Sahajanand Swami (Lord Swaminarayan)
From Wikipedia, the free encyclopedia
Swaminarayan redirects here. For other uses see Swaminarayan (disambiguation).
| Swaminarayan or Sahajanand Swami | |
 Potrait of Swaminarayan under the Neem tree in Gadhada |
|
| Affiliation | Avatar of Narayana |
|---|---|
| Abode | Akshardham |
| Mantra | Swaminarayan |
| Mount | Manaki Ghodi |
| Siblings | Rampratapji and Iccharamji |
Sahajanand Swami (April 2, 1781 - June 1, 1830)[1] or Bhagwan Swaminarayan (i.e. Lord Swaminarayan, Gujarati: ભગવન સ્વામિનારાયણ, Devnagari: भगवान सवमिनारायन, IAST - Bhagavān Svāmīnārāyaṇa), is the central figure in a modern form of Hinduism known as the Swaminarayan Faith and is the founder of the Swaminarayan Sampraday in which followers offer devotion to Bhagwan Swaminarayan as the final manifestation of god. In this particular tradition, Sahajanand Swami is respectfully addressed as Bhagwan Swaminarayan by his followers.
Sahajanand Swami was born in Chhapaiya, Uttar Pradesh (Northern India). He settled in the West Indian state of Gujarat, where he then preached his doctrine until his death in 1830. Sahajanand Swami is also known as Ghanshyam Pande, Ghanshyam Maharaj, Shreeji Maharaj, and Shri Hari.
Contents |
[edit] Background
[edit] Childhood
Swaminarayan was born outside of Gujarat in Chhapaiya, Uttar Pradesh, a small village near Ayodhya, in the Hindi-speaking area of present-day Uttar Pradesh. [2] He was named Ghanshyam Pande by his parents, Hariprasad Pande (father, also known as Dharmadev) and Premvati (mother, also known as Bhaktimata) of the Brahmin caste of Sarvariya.[2] He had two brothers, Rampratapji Pande, his older brother, and Icharamji Pande, his younger brother.[3][4] In the liturgy of the sect, the story of the announcement of the coming birth of Krishna in the Bhagavata Purana is repeated in the story of the birth of Swaminarayan, and merging of the images and stories of Swaminarayan and Krishna has occurred.[5] In Vaishnava mythology Uddhava, who is considered to be the chief disciple of Krishna, was ordained to spread his message in a future birth, and some groups of Swaminarayan Faith believe that he reappeared as Ramananda Swami to prepare the way for another manifestation of Krishna.[6] He was born on the occasion of Ram Navmi, hence Chaitra Sud Nom of the Vikram Samvat calendar is celebrated as both Rama Navami as well as Swaminarayan Jayanti by his followers. This celebration marks the beginning of the ritual calendar for his follower - starting with of the birthday of Swaminarayan on the ninth day of the bright half of the month of Chaitra in the Indian calendar (March-April).[7]
[edit] Travels
After the death of both of his parents, Ghanshyam Pande left his home at age 11 on June 29, 1792.[8] He took the name Nilkanth Varni while on his journey. Nilkanth Varni traveled across India in search of an ashram or sampradaya that practiced what he considered a correct understanding of Vedanta, Samkhya, Yoga, and Pancaratra (the four primary schools of Hinduism). [9]To find an ashram that correctly practiced the meaning of these four primary schools of Hinduism, he asked the following five questions on the basic Vaishnava Vedanta categories:
- What is jīva?
- What is Īśvara?
- What is maya?
- What is brahman?
- What is parā brahman?
In the year 1799, Nilkanth's journey as a yogi eventually concluded in Loj, Gujarat, where Muktanand Swami, who was the most senior disciple of Ramanand Swami and was twenty-two years older than Nilkanth himself,[10] answered the five questions satisfactorily. He decided to stay to get an opportunity to meet and become a disciple of Ramanand Swami.[11]
[edit] Leadership as Sahajanand Swami
Nilkanth's understanding of the metaphysical and epistemological concepts of the Pancha-Tattvas (five eternal entities as outlined above) combined with the level of his mental and physical discipline are said to have inspired even the senior sadhus of Ramanand Swami.
Nilkanth Varni received sannyasa initiation and with "this initiation he received a new name, Sahajanand Swami, to signify his new status." [5]
At the age of 21, he was given the headship of the sect known as Uddhav Sampraday (Later known as Swaminarayan Sampraday)[9] with the blessings of his guru Ramanand Swami, who handed over the reins of the Religious diocese to him and died.[5]
[edit] Mantra
Sahajanand Swami was later known as Swaminarayan after the mantra he taught, at a sabha (gathering) in Faneni a fortnight after the passing away of Ramanand Swami. [12] A name given to him by Ramananda was Narayan Muni, but from this time the name takes on special meaning, and he is called Swaminarayan. He is said to have intimated that he was a manifestation of Krishna in a meeting with the Reginald Heber (who was then the Lord Bishop of Calcutta) in the year 1825. [13] He gave his followers a new mantra to repeat in their rituals: Swaminarayan.[5] As early as AD 1804 Sahajanand Swami was described as a manifestation of god, in the first work written by a disciple, Nishkulananda Swami, in the year AD 1804. This work is called the Yama Danda and is a of a great historical value because it is the first work written in the sect.[14]
[edit] Temples
Within each of these mandirs, he installed the images of various deities, such as Nara-Narayana Dev, LaxmiNarayan Dev, Radha Krishna Dev, Radha Ramana Dev, Revti Baldevji, and many other idols. Sahajanand Swami made Gadhada his home for over 27 years.[15] Sahajanand Swami himself ordered the construction the following six mandirs and himself installed deities at these temples:
[edit] Shri Swaminarayan Mandir, Ahmedabad
This temple was constructed in 1822. The land for construction of this first shrine of Swaminarayan Sampraday, was gifted by the British Imperial Government. The task of constructing this pilgrimage place was entrusted personally by Swaminarayan to Ananandand Swami.
This was the first temple of the Swaminarayan Sampraday constructed as per scriptural norms with intricate carving in pure Burma-teak and constructed with sculptural art by depicting deities' episodes, auspicious symbols and religious icons representing axiomatic religion and Indian culture. The temple is believed to be a valuable cultural heritage in the socio-religious history of Gujarat and India.
The installation ceremony of the murti forms in the temple was celebrated in the presence of thousands of pilgrims representing many parts of India. NarNarayan Dev occupies the principle seat of this temple.
[edit] Shri Swaminarayan Mandir, Bhuj
On the request of devotees from Bhuj, Swaminarayan asked Vaishnavananand Swami to proceed with a team of the saints to Bhuj and construct a temple. Vaishnavanand Swami and the accompanying saints went to Bhuj in 1822, camped at the place neighbouring the land of temple drew plans of the temple, complex, executed the plans with minute details and within a short span of one year, they built a temple abode of NarNarayan Dev.
The Gujarat Earthquake on 26th of January, 2001 destroyed much of the city of Bhuj, including this temple. Members of the Swaminarayan Sampraday have resolved to construct a new temple a short distance away from the site.
[edit] Shri Swaminarayan Mandir, Vadtal
The town of Vadtal is also known as Vadtal Swaminarayan. The temple here is in the shape of a lotus, with nine domes in the inner temple. The land for this shrine was donated by Joban Pagi, a dacoit converted into a devotee by Swaminarayan. The temple was constructed under the supervision of Brahmanand Swami.
The construction of this temple was completed within 15 months and the idols of Laxminarayan Dev were installed by Swaminarayan himself on the 3rd of November 1824, amidst chants of vedic hymns and devotional fervour of the installation ceremony.
[edit] Shri Swaminarayan Mandir, Dholera
Dholera itself is an ancient port-city, 30 k.m. away from Dhandhuka in Ahmedabad District. The making this temple with three domes was supervised and planned by Nishkulanand Swami, Brai Atmanand Swami, Akshardanand Swami and Dharmprasad Swami. The land for this abode of Gods, was gifted by Darbar Punjabhai.
On May 19, 1826 Swaminarayan installed the idols of Madan Mohan dev and his own form Harikrishna Maharaj at the Principal seat of the temple and invoked Gods amidst Vedic hymns.
[edit] Shri Swaminarayan Mandir, Junagadh
The city of Junagadh is nestled in the lap of Mt Girnar. The temple here has five magnificent domes and beautiful sculptures. The construction of this temple was supervised by Brahmanand Swami. The land for this shrine was gifted by King Hemantsinh(Jinabhai, Darbar of Panchala), and memories of him have been maintained here.
On May 1, 1828, Swaminarayan himself installed Shri Ranchhodrai and Trikamrai in the seat of the principal Gods of the temple.
[edit] Shri Swaminarayan Mandir, Gadhada
The land for constructing this temple in Gadhada (or Gadhpur), was donated by the court of Dada Khachar in Gadhada. Darbar Shri Dada Khachar and his family were devotees of Swaminarayan. The temple was made in the courtyard of his own residence. This shrine has two stories and three domes. It is adorned with carvings.
Swaminarayan shared in the manual service in the construction of the temple, by lifting stones and mortar. Gopinathji Maharaj and Harikrishna Maharaj were installed by him on October 9, 1828.
[edit] Other temples
Sahajanand Swami himself ordered the construction the following three mandirs, they were however completed only after he left his mortal body:
There are hundreds of Swaminarayan temples around the globe today. According to writer Raymond Williams, Swaminarayan mandirs exist on four continents and have a total following of over five million and a saint order of well over 3,000.[1]
According to the Indian Express newspaper, followers of the Swaminarayan faith number over 20 million.[16]
[edit] Scriptures
Sahajanand Swami's philosophical, social, and practical teachings are contained in the Vachanamrut, a collection of 212 dialogues which were recorded by five of his disciples from his spoken words. As a result, the Vachanamrut is the scripture most commonly used in the Swaminarayan sect. The Vachanamrut contains knowledge of dharma (moral conduct), jnana (understanding of the nature of the atma and Paramatma), vairagya (mental and physical detachment from material pleasure), and bhakti (pure, selfless devotion to God) -- the four essentialities for a jiva to attain the state of Brahman.
As a commentary to the practice and understanding of Dharma, Swaminarayan composed the Shikshapatri, a small booklet containing 212 Sanskrit verses that outline the basic tenets of Dharma that all disciples should follow to live a well-disciplined and moral life.[17]
At least one of the two philosophical groups following Sahajanand Swami maintain that Krishna is the supreme deity, svayam bhagavan, while the other acknowledges that the founder himself worshiped Krishna and bowed to Krishna as the supreme deity, but has introduced a different concept at later stages.[5]
[edit] Paramahansas
Paramahansa is a title of honor applied to Hindu spiritual teachers of lofty status who are regarded as having attained enlightenment. Paramhansas were the highest order of sadhus initiated by Swaminarayan. The folowers of Swaminarayan believe that he initiated 500 paramhansas in a single night. Paramhansas practiced strict restraint and spread the message of purity to many people.[18]
Notable Swaminarayan Paramhansas include:
[edit] Muktanand Swami
Author of the Swaminarayan Aarti and literary works such as Muktanand Kavya, Swaminarayan called Muktanand Swami the Mother of Satsang because of his motherly love, tolerance and smooth interaction.
[edit] Gunatitanand Swami
Gunatitanand Swami was a prominent saint who gave valuable contribution for spreading of the Swaminarayan Sampraday. He was the Mahant Swami (head) of the Junagadh Temple for over 40 years. His loyalty to Swaminaryan can be judged by the following words from the book, Swami ni vato that he authored.
[edit] Gopalanand Swami
Swaminarayan held Gopalanand Swami in very high regard and he was very learned in Ashtanga Vinyasa Yoga. When the Swaminarayan left his mortal body, he left responsibility of the Swaminarayan Sampraday and the Acharyas in the hands of Gopalanand Swami. Gopalanand Swami arranged for an idol of Kastabhanjan Dev (Hanumanji) to be installed in the Sarangpur temple.
[edit] Brahmanand Swami
Like Muktanand Swami, Brahmanand Swami was an excellent poet, his works are compiled in the Brahmanand Kavya. He was also good in architecture - his skills and brilliance in temple building is evident in temples like Muli, Vadtal and Junagadh.
[edit] Premanand Swami
Again, Premanand Swami was a good poet as well as a good singer. He compiled the Chesta Pad and Vandu Pad among other things. Chesta Pad which is recited daily at all Swaminarayan temples vividly describes Swaminarayan's daily routine and habits whiles Vandu Pad describe the beauty and appearance of Swaminarayan.
[edit] Nishkulanand Swami
It is said that when Swaminarayan wished to leave this world, he informed Nishkulanand Swami 3 days in advance and asked to prepare a palanquin for his bier. Nishkulanand Swami prepared it during night only. When Swaminarayan left his human body, all the other saints asked him to prepare a palanquin. He said, "It is ready" and brought it. Everyone asked him, "When Lord was alive, how did you prepare it?" He replied, "I am a heavy hearted obedient servant. Any damn or any hard order may be, I must obey it."
He has composed a scripture named Bhakta Chintamani, describing the life history of Swaminarayan along with his sermons, his theory and the obstacles faced by him and his activities. He has also composed twenty two other very impressive scriptures on various subjects. They are complied as Nishkulanand Kavya. The swing with the twelve doors in the Vadtal Temple and the artistic wooden thresholds in the inner temple of the Dholera Temple are a few treasures from his treasures of art.
[edit] Nityanand Swami
Nityanand Swami was the writer of several imporatant works such as the Hari Digvijay and the Shri Hanuman Kavach. He produced the first Gujarati translation of the Shikshapatri that was approved by Swaminarayan.
[edit] Charity
When Sahajanand Swami assumed the Acharyaship of the Sampraday, he provided food and drinking water for the needy. He opened Sadavritas at several places like Manavadar, Loj, Agatrai, Shader, Meghpur, Sardhar, Methan, Dhoraji, Jamvadi, Bhuj, Jamnagar, Faneni, Sankali, Jetpur, Kotda, Gadhada, Kariyani, JetaIpur, Ahmedabad etc. He ordered His Sadhus to give food-grains (unbaked) to all needy persons, especially to the pilgrims and to the Sadhus, irrespective or their caste and creed. Under personal supervision, he got started digging wells and ponds at several places like Mangrol, Kariyani and other places, where there was scarcity of drinking water. This had a very healthy effect on the people.[19]
[edit] Education of Females
At that time, facilities for education among the masses were sparse. There were some schools and Pathshalas in big towns and cities, mostly run with the help of charity from the well-to-do persons. There were scattered village schools run entirely by private persons. Influential and rich people used to educate their girls by private personal tutions.
Male followers of Swaminarayan made arrangements to educate their female family members. The literacy rate among females began to increase, and they were able to give discourses on spiritual subjects. Females among the Sampraday consider Swaminarayan the pioneer of female education.[20] [21]
[edit] Fundamentals of the Swaminarayan philosophy
The Basic Principle of Swaminaryan Bhagawan is "Vishista-advaita" (qualified non-dualism) propounded by Ramanujacharya.[citation needed]
- Dharma (Religion): Virtuous conduct as defined in the 'Shrutis' and 'Smrutis' (Holy Scriptures) is known as Dharma.
- Bhakti (Devotion): Supreme love of the soul combined with the consciousness of the glory of Supreme God is known as 'Bhakti'.
- Jnāna (Enlightenment): Correct awareness about the forms of the soul, illusion, and God is known as 'Jnyana'.
- Vairagya (Renunciation): Detachment from all material possessions and absolute attachment towards God is known as 'Vairagya'.
- Māyā (Illusion): It is considered 'Tri-Gunatmika' i.e. illusion prevails in all three qualities viz. Satva, Rajas and Tamas; To be possessed by Maya is to be caught in darkness; God is the Lord of Maya who acts as the power of God; It breeds ego in one for his body and for the relatives of the body.
- Mukti - Moksha: Loving worship of God.
- Ātman (Self): Recognition of the ātman, after which one experiences a transcendental bliss, is achieved through bhakti-yoga as outlined in the Bhagavad Gitā, according to the teachings of Lord Swaminarayan. It is the source of energy and is the real knower; It pervades the entire body and is the essence that differentiates matter and life; in character it is inseparable, impenetrable, indestructible and immortal.
- Paramātman (The Supreme Soul): It is omnipresent within the souls, just as soul is present in the body; it is independent and is the one whom rewards the fala (fruits) to the souls. It is the source of infinite material universes and the First Cause. It has no prior causes, and is the inherent cause of all effects (i.e. law of causality or the Hindu concept of karma). S. Radhakrishnan, a renowned Hindu scholar, writes "The Supreme is described as a kavi, a poet, an artist, a maker or creator, not a mere imitator...even as art reveals man's wealth of life, so does the world reveal the immensity of God's life," (p. 86, The Principal Upanishads). That Paramātman to have manifested is Bhagwan Swaminarayan according to his followers. [22]
Swaminarayan teachings are sometimes categorized as that of monotheism. It was not, however, the monotheism of the Christian West, some do not understand and repel agaings the notion of Sahajanand's explanation that Krishna was a form of god which he worshiped and by the intimation that Sahajanand considered himself to be a manifestation of god. [23]
Its however believed that just as Krishna assumed as many forms as the number of divine maidens (gopis) with whom he danced, so he can manifest himself simultaneously in many forms.[24]
[edit] Iconographic scheme
One of the most prominent features of the heritage of Sahajanand Swami is temple architecture. The images in the temples built by Sahajanand Swami are the evidence of the priority of Krishna. The very first temple he constructed, in Ahmedabab in 1822, presents images of Nara Narayana, forms of Arjuna and Krishna, in the central altar. The altar to the left has murtis of Radha Krishna. All of the temples constructed during his life show some form of Krishna, and all temples since have such worshipable murtis. In the temples of the dioceses of Ahmedabad and Vadtal they are predominantly a central altar or a shrine. Human forms are predominant for an known exception of a temple at Sarangpur, where Hanuman is a central figure.[25]
[edit] Succession
Prior to his death, Swaminarayan decided to establish a line of Acharyas, or preceptors as his spiritual successors.[26]
[edit] Swaminarayan Sampraday
He established two gadis (seats) — one in Ahmedabad (Shree NarNarayan Dev Gadi) and one in Vadtal (Shree LaxmiNarayan Dev Gadi) — on Tuesday, November 21, 1825 CE (Kartik Sud 11 Vikram Samvat 1882, Ekadashi). Bhagwan Swaminarayan then appointed an acharya to each of these two gadis to pass on his message to others and to preserve his fellowship, Swaminarayan Sampraday. These acharyas came from his immediate family; he formally adopted a son from each of his two brothers, Rampratap and Ichcharam, and appointed them to the office of acharya. Ayodhyaprasad, son of his elder brother Rampratap, was appointed Acharya of Ahmedabad Gadi, and Raghuvira, son of his younger brother Ichcharam, was appointed Acharya of the Vadtal Gadi. Bhagwan Swaminarayan decreed that the office should be hereditary so that acharyas would maintain a direct line of blood descent from his family.[27]
The institution of a hereditary line of religious specialists is common in Hinduism but what is unique in Bhagwan Swaminarayan's institution of this office is that he designated an administrative division of the followers into two territorial dioceses. This administrative division is set forth in minute detail in a document written by Sahajanand (Bhagwan Swaminarayan), called Desh Vibhaag Lekh.[1].[28]
Hence, followers of the Swaminarayan Sampraday accept the acharyas as spiritual successors. The Shikshapatri Slokh 3[29][30][31][32]provides what followers of the Swaminarayan Sampraday believe to be direct scriptural references in which Bhagwan Swaminarayan recognizes acharyas as the rightful spiritual successors. The current Acharyas of the Swaminarayan Sampraday are Acharya Shree Koshalendraprasadji Maharaj, of the Ahmedabad Gadi, and Acharya Shree Rakeshprasadji Maharaj, of the Vadtal Gadi.
After his death several divisions occurred with different understandings of the succession of leadership. The sect has split into various sub-sects listed below.[16]
[edit] BAPS
Followers of the Bochasanwasi Shri Akshar Purushottam Swaminarayan Sanstha (BAPS), on the other hand, believe that Gunatitanand Swami was the spiritual successor to Bhagwan Swaminarayan. They point to several occasions in which they believe Bhagwan Swaminarayan revealed to devotees that Gunatitanand Swami was Aksharbrahm manifest. These instances claimed by the devotees of BAPS have come to embody the philosophy known as Akshar Purushottam Upasana. This philosophical difference led to the creation of BAPS in 1907, by Shastriji Maharaj, who was believed by the devotees of BAPS to be the third spiritual successor of Bhagwan Swaminarayan, when he left the Vadtal Gadi of the Swaminarayan Sampraday and was excommunicated post hoc.[33] The current leader of BAPS is Pramukh Swami Maharaj.[34]
At the time of legal dispute between Aksar Prushottam group and the Swaminarayan Sampraday the judge summarised his understanding of the root of the schism. He confirms that the "new group, now know as BAPS, "they have put Sahajanand Swami, an ascetic, over Shri Krishna, who admittedly enjoyed the pleasures of human beings. That is why the sect has set aside Goloka as the supreme heaven, because there Krishna is supposed to be enjoing himself with his gopis. This I think one of the fundamental differences between the two sects and the schism cannot be bridged." [34]
[edit] Swaminarayan Gadi
Followers of the Swaminarayan Gadi believe that Gopalanand Swami was the spiritual successor to Bhagwan Swaminarayan. This difference in belief of succession led to the creation of Swaminarayan Gadi in the 1940s. Sadhu Muktajivan, who is claimed to be the fifth successor of Bhagwan Swaminarayan, left the Ahmedabad Gadi of the Swaminarayan Sampraday and was excommunicated post hoc. The current leader of the Swaminarayan Gadi is Acharya Swamishree Purushottampriyadasji.[citation needed]
[edit] Others
The disputes in successorship have not ended with the formation of BAPS and Swaminarayan Gadi. Many other groups have been formed after splitting from BAPS or the Swaminarayan Gadi due to differences in belief. One of these groups that claim successorship is the Gunatit Samaj which is made up of four factions, the santos, benos, bhaios and grahustos. The founder of the Gunatit Samaj is Kakaji or kakashri.[citation needed] Another group is YDS (Yogi Divine Society). The founder is Hariprasad Swami and their main mandir is Haridham in Vadodara.[citation needed] Another group is the Swaminarayan Mandir Vasna Sanstha or SMVS. The group's founder is Devnandandasji Swamishri.[35]
[edit] Notes
| Find more about Sahajanand Swami (Lord Swaminarayan) on Wikipedia's sister projects: | |
|---|---|
 |
Dictionary definitions |
 |
Textbooks |
 |
Quotations |
 |
Source texts |
 |
Images and media |
 |
News stories |
 |
Learning resources |
- ^ a b Williams 2001
- ^ a b Williams 2001, p. 13
- ^ Early Days, Leaving Home
- ^ Lord Swaminarayan Bhagwan's Life
- ^ a b c d e Williams 2001, p. 77
- ^ Williams 2001, p. 16
- ^ Williams 2001, p. 141
- ^ Nilkanth Varni
- ^ a b Williams 2001, pp. 15
- ^ Williams 2001, p. 75
- ^ Teenage Yogi
- ^ Meaning of Swaminarayan.
- ^ Raymond Brady Williams (2004). Williams on South Asian Religions and Immigration: Collected Works. Ashgate Publishing Ltd.. ISBN 0754638561.p.81
- ^ Williams 2001, pp. 17,76,189
- ^ Williams 2001, pp. 29
- ^ a b Niche Faiths.
- ^ Vachanamrut and other literary works
- ^ Paramhansas
- ^ Food and water for the needy.
- ^ education of females.
- ^ Bhagwan Swaminarayan's Life - Biography: Uplift of Women. www.swaminarayan.org. Retrieved on 2008-06-07.
- ^ Swaminarayan by H.V. Shivadas.
- ^ Williams 2001, p. 70
- ^ Williams 2001, p. 73
- ^ Williams 2001, p. 96
- ^ Williams 2001, pp. 34
- ^ Williams 2001, pp. 35
- ^ Williams 2001, pp. 36
- ^ Swaminarayan Satsang - Scriptures - Shikshapatri English - Shlok 3
- ^ Swaminarayan Satsang - Scriptures - Vadtal - Vadtal - 18
- ^ The Desh Vibhaag Lekh Slokh 10 – Acharyas as my Spiritual Successors
- ^ Purushottam Prakash - Glory of Acharyas
- ^ Williams 2001, p. 54
- ^ a b Williams 2001, p. 59
- ^ Williams 2001, p. 68
[edit] References
- Williams, Raymond (2001), Introduction to Swaminarayan Hinduism, Cambridge University Press, ISBN 9780521654227, <http://www.amazon.com/dp/052165422X>
- Williams, Raymond (2004), Williams on South Asian Religions and Immigration: Collected Works, Ashgate Publishing Ltd., ISBN 0754638561, <http://www.amazon.com/Williams-South-Asian-Religions-Immigration/dp/0754638561/ref=sr_1_1?ie=UTF8&s=books&qid=1211119443&sr=8-1>
|
||||||||||||||||
|
||||||||||||||||||||||
|
||||||||||||||||||||||
