Okay. So, hello, everybody. Welcome to this first Tejas of this missile in time.
And today we are very happy and very glad to have someone Bailey of becoming Bailey here to present with Watt and on Pedro Abueva and McCullough.
So coming Bailey has a master's degree in religious studies from Florida State
University and a dphil in Tibetan studies from the University of Oxford.
It was an assistant professor in the Department of Indian Philosophy at Stony Brook University.
So his research interests include the life and works of leadership, liturgy,
mythological narratives and good tensions and the history and development of protected that cults,
demonology, astrology and magical ritual in Indian Indo Tibetan country Buddhism.
So come on, please take it away.
Okay. Hello, everyone. So today I'm going to be talking about the read your subjugation map, but specifically to action more than to.
But for the sake of simplicity, we'll just say to two variants of that of this map that haven't have received received a little bit of attention,
but from scholarship, but not a whole lot.
And I think they're particularly interesting to put in conversation with each other
because they have some of the some of the myth themes in them are structurally identical.
But the overall theology that the two versions present are very different.
So they contrast with each other in very interesting ways.
So as we'll see. So for those of you who may not be familiar to familiar with the religious subjugation map,
the first thing I'm going to do is just sort of talk about it generally kind of give you a crash course in what this is.
So yeah, as I was saying, the reader subjugation myth has been called this the charter myth of Vajrayana or tantric Buddhism.
And by it, what we mean basically is that this myth in narrative form justifies the
specifically be violent and sexual practices and iconography of tantric Buddhism.
And this myth is particularly prevalent in Nama scripture.
And somewhat less prevalent and emphasised in in sarma tantric scriptures.
It's basically, you know, as we'll talk about more later in the summer,
versions of the map tend to be much simpler and probably based on the name of the English versions for the most part.
Although the example, the Sarma example I'm going to show today is kind of possibly complicates that conclusion.
Also, the root is religious subjugation. Myth basically acts as a template for a whole host of other stories,
mainly meaningless stories that discuss the subjugation and conversion of various demonic beings into Buddhists or protectors.
You can kind of think of Rudra as being the sort of the the original or the template for all other Buddhist protector deities.
Okay. Now to talk about who Rudy is briefly, Rudy, of course, is the kind of the earliest name for the Hindu God, Shiva.
It's the what he's called basically in the Vedas.
The name literally means howler, and he appears in the Vedas as basically a malevolent deity who needs to be perpetuated with offerings in order,
basically in order for him to leave, to leave the community alone.
Later, of course, Rudresh Shiva becomes a, you know, a cultic popular part of of, you know,
Hinduism and one of the most popular gods in Hinduism and is in Buddhist myth specifically.
Rudra is the name and the deity.
Rudra is basically a demonised form of Shiva who is presented as being this basically the the main enemy of Buddhism from a theological perspective,
as his role is somewhat similar to Satan in in in a Christian context.
And he basically replaces Mara as the kind of the primary deified enemy of Buddhism in the tantric context.
So yeah, that sort of the tantric mera is, is Shiva or Rudra or as he's usually called in the Sarma context, the new tantric context.
Mahesh Fry Also sometimes in the cyber context is called buyer of or is various names that's used.
Rudra is usually that that name, name or the name of form that's referred to.
Okay. So the kind of the I would say some of the more well known versions of the reader
subjugation myth in terms of well known to a Western audience or a to Western scholarship,
is the versions that appear in the the so-called Gathering of Intentions Sutra, which is a what a very important, meaningless scripture.
It's sort of the main archaeologist scripture that we're not exactly sure on the dating of it,
but the Gathering of Attention Sutra actually contains the longest extant version of the Ruder Subjugation Map.
Another pretty popular, well known version of the religious subjugation myth is found in there in the pan mccarten the Chronicle of Padma.
It's a 14th century term, a biography of Padma Samovar,
and there's like I think three chapters in that, that talk about hia grievous subjugation of Rudra.
Now the gathering of attention such a version is, is particularly interesting because it's, it's basically a very long,
I can't remember exactly how many chapters in the in the text it covers, but it's quite a few and it's basically a long biography of Rudra.
And what's particularly interesting about it is that it the structure of the story,
it essentially inverts the Buddha's biography, the Buddhist life story.
So, you know, is sort of point by point each, you know,
significant event in the Buddha's life story is retold in religious story, but in a in kind of a inverted way.
So that Rudra is sort of presented as a antiporda like, for example, there's this there's the famous scene in the Buddha, his life story,
where he's born with his when his mother was standing up clutching a tree,
and he's born sort of purely from his mother's side in the ruder version of the story.
He's basically buried alive, still in the womb of his dead mother.
And then he's eats her corpse in order to survive and then crawls out of the grave underneath this dead tree.
So the sort of the same motifs appear, but they're rather than emphasising the sort of the the spiritual purity of the subject,
as in the Buddhist case, the emphasis is on this spiritual impurity of Rudra.
Okay. So. Okay.
So and kind of give a general outline of the religious subjugation myth in mainly basing this on the,
the gathering of intention, such a version of the myth.
But this sort of applies to a whole bunch of different versions of the myth that recur in various usually Neema scriptures.
So. The story would usually start with some kind of and this is particularly the case in the gathering of attention version where it starts with rude,
you're basically committing some kind of sin in a past life.
In the gathering intentions version,
he basically sort of turns against and banishes his guru and then starts committing
all kinds of violent and sexual acts which cause him to be reborn in [INAUDIBLE].
And numerous times once he dies and also reborn in, you know, like terrible states of,
you know, as a hungry ghost for like 500 lives and things like that.
Then after he's sort of is goes through all these lives and [INAUDIBLE] and in the hungry ghost realm,
he's reborn on earth as a sort of a horrific demon.
And it's in some versions of the map. It's said that his mother, you know, basically meets with several different types of demons.
So he's like a combination demon that includes the aspects of different types of demonic beings.
And he's born and he's he's basically he's born an extremely powerful demon.
And it's understood he's particularly powerful because in his past life, he was actually he was actually a practising Buddhist who, you know,
had some level of spiritual attainment and then, you know,
basically fell away from the the the the the pure Buddhist teachings and then, of course, committed all these horrible crimes.
So he's a demon, but he's a very powerful demon because he has some level of spiritual attainment through spiritual attainment.
And because he's so powerful, he overthrows the devil's the gods and basically plunges the world into,
you know, spiritual and sometimes literal darkness,
bringing, you know, spreading diseases among sentient beings, devouring sentient beings, causing all kinds of problems on Earth.
And the the Buddha is actually attempt to subdue Rudresh through peaceful means by sending in the gathering of intentions.
Suit your version. They actually send Shaq your money Buddha to try to convert him to Buddhism, basically by giving him a talk essentially.
And Ruder basically laughs in the face of Shaq harmony.
And, you know, it's the the peaceful means for pacifying em are completely ineffective.
So instead, the Buddhists take a different tact by taking mimetic wrathful forms,
that is, forms that deliberately imitate rudeness, fearsome appearance.
And with these wrath of forms, they basically brutally kill him and his retinue in some versions of they eat him.
And then this basically is a way to bullying him, into becoming into basically converting to Buddhism and becoming a Dharma protector.
Now,
the exact Buddhist deity who actually does the subjugation of Rudra changes depending on the context in the gathering of intentions suit your version.
There's actually a whole line of of different days that, you know, sort of take turns beating up on him.
But, you know, and then like I mentioned in the the McCarten version of the myth, it specifically hired Riva who who subjugates him.
Okay. So that's basically a quick overview of the rules of subjugation.
That's basically how the story goes in most of its versions.
Okay. Now I'm going to talk about more specific variants of this of this myth, specifically McCollough and Ms.
Focus on McCollough and Vizer Barba.
And McCollough here is specifically a particular Tibetan form,
Tibetan in the form of my collar called gospel meaning, or usually translated as unique ma collar.
So the reason why I kind of put these two variants in conversation is, first of all,
McCollough and Vajra Buyer are kind of sort of explicit Buddhist versions or Buddhist forms of Shiva,
my collar, and is actually named after a form of Shiva and or well, sometimes Mark, depending on the Hindu math you look at,
Michael is sometimes a disciple of Shiva, but it's also a name,
one of the names of Shiva and also Vajra Buyer of the name Buyer of A is of course the main wrathful tantric form of Shiva sort of vajra buyer,
but just is sort of a kind of a Buddhist adaptation of Brahma in some respects.
So. And that's the first reason why I sort of looked at these two myths in parallel.
The second reason is that they actually have they use some of exactly the same myth names that are drawn from Hindu, pure, ionic myth, shaving myth.
And we'll see what those are in a minute.
But also, even though they use some of the same story beads, it's kind of the same plot elements.
You could say they actually kind of come to different conclusions.
You could say, are they they use the myths in completely different ways in kind of the opposite way.
So for that reason, I thought it would be interesting to kind of contrast the two structurally.
Okay. So first off, the mock polymaths.
So this is the form of mock I mentioned unique mock ups.
Basically, mining just means anybody who doesn't a person who doesn't follow normative standards of maleness.
Exactly. So it's usually translated as unic.
But this that's translation is a little bit problematic.
But anyway, the this is a, like I said, a Tibetan form of McCollough, which you can kind of see here in his iconography.
He's as far as I know, there's no attestations to this particular form of mark in Indian sources.
This is all out of Tibetan sources, basically.
And you can kind of see is is Tibetan aspect here in his iconography, because he's wearing a Tibetan cloak,
he's got boots on, which usually indicates it's a Tibetan DNA and, you know, things like that.
So the for or the the myth of mark of this form of mark that I want to talk about comes out of a
tantra found in the megaboom that in its sort of brief title is the activities of compromising
the elimination of Chim Chalk Haruka and you actually in this painting here you see Jim
Chalk Haruka one of the eight kanji Nima Kanji Idea is up here in the sky above mark on in.
And this myth sort of depicts Mark as being sort of the primary emanation of Chim Chalk.
Haruka now lei long shaping Dorjee in his 18th century collection of protector dating mythology called the The Ocean about sound protectors.
He notes that this myth also appears in a more elaborated version in a treasure text attributed to Guru Chuan, who lived in the 13th century.
So if he if that attribution is correct and I haven't been able to find actually find the the Guru Xuan text.
But if Lei Long's attribution is correct, this story will dates around the 13th century, possibly predates it,
because then there's a good chance the name of human form is our version of the story predates that bat.
But it's hard to tell this version of that story I'm going to be referring to from now on as basically m one, just as a shorthand.
I'll also be talking about another McCollough myth that is has some of the same similar
plot details that I'm going to be calling M to this M two is actually from a later term,
a text from the from the 17th century called The Tantra of the Glorious Black Morning.
So it's the same form of Michaela.
The plot is similar in some ways, but there's actually quite a bit of difference between the two stories, which we'll see in a minute and.
Okay. So now talking about m one, the one from the the the 13th century treasure or from the the name Megaboom Tantra.
This story is actually basically told over two over two chapters in the first chapter.
It's the first chapter actually deals with the actual subjugation of Rudra himself.
And it's actually not Rudra as a singular D.A. It's actually a sort of an a whole army of RU drugs that are led by three,
three, three leaders of the rulers that are that all have different names, basically.
And it starts with a pseudo creation story where the Buddhist somatic bhadra kind of is presented as a sort of like a demiurge.
He doesn't exactly create the universe, but he kind of recreates it out of the chaos that is caused by by the rulers, essentially.
So there's all these rumours that are running havoc in the in the universe.
And in order to save sentient beings, the Samantha Bhadra emanates his primary wrath of form Gymshark Ruka, as well as Five Forms of McCollough,
to basically destroy these religions and basically carve their bodies into a enlightened mandala into it,
and they turn turn their corpses into a palace that is then sort of inhabited by chimps.
Haruka. The second chapter of the tantra, which is more interesting to me and what will be more,
what will be focusing on here is basically focussed on Mark Kala.
Mark is emanated by Haruka basically as a way of replacing Rudra.
Ma Kala becomes the kind of the overlord of all the worldly demons after they're tamed.
And there's a lot of the chapter two has a lot of very elaborate descriptions of the kind of the ghastly retinue of Maha Kala that are,
you know, portrayed as being, you know, extremely fierce and dangerous.
But as long as Michael is there, they're kind of like under control to a certain extent.
What's particularly interesting about the second chapter and excuse me about the second
chapter is that the it's basically a Buddhist retelling of Hindu periodic mass,
and the emphasis is not on subjugating Rudra because that's already been done in the first chapter.
But on the basically the this Buddhist deity, McCollough, coming to the aid of the devils in their war against the Assyrians.
So and it's essentially just a straight retelling of the Shiite myth of Indra, basically contriving to get Shiva to help them fight off the Assyrians.
It's just McCollough here. The Buddhist Maha Kala is recast in the role of Shiva.
So, like in the Hindu versions of the math, Uma Davy is sent to Ma Kala to basically induce him to do to help the Devils.
The Davids make all these ritual offerings and empower Mai Kala to take command of their armies.
And then the Michael basically emanates a huge retinue and the in the text goes into great detail listing the emanated deities.
He emanates this massive retinue of worldly deities, including Brahma Onyeama to subjugate and conquer the Assyrians.
The only real difference between the kind of the standard Shiite myth here and the and this telling of
it is that is Michael actually first provokes Indra to come ask him to to lead the day of his army.
So like it Indra doesn't have to, you know,
go through a whole lot of effort to arouse Mark from his meditation, like in the Shiite version of the story.
It's Mark is is kind of ready to go here any any try to kind of lets Indra know that he's available to to come conquer the pursuers.
So he kind of sends out these light rays which strikes Indra.
And Indra know now knows that he you know, he should ask Michaela to to take command of the day of his armies.
Okay. So, Mark, how does that imminence, this huge retinue of worldly deities and conquerors, the Azores.
Okay.
Now to m to the sort of the kind of the the later term version of the story, which is actually quite different and has a lot of different details.
But the kind of the the core myth seem about inviting McCollough to take command of the diva armies.
That's the same. But a lot of the other details are very different.
So this story actually begins with a past life story, kind of a Jodka, you could say that is not at all in the in the m one version.
So this this previous life story and this is actually just as an aside here, this is actually fairly common in particular dating stories,
very particular dating myths that I've noticed in the kind of the earlier Nick McGibbon boom versions of The Myth.
You don't really see these past life stories much, at least as far as I've seen.
But in the later kind of term of versions, which of the of the myth which,
you know, are usually date from 16th, 17th century or maybe a little bit earlier,
you get the inclusion of these past life stories where it explains basically who the
protectors were in their past life and what they did to be reborn as this kind of fearsome,
monstrous being. So the past life story in M to Here starts with this tale about an evil king who is persecuting the Buddhist sangha.
Essentially, he kind of rounds up a bunch of monks and nuns and tries to execute them and they get away.
But he attempts to execute them and then he also prays to them.
To or not to them. Excuse me? He prays to karma.
Who is basically karma, Mara here to destroy the Buddhist teachings and the the Buddhist monks and nuns for their part.
Once they escape him, they pray to Yama to be reborn as protector days after they die.
And that's what happens after their deaths.
They are reborn as the children of Mahesh SRE and Uma Davy, that is Shivan Uma and become the eight great gods.
Then Haruka, who's the wrath of form of the Buddha here couples with Uma Davey to produce Vajra Raksha,
who is basically another name for my colleague.
In this context, seeing the birth of Vajra reaction or excuse me Vajra Raksha Mera assembles his army, who in this text is an army of a sutras.
So again, we have the sort of the combination of the, the Mara, the enemies of Buddhism, the,
the association of them with the Assyrians, the kind of the classic enemies of the gods in Hindu Mass.
So and then from here it the myth sort of proceeds exactly the same way that M1 does.
Indra invites Maha Kala with a sort of a gifts of various goddesses to take command of the day.
The army emanates this vast retinue, worldly deities who then destroy the ossuaries.
And interestingly, Maha Mahesh right here is depicted as that is to say, Shiva is depicted here as fighting on the Buddhist side.
He's one of the gods who is kind of allied with Maha Kala in this in this particular text.
Okay. So just to kind of the kind to kind of sum up these two myths,
the these maps are essentially a Buddhist retelling of showboat stories, like I mentioned earlier.
McCalla is basically just taking the role of Shiva here, the the Hindu myth theme of Indra using a goddess, specifically Maha excuse me,
specifically Uma Davey in AM one as a way of kind of rousing McCollough or Shiva's sexual desire in order for him to come defeat the assurance that's,
you know, taken directly out of the periodic myth and just retold in a Buddhist context in these two terms.
The Buddhist deities take the side of the divas in their war with the ossuaries.
That's an important point. And Mara particularly is associated with karma is the, of course,
the kind of their arch enemy of Shiva and pure ionic shape myth and is associated with the assurance,
specifically the enemies of the gods in Hindu Mass.
So this these mock polymaths appear to be deliberately and kind of diplomatically syncretic with Hindu theology and cosmology.
Right? They're basically saying that the Hindu Marxists are correct.
It's just that what you call the deity, you call Shiva or Mahesh Vora is in fact the Buddhist deity McCollough.
There's also a very strong emphasis on worldly deities as the emanations of the Buddha in this in these myths.
And so it's I kind of interpret it as being a kind of a world affirming theology, right?
The kind of the classical cosmic order that's presented in Hindu myth is affirmed in this Buddhist retelling.
This is completely different from the vajra biram a version of the mass the.
So now to turn to the Vajra Barbara version.
This story also appears in in different versions, slightly different retellings in several different sources.
It's usually attributed to Rollo Ozawa himself said to be kind of an oral tradition related to Robert Sarver,
and it appears in a kind of recently rediscovered collection of texts by Raoul Ozawa called The Rapper That.
Is kind of retold in later histories of the visor buyer of a contra that appears in in in
kind of three sources that I'm aware of all basically histories of the Vajra by Eva Tantra,
one by Palghar Londra one by Tara Nata and one by Amit Shah, who are all basically 16th 17th century figures.
According to Ternate, who is citing Bari Lazzara, here is a 11th century, 12th century figure.
This Vajra Byron version of the myth of the rigid religious segregation myth is actually kind of a later invention.
That is. Done in imitation of the the Mingma myth.
Basically the ideas that the followers of the visor buyer of the Barbara Barrett teachings just sort of took
the Roger the Nygma Roger subjugation method and adapted it to make badger buyer of the the hero of the story.
Basically, I don't really actually agree with that assessment.
I don't agree with tonight's assessment, really,
because the story itself is more than the mere imitation of then of the Nygma version of the reader subjugation myth.
In fact, it's a complete reversal of the Nygma version of the myth, which we'll see here.
Okay. So I'm not I thought about talking about the various differences between the various retellings of the Badger.
Barbara Math, but the, the, they're just really minor details that it would get tedious to go through all that all the minor changes.
Basically they tell the same story and they all have essentially the same plot just with slightly minor, minor changes in the details.
Like, for example, Tanaka, interestingly, doesn't use that name Rudra in his telling of it.
The the figure that is called Rudra and the other versions is actually called in Chinese version is called Matanga.
But in any case, for the most part, they tell the same story.
So I'm just going to sort of give an overview or kind of a diplomatic version of these different retellings.
Okay.
So the story starts out the Davids have been defeated by the Tsar, as you know, it's a kind of classic, you know, start of a lot of pure erotic myths.
And the king of the ossuaries here is identified as Rudra, a figure named Rudra,
which notably is not the case in the the mark polymaths that I just went over.
And as far as I'm aware, is not the case in in any ning my version of the religious subjugation map,
although I haven't studied in detail all the different versions of versions of the story.
So I could be wrong about that. But it's interesting here that Rudra is identified specifically as the king of the ossuaries,
except in turn out his version where he has a different name.
But anyway, so again, the DAVIES are being defeated by the ossuaries.
They need help. So the Indra and Brahma like in similar to the Mark Kala stories I just went over basically
contrive to get Mahesh SRA and Uma to produce a child Kartikeya or AR Kartikeya or Skanda,
also known as Skanda, is kind of usually identified as the main son of Shiva.
And they basically they try to get them to produce this child so that he will conquer the ossuaries,
which is what happens in the Hindu version of the story right after K is born and he goes on to defeat the ossuaries.
That's not what happens in this version of the story, incidentally, but the this vajra bhava math does start it out, basically retelling,
you know, beat by beat the carjackers, pure panic origin story, you know, where and some some semen comes out of umar's womb.
It goes into his mouth and he then eventually cools in a river is taken out and he's raised by Kartikeya is basically reborn from the river,
are born from the river and he's raised by seven mothers.
He's seven women who happened to be at the river at the time. That that's a sort of, you know, you know, main story and pure ionic myth.
And it's we're told exactly in this larger buyer of a story.
But then in Karnataka, he grows up and goes on to fight the sunrise.
But he does not defeat the ossuaries, as in the. In new version of the story.
He is in fact defeated by Rudra and the this kind of pisses off Mahesh who comes to avenge his son by fighting Rudra directly.
Rudra sees that he's going to be probably defeated by Maharashtra.
So he prays to, interestingly Manju Sri and takes refuge in in in the Buddha and Manju Shree emanates vision of Bava,
who then goes on to defeat Mahesh SRA.
So this is an exact opposite and complete inversion of the Mark Kala version of the story that I just went over.
Right. It's the the Buddha is in fact in this in the visor buyer of Amantha is on the side of the astra's, not on the side of the devil's.
And the cosmic order is not sort of affirmed, is not given a kind of a Buddhist stamp of approval,
but rather it's completely destroyed and overthrown.
The gods are completely basically wiped out in the visor bar of a version of the myth.
So, yeah. So this is it's a very hostile.
What would you say? Conversation with Hindu math.
It's not an integration of Hindu math. It's a kind of a rejection of it.
It's it's a, you know, saying that basically it's just meant to display in very violent,
hostile terms the supremacy of the Buddhist deity over the Hindu deities,
which is not does not really seem to be exactly what the the versions of the story are doing, at least not the McConnell ones that I had examined.
So the question arises, is the Vajra Bible version of the myth a an actually a response to the name of the Nygma versions where rather than,
you know, being friendly with the, the Hindu gods and and integrating the Hindu myths into Buddhist myth, there's a kind of a complete rejection.
I don't know. It's interesting possibility that the McCollum myth or the visor Obama math might be a response to the other,
depending on which is later, which is kind of difficult, if not impossible to determine.
But. Okay, so.
The. I think I'm running out of time here.
Yeah, a little bit. So the the kind of the point I wanted to make by putting these two versions of their the reader subjugation method or ahasuerus
subjugation myth in conversation is that the variance of the reader subjugation maps are not are not at all the same.
They are can be sometimes radically different from each other, despite the fact that they have, you know,
superficially the same plot in that the raffled Buddhist genie subjugates the the Hindu deity.
The different retellings can often, or at least sometimes present completely different theologies, like in the McCollough,
the Ning Mama collar version of the Mass,
where the Hindu deities are are integrated in kind of a very diplomatic way into the Buddhist pantheon, essentially.
Whereas in the same vajra bala version of the math,
the Hindu deities and Hindu cosmology seem to be completely rejected to the point that it becomes sort of radically anti cosmic in orientation.
I would say with visor buyer of basically just destroying the entire cosmos.
Now, Ronald Davidson in his in his article in the Mahesh verse, education, math, you know.
Talks about the kind of the differences,
the big differences between the normal versions of the religious subjugation myth and the sama versions of the master subjugation mask.
And he kind of comes to the conclusion that the NIMA versions show a lot of influence of oral literature,
which are probably primarily geared towards a a village lay audience.
There's a lot of emphasis in the English stories on, you know, the you know, the they're more elaborate.
They there's they have more episodes to them.
They have detailed scenes where characters exchange dialogue.
There's a lot of drama in the English versions of the mess in the in the summer versions of the math.
In Davidson's argument here, that's not really the case.
The there's not really a lot of scenes.
Excuse me with the exchange of dialogue in the sama Mahesh for Subjugation Mask.
They're more like sort of extensions of sun visualisation practice.
They're very technical. They they're basically just descriptions of, in this case, chokers and var.
You know, standing on top of the the mantle of Mahesh for that kind of thing, there's not a lot of of of dramatic scenes that are described.
But in in in Davidson's estimation, the there's the sort of the sama versions of the story are geared more towards a scholastic monastic audience,
whereas the English versions of the story are more geared towards a lay, you know,
a lay audience, essentially, that that were produced probably by oral tellings.
The that doesn't really hold up, I don't think in the case of this visor buyer of a myth because you have,
you know, specific scenes with exchanges of dialogue.
There's a there's a series of dramatic episodes.
It's not just a sort of a technical description or kind of a technical sign, the description of visor buyer of his monologue.
It's a you know, it's a definitely a retelling of pure organic myth,
just with a kind of a twist at the end that that kind of reverses the conclusions of the periodic myth, right?
Where Vajra Bhava kills everybody, essentially. So I think we need to maybe kind of rethink this simple conclusion that that, you know,
the manga versions of the story are dramatic retelling or, you know, dramatic or dramas basically.
And the the summer of versions of the math are just sort of sort of technical scholastic,
some of descriptions, I don't think that holds up in the case of the Vajra bar of a map.
But okay, so that's basically what I want to have.
Were there any questions or comments?