Summary: Elucidates on work and what differentiates ordinary action (karma) from sadhana (karmayoga). Answers questions about the journey and inner difficulties of dealing with one’s past and one’s personality.

(Addressing C.)

On our daily programme blackboard you have written ‘meditation’ for time of sitting, whereas for us everything is to be seen as meditation and sadhana.

Sūryamudrā (Namaskār) is also meditation; karma, action is also meditation. They are just different types of meditations. This is how we are to see any work. The whole of life should be seen and lived from and in meditation – Yoga. So write ‘sitting’ in place of ‘meditation’. In this way we know that even when we are doing the āsanas we are supposed to be doing meditation, and at all the other times also.

If the work is bringing joy to you, you are getting close, you are not there as yet but getting there… In Yoga you are supposed to be free in work while yet in work: you are not free by not doing, you are free through and while doing. So you have to find the freedom from that particular work while doing the work. If it is causing some kind of agitation and restlessness, dislike, anger and resentment, then it is still not Yoga.

C.: We are in the process…

Yes, but then the whole world is ‘in the process’! Is it Yoga? Where is the conscious application?

You have to apply! When you are in Yoga, it means you are in harmony and you have found the Self. And the Self is free from all action even though in action. So even if you are in the process you are not in Yoga yet! You are in the process of Yoga that is all, and the process is only when you apply yourself consciously. If you lose yourself in and to reactions then you are not in Yoga. So you are not even in the process when you carry on as usual, unconsciously. You give in to reactions, perpetuate and encourage them more and more. You fuel your reactions. Therefore you do not develop the capacity for work as worship and meditation. This is the dynamic form of meditation. I know some people here are used to dynamic meditation, and that is (laughing) only screaming and shouting… That is not dynamic, I am sorry.

Everybody in the world is doing karma but not necessarily Yoga – these workers with their mules are doing a job – but these jobs are not Yoga. With what motive and attitude do they do? When they see no difference between their own work and somebody else’s then they can be said to be in the process of Yoga. Otherwise it is only karma. All are doing karma, even so the birds, to fill their stomachs. But if karma has to be transformed into Yoga then the internal attitude and feeling towards it has to change.

We may dislike some work, or we may be disrespectful to the work because it is someone else’s work and not ours… This is not Yoga as there are differentiations. Even in the type of work there should be no preferences or differentiations – whether it be cleaning of toilets, or cooking, or writing work, or computer work. All are karma only and not Yoga, if not done with the right attitude – because we are working with preferences of our minds. So we have to work not from the prejudices of our minds but from the true attitude that all work is His work – then we have just started to understand the process of Yoga. We have not reached to Yoga, but have started to understand Yoga. This is the principle of Yoga, simply put!

Doing work is an opportunity for us to look at ourselves, as to what is rising within us. Sometimes it could be dislike for the work given and therefore anger; or if we like the work we try to do it in a better manner – and yet that same work may not be liked next time, and because we do not like it we leave… Then that is not Yoga no matter what work it is.

In my younger days while I was working and travelling, if I saw someone working, building his house, for example, I would just go and participate. I did not feel that this was ‘my’ work or ‘his’ work. I did it with all my heart as I would for my own person, making them feel no obligation. I sought no compliment, I sought no reward, I sought no acknowledgement. I sought only the Self and God. They were quite surprised because that was not ‘normal’ behaviour… This is the way to feel.

Observe yourself, and your likes and dislikes and whatever follows. You have to go beyond, beyond your reactions and arrive at the Self which is free while yet doing. Then that is the Yoga of Action: to work with something to which you have resistance. So it is an opportunity to develop the capacity to go beyond your resistances – this is how it should be seen. This is all part of Karmayoga. Ordinarily, we work only from a preference. You have to go beyond preferences even though preferences may also be part of your life.

In our community there is this opportunity. You are given a work, and you do it. You may not prefer it, but you have to do it, which happens in life too, many a times. If not reactive you may become indifferent, and that is also not Yoga. You should do it with the same care, respect and love as when you prefer something; you should be able to find the same joy. This is the practice of Karmayoga – Yoga of Action. You have to go beyond the preferences, likes and dislikes. That is when you find your freedom. Ordinarily it is likes and dislikes that decide the kind of work you do and how well you do it. That belongs to one level of consciousness. But you have to enter into another level of consciousness, the level of the Spirit. So it is a process and it is a working.

KARMA (WORK) SUTRA

Make all work beautiful,

Make all work perfect,

To whomsoever it belongs,

To whomsoever it credits,

To whomsoever it debits;

To make of worship,

The One;

One that is all, all that is One,

One in all, all in One;

The Supreme Beautiful,

The Supreme Perfect.

OM TAT SAT OM

So, endurance – you have to continue to do it. That is why it is called practice, sadhana – it has to be practiced all the time. How much you practice, how much you invest in it, that much gain you will have. It does not happen overnight and there is no such thing as ‘instant enlightenment’, I am sorry. You may have been tempted and attracted to some philosophies like that, but it does not work, because to go beyond your ego, beyond your incapacities, it takes a lot of practice. To go beyond yourself, to exceed yourself, you have to struggle with yourself because there is that self of old, that resists and says ‘no’. The way you are now presently, that stands up immediately and resists, refuses to change. You are your own resistance to exceeding yourself.

So it means working with your old self. When you start to realise this, then you see that it is really an adventure, an adventure of growth because you are going to increase yourself. When you think positive in this way then it becomes a joyful exercise. Then to be able to face a difficult moment is easy and one of joy because of ‘I am going to grow from this’ attitude. But otherwise what is normally expressed and lived is our preferences, and non-preferences avoided and even resisted most times, even though valid. Then that becomes your way of life and personality and this way of life and personality becomes entrenched over time. These then are personality fixations, difficult to exceed because they keep you in your comfort zone and are therefore preferred, but you do not grow. To grow continuously you have to break out of the comfort zone. You have to overcome the personality of comfort fixations. Then you become childlike.

That is why even Christ said, “You must have faith, because faith can move even mountains.”

Why a mountain, even a little stone at times is difficult for you to work with – you say, ‘No, ah, I cannot do it!’ You have already stopped yourself from doing anything about it even before you tested yourself with it. But ultimately you have to understand that you have the power of the Infinite in you. You do not think in this way. You are not used to thinking in this way. You have the Immortal in you. You are not a dead person walking – you are a living eternity. You have to think in this way. You are a living immortality. But you start to worry; you start to limit yourself because you are fixed in those personalities. So you have to break out of that kind of self-limiting thinking and behaving. And breaking out of that means you have to develop that kind of mind. You have a mind that has developed over time, that is your mind, and that mind sees in a certain way, and you have to break out of that if you want to increase yourself. So each time you have to make a new mind. You have to increase the scope of your mind. The amount of time for this does not matter, time is not the criterion. If you have the right attitude, you will continue to grow and progress will be continuous.

Initially of course it will be a struggle, because you have to struggle with your old self, you have to struggle with your old mental make-up, your old personalities – your incapacities. You have to break out of it each time, which is what evolution is for us. And that is karmayoga. This is Yoga. Yoga is not acrobatics of the body as it has begun to be understood presently. That is purely gymnastics whatever the name be given it for the sake of mass consumption. These are helpful techniques no doubt, when done in the right way and for right reasons, but you have to understand their place within the large, comprehensive, complete definition of Yoga. That is why the Ṛishis, our ancestors, said that in kaliyuga people’s mind will be so small that it will reduce that vastness into little things and then claim that to be the whole. That is why you say, ‘This does not make sense, and that does not make sense’ – that is because your mind is not ready to understand and comprehend.

And that is why you need a guide who has that mind. You may not understand his words, from where it is coming, but if you follow and be guided, then you will reach to that sense. Everything is not immediately understood through words: many things are understood from following what needs to be followed. Then it starts to develop and manifest in your consciousness through that person’s presence and consciousness, for many things are learnings in the consciousness through being in the presence of such consciousness. Then you start to share and have that consciousness.

So to begin with the life of Yoga and the object of Yoga is to practice this: what are our attitudes and feelings behind every karma, what kind of thoughts are there while doing our work. Gradually, with practice we can reach to meditation. The Divine is present in every moment of our life, and we start to see it.

This is possible only with sadhana, and not without. To learn anything practice is required, and for this even more so, because what you achieve from this is also immense. In fact this is the main objective of life. Whatever life we may be living the object is to reach to this goal. Ordinarily this is not understood, but the sadhaks need to understand this, thanks to the Guru.

The fruits of your sadhana will depend on the definitions you give to your sadhana – how you define your sadhana, how you define your enlightenment. And for that you have to continue to grow your mind also, the crucible of your mind. If your mind is small, your enlightenment will also be very small because your understanding of enlightenment is little. That is why it is a continuous process at various levels. Your understanding of enlightenment must also grow; your defining of enlightenment must also grow. That is why it is an ongoing process, it is a continuous process. That is why Ramakrishna says, “The higher you go there are higher regions still.”

O.: To me the most important thing would be reaching the oneness.

It is only a stage in the long and wide line of experiences and realisations – but it is not an end. There are so many things, so many experiences and realisations that would follow after that. You can claim each one to be enlightenment. But it does not stop there, enlightenment goes on and on.

To experience oneness with all things is a great realisation for sure. If anybody can manage that it is very good. That is what we are hoping for first. Then there would be great harmony, for you will start to see yourself in the other and the other in yourself. You will realise if you are getting upset with someone else you are actually getting upset with yourself. Then your interaction changes, your behaviour changes automatically. Not only people to people, but also to animals, trees, plants, rocks, rivers, mountains, wind, everything! You start to respect everything, which is the beginning of respecting. That is why I say during the sūryamudrā that you first pay respect to all. These are your first stages of enlightenment as it were, or the process that is called enlightenment. But your sadhana and journey is not over when you have it. It does not mean that you can now open a shop and call everybody to your shop for you have become a shopkeeper!

It is better therefore that you start to understand that you have much to do. Of course the common understanding is, the less you do the better it is – do less, get much – this would be ideally the best according to you. Really the less you want to do, the less you need to do, the less you have to do! What do you say? It does not make sense, huh? (Laughing) I had very little to do when I was on my own but ever since you people arrived, now I have much to do. Does not make sense to me either! (Great laughter)

In the journey that is evolution, when one comes to a point where he understands that, then one has understood the significance of life. Until such time his life is not of much value. So you have taken to this journey, it is a great point in evolution but remember it is a journey. Those who have not understood this, they are unconscious of it, they are ignorant of it. You are conscious of it. The more conscious you become, the more will you progress. There is a point you will reach where things will start happening by themselves and you can continue to intensify – but there is still a long way to go for that.

So we balance the day through working, sitting, so it gives you different perspectives. Sitting by itself does not give you the complete perspective; then you need to act. That gives you its own perspective. And they both enhance each other. They complement each other, they are not in conflict. In your mind now it may seem so, but it is not the case. When you find that out, when it becomes your realisation then you are in Yoga. Until such time you are trying for it. Action complements your sittings and your sittings complement your actions.

C.: When I am sitting my mind wanders here and there. How do we make the mind be with the body?

You have to continue to watch and carry on with your meditation; whatever comes up during your meditation – thoughts, etc., it is the content of your consciousness. It is to be seen as that and not as a hindrance or an obstacle, finally. The idea is to observe and watch and act even while there is a lot of activity in the mind. Then you will see there are moments when the activity of the mind stops. It organises itself. That it is one part of your consciousness and not the whole of it is a good thing to remember. Finally it all integrates in the complete consciousness.

Thoughts have their place; they belong to a level of your consciousness. Emotions and passions have their place; they have their own levels of consciousness. Through sadhana and meditation practices you will achieve an integrated consciousness which is in harmony, which is in Yoga. There will be no thought out of place, there will be no emotion out of place, and there will be no passion out of place. Everything will be integral, harmonious and whole. That is Yoga. That is why you require to practice and practice and practice until you get to that stage, the state of Yoga. Krishna says in the Gītā, “To arrive at the quietness the breath is the way, and to arrive at meditation, quietness is the way and to arrive at Yoga, meditation is the way.” So, these are the stages. That is why you have to be patient, you require endurance. (Laughing) And that is what you have written on the blackboard for today, right?

So when you write on the blackboard the thought for the day, just wait for a moment, read once, twice, thrice, and try to understand what it says. But you as in-charge¹ feel so busy, that you want to finish one work as quickly as possible and move to the next work. That is how life is usually. There is not much time to think about what one has done and what one has written, because we have to move on. Already you are thinking of the next work. So you are not present, you are in the future already or in the past somewhere, because somebody may have said or done something irritating before and you are thinking, ‘Wait until I get to that fellow afterwards!’ So you are in the past or you are in the future, not in the present. Your hands are writing things in the present while your mind is somewhere in the future because of the past, and in all kinds of things. Through your sadhana eventually you can have the power and the freedom that your mind can travel all three times and yet you do not lose yourself.

To your sadhana there are many sides: sitting, contemplation, study and action. So you work from many sides. They all have their place, they complement each other.

(Silence)

You know, talking about something making sense or not, I will tell you a story. There were two brothers, and they were both enlightened, so to speak. They did not speak and interact with anyone, remaining silent throughout. One of them would roll and push a big rock up a hillside to the top and then roll it down laughing all the time. This he would repeat again and again the whole day, day after day. Can you make sense of this? The other would live on a tree with a wet blanket and every so often he would descend from the tree, wet the blanket all over again and return to the place on the tree. This he would repeat every day.

Can you make sense of this?

C.: That was making him happy.

Through this mundane seemingly meaningless activity they were showing the mirror, as it were, to the people that their lives and activity were just as meaningless even though more elaborate and varied to attain the same happiness. Through the mirror of their act they were telling the people, ‘This is you. What you live your life for and the way you live your life is a burden and you exhaust yourself endlessly.’ And the people were laughing not understanding that it was for them. ‘Look they have nothing better to do, what fools! What wastage of life and energy. They must be mad.’

And people are not happy in doing the things they do, rather they do so much damage and then ultimately die; they climb up one side of the hill and roll down the other and into the grave. What sense is it? It gives you an illusion that you have done much in life. Every day you eat and next day you go to the toilet and it is gone. Every day you have your pleasures, but the moment the pleasure is gone, you are back where you started from. Ultimately you become old, you do not have the means left to have any pleasure, you have no teeth left to enjoy a good meal and all that you have done has ended up as zero. What have you achieved? Life becomes an illusion. When you rise to the higher levels, you see all this for what it is – meaningless. Endlessly you repeat the same things, even if it be pleasures. So that is why they were doing this, to show people the nature of their lives. They wanted them to think about their lives. They were only being a mirror. But the people would not understand. They were too busy with their lives, doing this and that.

Ordinarily you put so much effort in life and it ends up in zero. So where is the sense in it? He was rolling the rock up the mountain and then rolling it down. You put so much effort, live your life, and in the end all rolls down to death. There is nothing left. You may have accumulated much wealth; you have spent all your time and energy in accumulating wealth, manipulating husband or wife, and in the end – you have to leave them and go. You have put so much effort to make a happy life and then one day you become a dead person. Where is the sense in it?

D.: We are animals inside. Before becoming humans we were animals. We have the body of a human but in the feelings inside we still have the animal. We come here to try to become humans…

One of the first things that happens when you take up the journey is that everything which is in you will come out, all that which you have been in the past. You have to work with it as you are guided. It is not going to disappear all of a sudden. Sadhana, meditation is not a magic pill. It is a lot of work. It is called sadhana, it is a practice. To begin with, it means to manage yourself, manage your animal. Everyone has different animals. So you have to understand yourself. And then learn to keep that which you need to keep and get rid of that which needs to be got rid of.

D.: It is not easy.

Yes, it is not easy – it is the most difficult thing. There is nothing that comes easy in sadhana. It is not an easy journey. You have to win over yourself! That is why the Buddha says, “The one who has mastered himself is greater than one who has conquered the world.” Can you conquer the world? Then imagine what mastering oneself would mean! Yes, you need to work. That is why – simply put – learn to see, observe, and try to detach yourself from whatever comes up. Sometimes you will not be able to; while you are interacting or interrelating with each other it will express itself. Then the other one will also express and react. These things happen in life. But as you go along you will start to understand your sadhana, your meditation. You will become more aware, you will be able to anticipate these things. That is important because then you can do something about it, then you can manage them. You have to take responsibility for it.

D.: Sometimes there is an illusion in the mind and you think you do it the right way, but then you realise it is not so.

Sometimes some things take a very long time to sort themselves out. That is why Yoga is life – all of life – because you contain within yourself all that is in life, so you will have to deal with everything that is there in life. And the moment you start to take to meditation, all these things start to come up. Out there in the world you can avoid it, because you have a lot of distractions and diversions. The moment you take to meditation everything intensifies. And if you are in the presence of an awakened Master with his force and energy, it will come up even more intensely. That is why I say: welcome to my nightmare! First the nightmares come – first the hell, then heaven. You will not get heaven first: it will not have value and the hell which will come after will be worse. What do you want first – (laughing) heaven or hell? You have to pass through hell too because both are in you. So through your practice you have to learn not to make any more hell for yourself. Whatever hell you may have made in the past, you have to learn to manage it first, and then to dissolve it and not to make it anymore.

D.: I have difficulties…

Everyone has their own difficulties. So first learn to relax and try to develop a sense of humour and not take your own hell too seriously. Also like I said, our hells are the creation of our own doing, our own karma. So when you start to understand this then you will start to take responsibility for it and start doing something about it. So you have to learn to watch everything. Outside you watch anyway, inside you can begin now.

D.: …a lot of trouble.

Yes, it is a lot of trouble. You have to practice to learn to watch. Sometimes it is not easy.

D.: But watch with no emotion?

Yes, just watching. If emotion comes, reaction comes, watch that also. Stand behind each time.

D.: Like TV watching.

Yes, as if you are watching a movie, a picture. That is why I say to keep letting go. You watch and let it go. Do not hold on, do not identify with it. This is the practice you have to do. This is the inner practice: to become free internally from everything, that which gives you pleasure and that which gives you displeasure. From both you have to be free – and then you can have your pleasures and displeasures also. But then they would have gone through change.

The journey is long. So you have to prepare for a long journey and a long struggle with the animal, depending on what kind of an animal you have unleashed in yourself. If it is a small animal, then it is easy. If it is a big animal it requires more work… And I can see, (laughing) there is a big animal, a monkey! We have many trees here for you to climb on, we will understand…

So whatever comes up try to see what is behind it. Try to put in the effort for that. If you have anger coming up try to find the reason for that anger, and then try to go beyond that reason. And if you cannot manage then beat up your friend! (Laughter) Look, he looks enlightened now – look at him!

D.: Lots of times the anger is about me.

Yes, then find the reason and ask why.

D.: Because I do not like myself.

Why do you not like yourself?

D.: Because of how I have lived.

You have to reconcile yourself. You have to make yourself understand, and then you bring the change. You say, ‘Okay, I went through all this, but no more.’

D.: It is more easy to say than to do.

Obviously, that is why it is called sadhana. That is why you have to work and then cry some – that is good. That will help in transforming. Then you make it positive; try to meditate using the feeling of remorse as the motivating emotion to reach to something deeper in you and more sublime. In this way you can motivate your own transformation. You know there was a great yogi, Ṛishi, enlightened man called Valmiki. Before he became a Seer, a Master, he was a dacoit: he used to beat up people, rob and kill them. But then he got transformed. He met his Master and did sadhana. You know how long he took?

D.: More than one life.

No, in the same life he managed, but it was a very long time. That is why he got the name Valmiki. He sat in sadhana for such a long time that ants built their home, ant-hill around him. In Africa, Asia, (in Europe I presume you do not find these ant-hills in the forests) there are these big termite ants that make a large house in the form of a hill; you will see them in the forests in India. So he sat in meditation, motionless, continuously for a long time without opening his eyes, without doing anything else, so much so that in the end the ants covered him up with their home, the ant-hill. In Sanskrit the ant-hill is called vālmīka and he was therefore called Valmiki from that, being born of the ant-hill when he emerged from there after the success of his sadhana in a new birth.

There is a similar story. There was a princess who was passing by with her retinue, her friends. And you know how the young are, they want to check and know everything. She sees this ant-hill on the way, wanting to check what is inside she picks up a sharp stick and pokes inside. She sees blood starting to ooze from the poking she has done. She is very scared, there is someone inside and she may have hurt him. To her horror she discovers that there is a Ṛishi in meditation inside and she has blinded him with her poking. So now the Ṛishi is blind. It is the fault of the girl who was a little too easy with her prank playing and now she must take responsibility. To atone for her act her father the king got her married to the Ṛishi to take care of him.

So if you also do meditation like this, we will also poke at you, but I am not sure if we will find the princess – (laughing) we will get somebody from the locals to take care of you!

In sadhana you have to be prepared to face yourself. Generally, depending on your past, it is easier to face the other than to face your own self. You will find that there is everything there. When Buddha talks about Mara – you know this Mara who is like the devil, like Satan in Christianity – do you think he is outside? No, he is inside! Sometimes there is not one but many. When one gets tired the other one comes up. So when Buddha is talking about Mara, he is not outside, he is inside. When Christ talks about Satan it is not outside, it is inside. But we always see him outside in the other and in the outer circumstances.

In sadhana you will have to work as you are guided, and be patient with yourself, and be patient with the other. It is very simple. It is just that putting it into practice is very difficult. You do not need a big book. You need only one line. If you do it, it will be done. But doing it is difficult. How well you do it that much quicker you will arrive. But it has its own timeframe, depending on how large an animal it is, how strong the animal you yourself have created. So you have to observe it, acknowledge it, decide ‘I need to work with this in this way now’ and start working with yourself.

D.: With what I have inside it will take a long time.

Yes, that is why I say, be prepared for a long journey, long working journey. And you have to do it. You cannot say no. There is no other choice. Sooner or later, one life you have to decide. You have to do it. You just cannot get away from it. You will have to work. You can only postpone it, you cannot escape it. The quicker you start to work with it, the better it is. So whenever we sit, keep doing this. Practice is the only cure. There is no magic pill.

(Silence)

Next week you can let me know how much you managed with your animal. Monkey is not such a big animal. We have had jaguar, bigfoot, and many others in front of whom the monkey is a small animal. When you said animal I thought the animal in your case, the way you put it may be something huge. We have been treating the jaguar, the bigfoot, etc., so the monkey would be relatively easier – but a nuisance, a lot of nuisance. Is this the year of the monkey in the Chinese calendar?

D.: It is the year of the rat; the year of the pig was last year.

So relax. It is not even the year of the monkey. Do not make it so serious. Sometimes you cannot help yourself, because you are identified with it a lot. You did your business, now it is payback time. (Laughing) For all actions you have to suffer the reaction! You have to take the responsibility, you cannot avoid the responsibility. If you learn to take the responsibility then that is the first step for doing something about it. You cannot avoid it. If you avoid it now, you have to take care of it tomorrow, or next week, or next year, next life.

D.: It is better to start now.

Exactly, why waste time. So then you can begin the journey, the real journey, and the quicker the better because next life you may not have somebody to guide you. And by the time next life comes, that monkey may have become a gorilla. It is only a monkey now.

You see we have two monkeys over there. You can also go there and tell them, ‘We are same–same.’ (Laughing) They may not believe you because you look a little different… They are eating fruits there; you can also take your breakfast there.

Yesterday you were on-duty² with A. right? I saw you sitting in my chair, so be careful. We shifted it there because we put the bench, Indy’s bench, outside our window, so there is no space for the chair. But that is our chair. A. was being very friendly to him and self-giving – with my chair of course! He took out the chair for him to sit. If you sit on my chair, be careful the monkey may become a gorilla!

You remember Tiger, the dog in Panchmadhi who was sitting on my seat the whole night and howling? Somebody left the seat outside one night – somebody did not do their duty of course – he found it convenient to spend the whole night on it and ended up howling. Then he passed away, died soon after. Something happened to him. So it looks like his monkeys or howling wolves were too much for him… He passed on to the next level. But be careful, huh? It will be difficult to handle. If monkey is difficult, gorilla will be even more!

(To C.): Anything else?

C.: I want to mention that since we are many people here, for serving food we will have three people: the breakfast-duty person, the meditation-duty person, plus one volunteer.

Now the volunteer business again… Will they be self-volunteering or others will have to force them to volunteer? Will they require outside help or with self-help they will manage?

C.: It should be like an offering.

You think there will be self-offering? Or we may have to encourage them to do so? (Laughter)

C.: Otherwise they get no breakfast!

That should be encouraging! This is a new definition for volunteers – Thou shall volunteer or you will not get breakfast! In kaliyuga definitions of words change – I agree – where even volunteers are forced into volunteering. (Uproarious group laughter)

(To D.): Whenever the monkey comes give him a dip in the Ganga, cool him off a little bit. Go running into the Ganga, take a few dips, you will cool off. Monkeys do not like a cold bath. Very soon the monkey will leave you, I tell you. This is the easiest way, quickest therapy.

Arya Vihar

14 Mar 2008