While trying to work out well, either should read whether one likes or not
this morning only I wrote wrt Para 20 of the writer ""Pancharatra School of
Vaishnava Pooja" in the Temple I the system followed; Mangala sasanam by
Tirumangai Azhwar and Nammazhwar. . Pooja could be performed only by a
Karanma Santhi having hereditary competence and right as far as the Temple
is concerned. The conduct of poojas in the Devaswom Temples are devised
mainly as per the principles contained in Tantric Texts. The authority in
this field could be traced to the text "Tantra Samuchayam" written by
Brahma Sree Chennad Manackal Narayanan Namboodirippadu in the year 1427.
According to the Tantri, various poojas conducted in Sree Vallabha Maha Temple
are unique and rare. The poojas are conducted according to the "Yajanavali
Text" on the basis of Pancharatra System contained in Sree Durvasa Samhita.
Special Type of poojas are not being conducted in other temples under the
Travancore Devaswom Board and close similarity could be seen as far as the
poojas in Sree Poornathrayeesa Temple, Tripunithura is concerned. The
unique and salient features of the conduct of poojas in Sree Vallabha Maha
Temple are available in Chapter 21 of the book "Sree Vallabha Maha Kshetra
Charithram" published by Sri. P. Unnikrishnan Nair. Certain extracts from
the book "Thulasiharam" written by Smt. Aswathi Thirunal Gouri Lakshmi
Bai. According
to the complainants, there are altogether five families, who were having
karanma right for functioning as Melsanthi in Sree Vallabha Maha Temple.
Those families are (1) Ambly, (2) Annankala, (3) Karakkadu, (4) Sreevelli
and (5) Nedumbrathu Cherukudal. For about more than 17 years, none from the
above families has worked as Karanma Melsanthies in the above Temple.
During the above period, the persons who are employees of Devaswom Board
were functioning as Melsanthies in the Temple. According to the Thantri,
those persons were told about the unique and salient features of the
Pancharaatra system of poojas in the Temple while they were initiated
before assuming charge as Melsanthi in the Temple. The complainant Vishnu
Narayanan Namboodiri made a proposal for being appointed as Melsanthi. A
view of temple : https://youtu.be/DzftjaozlwY Onme of 108 khetras @
Valabha sheram KRAJARAM IRS 5624 6624 :
ii Pancharatra vidhanaam if distinguishable as he alleged, that
difference should have been explained; there are 11 mangala sasana , divya
desam in kerala, pure vaishnav sthalam. Nambudri cannot alter the system of
agama vidhis. It need not be only iyengars must be there to follow the puja
worship. I have said clearly Yagna valkya system giving a you tube video
also. By writing , unaware of the things being carried out clearly , a self
proclaimed daata is printed which may be referred by some , even after a
decade, thinking it as correct. No one can
exceed whether iyer or Ayyangar or tantric Nambudri or north Indian
priests; they had to abide by Sri Ramanuja system
*Sri Pancharatra Agama*
The Panchrathra are Vaishnava Sanskrit Agamic texts. The Pancharatra Agamas
constitute the most important texts of the Sri Vaishnava Sampradaya of
Ramanuja. Composed of more than 200 texts; they are believed to have been
compiled around the 3rd century BC,
Since ancient times, the worship of Lord Vishnu is strictly according to
the principles and practices laid out in the Pancharathra.
*Six aspects of Surrender in the Pancharathra*
Surrender to god is one of the core teachings of Pancharathra.
i) Atma-Nikshepa or Nyaasa - placing oneself completely and directly under
God's care.
ii) Kaarpannya - absolute humility, and honest awareness of one's own
natural ignorance, impurity etc
iii) Mahaa-Visvaasa - irrepressible and great faith in God. Understanding
that God is the benefactor of all beings, and His compassion is always and
readily available. The firm conviction that He will not fail to protect us.
iv) Goptrr - recognition of Lord Sri Narayan as the sole Protector.
v) Praatikulya-Vivarjana - giving up whatever is antagonistic to any of His
creations or to Him.
vi) Anukulya-Niscaya - The resolve to do good to all beings.
Pancharatra texts are Vaishnava Agama Shastras,
the name pancharatra literally means 'five nights', since these scriptures
were revealed by Sage Narayana <https://en.wikipedia.org/wiki/Nara-Narayana> in
5 Nights to all the Rishis. Sage Narayana was so generous to us humans that
he preserved ancient Ekayana shakha of Shukla Yajurveda and created agamas
out of it so that everybody irrespective of caste creed sexuality could
worship Shriman Naryana, and realize the truth that he is the Supreme Being.
SYV is that of Yajnavalkya.
ccording to tradition, there are 108 Vaiṣṇava
Pāñcarātra texts. However, there are more than 200 texts. These are also
known as Saṁhitās. Here is the list of printed texts of the Pāñcarātrāgama.
1. Agastya Saṁhitā
2. Aniruddha Saṁhitā
3. Ahirbudhnya Saṁhitā
4. Iśvara Saṁhitā
5. Kapiñjala Saṁhitā
6. Kāśyapa Saṁhitā
7. Jayākhya Saṁhitā
8. Jñānāmṛtasāra Saṁhitā or Nārada Pāncarātra
9. Nāradīya Saṁhitā
10. Parama Saṁhitā
11. Paramapuruṣa Saṁhitā
12. Parāśara Saṁhitā
13. Pādma Saṁhitā or Pādma Tantra
14. Pārameśvara Saṁhitā
15. Puruṣottama Saṁhitā
16. Pauṣkara Saṁhitā
17. Bṛhad Brahma Saṁhitā
18. Bhāradvāja Saṁhitā
19. Mārkaṇḍeya Saṁhitā
20. Lakṣmī Tantra
21. Viśvāmitra Saṁhitā
22. Viṣṇu Saṁhitā
23. Viṣṇutilaka Saṁhitā
24. Viṣvaksena Saṁhitā
25. Sāṇḍilya Saṁhitā
26. Śeṣa Saṁhitā
27. Śrīpraśna Saṁhitā
28. Sanatkumāra Saṁhitā
29. Sāttvata Saṁhitā
30. Hayaśīrṣa Saṁhitā
31. Pancharatra Agama by Daniel smith speaks about ll these in depth
(sorry now a lot of vaishnavites are also writing them adopting his
standards collected from the Vaisnava Jeeyars of his time.
Adi shankara criticized elements of the Pancharatra doctrine along with
other theistic approaches stating Pancaratra doctrine was against monistic
spiritual pursuits and non-Vedic. But Vaishnavism was restructured by
principles and Sri Ramanujar only implemented it.
The earliest use of the word Pancharatra is found in section 7.1.10 of
the *Taittiriya
Samhita*, a Vedic text. The section describes a person going through a
Pancharatra ritual to become a master of rhetorics. The section 13.6
of the *Śatapatha
Brāhmaṇa <https://en.wikipedia.org/wiki/Shatapatha_Brahmana>* mentions
Nārāyaṇa as the primordial divinity who performs this offering. The
Narayaniya section of the Mahabharata
<https://en.wikipedia.org/wiki/Mahabharata> (XII, 335–351) refers to seven
rishis who say the Pancharatra ritual was made consistent with the
Vedas. Though
the five day ritual is mentioned along with many other sacrifices in the
Vedic text, the origins of Pancaratra devotees and their tradition is
unclear. The movement merged with the ancient Bhagavata tradition also
around Krishna-Vāsudeva
<https://en.wikipedia.org/wiki/Krishna-V%C4%81sudeva>, and contributed to
the development of Vaishnavism <https://en.wikipedia.org/wiki/Vaishnavism>.
Hence Pancharatra is older than Sri Ramanujar 5000 years plus. Pancha Ratra
Vidhanam means the very same Pancha ratha agamam, as "teaching", "Ritual",
"arrangements'', "performance", "rites" and "prescriptions" which was
assigned by Yajnavalkya, spoken in Mahabharata and Bhagavatham, by Durvasa
based on only Yajnavalkya, and it is not different because Nambudiris are
there; gestures may be tantric but execution is ditto unchanged cult.
AGAMA means religious scriptures;The Āgamas are of three main classes’
viz., Śaivāgama, Śaktāgama and Vaiṣṇavāgama or Pañcarātra. Each and every
sect also have their own Āgamas.
The Āgamas are usually in verse, and vary in length. In theory they consist
of four parts (*pādas*):
1. on knowledge or doctrine (*vidyāpāda*),
2. on ritual (*kriyāpāda*),
3. on conduct (*caryāpāda*),
4. and on yoga (*yōgapāda*);The Āgamas contain rules for the
construction of temples and shaping of arcas and the consecration and
worship of the latter. The Āgamas are treatises by sages on the practical
side of religion. They contain rules for the construction of the temples,
making of *arca*, consecration of the temples and idols, worship of the
*arca* and expiatory ceremonies for acts of commission and omission.
Incidentally they treat of town planning to show the place of the temple in
a planned town and the qualifications of the worshipper. These Āgamas are
two-fold, the Vaiṣṇava and the Śaiva according as they treat of the
temples, arca and worship of the different forms of Viṣṇu or Śiva.
Each Āgama has four sections in it called
1. *Caryā*,
2. *Kriyā*,
3.
*Yoga *
4. and *Jñāna*.
The first treats the daily duties; the second of the worship of God; the
third of the practices tending to the control of the senses and for the
meditation of God. The last treats the nature of God, the constitution of
the body and *mukti*. I think the oneness I made it clear Thank you
K Rajaram IRS 5624 6624
---------- Forwarded message ---------
From: 'gopala krishnan' via iyer123 <[email protected]>
Date: Wed, 5 Jun 2024 at 21:57
Subject: [iyer123] SREEVALLABHA TEMPLE –THIRUVALLA. PART2 –FORWARD
To: Iyer <[email protected]>
*SREEVALLABHA TEMPLE –THIRUVALLA. PART2 –FORWARD*
*CONTINUED FROM PART 1*
*10 Sreevallabhan *
*The goddess Adi Parashakti takes birth as Sagara's daughter Lakshmi.
Lakshmi came out during the churning of the milky ocean (Samudra Manthan)
which happened during the Satya Yuga. This eventually gave Vishnu the name
Sreevallabhan (Sree, being another name of Lakshmi, while vallabhan means
husband) and the goddess incorporated her power into the idol. Later,
Vishnu married Lakshmi as he promised.*
*11 Penance of sage Durvasa*
*After the churning of the milky ocean, sage Durvasa was upset due to his
wrathful nature which led to many unfortunate incidents. He sought the
advice of his father, Shiva who directed Durvasa to go to Brahma to get the
knowledge of Parabrahma. Brahma advised the same as he did to Sagara and
asked him to worship Vishnu. Durvasa along with 63 disciples, reached the
Earth and found a suitable place and named it Mallikavanam (jasmine
forest). Durvasa meditated beneath two attached trees, a mango tree and a
sacred fig tree. Later in the Treta Yuga, Vishnu appeared to the sage. As
Vishnu appeared, water rushed out of the earth and Durvasa washed the
Lord's feet with it. Pleased with the sage's devotion, Vishnu promised to
be present at the spot forever on the condition that the sage should serve
him whenever he appeared in a form that can be visualized by all. (The spot
where Durvasa meditated is southwest of the temple and the water sprouts
turned into the Jalavanthy tank).*
*12 Journey of Sreevallabhan’s idol*
*Soon after the construction of Dvaraka, Sagara gifted many precious things
including the Sreevallabhan idol to Krishna. Krishna handed it over to his
friend Satyaki saying “There is nothing better in the world for the worship
of Vishnu than Sreevallabhan’s idol. Worshipping Vishnu directly and
worshipping this idol is considered the same. It has the power to wash away
the sins of all the lifetimes.”. Satyaki asked Krishna's permission to
build a temple and the celestial architect Vishvakarma constructed the
temple in Dvārakā. Sage Vedavyasa installed the idol and Durvasa taught the
priests the worship protocol. During the end of Dvapara Yuga, Satyaki
handed over the idol to Garuda and asked him to keep it safe for the humans
in the Kali Yuga. Garuda went to Ramanaka island and worshipped it there.
Worshipping the idol made Garuda free from all his curses. When the time
for Garuda's return to Vaikuntha reached, he had hidden the idol in the bed
of the Netravati River (in present-day Dakshina Kannada dist., Karnataka)*
*My note-How the Idol came to Tiruvalla will be told later*
*13 Annihilation of Thokalasuran*
*The area around the jasmine forest became a human settlement thousands of
years ago and emerged as a high-profile spiritual and educational center
with enormous wealth and human power.*
* At that time only Brahmin families were not less than 3000 and the
Brahmins of the Sankaramangalath House enjoyed top status among them. But
the Sankaramangalath House faced the risk of extinction as only an old lady
and her younger son Narayana Bhattathiri lived there. Bhattathiri married a
woman named Sreedevi Antharjanam against the wishes of others that they
would get his wealth too by making their daughters get married to him.
Sreedevi Antherjanam had all good qualities but was illiterate.*
* Since literacy was mandatory for Brahmins and even women were well versed
in Sanskrit, being illiterate was a matter of humiliation and envious
Brahmins never missed a chance to humiliate Antharjanam to which she never
paid any attention. As the couple had no children even long after marriage,
they started fasting on the Ekadashi (11th day) day, which is very
auspicious to Vishnu. The method adopted by Antharjanam for the fast was
the most difficult one, which made her leave food and sleep altogether and
she made her servant Sreedevi and her son Mukundan follow the vow. Since
they were too wealthy, Antharjanam started giving food to anyone at any
time, which only increased the envy of orthodox Brahmins.*
*As time passed, Bhattathiri died and Antherjanam was widowed. Since she
regularly performed the Ekadashi fast, she became a good devotee of Vishnu.
However, she was deeply troubled that she was unable to fast as she could
not read a panchangam (astrological calendar) and that others would
humiliate her illiteracy if she were to ask them. But she somehow found an
Ekadashi day and to mark the days, she would keep a pebble in a pot each
day to know when 15 days had passed. But many times the actual Ekadashi day
was either a day earlier or a day later than the one she thought due to the
change in the appearance of the moon. This brought on more humiliation and
people began associating all sorts of stubborn acts with her name. *
*But one day, to everyone's shock, two astrologers confirmed the day to be
Ekadashi at the Sankaramangalath House while it was Dasham**i (10th day) at
every other place. Astonished by this incident, people understood and
accepted the unconditional devotion of Antherjanam and started calling her
“Sankaramangalathamma” or “Chankrothamma” with respect. This led the whole
village to perform the Ekadashi fast on the same day Antharjanam did.*
*14 Thukalasuran and Yakshi*
*After many years Mallikavanam was attacked by a dreadful demon called
Thukalasuran who looted everyone and was fond of eating young human flesh.*
* At the same time a yakshini also reached the western road to the village,
attacking everyone who came in her way. This made many to leave the place
and the place was restricted to visitors and outsiders. Being too aged,
Antharjanam couldn't move., but it became very difficult to find a Brahmin
boy to continue her duties, When Brahmins visited her house, she found it
difficult to customarily wash their feet and offer food to them. One day,
Antharjanam couldn't find any Brahmin boy and she wept in front of her
Vishnu idol, requesting him not to break the custom that she had been
following for many years. At the same time, a young Brahmin boy with a gold
pole in his hand reached there and asked for food. Antharjanam was glad to
see him and asked him to come after his bath since she needed to complete
the rituals of Ekadashi. Discarding all warnings given to him by
Antharjanam, the young man stepped towards the river where Thukalasuran
lived. A huge fight ensued between the boy and Thukalasuran. Finally, the
golden pole turned into the Sudarshana Chakra and he killed Thukalasuran,
dismembering his body and his army.*
*After this, he washed his blood-stained chakra in the river and installed
the Shivalinga which was worshipped by Thukalasuran on a hilltop (In
modern-day Thukalassery).** Reaching the northern entrance of the village,
he conquered and tied the hands of the yakshini and threw her into a well.
The boy buried her with rocks and she suffocated to death. The boy
installed a Durga idol on the rock mound and requested the goddess to
protect the town from all directions. The goddess agreed by appearing in 3
temples around the area.*
*15 Installation of the Sudarshana Chakra*
*Later the boy with five other boys reached the Sankaramangalath House.
Antharjanam completed all the rituals and served food to them in areca nut
leaves as the rakshasa had destroyed all the banana plantations. Since
Antharjanam didn't have pickles at home and pickles were a customary food
for Brahmins, Goddess Lakshmi, disguised as a housewife entered the scene
and served thrippuli (a kind of pickle) to the boy.*
* Knowing that Thukalasuran had been murdered by the boy, people came there
to visit him and requested the boy show them his golden pole to prostrate
in front of. *
*The boy installed the temple in the Chakrathazhwar form** facing west on
the raised land east to them and called for its daily worship. *
*Sreedevi Antharjanam decided to build a temple** there and asked a man
named Pathillathil Pottimar to be the administrator. The gathered people
paid their oblations to the idol and prostrated in front of it. Then the
boy removed his shawl, showing his glowing chest adorned with the Srivatsa
mark and goddess Lakshmi residing there, for Antharjanam shockingly
confirming that he was none other than Vishnu and after Vishnu showed his
universal form (Vishwarupa) to her family, Antharjanam, her servant and the
servant's son got salvation by merging with Him. This incident happened in
2998 BC and thereafter the forest was named Chakrapuram (the place of the
Chakra). *
*The five boys who came along with Vishnu were sage Durvasa and his
disciples**. The place where Thukalasuran lived is now known as
Thukalassery, The place where he was killed is known as Konnakkulangara,
and the place where Vishnu washed his Chakra was known as
Chakrashaalanakadavu, The place where he killed the yakshini and installed
the Durga idol is known as Thiruverankavu and the three Durga shrines
around the area were known as Aalumthuruthy, Karunaattukaavu, and
Padappaad. The Sankaramangalath House is still well preserved outside the
temple near its western gate and is considered the place of origin of the
temple. *
*Hence any custom followed in the temple starts here only. The place where
the demon's head fell is called Talaiyaru, the arms fell at Muttaru and the
legs fell at Kalaru. The place where the Chakra was installed is called
Chakrakaalvu.*
*16 Installation of Sreevallabhan’s idol*
*Around 3000 years after this incident, King Cheraman Perumal visited the
temple and his wife Queen Cherumdevi expressed her wish to build a shrine
for Vishnu attached to the Sudarshana shrine, having to rebuild the whole
structure. They ordered a Vishnu idol from Tamil Nadu after the temple
construction. One night the Queen had a dream in which Garuda disguised as
a Brahmin informed her about Sreevallabhan's idol and asked to install it
there. **With the help of Garuda and the Tulu Brahmins, Cheraman Perumal
brought the idol from the Netravathi river to Chakrapuram for installation.
*
*But during the installation ceremony, the idol didn't fit on the pedestal,
the priests felt something supernatural and everyone came out near the
Jalavanthy tank. Then they heard celestial instruments being played and the
chanting of vedic hymns from inside. As they rushed in and opened the
altar door, they saw the idol installed at the right place with blazing
light everywhere and a couple of bananas in an Areca nut palm leaf in front
of the idol. *
*Two celestial sages came out of the sanctum-sanctorum and disappeared on
the eastern bank of Jalavanthy and they were Durvasa and Vyasa. Thereafter
Chakrapuram had been renamed as Sreevallabhapuram. The idol that the King
ordered had been installed at the Sree Krishna temple, Malayinkeezhu,
Thiruvananthapuram. Sreevallabha Temple had been built by Uliyannoor
Perumthachan, the architectural mastermind. The temple wall and the
flagstaff were completed in a single day in 57 BC by the crew of the Lord.*
* Perumthachan had made a panchaloha idol of Garuda which is currently
installed on the top of the flagstaff. Soon after the installation, Garuda
tried to fly away, and Perumthachan stopped it by throwing his axe at him,
causing an injury to his wings and Garuda fell. The present copper
flagstaff is built there where Garuda had fallen during this incident.*
*17 Ban for women*
*After an incident of a woman getting salvation inside the shrine, women
were more attracted to the temple. A series of inauspicious events happened
after a lady who had been enchanted by the beauty of the handsome idol
entered the sanctum-sanctorum to marry the Lord and the administrators
decided to ban women from entering the temple after astrological
counselling. *
*But on request, they agreed to allow women twice a year on the Arudra
Darshanam day of the Dhanu month and the Vishu festival day in the Medam
month when the deity will be dressed up with mud, ashes, torn clothes etc.
to look ugly. The ban was removed in 1968.*
*My note- My late mother has told me about the ban for ladies and special
days women were permitted.*
*18 Vilwamangalam and Nammalvar*
*One early morning, Vilwamangalam Swamiyar visited the temple while a dance
troupe was performing Kathakali dance. Swamiyar was astonished for not
feeling the presence of the deity inside. As he reached the outer
enclosure, he saw a young Brahmin man watching the dance and recognised him
as none other than the Lord. Suddenly, Vishnu disappeared into the temple
saying Swamiyar disturbed him while He was enjoying the dance, his
favourite. Thereafter, Kathakali became an important offering and is being
performed regularly in the temple.*
* The famous Vaishnavite saint Nammalvar had visited the temple in the
evening and he slept in the temple out of tiredness, In his dream, Vishnu
appeared as Padmanabha, sleeping in the ocean of milk, Chakrapani, the
infant Krishna showing the whole universe and solar system in his mouth and
Vamana, who asked three huge strides land from the demon king Mahabali.*
*19 Customs of worship*
*Vishnu at Sreevallabha Temple is being worshipped his cosmic, original and
transcendental form Purusha which can be understood from using different
moola manthra/fundamental hymn for different aspects of Purusha contrary to
the strict usage of only a single fundamental hymn in all temples,
sanctum-sanctorum is built in such a way that the top and bottom of the
deity can't be seen as Viratpurusha has no origin and end, Peetha pooja
which is mandatory in all vaidika temples is not done here as Purusha is
devoid of origin and end, dressing up the deity only with white or saffron
clothes contrary to popular yellow clothing used for Vishnu temples of
vaidika sampradaya which suggests the eternity of Purusha and the rituals
and customs followed in the temple includes all Shaiva, Vaishnava and
Shakteya worshipping that are now in practise in vaidika sampradaya because
Purusha being the ultimate and others being only aspects of Purusha.*
* Generally all kerala temples follow Vaidika School of worship based on
the book Tantrasamuchayam. But Sreevallabha Temple doesn't follow
Tantrasamuchayam and follows its own School called Pancharaathra Vidhaanam.
No other temples are known to follow it but Thripunithura Sree
Poornathrayeesa Temple follows a school of worship somewhat similar to that
of Sreevallabha Temple. The temple has never changed its worship protocols
since 59 BC and it is doubtful that any other temple follows such an
ancient system.*
*20 Pancharaathra Vidhaanam*
*This should not be confused with Pancharatra Agama of Vaishnavites* *which
is completely an Vaidika Āgama Sampradaya established whereas Pancharaathra
Vidhanam is completely Vaidika Sampradaya of 4 BC origin.*
* But base for both these is the same- five spontaneous aspects of Purusha
– Param, Vyooham, Vibhavam, Antharyaami and Archa, but these have got
entirely different explanations in Vedic tradition and Āgama tradition. *
*Durvasa Samhitha based on Pancharaathra Vidhaanam by Sage Durvasa explains
the rituals to be performed**. The book Yajanavali, the nutshell of Durvasa
Samhitha is being followed for worshipping Vishnu and Ahirbudhnya Samhitha
for Sudarshanamoorthy. Considering Srishti, Sthithi and Laya as the tejas
of five aspects of Purusha, five pooja are performed here and the deity is
adorned like Brahmachari, Grihastha and Sanyasi in different forms during
these pooja. These customs are highly orthodox and can't be found anywhere
else The base of every temple is the energy driven through Moola
mantra/fundamental hymn (of the respective God), which should never be
changed/misused and strictly used during every pooja. If not, it changes
the chaitanya or energy of the temple and is believed to produce disastrous
effects to both temple and the place where it is situated, which need to be
rectified by expensive and complicated penitential procedures. So no
temples have multiple moola manthram where as Sreevallabha temple uses
different moola manthram for different occasions. This is just an example
to show how unique are the customs followed here and from basics, whole
things are entirely different.*
*I will continue in next posting.*
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