1 Idiots think it is an argument; avivekis are those who presume things. 2 The Rig Veda mentions these *Apsaras as aquatic nymphs.* Atharva Veda introduces Apsaras as the inhabitants of the waters. It discusses their heavenly association with the stars, clouds and rain. The *Satapatha Brahmana Samhita often describes Apsaras as transforming themselves into a kind of a marine bird.*
The Apsaras are seen in close contact with the woods and the wet. The Atharvaveda puts forward that the Apsaras are fond of the dice game and create the basis to bring in fortune at the dice play. They are also feared as causing mental void. Can you quote the verses from Rigveda to that effect? Never copy and paste without understanding lest hurried parity will mislead ones to write on *NYPHS and not on.....* *Hope the author does not mean half lady half fish in water. kdalkanni?* Chapter LXIII: Menaka A thousand years had thus flown by When all the Gods within the sky, Eager that he the fruit might gain Of fervent rite and holy pain, Approached the great ascetic, now Bathed alter toil and ended vow. Then Brahma speaking for the rest With sweetest words the sage addressed: 'Hail, Saint! This high and holy name Thy rites have won, thy merits claim.' Thus spoke the Lord whom Gods revere. And sought again his heavenly sphere. But Vishvamitra, more intent, His mind to sterner penance bent. So many a season rolled away, When Menaka, fair nymph, one day Came down from Paradise to lave Her perfect limbs in Pushkar’s wave, The glorious son of Kushik saw That peerless shape without a flaw Flash through the flood’s translucent shroud Like lightning gleaning through a cloud. He saw her in that lone retreat, Most beautiful from head to feet, And by Kandarpas [1] might subdued He thus addressed her as he viewed: 'Welcome, sweet nymph! O deign, I pray, In these calm shades awhile to stay. To me some gracious favour show, For love has set my breast aglow.' He spoke. The fairest of the fair Made for awhile her dwelling there, While day by day the wild delight Stayed vow austere and fervent rite There as tne winsome charmer wove Her spells around him in the grove, And bound him in a golden chain, Five sweet years fled, and five again. Then Vishvamitra woke to shame, And, fraught with anguish, memory came For quick he knew, with anger fired, That all the Immortals had conspired To lap his careless soul in ease, And mar his long austerities. 'Ten years have past, each day and night Unheeded in delusive flight. So long my fervent rites were stayed, While thus I lay by love betrayed.' As thus long sighs the hermit heaved, And, touched with deep repentance, grieved, He saw the fair one standing nigh With suppliant hands and trembling eye. With gentle words he bade her go, Then sought the northern hills of snow. With firm resolve he vowed to beat The might of love beneath his feet. Still northward to the distant side Of Kaushiki, [2] the hermit hide, And gave his life to penance there With rites austere most hard to bear. A thousand years went by, and still He laboured on the northern hill With pains so terrible and drear That all the Gods were chilled with fear, And Gods and saints, for swift advice, Met in the halls of Paradise. 'Let Kushik’s son,' they counselled, be A Mighty saint by just decree.' His ear to hear their counsel lent The Sire of worlds, omnipotent. To him enriched by rites severe He spoke in accents sweet to hear: 'Hail, Mighty Saint! dear son, all hail! Thy fervour wins, thy toils prevail. Won by thy vows and zeal intense I give this high preeminence.' He to the General Sire replied, Not sad, nor wholly satisfied: 'When thou, O Brahma, shalt declare The title, great beyond compare, Of Brahman saint my worthy meed, Hard earned by many a holy deed, Then may I deem in sooth I hold Each sense of body well controlled.' Then Brahma cried, 'Not yet, not yet: Toil on awhile O Anchoret!' Thus having said to heaven he went, The saint, upon his task intent, Began his labours to renew, Which sterner yet and fiercer grew. His arms upraised, without a rest, With but one foot the earth he pressed; The air his food, the hermit stood Still as a pillar hewn from wood. Around him in the summer days Five mighty fires combined to blaze. In floods of rain no veil was spread Save clouds, to canopy his head. In the dank dews both night and day Couched in the stream the hermit lay. Thus, till a thousand years had fled, He plied his task of penance dread. Then Vishnu and the Gods with awe The labours of the hermit saw, And Shakra, in his troubled breast, Lord of the skies, his fear confessed. And brooded on a plan to spoil The merits of the hermit’s toil. Encompassed by his Gods of Storm He summoned *Rambha, fair of form,* And spoke a speech for woe and weal, The saint to mar, the God to heal. Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx Chapter LXIV: Rambha 'A great emprise, O lovely maid, To save the Gods, awaits thine aid: To bind the son of Kushik sure, And take his soul with love’s sweet lure.' Thus orderd by the Thousand-eyed The suppliant nymph in fear replied: 'O Lord of Gods, this mighty sage Is very fierce and swift to rage. I doubt not, he so dread and stern On me his scorching wrath will turn. Of this, my lord, am I afraid: Have mercy on a timid maid.' Her suppliant hands began to shake, When thus again Lord Indra spake: 'O Rambha, drive thy fears away, And as I bid do thou obey. In Koil’s form, who takes the heart When trees in spring to blossom start, I, with Kandarpa for my friend, Close to thy side mine aid will lend. Do thou thy beauteous splendour arm With every grace and winsome charm, And from his awful rites seduce This Kushik’s son, the stern recluse.' Lord Indra ceased. The nymph obeyed; In all her loveliest charms arrayed, With winning ways and witching smile She sought the hermit to beguile. The sweet note of that tuneful bird The saint with ravished bosom heard, And on his heart a rapture passed As on the nymph a look he cast. But when he heard the bird prolong His sweet incomparable song, And saw the nymph with winning smile, The hermit’s heart perceiv'd the wile. And straight he knew the Thousand-eyed A plot against his peace had tried. Then Kushik’s son indignant laid His curse upon the heavenly maid: 'Because thou wouldst my soul engage Who fight to conquer love and rage, Stand, till ten thousand years have flown, Ill-fated maid, transformed to stone. A Brahman then, in glory strong, Mighty through penance stern and long, Shall free thee from thine altered shape; Thou from my curse shalt then escape.' But when the saint had cursed her so, His breast was burnt with fires of woe, Grieved that long effort to restrain His mighty wrath was all in vain. Cursed by the angry sage’s power, She stood in stone that selfsame hour. Kandarpa heard the words he said, And quickly from his presence fled. His fall beneath his passion’s sway Had reft the hermit’s meed away. Unconquered yet his secret foes, The humbled saint refused repose: 'No more shall rage my bosom till, Sealed be my lips, my tongue be still. My very breath henceforth I hold Until a thousand years are told: Victorious o'er each erring sense, I'll dry my frame with abstinence, Until by penance duly done A Brahman’s rank be bought and won. For countless yearn, as still as death. I taste no food, I draw no breath, And as I toil my frame shall stand Unharmed by time’s destroying hand.' Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx HARIVAMSA PURANA 8-11. Casting off anger like unto a serpent throwing off its venom and wrecking revenge on those dreadful Pannagas king Janamejaya went away. With the Homa fire the great Muni Astika saved Takshaka of burning hood and repaired to his own hermitage. King Janamejaya too, encircled by his own people, went to the city of Hastinapur and with joy began to govern his contented subjects. A few days after Janamejaya duly undertook the celebration of a horse sacrifice accompanied with profuse presents. 12-25. Having controlled herself according to the rites laid down in the scripture the worshipful lady Vapusthuma Kashya, went to the horse slain at Janamejaya’s sacrifice, and sat down near it. Desiring for that perfectly beautiful lady Vasava entered into the body of the slain horse and knew her. Beholding that change Janamejaya said to the sacrificing priest, "This horse has not been slain: kill him at once." Coming to know of that endeavour of Indra’s the wise priest communicated it to the royal saint Janamejaya and imprecated a curse on Indra. 16-17. Janamejaya said:—"O Shounaka, if there is any fruit accruing to me for my penances, protection of the subjects and sacrifice, I swear by it and tell you some thing; hear;from to-day the Kshatriyas will no more worship the fickle-minded Indra, who has no control over his mind, with horse sacrifices". 18-24. Then greatly worked up with anger king Janamejaya said to the presiding priests:—"While this sacrifice of mine has been spoiled by Indra, forsooth I know that you have not the least of a Brahmana’s energy in you. You should not therefore live in my territory. Do you go elsewhere with your friends." Thus addressed the Brahmanas grew angry with Janamejaya and went away. Thereupon greatly worked up with anger the highly pious king Janamejaya went inside his palace and ordered his queens saying "Drive away the unchaste Vapushthama from my house who has placed on my head her feet covered with dust. She has destroyed my glory and fame and spoiled my honor. I do not wish to see that unchaste wife like a cast off garland. He, who in this world lives with a wife fond of other men, cannot enjoy sweet food and sleep happily in a solitary place. He should not enjoy her like unto spoiled Havi." Saying this, Parikshita’s son, irate, was crying aloud. The Gandharva princess Vishvavasu then said to him: 25-28. Vishvavasu said:—O king, you have celebrated three hundred sacrifices; Vasava therefore cannot forgive you any longer. Vapusthama, this your properly wedded wife, has no fault. She was formerly the Apsara Rambha and is now born as the daughter of the king of Kashi. Enjoy with this best of beautiful damsels considering her as a great jewel. Do not ever leave her. O foremost of Kurus, you are like Saci’s lord in riches. Beholding you ready to celebrate sacrifices, the king of gods, seeking holes, has put in obstacles here. O king, thinking that you will surpass him in fruits of sacrifices, the king of gods has obstructed this Yajna. 29-35. Desirous of throwing an obstacle Vasava, seeing the horse slain and seeking loop holes, has employed this illusion here. Indra has known her thinking her as Rambha whom you dost regard as Vapusthama. Worked up with anger in consequence thereof you have cursed those priests who have officiated at your three hundred sacrifices and hast been deprived of the fruits which only Indra is entitled to. And those preceptors too have been driven away by you. Vasava always stood in fear of thyself and the Brahmanas. By accomplishing this feat through his illusory power he has been freed from both the fears. How can that highly powerful Purandara, who is desirous of achieving victories, ravish the wives of his sons and grand sons which even the ordinary men do not? As intelligence, virtue, control of senses, spiritual prowess and glory exist sufficiently in Indra the rider of lions so do they exist in you who hast celebrated three hundred sacrifices. Therefore do not blame Indra, the preceptors, Vapusthama and your own self. It is very difficult to overcome the Destiny. 36. By virtue of his spiritual powers the king of gods entered into the horse and excited your wrath: but be not worked up with anger. Those, who wish happiness, should always follow the ways of the Providence. 37. It is very difficult to overcome the adverse destiny as it is to cross the current from a contrary direction. Therefore desist from the attempt; and shorn of anxiety do you enjoy in the company of this jewel of a sinless wife, 38-49. O king, if ordinary innocent ladies are divorced by men, they curse the latter. One should never divorce a celestial wife if she is innocent. Rays of the sun, flames of fire, the sacrificial altar, oblations and a wife who is not attached by another are never sullied even when they are touched by others. Wives of good character like the goddess of prosperity should be always respected, maintained, protected and adored by the learned. NB: RAMBHA is Sanskrit also means PLANTAIN TREE K RAJARAM IRS 3326 On Tue, 3 Mar 2026 at 18:10, 'gopala krishnan' via Thatha_Patty < [email protected]> wrote: > *CELESTIAL NYPHS PART 6* > > *APSARAS RAMBHA* > > Dear friends, > > In Hindu mythology, Rambha is celebrated as the Queen of the > Apsaras—celestial nymphs of Svarga (heaven). Renowned for her peerless > beauty and mastery of music and dance, she often served as Lord Indra’s > emissary to protect his throne from the rising spiritual power of sages. > > Rambha, the renowned queen of the Apsaras, is generally considered an > eternal celestial maiden rather than a mortal with a typical family line, > though some legends mention specific offspring. > > *Key Aspects of Apsaras Rambha:* > > Origin: She is often described as one of the daughters of the sage *Kashyapa > and his wife Pradha*, or as emerging from the Kshira Sagara (ocean of > milk) during the Samudra Manthan. > > Role: Known as the most beautiful of the Apsaras, she often entertained in > Indra's court and was sometimes sent to distract sages from their penance. > > Birth of Sulocanā: She notably gave birth to a *daughter, Sulocanā,* > with King Suṣeṇa, and some accounts link her to the birth of the *invulnerable > son Kalayavana*. > > Rambha lived as the wife of King Suṣeṇa, bore a daughter named Sulocanā, > and then returned to Svarga. > > Son Kalayavana: Rambha and Rishi Sheshirayan had a son named *Kalayavana*. > > Rambha, the queen of Apsaras in Hindu mythology, was married to > Nalakuvara, *the son of Kubera, the god of wealth.* She is famously > featured in the Ramayana for being assaulted by Ravana, which led her > husband *Nalakuvara to curse Ravana, promising his death if he ever > violated another woman. * > > Continue reading about Apsaras Rambha. *My compilation is not all > intended to all knowing or Argumentative members. * > > Gopalakrishnan 03-03-2026 > > *Birth of Rambha* > > According to the Adi Parva of the epic Mahabharata, Rambha and her apsaras > sisters Alambusha, Mishrakeshi, Vidhyutparna, *Tilottama*, Aruna, > Rakshita, Manorama, Subahu, Keshini, Surata and Suraja are the daughters of > the *sage Kashyapa and his wife Pradha*. > > In the Bhagavata Purana, the name of the mother of the Apsaras is Muni. > > In some Puranic scriptures, a varying account is found, according to which > Rambha and other apsaras emerged from *Kshira Sagara (the ocean of milk)* > during Samudra Manthana (the churning of the ocean). > > *Indra’s emissary* > > Rambha and other apsaras are frequently sent by the king of the devas, > Indra, to seduce rishis (sages) and ensuring that they don't gain divine > powers by self-abnegation and austerities. > > *Rambha and sageVishwamithra* > > At Indra's insistence, Rambha approaches Vishvamitra to distract the sage > from his austerities - > > *The Bala Kanda of the epic Ramayana* narrates that Rambha is instructed > by Indra to disturb the penance of Vishvamitra, a sage who had been > previously seduced by another apsara named Menaka. > > Realising Indra had sent another nymph to lure him (2nd time), an > infuriated Vishvamitra curses her to transform into a rock for ten thousand > years till a Brahmin relieves her from the curse or through the worship of > Shiva and Parvati. > > *Rambha- Wife of Nalakuvara* > > In the *Uttara Kanda of the Ramayana*, Ravana, the king of Lanka and the > half-brother of Kubera, saw Rambha on a mountain and was captivated by her > beauty. He sought her to fulfil his lust, *but she protested by telling > him she was his daughter-in-law*. > > *However, Ravana mocks her by stating that an apsara belongs to no one and > proceeds to assault her.* After the event, Rambha sought her husband and > told him what had transpired. > > Relation to Ravana: Because she was married to Nalakuvara (the son of > Kubera, who is Ravana's stepbrother), Rambha was technically the > daughter-in-law of Ravana. > > The Curse: When Ravana ignored her pleas and assaulted her, she But > Rambha pushes back against Ravana's advances. She discloses that she is the > daughter-in-law of Ravana by relation, having married Kubera's son > Nalakuvara. Rambha begs Ravana to respect her status and honour because the > moral laws of the celestial world bind her. > > She informed her husband about the incident , Nalakuvara. Enraged, he > cursed Ravana to have his head shatter into pieces if he ever touched > another woman without her consent. > > This curse became a significant turning point in Ravana’s life and was > pivotal in the Ramayana. Years later, when Ravana abducted Sita, he > refrained from physically harming her or violating her consent despite his > desire to make her his queen. The fear of Nalakuvara’s curse loomed large > over him. > > *This curse forced Ravana to refrain from physically forcing himself on > Sita after kidnapping her.* > > This story reminds us of the significance of respect, boundaries, and > ethical behaviour in the modern world. It encourages us to examine our > actions, ensure they align with dharma, and oppose wrongdoing. > > The tale of Rambha and Ravana is a timeless story that intertwines beauty, > temptation, and morality. It teaches us that power and might are futile > without integrity and respect for others. As we delve into this > mythological narrative, let us imbibe its lessons and strive to uphold > values that build a harmonious and righteous society. > > *In Sathya yuga how Jupiter forces his brother's wife for him when > morality is told in Treta yuga?* > > *In Hindu mythology, the story of Brihaspati (the deity* associated with > the planet Jupiter) and his brother’s wife, Mamata, is often used to > illustrate that even in highly righteous eras, individuals can succumb to > personal weaknesses. > > The Conflict of Morality and Action > > You are correct that Satya Yuga (the Golden Age) is defined by absolute > righteousness (Dharma), where the "Bull of Dharma" stands on all four > legs. However, the incident involving Brihaspati and Mamata highlights a > key theological point: > > Individual Weakness vs. Era Norms: While the general population in Satya > Yuga followed Dharma perfectly, certain stories involving deities and sages > serve as cautionary tales. Brihaspati, despite being the Guru of the Devas > and a master of wisdom, was overcome by a "moment of weakness of the mind" > and blinded by lust. > > The Consequences: The violation was not "moral" simply because it happened > in Satya Yuga. On the contrary, the child in Mamata’s womb (who would > become the sage Dirgha tamas) protested from within, and Brihaspati cursed > the child to be born blind in his anger. This story emphasizes that even in > a perfect age, Adharma (unrighteousness) can occur and will carry severe > karmic consequences. > > Why is "Morality Told" in Treta Yuga? > > The reason morality is often "told" or explicitly enforced in Treta Yuga > (the Silver Age) is due to the changing nature of society: > > Spontaneous vs. Taught Virtue: In Satya Yuga, virtue was considered > innate; people lived in harmony without the need for strict laws or social > structures because they spontaneously fulfilled their Dharma. > > The Need for Avatars: By Treta Yuga, Dharma began to decline (standing on > three legs). This era required divine incarnations like Lord Rama to > establish an "ideal" code of conduct (Maryada Purushottam) to show humanity > how to live righteously when it was no longer instinctive. > > *Clarifying the Timelines* > > Satya Yuga: The incident with Mamata (Utathya's wife) is generally placed > in this era to show that even the highest beings are not immune to the > mind's impulses. > > The Chandra-Tara Incident: A separate, more famous story involves > Brihaspati’s wife, Tara, eloping with the Moon god (Chandra). This > conflict led to the Tarakamaya War, which some texts also place in the > transition of early yugas. > > In summary, the story exists not to suggest that morality didn't matter in > Satya Yuga, but to prove that Dharma is a constant struggle even for the > gods, and that the "Golden Age" refers to the prevailing state of the > world, not an absolute impossibility of sin. > > *Rambha -Encounter with sage Shuka* > > Rambha is featured in the kavya (poem) Śṛṅgārajñānanirṇaya (lit. > 'distinction between love and knowledge'), where she is sent to seduce a > young sage named Shuka but instead she makes conversation with him. *She > uses an erotic tone to convince Shuka that a man's life is fruitless > without love*, to which he counters that a man's life is useless if he is > unable to attain the highest wisdom > > *The End of Rambha’s Curse (Vishwamitra)* > > While her encounter with Sage Vishwamitra is sometimes placed in the Satya > Yuga, many traditions suggest she spent the transition into the Treta Yuga > as a stone rock due to his curse. Her liberation—either by a Brahmin or > through the grace of Shiva—is often seen as a return to her celestial form > during the timeline of the Ramayana. > > *Rambha incidents in Dwapara yuga* > > In the Dvapara Yuga, the era of the Mahabharata, Rambha’s appearances are > less about personal drama and more about her role as the premier celestial > dancer of Indra's Court. > > *Welcoming Arjuna to Heaven*: When the Pandava prince Arjuna visited > Svarga (heaven) to obtain divine weapons from his father, Indra, Rambha was > one of the lead apsaras who performed at the grand celestial feast held in > his honour. While her peer Urvashi famously cursed Arjuna during this visit > for rejecting her advances, Rambha is depicted as a gracious host and > performer, showcasing the "Queen of Apsaras" at the height of her artistic > power. > > *Rambha Wife of Tumburu:* > > In the Mahabharata, Rambha is specifically identified as the wife of > *Tumburu, > the most celebrated of the Gandharvas (celestial musicians*). Their union > represented the pinnacle of divine arts—music and dance—and they are often > seen performing together for the gods. > > Unlike the Treta Yuga, where she was a victim of Ravana's ego, her role in > the Dvapara Yuga is one of celestial majesty and stability, representing > the refined culture of the heavens that the Pandavas aspired to reach > > *Rambha Teej (Rambha Tritiya):* > > *This is the most prominent way Rambha is remembered in the modern era*. > Observed on the third day of the Jyeshtha month, it is a fast primarily for > women. According to tradition, *Rambha was the first to observe this fast > to maintain her celestial beauty and charm*, leading modern practitioners > to worship her (often alongside Lakshmi and Gauri) for beauty, marital > bliss, and prosperity. > > > > Rambha Ekadashi: A sacred day dedicated to Lord Vishnu, often observed > for prosperity. > > > > *SOME INTERESTING ADDED INFORMATION * > > *ABOUT APSARAS* > > Apsaras in Hindu Texts > > The Rig Veda mentions these *Apsaras as aquatic nymphs.* Atharva Veda > introduces Apsaras as the inhabitants of the waters. It discusses their > heavenly association with the stars, clouds and rain. The *Satapatha > Brahmana Samhita often describes Apsaras as transforming themselves into a > kind of a marine bird.* > > The Apsaras are seen in close contact with the woods and the wet. The > Atharvaveda puts forward that the Apsaras are fond of the dice game and > create the basis to bring in fortune at the dice play. They are also feared > as causing mental void. > > *There are two (2) types of Apsaras* > > *1. Aloukika (worldly) 2. Daivika (Divine)* > > The apsara who seduces the sage is a common trope in Hindu mythology and > can be considered together with the narrative in which a divine woman > seduces a king. Whoever the woman, her time on earth is short for she must > return to the heavens once she has achieved her purpose either breaking an > ascetic’s penance or, producing sons for a king. > > Popular Apsaras in Hinduism and Their Tales > > 1. Menaka and sage Vishwamitra stories > > 2. Urvashi: Born From the Body of Nara-Narayana > > 3. Mohini Apsaras of Indra-Loka - The Enchantress Avatar > > 4. Rambha - Queen of Apsaras > > 5. Story of Tilottama and the Asura Brothers > > *Sarama: The Loyal Companion* > > The wife of Rakshasa Vibheeshana, Sarama is believed to be a Rakshasi as > well as a divine nymph or Gandharavi, who is beautiful and intelligent. > According to the Ramayana, Sarama is the trusted companion of Devi Sita in > Lanka. In the episode of Maya-Shirsha, where Ravana with magic presents an > illusion of Sri Rama’s severed head to Sita, Sarama approaches Sita and > tells her about Ravana’s foul play. Throughout Sita’s residence in Lanka, > Sarama emerges as her cherished friend. > > *Ghritachi: Mother of Virtuous Offspring* > > A name mentioned in the Ramayana, Mahabharata, and Puranas multiple times, > Ghritachi is a powerful and beautiful nymph in Hinduism. She is mentioned > as the wife of Vishwakarma (the architect of gods), the mother of Nala (who > became an architect in the army of Rama), and the mother of Shuka Deva, a > learned sage who was born when Ghritachi approached sage Vyasa as a parrot > and his seed that entered the parrot, was born as their son. > > *Anjana: Mother of Hanuman* > > Devi Anjana, the mother of Lord Hanuman according to Hindu traditions was > the Apsara Punjalikastala in her previous birth. She was born as a Vanara > or monkey princess and married the king of Vanaras, Kesari. > > *Other Apsaras* > > Apsaras have been referred in ancient stories and legends as well as in > the fairy tales. They are variously described as fairies, angels, nymphs > and sirens. There are many Apsaras related to Puranas, epics and legends. *In > Mahabharata, 45 Apsaras are referred*. Sage Kashyapa, who has many wives, > is considered as father of many celestial races. > > End of posting > > -- > You received this message because you are subscribed to the Google Groups > "Thatha_Patty" group. > To unsubscribe from this group and stop receiving emails from it, send an > email to [email protected]. > To view this discussion visit > https://groups.google.com/d/msgid/thatha_patty/1635376561.2628225.1772541625517%40mail.yahoo.com > <https://groups.google.com/d/msgid/thatha_patty/1635376561.2628225.1772541625517%40mail.yahoo.com?utm_medium=email&utm_source=footer> > . > -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion visit https://groups.google.com/d/msgid/thatha_patty/CAL5XZopUyH_et7WvRE6kfe9QZYQG58aXSuucg3L8QgA3ZLQBhg%40mail.gmail.com.
