Assignment On Mahabharata

Stories of Mahabharata
Submitted to – Professor Ganesh Devy, DAIICT

Course – Epics and Epistemy
Submitted by – Navkar Samdaria (200501174)

Epics and Epistemy: Stories of Mahabharata
Contents
1) Narrative Structure of Mahabharata ---------------------------- 3
2) Story1 – Bhishma and Amba (Adi Parva)----------------------- 4
• Highlights of the story ------------------------------------- 6
3) Story2 – Karna (Adi Parva) ---------------------------------------- 7
• Highlights of the story ------------------------------------- 9
4) Story3 – Drona (Adi Parva) ---------------------------------------- 10
• Highlights of the story -------------------------------------- 12
5) References ------------------------------------------------------------- 13
Navkar Samdaria -200501174

2

Narrative Structure of Mahabharata
Mahabharata is one of the greatest Indian epic. It narration is breathtaking in its poetic and
intellectual quality. The Mahabharata belongs to the genre of “Itihasa”, which in hindi means
history. In Sanskrit “Itihasa”, it mean “so indeed it was”. The Mahabharata narrative structure
matches its complexity and depth of philosophy. The technique of narration is that of a story
inside another story. Stories in Mahabharata state various responses to a specific problem which
adds to the comprehensive dimension of the text. The base of the narration stands on
“dialogues”, which bring out various view points on a particular situation. Every character in
Mahabharata has its own stand and ideologies, but the narration is done so beautifully that no
view point is stated best or superior than the other. The text leaves the interpretations to be done
by the reader. Everyone answers according to their dharma and the reader has to choose
according to his dharma. This style of narration makes Mahabharata a text of debates. Though
the structure of Mahabharata is complex in style, its language is so free flowing and rhythmic
that it makes the hardest philosophy to look simple.
In this text I have chosen three stories from Mahabharata and tried to narrate my stand on them. I
have chosen all the three stories from “Adi Parva” – 1) Bhishma and Amba, 2) Karna and 3)
Drona.

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Story-1: Amba and Bhishma
Chitrangada, the son of Satyavati, was killed in battle with a Gandharva. As he died childless, his
brother, Vichitravirya, was the rightful heir and was duly crowned king at a very younger age.
Bhishma governed the kingdom in his name till Vichitravirya came to age. When Vichitravirya
became adolescence, Bhishma started to think about his marriage and began to look around for
suitable bride. Soon he heard that the king of Kashi was holding a swayamvara for his three
daughters. Since Vichitravirya himself was too young and weak to stand any chance of being
chosen by the young women, Bhishma raided the swayamvara and forcibly abducted the three
brides – Amba, Ambika and Ambalika, against their will and set out for Hastinapur.
But before he had gone far, Salva, the king of the Saubala country who was attached to Amba,
stopped and opposed him. For that princess had mentally chosen Salva as her husband. After a
bitter fight Salva accepted defeat. On the request of Amba, Bhishma spared his life and returned
to Hastinapur with the three princesses. Arriving in Hastinapur with the princesses, Bhishma
made preparations for their marriage to Vichitravirya. When all were assembled for the marriage,
Amba smiled at Bhishma and said “At heart I had chosen the king of Saubala for my husband.
He had, in his heart, accepted me for his wife. This was also approved by my father. At the self-
choice ceremony also I would have chosen him as my lord. Knowing all this, do as you like”.
Bhishma admitted the force of her objection and sent her to Salva with proper escort. The
marriage of Ambika and Ambalika, the two younger sisters, with Vichitravirya was duly
performed.
Amba went to Salva and narrated the complete episode and said “I have mentally chosen you as
my husband from the very start. Bhishma has sent me to you. Marry me according to the
sastras". Salva however rejected her because of his humiliation in defeat to Bhishma and told her
“Go back to Bhishma and do as he commands”. Amba returned to Hastinapur and narrated her
predicament to Bhishma who then asked Vichitravirya to marry the third sister Amba too. But
Vichitravirya roundly refused to marry a woman whose heart had already been given to another.
Amba attacked Bhishma rebuking him that he and his offensive ways were the cause of all her
troubles. ``Marry me,'' she said, ``set things right.'' Bhishma, of course, had taken the vow of
Brahmacharya and insisted on preserving his celibacy intact. He told her there was no way left to
her but to go again to Salva and seek to persuade him. After staying for a long time in
Hastinapur, Amba went to Salva in mere hope of acceptance but Salva refused her. She spent the
next six years in baffled hope and bitter rage towards Bhishma.
Amba went from warrior to warrior, seeking someone who would fight Bhishma on her behalf.
None came forward; such was the fear that Bhishma evoked in the minds of men. At last, she
resorted to hard austerities to get the grace of Lord Subrahmanya. He appeared before her and
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gave her a garland of fresh flowers, saying that he wearer of the garland will become enemy of
Bhishma. She again went from warrior to warrior with the garland, but no one had the courage to
accept it and fight for her against Bhishma. Finally, she went to King Drupada who also refused
to grant her prayer. She then hung the garland at Drupada's palace gate and went away to the
forest. Some ascetics whom she met in the forest heard her dreadful tale and suggested her to
meet Parasurama for help. She followed their advice and went to Parasurama. After hearing her
story Parasurama was moved and asked her “What do you want?” He said he can ask Salva to
marry if she wanted. Amba no longer had the desire to marry Salva; she only wanted revenge on
Bhishma.
Parasurama was moved with her pain and fought against Bhishma. The fight continued for a long
time but at last Parasurama accepted the defeat. He said to Amba that it is all he could do for her,
now she must obey Bhishma. Filled with grief and rage for Bhishma, she started worshiping lord
Shiva. Shiva appeared before her and granted her a boon, that in her next birth she would kill
Bhishma. She was impatient for rebirth and wanted to satisfy her thirst for revenge quickly, so
she made a pyre and plunged into the fire.
By the grace of Lord Siva, Amba was born as the daughter of King Drupada. A few years after
her birth, she saw the garland of never-fading flowers that still hung at the palace gate and had
remained there untouched by anyone through fear. She put it round her neck. Her father Drupada
feared that temerity of her daughter against Bhishma can become a cause for suffering. So he
sent her daughter in exile out of the capital to forests. She practiced austerities in the forest and
in time was transformed into a male and became known as the warrior Sikhandin.
With Sikhandin as his charioteer, Arjuna attacked Bhishma on the battlefield of Kurukshetra.
Bhishma knew that Sikhandin was born as female, and true to his code of chivalry he would not
fight him under any circumstance. So it meant that Arjuna could fight screened by Sikhandin and
conquer Bhishma.
On the other side at Hastinapur, Ambika and Ambalika were married to Vichitravirya. However,
soon after the marriage, Vichitravirya died, producing no heir to the throne. Hastinapur was left
with two widowed queens, a widowed queen mother and a regent; but no king. Hence Satyavati
asked Bhishma to break his vow of chastity and accept the widow queens, but Bhishma refused.
Therefore, Vyasa, the son born to the queen-mother out of wedlock, was summoned to father
sons from out of the widowed queens. Pandu and Dhritarashtra were born of that loveless
copulation - one was pale with anemia and the other was born blind.

5

Highlights of the story:
Mahabharata is considered to be text of debates; its narrative structure is formulated in such a

way that each dialogue provides a meditative moment to characters to explore various moral
options available to them for a given situation.
• A couple of interesting themes come up in this part of the story. One is the use of
ambiguous sexualities. The other is the fine line between love and hate. It is possible that
Amba’s time in the forest led to love for Bhishma, which converted as intense hatred.
Killing him was also a favor done to him by releasing him from his self-forced
bachelorhood.
• It might have been a common practice among the princes of those days to take brides by
force, if necessary. But, Bhishma captured the brides to be, not for himself but for his
half-brother, still a boy, and incapable of winning a wife for himself. No kshatriya
princess would love to or even care to marry a man who cannot win a wife for himself.
• If we look throughout the Mahabharata the Bharata seemed to have fallen into a habit of
bringing home brides by force, much against their will. It started with Satyavati, then
Ambika and Ambalika. Similar was the story with Gandhari and Madri. Bhishma could
be credited with bringing brides for three generations of the Bharatas – for his father, for
his half-brother, and for his nephews, though he himself remained unmarried. None of
those women had a happy life; they were angry and hurt all their life.
• The purpose of all the mess created by Bhishma like abducting the princess of Kashi etc.
was to uphold the Bharata lineage. However no Bharata blood ran in the veins of
Dhritarashtra or Pandu or even in the sons of Pandu.
• The concept of marrying the widows of brother was introduced in Mahabharata, with
Vyasa fathering son through the widows of his half-brother. This concept is further
extended into the epic and became a base for the relationship between Pandu and his
wives, Kunti and Madri. Pandu’s cursed life forced his wives to beget children from
someone else.
• Women in Mahabharata had only one major role to play i.e. to produce children on
demand of his husband. This may also be reason why there is no description of impotent
women in Mahabharata as no one understood the significance of women other than a
machine which produces children. At that time loyalty of women towards husbands was
treated secondary as it was customary to acquire a son begotten by another man on one’s
own wife, if one happened not to have an heir.

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Story2-Karna
Karna, the son of Kunti and Surya the sun god was abandoned by Kunti as she was unwilling to
face the world as a unwedded mother. At the time of his birth Surya gave him an armour
('Kavacha') and a pair of earrings ('Kundala') which dipped in Amrit, which were attached to him
from birth.
The child Karna was borne down the river and picked up by King Dhritarashtra charioteer,
Adhiratha, a sudra. Karna was raised by him and his wife. As he grew into adulthood, Karna
sought to be a warrior. He approached Dronacharya, who at that time had established his school
and was training the Kuru princes, requesting admission into his school. Drona refused to teach
him, as he was a 'sutaputra' or the son of a charioteer. Karna realized his caste would continue to
be a barrier in his quest for knowledge. He decided eventually to approach Parashurama, who
was known to teach Bramhins alone. Karna appeared to Parashurama as a Brahmin and wanted
to learn the arts of war from Parashurama and would use them to maintain order as Parashurama
had done, and was accepted as his student. Parashurama trained him to the point where
Parashurama declared Karna to have surpassed him in the arts of war.
As Karna's training came to completion, Parashurama learnt the truth about Karna's origin. After
knowing that Karna has concealed the truth from him that he was a sudra, Parasurama felt
cheated and cursed Karna, stating that when he required an astra (divine weapon) the most, he
would be unable to recall its incantation or spell. Karna plead for pardon but Parasurama said his
curse was irreversible, but he gifted him Vijaya, his personal bow. After this he left the ashram
and after returning home he told his family about his training. He subsequently decided to seek
out a position in the Hastinapur court.
At the same time all the princes returned to Hastinapur after completing their studies at Drona's
ashrama. They grew into healthy and powerful adults. All were trained in various branches of
knowledge including statesmanship, diplomacy, economics, sociology, and so on. Moreover,
everyone excelled in one particular skill of war-game. The Pandavas and the Kauravas learnt the
practice of arms first from Kripacharya and later from Drona. A day was fixed for a test and
exhibition of their proficiency in the use of arms in the presence of the royal family and as the
public had also been invited to witness the performance of their beloved princes. There was a
large and enthusiastic crowd.
In particular, the skills of Arjuna in archery like bringing rains after hitting the clouds and
building a bridge of arrow, etc. surprised and immensely impressed the spectators. Duryodhana's
brow was dark with envy and hate.
At the close of the day, there came suddenly from the entrance of the arena a sound, loud and
compelling like thunder the sound made by the slapping of mighty arms in challenge. All eyes
7

turned in that direction as karna entered the arena. Karna addressed Arjuna in a voice deep as
rumbling thunder: "Arjuna, I shall show greater skill than you have displayed."
With Drona's leave, Karna the lover of battle, then and there duplicated all of Arjuna's feats with
careless ease. Great was Duryodhana's exultation. He threw his arms round Karna and said:
"Welcome, O thou with mighty arms, whom good fortune has sent to us. I and this kingdom of
the Kurus are at your command."
Said Karna: "I, Karna, am grateful, O king. Only two things I seek, your love and single combat
with Partha (Arjuna)."
Arjuna accepted the challenge, and with Drona's permission, hastily embraced his brothers and
stood ready for combat. While Karna, taking leave of the Kuru brothers, confronted him weapon
in hand.
When Kunti saw Karna, she knew him as her first born and fainted away. Vidura instructed the
maidservant to attend upon her and she revived. She stood amazed with anguish not knowing
what to do.
As they were about to join in battle, Kripa, well-versed in the rules of single combat, stepped
between them and refused Karna his duel, asking first for his clan and kingdom - according to
the rules of dueling, only a prince may challenge Arjuna who is a prince of the Kuru house.
Duryodhana, the oldest of the Kauravas, offers Karna the throne of Anga, so that Karna would be
a king and thus be more than eligible to duel his cousin.
At that moment, as the combat between the youthful heroes seemed about to commence, the old
charioteer Adhiratha, who was the foster-father of Karna, entered the assembly, staff in hand and
quaking with fear. The old man called him son, embraced him with his thin and trembling arms,
and wept with joy.
At this sight, Bhima roared with laughter and said: "O he is after all only the son of a charioteer!
Take up the driving whip then as it suits his parentage. He is not worthy enough to have death at
hands of Arjuna and neither is he eligible to become king of Anga."
But Duryodhana broke in indignantly and said: "It is unworthy of you, O Vrikodara, to speak
thus. Valor is the hallmark of a kshatriya. Nor is there much sense in tracing great heroes and
mighty rivers to their sources. I could give you hundreds of instances of great men of humble
birth and I know awkward questions might be asked of your own origin. Look at this warrior, his
godlike form and bearing, his armor and earrings, and his skill with weapons. Surely there is
some mystery about him. For how could a tiger be born of an antelope? Unworthy of being king
of Anga, didst thou say? I verily hold him worthy to rule the whole world." In generous wrath,
Duryodhana took Karna in his chariot and drove away.
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Indra foresaw that a supreme contest was inevitable between his son Arjuna and Karna. And he
put on the garb of a brahmana and came to Karna, who was reputed for his charity and begged of
him his earrings and armor (gifted to him by his father Surya). The Sun god had already warned
Karna in a dream that Indra would try to deceive him in this manner. Still, Karna could not bring
himself to refuse any gift that was asked of him. Hence he cut off the earrings and armor with
which he was born and gave them to the brahmana.
Indra, the king of gods, was filled with surprise and joy. After accepting the gift, he praised
Karna as having done what no one else would do, and, shamed into generosity, bade Karna ask
for any boon he wanted.
Karna replied: "I desire to get your weapon, the Sakti, which has the power to kill enemies."
Indra granted the boon, but with a fateful proviso. He said: "You can use this weapon against but
one enemy, and it will kill him whosoever he may be. But this killing done, this weapon will no
longer be available to you but will return to me." With these words Indra disappeared.
The story mentioned above was of great importance as it compiles the forthcoming events of
Mahabharata. The style of narration and story itself portrays many things; let us look at them one
by one.
• One point is clear from the narration that framework of society at that time was rigid as
war studies was only allowed to Kshatriya and Brahmins. Karna being a sudra was not
allowed to learn art of war. It appeared throughout the Mahabharata that caste became a
barrier for him which restrained him from many things across is life.
• The bond between Karna and his foster family was one of pure love, respect and affection
despite the lack of blood relationship. Adhiratha was honored by Karna in front of all the
warrior kind, and Karna lovingly performed his duties as a son and brother within his
foster family, despite his rise as king of Anga and the eventual revelation of his true birth.
• The complete episode at the arena, like any other key event of Mahabharata is too small,
fast moving and dramatic. It ends before one is well aware of what is happening. It adds
an edge to the conflict and drives the later part of the Mahabharata. The complete episode
at the arena turns out to be disaster for Karna and also portrays him as a weak and narrow
minded person. If we look at the narration of Mahabharata and place the events in their
chronological order, it becomes obvious that Karna was much elder than Arjuna. Being
elder and a Kshatriya (as he always wanted to be), he must have restrained his anger. This
event shows that despite gaining the complete knowledge and skills of Kshatriya, he was

9

not able to understand its true value. These weaknesses in the character Karna are
exploited many times throughout the story.
• As a suta Karna was not allowed to learn art of war, so he went in face of a Brahmin and
learned skills from Parasurama. When Parasurama came to know about his cheating, he
cursed him saying he will forget what he learned. It was because of the curse that at the
crisis of his last fight with Arjuna, Karna was not able to recall the Brahmastra spell,
though he had remembered it till then.
• The one thing which Karna took from the arena was friendship with Duryodhana. But it
is ambiguous to state the relationship between Duryodhana and Karna as ‘friendship’. A
true friendship is not done in need, while at that time both have their needs. Duryodhana
wanted someone to stand with him in his protest against Pandavas and Karna wanted
someone who could understand his situation and help him identifying himself. This was
collaboration between them and was in no way a friendship. It is mentioned in
Udogaparva that not only he, his children were also married in suta family. This reflects
that Duryodhana despite giving so much respect to Karna treated him more like a servant
and not even thought of improving his status. Mahabharata also states that friendship is
only possible between two people who are equal in power and skills.
• This story portrays the first attempt of Karna to reveal his identity which turned out as a
failure. Throughout the Mahabharata he is trying to reveal himself, and each time he is
entangled into greater confusion.
Story3-Dronacharya
Drona belong to a poor Brahman family. He was the son and student of Bharadwaj rishi. He and
his friend Drupada who was the prince of Panchala were among very good students. In Ashram
Prince of Panchala promise him to be his friend always even though he will become the king.
Drupada, in his boyish enthusiasm, used often to tell Drona that he would give him half his
kingdom when he ascended the throne. After ashram life they got separate and walked away on
their respective path.
After completing his studies, Drona got married to Kripi, sister of Kripacharya, the main Priest
and teacher for Hastinapur royal family. As Drona was always very ambitious and energetic he
was never satisfied with ordinary jobs. Once he listened that Parasurama is giving up his
belongings to other Brahman. He also rushed to him. But he was too late as Parasurama had
already given away all his wealth and was about to retire to the forest. Parasurama said "You are
quite late. I already gave my all belongings except these weapons which no Brahman wants to
take". Responding to this Drona said "I will be grateful to you if you give your weapons and

10

their working technique to me". Parasurama was happy to teach his and in no time Drona became
a great archer and unrivalled master of military art.
When he returned home, he saw his son crying and asking for milk. Kripi gave him mixture of
rice powder and water. She was not able to provide normal milk to Ashvatthama, her son.
Ashvatthama threw the pot and said that he wants the milk as all his friends drink. Kripi was not
able to stop tears in her eyes.
Meanwhile, Drupada had ascended the throne of Panchala on the death of his father.
Remembering their early intimacy and Dhrupad’s expressions of readiness to serve him, even to
the extent of sharing his kingdom, Drona went to him in the confident hope of being treated
generously. But he found the king very different from the student. When he introduced himself
as an old friend, Drupada, far from being glad to see him, said "Who are you”. "I am your friend
Drona. We were in the same ashram under Bharadwaj rishi." Drona replied. "I don't remember
you. How you can be my friend? I am a king, you are a poor man. Only a king could be a friend
of a king. If you want some money, take and go away." Drupada said in very insulting tone.
Drona felt very humiliated and said I will remember your words always. Next time when we will
meet, we will be equal. Drona left the court in anger with a mental vow to punish the arrogant
king for this insult and his repudiation of the sacred claims of early friendship. His next move in
search of employment was to go to Hastinapur, where he spent a few days, in retirement, in the
house of his brother-in-law Kripacharya.
It is very important for the Kshatriya that is the warrior clan to be proficient in archery and sword
fencing. We already know that the Pandav and the Kaurava were being and brought up together
by Bhishma. He always showed keen interest in their education and proficiency in warfare. He
therefore wanted the best among the tutors to train Pandav and Kaurava in archery and sword
fighting.
One day all the princes were playing the ball game together and the ball as well as
Yudhishthira’s ring fell into a broken well. How to take out the ball and the ring was their
problem. Just at that time, they spotted a Brahman. He was a thin person but his bright eyes and
the glow on his face indicated a brilliant man. The Brahman listened to the children and said in a
teasing voice, you are from a warrior race and still you do not know how to take out the ball
from the well!" The children were surprised. What is the relationship between the ball and the
warrior race, they wondered. They raised this doubt with the Brahman. He replied, "Let me show
you."
The Brahman was not an ordinary person. He pulled out a blade of grass and after chanting a
mantra, threw it into the well. The grass hit the ball with lot of force and the ball bounced out of
the well. The princes realized that he was an extraordinary man. They wanted to know his name.
But Brahman smiled and said "Go to your grandfather Bhishma and narrate this incident to him.
He will know who I am".

11

From the description given by the princes, Bhishma knew that the Brahmin was none other than
the famous master Drona. He decided that Drona was the fittest person to impart further
instruction to the Pandavas and the Kauravas. So, Bhishma received him with special honor and
employed him to instruct the princes in the use of arms. All the princes felt happy and proud that
they were Dronacharya's disciples.
Among all the princes, Arjuna was Dronacharya's favorite disciple. Arjuna always aimed his
bow very well. He always respected his Guru. And though the other princes received good
training from their master, it was Arjuna who excelled himself in archery.
Dronacharya thoroughly taught all of them. He never forgot the incident happened in Dhrupad’s
court. Ever science this incident, Drona waited for an opportunity to teach lesson for Dhrupad’s
arrogance. With brave Arjuna and Duryodhana who was good at the mace, with the powerful
Bhima and with courageous Yudhishthir as students, Drona felt that the time was right for him to
seek his revenge against Drupada. So, first of all, he ordered Duryodhana to wage a war against
the Panchala king. But Duryodhana was no match for Drupada and was easily defeated by him.
Disappointed Drona entrusted this task to Arjuna.
It did not take long for Arjuna to defeat Drupada. Since Drupada was defeated in the war, Drona
had the right to claim the entire kingdom as his own. But he was an unselfish person. So he told
Drupada "My friend, let one half of the kingdom is with you. I will retain the other half so that
both of us can be equals. Then you will have no hesitation in accepting me as your friend."
This generous attitude of Drona made Drupada feel all the more humiliated. But instead of being
grateful to him, a feeling of revenge grew strong in Drupada.
• If we study the story at a shallow level, it looks like a simple tale of two childhood
friends Drona and Drupada. The power and possession gathered by one ruins the
friendship and makes them enemies. Bu if look the story from different perspective, then
we can say that the story reflects the conflict between two communities Kshatriya and
Brahmins. If we examine the Mahabharata there exist two major communities, Kshatriya
and Brahmins. The relation between these major classes portrays rivalry as well as
mutual dependence. The Kshatriya needed the services of the Brahmins for propitiating
the gods, officiating at the life-cycle rituals and performing the great sacrifices
proclaiming their victories, glory and munificence. All the Brahmins, barring a very few,
needed this sort of patronage and protection from the Kshatriya. The few Brahmins who
were known as great teachers and maintained forest-schools or were great philosophers,
though independent to a certain extent, still enjoyed the privileges of Kshatriya
patronage.

12

• The idea of friendship in that time was different as compared to the present day.
Friendship in those days was only valid between people having equal status. This idea is
further extended in epic and pictured in the so called friendship of Karna and
Duryodhana, which can be said as series of favors from both ends, neither Karna nor
Duryodhana ever showed a sign of true friendship.
• Despite of the generous attitude shown by Drona towards Drupada, he wanted to take
revenge from him. Drupada continues to suffer with feeling of revenge and turned to
austerities. Looking at his sacrifices, god blessed him with a son, Dhrishtadyumna, who
commanded the Pandava army at Kurukshetra and, helped by a strange combination of
circumstances, slew the otherwise unconquerable Drona.
References
[1] C.RajGopalachari, “Mahabharata”
[2] Iravati Karve, “Yuganta”
[3] http://mahabharataonline.com

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Assignment On Mahabharata

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Stories of Mahabharata

Submitted to – Professor Ganesh Devy, DAIICT

Submitted by – Navkar Samdaria (200501174)

1) Narrative Structure of Mahabharata ---------------------------- 3

2) Story1 – Bhishma and Amba (Adi Parva)----------------------- 4

• Highlights of the story ------------------------------------- 6

3) Story2 – Karna (Adi Parva) ---------------------------------------- 7

• Highlights of the story ------------------------------------- 9

4) Story3 – Drona (Adi Parva) ---------------------------------------- 10

• Highlights of the story -------------------------------------- 12

Navkar Samdaria -200501174

Narrative Structure of Mahabharata

Navkar Samdaria -200501174

Story-1: Amba and Bhishma

Navkar Samdaria -200501174

Highlights of the story:

Mahabharata is considered to be text of debates; its narrative structure is formulated in such a

Navkar Samdaria -200501174

Highlights of the story:

Navkar Samdaria -200501174

Navkar Samdaria -200501174

Navkar Samdaria -200501174

Highlights of the story:

Navkar Samdaria -200501174

[2] Iravati Karve, “Yuganta”

Navkar Samdaria -200501174

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