CHAPTER IV: Jnana Yoga, Unitive Wisdom, verses 12 – 21.
I don’t want you to miss one of Narayana Guru’s greatest
comments, way down in my response to Bailey, so am reposting it
here:
When the great poet of India, Rabindranath Tagore, came to
pay homage to Narayana Guru, the poet was overjoyed by the
great changes brought about by Narayana Guru in the
socioeconomic setup of the country. Commenting on that, the
poet complimented the Guru on the “great work” he was doing
for the people.
The Guru’s reply was not delayed, “Neither have we done
anything in the past, nor is it possible to do anything in the
future. Powerlessness fills us with sorrow.” 1
Bindu
When I think about expectations, one example that comes to mind
is from when I first came to the UK after getting married. Back
home, we didn’t always say “thank you” for small gestures—we
would often just smile and move on. At that time, I was still trying
to understand the culture here.
One day, someone held a door open for me. I smiled and
walked through without saying anything. Then I heard her firmly
say, “Thank you.” Later I asked my husband about it, and he
explained that I was expected to say “thank you.”
This became one of my first lessons in understanding how
expectations work. Neither of us meant anything negative, but the
reaction came from a difference in conditioning. It made me
realize how frustration can arise—not because of intention, but
because people operate from different internal belief systems. I
also feel that the world has changed now—“thank you” and
“sorry” have become very common words, sometimes used even
when people may not truly mean them.
The passage about **Ä«Å›vara—the ruling from
within—**gave me another way to think about action. It suggests
that life is not random, and that a deeper intelligence exists beyond
the surface ego. Most of the time, the conscious mind believes it is
in control, but many of our actions come from deeper patterns and
conditioning. As I become more self-aware, I notice the difference
between actions driven by fear and those that feel inwardly calm
and aligned.
Last week during my performance review, I had a serious
disagreement with my manager. I believe I have the right to
question things respectfully. After coming home, I felt stressed and
ended up taking sick leave, which is unusual for me. Sitting at
home worrying made me feel worse, so I decided to return to work
and face the situation.
This made me think about Krishna’s teaching of “action in
inaction and inaction in action.” In the past, I might have
remained silent outwardly but carried tension internally. This time
I acted, but my mind also became unsettled. It showed me that
acting outwardly does not automatically mean clarity inwardly.
There have also been moments when I sit and watch my
garden from indoors—looking at the birds and squirrels, or
watching the rain. Outwardly, I am doing nothing, but inwardly
something shifts. I begin to question myself: why am I so stressed
when the trees stand through all weather, the birds sing without
needing appreciation, and the animals share space without
conflict? In those moments, understanding deepens and emotions
settle.
So I feel that action and inaction are not simple opposites;
they can exist at the same time on different levels.
I also reflected on possessiveness through something simple in
daily life. I have a small fox that comes to my garden, and I feed it
regularly. I also feed birds and squirrels. One day, the fox did not
come at the usual time, and I felt concerned. At the same time, the
birds were trying to eat the fox’s food, and I found myself trying to
stop them.
In that moment, I noticed something interesting—no one
wants their own food, but everyone wants the other’s. It felt like
human behavior.
I also noticed my own attachment. Feeding the fox started as
a simple act, but gradually I became concerned, waiting, and
slightly anxious. When I become attached, the fear of losing also
increases. This helped me understand what Krishna says about
possessiveness. It is not just about physical things, but about the
mental attachment we create.
At the same time, the teaching does not seem to say we must
reject everything. It feels more like we should change our
relationship with things—caring without becoming dependent on
them.
One insight I gained is that freedom may not come from
avoiding action, but from changing the intention behind action.
When I attach expectations or ego to my actions, I create tension.
When I loosen that, I feel lighter, even if the situation itself does
not change.
I also noticed this during my sick leave. Staying at home
made my mind more stressed, but returning to work made me feel
stronger. So maybe the answer is not to withdraw, but to act in a
better way internally.
My question is how to live like this consistently in modern
life. It is easy to understand these ideas, but harder to practice them
daily. Still, I feel I am starting to see that it is possible to be fully
involved in life, while slowly becoming less attached inside.
Love Bindu xx
Scott: One of the first things I learned on my first trip to India, in
1979, was not to expect thank-yous. Not hearing it revealed a
deep-seated habit I had never thought of before. Of course, it’s
worse if people expect it of you and you don’t know about it, so I
sympathize with you. I was more stumped by the Indian head
shake, meaning yes, no, or maybe, depending on mysterious
factors. Now I love it. From a distance, these things are funny.
Your summation of isvara is just right, Bindu.
Our intuitions range from conditioned through enlightened,
and one of the conscious mind’s main tasks is to tell the difference
so we can choose the better option. This study will provide many
nuances to take into account. Being confident about our inner
visions is a major takeaway.
You going back to work after feeling ill about it is an
excellent example of what I just wrote. It has taken me most of my
75 years to gain a measure of confidence, but now I know if I go
back into a conflict, I will handle it intelligently and chances are
very good of a superior outcome. It’s gratifying, is it not? Mostly
but not always, people take it well.
I hope your fox came back! How exciting to have one
nearby.
Keeping posing your question of how to live well
consistently, not getting upset while acting, because answers don’t
help with such questions. Acting helps. Participation helps. The
Gita is tuned to this problem—Arjuna, frozen in the midst of the
great battle, is being educated in it, and it’s a long, slow process.
Yes indeed, “it is possible to be fully involved in life, while slowly
becoming less attached inside.” What hobby could be more fun
that this?
Venkat
Dear Scott,
An able tongue, a good mind, a look from Fortune,
Atop her flower, a body that doesn't falter - All these
To those who bring flowers to the Lord, falling daily
At his trunk and red feet
- Avvaiyar
A year and a half ago, I read this poem by a 12th century Tamil
poet that had a profound effect on me. This is the poet's prayer
before her collection of poems about moral ethics and wisdom.
This piece struck a chord in me and for a while I was wrestling
with the varied themes of the prayer poem. The original Tamil
version has a word that I use to remind myself to act when I am
inconsistent. I was reminded of these verses again when I read
Chapter III, 1-21. Although this was written in the Bhakti era and
talks about worship to the Lord Ganesha, I was reminded of this
poem when I read about Prajapati, the multiplying force and the
reciprocity of sacrifice.
Contemplating the Gita has helped me expand more on such
themes, differentiate them from the teaching, be confused when it
doesn't make sense, and be reminded to rest for it to take its own
course of understanding. One such contemplative experience was
my change in awe that everything around has been driven by
thought. Now I believe it's the unified output of thought and action
but struggling to understand the plane beyond both.
Such experiences of contemplation appear not only in such abstract
concepts but in everyday activities too. A colleague of mine was
regretting her decision after a comment from me that her solution
might introduce more problems. My response to her was, "As
engineers we make the best decision available to us at that time.
Don't regret or blame yourself for the decision you made earlier.
Let's think about the options available to us now and move
forward". My usual response would have been a lot different. I
wonder where it comes from.
PS:
I am listening to Chopin's Nocturne in B-Flat Minor. It took me a
while but now I feel a sensation of being in a spiral on hearing it.
Thank you for the recommendations. I'll listen to them, reach out
for more, and keep you posted on my progress.
Love,
Venkat
Scott: Well, Venkat, it sounds like you’re already picking up some
new ideas from the Gita. There are plenty more ahead. You already
have a good instinct about karma yoga—unitive action—where
we’re in tune with our true nature to the extent that we don’t
always have to make a plan and follow it. Our living being is
already the plan unfolding, so let her rip! Yet we’ve become
separated from it to a greater of lesser extent. Goals and plans may
be better than nothing, but best of all is expertise as a wise and
compassionate human being.
Listening to things deeply, not only in masterful music but in
many venues, according to your inclinations, helps bring about
greater attunement with your inner awareness. At first the input
may not be delightful, but while we are engaged with other
matters, our brain is adjusting and incorporating the new
knowledge, and before long it does. Then, like learning to ride a
bicycle, it never leaves you. The siddhi flows out to have a
beneficial impact on every aspect of your life.
We do have to carve out a calm space in the ongoing turmoil,
to make assimilation possible.
I just bumped into a rarity from Guru Nitya that you may
appreciate. I’ve used it in this week’s in-person Class Notes:
For each one of us there is only one world. That is what we
each call “my self.” That world is an actualization of the total
creative energy of one’s manifestation, i.e. the prajapati. In
that, one cluster of attitudes makes one divine, another set of
attitudes makes one a human, and a third set of primitive urges
makes one a demon. However ugly those urges are, out of them
the most sublime aesthetic sensibility and spiritual wisdom are
to be evolved. Looked upon this way, there is no hell outside,
no heaven outside, no world outside. All pluralities organically
belong to the unity of one’s being.
Now we can see how the false fabrication of heaven and its
denizens, the earth with its sociopolitical histories, and hell
with its wildest screams of fear causes millions of people
everywhere to undergo excruciating pain, shame and misery.
All these are manmade hypotheses which have become the
most deplorable concepts of theology, religion, science,
sociology, political economy, and every kind of belligerency.
To clear the board of all such misconceptions we should make
a valiant attempt to go through the entire maze of
conceptualized beliefs.
A deep psychological analysis is to be made to understand
the images we generate inside, the emotional energy source that
generates imaginations that can foster sustaining faith in us, the
energizing value which is fed into images, and the shifting
values that intrinsically belong to the inner dynamism of
personality formation. (BU Vol. III, 40-41)
Gopica
Dear Scott,
Greetings and thank you!
Verses 12–21 of Chapter 4 of the Bhagavad Gita came alive for me
through a recent leadership experience. When my leader asked me
to step down from my role, I listened with openness and without
disappointment. I realized that the situation was not merely about
my role, but about the deeper alignment between nature, system,
and leadership style. I could see my own strength in autonomy,
while also understanding the collective expectations of the space.
What stood out for me was the possibility of responding without
resentment, speaking with clarity, and accepting the closure with
dignity. This experience helped me see action, detachment, and
acceptance not as abstract ideas, but as lived wisdom.
Reflection on Bhagavad Gita Chapter 4, Verses 12–21
Verses 12–21 of Chapter 4 came to me in a very personal and
unexpected way. What I first experienced as a leadership moment
became a deeper reflection on action, detachment, acceptance, and
self-inquiry. The situation helped me see that the teachings of the
Gita are not only meant for study, but for living through the
realities of relationships, roles, and inner growth.
Verse 12
This verse reminded me of the importance of intention and
sincerity in action. In my role, I had tried to work with honesty,
integrity, and commitment. Even when the outcome did not go as I
had hoped, I could still see that my effort had come from a genuine
place.
Verse 13
This verse helped me reflect on the nature of one’s qualities and
role. I realized that my strength lies in autonomy and independent
functioning, while the system I was part of expected more
collective decision-making. I understood that this was not a
question of value, but of alignment between style and expectation.
Verse 14
This verse spoke to me about remaining untouched by reaction.
When my leader shared her decision, I did not feel disappointed. I
listened carefully, stayed present, and responded with respect. I
could see that a calm response itself was a form of inner discipline.
Verse 15
This verse brought to mind the larger order of action and
responsibility. I saw that both of us had tried to meet each other’s
expectations, yet the relationship had reached a point where
closure was necessary. I could accept that this was part of the
process, and not necessarily a personal rejection.
Verse 16
This verse made me reflect on the complexity of action and
judgment. I had already been noticing certain conflicts between
words and actions in the system, and this experience seemed to
confirm what I had been sensing. It became a moment of clearer
seeing rather than emotional disturbance.
Verse 17
This verse reminded me that action is subtle and not always easy to
understand. What appeared to be a role issue on the surface was
also a deeper lesson in leadership, systems, and relational
dynamics. I realized that this experience itself was part of my
learning.
Verse 18
This verse connected with my ability to listen without immediate
reaction. In the Zoom call, I stayed open and asked for clarity
about the gap between expectation and performance. My question
was not from defensiveness, but from a genuine desire to
understand.
Verse 19
This verse brought me back to the importance of acting from truth
rather than ego. I was able to speak gently, acknowledge her
position, and also share my perspective with clarity. I felt that this
was a more grounded way of being than reacting out of hurt.
Verse 20
This verse spoke to me about non-attachment to role. I understood
that I am not only the role I hold, and that my identity is larger than
the position I was in. When she asked me to continue as a
volunteer and as a citizen of the town, I smiled because I could feel
that the relationship itself was not lost.
Verse 21
This verse helped me appreciate the freedom that comes when
there is no resentment. I made it clear that I held no hard feelings,
and I respected the fact that she had taken responsibility for her
decision. I felt that the closure, if needed, could be completed with
honesty and mutual regard.
Through this experience, I could see how the verses of Chapter 4
were speaking to me through life itself. What seemed like a
difficult professional moment became an opportunity to witness
detachment, acceptance, and inner steadiness. I am grateful for this
teaching, because it helped me see that wisdom is not only in
understanding scripture, but in meeting life with awareness,
dignity, and grace.
Looking forward for the next experiential lesson 13
Thanks & Regards,
Gopica
Scott: Wow, Gopica, instant progress! Being able to keep your
cool and stay calm in a tense moment at work is inspiring. Did it
go over well with the leader? It would be interesting to hear a few
more details, if it isn’t top secret. How did others take your unusual
poise? Your account makes me quite curious about what was going
on in the interchanges.
Yes, the Gita is about action—unitive action, where there’s
no scheming or prejudice or fear, among other impediments. You
must have a deep grounding already in your own stability. The
Gita will support that and possibly broaden its scope. It’s fun to
read how it’s going for you. Success in communication tends to
breed more success.
Not taking things personally if you aren’t the cause, is
another exceptional skill, Gopica. I was raised to take everything
personally, so have had a tough time getting over it, even though
I’m a big advocate. Even in spiritual settings, there is often a
presumption that we cause everything we are involved with. I’ve
found that to be a huge waste of time, when I already have plenty
to work on without adding someone else’s karma.
Frankly, it sounds like you were let go from a job? Nataraja
Guru would say if you get fired, you should consider it a
promotion. I’ve found that to be true; maybe not always, but we
have much to learn from everything that happens.
Impressive account, thank you, Gopica.
Bailey
Think of examples of either action in inaction or inaction in action.
example of a time your best intentions were met with unfortunate
results, and see if you can tell in retrospect why that happened.
Were there implicit expectations involved?
The one whose works are all devoid of desire and willful motive,
whose (impulse of) action has been reduced to nothing in the fire
of wisdom, is recognized as a knowing person by the wise. (19)
Paris May 22
On what is action and what is inaction even intelligent men here
are confused. (v 16)
How very apt today! To a teacher, a student of History, how
richly, ironically apt! One of the little stories I liked to tell my
students concerns a conversation between President Nixon and
Chinese Premier Chou-en-lai during the former’s famous 1971
visit which opened the door to the Rise of Red China on the global
stage which continues ever stronger today. Nixon is reputed to ask
Chou (known as the most scholarly and thoughtful of the Chinese
leaders) if he thought the French Revolution (Chou had studied in
Paris) was a good thing (or globally positive or whatever). Chou
pauses. “It’s perhaps too soon to say.”
Action in inaction. When in 1939 WW II began in Europe (it
had opened years before in China, but wasn’t yet called that) the
United States was officially inactive, by the terms of the Neutrality
Act. When in 1940 France had fallen and the Vichy regime made
a deal (an armistice, not a peace treaty) with Hitler, Britain fought
on, the Blitz began, and Churchill turned for help to the USA. My
hands are tied by the Neutrality Act, replies FDR. Inaction is the
law. True, over the next 18 months creative expedients are found
to provide some help anyway: trade English bases in the West
Indies for old destroyers, food & medical shipments to break the
submarine-enforced German blockade... precise, limited actions
within the context of official inaction. Still, it took Japanese
action, bold and treacherous, to get us into WW II in December
1941. A closer look at those two “neutral” years by the historian
Lynn Olson reveals, however, a series of actions undertaken by a
variety of non-state in cahoots with some lesser-state actors to
prepare the US to enter the war, so that when Pearl Harbor
abruptly changed the game we were much readier than we could
have been in the summer of 1940.
Is this perhaps too carefully academic an example for the
intention of Scott’s prompt? (Happy Birthday, by the way). To take
it further into the realm of counter-or-alternative history, suppose
Roosevelt, driven by passionate conviction (by “desire and willful
motive” as v. 19 puts it), had tried to openly crash through the
Neutrality act in 1940, might not the result have been a backlash at
home as Germany grew stronger abroad? Looked at thus, verse
16’s contention that intelligent folks can become confused is
illustrated.
Inaction in action? To stay with WW II: how about the inaction
of Britain and France in the face of Hitler’s threats and
intimidation at Munich? Or, a bit upriver, their, and the League of
Nations’, inaction-as-policy in the face of fascist aggression in
Ethopia and Spain, enabling the German and Italian (and at a
distance the Japanese) actions which led into WW II? Or, to fast
forward closer to our own times and our immediate dilemmas: the
inaction of the Obama administration when the 2008 financial
crisis caused thousands of middle-class Americans to lose their
homes (despite the urging of Shiela Baer, the Federal Housing
officer, to freeze the mortgage payments), the failure to use the full
range of Presidential powers to get through Congress stronger
workers’ rights legislation despite promises made to the unions
who had supported his election , to use them again in 2016 when
the Senate Majority leader refused to hold confirmation hearings in
2016 for Obama’s nominee to the Supreme Court? A lot of details
here for that Devil to hide in, that Devil who has now emerged as
Donald Trump gleefully contemptuous of the sort of constitutional,
legal and political scruples that held Obama back.
I’m not sure these musings on the basis of possible historical
parallels are very useful in the context of our current
dilemma. Donald Trump is more than an apt symbol of the
problems our world now faces – he is a fierce and active driver of
the chariot of wrongs being done. But he is only one driver. You
and I (I’m speaking generally)—what might we do? What ought
we to do? As an American citizen I give money to Democratic
candidates opposed to his misdeeds and ambitions; I might also
attend demonstrations, write letters, sign petitions. Krishna is
telling us that our actions, if devoid of desire and willful motive,
are OK (refined in the fire of wisdom). Arjuna did pick up the
bow, and fight.
I am also confronted on a personal level with the dilemma
acting/refraining from action. For the past year my son has
suffered attacks of pancreatitis, in some part the consequence of
alcohol abuse over some fifteen years. He was pretty discreet,
even secret about it; his mother and stepfather knew, and I was
informed of a few drunken episodes but for a long time resisted
accepting that he was –is—a full-scale alcoholic. I would take him
out for a hamburger and drink a beer, convinced that by choosing
water or a soft drink he was demonstrating a degree of control that
showed he wasn’t in that deep. The attacks –there have been five
of them over the past year, the latest happened yesterday—show
how serious the physical condition is. His mother is the one who
takes him to the hospital, and stays closest to him. I try/have tried
to be helpful, to be encouraging, to let him know that I love him
and at the same time respect his independence. Keeping the latter
resolve has proved most tricky. When he had problems in his
college career –an English professor who seemed to be grading
unfairly, a math class he failed twice—I offered back up, and $$
money for extra tutoring. I gave him driving lessons and offered to
pay for professional ones when getting a license daunted him for a
time. But always he kept me at arms length. When he did solve
his college problems on his own, graduated and got his driver’s
license I congratulated him and made some suggestions about
further education. On his own he found the boy he has now held
for four years: security staff at the Indiana University Art
Museum. He is successful there, appreciated, and lives according
to a schedule of 8-hour shifts (staff is on the premises 24h/365yr)
that shifts about. This virtually precludes any kind of social life;
he has no girlfriend (or boyfriend), he does have a cat. I am glad
he has made his way thus far on his own but am concerned that he
has painted himself into a corner. A dead end. I refrain from
this. He has a real interest in, and talent for history (one
suggestion of mine he did take in college, to enroll in a course in
Roman history). I could help him, financially, if he decided to
pursue a degree or write a novel. Should I again offer help? –
action. Should I keep my mouth shut, holding myself ready to
help? Inaction. Maybe there is an intermediate way. Maybe the
recurring pancreatitis attacks will constrain possible pathways, or
maybe open up others. Or both. Is the deeper problem that he
doesn’t know what he wants? Wasn’t that the problem of all of us,
when we were young? Our era, our culture says: he needs to
decide, he needs to act/not act. Sure. But we who brought him into
the world, nurtured him through childhood, our caring, our
responsibility continues. Elusively subtle indeed!
Scott: Curious connection, Bailey—Nixon in China, by John
Adams, is my favorite opera. Brilliant! Such an unlikely topic. It
showed me that even great evildoers can get things right, once or
twice in a lifetime; who knows how or why that happened? A tide
in the affairs….
For you, the way these personal traits Krishna is teaching that
also play out on the world stage must be especially fascinating,
especially the universal interplay of action and inaction. Nations
are always busy, busy, busy, while trying to keep a lid on most of
it.
I’m glad you note that these matters are to some degree
outside of the thrust of the class, yet it is amusing that you are such
an irrepressible history buff that you naturally are at home in it.
You’re right to say it’s perhaps too academic, a deflection of
powerful forces onto safer ground, but it all fits together. I have
enjoyed thinking about the two sides of this coin, after reading
your response last week, and am unable to draw a hard line
between personal and social motivations. They blend into each
other.
As far as our participation in righting the wrongs of human
endeavor, we have to accept we’re quite powerless. For my part, I
teach sanity through ancient wisdom, and hopefully demonstrate it
in my dealings with others. Good cheer seems radical enough,
these days!
During the first Trump administration, my daughter Emily
was shocked to see how inevitable it all is, from our perspective.
Like so many of us, we blamed the Germans citizenry for allowing
Nazism, yet now we find out how intractable it is.
We could talk about this for hours over a beer, if we’re ever
in the same time zone again.
Arjuna picked up the bow again, but his return to the fray
comes after the Gita. How to fight is left to each of us.
Your actions and inactions around your son really bring the
issue to the neutral-yet-vivid zone between ourself and the other,
Bailey. What do you do, when every option imaginable is not
enough? For me, the key to inaction is listening closely—to the
person and the situation—without pushing myself to respond.
Quiet the turbulent mind, so its clouds won’t obscure any “still
small voice” arising from the depths. Be as fearless as possible.
Prayers, agnostic or otherwise, should not be ruled out, yet don’t
pin your hopes on them, either.
I’m sure you recall Narayana Guru’s response to Tagore,
recounted in Nataraja Guru’s biography, here excerpted in Nitya’s
In the Stream of Consciousness:
When the great poet of India, Rabindranath Tagore, came to
pay homage to Narayana Guru, the poet was overjoyed by the
great changes brought about by Narayana Guru in the
socioeconomic setup of the country. Commenting on that, the
poet complimented the Guru on the “great work” he was doing
for the people.
The Guru’s reply was not delayed, “Neither have we done
anything in the past, nor is it possible to do anything in the
future. Powerlessness fills us with sorrow.” 2
Narayana Guru had at least a million times the influence on the
world that we will ever have, probably much more if it could be
measured. I often remind myself of the Guru’s unbearably
humbling, also doctrinally correct, pair of sentences.
Nancy Y’s biography has a longer excerpt, with her introduction:
During his time in Alwaye, Natarajan organized an opportunity
for a meeting between Narayana Guru and Rabindranath
Tagore, the famous poet (winner of the Nobel Prize in
Literature in 1923).
In honour of the great poet of Bengal the people in the vicinity
of the hermitage arranged a kingly reception. Elephants were
requisitioned. He was to be brought in procession as far as the
foot of the hill of the Ashram. Musical accompaniments were
arranged. The Guru stood in the verandah of his rest-house and
himself ordered the best carpets that the hermitage possessed,
to be brought out to adorn the foot of the seat of the honoured
guest. The people thronged with the guest, anxious to hear the
conversation between the Guru and the seer of Santiniketan.
Each of the crowd thought himself the chosen follower of the
Guru, and as space was limited, it took some time to establish
silence for the conversation. The two veteran leaders greeted
with joined palms, and sat down facing one another. The seer
of Bengal broke the deep silence that marked their meeting, and
complimented the Guru on the “great work” he was doing for
the people. The Guru's reply was not delayed, “Neither have we
done anything in the past nor is it possible to do anything in the
future. Powerlessness fills us with sorrow.” His words sounded
an enigma to some. Others thought he was just joking. Still
others examined the logic of the statement. A characteristic
silence followed the remark. The crowd looked at one another
for a meaning, but it was the Guru's face itself that gave the
silent commentary to the words. Deep silence and earnestness
sat on his features. Smiles of curiosity and the rival
expectations of the people were drawn into the neutral depths
of silence by the suggestion that was expressed on the features
of the Guru. All was silent for a minute or two. The climax of
the interview was reached in silence where all met in equality.
Usual conversation followed and the poet and the crowd
retired.
1 Nataraja Guru. The Word of the Guru, (Cochin, India: PAICO
Publishing House, 1968) p.34.
2 Nataraja Guru. The Word of the Guru, (Cochin, India: PAICO
Publishing House, 1968) p.34.
