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Samarth Ramdas

Dāsbodh, loosely meaning "advice to the disciple" in Marathi, is a 1654 bhakti (devotion) and jnana (insight) spiritual text. It was orally narrated by the saint Samarth Ramdas to his disciple, Kalyan Swami. The Dāsbodh provides readers with spiritual guidance on matters such as devotion and acquiring knowledge. Besides this, it also helps in answering queries related to day-to-day life and how to find solutions to it.

The book is written in verse form. It provides instructions on the religious life, presented in the format of a philosophical dialogue between a Guru and his disciple. The volume comprises 7751 owi and is divided into 20 chapters, each chapter consisting of ten sub-chapters. Each of these sub-chapters varies in the number of stanzas, but averages around 30-40 stanzas (ovi) per sub-chapter, with some being considerably longer. The book has been translated into several languages, including German, English, Hindi, Tamil, Telugu, Kannada, Gujarati, and Sindhi.[1]


Background

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The Dāsbodha was written in 1654 by Samarth Ramdas Swāmi (1608-1681), a satguru, a Hindu saint from Maharashtra, in the local Marathi language. It is a comprehensive volume in verse form providing instructions on the religious life, presented in the format of a dialogue between a Guru and disciple. The narration is believed to have taken place in a cave called Shivthar Ghal (pronounced shiv-ther-gaal) in the Raigad district of Maharashtra.

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Style

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Dāsbodh is written in the verse form known as owi (ōvyā) in Marathi. The volume comprises 7751 owi and is divided into 20 chapters, each chapter consisting of ten sub-chapters. Each of these sub-chapters varies in the number of stanzas, but averages around 30-40 stanzas (ovi) per sub-chapter, with some being considerably longer.

Chapters:

  1. Hymns in praise
  2. Signs of fools
  3. Assessment of Self attributes
  4. Nine stages of communion
  5. Sacred formula of Almighty
  6. Search for God
  7. Fourteen Brahmas
  8. Chapter on Knowledge and Illusion
  9. Attributes and Forms
  10. Life flame of the world
  11. In the name of world
  12. Prudence and Renunciation
  13. Name and Form
  14. Uninterrupted meditation
  15. Soul
  16. Sun and Dynasty
  17. Creation and Creator
  18. Multifacted
  19. Teaching
  20. Complete-whole

Contents

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Dāsbodh prescribes the path of devotion to God or "Bhakti mārg", and the path of Knowledge or "Jñana Marg" for liberation. Through knowledge, Ramdas clears away all doubts and gives the understanding of one's "True Self". Ramdas also reveals the true meaning and significance of "Discrimination" and "Detachment".

It deals with diverse aspects of human life such as politics, conducting business dealings and taking care of one's body and family life. One of the key messages given by Saint Ramdas is to not be lazy, as he always encouraged aspirants to earn the livelihood in a virtuous manner. The person who is ready to work will always be fortunate. Common man normally does not want to work and expects everything from God without an effort.

In Dasbodh, Samartha Ramdas presents the essence of many Vedic texts. Dasbodh is a manual for life, in the highest sense, and is somewhat unusual among spiritual literature in that it not only expounds the classic themes of discrimination between the true and the untrue and the detachment commonly found in Vedic literature, but also provides a detailed instruction on how to function and excel in society from a place of deep spiritual understanding.

Contained within the chapters of Dasbodh, Ramdas outlines the path of liberation through Devotion and Knowledge. Through knowledge, Ramdas clears away all doubts and gives the understanding of one's "True Self." Ramdas also reveals the true meaning and significance of "Discrimination" and "Detachment." Entire volumes could be written in trying to describe all that is contained within the text. It draws upon ancient Vedic texts including, but not limited to; The Vedas, the Shashtras, the Upanishads, the Avadhut Gita, the Bhagavad Gita, the Rama Gita, the Yogavasishtha, the Guru Gita, and the Brahma Sutras, to name a few. Mainly what is presented in Dasbodh is the voice of direct experience itself.

Dasbodha is an epic written by Shree Samarth. Whatever he wanted to tell the world he has conveyed through Dasbodha in a candid manner. As per the tradition in his times he wrote it in the Owi form. The contents of the book are simple, straightforward and easy to understand. It is so simple that sometimes it seems to be a prose. Dasbodha is divided in 20 main parts called as Dashak each of which contains 10 sub parts which are called as Samasas. The total Owis number 7751. Each Owi is made up of 4 lines. After being blessed by Lord Ram he wrote the Old Dasbodha. One finds the freshness, fearlessness and candidness of a person blessed with the ultimate knowledge just recently in it. After a while he started with the continuation of the work and completed up to the 7th Dashak to which he added the Dashak he had written earlier, called the Dashak of knowledge. Then throughout his life he continued writing for the Dasbodha which amounted to another 12 Dashaks. These were added to the earlier 8 ones and the final volume of the Dasbodha as we know it now was prepared just 2 months prior to the time when Shree Samarth left his mortal body. At the end of the book he has unassumingly asked the readers to study, ponder over, introspect and not just only read the whole Dasbodha.

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Popularity

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Dāsbodh has been popular for many years in India. Only recently has it begun to receive recognition in the Western world. Dāsbodh is recommended by the Inchegeri Sampradaya, including Shri Siddharameshwar Maharaj.[2]

Translations

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Dāsbodh has been translated into many Indian and other languages including German, English, Hindi, Tamil, Telugu, Kannada, Gujarati and Sindhi.[3]

  • Sanskrit
  • Hindi (four different authors (Chitrashala press Poona copy, Bharatiya Vidya Bhavan, Mumbai, copy, Hindi Sahitya Kutir, Banaras copy and Quills Ink))
    • Shree Ramdas Swami (2014), GRANTHRAJ DASBODH, Suresh Sumant, Quills Ink Private Limited
  • Telugu (Sundaraiyya vidnyan kendram copy and Vedavyas Mudraksharshala chittur copy)
  • Kannada
  • Tamil
  • Sindhi
  • English (four different authors)
    • SADGURU SHREE SAMARTH RAMDAS SWAMI MAHARAJ, THE DASBODHA (PDF), siddharameshwar.org
    • Samartha Ramdas (2010), Dasbodh - Spiritual Instruction for the Servant, Sadguru Publishing

References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Dasbodh

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Dasbodh is a profound 17th-century spiritual text in Marathi, composed by the saint-poet (1608–1681), offering comprehensive guidance on (devotion), jnana (knowledge), and ethical living through a dialogue between a and disciple. Written primarily in the ovi poetic meter, it consists of 20 major sections known as dashakas, each subdivided into 10 subsections called samas, totaling 200 samas and approximately 7,751 quatrains that explore philosophical and practical aspects of life. The work addresses core Vedantic concepts such as the unity of Atman (soul) with Parabrahman (), the of Maya, paths to (liberation), and the role of (sadhana), while also providing counsel on societal duties, governance, self-discipline, and overcoming vices like desire and ignorance. Ramdas began composing Dasbodh after intense spiritual austerities and pilgrimages, finalizing it shortly before his death in 1681 at , , where it emerged from his teachings aimed at uplifting humanity amid the socio-political turmoil of the Maratha era. As Ramdas's magnum opus, it emphasizes experiential wisdom over ritualistic faith, promoting non-dualistic realization, selfless service, and harmonious living, influencing generations in and devotional traditions.

Historical Background

Samarth Ramdas

, originally named Narayan Suryajipant Kulkarni, was born in 1608 in the village of in to Suryaji Pant and Bai. His early life was marked by familial piety and an innate spiritual inclination toward devotion to Lord Rama, influenced by his parents' religious environment and the local traditions, though he showed initial restlessness in studies and play. At the age of 24, around 1632, Ramdas renounced worldly life, adopting the name Ramdas to signify his complete surrender to , and attained through intense devotion and on Rama's name, without a formal human in most accounts, though some traditions mention guidance from a figure like Narayan Baba. He then embarked on extensive travels across in the 1630s and 1640s, visiting sacred sites such as , Prayag, and the , while establishing monasteries (mathas) including the prominent one at near Satara, which Shivaji later gifted him. During these journeys, he promoted physical fitness and martial discipline by founding wrestling akhadas (training grounds) attached to temples, emphasizing strength for spiritual and national service, and installed 11 major idols across between 1644 and 1654 to foster devotion and resilience among devotees. According to traditional accounts and hagiographies, Ramdas met and served as his spiritual advisor, inspiring the Maratha resistance against Mughal dominance by blending with ; however, historians note there is no primary historical confirming such interactions. In one popular legend, during an encounter around 1649, he bestowed upon a saffron flag (bhagwa dhwaj) symbolizing and valor, and urged him to rule in Rama's name and reclaim Hindu lands. Ramdas passed away in 1681 at , entering while chanting Rama's name. His legacy endures as a poet and social reformer who integrated spiritual devotion with practical action, including physical and ethical discipline, influencing Maratha culture and Hindu revivalism; his major work, Dasbodh, encapsulates this vision in prose-poetic form.

Composition History

The composition of Dasbodh began during Samarth Ramdas's extensive travels in the 1630s, reflecting his early efforts to disseminate spiritual teachings amid the socio-political upheavals of 17th-century , a under increasing Mughal pressure where Hindu revivalism and Maratha resistance were gaining momentum. However, the primary dictation occurred in 1654 at the cave in , , where Ramdas orally narrated the text in the form of dialogues between a and disciple to his close disciples, including Kalyan , Divakar Gosavi, and Uddhav Gosavi. This oral format, structured as a conversational tool in Ovi meter, spanned several months of continuous narration, serving as spiritual guidance and a form of resistance for warriors and householders navigating the era's political turmoil under Mughal dominance and the emerging Maratha kingdom led by . The narration continued intermittently over the following years, with the first seven dashakas likely completed as a cohesive unit between 1654 and 1664 during Ramdas's planned ten-year seclusion at Shivthar, though additional sections were added later at locations such as . The full text reached completion approximately two months before Ramdas's death in February 1681, with the final verses composed in 1679–1680, driven by his lifelong devotional focus on as a unifying spiritual force. This extended process underscores Dasbodh's role as a comprehensive manual for ethical and spiritual living tailored to the challenges of the time, including guidance for householders and warriors amid Mughal incursions. Following its oral finalization, Dasbodh entered a robust tradition, with early handwritten copies transcribed by disciples like , who is noted for rapidly copying sections overnight, and circulated among Ramdas's mathas for preservation and study. At least seven ancient survive, including one completed by in 1693 and others corrected at sites like Domgaon and Nilange, ensuring the text's dissemination within devotional communities. The first printed edition appeared in 1905, edited and published by S.S. Dev at Dhulia, marking a significant step in making the work accessible beyond monastic circles.

Structure and Style

Organization and Form

Dasbodh is systematically organized into 20 major chapters known as dashakas, each subdivided into 10 sub-chapters or samas, resulting in a total of 200 samas. This hierarchical structure facilitates a methodical presentation of teachings, allowing for detailed exploration within each sama. The entire text consists of 7,751 owi, which are quatrains serving as the basic poetic units, with each sama typically containing 30 to 40 owi, averaging around 39. The work employs a progressive structure, beginning with foundational elements such as praise and introductory concepts, and gradually advancing to more complex philosophical expositions. This builds a layered understanding, guiding the reader from basic spiritual principles to profound realizations. The original manuscript contains no illustrations or appendices, relying solely on the textual for conveyance. In terms of form, Dasbodh is presented as a series of guru-disciple exchanges, where the disciple raises doubts or questions, and the offers clarifications and expositions. This dialogic approach mirrors traditional Indian pedagogical methods, making abstract ideas accessible through conversational resolution. The dashakas are thematically grouped to reflect this progression: the first five focus on basics of creation and devotion; dashakas 6 through 10 emphasize practices; dashakas 11 through 15 delve into jnana or knowledge-based inquiry; and the final five address practical applications and the .

Language and Poetic Style

Dasbodh is composed in vernacular Marathi, deliberately chosen by to make profound spiritual teachings accessible to the common people rather than restricting them to the elite through . This linguistic choice aligns with the broader tradition's emphasis on democratizing knowledge, allowing ordinary readers to engage directly with philosophical concepts without the barrier of classical languages. The text employs the owi (ōvī) verse form, a simple quatrain structure typical of Marathi , featuring a where the first three lines rhyme (A A A B) and lines of 8 to 11 syllables each, which imparts a prose-like suitable for oral and . Unlike intricate meters such as shlokas, this form prioritizes clarity and flow, blending didactic instruction with vivid poetic imagery to render abstract ideas tangible; for instance, metaphors drawn from and daily life, like portraying the world as an akin to a dream, vividly illustrate non-dualistic truths. Rhetorical techniques further enhance engagement, including repetition for emphasis—such as reiterating stages of devotion (anusthana)—and a question-answer format between the and disciple, which simulates a personal teaching session and encourages reflective reading. Influenced by the Marathi Bhakti poetry traditions of saints like and , Dasbodh adapts their devotional fervor while integrating principles in an approachable manner, eschewing esoteric jargon in favor of everyday diction to bridge the gap between profound philosophy and practical understanding. This unique fusion of instructional tone with evocative imagery not only vivifies complex metaphysical concepts but also facilitates its in mathas (monastic centers), where the text's considerable length and rhythmic density aid in communal memorization and transmission.

Teachings and Contents

Philosophical and Spiritual Themes

The central philosophy of Dasbodh is grounded in , presenting a non-dualistic worldview where the True Self, or Atman, is identical to the ultimate reality, . is described as the eternal, omnipresent essence—being, consciousness, and bliss—transcending all forms and attributes, while the apparent world is an illusion (maya) projected by ignorance. To realize this unity, Ramdas emphasizes , or discrimination, as the key practice for distinguishing the eternal Atman from the transient body and world, leading to the direct experience of "Tat tvam asi" (Thou art That). Through , the seeker discerns the illusory nature of duality, dissolving the ego's identification with the material realm and attaining liberation (). Dasbodh uniquely synthesizes jnana (knowledge) and (devotion), positioning devotion to Rama as an accessible preliminary path that culminates in non-dual realization. Ramdas portrays Rama as the saguna (with attributes) manifestation of the nirguna (attributeless) , serving as a focal point for devotion that purifies the mind and prepares it for jnana. This integration unfolds through four progressive stages of : practice (sadhana bhakti), where one engages in rituals and chanting; attachment (ruci), developing steady inclination toward the divine; love (), an intense emotional bond; and complete surrender (prema or saranagati), where the ego dissolves into total union with Rama-, leading to . This -jnana harmony ensures that devotion is not mere emotionalism but a disciplined means to transcend duality. Key concepts in Dasbodh further elucidate this metaphysics, including the nature of creation arising from the interplay of Prakriti (primordial nature, the material cause) and (pure consciousness, the efficient cause), both emerging from mulamaya (root illusion) yet ultimately rooted in . The plays an indispensable role in dispelling ignorance (ajnana), acting as the living embodiment of wisdom who guides the disciple through direct instruction and example, illuminating the path beyond understanding. on nama—specifically the chanting of Rama's name—is prescribed as a potent tool for inner purification, quieting the mind's fluctuations and fostering unwavering focus on the divine, thereby eroding the veils of maya. These elements underscore Ramdas's view that spiritual progress requires both discernment and heartfelt surrender. The philosophical themes are systematically covered across the dashakas (chapters) of Dasbodh. Dashakas 1–5 focus on the divine glory of and the distinction between the body (pinda, the perishable vessel) and the (Atman, the indestructible witness), laying the groundwork for devotion and initial to transcend bodily identification. For instance, these sections extol Rama's and introduce the body-soul duality as a starting point for , urging to recognize the 's independence from physical . Dashakas 11–15 delve deeper into knowledge of , offering a detailed exposition of ego dissolution—where the of individual "I" merges into the universal —and the attainment of through sustained on non-duality. Here, Ramdas elaborates on Brahman's formless nature, the cessation of dualistic perceptions, and liberation as the natural state beyond birth and death, integrating practices to facilitate this realization. These dashakas progressively build from devotional foundations to profound metaphysical insight.

Practical and Ethical Guidance

Dasbodh offers detailed guidance for householders, emphasizing the integration of spiritual principles into daily responsibilities to achieve both worldly success and . It advises balancing through diligent work in , , and professional life, while cultivating virtues such as self-discipline, , and selfless service as essential paths to devotion. For instance, householders are instructed to perform their duties without attachment to outcomes, recognizing all actions as offerings to the divine, thereby transforming routine tasks into acts of (Dashak 1, Samasas 1-7; Dashak 6, Samas 9). Self-discipline is highlighted as key to avoiding idleness and vices, with recommendations to eat healthily, earn ethically, and help others without ego, ensuring prosperity follows virtuous conduct (Dashak 2, Samas 2; Dashak 19, Samas 4). in dealings and service to and are portrayed as means to transcend material entanglements, allowing householders to pursue without renouncing worldly roles (Dashak 10, Samas 10; Dashak 12, Samas 1). In addressing social ethics, Dasbodh critiques rigid structures and promotes equality through universal devotion, asserting that spiritual worth transcends social divisions like , creed, gender, or status. It teaches that the Atman is equal in all beings, from paupers to kings, and urges recognition of the divine in everyone to foster harmony and (Dashak 1, Samasas 1-7; Dashak 8, Samas 8). Practical advice includes building community through and welfare initiatives, such as establishing schools, hostels for the poor, and assemblies that unite diverse groups for spiritual discourse, thereby uplifting society regardless of background (Dashak 1, Samas 8; Dashak 19, Samas 6). is linked to ethical living and communal well-being, with emphasis on moderation in diet and lifestyle to support physical and moral fitness, while mathas (monasteries) and akhadas (gymnasiums) are recommended as centers for training in devotion, discipline, and (Dashak 4, Samas 4; Dashak 11, Samas 3). The text extends its ethical framework to political and martial domains, particularly in later dashaks, outlining principles for righteous and . Rulers are advised to embody , , and devotion, governing without , forgiving offenses, and prioritizing the welfare of all subjects through ethical and spiritual guidance (Dashak 11, Samas 5; Dashak 19, Samas 9). King's duties include maintaining , supporting the needy, and utilizing for societal good, with economic management focused on equitable distribution and avoidance of (Dashak 18, Samas 6; Dashak 20, Samas 5). Warfare ethics align with , stressing courageous yet compassionate conduct, where leaders like the ideal ruler act selflessly, blessed by , to protect without personal gain (Dashak 18, Samas 6). At its core, Dasbodh integrates with , advocating action without attachment as the pathway to liberation while remaining engaged in the world. This framework posits that all duties—whether in , , or —should be performed selflessly, attributing true agency to and surrendering results to the divine, thus dissolving ego and fostering devotion (Dashak 3, Samas 3; Dashak 6, Samas 7; Dashak 20, Samas 4). Exemplars include the virtuous , who prospers through honest trade, , and service without greed, and the archetype, exemplified by a just leader who fights ethically for , embodying courage and detachment (Dashak 19, Samas 2; Dashak 1, Samasas 1-7). This holistic approach ensures ethical living aligns with foundational spiritual themes of , making devotion accessible through everyday conduct.

Legacy and Influence

Popularity and Cultural Significance

Since its composition in the 17th century, Dasbodh has been recited in mathas across as a foundational text for spiritual and practical instruction, maintaining its centrality in devotional practices from that era onward. The work's ideals of righteous governance and devotion influenced the , particularly in the court of Chhatrapati Shivaji Maharaj, who regarded as a spiritual guide and incorporated principles of and self-rule from Dasbodh into state administration. Annual parayans, or continuous recitations of the text, continue at , the site of Ramdas's , during the Dasnavmi , drawing devotees for nine days of communal reading to honor its teachings. Dasbodh forms the core of the Ramdas , a tradition emphasizing integrated spiritual and worldly life, with mathas serving as centers for its propagation and ethical living. The text promotes a balance of physical and spiritual fitness, advocating exercise and discipline as paths to devotion, which has shaped wrestling traditions in akhadas associated with worship—Ramdas established eleven such sites to foster strength aligned with . This emphasis extends to cultural festivals like , where recitations and physical rituals draw on Dasbodh's guidance for holistic vitality, reinforcing community bonds in . Recent 20th- and 21st-century movements have revived Dasbodh through and lenses, interpreting its dashakas on inner strength and practical for contemporary wellness programs.

Translations and Adaptations

The Dasbodh has been translated into several Indian languages to facilitate its dissemination beyond Marathi-speaking regions. One of the earliest known translations was completed by Pt. Madhavrao Sapre and Pt. Laxmidhar Vajpayee, published in by Chitrashala Steam Press in . Another edition appeared in 1940, further aiding its accessibility in northern . By the mid-20th century, translations into other regional languages such as Tamil, Telugu, , Gujarati, and Sindhi had emerged, contributing to its pan-Indian spread. English translations began with partial versions in the early . A notable early effort was the 1902 translation by W.G. Tambwekar, which rendered select portions into English. Full translations appeared later, including Diwakar Ghaisas's complete prose rendition published in the , emphasizing devotion and self-knowledge. More recent editions, such as the 2023 Dasbodh: Spiritual Instruction for the Servant by Shri Samartha Ramdas, present the text in a dialogue format between master and disciple for contemporary readers. Translators have faced challenges in conveying the original's poetic ovis (verses) and philosophical nuances, often opting for to preserve meaning over strict metrical fidelity. Modern adaptations have enhanced global accessibility through digital formats. Several mobile apps, such as Das Bodh दासबोध MP3 (launched around 2024) and Dasbodh by CSS Stylekit (updated in recent years), offer audio recitations and simplified explanations in Marathi and English, enabling audio-based study. These tools, along with online courses drawing from Dasbodh's teachings, bridge traditional wisdom with applications in the West, though scholarly analyses of its philosophical depth remain sparse.

References

  1. https://selfdefinition.org/nisargadatta/The-Dasbodh-Shree-Samarth-Ramdas.pdf
  2. https://www.dlshq.org/saints/samartha-ramdas/
  3. https://vayusutha.in/vs5/devotee4.html
  4. https://www.hinduamerican.org/blog/samartha-ramdas-11-hanumans/
  5. https://www.ramdasswami.org/sajjangad/history/?lang=en
  6. https://indianexpress.com/article/explained/explained-history/samarth-ramdas-chhatrapati-shivaji-maharaj-8598333/
  7. https://ambiladharma.com/2024/02/biography-of-samarth-ramdas.html
  8. https://www.ramdasswami.org/samarth/life-history/?lang=en
  9. https://rarebooksocietyofindia.org/book_archive/196174216674_10151317723546675.pdf
  10. https://ia801409.us.archive.org/7/items/in.ernet.dli.2015.77004/2015.77004.Ramadas-And-The-Ramdasis_text.pdf
  11. https://www.advaita.cz/wcd/docs/ramdas/dasbodh_john_2015/dasbodh_output_pdf/00_celek_en_mar/dasbodh_john_norwell_2015_a4.pdf
  12. https://organiser.org/2020/12/26/132671/bharat/teerth-keshtra-shivtharghal/
  13. https://www.ramdasswami.org/sajjangad/annual-programs/?lang=en
  14. https://kamat.com/jyotsna/blog/blog.php?BlogID=1126
  15. https://dokumen.pub/download/dasbodh-spiritual-instruction-for-the-servant-paperbacknbsped-0615373275-9780615373270.html
  16. https://archive.org/details/dasabodha-h-mrsapre
  17. https://archive.org/details/in.ernet.dli.2015.409726
  18. https://sahaj-az.blogspot.com/2017/12/samartha-ramdas.html
  19. https://www.exoticindiaart.com/book/details/dasboadh-of-samarth-ramdas-nae030/
  20. https://www.amazon.com/Dasbodh-International-Spiritual-Instruction-Servant/dp/1737660768
  21. https://www.goodreads.com/book/show/146199077
  22. https://play.google.com/store/apps/details?id=com.ndss.dasbodh&hl=en_US
  23. https://play.google.com/store/apps/details?id=com.cssstylekit.dasbodh&hl=en_US
  24. https://www.youtube.com/watch?v=EDE_466vjt4
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