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  • スワミ・ヴィヴェーカーナンダ（SWAMI VIVEKANANDA）：第145回生誕記念祝賀会

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    SWAMI VIVEKANANDA:145th Birth Anniversa

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    107 views52 pages

    スワミ・ヴィヴェーカーナンダ（SWAMI VIVEKANANDA）：第145回生誕記念祝賀会

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    yogalife
    SWAMI VIVEKANANDA:145th Birth Anniversa

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    MASAI CHS. —AI-S— + G4 G2—-A-F VV Unselfishness is God. -Swami Vivekananda AVS FGA FY BL 4 SARS SWAMI VIVEKANANDA:145th Birth Anniversary 2007%6H108H 10 June, 2007 CONTENTS, WIDGET YD cccsseerecseerennen Aye-e YaVo FOP VY at OTM RI-E— + YAY 2-A-F YI LONE TII~ bP O ES TaFoh BAY 2—I—Y FBC OVT MMICOVT iD SH. BS sesessseeeeesssees 24 sosesssseseesssssesesssseeses 26 Universal Prayers. Message Sri Ramakrishna Tells Stories Talks with Swami Vivekananda Dattatreya's Teachers . Programme ssvsssssesstssiseiseneeasnen About Nippon Vedanta Kyokai ‘The Organization .s.sscseesee Acknowledgement Advertisements ... WO Y Universal Prayers ‘Om asato ma sad gamaya tamaso ma jyotir gamaya mrtyorma’ mrtam gamaya (Om, From the unreal lead me to the Real. From darkness lead me to the Light. From death lead me to Immortality. Sarve bhavantu sukhinah sarve santu niramayah sarve bhadrani pasyantu ma kaschid dukhabhag bhavet Let everyone be happy. Let everyone be healthy. Let everyone see the good Let none suffer. Sarvesdm svastir bhavatu sarvesam Santir bhavatu sarvesam parnam bhavatu sarvesam mangalam bhavatu Let everyone be happy. Let everyone be peaceful. Let everyone be perfect Let auspiciousness befall everyone. Arh THR VO FE HEY PR— W— Ya-F4w AY AYhave— AYP APY AL, WERKE DENSA LOK EA TEE DGFT d> La R FEE DAFT LOK KA IVY NY TY bY RET YVYa— HYbY SF-VTON INI NEF AYE by Wo AYAF7K FOMAK-F AKGsb TATONMRL BNET SG FATOMTATHY EF EF FA TOAMHPMICMENET LE FAC FATOAMELES LOH) ERBE IIE PUGH RIRFA WIT RY PWG Ye-VFAM KIT kG PVG e—b ToUEK KIT KY PUI xy eh VYAFL KITS FATOAKE ) MHI EC WET EGC TFATOAMFATOSREF EIN TATOMMHRIC ED ET ES FSCOMMPHMTH YET EI RAMAKRISHNA MATH P.O. BELUR MATH. DIST. HOWRAH WEST BENGAL : 711202 INDIA — 2007%S5H18 BAY 2—-9—-—y 9 Ged, W145 HAI— F492z—-A-TvYPSER REHRIC CHM SNS EMO, BHOSLE ES, AREEEDS y FAR OAV R RY I—PERIR-S— + FRO PHF Y POMMSNSIL, KC ORRIC MANGE "AMOR, OMMSOHETENS OL DML BOTH bet. RI-S— 2 TAF 2-A-FYIWUBIWLPDTWET, APElS, MALS HOD EMROBMS b7T, AMER LMARMTISEOLENELK. vey BDI-F-V PAIL, BME E Va 5 IBD IEE FAT ICBEIT DT B MERE Ze IH OF SVELK, SARBMAGOI, RESIS HM S LOMROL, Feb SED A & fl L eAMED AME PDEROC ETH. COMA, WRI DGFESKS LT NSTLES. MFLREMHAY, FEBOAICETLE Do LMP, REGSTL EF Yair F-VAV vat, R-Y— + PHL AIBA VI, EMBL PMORB: HUSORM, FLT HRICMMO MM ATED HETFCLS, OLOEMORMLEF, SEMMEBAOKLET. REAGT Gy AF-FVP) TrvFyvr P-VIV at SHR RAMAKRISHNA MATH P.O, BELUR MATH. DIST. HOWRAH WEST BENGAL : 711202 INDIA 1 May 2007 Message 1am happy to receive your letter dated 23rd April 2007 and glad to know that our Nippon Vedanta Kyokai is going to conduct the public celebrations of the 145th birth anniversary of Swami Vivekananda in Tokyo on 10th June 2007. Also glad to know that Swami Dayatmananda from our U.K. Centre along with the Ambassador of India at Japan are expected to attend and a bimonthly magazine entitled ‘Universal Gospel’ will also be released on this occasion. ‘Swami Vivekananda told: In Buddha we had the great, universal heart and infinite patience, making religion practical and bringing it to everyone's door. In Shankaracharya we saw tremendous intellectual power, throwing the scorching light of reason upon everything. We want today that bright sun of intellectuality joined with the heart of Buddha, the wonderful infinite heart of love and mercy. This union will give us the highest philosophy. Science and religion will meet and shake hands. Poetry and philosophy will become friends. I fervently pray to Sri Ramakrishna, Holy Mother and Swami Vivekananda for the success of the Celebrations and the publication of the magazine and also to shower their choicest blessings on all of you. I convey my love and blessings to all of you. Yours affectionately, (Swami Gahanananda) President Ramakrishna Math and Ramakrishna Mission YaV—+F-ey YAY FHI yah: RUE 2BS—-OOBELLIG. BALE BS HAI AID Mok, BRK BIL, dat MICAS TC 5 ER AME HO IEE eo ADB AURICER Lt Bela DB ABA MIC Oe CR CMS FLED DRY. LVIBWE TH. MERE Bhd. WOME LOC, BIRIHIC WMESKETHOK. "BREA, OI JORVET, DOKCMECT NOT WHEE LMIRBOR, TA tk WAYC LODE KDE LMRIELROK. EFSSSRBRA EEK CH TH te WROCLEEBASLEDOK, © KERNS THOR. MERRIE EE BROOCH D, CMAISH TLE FTE BVELAD, BELA TOPOT ES, BVEETH. SORINESMOSLT BRoTHEVOK &, BKBSLW MRCHEIN, Pel BHKRADS AO», HANES tev, PMDHNS FE, BAMEEABOE? BABTET 2 SEIS HOC CET WIRD C LORD LOHARVLEO KOK. MURS, FELECMRAO IKON A, BRRODPEM oT Cb 6 EOL I. RS—-HOKAMD Ik TIA, BR VY atOinmt wit BEAL DROMENMC DEVE. TOT BikFbot, KBLHXOLGEKCT MICHAL OE RELOK, HOMME MCBUCHR SNK, MARCO. B EMAC FSH. He CHL EL TIN StARtks Lok, BPPeRAT WHLRHL ERD). BRICADTOW CETHUSEPVIK, RORLERMI BO BRO-ATHS. 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BEETCKESRWOTH DS EMAL, HAD Ba eS HT BCLMCaT, MKOMICHNE A FRO LAMM LE, TL CHHOBE A REVERE BE BORN CaN Le RAVES RO, TOSI, BE DRDBOMOLIREOK, BBW < BNEBTABBRS, ZOHAN RICARME ABO, YRTA FEDS FROME BO THK Ne HIRO Pe Ho TPR THK aL RHC DOOKK, BEARDS CeMMIMBLA. BK TobVce BEBE SVOCTD, TEVRAIFEB MURS, LEK, MBRSAL EO ATFERMTT bs RISO BATTS CORDHSA, DHEA DPCRS LEERUROT, RB. FO RSPRE AG EMA. LP LISS Redo, BAM CHEM LA FE CKVZOCTAL TEORIFRERS ECCHREVE, MCHeOTH, FS EMEP DELTRSIEMTE F PHOMIBNT MCCS L. Mec dtioCwSZOK, Hot. TF BVEMGDERRDSONHL, FRA OBER. TLTHNS LS, HS HAUEVOTHOS THUS L, BS TH wy Lok, ARCOFROMM, © OS IME AINE, BBTIR-S YO, BARMEHATR OMe EDT OK, BSA, HIER MOVANT S bot. HANI VAFKE, (SFR MAS FRE AEHTREVY, WEEVAL LANSE DK. EC BHBET ZO Ey LBV Wie, DHS, BR CRME S SITE. L DL ARIERMO ECHO, BEF ESRAEIES LEDOK, ERR BKB. SNCS MRM Dt Dot. LOLPE, AILEMBD S FD THTRET DD, MMEKAB ODER @LCOe, (HREL, FOCE TRY RAL EMOTES, BITOSAR ZVOTH, HUI, COKFboT VENETAL ECOL BOK. Kase Mik—-BFUtsdupok, Disb 2 EMEWL, EX, BREADS RE MEFS LMOROTTE, WEED TEC KESRVOTID, BE, HO FPGRBKAT RE SBWOOTH ID E TAK, ili SMe COUT, ARIEL £6 (OSVEM TR, DC RHE, RHP SPO CE TRMOMIT HD. = NERA. PAID SL, DAEIE ABR GMC EK, RROBK 5 MEO ty. RERTAROR, BHME TT THT TAAL UERTARLE, TS OEM A HMUOSBA LEAD ELK FENREA LOI CLES LRAT hk. (HS, WRBOME LA OKOT Tks LPERRBMICBAK. 15H BREAD. RAT CIPD EEE RS FERASUKOTATHE, BRE pokes "F-w7 Vy at Owes EY Sri Ramakrishna Tells Stories Sri Ramakrishna: "Let me tell you a story about strong renunciation. At one time there was a drought in a certain part of the country. The farmers began to cut long channels to bring water to their fields. One farmer was stubbornly determined. He took a vow that he would not stop digging until the channel connected his field with the river. He set to work. The time came for his bath, and his wife sent their daughter to him with oil. ‘Father’, said the girl, ‘it is al- ready late. Rub your body with oil and take your bath.’ 'Go away!" thundered the farmer. 'I have too much to do now.’ It was past mid-day, and the farmer was still at work in his field. He didn't even think of his bath. Then his wife came and said: Why haven't you taken your bath? The food is getting cold. You overdo everything. You can finish the rest tomorrow or even today after dit ner.' The farmer scolded her furiously and ran at her, spade in hand, crying: ‘What? Have you no sense? There's no rain. The crops are dying. What will the children eat? You'll all starve to death, T have taken a vow not to think of bath and food today before I bring water to my field.’ The wife saw his state of mind and ran away in fear. Through a whole day's back-breaking labour the farmer managed by evening to connect his field with the river. Then he sat down and watched the water flowing into his field with a murmuring sound. His mind was filled with peace and joy. He went home, called his wife, and said to her, ‘Now give me some oil and prepare me a smoke.’ With serene mind he finished his bath and meal, and retired to bed, where he snored to his heart's content. ‘The determination he showed is an ex- ample of strong renunciation. "Now, there was another farmer who was also digging a channel to bring wa- ter to his field. His wife, too, came to the field and said to him: ‘It's very late. Come home. It isn't necessary to overdo things.’ The farmer didn’t protest much, but put aside his spade and said to his wife, ‘Well I'll go home since you ask me to.’ (All laugh.) That man never suc- ceeded in irrigating his field. This is a case of mild renunciation. "As without strong renunciation the farmer cannot bring water to his field, so also without intense yearning a man cannot realize God." "There can be no fear if the guru's grace descends on one. He will let you know who you are and what your real nature is. “If the devotee practises spiritual dis- cipline a little, the guru explains every- thing to him. Then the disciple under- stands for himself what is real and what is unreal. God alone is real, and the world is illusory. "One night a fisherman went into a garden and cast his net into the lake in order to steal some fish. The owner heard him and surrounded him with his servants. They brought lighted torches and began to search for him. In the mean time the fisherman smeared his body with ashes and sat under a tree, pretending to be a holy man. The owner and his men searched a great deal but could not find the thief. All they saw was a holy man covered with ashes, meditating under a tree. The next day the news spread in the neighbourhood that a great sage was staying in the gar- den. People gathered there and saluted him with offerings of fruit, flowers and sweets. Many also offered silver and copper coins. ‘How strange!’ thought the fisherman. ‘I am not a genuine holy man, and still people show such devo- tion to me. I shall certainly realize God if I become a true sadhu. There is no doubt about it.’ “If a mere pretence of religious life can bring such spiritual awakening, you can imagine the effect of real sadhana. In that state you will surely realize what is real and what is unreal. God alone is real, and the world is illusory." One of the devotees said to himself: “Is the world unreal, then? The fisher- man, to be sure, renounced worldly life. What, then, will happen to those who live in the world? Must they too re- nounce it?" Sri Ramakrishna, who could see into a man's innermost thought, said very tenderly: "Suppose an office clerk has been sent to jail. He undoubt- edly leads a prisoner's life there. But when he is released from jail, does he cut capers in the street? Not at all. He gets a job as a clerk again and goes on working as before. Even after attaining Knowledge through the guru's grace, one can very well live in the world as a jivanmukta." Thus did Sri Ramakrish- na reassure those who were living as householders. The Master glanced at M. and said: "One attains God when one feels yearn- ing for Him. An intense restlessness is needed. Through it the whole mind goes to God. "A man had a daughter who became a widow when she was very young. She had never known her husband. She noticed the husbands of other girls and said one day to her father, ‘Where is my husband?’ The father replied: 'Govinda is your husband, He will come to you if you call Him.’ At these words the girl went to her room, closed the door, and cried to Govinda, saying: '0 Govinda, come to me! Show Yourself to me! Why don't You come?" God could not resist the girl's piteous cry and appeared be- fore her. "One must have childlike faith - and the intense yearning that a child feels to see its mother. That yearning is like the red sky in the east at dawn. After such a sky the sun must rise. Immediately af- ter that yearning one sees God. “Let me tell you the story of a boy named Jatila. He used to walk to school through the woods, and the journey frightened him. One day he told his mother of his fear. She replied: ‘Why should you be afraid? Call Madhusu- dana.’ ‘Mother,’ asked the boy, ‘who is Madhusudana?' The mother said, ‘He is your Elder Brother.’ One day after this, when the boy again felt afraid in the woods, he cried out, ‘O Brother Madhu- sudana!’ But there was no response. He began to weep aloud: 'Where are You, Brother Madhusudana? Come to me. 1 am afraid.’ Then God could no lon- ger stay away. He appeared before the boy and said: ‘Here I am. Why are you frightened?’ And so saying He took the boy out of the woods and showed him the way to school. When He took leave of the boy, God sai ever you call Me. Do not be afrai ‘| will come when- One must have this faith of a child, this yearning. “A brahmin used to worship his Fam- ily Deity daily with food offerings. One day he had to go away on business. As he was about to leave the house, he said to his young son: 'Give the offering to the Deity today. See that God is fed." ‘The boy offered food in the shrine, but the image remained silent on the altar. It would neither talk nor eat. The boy waited a long time, but still the image did not move. But the boy firmly be- lieved that God would come down from His throne, sit on the floor, and partake of the food. Again and again he prayed to the Deity, saying: 'O Lord, come down and eat the food. It is already very late. I cannot sit here any longer.’ But the image did not utter a word. The boy burst into tears and cried: 'O Lord, my father asked me to feed You. Why won't You come down? Why won't you eat from my hands?’ The boy wept for some time with a longing soul. At last the Deity, smiling, came down from the altar and sat before the meal and ate it. After feeding the Deity, the boy came out of the shrine room. His relatives said: ‘The worship is over. Now bring away the offering.’ 'Yes,’ said the boy, ‘the worship is over. But God has eaten everything.’ 'How is that?' asked the relatives. The boy replied innocently, ‘Why, God has eaten the food.’ They entered the shrine and were speechless with wonder to see that the Deity had really eaten every bit of the offering.” { Adapted from the Gospel of Sri Ramakrishna] AI-S— 9 FRA L—A-F UI LOM VRIbsFRVP WB FIV RFMD EALIO AN- TOME — b BRL he id, MLVMBHMCBETILOLEL TOBA THK, RIS BFORMIC EO, TERK. AY YAMPA HN, BATH LVM OKS 3! Bikc OMPTDMES Ky CCB Vo bce OTR SOMA ELT, FRIES SH. BFA AT EIBACH BOEADITH, BAKIY RDORAIET DYER RDA IEE ICD THR BIE BE Wh. AT SVR LID, HM, Ae WL EPSPAB HER K. 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ROBKMS HOH We, Kid, VORE BAK HDNSESS Bossrot, We, BEITCH. BASH (F— FPL OB) DALIT FAIS ZUBVTHNELE Talks with Swami Vivekananda Sri Sarat Chandra Chakravarty Swamiji has removed the Math from Alambazar to Nilambar Babu's garden at Be- lur. He is very glad to have come to these new premises. He said to the disciple when the lat- ter came, "See how the Ganga flows by and What a nice building! I like this place. This is the ideal kind of place for a Math.” It was then afternoon, In the evening the disciple found Swamiji alone in the upper storey, and the talk went on, on various topics, in the course of which he wanted to know about Swamiji's boyhood days. Swamiji began to say, "From my very boyhood I was a dare-devil sort of fellow. Otherwise, do you think I could make a tour round the world without a single copper in my pocket?" In boyhood Swamiji had a great predilec- tion for hearing the chanting of the Ramayana by professional singers. Wherever such chant- ing would take place in the neighborhood, he would attend it, leaving sport and all. Swamiji related how, while listening to the Ramayana, on some days, he would be so deeply engrossed in it as to forget all about home, and would have no idea that it was late at night, and that he must return home, and so forth. One day during the chant he heard that the monkey-god Hanuman lived in banana orchards. Forthwith he was so much convinced that when the chant was over, he did not go home straight that night, but loitered in a banana orchard close to his house, with the hope of catching sight of Hanuman, tll it was very late in the night. In his student life he used to pass the day- time only in playing and gambolling with his mates, and study at night bolting the doors. And 13 none could know when he prepared his lessons. The disciple asked, "Did you see any vi- sions, sir, during your school-days? Swamiji: While at school, one night I was ‘meditating within closed doors and had a fairly deep concentration of mind. How long I medi- tated in that way, I cannot say. It was over, and I still kept my seat, when from the southern wall of that room a luminous figure stepped out and stood in front of me. There was a wonder- ful radiance on its visage, yet there seemed to be no play of emotion on it. It was the figure of a Sannyasin absolutely calm, shaven-headed, and staff and Kamandalu (a Sannyasin's wood- en water-bowl) in hand. He gazed at me for some time and seemed as if he would address me. I too gazed at him in speechless wonder. Then a kind of fright seized me, I opened the door, and hurried out of the room. Then it struck me that it was foolish of me to run away like that, that perhaps he might say something to me, But I have never met that figure since. Many a time and often I have thought that if again I saw him, I would no more be afraid but would speak to him, But I met him no more. Disciple: Did you ever think on the matter afterwards? ‘Swamiji: Yes, but I could find no clue to its solution. I now think it was the Lord Bud- dha whom I saw. After a short pause, Swamiji said, "When the mind is purified, when one is free from the attachment for lust and gold, one sees lots of, visions, most wonderful ones! But one should not pay heed to them. The aspirant cannot ad- vance further if he sets his mind constantly on them. Haven't you heard that Shri Ramakrishna used to say, ‘Countless jewels lie uncared for in the outer courts of my beloved Lord's sanc- tum!? We must come face to face with the At- man; what is the use of setting one's mind on vagaries like those?" ‘After saying these words, Swamiji sat si- lent for a while, lost in thought over something. He then resumed: "Well, while I was in America I had cer- tain wonderful powers developed in me. By looking into people's eyes I could fathom in a trice the contents of their minds. The workings of everybody's mind would be potent to me, like a fruit on the palm of one's hand. To some T used to give out these things, and of those to whom I communicated these, many would be- come my disciples; whereas those who came to ‘mix with me with some ulterior motive would not, on coming across this power of mine, even venture into my presence any more. "When I began lecturing in Chicago and other cities, I had to deliver every week some twelve or fifteen or even more lectures at times. This excessive strain on the body and mind would exhaust me to a degree. I seemed to run short of subjects for lectures and was anxious where to find new topics for the morrow's lec- ture. New thoughts seemed altogether scarce. One day, after the lecture, I lay thinking of what means to adopt next. The thought induced 1 sort of slumber, and in that state I heard as if somebody standing by me was lecturing ? many new ideas and new veins of thought, which I had scarcely heard or thought of in my life. On awaking I remembered them and reproduced them in my lecture. I cannot enu- merate how often this phenomenon took place Many, many days did I hear such lectures while lying in bed. Sometimes the lecture would be delivered in such a loud voice that the inmates of adjacent rooms would hear the sound and ask me the next day, "With whom, Swami were you talking so loudly last night?" I used to avoid the question somehow. Ah, it was a wonderful phenomenon." The disciple was wonder-struck at ‘Swamiji's words and after thinking deeply on the matter said, "Sir, then you yourself must have lectured like that in your subtle body, and sometimes it would be echoed by the gross body also." ‘Swamiji listened and replied, "Well, may be." The topic of his American experiences came up. Swamiji said, "In that country the ‘women are more learned than men. They are all well versed in science and philosophy, and that is why they would appreciate and honour me so much. The men are grinding all day at their work and have very little leisure, whereas the women, by studying and teaching in schools and colleges, have become highly learned. Whichever side you turn your eyes in America, you see the power and influence of women.” Disciple: Well, sir, did not the bigoted Christians oppose you? ‘Swamiji: Yes, they did. When people be- gan to honour me, then the Padris were after me. They spread many slanders about me by publishing them in the newspapers. Many asked me to contradict these slanders. But I never took the slightest notice of them. It is my firm conviction that no great work is accomplished in this world by low cunning; so without pay- ing any heed to these vile slanders, I used to work steadily at my mission. The upshot I used to find was that often my slanderers, feeling re- pentant afterwards, would surrender to me and offer apologies, by themselves contradicting the slanders in the papers. Sometimes it so hap- pened that learning that I had been invited to a 14 certain house, somebody would communicate those slanders to my host, who hearing them, would leave home, locking his door. When I went there to attend the invitation, I found it was deserted and nobody was there. Again a few days afterwards, they themselves, learning, the truth, would feel sorry for their previous conduct and come to offer themselves as dis- ciples. The fact is, my son, this whole world is full of mean ways of worldliness. But men of real moral courage and discrimination are never, deceived by these. Let the world say what it chooses, I shall tread the path of duty ? know this to be the line of action for a hero. Other- wise, if one has to attend day and night to what this man says or that man writes, no great work is achieved in this world. Do you know this Sanskrit Shloka: "Let those who are versed in the ethical codes praise or blame, let Lakshmi, the goddess of Fortune, come or go wherever she wisheth, let death overtake him today or after a century, the from the path of rectitude." (Bhartrihari's Niti- shataka) Let people praise you or blame you, let fortune smile or frown upon you, let your body fall today or after a Yuga, see that you do not deviate from the path of Truth. How ise man never swerves much of tempest and waves one has to weather, before one reaches the haven of Peace! The greater a man has become, the fiercer ordeal he has had to pass through. Their lives have been tested true by the touchstone of practical life, and only then have they been acknowledged great by the world. Those who are faint-hearted and cowardly sink their barks near the shore, frightened by the raging of waves on the sea. He who is a hero never casts a glance at these. Come what may, I must attain my ideal first ? this is Purushakara, manly endeavour; without such manly endeavor no amount of Divine help will be of any avail to banish your inertia. 15 Disciple: Is, then, reliance on Divine help a sign of weakness? ‘Swamiji: In the Shastras real self-surren- der and reliance on God has been indicated as the culmination of human achievement. But in your country nowadays the way people speak of Daiva or reliance on Divine dispensation is a sign of death, the outcome of great cow- ardliness; conjuring up some monstrous idea of God-head and trying to saddle that with all your faults and shortcomings. Haven't you heard Shri Ramakrishna's story about "the sin of killing a cow"?* In the end the owner of the garden had to suffer for the sin of killing the cow. Nowadays everybody says: "I am acting as I am being directed by the Lord”, and thus throws the burden of both his sins and virtues on the Lord. As if he is himself the lotus-leaf in the water (untouched by it)! If everybody can truly live always in this mood, then he is a Free Soul. But what really happens is that for the "good" I have the credit, but the "bad" Thou, God, art responsible! Praise be to such reliance on God! Without the attainment of the fullness of Knowledge or Divine Love, such a state of absolute reliance on the Lord does not come. He who is truly and sincerely reliant on the Lord goes beyond all idea of the duality of good and bad. The brightest example of the at- tainment of this state among us at the present time is Nag Mahashaya. (Durga Charan Nag, a disciple of Shri Ramakrishna.) ‘Then the conversation drifted to the sub- ject of Nag Mahashaya, Swamiji said, "One does not find a second devoted Bhakta like him Oh, when shall I see him again!" Disciple: He will soon come to Calcutta to meet you, so mother (Nag Mahashaya's wife) has written to me. FII-—bUVOMEGS BHF RU NYAIA-Y V-IT FIT RV—VBA Y PEROBAGHRATH D, BlE2 4 OMDSS( OWZEAL, MACE, AMDOCS NS ORI, AR BLM CHok, COT, ROE EPDRSD CFA OOEEFOMESITS, SD THBTEN—AO ESIC VPS SPILT, Yoo RLV KSHD SKI EB Le BIRBI STH MCOSCLEMAK, TILTHSL, OF SSL L, BERS PPCESDSTH Bo COWIE SEAMED OBIS CL WCRS, CNEDI EBA T HED OT, TIF bL—ViKEAS ORME L he BORDA ST CDN——KOESIE KFA TEMER, L BADR DI fale PRLTE CLLEDOK, TOTO DBM OBISL, HOC LIED LORE Wy. COMED, oF bL—VIRHEDOTE KHibenkvevjClLevrak, DAO MEL THR OODRA THN, THC Lids 6, AMMTHNBADKS IC FIT bv, BRA L TAB & EROTHST, BIB TOBC ERA Dek, ROAU LI KBCHY THOS OOE BC DEES -OOMPICL PROTO ok, f€oC, METHSNS CL atizo te, Sia ICL ERD, Bthoitlics VOTENALBE OK, MHVRETS. EULTENEKEGMBLBEOK. RNTWHS—BOK IK IIb V-VBRVABO PR, Br o— PSCBMLTHSISK, Sakae EFELTOSZIED, MSmKROK, Bt MRE L OICHSAM, RE THRO BCI wok. 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