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ਸੋ ਦਰੁ | So Dar
ਸੋਹਿਲਾ | Sohilaa
ਰਾਗੁ ਸਿਰੀਰਾਗੁ | Raag Siree-Raag
Gurbani (14-53)
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Gurbani (71-74)
Pahre (74-78)
Chhant (78-81)
Vanjara (81-82)
Vaar Siri Raag (83-91)
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ਰਾਗੁ ਮਾਝ | Raag Maajh
Gurbani (94-109)
Ashtpadi (109)
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Ashtpadi (129-130)
Ashtpadiyan (130-133)
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)
Ashtpadiyan (235-242)
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Sukhmani (262-296)
Thittee (296-300)
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)
Aasaavaree (409-411)
Ashtpadiyan (411-432)
Patee (432-435)
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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<blockquote data-quote="Archived_member14" data-source="post: 140056" data-attributes="member: 586"><p>Harry ji, Bhagat ji, All,</p><p></p><p></p><p>Not to be argumentative, but only wish to repeat what I’ve said in previous posts within different context. </p><p></p><p>My son on seeing that I was spending so much time in my response to Bhagat ji asked why I was doing this, was I trying to change Sikhs to Buddhism? I answered that I was throwing ideas at the people here with the hope that it will be useful at some level, like throwing seeds without thinking to come back to check whether any of them have germinated. But on the other hand I can’t help reacting to the prospect of weeds also growing in the place…. </p><p></p><p></p><p>Harry:</p><p>Why is it that from the moment we wake up in the morning, we start striving? We keep striving, struggling, worrying throughout the day…everyday…till we go to sleep. And then we again lie awake for any length of time because of our worries, our fears, our wants, our greed. Why can’t we simply relax with a cup of tea or coffee, our minds Quiet..our minds Still. But we strive! Strive to make a living. Strive to become something, someone. Strive to rid ourselves from some ailment or the other. And then we strive to rid our minds of worry.</p><p></p><p></p><p>C: There are also people who go to bed with a smile, wake up with a smile and spend their day without any kind of strife. When asked if they ever have any unwholesome thoughts, would sincerely answer that they don’t. However if and when they hear about and begin to understand what ignorance, attachment, aversion, conceit etc. on one hand really are and what characterizes wholesome states such as generosity, morality, kindness, compassion and so on, they will begin to see that their life is not as they thought it was. </p><p></p><p>Relaxing with a cup of tea or coffee is desirable for those whose life is full of strife and worries. But they should not then go on to make the mistake of thinking that such is reflection of a life with little ignorance and greed. Our lives are driven by greed for sure; else we wouldn’t even be born! But greed towards apparently simple things is still greed and only adds to the tendency. Better acknowledge this even if nothing can be done about it, than make the mistake of trying to replace one kind of greed with another. Worse is when the association is made with some course of action undertaken and the fact that one is finally able to relax with a cup of tea is seen as a milestone of success. </p><p></p><p>===========</p><p>Harry:</p><p>The answer lies, as Bhagat Singh ji rightly points out, in Meditation. Most of us tend to see meditation as some sort of mystery, a practice that will give us mystical (ridhian, sidhian) experiences. It does nothing of the sort. It simply means to watch the mind without choice, without judgment and without any effort.</p><p></p><p></p><p>C: Yes, some people aim for special experiences and that is clearly ignorance and greed at play. Recognizing such obvious manifestations of greed does not however automatically mean that our own perception of things is with wisdom. I may judge another person’s habit of over drinking and getting drunk as wrong and think that I am right in having only a glass of wine with dinner. </p><p></p><p>The idea of choiceless awareness is attractive and was the hallmark of Krishnamurti’s teachings whose thoughts impressed me very much at one point in my life, but not anymore. Now I recognize what he taught in this regard as being just a more subtle form of self-indulgence. Sincere no doubt, but missing the point.</p><p></p><p>========</p><p>Harry:</p><p>I never cease to wonder at the irony of it all: The Mind! That most wondrous of God’s gifts. Yet it’s the same mind that’s the culprit where man’s happiness is concerned.</p><p></p><p></p><p>C: So why don’t you pause for a moment and consider: Is it the “mind” proper, or could it be the different mental concomitants conditioned to arise together with consciousness, one time this and another time that? Misidentification of the problem has grave consequences.</p><p></p><p>=========</p><p>Harry:</p><p>It’s a great tool, the greatest by far as compared to man made ones. It gives us the power to conceive of the Unseen, the Unheard, the Untouched…….. It gives us the ability to conceive and produce such great things as Art and Music.</p><p></p><p></p><p>C: And this I see as one consequence of not being able to identify the real enemy, namely ignorance and greed. What is so great about a Rembrandt or a Bach fugue? Ask me.</p><p></p><p>When I was in my twenties I was interested in music composition. I was being taught music theory for free, by a man who got a doctorate in some conservatoire in Russia because he was impressed by my musical ideas and thought that I could become a very good composer. I used to pride in being original, until one day when I had to acknowledge that a little piece that I had written was in fact influenced by two past composers, Bartok and Prokofiev. I realized at the time that in reality, throughout the history of music, there was no such thing as originality, not Wagner, not Schoenberg, not anyone. This caused me to lose interest and finally drop any ambition towards this end.</p><p></p><p>Today I recognize the music which still goes on in my head from time to time as being a proliferation no different from any rambling or discursive thinking. So I’d suggest that rather than see a Picasso or a Beethoven as being somehow superior to a graffiti on a wall or a song by Frank Zappa, see it merely as being expressions of the variegated nature of consciousness, acknowledging at the same time, that Beethoven’s greed is not somehow better than that of Zappa’s.</p><p></p><p>==========</p><p>Harry:</p><p>One is bound to come up, sooner or later, with the Question whether, by some act of divine miracle or human magic, there is a way…any way..of controlling this ‘beast’ that makes Life so miserable? The answer, obviously is: NO. There simply is no easy way, magical way to make the mind stop its wandering and creating frightening illusions. But there is a way to watch where the Mind goes when it embarks on its wanderings, when it creates illusions that make us miserable.</p><p></p><p></p><p>C: And if you were to one day see that no state of mind in fact lasts longer than a fraction of a finger snap, and if you got a glimpse of the fact that it is ignorance which causes you to think otherwise, would you still react this way? Indeed we often react with aversion to aversion (misery being one manifestation) which causes us to then seek objects to attach to. But clearly this creates more problems does it not? Why misery should be singled out as being a problem when in fact it is just another fleeting phenomenon, one amongst many of which we have no understanding at all about? Is it not then that ignorance is the real enemy and the imperative hence is to develop more understanding of whatever it is that appears now? In other words, why dwell on one aspect of your experience which only leads away from coming to understand the reality now? </p><p></p><p>===========</p><p>Harry:</p><p>And here lies the beauty of what Bhagat Singh ji says: the Simple act of watching the mind while it wanders, of being aware—simply, without judgment, without choice---of its wanderings, The MIND STOPS! Yes, it actually stops wandering….stops chattering inside our heads..stops being the ‘beast’ that constantly haunts us with its unfounded fears, its illusions!</p><p></p><p></p><p>C: And what is the “reality” at such times? Is it ‘chatter’, or ‘calm’, or ‘quiet’, or ‘non-wondering’, or ‘non-judgement’? No, these are just “concepts” and are so even if we did not attach any label. The reality which can be understood at the time would be “thinking”, or else the accompanying pleasant, unpleasant or neutral feeling, or the characteristic of consciousness itself could be known. These are the realities as against the associated ideas projected. In other words when the object of consciousness is a ‘thought’, the thought itself is not real, but the ‘thinking’ is. Thoughts do not arise and fall away and if you get the impression that it does, you can be sure that it is just another train of thought coming into play. On the other hand, when any of this is taking place, insight into the ‘thinking’ could arise, being that this is one of the mental phenomena arisen by conditions at the time. </p><p></p><p>And does the mind stop at any point? This could only be an illusion and yet another instance of thinking, only this time conditioned by the worst of the unwholesome realities, namely wrong understanding.</p><p></p><p>===========</p><p>Harry:</p><p>This is what Meditation is all about: simply being aware of where the Mind goes on its wanderings…what it is doing or building at any given moment. Tall task? Yes, very! But with devotion and time, it becomes gradually easier and, extremely fulfilling.</p><p></p><p></p><p>C: Easier and easier by force of attachment and wrong understanding which we all have an infinite supply of. And so we end up just adding to the problem instead of dealing with it in the correct manner.</p><p></p><p>==========</p><p>Harry:</p><p>Then what, one might ask, when the Mind stops and becomes quiet, if it does? These Questions become the first casualty of the Quiet & Still Mind: they become simply irrelevant. What becomes sharply relevant is a new faculty that is much better tuned to receive and internalize the full import of the divine ‘Gurbani’. It understands what Love is: love without the object of love or even the one that loves. It begins to understand that Love simply is. It does not result in rapture or euphoria. It nevertheless results in the absence of misery, of worry, of fear….And that is :HAPPINESS!</p><p></p><p></p><p>C: Love.</p><p>Next time when it happens, you may notice that a moment of kindness towards a stranger exhibits a quality of mind very different from what you likely feel during meditation. You’d know loving-kindness and how this is different from attachment which we sometimes label as ‘love’ and how one is good while the other is not. You’d also know that this can’t arise without the perception of another being and yes, it does not differentiate between different beings. No idea however, of this being “simply is”. There must be an object towards whom that loving kindness is directed. But it does not matter that it has arisen only once or a little, what matters is that it is the real thing. No aim to make it arise such that one then feels immersed in it. </p><p></p><p>And what of the possibility of ego coming into play when what has been identified as love is in fact attachment? What if it plays the role of both the one showered over with love and one who emanates it, the insignificant “I” and also the cosmic one?</p><p></p><p>I’ve been very critical, but please don’t take it wrongly.</p></blockquote><p></p>
[QUOTE="Archived_member14, post: 140056, member: 586"] Harry ji, Bhagat ji, All, Not to be argumentative, but only wish to repeat what I’ve said in previous posts within different context. My son on seeing that I was spending so much time in my response to Bhagat ji asked why I was doing this, was I trying to change Sikhs to Buddhism? I answered that I was throwing ideas at the people here with the hope that it will be useful at some level, like throwing seeds without thinking to come back to check whether any of them have germinated. But on the other hand I can’t help reacting to the prospect of weeds also growing in the place…. Harry: Why is it that from the moment we wake up in the morning, we start striving? We keep striving, struggling, worrying throughout the day…everyday…till we go to sleep. And then we again lie awake for any length of time because of our worries, our fears, our wants, our greed. Why can’t we simply relax with a cup of tea or coffee, our minds Quiet..our minds Still. But we strive! Strive to make a living. Strive to become something, someone. Strive to rid ourselves from some ailment or the other. And then we strive to rid our minds of worry. C: There are also people who go to bed with a smile, wake up with a smile and spend their day without any kind of strife. When asked if they ever have any unwholesome thoughts, would sincerely answer that they don’t. However if and when they hear about and begin to understand what ignorance, attachment, aversion, conceit etc. on one hand really are and what characterizes wholesome states such as generosity, morality, kindness, compassion and so on, they will begin to see that their life is not as they thought it was. Relaxing with a cup of tea or coffee is desirable for those whose life is full of strife and worries. But they should not then go on to make the mistake of thinking that such is reflection of a life with little ignorance and greed. Our lives are driven by greed for sure; else we wouldn’t even be born! But greed towards apparently simple things is still greed and only adds to the tendency. Better acknowledge this even if nothing can be done about it, than make the mistake of trying to replace one kind of greed with another. Worse is when the association is made with some course of action undertaken and the fact that one is finally able to relax with a cup of tea is seen as a milestone of success. =========== Harry: The answer lies, as Bhagat Singh ji rightly points out, in Meditation. Most of us tend to see meditation as some sort of mystery, a practice that will give us mystical (ridhian, sidhian) experiences. It does nothing of the sort. It simply means to watch the mind without choice, without judgment and without any effort. C: Yes, some people aim for special experiences and that is clearly ignorance and greed at play. Recognizing such obvious manifestations of greed does not however automatically mean that our own perception of things is with wisdom. I may judge another person’s habit of over drinking and getting drunk as wrong and think that I am right in having only a glass of wine with dinner. The idea of choiceless awareness is attractive and was the hallmark of Krishnamurti’s teachings whose thoughts impressed me very much at one point in my life, but not anymore. Now I recognize what he taught in this regard as being just a more subtle form of self-indulgence. Sincere no doubt, but missing the point. ======== Harry: I never cease to wonder at the irony of it all: The Mind! That most wondrous of God’s gifts. Yet it’s the same mind that’s the culprit where man’s happiness is concerned. C: So why don’t you pause for a moment and consider: Is it the “mind” proper, or could it be the different mental concomitants conditioned to arise together with consciousness, one time this and another time that? Misidentification of the problem has grave consequences. ========= Harry: It’s a great tool, the greatest by far as compared to man made ones. It gives us the power to conceive of the Unseen, the Unheard, the Untouched…….. It gives us the ability to conceive and produce such great things as Art and Music. C: And this I see as one consequence of not being able to identify the real enemy, namely ignorance and greed. What is so great about a Rembrandt or a Bach fugue? Ask me. When I was in my twenties I was interested in music composition. I was being taught music theory for free, by a man who got a doctorate in some conservatoire in Russia because he was impressed by my musical ideas and thought that I could become a very good composer. I used to pride in being original, until one day when I had to acknowledge that a little piece that I had written was in fact influenced by two past composers, Bartok and Prokofiev. I realized at the time that in reality, throughout the history of music, there was no such thing as originality, not Wagner, not Schoenberg, not anyone. This caused me to lose interest and finally drop any ambition towards this end. Today I recognize the music which still goes on in my head from time to time as being a proliferation no different from any rambling or discursive thinking. So I’d suggest that rather than see a Picasso or a Beethoven as being somehow superior to a graffiti on a wall or a song by Frank Zappa, see it merely as being expressions of the variegated nature of consciousness, acknowledging at the same time, that Beethoven’s greed is not somehow better than that of Zappa’s. ========== Harry: One is bound to come up, sooner or later, with the Question whether, by some act of divine miracle or human magic, there is a way…any way..of controlling this ‘beast’ that makes Life so miserable? The answer, obviously is: NO. There simply is no easy way, magical way to make the mind stop its wandering and creating frightening illusions. But there is a way to watch where the Mind goes when it embarks on its wanderings, when it creates illusions that make us miserable. C: And if you were to one day see that no state of mind in fact lasts longer than a fraction of a finger snap, and if you got a glimpse of the fact that it is ignorance which causes you to think otherwise, would you still react this way? Indeed we often react with aversion to aversion (misery being one manifestation) which causes us to then seek objects to attach to. But clearly this creates more problems does it not? Why misery should be singled out as being a problem when in fact it is just another fleeting phenomenon, one amongst many of which we have no understanding at all about? Is it not then that ignorance is the real enemy and the imperative hence is to develop more understanding of whatever it is that appears now? In other words, why dwell on one aspect of your experience which only leads away from coming to understand the reality now? =========== Harry: And here lies the beauty of what Bhagat Singh ji says: the Simple act of watching the mind while it wanders, of being aware—simply, without judgment, without choice---of its wanderings, The MIND STOPS! Yes, it actually stops wandering….stops chattering inside our heads..stops being the ‘beast’ that constantly haunts us with its unfounded fears, its illusions! C: And what is the “reality” at such times? Is it ‘chatter’, or ‘calm’, or ‘quiet’, or ‘non-wondering’, or ‘non-judgement’? No, these are just “concepts” and are so even if we did not attach any label. The reality which can be understood at the time would be “thinking”, or else the accompanying pleasant, unpleasant or neutral feeling, or the characteristic of consciousness itself could be known. These are the realities as against the associated ideas projected. In other words when the object of consciousness is a ‘thought’, the thought itself is not real, but the ‘thinking’ is. Thoughts do not arise and fall away and if you get the impression that it does, you can be sure that it is just another train of thought coming into play. On the other hand, when any of this is taking place, insight into the ‘thinking’ could arise, being that this is one of the mental phenomena arisen by conditions at the time. And does the mind stop at any point? This could only be an illusion and yet another instance of thinking, only this time conditioned by the worst of the unwholesome realities, namely wrong understanding. =========== Harry: This is what Meditation is all about: simply being aware of where the Mind goes on its wanderings…what it is doing or building at any given moment. Tall task? Yes, very! But with devotion and time, it becomes gradually easier and, extremely fulfilling. C: Easier and easier by force of attachment and wrong understanding which we all have an infinite supply of. And so we end up just adding to the problem instead of dealing with it in the correct manner. ========== Harry: Then what, one might ask, when the Mind stops and becomes quiet, if it does? These Questions become the first casualty of the Quiet & Still Mind: they become simply irrelevant. What becomes sharply relevant is a new faculty that is much better tuned to receive and internalize the full import of the divine ‘Gurbani’. It understands what Love is: love without the object of love or even the one that loves. It begins to understand that Love simply is. It does not result in rapture or euphoria. It nevertheless results in the absence of misery, of worry, of fear….And that is :HAPPINESS! C: Love. Next time when it happens, you may notice that a moment of kindness towards a stranger exhibits a quality of mind very different from what you likely feel during meditation. You’d know loving-kindness and how this is different from attachment which we sometimes label as ‘love’ and how one is good while the other is not. You’d also know that this can’t arise without the perception of another being and yes, it does not differentiate between different beings. No idea however, of this being “simply is”. There must be an object towards whom that loving kindness is directed. But it does not matter that it has arisen only once or a little, what matters is that it is the real thing. No aim to make it arise such that one then feels immersed in it. And what of the possibility of ego coming into play when what has been identified as love is in fact attachment? What if it plays the role of both the one showered over with love and one who emanates it, the insignificant “I” and also the cosmic one? I’ve been very critical, but please don’t take it wrongly. [/QUOTE]
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