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Messages - Balaji

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106

Just like the philosopher's stone, which has the wonderful power of turning base iron into noble gold, Sri Bhagavan's presence transformed even unfit persons into blessed ones. After many years of silence, when Sri Bhagavan started speaking a little, like bees swarming to a blossoming flower, the world of the intelligentsia started gathering around him. Some proud people, who had learned a little of Vedanta in the same way that they learned the Vedas, and who were in the habit of proclaiming themselves to be Brahman, could not bear to see the position of supreme eminence that Bhagavan was beginning to get. Out of envy they used to go to his presence with the intention of humiliating him by arguments. As soon as Bhagavan's look fell on them, like a cat that has seen a tiger, they were stunned and remained motionless like statues. After remaining in this state for a long period, receiving new light and feeling penitent, they would beg his forgiveness with great feeling. Sri Bhagavan, bestowing on them his gracious look, would console them, saying with a smiling face, 'When all are existing as He, who is to forgive whom? Abstaining from droha [treachery, harm, injury] to oneself is sufficient for salvation

from GVK 280 The gretness of the Guru 

107
Glory of chanting "Arunachala Siva". Please read. Mr. David Mclver was fortunate enough to stay with Bhagavan and under His guidance translate into English almost all the works of Sri Bhagavan. Then, he was attracted to a yogi near Trivandrum, took him as his guru and settled down there. "David who was very fond of me and my wife, felt very strongly that we should also go over there and take his guru as our guru too. His contention was that for spiritual fulfilment a 'physical' guru was absolutely essential and that since Bhagavan never claimed Himself to be a guru, we should leave Him and accept a guru who was prepared to accept us as his disciples. There was a spate of correspondence between us in this regard. All these letters from and to David were "shown to Bhagavan without fail. My replies claiming Bhagavan as my only guru were all approved by Him, with a nod of His head. "One day, I received a nasty letter warning me of dire consequences if I did not immediately leave Ramana and go over to his guru. I did not show this letter to Bhagavan. I was terribly upset over it. I thought I might show it to Him that evening. In the afternoon, I was doing some weeding work in the garden, head bowed and knees bent. Suddenly, I heard a 'thud' sound behind me - some animal jumping down a tree and approaching me from behind. In no time, it got on my back and sat down. I felt it should be a bear for it had a lot of hair and was holding on to me with its hind legs gripping me around my chest from behind. "My feeling at that time was not one of curiosity to know what it was, nor fear, not even unpleasantness; it was calm detachment. I was undisturbed-and continued the weeding work. Noticing my indifference, the animal started increasing its size and weight. Soon I had to bend forward owing to the burden of the back the weight became unbearable.
Still I was undisturbed and felt no fear. Suddenly, it gripped my throat with its hairy hands and started throttling me. I was becoming breathless, the grip was tightening more and more. All this didnt produce in me a tinge of fear. I remained mentally fully alert and undisturbed. I felt I could breathe no more. The grip still continued to be tightening. Without any trace of fear, I felt I was going to die. Then, the miracle took place! At the thought of death I heard within me a sound 'Arunachala Siva! Arunachala Siva! I was not making the sound but something else within me was doing it. The intensity, volume and speed of chanting of the japa increased. It was a delightful experience to hear within you a japa pronouncing itself and at the same time your being aware of the grip of death! As the Japa continued, the grip on my throat started loosening. The size and weight of the animal grew less and less. All the while the ajapa-Japa within me was going on of its own accord. Suddenly the animal jumped away from my back and started running towards the tree-l could hear its steps rushing back. lt climbed the tree and disappeared. Immediately, I got back to my normal senses. The ajapa-japa continued, uninterruptedly. I got up and searched for the beast, but could not find it. I was very happy, listening within me to the chant, 'Arunachala Siva'. "The next day, while Bhagavan was returning from His stroll up on the Hill, I met Him and showed Him the letter and then narrated to Him what had happened the previous evening. Bhagavan with His benign smile, listened to me and when I stopped, He said: "That is all 'they' can do. Everything is all right." By 'they He must have meant the guru who was a past master in black-magic and who made David write to me that threatening letter. Bhagavan was a purna-jnani (Perfect Sage). When you come under the protection of a perfect Sath-Guru even a bad experience caused by black-magic proves a blessing in disguise. I had thus the good fortune of being initiated into the ajapa-japa of 'Arunachala Siva'! Arthur Osborne Past Editor of the Mountain Path magazine and disciple of Ramana Maharshi.   from the fb Rmana Maharishi

108
Dear Atmavichar100

Very nice posting AAMM and its chanting

109
Muruganar: It is the daily experience of everyone that sorrow arises through mental movements. These arise in the jiva through samsara which in turn arises from the twin karmas. As restlessness of mind is itself sorrow, the medicine to destroy it is very much needed by sadhakas. That medicine is meditating on the Guru's grace by following his teachings, which lead to complete contentment of mind. You should know that there is no greater calming medicine than this.

53 GVK

110
Question: How long is a Guru necessaryfor Self-realisation?

Bhagavan: Guru is necessary so long as there is the laghu [pun on Guru = heavy; laghu = light" Laghu is due to the self-imposed but wrong limitation of the Self . God, on being worshipped bestows steadiness in devotion which leads to. surrender. On the devotee surrendering, God shows his mercy by manifesting as the Guru. The Guru, otherwise God, guides the devotee, saying that God is in you and he is the Self. This leads to introversion of the mind and finally realisation .

53 Guru's Grace GVK

111
Ashrams / Re: Ramana Ashram
« on: March 19, 2016, 10:37:06 PM »
Sri Vidhya Homam

112
Ashrams / Re: Ramana Ashram
« on: March 19, 2016, 10:30:24 PM »
Ashram conducted a very special worship of the Divine Mother on Friday, March 18th. This is an annual worship performed by Sri Vidya initiates numbering about thirty who are invited to the ashram. The worship starts around 7 AM in the morning and concludes around 4 PM in the evening. The regular Sri Chakra puja done on Fridays is performed on the following morning. The worship includes Navavarana Puja, grand Homam, Sumangali Puja, Kanya Puja and the Abhisekham of the Divine Mother of Para Bhattarika Lalita Parameswari. The worship is known as Sri Vidya Havan.
Worship of the Supreme Being as Goddess, Sri Vidya, has a very holy tradition traced to the Vedas. There are two principal divisions, known as Hadi Vidya and Kadi Vidya. The former was practised by Indra, Chandra, Manu, Kubera, etc.; it is the simpler of the two and also more common. The other was practised by Lopamudra and approved of the wise.

Sri Ramana Maharshi has left us the legacy of the worship of the Divine Mother by consecrating a Sri Chakra and instituting regular worships of the Meru. The philosophy and worship of the Divine Mother is extolled in books like Sri Tripura Rahasya which was highly regarded by Sri Ramana Maharshi. Sri Tripura Rahasya, otherwise Haritayana Samhita, begins with Salutations to Aum and ends with Tripura is only Hrim. Aum is well known as the sacred syllable signifying the Highest Being in the abstract, so also Hrim is the sacred symbol of the same as the Goddess. The contents of the book are thus enclosed by these two symbols - the most sacred in the Vedas and the work is equally sanctified. Because of the high regard shown by Ramana Maharshi ashram has brought out an English translation of the original in Sanskrit.

The origin of Tripura Rahasya(the mystery of the tri-cities) is interesting. Haritayana was worshipping Sri Minakshi in the temple at Madurai in South India. Narada appeared to him and said that he had come from Brahmaloka in order to see what Haritayana was going to present to the world in the form of an Itihasa containing the Supreme Spiritual Truth. Haritayana was bewildered and asked how the Saint expected it of him. Narada said: "There was an assembly of saints in Brahmaloka. Markandeya asked Brahma about the Sacred Truth. Brahma said that it would be brought out by you in the form of a holy book. So I came to ask you about it." Haritayana was at a loss and pleaded inability to reproduce the Sacred Truth learned from Parasurama. Narada then meditated on Brahma who appeared before them and asked what the matter was. When Narada put the whole matter before him, he turned to Haritayana and blessed him, endowing him with the ability to produce the book at the rate of four chapters a day. He also referred to Haritayana's past and attributed his present inability to remember what he learnt to the casual and undisciplined utterance of the sacred syllable in his past incarnation. Brahma further enjoined Narada to be the first to read Haritayana's work when it should be completed.

from the fb Ramana Maharishi

113
Ashrams / Re: Ramana Ashram
« on: March 15, 2016, 05:06:39 PM »
Sri Vidhya Havan 2016

114
Bhagavan expressed similar views in Day by Day with Bhagavan (18th January, night, 1946) when conversation in the hall turned to the various concoctions (kaya kalpas) that were used by those who wanted to prolong their lives:

The talk turned to various recipes suggested by various people about kaya kalpa. Bhagavan mentioned a few kalpas based on camphor, a hundred year old neem tree, etc., and said, 'Who would care to take such trouble over this body? As explained in books, the greatest malady we have is the body, the "disease of birth", and if one takes medicines to strengthen it and prolong its life, it is like a man taking medicine to strengthen and perpetuate his disease. As the body is a burden we bear, we,should on the other hand feel like a cooly engaged to carry a load, anxiously looking forward to arrival at the destination when he can throw off his burden.'

44 Guru Vachaka Kovai

115
General Discussion / Re: Reply to Balaji:
« on: March 03, 2016, 02:49:41 PM »
Dear Ksksat27

My cell no   france is 0033 0651574055 Thank you

116
Dear Padmasarau

Pl go to this web site for Upadesa Unidyar

https://s3.amazonaws.com/ramanafiles/tamil_parayana_pdf/T_Upadesa%20Undhiyar.pdf

117
அருணகிரியோகி ஸ்தோத்ரம்

லலாடேத்ரைபுண்ட்ரீ நிடிலக்ருத கஸ்தூரிதிலக:
ஸ்புரந்மாலா தார: ஸ்புரிதகடி கௌபீன வஸந:
ததாநோதுஸ்தாரம் சிரஸி பணிராஜம் சசிகலாம்
ப்ரதீப: ஸர்வேஷா மருணகிரியோகீவிஜயதே

நெற்றியில் மூன்று (விபூதி) ரேகைகளுடன் கஸ்தூரிப் பொட்டிட்டவனும், (மார்பில்) ப்ரகாசிக்கின்ற மாலை தரித்தவனும், இடையிலொளிர்கின்ற கோவணவுடை உடையவனும், தரித்தற்கரிய சர்ப்பராஜனையும் சந்திர கலையையும் முடியிலணிந்தவனும், யாவர்க்கும் பெருஞ்சுடர் (ஞான) விளக்குமான அருணகிரியோகி எல்லார்க்குமேல் விளங்குகிறான்.

(இவர் எக்காலத்திலும் அண்ணாமலை வடிமுடியில் வசிக்கின்றார் என்பது)

அஸ்யோத்தரஸ்மிந் சிகரே த்ருச்யதே வடபூருஹ:
ஸித்தவேஷ: ஸதைவாஸ்தே யஸ்யமூலே மகேச்வர:
யஸ்யச்சாயா sதிமஹதீ ஸர்வதா மண்டலாக்ருதி:
லக்ஷ்யதே விஸ்மயோ பேதை: ஸர்வதா தேவமாநவை:

எதனுடைய நிழல் மிகவிரிந்து எப்பொழுதும் (சூரியகதியால் மாறாமல்) மண்டலாகாரமாய் (நிற்பதுகொண்டு) தேவராலும் மனிதராலும் எக்காலத்திலும் ஆச்சரியத்துடன் பார்க்கப்படுகின்றதோ, அத்தகைய ஆலமரம் இந்த (அண்ணாமலையின்) வடி முடியில் காணப்படுகிறது. அதனடியில் ஸித்த வேடம்பூண்ட மகேசுவரன் (அருணகிரியோகி) எக்காலத்திலும் வசிக்கிறான்.

விபூதி ருத்ராக்ஷ மகிமை
விபூதிர் பூதிரைச்வர்ய மணிமாதிக மஷ்டதா என்பது வடமொழி நிகண்டு. விபூதி, பூதி என்கிற ஐசுவரியம், அணிமா முதலிய எட்டு சித்தி வடிவங்களாக விருக்கும் என்பது இதன் பொருள். இத்தகைய அணிமா, மகிமா, கரிமா, லகிமா, ப்ராப்தி, ப்ராகாம்யம், ஈசத்வம், வசித்வம் என்கிற அஷ்டசித்தி மங்களவடிவ விபூதியை நித்தியம் பக்தியோடு அணிபவர் இகத்தில் இஷ்டசித்திகளைப் பெற்று சிவஸாரூப்ய மடைவர்.
ஈசுவரன் தன்னைத் தியானித் தடைந்தவர்க்குத் தன்னுருவான ஸாரூப்யந்தந்து, தியானிப்பவனுந்தானுமற்ற ஞானாகாசவடிவாய் மிஞ்சுதல்போல, அக்னியானது தன்னை அடைந்த பசுவின் சாணத்தில் ஆன எருமுட்டையை தன்னுருவான தணலாக்கிக் கொண்டு இரண்டுமற்ற திருநீறாக மிஞ்சுகிறது.
ஒருசீடன் ஞானாசாரியரை அடைந்து முக்தி அடைய உபாயமெது என வினவ, ப்ரதி க்ஷணமும் மரணத்தை நினைத்திருப்பாயாகில் அதுவே முக்திக்கு உபாயம் என்றருளினார். அரசனால் மரண தண்டனை விதிக்கப்பட்ட ஒருவன் மரண சிந்தனையால் ஊண் உறக்கம் அற்று உலக இன்பங்கள் எதிர்மறையாய்த் தோற்ற, தண்டனையில் இருந்து விடுபட அரசனருளை வேண்டி நிற்பதுபோல் சீடன், கடவுளை நாடி முக்தி பெறுவனென்பது ஆசாரியார் கருத்து. இந்தச் சரீரம் சாம்பலை முடிவாகவுடையது என்னும் உபநிஷத் வாக்கியப்படி, திருநீறணிதல் சரீரத்தின் முடிவையும், முன் ஆசாரியர் உபதேசித்தபடி சதா மரணத்தை நினைப்பூட்டி நித்தியமான முக்தியை அடைவிக்கும்.

ருத்ராக்ஷம்
ருத்ர-அக்ஷம் = ருத்ராக்ஷ மாயிற்று. ஈசுவரனுடைய கண் என்பது பொருள். சிவபெருமான் நேந்திரத்திலிருந்து உண்டானமையால் இதற்கு இப்பெயர் வந்தது. உலகிற் சிறந்தவன் ஈசன். உறுப்பில் சிறந்தது கண். அத்தகைய கண்ணாகிய ருத்ராக்ஷத்தை ஒருவன் ஆபரணமாக அணியும் பாக்கியம் பெற்றானேயாகில் காமாதிகள் நசிக்க உள்ளம் பரிசுத்தமாகி சிவனடியிற் சேர்வான்.

118
General Discussion / Re: prapathiashtakam and.....
« on: February 24, 2016, 01:04:44 PM »
Dear DrSundaram Sir

I copied this text from arunachla newsletters published by New York Ashramam


Prapatti Ashtakam
Eight Verses on Surrender
by Sri Jagadisa Sastri

 
ABOUT 1945, Sri Jagadisa Sastri, a great Sanskrit scholar and compiler of Ramana Sahasranamam,was seriously ill and bed-ridden. All had lost hope of his survival. Bhagavan's special intervention to save him was sought.

A.Devaraja Mudaliar writes about it in My Recollections of Bhagavan Sri Ramana: Jagadisa Sastri, whom I used to call the Sanskrit Poet of Bhagavan's Court, wrote the stanzas called Prapatti Ashtakam. He was on his deathbed, and wrote his final appeal in this poem (Prapatti Ashtakam) declaring that he would not accept any plea by Bhagavan that prarabdha must follow its course, and that if only Bhagavan willed it, His Grace could cancel prarabdha and save him. Bhagavan took such compassion on him that he was pulled out of the jaws of death.

To show how much importance Bhagavan gave to this special prayer, we shall quote from Devaraja Mudaliar's book again: These verses were translated into Tamil with the approval and encouragement of Bhagavan by T.K.Sundaresa Iyer. I got a tiny notebook stitched and wanted to have the Sanskrit and Tamil versions on alternate pages in it.
The Sanskrit I wanted to have written in Tamil script. I wrote the Tamil verses first and left the alternate pages blank for the Sanskrit. I was on the lookout for somebody who would be able and willing to transliterate them for me. I certainly did not intend to trouble Sri Bhagavan to do such a job for me but, as usual with me, in the course of a talk I told Bhagavan of my desire and he, brushing aside all objections, took the notebook from me and copied the Sanskrit verses into it in Tamil script, neatly and beautifully as was his wont, and gave it back to me. The notebook is with me and will go to my sons as an heirloom. The above text was reproduced in the October, 1985 Mountain Path, wherein the Ashtakam was reproduced in Bhagavan's own handwriting.
This issue can be downloaded from the Sri Ramanasramam's /resource_centre/publications/mountain-path/) pages.
Needless to say, Bhagavan responded to the devotion of Jagadisa Sastri, expressed in this composition, and he soon recovered to live a long life in the service of the Master.

Below is the Sanskrit, transliteration and translation of Prapatti Ashtakam.

1.To Him born in Tiruchuli, I surrender; to Him who sported in Pandya country, I surrender; to the dweller on Arunachala slopes, I surrender; to the bikshu unaffected by the rigours of tapas, I surrender.
 
आवर्तपुर्यां जनितं प्रपद्ये पाण्ड्येशदेशे विहृतं प्रपद्ये ।
शोणाचलप्रस्थचरं प्रपद्ये भिक्षुं तपःक्लेशसहं प्रपद्ये ॥ 1 ॥
āvartapuryāṁ janitaṁ prapadye pāṇḍyeśadeśe vihṛtaṁ prapadye |
śoṇācalaprasthacaraṁ prapadye bhikṣuṁ tapaḥkleśasahaṁ prapadye || 1 ||

2.To Him who is alike to all, from the Creator to the worm, I surrender; to the subduer of the six passions, I surrender; to the bearer of the essence of Knowledge, I surrender; to the store of unbounded mercy, I surrender.
 
आब्रह्मकीटान्तसमं प्रपद्ये जितारिषड्वर्गमहं प्रपद्ये ।
सर्वज्ञतासारभृतं प्रपद्ये निस्सीमकारुण्यनिधिं प्रपद्ये ॥ 2 ॥
ābrahmakīṭāntasamaṁ prapadye jitāriṣaḍvargamahaṁ prapadye |
sarvaj atāsārabhṛtaṁ prapadye nissīmakāruṇyanidhiṁ prapadye || 2 ||

3.To Him who surpasses the universe, I surrender; to Him whom the Vedas say to be the universe and more, I surrender; to the chastiser of death in order to be rid of fear of the all-devouring alligator Time, I surrender.
 
अस्मात्प्रपञ्चादधिकं प्रपद्ये विश्वाधिकोक्तेर्विषयं प्रपद्ये ।
कालग्रहग्राहभयापनुत्यै कृतान्तशिक्षाकृतिनं प्रपद्ये ॥ 3 ॥
asmātprapa  cādadhikaṁ prapadye viśvādhikokterviṣayaṁ prapadye |
kālagrahagrāhabhayāpanutyai kṛtāntaśikṣākṛtinaṁ prapadye || 3 ||

4.To the embodiment of Knowledge, who conquers the pain of sensual life, I surrender; to the enemy of Kama, come down in sport, to prevent the fevers caused by proud Cupid, I surrender.
 
विनेतुमार्तिं विषयाध्वजन्यां विज्ञानमूर्तिं दधतं प्रपद्ये ।
कन्दर्पदर्पज्वरवारणाय कामारिलीलावतरं प्रपद्ये ॥ 4 ॥
vinetumārtiṁ viṣayādhvajanyāṁ vij ānamūrtiṁ dadhataṁ prapadye |
kandarpadarpajvaravāraṇāya kāmārilīlāvataraṁ prapadye || 4 ||
5.To the strictly life-long celibate, I surrender; to the holder of kamandalu and staff, I surrender; to Him that rests in dhyana on Brahmasana, I surrender; to the Hermit at one with Brahman, I surrender.
 
आजन्मवर्णिव्रतिनं प्रपद्ये कुण्डीभृतं दण्डधरं प्रपद्ये ।
ब्रह्मासनध्यानरतं प्रपद्ये ब्रह्मात्मभूयं यतिनं प्रपद्ये ॥ 5 ॥
ājanmavarṇivratinaṁ prapadye kuṇḍībhṛtaṁ daṇḍadharaṁ prapadye |
brahmāsanadhyānarataṁ prapadye brahmātmabhūyaṁ yatinaṁ prapadye || 5 ||
6.To Hara, I surrender; to the never-decaying, I surrender; to the abode of independence, I surrender; to Him of immeasurable skill, I surrender; to the foremost of spotless knowers, I surrender.
 
हरं प्रपद्ये विजरं प्रपद्ये स्वतन्त्रतायास् सदनं प्रपद्ये ।
अमेयसामर्थ्यवहं प्रपद्ये विशुद्धविज्ञानिवरं प्रपद्ये ॥ 6 ॥
haraṁ prapadye vijaraṁ prapadye svatantratāyās sadanaṁ prapadye |
ameyasāmarthyavahaṁ prapadye viśuddhavij ānivaraṁ prapadye || 6 ||

7.To the dispeller of fever caused by ill luck, threefold ills, delusion, and karma, I surrender; to Him of true resolve, no taint, perfect contentment and bliss, I surrender.
 
दौर्भाग्य तापत्रय कर्म मोह सन्तापहन्तारमहं प्रपद्ये ।
यथार्थसङ्कल्पमपेतपापमवाप्त कामं विशुचं प्रपद्ये ॥ 7 ॥
daurbhāgya tāpatraya karma moha santāpahantāramahaṁ prapadye |
yathārthasaṅkalpamapetapāpamavāpta kāmaṁ viśucaṁ prapadye || 7 ||

8.To the face of gentle smile that brings peace to the devotees, I surrender; to RAMANA (Blessing), so named because, removing all pain, He brings in joy, I surrender.
 
मनः प्रसादं भजतां ददानं मुग्धस्मितोल्लासिमुखं प्रपद्ये ।
व्यथामशेषां व्यपनीय मोदप्रदेन नाम्ना रमणं प्रपद्ये ॥ 8 ॥
manaḥ prasādaṁ bhajatāṁ dadānaṁ mugdhasmitollāsimukhaṁ prapadye |
vyathāmaśeṣāṁ vyapanīya modapradena nāmnā ramaṇaṁ prapadye || 8 ||

9.To Siva the bestower of bliss, the Master, the store of all virtues, I surrender; to the indweller of my heart-lotus, I surrender; to the refuge and Lord, I surrender.
 
शिवं प्रपद्ये शिवदं प्रपद्ये गुरुं प्रपद्ये गुणिनं प्रपद्ये ।
मदीयहृत्पद्मजुषं प्रपद्ये शरण्यमीशं शरणं प्रपद्ये ॥ 9 ॥
śivaṁ prapadye śivadaṁ prapadye guruṁ prapadye guṇinaṁ prapadye |
madīyahṛtpadmajuṣaṁ prapadye śaraṇyamīśaṁ śaraṇaṁ prapadye || 9 ||

10.May all others also wisely surrender to Ramana, in order to gain His qualities by His blessings.
 
प्रपत्तिं रमणस्यैतां तन्वतां तत्त्वदर्शिनः
तत्क्रतुन्यायरसिकाः तत्तादृशफलाप्तये ॥ 10 ॥
prapattiṁ ramaṇasyaitāṁ tanvatāṁ tattvadarśinaḥ |
tatkratunyāyarasikāḥ tattādṛśaphalāptaye || 10 ||

Note: This ashtakam does not conform exactly to the regular structure of an ashtakam (8 verses). This interesting discrepancy is seen in other noted ashtakams and compositions. For surrender. example, Sri Bhagavan's divine composition Arunachala Padikam (padikam, meaning 10 verses) actually contains 11 verses.

119
The teachings of Bhagavan Sri Ramana Maharshi / Re: Our Bhagavan-Stories
« on: February 22, 2016, 08:04:13 PM »
Madame

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120
Arunachala / Re: Photos of Bhagavan and Arunchala Temples
« on: February 17, 2016, 10:55:04 AM »
A post by RMCL

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