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Guru Granth Sahib
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ਜਪੁ | Jup
ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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Gurbani (71-74)
Pahre (74-78)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
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Ashtpadi (129-130)
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Bara Maha (133-136)
Din Raen (136-137)
Vaar Maajh Ki (137-150)
ਰਾਗੁ ਗਉੜੀ | Raag Gauree
Gurbani (151-185)
Quartets/Couplets (185-220)
Ashtpadiyan (220-234)
Karhalei (234-235)
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Gauree kii Vaar (300-323)
Gurbani (323-330)
Ashtpadiyan (330-340)
Baavan Akhari (340-343)
Thintteen (343-344)
Vaar Kabir (344-345)
Bhagat Bani (345-346)
ਰਾਗੁ ਆਸਾ | Raag Aasaa
Gurbani (347-348)
Chaupaday (348-364)
Panchpadde (364-365)
Kaafee (365-409)
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Chhant (435-462)
Vaar Aasaa (462-475)
Bhagat Bani (475-488)
ਰਾਗੁ ਗੂਜਰੀ | Raag Goojaree
Gurbani (489-503)
Ashtpadiyan (503-508)
Vaar Gujari (508-517)
Vaar Gujari (517-526)
ਰਾਗੁ ਦੇਵਗੰਧਾਰੀ | Raag Dayv-Gandhaaree
Gurbani (527-536)
ਰਾਗੁ ਬਿਹਾਗੜਾ | Raag Bihaagraa
Gurbani (537-556)
Chhant (538-548)
Vaar Bihaagraa (548-556)
ਰਾਗੁ ਵਡਹੰਸ | Raag Wadhans
Gurbani (557-564)
Ashtpadiyan (564-565)
Chhant (565-575)
Ghoriaan (575-578)
Alaahaniiaa (578-582)
Vaar Wadhans (582-594)
ਰਾਗੁ ਸੋਰਠਿ | Raag Sorath
Gurbani (595-634)
Asatpadhiya (634-642)
Vaar Sorath (642-659)
ਰਾਗੁ ਧਨਾਸਰੀ | Raag Dhanasaree
Gurbani (660-685)
Astpadhiya (685-687)
Chhant (687-691)
Bhagat Bani (691-695)
ਰਾਗੁ ਜੈਤਸਰੀ | Raag Jaitsree
Gurbani (696-703)
Chhant (703-705)
Vaar Jaitsaree (705-710)
Bhagat Bani (710)
ਰਾਗੁ ਟੋਡੀ | Raag Todee
ਰਾਗੁ ਬੈਰਾੜੀ | Raag Bairaaree
ਰਾਗੁ ਤਿਲੰਗ | Raag Tilang
Gurbani (721-727)
Bhagat Bani (727)
ਰਾਗੁ ਸੂਹੀ | Raag Suhi
Gurbani (728-750)
Ashtpadiyan (750-761)
Kaafee (761-762)
Suchajee (762)
Gunvantee (763)
Chhant (763-785)
Vaar Soohee (785-792)
Bhagat Bani (792-794)
ਰਾਗੁ ਬਿਲਾਵਲੁ | Raag Bilaaval
Gurbani (795-831)
Ashtpadiyan (831-838)
Thitteen (838-840)
Vaar Sat (841-843)
Chhant (843-848)
Vaar Bilaaval (849-855)
Bhagat Bani (855-858)
ਰਾਗੁ ਗੋਂਡ | Raag Gond
Gurbani (859-869)
Ashtpadiyan (869)
Bhagat Bani (870-875)
ਰਾਗੁ ਰਾਮਕਲੀ | Raag Ramkalee
Ashtpadiyan (902-916)
Gurbani (876-902)
Anand (917-922)
Sadd (923-924)
Chhant (924-929)
Dakhnee (929-938)
Sidh Gosat (938-946)
Vaar Ramkalee (947-968)
ਰਾਗੁ ਨਟ ਨਾਰਾਇਨ | Raag Nat Narayan
Gurbani (975-980)
Ashtpadiyan (980-983)
ਰਾਗੁ ਮਾਲੀ ਗਉੜਾ | Raag Maalee Gauraa
Gurbani (984-988)
Bhagat Bani (988)
ਰਾਗੁ ਮਾਰੂ | Raag Maaroo
Gurbani (889-1008)
Ashtpadiyan (1008-1014)
Kaafee (1014-1016)
Ashtpadiyan (1016-1019)
Anjulian (1019-1020)
Solhe (1020-1033)
Dakhni (1033-1043)
ਰਾਗੁ ਤੁਖਾਰੀ | Raag Tukhaari
Bara Maha (1107-1110)
Chhant (1110-1117)
ਰਾਗੁ ਕੇਦਾਰਾ | Raag Kedara
Gurbani (1118-1123)
Bhagat Bani (1123-1124)
ਰਾਗੁ ਭੈਰਉ | Raag Bhairo
Gurbani (1125-1152)
Partaal (1153)
Ashtpadiyan (1153-1167)
ਰਾਗੁ ਬਸੰਤੁ | Raag Basant
Gurbani (1168-1187)
Ashtpadiyan (1187-1193)
Vaar Basant (1193-1196)
ਰਾਗੁ ਸਾਰਗ | Raag Saarag
Gurbani (1197-1200)
Partaal (1200-1231)
Ashtpadiyan (1232-1236)
Chhant (1236-1237)
Vaar Saarang (1237-1253)
ਰਾਗੁ ਮਲਾਰ | Raag Malaar
Gurbani (1254-1293)
Partaal (1265-1273)
Ashtpadiyan (1273-1278)
Chhant (1278)
Vaar Malaar (1278-91)
Bhagat Bani (1292-93)
ਰਾਗੁ ਕਾਨੜਾ | Raag Kaanraa
Gurbani (1294-96)
Partaal (1296-1318)
Ashtpadiyan (1308-1312)
Chhant (1312)
Vaar Kaanraa
Bhagat Bani (1318)
ਰਾਗੁ ਕਲਿਆਨ | Raag Kalyaan
Gurbani (1319-23)
Ashtpadiyan (1323-26)
ਰਾਗੁ ਪ੍ਰਭਾਤੀ | Raag Prabhaatee
Gurbani (1327-1341)
Ashtpadiyan (1342-51)
ਰਾਗੁ ਜੈਜਾਵੰਤੀ | Raag Jaijaiwanti
Gurbani (1352-53)
Salok | Gatha | Phunahe | Chaubole | Swayiye
Sehskritee Mahala 1
Sehskritee Mahala 5
Gaathaa Mahala 5
Phunhay Mahala 5
Chaubolae Mahala 5
Shaloks Bhagat Kabir
Shaloks Sheikh Farid
Swaiyyae Mahala 5
Swaiyyae in Praise of Gurus
Shaloks in Addition To Vaars
Shalok Ninth Mehl
Mundavanee Mehl 5
ਰਾਗ ਮਾਲਾ, Raag Maalaa
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Hard Talk
Controversy Surrounding Prof Darshan Singh Ji
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<blockquote data-quote="Deepinder Singh New Delhi" data-source="post: 128097" data-attributes="member: 12097"><p>HI all,</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Just read all of your thoughts - negative and positive about Darshan Singh Ji. Felt that we are all beating about the bush where the bush is not even present. Prof. Darshan Singh ji never meant that Guru Gobind Singh Ji was not the author of DG. Instead, he wanted to say that some portions have been inserted by the Hindu scholars just to keep maintaining the Hindu rituals hegemonic control (indirect form of) on Sikhs. I would not ponder whether he is right or wrong, but I would give you examples, which you can read and thus judge youself whether Guru Gobind Singh can write all these verses. The whole article is from an excerp of Devender Singh Sekhon which I happenned to locate on the net:</p><p> </p><p>1. According to Sri Guru Granth Sahib, Waheguru never takes any physical form, he is formless and never born as a living being. The lines to support this faith are:</p><p> </p><p>a) Ekonkar Sat Nam Karta Purkh Nirphau Nirvaer Akal Murat Ajuni Saibhang Gurprasad - by Guru Nanak Dev Ji</p><p> b) Roop na rekh na rang kich, trihu gun te prabh phin - Arjun Dev Ji\</p><p> c) Tudh roop na rekheya jaat tu verna bahra, eh manas jaane door tu verte zahra - Arjun Dev Ji</p><p> d) Chakar chihn er baran jaat er paat nahin jih, roop rang er rekh bhekh kouoo keh na sakat kih - Guru Gobing singh Ji</p><p> e) Sehus tuv nain none nain hai tohe, kaho sehus moorat nana ek tohi - Guru Nanak Dev ji</p><p></p><p>In Bichitra Natak, the God is descibed as having physical form which is very scary, unpleasant, and even ridiculous. In first chapter, 18<sup>th</sup> couplet, </p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> a) Krang baam chapyang kirpanang kralang. Maha tej tejang birajai bisalang.</p><p> Maha dahr dahrang su sohang aparang. Jinai cherbiang jeev jagyang hazarang</p><p> <!--[if !supportLineBreakNewLine]--></p><p> <!--[endif]--></p><p> Meaning: God holds a bow in His left hand and a terror-striking sword in His right hand. He is seated with a powerful bright light emanating from Him. With His huge jaws, He looks very impressive among living beings with big jaws. He has chewed down thousands of the living beings of the world. </p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Again in 21<sup>st</sup> Couplet,</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> b) Ghurang ghunghreyang dhunang navreyang. </p><p> Maha naad naadang surang nirbikhadiyang.</p><p> Siran maal rajang. Lakhe Ruder lajang</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Meaning: The bells around His ankles are ringing like a necklace of the foot, and are making a very loud noise. God has a garland of scalps around His neck which puts even god Shiva to shame.</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> c) Maha gerj gerang. Sunne doot lerjang. </p><p> Servang sroan sohang. Maha maan mohang</p><p> Meaning: The messengers begin to tremble to hear the loud roar of God. Blood is flowing from His throat which is charming even the very proud</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> d) Chatur bahu charang. Creeting su dharang. </p><p> Gada sankh chakarang. Dippe kroor bakarang</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Meaning: God has four beautiful arms. He is wearing a crown on His head, and is holding a gada (a spherical metallic fighting instrument), a conch, and a chakar ( a very sharp circular hollow disc)</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> e) Dirh darh kral dvai sait udhang. Jih bhaj dushat bilok judhang</p><p> Madmat kirpan kral dharang. Jaya sadd sura suryang oochrang</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Meaning: God has two, tall, white, scary jaws which strike terror among the demons who flee the battle field. The intoxicated God holds a dreadful sword in His hand. </p><p> Both - the gods, and the demons - chant victory to Him.</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> f) Sehsrachh jaako shubh sohe. Sehas pud jaake tan mohe.</p><p> Shesh Naag per soibo kare. Jagteh shekhsai oochrey</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> It is clear from the few couplets given above that God has a definite physical form. Not only that, the God of the Naatak is shown more like a demon than a kind, affectionate, and fatherly Power. Why is He wearing a garland of human scalps around His neck, and why is blood flowing from His throat? Is He wounded, or does He drink blood? In either case, He is nothing like the God of Guru Nanak. This physical picture of God that has been painted, resembles the Hindu gods and goddesses shown in pictures, particularly Mata Kali, who is shown wearing a garland of human scalps, and who has blood flowing from her mouth. The conch, gada, and the chakra are the symbols of Vishnu and not of the God of Guru Nanak. In His Fifth Spiritual Form as Guru Arjun, Guru Nanak makes it very clear that being formless, God does not wear any of the above items.</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Na Sankhang na chakarang na gada na Siamang. Ascharaj roopang rahant janamang. Nate nate kathant Beda. Ooch Mooch Apaar Gobindeh.</p><p> (Sloak Sehaskriti M:5)</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Meaning: God is limitless, He is great and is beyond our reach. The Bedas say there is none like Him. He does not wear a conch, a chakar, nor a gada. And He is Not Siyam </p><p> (Krishan or Vishnu). He is amazing and never takes birth.</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Now how can the same Guru in His Tenth Spiritual Form can write that God has a physical form with all those characteristics. The God of Bachittar Naatak also has four arms, two large jaws, but thousands of eyes and feet. It is not clear why He has thousands of feet, but only two eyes. He wears an arrow, and a cannon. He sleeps on Sheshnaag, As we will discuss later, all these attributes are in complete contradiction of the Gurbani. Also, the enemies flee the battle field when they hear His roar. We wonder who His enemies are whom He scares with His roar! The God of this Naatak goes to sleep too. We wonder who runs the Universe at that time! The God in Guru Granth Sahib never goes to sleep. He is the only one who is awake all the time. All the attributes of the God of Bachittar Naatak are those of a living being which the Gurbani refutes strongly. The next two sacred words confirm that God is always awake.</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Ikko Satgur jagta hoar jag soota mohi piyas – Third Guru</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Paati torre malini paati paati jeeo. ----- Kabir Ji[/FONT]</p><p> Bhooli malini hai eho. Satgur jagta hai Deo </p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Acording to Sekhon, it is clear that Guru Nanak’s God is completely different from the one described in the Naatak, and also from Guru Gobind Singh’s who writes in Jaap Sahib that God is completely without any form. How can anyone believe that the same Guru, who is also the tenth spiritual version of Guru Nanak, can write things like the ones written in the Naatak about God? </p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> From the description of God in the Naatak, only the following three conclusions are possible.</p><p> <!--[if !supportEmptyParas]--> <!--[endif]-->[/FONT]</p><p> 1. The Tenth Master is not the author of Bachittar Naatak[/FONT]</p><p> 2. Guru Gobind Singh had a different philosophy than Guru Nanak[/FONT]</p><p> 3. The characteristics of God underwent a dramatic change from the time of Guru Nanak to Guru Gobind Singh[/FONT]</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> Which of these is the correct conclusion? The judgment is left to you.</p><p> <!--[if !supportEmptyParas]--> <!--[endif]--></p><p> There are number of instances he cites like the use of word KAAL instead of AKAL in Nattak, Creation of the Universe has a different philosophy in Sri Guru Granth Sahib and Nattak, Gods Characteristics different in Sri Guru Granth Sahib and Nattak. Hope this satisfies the curiosity of all.</p></blockquote><p></p>
[QUOTE="Deepinder Singh New Delhi, post: 128097, member: 12097"] HI all, <!--[if !supportEmptyParas]--> <!--[endif]--> Just read all of your thoughts - negative and positive about Darshan Singh Ji. Felt that we are all beating about the bush where the bush is not even present. Prof. Darshan Singh ji never meant that Guru Gobind Singh Ji was not the author of DG. Instead, he wanted to say that some portions have been inserted by the Hindu scholars just to keep maintaining the Hindu rituals hegemonic control (indirect form of) on Sikhs. I would not ponder whether he is right or wrong, but I would give you examples, which you can read and thus judge youself whether Guru Gobind Singh can write all these verses. The whole article is from an excerp of Devender Singh Sekhon which I happenned to locate on the net: 1. According to Sri Guru Granth Sahib, Waheguru never takes any physical form, he is formless and never born as a living being. The lines to support this faith are: a) Ekonkar Sat Nam Karta Purkh Nirphau Nirvaer Akal Murat Ajuni Saibhang Gurprasad - by Guru Nanak Dev Ji b) Roop na rekh na rang kich, trihu gun te prabh phin - Arjun Dev Ji\ c) Tudh roop na rekheya jaat tu verna bahra, eh manas jaane door tu verte zahra - Arjun Dev Ji d) Chakar chihn er baran jaat er paat nahin jih, roop rang er rekh bhekh kouoo keh na sakat kih - Guru Gobing singh Ji e) Sehus tuv nain none nain hai tohe, kaho sehus moorat nana ek tohi - Guru Nanak Dev ji In Bichitra Natak, the God is descibed as having physical form which is very scary, unpleasant, and even ridiculous. In first chapter, 18<sup>th</sup> couplet, <!--[if !supportEmptyParas]--> <!--[endif]--> a) Krang baam chapyang kirpanang kralang. Maha tej tejang birajai bisalang. Maha dahr dahrang su sohang aparang. Jinai cherbiang jeev jagyang hazarang <!--[if !supportLineBreakNewLine]--> <!--[endif]--> Meaning: God holds a bow in His left hand and a terror-striking sword in His right hand. He is seated with a powerful bright light emanating from Him. With His huge jaws, He looks very impressive among living beings with big jaws. He has chewed down thousands of the living beings of the world. <!--[if !supportEmptyParas]--> <!--[endif]--> Again in 21<sup>st</sup> Couplet, <!--[if !supportEmptyParas]--> <!--[endif]--> b) Ghurang ghunghreyang dhunang navreyang. Maha naad naadang surang nirbikhadiyang. Siran maal rajang. Lakhe Ruder lajang <!--[if !supportEmptyParas]--> <!--[endif]--> Meaning: The bells around His ankles are ringing like a necklace of the foot, and are making a very loud noise. God has a garland of scalps around His neck which puts even god Shiva to shame. <!--[if !supportEmptyParas]--> <!--[endif]--> c) Maha gerj gerang. Sunne doot lerjang. Servang sroan sohang. Maha maan mohang Meaning: The messengers begin to tremble to hear the loud roar of God. Blood is flowing from His throat which is charming even the very proud <!--[if !supportEmptyParas]--> <!--[endif]--> d) Chatur bahu charang. Creeting su dharang. Gada sankh chakarang. Dippe kroor bakarang <!--[if !supportEmptyParas]--> <!--[endif]--> Meaning: God has four beautiful arms. He is wearing a crown on His head, and is holding a gada (a spherical metallic fighting instrument), a conch, and a chakar ( a very sharp circular hollow disc) <!--[if !supportEmptyParas]--> <!--[endif]--> e) Dirh darh kral dvai sait udhang. Jih bhaj dushat bilok judhang Madmat kirpan kral dharang. Jaya sadd sura suryang oochrang <!--[if !supportEmptyParas]--> <!--[endif]--> Meaning: God has two, tall, white, scary jaws which strike terror among the demons who flee the battle field. The intoxicated God holds a dreadful sword in His hand. Both - the gods, and the demons - chant victory to Him. <!--[if !supportEmptyParas]--> <!--[endif]--> f) Sehsrachh jaako shubh sohe. Sehas pud jaake tan mohe. Shesh Naag per soibo kare. Jagteh shekhsai oochrey <!--[if !supportEmptyParas]--> <!--[endif]--> It is clear from the few couplets given above that God has a definite physical form. Not only that, the God of the Naatak is shown more like a demon than a kind, affectionate, and fatherly Power. Why is He wearing a garland of human scalps around His neck, and why is blood flowing from His throat? Is He wounded, or does He drink blood? In either case, He is nothing like the God of Guru Nanak. This physical picture of God that has been painted, resembles the Hindu gods and goddesses shown in pictures, particularly Mata Kali, who is shown wearing a garland of human scalps, and who has blood flowing from her mouth. The conch, gada, and the chakra are the symbols of Vishnu and not of the God of Guru Nanak. In His Fifth Spiritual Form as Guru Arjun, Guru Nanak makes it very clear that being formless, God does not wear any of the above items. <!--[if !supportEmptyParas]--> <!--[endif]--> Na Sankhang na chakarang na gada na Siamang. Ascharaj roopang rahant janamang. Nate nate kathant Beda. Ooch Mooch Apaar Gobindeh. (Sloak Sehaskriti M:5) <!--[if !supportEmptyParas]--> <!--[endif]--> Meaning: God is limitless, He is great and is beyond our reach. The Bedas say there is none like Him. He does not wear a conch, a chakar, nor a gada. And He is Not Siyam (Krishan or Vishnu). He is amazing and never takes birth. <!--[if !supportEmptyParas]--> <!--[endif]--> Now how can the same Guru in His Tenth Spiritual Form can write that God has a physical form with all those characteristics. The God of Bachittar Naatak also has four arms, two large jaws, but thousands of eyes and feet. It is not clear why He has thousands of feet, but only two eyes. He wears an arrow, and a cannon. He sleeps on Sheshnaag, As we will discuss later, all these attributes are in complete contradiction of the Gurbani. Also, the enemies flee the battle field when they hear His roar. We wonder who His enemies are whom He scares with His roar! The God of this Naatak goes to sleep too. We wonder who runs the Universe at that time! The God in Guru Granth Sahib never goes to sleep. He is the only one who is awake all the time. All the attributes of the God of Bachittar Naatak are those of a living being which the Gurbani refutes strongly. The next two sacred words confirm that God is always awake. <!--[if !supportEmptyParas]--> <!--[endif]--> Ikko Satgur jagta hoar jag soota mohi piyas – Third Guru <!--[if !supportEmptyParas]--> <!--[endif]--> Paati torre malini paati paati jeeo. ----- Kabir Ji[/FONT] Bhooli malini hai eho. Satgur jagta hai Deo <!--[if !supportEmptyParas]--> <!--[endif]--> Acording to Sekhon, it is clear that Guru Nanak’s God is completely different from the one described in the Naatak, and also from Guru Gobind Singh’s who writes in Jaap Sahib that God is completely without any form. How can anyone believe that the same Guru, who is also the tenth spiritual version of Guru Nanak, can write things like the ones written in the Naatak about God? <!--[if !supportEmptyParas]--> <!--[endif]--> From the description of God in the Naatak, only the following three conclusions are possible. <!--[if !supportEmptyParas]--> <!--[endif]-->[/FONT] 1. The Tenth Master is not the author of Bachittar Naatak[/FONT] 2. Guru Gobind Singh had a different philosophy than Guru Nanak[/FONT] 3. The characteristics of God underwent a dramatic change from the time of Guru Nanak to Guru Gobind Singh[/FONT] <!--[if !supportEmptyParas]--> <!--[endif]--> Which of these is the correct conclusion? The judgment is left to you. <!--[if !supportEmptyParas]--> <!--[endif]--> There are number of instances he cites like the use of word KAAL instead of AKAL in Nattak, Creation of the Universe has a different philosophy in Sri Guru Granth Sahib and Nattak, Gods Characteristics different in Sri Guru Granth Sahib and Nattak. Hope this satisfies the curiosity of all. [/QUOTE]
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