Vālakhilya
What is Khila Suktas? 8th mandala 48 to 59 about 49 verses were
insertions as done by valkhilaya or Balakkhilaya who are not spoken
anywhere in main Veda Vedangas but in puranas only and in mahabharatha
Anusasana parva which is not the ancient verses but tricks committed by
some. Original rig vedam will not have the mention of any Khilayas sukta
Gopala Krishnan might be enlightened by his dharmawiki reports which also
adds these informations. There are no supporting back up*. K Rajaram IRS
23326*
Now puranic details and no original Rigvedam will reflect it all.
xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
Vālakhilya (वालखिल्य).—The name of a saṃhitā imparted by Bāṣkali to
Bālāyani and others.*1b)
A class of seers, 60,000 in number, born of Kratu:1 advised Citraratha, who
fell to the ground to gather Kauśika's bones to throw them into the
Sarasvatī and get redemption;2
They go in front of the Sun from his rise to his setting, singing his
glory; {Kratu -revati and sun} 3
live on air; sages by tapas; authors of certain saṃhitas*; live in
Brahmaloka; *4
Ṛṣis by tapas .5
Of the category of Sāvarna; 6
were born out of kuśa grass and endowed with all powers in vāruṇi yajña; 7
Puṇyā and Sumatī are younger sisters of.8
1) Bhāgavata-purāṇa III. 12. 43; IV. 1. 39; V. 21. 17; Brahmāṇḍa-purāṇa I.
2. 27; Viṣṇu-purāṇa I. 10. 11; II. 10. 22.
2) Bhāgavata-purāṇa VI. 8. 40.
3) Ib. XII. 11. 49; Brahmāṇḍa-purāṇa II. 11. 37; 21. 115; 23. 28 and 49,
Matsya-purāṇa 126. 28; Vāyu-purāṇa 2. 27; 23. 159; 28. 31; 50. 168; 52. 26
and 49; 54. 8; 55. 41; 59. 91.
4) Brahmāṇḍa-purāṇa II. 25. 4; 26. 43; 32. 99; 35. 71 and 94; III. 1. 55;
15. 16; IV. 2. 216.
5) Matsya-purāṇa 126. 45; 145. 93; 200. 8.
6) Vāyu-purāṇa 61. 62, 84.
7) Ib. 65. 55; 101-213.
8) Ib. 28. 33.
Sage Kaśyapa was engaged in performing a sacrifice with a desire to get a
valorous child. The Vālakhilya group of sages, whose height was not more
than a human thumb, were making herculean efforts to carry a twig of a fig
tree to the sacrifice. Indra, the chief of gods, laughed at this comical
scene. Enraged at this mockery of Indra, Vālakhilya sages started another
sacrifice with the intention of producing another character equal to Indra.
Afraid of their ambition, Indra went and begged Kaśyapa to sooth the anger
of Vālakhilya ascetics. Accordingly, Kaśyapa pacified the sages. In return,
they offered him the fruits of the sacrifice.
Vālakhilya (वालखिल्य) refers to the sons of Kratu and Saṃtati: one of the
twenty-four daughters of Dakṣa and Prasūti, according to the Vaṃśa
(‘genealogical description’) of the 10th century Saurapurāṇa: one of the
various Upapurāṇas depicting Śaivism.—Accordingly, Ākūti was married to
Ruci and Prasūti to Dakṣa. Dakṣa produced in Prasūti twenty-four daughters.
[...] [Saṃtati (Santati) was given to Kratu.]. Kratu and Saṃtati gave birth
to sixty-thousand Vālakhilyas.
2) Vālakhilya (वालखिल्य) refers to thumb-sized sages born from Prajāpati’s
semen, according to the Saurapurāṇa.—The Vālakhilyas are mythical sages.
The myth of the origin of the Vālakhilyas is referred to in the Saurapurāṇa
59.54-60.
The origin of the Vālakhilyas is stated in the Saurapurāṇa thus:—
“At the time of the wedding of Śiva and Pārvatī, the daughter of the King
of mountains came to the marriage altar (vedī). She looked extremely
beautiful and seeing her amorous form Prajāpati’s semen (śukra) was
immediately discharged like water from the broken jar. Prajāpati rubbed the
fallen Semen with his feet while Śiva was perceiving the action. Then Śiva
told the former not to do like that but ordered him to offer the semen to
the fire. Prajāpati taking those semen by his left hand offered to the fire
as oblations. Those oblations reached Savitṛ and became lusturous
Vālakhilyas 8800 in number. These austere sages living in chastity became
thumb-sized. They became the followers of the sun. They lived on the rays
of the sun and were like the fir”.
Vālakhilya (वालखिल्य).—1 See बालखिल्य (bālakhilya); Rām.3.6.2.
2) (lya) [plural] Name of a class of Ṛṣis of the size of a thumb (sixty
thousand were produced from Brahmā’s body and surround the chariot of the
sun), [Taittirīya-āraṇyaka; Mahābhārata; Kāvya literature] etc.
3) Vālakhilyā (वालखिल्या):—[from vālakhilya] f. Name of a [particular] kind
of brick, [Śatapatha-brāhmaṇa]
The Valakhilya hymns are 11 supplementary hymns (Khila Suktas) inserted
into the eighth Mandala (hymns 49–59) of the Rigveda. Attributed to
thumb-sized sages who protect the Sun’s chariot, these verses primarily
praise Indra, along with Agni and Soma. Though considered later additions,
they are part of the ancient Vedic Mantra period. Dharmawiki ]Gopala
says google gave it Dharma wiki is reflected in Google }
The Khila (or Khila Suktas) are a collection of supplementary hymns *appended
to the original Rigveda Samhita, essentially “fillers” or Later additions
representing later Vedic though*t, these hymns are not part of the original
Vedas (the four vedas). These hymns often dealing with practical life
concerns like prosperity (Sri Suktam) or sin removal, compiled after the
main ten Mandalas but accepted as Later Vedic Supplement or Thought, found
in versions like the Shakala and Baskala recensions, and are considered
important in various ancient tradition for bridging Vedic and Classical
Sanskrit periods.
Concept of Khila
Meaning: “Khila” means “space not filled,” a supplement or insertion.
Khila Section: It’s found in the supplementary Khila part of the Rigveda,
not in the original part of the rigveda or the four vedas
Content: They cover worldly needs, aiming for prosperity, health, and
overcoming negative fortune, unlike some core Rigvedic hymns focused more
on cosmic deities.
Examples: Famous Khilas include the Sri Suktam (for prosperity), Shiva
Sankalpa Suktam, and Pavamana Khila Suktam.
KR NONE OF THE SUKTAM WE RECITE ARE FROM RIG VEDAM
Khila Suktas Philosophy >
Khila Suktas are supplementary hymns added to the Rigvedic Thought, serving
as ‘fillers’ (khila means space) to keep the ancient text relevant and
address worldly needs, focusing on material and inner prosperity, security,
and harmony, with the Sri Sukta (for wealth/Lakshmi) and Purusha Sukta
(cosmic being) being prime examples, bridging mundane life with spiritual
goals. Their philosophy emphasizes that worldly well-being is a necessary
foundation for inner spiritual growth, using divine grace to attract
abundance and remove negativity for a joyful life.
Philosophical Definition.
“Khila” means “space not filled,” a supplement or insertion.
Khila Suktas in the vedas
Khila Suktas or hymns are not original part of the Vedas (the four vedas).
Khila Suktas are the Later additions representing later Vedic Hymns,
supplement or thought, these hymns are not part of the original Vedas (the
four vedas).
Khila Suktas in the Upanihad
Khila Suktas are not the part of the upanishads or not present in the
Upanishad.
Khila Suktas in Ancient Scriptures.
Origin: While later additions, they are considered part of the Mantra
period and were composed by seers later compilation of the Rigveda itself,
often found in the supplement hymns of tenth Mandala’s end or separate
collections.
Variations: Different traditions (Shakala, Baskala) have different
collections, with editions by Max Müller, T. Aufrecht, and Satavalekar
standardizing parts of them. {WEST GIFT?}
Famous Khila Suktas[3]
Sauparna Sukta (सौपर्ण-सूक्तम्): Suktas 2 to 12 in adhyaya 1, i.e., 11
suktas constitute the Sauparna Sukta. Rshi Taarkshya Suparna is the mantra
drastha hence these suktas are called Sauparna suktas. It is also called
Suparna-adhyaya. Of the eleven suktas, ten suktas contain the stuti for
Ashvini devatas.
Shri Sukta (श्री-सूक्तम्): A very famous sukta it is referred in many
Shrautasutras and Agni Purana. During Lakshmi Puja and Durga Puja this
sukta is recited.
Valakhilya Sukta (वालखिल्य-सूक्तम्): Suktas 1 to 8 in Adhyaya 3 constitute
the Valakhilya sukta. They correspond to 11 suktas, 80 mantras in Mandala 8
(Suktas 49-59) of the Rigveda. Of these 11 suktas the first eight suktas
are said to be the Khila suktas. The mantra drashtas for these 8 suktas
belong to Kanva clan. They are Praskanva, Pushitgu, Srshtigu, Aayu, Medhya,
Matarishva, Krsha and Prshadhra. Devata for most of these mantras is Indra.
Mantra drashtas of these Valakhilya suktas are said to be very radiant
rshis in the Brhaddevata (6.84-86).
Pavamani Sukta (पावमानि-सूक्तम्): This sukta is related to Pavamana Soma.
All kinds of diseases, sorrows, pains etc are removed by worshiping and
chanting this stuti.
Brahma Sukta (ब्रह्म-सूक्तम्): The ten mantras of this sukta describe about
Brahma and Surya.
Ratri Sukta (रात्रि-सूक्तम्): Four mantras of this sukta describe about
night time (ratri).
Krtya Sukta (कृत्या-सूक्तम्): The forty mantras of this sukta describe the
enchantment spells of various kinds.
Shivasankalpa Sukta (शिवसंङ्कल्प-सूक्तम्): The twenty-eight mantras are
recited to obtain purity of the mind. A few of these mantras are present in
the Yajurveda Adhyaya 24.
Sanjnana Sukta (संज्ञान-सूक्तम्): The five mantras of this sukta is a stuti
describing unity and collectiveness.
The Khila Suktas (Samskrit : खिलसूक्तानि) are a collection of mantras of
the Rigveda, recorded in the Shakala shakha. They are late additions to the
text of the Rigveda, but still belong to the "Mantra" period of Vedic
times.[1] Many scholars have referred to the number of suktas while a few
mention the number of mantras as ninety-eight.
The Rigveda samhita has according to Shakala Shaka 1017 mantras. Shakala
samhita is well known, widely referred and a definite form of the five
shakas that are said to exist according to Charanavyuha. The other shakas
did not differ much from Shakala except an omission or addition of certain
suktas along with rearrangement. The additional mantras are called Khilani
or Khila Suktas which have traditionally come down even though they cannot
be attributed to any shaka and it is customary to publish them as a
supplement to the Rigveda.[2]
G. Buhler was the first to unearth the Khila suktas from the old
manuscripts of Rigveda written in ancient Kashmiri Pandu lipi. These suktas
were compiled after the 10th mandala. According to Max Muller, the number
of Khila suktas are 32, while Aufrecht put them as 25. Pt. Satvalekar has
included 32 khila-suktas in his edition of the Rigveda samhita. Shri.
Chintamani Ganesh Kashikar published an edition where he placed 86 Suktas
in five adhyayas along with the different versions.[3] {DHARMA WIKI}
KR Unaware of these Gopala writes un authorized facts Karka kasadara
katrapin nirkka adarkkuth thaga
K R IRS 23326
On Mon, 23 Mar 2026 at 11:51, 'gopala krishnan' via Thatha_Patty <
[email protected]> wrote:
> *SAGE KRATU-PART 3*
>
> *Continuing from part 2*
>
>
>
> *Whether other Hindu communities have Krathu Gotra?*
>
> In Hindu society, Kratu Gotra is primarily found among Brahmin
> communities, but it is not exclusively limited to them.
>
> While Sage Kratu is one of the original Saptarishis from whom many
> lineages evolved, *his specific Gotra is considered rare across all
> communities due to the traditional belief that his celestial children did
> not produce human descendants*, leading his lineage to merge with other
> families like Agastya or Angirasa.
>
> *Presence in Other Communities*
>
> Kshatriyas & Vaishyas: Historically, many Kshatriya (warrior) and Vaishya
> (merchant) communities adopted the Gotra system of the Saptarishis,
> including Kratu, as a form of "Sanskritisation" to trace their lineage back
> to Vedic sages.
>
> *Regional Variations:*
>
> *In North India, the Gotra system is more strictly followed* across
> various castes to prevent Sagotra (same-lineage) marriages.
>
> *In South India (specifically among Telugu communities like Kapu and
> Kamma), many families identify with Rishi Gotras for ritual purposes*,
> although these are sometimes viewed as spiritual or "Guru" lineages rather
> than strict biological ones.
>
> *Spiritual Adoption*: Some non-Brahmin groups may have adopted the Kratu
> Gotra through a Guru-Shishya parampara (teacher-student tradition), where a
> disciple takes the Gotra of their spiritual master.
>
> *General Context for Non-Brahmins*
>
> Standard Surnames: Families with surnames like *Kratu or Pathak in the
> North may sometimes claim this lineage.*
>
> Substitute Gotra: It is a common tradition that if a person does not know
> their specific Gotra, they may use Kashyapa Gotra (as Kashyapa is the
> father of all living beings) or the Gotra of their family priest during
> religious ceremonies.
>
>
>
> * Agastya - Kratu Unified Lineage *
>
> According to specific Vedic traditions like the Matsya Purana, because
> Maharshi Kratu was childless, he adopted Idhmavaha, the son of Sage
> Agastya. This unified the two lineages. For families following this
> tradition, the Pravara is:
>
> Agastya. Mahendra. Mayobhuva.
>
> My note- In the bottom of Google search there is a line- AI responses may
> include mistakes.
>
> *Are Kratu Gothra brahmins appear dwarfs?*
>
> No, Kratu Gotra Brahmins are not physically dwarfs.
>
> The idea that they might be originates from a literal interpretation of
> Hindu mythology regarding the children of Sage Kratu.
>
> 1. The Myth of the Valakhilyas
>
> In the Puranas and the Mahabharata, Sage Kratu and his wife (Kriya or
> Sannati) are said to have 60,000 children known as the Valakhilyas. *These
> celestial sages are* famously described as being the size of a thumb
> (pigmy sages), yet they possessed immense spiritual power and were as
> resplendent as the sun's rays.
>
> 2. Spiritual Lineage vs. Physical Stature
>
> Celestial vs. Human: The Valakhilyas are considered celestial beings
> (guardians of the Sun's chariot) and practiced strict celibacy (
> Brahmacharya). They are not considered the biological ancestors of modern
> humans in a physical sense.
>
> Adoption & Propagation: According to the Matsya Purana and Wikipedia,
> because Sage Kratu's celestial sons did not have earthly progeny, he
> adopted Idhmavaha (the son of Sage Agastya) to continue his lineage in the
> human world.
>
> The Gotra System: Modern Brahmins belonging to the Kratu Gotra trace their
> spiritual and patrilineal heritage to Sage Kratu through this adopted line
> or through the *broader Angirasa or Agastya Ganas. *
>
> Summary: While the "sons" of Sage Kratu are described as thumb-sized in
> scripture, this is a symbolic or celestial attribute. The human descendants
> of this Gotra have normal physical statures like any other community.
>
> What was the necessity to have Valakhilyas in heaven?
>
> The presence of the Valakhilyas in heavenly realms and specifically within
> the Surya Mandala (solar region) is described as a *cosmic necessity for
> maintaining the safety and order of the universe. *
>
> Their primary roles and the "necessity" of their presence are as follows:
>
> 1. Protection from Solar Heat
>
> The Valakhilyas are believed to act as a celestial shield for the world.
>
> Absorption of Intensity: They travel in front of the Sun God's chariot to
> absorb the excess heat and radiation emitted by the Sun.
>
> Symbolic Ozone Layer: Modern interpretations often compare their role to
> the ozone layer, suggesting they prevent the Earth and its inhabitants from
> being scorched by harmful ultraviolet rays.
>
> Guarding the Sun
>
> They are designated as the protectors and companions of the Sun.
>
> Combating Demons: The Sun is said to face daily battles with demons
> called Mandokarunars. The Valakhilyas stand beside Surya to ensure his
> survival and the continuous journey of the day.
>
> Ritualistic Support: They offer constant prayers and Vedic hymns (*the
> Valakhilya hymns of the Rig Veda*) to sustain the Sun's energy and power.
>
> 3. Maintaining Universal Truth (Dharma)
>
> *The Mahabharata states that the stability of the entire world depends on
> the severe penance (tapas) performed by these 60,000 thumb-sized sages.*
>
> Cosmic Order: Their presence in the solar and lunar regions upholds the
> Truth upon which the world stands firm.
>
> A Check on Divine Pride
>
> Their interactions with other deities, particularly Indra, served as a
> necessary moral check.
>
> Humble Power: When Indra mocked their small size during a sacrifice, the
> Valakhilyas performed a penance so powerful it led to the birth of Garuda,
> who eventually humbled Indra by stealing the Amrita.
>
> *FEW VALAKHILYA HYMNS IN RIG VEDA SEARCHED FROM GOOGLE IN ORIGINAL
> SANSKRIT FORM*
>
> The Valakhilya hymns are a collection of *11 hymns (suktas 49–59)* in the
> 8th Mandala of the Rigveda, often considered a later addition or appendix
> (khila) to the main text. *They are primarily dedicated to Indra, with
> others praising the Asvins and Agni, and are considered sacred remnants of
> a lost Shakha (recension) of the Rigveda. *
>
> Below are verses from two of the Valakhilya hymns in Sanskrit
> (Devanagari) along with English translations.
>
> 1. Valakhilya Hymn 1 (Rigveda 8.49.1)
>
> This hymn is addressed to Indra.
>
> Sanskrit:
>
> **अ॒नानु॑दं॒ वरे॑ण्यं॒ भवा॑ सु॒तेषु॑ नो गिर॒ इन्द्र॒ सं य॑यि।
>
> आ स॒हस्रे॑ण॒ शति॑ना॒ परा॑वत॒ इन्द्र॒ वाजे॑भिरि॒हा ग॑हि॥
>
> Transliteration:
>
> Anānudaṃ vareṇyaṃ bhavā suteṣu no gira indra saṃ yayī |
>
> Ā sahasreṇa śatinā parāvata indra vājebhirihā gahi ||
>
> Translation (Griffith):
>
> "Unbending and desirable, O Indra, be among us, and bring together our
> songs [of praise] at the pressing of the Soma. Come hither, Indra, from far
> away, with a thousand or a hundred kinds of treasures."
>
> 2. Valakhilya Hymn 2 (Rigveda 8.50.1)
>
> Also addressed to Indra, praising his strength.
>
> Sanskrit:
>
> **इ॒न्द्रं विश्वा॑ अवीवृधन्त्स॒मुद्रे॑व स॒तय॑:।
>
> स॒खा स॒ख्ये अपे॑त॒वे॥
>
> Transliteration:
>
> Indraṃ viśvā avīvṛdhantsamudreva satayaḥ |
>
> Sakhā sakhye apetave ||
>
> Translation:
>
> "All [people] have magnified Indra, as rivers [swell] the ocean, [as] a
> friend [supports] a friend in his need."
>
> Contextual Notes
>
> Significance: These hymns are unique in their style and are often
> associated with the Valakhilya Rishis—60,000 tiny sages who protect
> humanity by surrounding the Sun.
>
> Authorship: The majority of these hymns are attributed to the Kanva family
> of seers, and they frequently celebrate "Praskanva's Gift," a reward given
> by a hero named Dasyave-vrka.
>
> Recension: While not included in some editions, they are recognized as
> part of the 1028 total hymns of the Rigveda (1017 main + 11 Valakhilya).
>
> My note- Our respected member Mr. Rajaram, former IRS had mocked in a
> response today about Google search Engine. It is pathetic, HE
> UNDERESTIMATED GOOGLE. Just for that I got the Sanskrit verses of
> RigVeda.
>
> *Whether these valakhilyas have death or they are immortal**?*
>
> The Valakhilyas occupy a unique middle ground: they are *not Chiranjivis*
> (the eight specific immortals like Hanuman or Vyasa who live until the end
> of the world), but they possess a form of celestial longevity that far
> exceeds human life.
>
> 1. Their Lifespan and Nature
>
> Ageless Sages: The Valakhilyas are described as having survived for
> thousands of years through intense penance (tapas). They do not die of
> "natural causes" like age or disease because they survive solely on air and
> solar energy.
>
> *The Manvantara Cycle*: Like other deities and Rishis, their "death" is
> tied to the cosmic calendar. At the end of a Manvantara (a vast cycle of
> time), the current administrative gods and sages typically leave their
> posts to be replaced in the next cycle.
>
> Fragility vs. Power: Despite their immense spiritual power (enough to
> threaten Indra's position), they are often depicted as physically
> vulnerable, such as when they were nearly crushed when Garuda broke the
> branch they were hanging from.
>
> 2. Why they aren't "Chiranjivis"
>
> The Eight Chiranjivis are specific individuals (like Ashwatthama, Hanuman,
> and Vibhishana) who have received direct boons to remain on Earth until the
> end of the current Kali Yuga. The Valakhilyas are a collective group of
> 60,000 celestial beings whose existence is tied to their function as
> protectors of the Sun.
>
> 3. Symbolic Immortality
>
> *In some philosophical interpretations, they are seen as metaphors for
> eternal energy fields (like the Earth's magnetic lines) or as the unfailing
> guardians of truth*. In this sense, as long as the Sun exists, the
> Valakhilyas exist.
>
> Summary: They are celestially immortal for the duration of the current
> cosmic era but are not among the "Eight Immortals" who specifically walk
> the Earth today.
>
> *The specific curse Valakhilyas placed on Indra, and Garuda saved them
> out of consequences*
>
> The birth of Garuda and his legendary power were directly caused by a
> conflict between Indra and the Valakhilya rishis.
>
> The Curse of the Valakhilyas
>
> The story begins with a grand Yajna performed by Sage Kashyapa. To
> support the ritual, both Indra and the *60,000 tiny Valakhilyas were
> asked to collect firewood.*
>
> Indra's Mockery: While Indra easily carried entire logs, the thumb-sized
> Valakhilyas struggled to carry small twigs and wood chips. Seeing them fall
> into a puddle, *Indra laughed at them in a display of arrogance.*
>
> The Sacrifice for a "New Indra":
>
> Offended by the insult, the Valakhilyas began a separate penance to
> create a new Indra who would be far more powerful and *eventually slay or
> overthrow the current King of Gods.*
>
> The Compromise: Terrified, Indra sought help from his father, Kashyapa.
> *Kashyapa
> negotiated with the sages, convincing them that instead of a new King of
> Gods (which would disrupt Brahma's order), the child of their penance
> should become the Indra (King) of Birds*.
>
> This child was born to Kashyapa's wife, Vinata, as Garuda.
>
> *How Garuda Saved the Sages*
>
> Years later, during his quest to steal the Amrita (nectar of immortality)
> to free his mother from slavery, Garuda inadvertently encountered the
> Valakhilyas again.
>
> The Broken Branch: Garuda landed on a massive banyan tree to rest. Under
> his immense weight, a hundred-yojana-long branch snapped.
>
> A Heroic Feat: He noticed too late that the 60,000 Valakhilyas were
> hanging upside down from that very branch, performing penance. To save
> them from falling and being crushed, Garuda caught the massive branch in
> his beak while still holding an elephant and a tortoise in his claws.
>
> Earning the Name "Garuda": He flew for miles, refusing to drop the branch
> until he could find a safe, uninhabited place for the sages. Amazed by his
> strength and his care for their safety, the sages bestowed upon him the
> name Garuda, meaning "the bearer of heavy weight".
>
> I will continue in next posting.
>
> *Compiled and posted by R. Gopalakrishnan from websites and Google search.
> 23-3-2026*
>
>
>
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