all run away. Madhubangal is lame, he limps a little bit.

So, he can't run. And Madhubangal was very fat also. So, he can't run.

So, he always used to get caught. And he would get punished. Krishna, now you will experience what I am experiencing.

All the time. So, he was happy. Titagraivam damodam bhaktipadham.

That lord has got the name by his past name, Damodara. Udara means dama means rope. That lord who is tied by the rope.

So, let us recite this. Then we go to next one. pradantam muhur netram yugmam vrijantam karam bhoja yugmena sattam khanitram muhusvaratam batri ekam kanta titagraivam damodaram bhakti triksvali ilave ananda kunde svaghoksham himajantam anapayantam adhiyasya sagesu bhaktasipatvam puna prema tarasamsha Just see, it is this.

See, look, see. Hathya Vathuni is so amazed to see how the lord is conquered by the love of his devotees. Just see this.

Iti means this. Raman Goswami says this can refer to two things. This can refer to the principle that the lord becomes dependent and bound by his devotees.

Or it can refer to this particular pastime. Iti druk Iti druk svalila by pastimes, by his own pastime. What is he doing? He is doing Iti druk svalila bhir ananda kunde In pools of ecstasy, Shyamakund, Radhakund, he is talking about ananda kund.

You know, we have this bhavasagar in which we are all being tossed up and down and we are suffering. The impersonals want to find a shore. Where can we get out of this bhavasagar? And they want to find a shore.

That is shore of immortality, that is shore of brahman. But beyond that shore, there is another ocean. That ocean is Bhaktirasamritsindhu.

So the devotee does not want to just stay on the shore. He wants to be tossed. But not by the waves of this material ocean.

But by the waves of the ocean of devotion. So, that same principle. Ananda kunde.

So he is drowning his devotees in the pools of ecstasy. Iti druk svalila bhir ananda kunde. Swaghosham Swaghosham means his own village.

So he lives in his own village of Vrindavan. Nimajjantam Akhyapayantam So nimajjantam means he is drowning them. Akhyapayantam by doing this he is declaring.

Aktha.