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Premika Bhavanam, Chennai
Page 1 Page 2
Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh, in Premika Bhavanam. This is being brought to you here. There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãsam’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.
Sri Swamigal,
"JAI JAI GOVINDA JAYA HARI GOVINDA!
"Rangesamãmpãhi! Rangesamãmpãhi! Rangesamãmpãhi! Rangapprabho! "HARE RÃMA HARE RÃMA RÃMA RÃMA HARE HARE " Even though it is said that Nãma Sankirtan is the path meant for Kali Yuga it does not mean that it was not prevalent in other Yugas, viz. Treta Yuga or Dwãpãra Yuga. Nãma Sankirtan has been common for all the Yugas. It only means that it is a ‘vishesha dharma’ (especially meant for/tailor made) for Kali Yuga. Neither Prahalãda nor Ajãmila belonged to Kali Yuga. But they attained the highest state (‘satgati’) only through Nãma Sankirtan. Did not Ajãmila* call out the Name of the Lord at the time of his death? Did not Gajendra call out ‘Ãdimoolame!’ when a crocodile caught hold of its legs? Did not Prahalãda incessantly chant the Name of the Lord? Great Saints (‘Maha Purushas’) say that only through Nãma Sankirtan can we attain the highest state (‘satgati’) - Liberation. When Bhãgavatam describes the world, it describes the different kinds of punishment that each type of sin evokes. Parikshit felt alarmed listening to these. Just before listening to the life of Ajãmila he asks Suka, “You described the pãpas (sins) and the punishment that each kind of pãpa evokes. Secondly, you also enlightened me on the atonement/penance (‘prayaschitta’) for every kind of pãpa committed.” On one hand is the atonement (‘prãyaschitta’) as prescribed by the Shastras. Yesterday, I said that Bhagavãn does not punish anyone immediately. He grants an opportunity to turn over a new leaf. He waits to see if the person corrects himself. In Bangalore a man asked me, ‘Why can’t Bhagavãn blind the man who eyes another’s wife or cut off the hands of a thief?’ I explained, ‘If Bhagavãn were to punish people in this manner even you will be deprived of all the parts of your body! These things may sound good but even we would not welcome such a move on Bhagavãn’s part!’ Bhagavãn will not act in this manner. He always provides us an opportunity to rectify - to learn from our mistakes. Bhagavãn has given us many corrective measures (‘upãya’-ways). This ‘Prakriti’ is full of sorrow. When a father beats the child with the intention of correcting him, the child rushes to the mother and hugs her for solace. Likewise, while moving about in this Prakriti when sorrow befalls us we should immediately hug the Lotus Feet of Perumal. Here Prakriti is the ‘Purusha’. Bhagavãn is the ‘Thãyãr’ (Mother). When Prakriti sends us sufferings we should turn to Bhagavãn and hold on to Him tightly. It is only this that Bhãgavatam shows through every charitra (life history). Through Dhruva charitra we learn, “If your kith and kin turn against you, rush to Bhagavãn”. It also says, “Do not listen even to your parents if they were to advise you against doing Bhagavat bhakti." Prakriti hits us time and again but we fail to learn. Ambarisha performs ‘ekãdasi vrata’(fasting on the eleventh day after the full or new moon which is auspicious for Lord Vishnu). His ‘ekãdasi vrata’ shows us his eagerness (‘shraddha’) and humility (‘vinaya’). Sage Durvãsa sends ghosts (‘bhoothãs’) to test him. But Bhagavãn sends His Chakra (wheel - one of the weapons of Lord Vishnu) to protect His devotee. Durvãsa tries to escape the attack of the Chakra by seeking refuge in Lord Brahma and Lord Siva. When this fails he runs to Lord Vishnu. But ultimately he falls at the feet of Ambarisha himself and seeks forgiveness. And the Chakra spares the Sage! Now, an ordinary man in the place of Ambarisha would have warned the Mahãtma. What would he have said? ‘Don’t you dare play the fool with me any more! Beware!’ He would have further rebuked the Mahãtma, ‘ Are you a Mahãtma? You exhibit anger and lust - how can a Mahãtma behave like this?’ But here Ambarisha does not react in this manner. Instead he is very humble! He says, “If my behaviour has evoked the anger in you, a Mahãtma, then my mistake should indeed have been a grievous one.” It was only because of this humility of Ambarisha that Bhagavãn was high pleased (‘suprasanna’) with him. Thus, Ambarisha charitra teaches us humility. From the charitra of Gajendra we learn the philosophy of surrender (‘Sharanagati tattva’). Thus, from Bhãgavatam we learn the different virtues from each charitra. Listening to the description of hell Parikshit feels frightened. Now, secondly, Parikshit is told about atonement/penance (‘prãyascchitta’) for sins committed. Shastras speak of ‘prãyascchitta’. But, in the first place these religious rites (‘anushtãnãs’) for the atonement seem impossible to carry out. Well! Suppose we go through the Dharma Shastra in this regard, we find that it says (for a particular kind of sin), “You have to go to Rameswaram for the ‘prãyascchitta’. But en route you should stop at every town. Here, sitting on the platform beneath a peepul tree gather the locals, list out the pãpas committed by you and inform them that you are on your way to Rameswaram to atone these sins! Then on reaching Rameswaram conduct the rites that have been prescribed!” Now all these are, without doubt, very difficult to carry out. Well! Let us say that one successfully accomplishes all these. But what do the Shastras say? They only say that through such atonement rites the pãpas (sins) committed would be wiped out but the transformation of the mind (‘buddhi’) is not guaranteed! After all the trouble taken, it does not assure the transformation of the person for the better! While performing ‘Karmãnushtãnas’(religious rites) we say that the desired result will not ensue for the mere reason that the performer did not possess ‘yogyadai’ (qualifications) and that they have not been performed as per the prescribed norms. Listening to this, one may ask me, “Do those who perform Nãma Sankirtan conduct their lives properly? Do these people possess virtues? Do they perform Nãma Sankirtan as per the laid down norms (‘vidhi’)?” Those who have given the Shastras that prescribe the Karmãnushtãnas have very clearly written down that these religious rites have to be performed only as per the laid down norms to achieve the desired result; Dire consequences (‘vipareetha palangal’) have to be faced if Karmas are not performed as per the prescribed norms. But, while speaking on Nãma Sankirtan they have said, “Do Nãma Sankirtan even if indifferently! Irreverently!” It does not matter if Nãma Sankirtan is performed even in a manner of jest or even if there is ‘dosha’ (faults) in it! Nãma Sankirtan has no rules and regulations (‘vidhi’) at all! So, the question, “Don’t they (those who do Nãma Sankirtan) have ‘dosha’ (fault) in them?” does not arise at all. While writing the Nãma Siddhanta, it has been said, “Somehow, in someway, even if only in jest, let the Lord’s Name be uttered by you!” Shastras only point out the atonement (‘prãyascchitta’) for sins committed but fail to correct a man. Further, it may even embolden a man to repeat the mistake! After all, there are ways to wipe out the sins committed! Suppose a man commits some grievous sin. He goes to Rameswaram and performs the required ‘prãyascchitta’. He will not hesitate to commit this heinous act again as the Shastras provide a way out! His thoughts will run on such lines as, ‘The Brahmin had to be offered only 5000 rupees for the conduct of the atonement rites. Well! That can be paid off once more!’ But here Bhagavãn says, ‘Kshipram bhavati dharmãtma’ (One who utters My Name becomes holy very soon). As the person repeatedly chants the Nãma, the buddhi to commit mistake/sin is destroyed - the very thought to commit a sin is destroyed. THIS IS THE GREAT PRABHAAVA (GLORY) OF NAAMA SANKIRTAN. That is why Mahãtmas have attained the great state. Nothing is beyond the reach of Nãma Sankirtan. Everything can be attained through Nãma Sankirtan. One should only possess an one-pointed mind - ‘nishta’. In the first chapter (‘ullãsam’) of ‘Bhagavãn nãma rasodayam’, Bodendra (the great Saint who established the Nãma Siddhãnta at the behest of His Guru Sri Ãtma Bodendra) conducts an elaborate enquiry, “Do you earn punya because of performing Nãma Sankirtan or does Bhagavãn Nãma play on your tongue because of the punyas performed?” Bodendra then concludes that it is only because of punya earned in crores of janmas does Bhagavãn Nãma come on one’s tongue. ‘Koti janma Sukrutam’ - Good merits earned in crores of lives. It is this that makes one utter Bhagavãn Nãma. Then why are not people taking to Nãma Sankirtan? This is only because it is very simple! And easy (to follow)! People are attracted to ostentatious means/paths. There is an illusion (‘brahmai/brãnti’) that only an arduous path will lead us to Bhagavãn. People are attracted only to pomp and show. Only those that seem difficult appear to be a big attraction. But Nãma Sankirtan is an easy means. Anyone can do it anywhere. Since it is a simple path people are indifferent to it! Bodendra confirms that Nãma Sankirtan takes one to the very same state which Karma, Jnãna or Yoga takes. Mind is like a huge tree (‘vruksha’). This tree has many branches. A Vedantin repeatedly hits at its root to fell it. He may or may not succeed in his attempt. To bring down a huge tree the man has to be very powerful. Whereas, Bhagavãn Nãma is like the termites! These termites eat up the tree, gradually. Though they seem so tiny, once they work on the huge tree, it falls down. Thousands of termites bring down the mighty tree. So, if one goes on chanting, ‘Rama! Rama!’ incessantly the huge tree of a mind falls down. What the Vedantins try hard to bring about (the destruction of the mind) is achieved through mere (‘kevalam’) Nãma japa and Nãma Kirtan. Therefore, even though Nãma Sankirtan has been especially prescribed for Kali Yuga, it has been relevant to other yugas, too. Thus, we see that Dhruva, Prahalãda, Ajãmila and Gajendra, who belonged to other Yugas, had all performed Nãma Kirtan. We also find that they had, indeed, attained the highest state through Nãma Kirtan. The experience of Brahmãnanda (the bliss of Brahman - the Supreme Spirit) is exclusive only to him, the advaitin, who has succeeded in his efforts. The advaitin will not be able to describe this experience. He says, ‘Sarvam Brahma mayam! Re! Re!’- Everything is verily the Brahman. Everything appears as verily the Brahman for him. He has become One with the Universal Spirit. Bhagavãn will not appear to one for whom the world is seen; the world is not seen by one who sees Bhagavãn. One is Maya and the other is Brahmam. Maya and Brahmam cannot co-exist just as light and darkness cannot co-exist. Where there is light, darkness does not exist and vice versa. They are ‘paraspara virodham’ - they are enemies. Mahãtmas have said, “Sarvam Brahma mayam! Re! Re!” But we are not able to comprehend their experience. Suppose someone suffers from headache, we are able to understand his state because we have also suffered from headache sometime or the other. Suppose a man is facing a debt problem we are able to appreciate the difficulties because we might have also faced such a situation. Any worldly situation is comprehensible as they have been seen/experienced by us. But when a Mahãtma tells us that he is in Brahmãnanada are we able to comprehend his experience? No, we are unable to. This is because we have not experienced this state so far. Mahãtmas speak of Ãnanda. What is it? They speak of seeing Bhagavãn. What does it mean? Will Bhagavãn appear directly to them? Or speak to them? Is it a Jyoti? Or a dhyãna? Or will He come in human form? Or will He appear in a flash and disappear? Such doubts (‘samsaya’) arise in everyone’s mind. But these doubts will cease to be only through one’s own experience (‘anubhava’). ‘Ãnanda’ (Bliss) is beyond the reach of the ‘indriyas’ like words (‘vãk’), mind (‘manas’) and intellect (‘buddhi’). One can understand that it is the highest state for the mere reason that it is beyond any description. If one were able to describe this ‘Ãnanda’ then it cannot be a great state as it is within the reach of ‘vãk’ ‘manas’ and 'buddhi’. The base for the buddhi that shines, the base for the working of the otherwise inert (‘jada’) mind that behaves as if it has ‘chaitanya’ of its own, the base for the function of the indriyas, the base for the illusion that our body is alive (by itself) is the One Chaitanya. The mind (‘manas’) may be filled with kãma (desire), kopa (anger), bhaya (fear) and hold to sattvic, tãmasic and rãjasic vãsanas. There may be innumerable indriyas. One may possess all the parts of the body. But there is only one Chaitanya that is the base for all these. Not only for Man but also for animals and birds. This One Chaitanya is the base for all creatures. Just as the thread wherein the different beads are strung together, all the creatures of this world have been strung together on the One ‘Ãtma Chaitanya’. What does Bhagavãn do? He sends us a True Guru who shows us the path of Nãma Sankirtan. Guru ‘Prabhãva’ (glory) is seen in Dhruva charitra. A true Guru comes and embraces him who seeks the Truth in the world, seeks Bhagavãn in the world. We cannot find the Guru on our own. We do not possess such calibre. We may go to someone on the basis of another’s advice. But we have no understanding capacity of our own. Dhruva went out in search of Bhagavãn on his own because of the deep desire (‘ãrati'/‘teeviram’) born out of the words of his stepmother. In such a state, Nãrada Maharishi comes and takes him in his fold. So, here Dhruva did not go in search of a Guru, but the Guru comes in search of a true disciple (‘uttama sishya’). How did he become a Uttama sishya? He had such deep yearning to learn the Truth. Paul Brunton went to Maha Periyava and asked, “I have come to India seeking the highest. Will I be successful?” Maha Periyava assured him, “You have ‘nishta’ in searching for Truth. So, you will be successful.” The only qualification to attain Bhagavãn is deep desire, depth in one’s longing (to learn the truth), madness-like desire to know the Truth - Only these will take lead you to Bhagavãn. One should possess deep yearning to realise the Truth. ‘Pisu pisutha ãsai’ - Shallow/superficial desire is no good. It won’t do. The result is in proportion to the depth of our feelings. If our longing is 10% then the result secured is only 10%, if the longing and striving is 20% then the result is 20%. Bhagavãn will come but only that much as our longing is/striving is (as cited above). It all depends on how much our involvement is. If we truly, deeply, sincerely desire for Bhagavãn then we will not occupy ourselves in other matters. We will be a ‘lakshiyavãdi’ - one whose heart and mind is set only on the goal. We will move away from all other affairs. Only a true seeker will labour hard. What will he do? He will gauge every matter. If it were supportive to his goal he would accept it; if it were to distance him from his goal he would ignore it. Thus, he moves on the path to attain Bhagavãn. It is this way that Bhagavãn likes us to be. When he goes out in search of Bhagavãn in this manner, the Guru comes along and takes him in His fold (‘taduthu ãtkolgirãr’). The Guru tests his ‘vairãgya’ (dispassion), ‘teevira’ (depth of desire) and then offers ‘upadesa’ of a Mantra. The Guru teaches him how to do dhyãna (meditation) and where to do it; not only this but the Guru (Narada) also protects Dhruva during the period of tapas and feels very happy when he sees Bhagavãn. Narada fears that the King (Dhruva’s father) might send soldiers in search of his lost son that may prove a block to the child’s tapas. So Narada meets the King and assures him of Dhruva’s safety. The Guru protects the disciple from worldly and spiritual blocks in his path. All internal and external blocks are taken care of by the Guru. This is because of the sishya’s deep desire to learn the Truth. If we truly possessed such deep yearning to learn the Truth we are blessed with all these. Bhagavãn gives ‘upadesa’ through Mahãtmas. Bhagavãn has given the Shastras, and the Vedas toward this end. Mahãtmas move about in the world only for the good of the world. In ‘Shata sloki’ (100 verses) Sankara says that in the spring season (‘vasantha ruthu’) there is cool breeze blowing and fragrant flowers bloom in abundance bringing joy to all. But neither the ‘vasantha ruthu’ nor the flowers are aware of the joy bestowed on the world by their presence. They are not even aware of the joy spread by their very presence. Likewise, Mahãtmas wander about (‘sanchãram’) the world without any will of their own (‘sankalpa’). They spread joy and do good to the world by their very Presence. Their Presence in this world is only for welfare of the world (‘loka kshema’). Bhagavãn sends the Mahãtmas only for this reason. While wandering about the world they offer advice (‘hitopadesa’). They give the Shastras. They show the right way. If the bhakta possesses deep desire to attain Bhagavãn but does not understand or refuses to listen to the Mahãtma’s words, then Bhagavãn teaches him a lesson and sets him on the right path! In the villages when a cow gets into the forbidden field to graze the guard hits its mouth with a stick. The cow leaves the field but when the wound has healed and the pain forgotten, it returns to the field. The guard hits at the mouth of the cow once again. The cow leaves immediately but only to return once the wound has healed and the pain has vanished. But the guard does not stop hitting it. He hits the cow every time it returns to the field. Finally the cow remembers the pain of it all and once for all stops entering the field. So, if the bhakta does not correct himself through the ‘hitopadesa’ of the Guru then Prakriti teaches him a lesson. He then realizes not only through Shastric knowledge but also through experience that there is no essence (‘sãram’) in this prakriti. He then comes to ‘Bhagavat Charana’ (the Lotus Feet of the Lord). So, the Mahãtmas show the way of Nãma Sankirtan because there is no use of just debating on the Shastras. In ages past during Sankara’s period there were 72/82 religions. But all these religions had a ‘siddhãnta’ (principles) and a ‘shastra’ (scripture). It is learnt that Kumarilabhatta had worn the garb of a Buddhist and learnt the shastras of Buddhism. Therefore, this goes to show that Buddhists had some shastra. The Jains also have some shastra/dharma. But today the innumerable fake religions (‘pãshãnda madams’) that have sprung up are neither based on our Shastras nor do they have their own shastras or ‘siddhãnta’ (principle). Hence, one cannot conduct Shastric debates with such people! In the olden Age different religious heads would conduct debates on their Shastras and the one who failed to prove his ‘siddhãnta’ would embrace the winner’s belief. Thus, a dharmic way was followed. It was in this period that Ãchãrya (Adi Sankara) came up to establish dharma and ‘shanmata’. He conducted a debate with each and every one of those innumerable religious heads and proved the truth of Sanãtana Dharma. And having been defeated they accepted His verdict. But, now it is not so. You cannot debate with these people and prove the truth of the dharmic way. You can debate on Shastras only with the one who knows Shastras. In this context, Periavãcchãnpillai Swamy tells us a story of a great music scholar - a ‘sangeetha vidwan’. Once there lived a great musician who sang in the court of a King. Pleased with him, the King honoured him in various ways and offered him the royal palanquin for going back to his home. The Vidwan was on his way back home in the palanquin when he suddenly felt sorry for the four palanquin bearers and decided to give them some rest. So, they stopped near a tree and rested after having their lunch. The Vidwan said to them that they could continue on their journey once the sun went down, as it would otherwise be too tiring for them to walk in the hot sun. All of them agreed and rested under the tree. Meanwhile some young shepherds who were there gazed at the unusual visitor to their place. The Vidwan was gorgeously dressed; the palanquin and other paraphernalia that had never been seen by them earlier attracted their attention. The Vidwan signed for them to come near and spoke to them. These boys felt at home with the Vidwan as he spoke very kindly and conversed casually with them. The Vidwan suddenly felt, “Poor boys. Let me sing for them. They do not have the opportunity to come to the court of a King and listen to such high-class music. Let me give it to them here.” He called them and said to them, “Come close. I will sing for you all”. So all the young shepherds came and sat close by. The Vidwan took up a rãga - ‘Mohanam’ and began the ‘ãlãpanã’ of the ‘rãga’. While doing the ‘ãlãpanã’ he moved his hands this way and that way, as was his habit. The Vidwan was singing with his eyes closed and was enjoying it. Suddenly on opening his eyes he found all the young shepherds sobbing. Astounded he asked them what the matter was. They said in sheer horror, “Sir! We are weeping for you as you are going to die soon!” Stunned, the Vidwan asked them what made them think so. The shepherds explained, “Sir, just before the time of death our goats kick up their front and rear legs in the same manner as you did just now. So we realized that your death is near at hand!” The Vidwan hit his head for having tried to sing for those who could not appreciate music. Similarly, Shastra ‘vãda’ (debate on the Shastras) can be done only with those who possess knowledge of the Shastras. Only such people could be shown the right way. Otherwise it would be of no use. Bhagavãn, out of sheer compassion, has shown the way of the Vedas. Veda ‘mãrga’ (way) is not a wrong one. But the question is only whether it can be practiced in modern times. But Bhagavãn does not forsake anyone. A father has ten children. Some children follow the father and live a disciplined life like the father. But amongst these children is one who does not obey him and leads an undisciplined life, due to bad company. The father feels ashamed. The whole town respects him and calls him a dharmãtma (a man who lives as per scriptural injunctions). He advises everyone to live as per dharma. He fears that seeing a son of his lead a wayward life someone in the town might question him about it. There are instances of a Mahãtma having children who live a wayward life. The question arises, ‘Why do the children of Mahãtmas suffer?’ This is because while those from outside comprehend that this is a Mahãtma and treat him with devotion and respect, his own indifferent children do not understand the status of their father and treat him like an ordinary human. The ‘tejas’ - their tapas punishes the children. The world treats him as befitting a Mahãtma. He is loka ‘prahkyãthi’. The world calls him ‘ãdarsha purusha’ - an ideal man. So he feels saddened that his son has taken to wicked ways. He scolds the son and tries to correct him. But the son stays out late and returns home after the father has gone to bed. The mother, after serving food for all at home awaits without eating for the return of this wayward son. This son returns late at night after having spent the whole day in some bad company. While serving food the mother asks him with deep concern, “Child! Can’t you lead a good life? Why don’t you listen to your father? All right. You need not listen to your father. You need not study the Vedas or lead a life as per the Shastras. But you could avoid the company of the wicked, could you not? You need not become a great personality but you can atleast wear the religious mark on your forehead, prostrate to Perumal and need not follow the ways of the wicked.” But what happens? When someone offers good advice and points out the reality one gets angry with the person who offers such an advice. This is ‘loka dharma’- the way of the world. Nobody likes his/her mistakes to be pointed out. So, here the son retorts, “Mother! When I have just come home for food you throw such advices on me. I do not need your food,” and angrily walks out of the house. The mother runs behind him and tries to console him. She regrets having advised him on his conduct when he had come home for food. She pleads with him, “Child! Do not throw away your food. Even if you feel angry have your food. Please!” But the fellow crosses the street and occupies the pyol (‘thinnai’) of the ‘dharma chatram’ (public rest house usually found in villages and small towns where free food is provided to visitors) just across the street. The poor mother walks up and down, in and out of the house. She feels bad that she had advised the son while he was having his food. ‘Poor child has now gone without food’, she feels. She herself goes without food. She prays to Bhagavãn, ‘Please God, take care of my wayward son and transform him.’ The mother calls the ‘chatram’ manager who happens to pass that way and sends food for the son surreptitiously and tells the manager to pretend as if it were he who was providing him with the food. The son calls out from across the street, “Mother! Do not think I am dependant on your food. The ‘chatram’ manager has provided food for me!” The father watches the whole drama that takes place but in the morning he asks her, “Where is that fellow?” The mother informs that he has walked out of the house. The father warns, “You are not to permit that fellow inside the house and you are not to step out of the house either. If you do I will break your legs!” Now the father is fully aware of all that has happened but pretends as if he is not aware of it, for, if he did it would go against his principle. It will go against the dharmic principle. To take him back into the house will not seem good dharma. (‘dharmatukku azhagu illai’). So, Bhagavãn says, “It is I who has given the Vedas, the Shastras. Lead your life accordingly.” But Bhagavãn is not ready to give up those ‘jivas’ who are unable to lead their lives on the lines of dharmic principles. Bhagavãn, therefore, sends Mahãtmas to the world who tell the jivas - ‘At least utter the Lord’s Nãmas and get ashore’. Here, the Mahãtma is the mother. “You need not listen to your father’s words but at least avoid wicked ways (‘durãcchãra’). Even if you have no good habit (‘sadãcchãra’) do not take to wicked ways. Chant the Name of the Lord”, says the mother. If the son refuses to do even this he is not given up but is sent elsewhere, provided with the necessities of life and is brought back at the appropriate time. He will definitely transform one day. The father keeps this son out of the house because he wants to keep him away from those children of his who are good. His company might have bad influence amongst the good minded ones. Moreover, if this fellow were let in, the other children would get the notion that they could also get away with such behaviour. So, those living on the lines of dharma have to be protected as also those who do not know this way. The difference is only in the way of protection (‘rakshana’) and not in bestowing Grace (‘anugraha’). " Page 1 Page 2
NOTE: Any discrepancy/lapse in the translated version of the Upanyasam is the sole responsibility of the person/s who translated the work from Tamizh into English.
Radhe Krishna |
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Thiruppãvai - Day Thirteen (PAGE 1)