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Valmiki Ramayana

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Book I : Bala Kanda - Book Of Youthful Majesties Chapter [Sarga] 1 Introduction Divine sage Narada arrives at the hermitage of Sage Valmiki in order to enlighten him and keep him informed of his duty to author the epic poem Ramayana. In the dialogue between these two sages, Valmiki elicits from Narada about most virtuous person on earth, namely Rama. In this opening chapter, while eulogizing Rama Narada gives an outline of Ramayana, truly highlighting those aspects that are the keynotes in this epic, like virtuosity, generosity, morality, chastity and the like. Valmiki Ramayana is said to have been composed basing on each of the letters of Gayatri Hymn, staring a verse with that letter, and a thousand books are composed for each letter. Though that classification, or dividing verses in thousand chapters is unavailable now, the twenty-four verses identified with the 24 letters of Gayatri hymn, called as Gayatri Ramayana, is available and it is given in the endnote of this page. In tune with the scheme of Gayatri, Ramayana starts the first verse with letter ta an auspicious letter. An Appeal to Readers We have taken every care to present this translation truthfully, but when working with machines, they start to exhibit their talents on the very first key-stroke, like 'Auto Correct, Auto Complete, Auto Insert etc.,' and thus start correcting words like 'high souled one' to 'high-soled one...' and the like. So taking the maxim pramaado api dhiimataam 'even the diligent may make mistakes...' we appeal to the readers to kindly inform us if anything has gone wrong any where, typos, and 'is' becoming 'was', 'are' becoming 'were' and the like, so that they will be corrected, true to the text and spirit of Ramayana. tp> SvaXyay inrtam! tpSvI vaiGvdam! vrm!, nardm! pirpàCD vaLmIik> muin pu<gvm!. 1£1£1 1. tapaH= thoughtful-meditator; tapasvii= sagacious thinker [Narada]; sva+adhyaaya= in self, study [of scriptures,]; nirataam= always [eternally studious in scriptures]; vaak= in speaking [in enunciation]; vidaam= among expert enunciators; varam= sublime one [Narada]; naradam+muni+ pungavam= with Narada, with [such a] sage, paragon; vaalmikiH= Sage [Poet] Valmiki; pari+papracCha = verily [inquisitively,] inquired about; [ellipt. sarva+guNa+ samiSTi+ruupam+puruSam= all, merited endowments, composite, in form - about such a man.] A thoughtful-meditator, an eternally studious sage in scriptures about the Truth and Untruth, a sagacious thinker, and a sublime enunciator among all expert enunciators is Narada, and with such a Divine Sage Narada, the Sage-Poet Valmiki is inquisitively enquiring about a man who is a composite for all merited endowments in his form and calibre. [1-1-1] 1 von 32 01.04.04 14:44 Valmiki Ramayana - Bala Kanda http://www.valmikiramayan.net/bala/sarga1/balasans1.htm
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Book I : Bala Kanda - Book Of Youthful MajestiesChapter [Sarga] 1IntroductionDivine sage Narada arrives at the hermitage of Sage Valmiki in order to enlighten him and keephim informed of his duty to author the epic poem Ramayana. In the dialogue between these twosages, Valmiki elicits from Narada about most virtuous person on earth, namely Rama. In thisopening chapter, while eulogizing Rama Narada gives an outline of Ramayana, truly highlightingthose aspects that are the keynotes in this epic, like virtuosity, generosity, morality, chastity and thelike.Valmiki Ramayana is said to have been composed basing on each of the letters of Gayatri Hymn,staring a verse with that letter, and a thousand books are composed for each letter. Though thatclassification, or dividing verses in thousand chapters is unavailable now, the twenty-four versesidentified with the 24 letters of Gayatri hymn, called as Gayatri Ramayana, is available and it isgiven in the endnote of this page. In tune with the scheme of Gayatri, Ramayana starts the firstverse with letter ta an auspicious letter.An Appeal to ReadersWe have taken every care to present this translation truthfully, but when working with machines,they start to exhibit their talents on the very first key-stroke, like 'Auto Correct, Auto Complete,Auto Insert etc.,' and thus start correcting words like 'high souled one' to 'high-soled one...' and thelike. So taking the maxim pramaado api dhiimataam 'even the diligent may make mistakes...' weappeal to the readers to kindly inform us if anything has gone wrong any where, typos, and 'is'becoming 'was', 'are' becoming 'were' and the like, so that they will be corrected, true to the textand spirit of Ramayana.69- F4l\4l4 |+6lP69F4l 4l|47lP4P +l7P 9|997 4l-Pl|T- P|+ 9 4P+ 1. tapaH= thoughtful-meditator; tapasvii= sagacious thinker [Narada]; sva+adhyaaya= in self, study [of scriptures,];nirataam= always [eternally studious in scriptures]; vaak= in speaking [in enunciation]; vidaam= among expert enunciators;varam= sublime one [Narada]; naradam+muni+ pungavam= with Narada, with [such a] sage, paragon; vaalmikiH= Sage[Poet] Valmiki; pari+papracCha = verily [inquisitively,] inquired about; [ellipt. sarva+guNa+ samiSTi+ruupam+puruSam=all, merited endowments, composite, in form - about such a man.]A thoughtful-meditator, an eternally studious sage in scriptures about the Truth and Untruth, asagacious thinker, and a sublime enunciator among all expert enunciators is Narada, and with such aDivine Sage Narada, the Sage-Poet Valmiki is inquisitively enquiring about a man who is acomposite for all merited endowments in his form and calibre. [1-1-1] 1 von 32 01.04.04 14:44Valmiki Ramayana - Bala Kanda http://www.valmikiramayan.net/bala/sarga1/balasans1.htmThe efficacy of Opening Verse[Font size can be enhanced under View menu]The very opening word tapaH tapaH tapaH tapaH has diverse meanings. In a way it means j~naana acuity, and it is 'thinking' tapaalocane 'thinking on the Absolute, where that Absolute's thinking itself is tapaH - yasya j~naanam tapaHthus Narada is one who is a constant thinker of the Absolute. Or, he who always practiseskR^icChrandraaayaNaadi vrataH - nitya naimittika karma anuSTHaana paraH the rigorous practisesenshrined in Veda-s. It means the Absolute itself tapaH para brahma shabda vaca, brahmai tad upaastvai tattapaH 'that which is contemplated upon that is tapaH, meaning Vedanta , Upanishads. Let many Veda-s arelearnt and recited mechanically it becomes a rote learning, unless, a thought is given as for what it is beingrecited, an on whom. Thus Narada has no rote learning, but still trying to get full picture of that Absolute.And the swaadhyaya is Veda, and its regular practise, tapo hi svaadhyaayaH. Veda itself is the Knowledge,that is why it is said svadhyaan na pramiditavyam - taittariiya upaniSad Then, it also means as the Absolute.Thus Narada being a complete embodiment of Veda-s, is the proper sage to clear the doubts of ValmikiThe Divine Sage Narada is the brainchild of god Brahma brahma maanasa putra. His name has meanings likenaara =knowledge; da= awarder; naarada= the rain cloud. Any cloud rains on its own without any requisitionfrom Mother Earth. So Narada is naaram dadaati iti naarada 'one who accords knowledge concerning thehumans...' or, naaram dyati - khaNdati - iti naarada 'one who annihilates the ignorance...' or, 'one who accordsknowledge about the Absolute, or Supreme Person. Though a Divine Sage, having all these attributes, Naradahas no conclusive information about hari liilaa vibhuuti 'Supreme Person's playful acts...' hence hecontinuously and constantly ponders over that Absolute to get the real essence of that Absolute, or SupremePerson. This is for himself, and not in respect of his reacting with others.Then this word vaak means: enunciator - as given above; This word also means Veda - anaadi nidhano hieSaa vaak utshR^iSTaa Veda-s emerged from that Absolute, hence vaak is identifiable with that Absolute;and this is grammar - vaak yoga viddduSyati ca apashabde as such vaak is identifiable with grammar. Andvaak vid vareNya is 'one who has complete information derived from Veda-s, or, one who elucidates andenunciates what he has learned from Veda-s to others...'There are four epithets of Narada here: atha nradasya catvri vieani | tath - tapo nirati - iti anenavieaena sarva smarthyam pratipditam | sva adhyya nirata - iti anena yat kicit vadati tat veda uktadharma anuguatay eva vadati iti scitam | vk vidm vara - anena vakttva pratipditam | muni pungava -iti anena atndriya abhijatvam scitam | agre tri loka ja iti anena vieaena loka traya sacreapratyakatay sat asat vastu abhisajatva pratipditam | etai vieaai - sarvajatvam - sarva jana mnyatvam- sarva utka mahtmyam - ca scitam | tdam nradam bhagavn vlmki sarva gua samii rpampururaam - papccha - dharmktam'By these four epithets of Narada, viz., tapo nirata tapo nirata tapo nirata tapo nirata because he is a 'thoughtful-thinker evermore...' hisall-expertise in knowledge is proposed... svaadhyaaya nirata svaadhyaaya nirata svaadhyaaya nirata svaadhyaaya nirata because he is 'eternally studious sage inscriptures [about the Truth and Untruth...'] whatever the least he says it abides by the everlasting canonicalsayings of Veda... vaak vidaam vara vaak vidaam vara vaak vidaam vara vaak vidaam vara because his sayings are rooted in canons he is the best enunciator andelucidator... muni pungava muni pungava muni pungava muni pungava because he is such a sublime sage he is transcendental... and as a traveller amongall the three worlds he is aware of Truth and Untruth... and with such Sage Narada, Sage Valmiki enquiredabout a man, on earth, who is a composite in his form, for all merited endowments...' Dharmaakuutam. Thiscommentary is by Tryambakaraaya Makhi [1690's to 1728] and this can be called not just yet anothercommentary on Ramayana, but an Encyclopaedia of Indian Culture. This was published under the scheme of'Editing and Publication if Rare Manuscripts, Govt. of India, Ministry of Scientific Research and CulturalAffairs' and it is available with Tanjore Saraswati Mahal Library, Tanjavore, Tamil Nadu State, India.There are numerous and voluminous commentaries on Ramayana, bulkier than the epic itself, decipheringlatent meanings of Ramayana as above. And to list a few of many commentaries on Ramayana: 1] katakavyaakhya, by shrii katata; 2] raamayaNa tilakam - raamaabhiraamii : by shrii naagojii bhaTT; 3] raamaayaNabhuuSaNam by shrii govindaraja; 4] raamaayaNa shiromaNi by shrii shivasahaaya; 5] raamaayaNa tattvadiipika by shrii maheshvara tiirtha; 6] raamaayaNa vyaakhya shrii raamaanujaacaarya; 7] viveka tilaka by2 von 32 01.04.04 14:44Valmiki Ramayana - Bala Kanda http://www.valmikiramayan.net/bala/sarga1/balasans1.htmshrii varadaraaja; dharmaakuutam tryambakaraaya makhii; raamaayaNa kuuTa vyaakhya by shriiraamaananda tiirtha... and many, many more... Hence due to paucity of time we confine ourselves to somereferences from some of the above, as it will be uncouth to go on dwelling one these intricate derivationobtained by these great commentators.This stanza equally applies to Sage Valmiki, the taught, by way of the use of words tapaH, svaadhyaaya,tapasvii, thus both of them are experts in their own sphere of teacher-student relationship. The word tapaHdenotes Veda-s themselves, in which both the Sages are well-versed, svaadhyaaya means, pondering overwhat that is learnt, i.e. japa. tapasvii= sharanaagati Total renunciation of their selves in the Almighty. Routinerecitation of Veda-s will become futile if an iota of inclination in the Almighty and self-surrender to thatAlmighty is not there. tasmnnyesam em tapasam atiriktam hu - taittatrya nryaam - 20 Hence, these two sages have commenced to deliver Ramayana, which itself is the epic of virtuous living, tothis world.That being so, Valmiki is asking the same Narada as to who is Absolute-like, Absolute-similar or comparablehuman, with some of many traits of that Absolute. For this, Narada starts his narration with an exclamationbahavo durlabhaa ca guNaaH kiirtitaa at seventh verse. Thus, there are bulky and voluminous commentarieson Ramayana, bulkier than the epic itself, hence due to paucity of time, and in eagerness to post the main epicfirstly, let us take a pause in these declinations and niceties of verbiage, as it will be uncouth to go ondwelling one these intricate derivation at that staring itself.However the epic starts with the word auspicious word ta as said in ta kaaro vighna naashakaH, ta kaarosaukhya daayakaH...T- + H|FP+ B 96P l T T4l+ T- 4l44l+P- T 6- Bt4 4l14l 7 6- + -2. kaH+nu= who, really; asmin+saampratam+loke= in this, present, world; guNavaan= principled person;kaH+ca+viiryavaan= who, also, potential one; dharma+j~naH+ca= conscientious, also, knower of ; kR^ita+ j~naH + ca=what has been done, knower of it [a redeemer,] also; satya+ vaakyaH= truth, speaker of [habitually speaking the truth=truth-teller]; dR^iDha+vrataH= determined in his deed."Who really is that person in this present world, who is principled and also a potential one, aconscientious one, a redeemer, and also a truth-teller and self-determined in his deed... [1-1-2]Comment: In Sanskrit poems the poets are at liberty to use words at any place according to exigencies of their metricrules. So the order of words called pada vibhaaga pada vibhaaga pada vibhaaga pada vibhaaga , used in the poem is like this kaH nu asmin saampratam loke guNavaan kaH kaH nu asmin saampratam loke guNavaan kaH kaH nu asmin saampratam loke guNavaan kaH kaH nu asmin saampratam loke guNavaan kaHca viiryavaan dharma j~naH ca kR^ita j~naH ca satya vaakyaH dhR^iDha vrataH ca viiryavaan dharma j~naH ca kR^ita j~naH ca satya vaakyaH dhR^iDha vrataH ca viiryavaan dharma j~naH ca kR^ita j~naH ca satya vaakyaH dhR^iDha vrataH ca viiryavaan dharma j~naH ca kR^ita j~naH ca satya vaakyaH dhR^iDha vrataHThese very words are to be reconnected by readers to derive a particular meaning called anvyaya krama anvyaya krama anvyaya krama anvyaya krama. By this processthe words in this second verse will be connected like this: asmin loke saamprataam guNavaan kaH nu viiryaaan ca kaH asmin loke saamprataam guNavaan kaH nu viiryaaan ca kaH asmin loke saamprataam guNavaan kaH nu viiryaaan ca kaH asmin loke saamprataam guNavaan kaH nu viiryaaan ca kaHdharmaj~naH ca kR^ita j~naH ca satya vaakyaH dR^iDha vrataH [kaH] dharmaj~naH ca kR^ita j~naH ca satya vaakyaH dR^iDha vrataH [kaH] dharmaj~naH ca kR^ita j~naH ca satya vaakyaH dR^iDha vrataH [kaH] dharmaj~naH ca kR^ita j~naH ca satya vaakyaH dR^iDha vrataH [kaH] Same word with changed placement.As we cannot afford repeating the same time and again, the separation of words is done in the verse itself, andreconnecting those words in meanings section is not done, and the word order of the poet is retained, in order to not tocreate confusion. Where they are to be reconnected, those verses are given a subhead like anvaya anvaya anvaya anvaya as at seventh versebelow.Further, we tried to give meanings in verse-by-verse order in order to tell each on its own. But at times, the meaningoften rolls into next foots. Then it is inevitable to push and pull the feet of verses, up or down, to give a meaningfulparagraph. Some of our readers are a little confused about this arrangement. Hence we request you to go by the versenumbers in such places, and there will be many such pulls and pushes as we go along.The meter filling words like tu, hi ca, sma, ha, vai : paada puuraNe - amara kosha tu, hi ca, sma, ha, vai : paada puuraNe - amara kosha tu, hi ca, sma, ha, vai : paada puuraNe - amara kosha tu, hi ca, sma, ha, vai : paada puuraNe - amara kosha do not usually mean anything and they fit-inas meter fillers, hence will be dropped in word-to-word meanings. But if they are used specifically, they play havoc inrendering meaning. Here the word dharmaj~na dharmaj~na dharmaj~na dharmaj~na is used, which means, 'knower of rightness,...' but when coupled with ca ca ca ca itmeans 'also, the knower of wrongness... ' where the ca ca ca ca assumes the character of 'either...' and the use of numerous ca ca ca ca -shere in these questions of Valmiki, is to denote that every questioned merit plusses itself into one human being. We areshowing all the ca ca ca ca -s throughout, giving its meaning as 'also...' and they may be dropped, if need be, in the gist of verse.3 von 32 01.04.04 14:44Valmiki Ramayana - Bala Kanda http://www.valmikiramayan.net/bala/sarga1/balasans1.html| T Tl 4- B 4 6 9 Tl |r6-|4l+T- T- BP - T- 9T |94 7H +-+ 3. kaH+chaaritreNa+ca+yuktaH= who, conduct-wise, also blent with [good conduct]; kaH+ sarva+ bhuuteSu + hitaH= whois, in [respect of] all, beings, benign; kaH+vidvaan+ca+ samarthaH= who is, adept, also, ablest one;kaH+ca+eka+priya+darshanaH= who, also, uniquely, goodly, to look to."Who is he conduct-wise blent with good-conduct... who in respect of all beings is benign... who isadept and also the ablest one... also uniquely goodly to look to... [1-1-3]Comment: The adeptness of that person is in his knowing all the knowable aspects in this world, and he must be able toretain that knowledge to translate into his deeds, not just to sit back with his bookish knowledge, but with utmostpracticality. His conduct-wise shall be acceptable i.e., by his lineage he shall be noble, by his education he must bewell-read, by his actions they must be conducive to norms laid down in Veda-s, and thus given any area, he shouldconduct himself properly. And he must be benign not only to higher-ups but to lowly subjects, like Guha, Shabari et al.,and he should deal with wrongdoers and right-doers conscientiously. Further, he in his mien he shall be pleasant, but notan unsightly one. The word < eka eka eka eka also means 'unique' and thus his complexion, facial, physical structures etc., shall beunique and shall differ from ordinary beings. kae kae yat navatm upaiti tadeva rpam ramayaty 'which / what / who gets newness moment by moment, that alone is pleasant...'HltP4l+ Tl |=6 4l l H|6Pl+ T- H+B4T-TF4 |4-4|6 7 4l- =l6 l 9F4 B 4 + v4. aatmavaan= courageous; kaH= who; jita+krodhaH= controlled, his ire; dyutimaan= brilliant one; kaH+ an+asuuyakaH=who, not, jealous; kasya = by whom; bibhyati+devaaH+ca= are afraid, gods, even; jaata+ roSasya+saMyuge= whenprovoked, in [the matter of ] war."Who is that courageous one, who controlled his ire, who is brilliant, non-jealous and even whomdo the gods fear, when provoked to war... [1-1-4]Comment: Here the word aatma aatma aatma aatma is not the usual 'soul' but courage aatmaa jive dhR^itau dehe svabhaave paramaatmani - aatmaa jive dhR^itau dehe svabhaave paramaatmani - aatmaa jive dhR^itau dehe svabhaave paramaatmani - aatmaa jive dhR^itau dehe svabhaave paramaatmani -amara kosha amara kosha amara kosha amara kosha and the word krodha krodha krodha krodha is taken as the nominative of other six negative attitudes ari SaT varga upalakshaNa - ari SaT varga upalakshaNa - ari SaT varga upalakshaNa - ari SaT varga upalakshaNa -kaama, krodha, lobha, moha, mada, maatsarya kaama, krodha, lobha, moha, mada, maatsarya kaama, krodha, lobha, moha, mada, maatsarya kaama, krodha, lobha, moha, mada, maatsarya 'desire, ire, avarice, fancy, defiance, conceit...' and by the coupling of word ca ca ca cawith devaaH devaaH devaaH devaaH in devaaH + ca devaaH + ca devaaH + ca devaaH + ca it means that, 'not only the enemies like demons and others... but 'also' the friendly gods tooare afraid of his ire...' The 'non-jealous nature' is the 'God's tolerance of disloyalty...' and 'unlike the heavenly gods likeIndra and others, who will be intolerant of disloyalty...' this man in question shall be tolerant of disloyal persons,subjects, or demons and shall be intolerant of them who go against the established tradition.966 7l|P HrP ~l 6P 9P Tl 6rP |r P Pr9 t4P BPl 5|B l6P 94P |4P +P+ -5. etat+icChaami+aham= all this, wish to, I; shrotum= to listen [from yo]; me+ kautuuhalam = my, inquisitiveness;param+hi= immense, indeed; mahaa+R^irSe= Oh! Great Sage; tvam+ samarthaH+asi= you are, competent [mastermind];j~nnaatum= to know of [him]; evam+ vidham+naram= this, kind of, man."All this I wish to listen from you, oh! Great Sage, as you are a mastermind to know this kind ofman, and indeed my inquisitiveness is immense..." [Thus Valmiki enquired with Narada.] [1-1-5]Comment: Valmiki wanted to know about that man - a man with godly qualities. Valmiki's thinking aloud, about thequalities of his prospective hero of this epic, is the very opening questions put to an Omniscient Sage Narada. Both thesages know of Rama and his deeds. Even then Valmiki asks Narada, "who is that man with godly qualities?' If Naradatells that Rama is Vishnu Himself, there is nothing left for Valmiki to compose his epic, because there are numerousmythologies Puraana-s that have already adored God Vishnu. If Narada tells that Rama is so-and-so king, again Valmiki4 von 32 01.04.04 14:44Valmiki Ramayana - Bala Kanda http://www.valmikiramayan.net/bala/sarga1/balasans1.htmneed not attempt to author about some king, however great that king might be. As such, Valmiki wanted to know abouta human being with godly attributes, because many acts of Rama, like killing Vali, testing Seetha's chastity, deserting herat the end etc. are both conducive and contradictory puzzles.The attributes of the hero of Ramayana, as required by Valmiki, are 16 sixteen in number. 1 - guavn 2 - viryavn 3 -dharmaja 4 - ktaja 5 - satya vkya 6 - dhha vrata 7 - critra vn 8 - sarva bhteu hita 9 - vidvn 10 -samartha - 11 - priyadarana 12 - tmavn 13 - jita krodha 14 - dyutimn 15 - anasyaka 16 - bibhyatidev These sixteen attributes are attributed to the sixteen phases of the Full Moon, and Valmiki is about to picture Rama to beas pleasant as a full-moon.~t4l 966|lTl 4l-PlT- +l7l 4-~46lP|6 HlP-4 987l 4l14PH4l6+ 6. shrutvaa+ca+etat= on listening, also, all those; vaalmiikeH= of Valmiki; vachaH= words; naaradaH= Narada;tri+loka+j~naH= three, worlds, preceptor of; shruuyataam+iti= I will relate, thus; aamantrya+cha= on beckoning [Valmiki,]also; pra+hR^iSTaH= verily, gladly; vaakyam+abraviit= sentence [words,] spoke.On listening all those words of Valmiki, Sage Narada, the preceptor of all the three worlds, verygladly said thus, "I will relate ..." also on beckoning at Sage Valmiki, [to listen attentively,] spokethese words... [1-1-6]Comment: The preceptor of three worlds, where the three worlds are bhuu loka, bhuvar loka, suvar loka bhuu loka, bhuvar loka, suvar loka bhuu loka, bhuvar loka, suvar loka bhuu loka, bhuvar loka, suvar loka this world, theintermediary heaven, the heavens themselves.4r4l Tl- 94 4 t44l Tl|66l Tl-P+ 4!4l|P HrP4&4l 6- 7- ~46lP+-+ 7. anvaya/word-order: mune= oh, sage Valmiki; bahavaH= many [or, infinite merits]; dur+labhaaH= not, attainable,[unattainable by conscious development or effort,] ca+eva= also, that way [for ordinary humans]; ye+guNaaH= which,merits; kiirtitaaH+tvayaa= extolled, by you; taiH+ yuktaH= those [facets,] one who has [the possessor of those merits];naraH= [of that] man; shruuyataam = I make it clear; aham+buddhvaa= I will, having known [from Brahma]; vakshyaami=I speak on."Oh! Sage Valmiki, the merits which you have extolled are many, and unattainable [for greatemperors, let alone ordinary humans, and also infinite are they... but of such a man with suchmerits] I will speak on... for I, having known [from Brahma of such a man] I will make clear aboutthat man..." [Thus Narada started to say.] [1-1-7]Comment: Narada came hither to impart the legend of Rama, as Brahma already imparted the same to him, and wantedhim to impart these very attributes to Valmiki to compose Ramayana. It is a coincidence of interests Valmiki and those ofNarada and Brahma.4lT 4 H 94l lPl +lP =+ - ~6-|+46 HltPl Prl4l4l H|6Pl+ |6Pl+ 4Hl +


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