Dvitiya Pada
Sṛṣṭi-pralaya-kathana: Mahābhūta-guṇāḥ, Vṛkṣa-indriya-vādaḥ, Prāṇa-vāyu-vyavasthā
Nārada asks Sanandana about the source of creation, the seat of dissolution, the origin of beings, varṇa divisions, purity and impurity, dharma and adharma, the nature of the self, and the post-mortem path. Sanandana replies through an ancient itihāsa: Bharadvāja questions Bhṛgu on saṃsāra and mokṣa, and on knowing Nārāyaṇa—both the One worshipped and the inner worshipper. Bhṛgu describes cosmogenesis: the Unmanifest Lord brings forth Mahat; the elements unfold; a radiant lotus arises; Brahmā emerges and is portrayed through a cosmic-body correspondence. Bharadvāja then probes the cosmos’ measures and limits—earth, oceans, darkness, waters, fire, Rasātala—ending with the teaching that the Lord is immeasurable, hence “Ananta,” and that elemental distinctions dissolve in truth-vision. Creation is further explained as mind-born, with the primacy of waters and prāṇa, and a specific sequence: water before wind, then fire, then earth by compaction. The chapter develops an elemental epistemology—five elements and five senses—and defends plant sentience (trees ‘hear,’ respond to touch/heat, and register pleasure and pain). Finally it maps elements into bodily dhātus, details the five vāyus (prāṇa, apāna, vyāna, udāna, samāna), nāḍīs, digestion/agni, and a yogic ascent culminating at the crown of the head.
Jīva–Ātman Inquiry; Kṣetrajña Doctrine; Karma-based Varṇa; Four Āśramas and Sannyāsa Discipline
Bharadvāja begins with a skeptical question: if prāṇa (vāyu) and bodily heat (agni/tejas) explain life, why posit a separate jīva? Through Sanandana’s narrative turn, Bhṛgu replies that prāṇa and bodily functions are not the Self; the embodied being transmigrates while the gross body dissolves into the elements. Pressed for the jīva’s defining mark amid the five elements and the mind–sense junction, Bhṛgu points to the Inner Ātman as the knower of sense-objects, the indwelling Lord who alone tastes joy and sorrow; He is called Kṣetrajña, and the three guṇas (sattva/rajas/tamas) condition the jīva’s states. The teaching then moves to creation and social order: varṇa is not innate but grounded in karma and conduct, with brāhmaṇa, kṣatriya, vaiśya, and śūdra defined by ethical discipline. Bhṛgu commends restraint of greed and anger, truth, compassion, and dispassion as supports of mokṣa-dharma. Finally he sets dharma within the four āśramas—brahmacarya, gṛhastha, vānaprastha, sannyāsa—describing duties, hospitality, non-violence, and the renunciant’s inner Agnihotra culminating in Brahmaloka.
Uttaraloka (Northern Higher World), Dharma–Adharma Viveka, and Adhyatma-Prashna (Prelude)
Bhāradvāja asks about an imperceptible “world beyond.” Mṛgu/Bhṛgu describes a holy northern realm beyond the Himālaya—secure and wish-fulfilling, inhabited by sinless, greedless people, untouched by disease, where death comes only at the proper time. Marks of dharma are stressed: fidelity, ahiṃsā (non-harm), and non-attachment to wealth. The teaching then contrasts worldly inequality and suffering (toil, fear, hunger, delusion) with the law of karma: this world is the field of action, and deeds ripen into corresponding destinations. Stains such as fraud, theft, slander, malice, violence, and falsehood diminish tapas; mixed dharma and adharma breed anxiety. Prajāpati, the gods, and the ṛṣis attain Brahmaloka through purified austerity, and disciplined brahmacārins serving their guru learn the path through the worlds. The chapter ends by defining wisdom as discernment of dharma and adharma, after which Bhāradvāja begins a new inquiry into adhyātma—knowledge tied to creation and dissolution, granting the highest welfare and happiness.
Janaka’s Quest for Liberation; Pañcaśikha’s Sāṅkhya on Renunciation, Elements, Guṇas, and the Deathless State
Sūta says that Nārada, after hearing Sanandana’s dharma of liberation, again requests instruction in adhyātma (1–3). Sanandana then recounts an ancient episode: King Janaka of Mithilā, though surrounded by rival teachers and ritual talk about the after-death state, remains intent on the truth of the Ātman (4–7). The Sāṅkhya sage Pañcaśikha—connected to Kapila’s line through Āsuri and perfected in renunciation—arrives in Mithilā (8–18). Janaka debates and confounds many teachers, yet is drawn to Pañcaśikha, who teaches the “supreme good” as Sāṅkhya liberation and unfolds progressive vairāgya: from caste-identity, to attachment to karma, to complete dispassion (19–23). The discourse critiques unstable ritual-fruit motivations and examines the grounds of knowledge (perception, scripture, settled conclusion), answering materialist denials and confusion about selfhood and rebirth (24–44). Janaka raises annihilationist doubts—if awareness ends at death, what is the value of knowledge? (49–52). Pañcaśikha replies by analyzing the embodied aggregate—five elements, triads of cognition, organs of knowledge and action, buddhi, and the guṇas—culminating in renunciation as the essence of prescribed action and the markless, sorrowless “deathless state” (53–85). Janaka becomes steady in the teaching, shown by his famed words during a city fire: “Nothing of mine burns” (86–87).
Threefold Suffering, Twofold Knowledge, and the Definition of Bhagavān (Vāsudeva); Prelude to Keśidhvaja–Janaka Yoga
Sūta recounts Nārada’s affectionate questioning of Sanandana after a teaching on the Self in Maithilā. Nārada asks how the threefold afflictions may be avoided. Sanandana replies that embodied life is inevitably stamped with triple suffering from the womb to old age, and that the supreme remedy is attainment of Bhagavān—pure bliss beyond all agitation. He then sets forth the means as knowledge and practice, with knowledge being twofold: Āgama-based śabda-brahman and viveka-born para-brahman, supported by the Atharvaṇa śruti’s model of lower and higher vidyā. The chapter establishes a rule-governed theological semantics: “Bhagavān” denotes the Imperishable Supreme; bhaga is defined as six opulences (sovereignty, strength, fame, prosperity, knowledge, dispassion), and the title is affirmed as properly referring to Vāsudeva. Yoga is declared the sole destroyer of kleśas, and the Keśidhvaja–Khāṇḍikya (Janaka) narrative is introduced: a dispute over kingship becomes the setting for prāyaścitta, guru-dakṣiṇā, and instruction that avidyā is the “I” and “mine” imposed on the non-Self, culminating in a turn toward Yoga and Self-knowledge.
योगस्वरूप-धारणा-समाधि-वर्णनम् (केशिध्वजोपदेशः)
Sanandana recounts a dialogue in which King Keśidhvaja, famed as an authority in Nimi’s line, instructs King Khāṇḍikya on the nature of Yoga. Yoga is the deliberate joining of the mind with Brahman: when the mind clings to sense-objects it binds, and when withdrawn it liberates. The discipline proceeds in stages—yama and niyama (five each) as the ethical base; prāṇāyāma (sabīja/abīja) and pratyāhāra to master prāṇa and the senses; then dhāraṇā upon an auspicious support. Keśidhvaja distinguishes supports as higher/lower, with form/without form, and teaches a threefold bhāvanā (Brahman-oriented, karma-oriented, and mixed). Since the formless is not grasped without yogic discipline, the yogin meditates on Hari’s tangible form and the Viśvarūpa embracing the cosmic order and all beings. Dhāraṇā ripens into samādhi, culminating in non-difference from Paramātman as discriminating knowledge ceases. Both kings seek liberation: Khāṇḍikya renounces, installs his son, and is absorbed in Viṣṇu; Keśidhvaja acts without motive, burns karma, and becomes free from the threefold afflictions.
Bharata’s Attachment and the Palanquin Teaching on ‘I’ and ‘Mine’
Nārada admits that even after hearing remedies for the threefold afflictions his mind is still unsteady, and he asks how to endure humiliation and the cruelty of wicked people. Sūta introduces Sanandana, who answers with an ancient account to re-ground the mind. He tells of King Bharata, descendant of Ṛṣabha: ruling by dharma, worshipping Adhokṣaja, then renouncing and living as an ascetic at Śālagrāma, daily adoring Vāsudeva with strict observances. A pregnant doe miscarries in fear; Bharata rescues the fawn, becomes attached, and dies with his mind fixed on it, thus being reborn as a deer. Remembering former births, he returns to Śālagrāma, performs expiation, and is reborn as a brāhmaṇa endowed with jñāna. He feigns dullness, bears public contempt, and is forced into palanquin-bearing for the king of Sauvīra. When the king complains of uneven carrying, the brāhmaṇa delivers a piercing teaching on agency and identity: the burden rests on bodily parts and the earth; “strong/weak” is secondary; beings move in the stream of guṇas under karma; the Ātman is pure, changeless, beyond Prakṛti; “king” and “bearer” are mere conceptual labels—so, under tattva-vicāra, the notions of “I” and “mine” collapse.
Śreyas and Paramārtha: The Ribhu–Nidāgha Teaching on Non-Dual Self (Advaita)
Sanandana recounts how a king, after hearing discriminative teaching that doership belongs to the guṇas driven by karma and not to the Self, renews his inquiry into the “highest good.” The brāhmaṇa-teacher redefines śreyas: wealth, sons, and kingship are secondary, while true śreyas is communion with the Paramātman and steady meditation on the Self. Ritual action is shown to be perishable because it depends on perishable materials (the clay-and-pot analogy; fuel, ghee, kuśa), whereas paramārtha is imperishable and not a manufactured result—Self-knowledge is both the means and the end. The chapter then unfolds the ancient Ribhu–Nidāgha episode: hospitality and questions about food become a doorway to deny identification with hunger and thirst; questions about dwelling and travel are shown inapplicable to the all-pervading Puruṣa. A second meeting uses the king/elephant hierarchy to expose “above/below” distinctions as mental constructions. Nidāgha recognizes Ribhu as Guru; the teaching culminates in the declaration that the universe is undivided and is Vāsudeva’s very nature. The king abandons bheda-buddhi (notions of difference) and attains jīvanmukti through awakened remembrance and non-dual vision.
Anūcāna (True Learning), the Vedāṅgas, and Śikṣā: Svara, Sāmavedic Chant, and Gandharva Theory
Sūta relates that Nārada remains dissatisfied even after hearing Sanandana, and asks how Śuka attained extraordinary detachment and knowledge with a childlike simplicity, seemingly without the usual prerequisite of serving elders. Sanandana begins by redefining “greatness” as anūcāna—true learning—rather than age or social signs, and explains how one becomes genuinely learned. He lists the six Vedāṅgas and the four Vedas, stressing that authentic learning arises from disciplined study under a teacher, not from reading countless books. The chapter then focuses on Śikṣā: the supremacy of tonal accent (svara), kinds of chant and note-transitions, and the grave danger of wrong accent or syllable-division, illustrated by the Indra-śatru episode. It proceeds into Sāmavedic and Gandharva-music technicalities—notes, grāmas, mūrcchanās, rāgas, vocal qualities and faults, aesthetic preferences, color associations of notes, and correspondences between Sāmaveda tones and music-theory terms—culminating in a natural mapping of notes to animal calls.
Kalpa-Lakṣaṇa and Gṛhya-Kalpa: Classifications, Purifications, Implements, and Spatial Rite-Design
Nārada instructs the sages with a structured account of Kalpa as the Vedic “manual of procedure,” identifying Nakṣatra-kalpa (deities of the lunar mansions), Āṅgirasa-kalpa (ṣaṭkarman/abhicāra operations), and Śānti-kalpa (pacificatory rites for omens in the divine, terrestrial, and atmospheric realms). He then teaches Gṛhya-kalpa for household practice: the auspicious primacy of oṃkāra and sacred sound; proper gathering and use of kuśa/darbha; safeguards of non-violence (pari-samūhana); purification by cow-dung plastering and water sprinkling; bringing and installing the fire; protective spatial arrangements (the south as danger, installation of Brahmā, vessels to the north/west, the yajamāna facing east); selection of assistants (two brahmacārins of one’s śākhā, flexibility when priests are unavailable); and precise aṅgula-based measurements for rings, ladles, bowls, distances, and “full vessel” standards. The chapter culminates in a symbolic theology of ritual implements (six deities in the sruva and bodily correspondences of offerings), uniting ritual engineering with cosmic meaning.
Vyākaraṇa-saṅgraha: Pada–Vibhakti–Kāraka–Lakāra–Samāsa
Sanandana teaches Nārada a compact syllabus of grammar, calling it the Veda’s interpretive “mouth.” He defines pada as a sup/tiṅ-terminated word, explains prātipadika, and correlates the seven vibhaktis with the kārakas (karma, karaṇa, sampradāna, apādāna, sambandha/ṣaṣṭhī, adhikaraṇa), noting key exceptions. He surveys upasarga meanings (especially “upa”) and special dative governance in formulas like namaḥ, svasti, svāhā. The lesson then turns to verbs: persons, parasmaipada/ātmanepada, the ten lakāras and their uses (mā sma + aorist; loṭ/liṅ for benediction; liṭ for remote past; lṛṭ/lṛṅ for future), gaṇas, and derivations (causative, desiderative, intensive, yaṅ-luk), with reflections on agency and transitivity. It concludes with compound types (avyayībhāva, tatpuruṣa, karmadhāraya, bahuvrīhi), taddhita lineage affixes, sample word-lists, and the affirmation that compounded divine names like “Rāma–Kṛṣṇa” signify one bhakti-worship of the one Brahman.
Nirukta, Phonetic Variants, and Vedic Dhātu–Svara Taxonomy
Sanandana teaches Nārada Nirukta as a Vedic auxiliary discipline grounded in dhātus (roots) and word-formation. He explains that seeming corruptions—extra syllables, letter reversal, distortion, and elision—are resolved through accepted grammatical operations, illustrating with forms like haṃsa/siṃha. He notes saṃyoga (conjunct combinations) and recitational features such as pluta vowels, nasalization, and metrical attestation. Some irregularities are sanctioned by bāhulaka (prevalent usage) and by tradition-specific forms, including Vājasaneyin usages. The chapter then turns into a dense technical catalogue: parasmaipada versus ātmanepada assignments, gaṇa/class listings, and accent rules (udātta, anudātta, svarita), with root lists and special markers (it, kiṭ, ṇi, ṭoṅ). It concludes that lexicography and correct form-determination depend on sacred recitation and analysis via prakṛti–pratyaya, ādeśa, lopa, and āgama, while acknowledging the subject’s practical infinitude.
Jyotiṣa-śāstra Saṅgraha: Threefold Division, Gaṇita Methods, Muhūrta, and Planetary Reckoning
Sanandana teaches Nārada that Jyotiṣa is the sacred knowledge taught by Brahmā, granting success in dharma. He defines its three branches—Gaṇita, Jātaka, and Saṃhitā—and surveys Gaṇita: computations, true planetary positions, eclipses, roots, fractions, proportional rules, geometry of fields and circles, jyā/trijyā (sine) calculations, and direction-finding by the śaṅku (gnomon). He then links astronomy to calendrics through yuga/manvantara scales, months and weekdays, adhimāsa, tithi-kṣaya/āyāma, and yoga calculations. Saṃhitā and muhūrta appear via omens, saṃskāras from garbhādhāna to upanayana, travel and house signs, and electional factors such as saṅkrānti, gocara, lunar strength, and Rāhu. The chapter culminates in procedures for sines, krānti (declination), nodes/pāta, conjunction timing, and eclipse measures, before turning toward rāśi-saṃjñā and a fuller Jātaka exposition.
Jyotiṣa-saṅgraha: Varga-vibhāga, Bala-nirṇaya, Garbha-phala, Āyuḥ-gaṇanā
Sanandana instructs Nārada in a dense Jyotiṣa compendium. It begins with a cosmological mapping of Time’s “limbs,” then explains zodiacal lordships and the chief divisional schemes (horā, dreṣkāṇa, pañcāṁśa, triṁśāṁśa, navāṁśa, dvādaśāṁśa), establishing ṣaḍvarga as the interpretive base. Signs are classified by day/night rising, gender, modality, and direction, while houses are grouped as kendra, paṇaphara, āpoklima; trika; riḥpha, linking placement with power, dependence, or decline. Planetary significations are given by color, temperament, social-class lordship, and courtly roles (king/minister/commander), and strengthened through bala doctrines (sthāna, dig, ceṣṭā, kāla). The teaching then turns practical: omens of conception and pregnancy, indications of sex and twins, fetal defects, and yogas of danger to the mother. It culminates in longevity theory (yogaja, paiṇḍa, nisarga) with explicit arithmetic for years/months/days and mentions remedial saṃskāra when lifespan is threatened—uniting predictive technique with a dharmic, devotional response.
Graha–Ketu–Utpāta Lakṣaṇas: Solar/Lunar Omens, Comets, Eclipses, and Calendar Rules
Sanandana teaches a sage/royal listener how to read time and omens through the Sun, Moon, the planets, and ketus (comets/meteors). It opens with the solar saṅkrānti sequence from Caitra and the primacy of the weekday of Caitra-śukla-pratipadā, then ranks planetary auspiciousness. Solar portents—disk-shapes, smoky masses, halos, and seasonally abnormal colors—are linked to political and ecological outcomes such as war, a king’s death, drought, famine, and epidemics. Lunar omens follow: “horn” positions, inverted risings, dangers in southern-course nakṣatras, and specific “marks” (e.g., ghaṭokṣṇa) correlated with signs and weapons. Mars and Mercury are treated via retrograde/rising conditions across nakṣatras and their effects on rain, crops, professions, and public safety; Jupiter’s retrograde hues and daytime visibility signal crisis. Venus is mapped by celestial tracks (vīthikās) and conjunction rules, while Saturn’s transit through certain nakṣatras is portrayed as beneficent. The text then systematizes ketu types by tail length, color, shape, and direction, with corresponding results. Finally it codifies nine time-measures, practical election rules for rites (journeys, marriage, vows), the 60-year Jovian cycle with yuga-lords, uttarāyaṇa/dakṣiṇāyana ritual suitability, month names, tithi classes (Nandā/Bhadrā/Jayā/Riktā/Pūrṇā), doṣa remedies (dvipuṣkara), and nakṣatra classifications for specific saṃskāras and agriculture.
Chandas: Varṇa-gaṇas, Guru-Laghu, Vṛtta-bheda, and Prastāra Procedures
Sanandana instructs Nārada in chandaḥ-śāstra, the sacred science of prosody. He classifies metres as Vedic and laukika, and distinguishes analysis by mātrā (quantity) and by varṇa (syllabic pattern). The chapter defines the gaṇa markers (ma, ya, ra, sa, ta, ja, bha, na) and the guru/laghu rules, explaining how consonant clusters, visarga, and anusvāra affect syllable weight. It explains pāda (quarter-verse) and yati (caesura), and sets out three vṛtta types—sama, ardhasama, and viṣama—based on pāda equivalence. It then describes enumerating pādas from 1 to 26 syllables, notes daṇḍaka varieties, and lists prominent Vedic metres (from Gāyatrī to Atijagatī, etc.). Finally it introduces prastāra (systematic permutation), naṣṭāṅka recovery, uddiṣṭa procedures, and counting notions (saṃkhyā/adhvan), declaring these to be defining marks of Vedic metres and promising further classification names.
Śuka’s Origin, Mastery of Śāstra, and Testing at Janaka’s Court
Nārada asks Sanandana to explain Śuka’s origin. Sanandana recounts Vyāsa’s austerities on Mount Meru in a karṇikāra forest, where Mahādeva Śiva appears with divine hosts and grants the boon of purity and spiritual splendor. As Vyāsa kindles fire with the araṇis, he is briefly disturbed by the apsaras Ghṛtācī, who takes a parrot form, and from that araṇi circumstance Śuka is born—radiant and already endowed with Vedic knowledge. The celestials rejoice; Śuka receives initiation and divine vision. He studies the Vedas, Vedāṅgas, Itihāsa, Yoga, and Sāṅkhya, and Vyāsa sends him to King Janaka for final clarity on mokṣa. On the way he is warned to avoid displays of power and ego. In Mithilā he is tested by palace hospitality and courtesans, yet remains absorbed in meditation, performs sandhyā, and keeps unwavering equanimity.
Janaka Instructs Śuka: Āśrama-Sequence, Guru-Dependence, and Marks of Liberation
Sanandana recounts a royal instruction: King Janaka honors Śuka (Vyāsa’s son) with arghya, pādya, a seat, a cow-gift, and mantra-worship, then asks his purpose. Śuka says he has come by Vyāsa’s command, seeking clarity on pravṛtti and nivṛtti, the brāhmaṇa’s duty, the nature of mokṣa, and whether liberation is gained by knowledge and/or tapas. Janaka teaches the āśrama sequence: after upanayana, brahmacarya is for Veda-study, austerity, and disciplined conduct; with guru-permission and samāvartana one enters gṛhastha, maintaining the sacred fires; then comes vānaprastha; finally the fires are internalized and one abides in brahma-āśrama, free of attachment and dualities. Pressed on guru-dependence, Janaka affirms that knowledge is the ferry and the guru enables the crossing, and that means are relinquished after attainment. The chapter notes merit across many births and the possibility of early liberation, and cites Yayāti’s mokṣa-verses on inner light, fearlessness, ahiṃsā, equanimity, sense-restraint, and purified intellect. Janaka recognizes Śuka’s established detachment; Śuka, steady in Self-vision, returns north to Vyāsa and reports the liberating dialogue, while the Vedic disciples continue transmission and ritual service.
Anadhyaya and the Winds: From Vedic Recitation Protocol to Sanatkumara’s Moksha-Upadesha
Sanandana relates that Vyāsa, seated in meditation with Śuka, hears a bodiless voice urging the restoration of brahma-śabda through Vedic study. After long recitation a fierce wind rises, and Vyāsa declares anadhyāya, a suspension of Vedic recitation. When Śuka asks the wind’s source, Vyāsa explains deva-path and pitṛ-path tendencies and enumerates the winds/vital airs and their cosmic functions—forming clouds, carrying rain, aiding the rising of the luminaries, governing the life-breath, and Parivaha that drives beings toward death. He states why strong wind forbids Vedic recitation, departs to the celestial Gaṅgā, and instructs Śuka to continue svādhyāya. Śuka persists, and Sanatkumāra approaches privately; at Śuka’s request he delivers an extended mokṣa-dharma teaching: knowledge as supreme, renunciation over attachment, ethical restraints (non-injury, compassion, forgiveness), mastery of desire and anger, and metaphors of bondage such as the silkworm’s cocoon and the boat of discernment crossing a river. The chapter ends with an analysis of karma and saṃsāra and liberation through self-restraint and nivṛtti.
Śokanivāraṇa: Non-brooding, Impermanence, Contentment, and Śuka’s Renunciation
Sanatkumāra teaches a practical mokṣa-dharma psychology of sorrow: daily joys and griefs seize the deluded, while the wise remain unshaken. Grief is traced to attachment—brooding on the past, fault-finding where one clings, and repeated lamentation over loss and death. The remedy is deliberate non-rumination, discerning mental sorrow (removed by wisdom) from bodily illness (treated by medicine), and clear contemplation of the impermanence of life, youth, wealth, health, and companionship. The chapter widens into karmic realism: results are unequal, effort has limits, and beings are swept along by time, disease, and death; thus contentment (santoṣa) is declared true wealth. Ethical discipline is prescribed—restraint of the senses, freedom from addiction, equanimity toward praise and blame, and steady effort aligned with one’s nature. The narrative closes as Sanatkumāra departs; Śuka, understanding, goes to Vyāsa and leaves for Kailāsa; Vyāsa’s grief underscores the teaching, and Śuka’s independence models liberation.
Śuka’s Yoga-ascent, the Echo of ‘Bhoḥ’, and the Vaikuṇṭha Vision
Sūta relates that Nārada, though satisfied yet still longing, questions a Brahmin sage who has attained Śuka-like realization, asking where liberated beings devoted to mokṣa “dwell.” The reply presents Śukadeva’s liberation as the model: grounded by śāstric injunction, he performs krama-yoga (progressive inward placement of awareness), sits in perfect stillness, withdraws from attachments, and ascends through yogic mastery. Gods honor him; Vyāsa follows calling “Śuka,” and Śuka answers in an all-pervading manner with the single syllable “bhoḥ,” leaving a lasting echo in mountain ravines. Transcending the guṇas—casting off rajas and tamas, then even sattva—he attains the nirguṇa state, reaches Śvetadvīpa and Vaikuṇṭha, beholds four-armed Nārāyaṇa, and offers a stotra suffused with avatāras and vyūhas. The Lord confirms Śuka’s perfection, praises rare bhakti, and instructs him to return to console Vyāsa, linking Nara-Nārāyaṇa’s teaching with Vyāsa’s authorship of the Bhāgavata. The chapter concludes that reciting and hearing these disciplines of liberation increase devotion to Hari.