Chapter 6 - The Procedure of Listening to the Bhāgavata

[Sanskrit text for this chapter is available]

1. Now we shall explain to you in details the correct procedure of (properly) listening in the Bhāgavata-week. It has been laid down that this procedure is to be accomplished with the help of friends and (expenditure) of wealth.

2. Inviting an astrologer and discussing with him the auspicious time (for the beginning of the recitation of the Bhāgavata), one should set aside that much amount (for the Bhāgavata-week) as is required for the marriage ceremony (of one’s daughter).

3. Bhādrapada, Āśvina, Kārttika, Mārgaśīrṣa, Āṣāḍha and Śrāvaṇa—these months for the beginning of the recitation of the story of the Bhāgavata, indicate the final liberation of the member of the audience.

4. Those (objectionable) objects (e.g. vegetables in the month of Śrāvaṇa, curds in the month of Bhādrapada) should be given up during the course of those specific months. One should secure the cooperation of other help-mates who are enthusiastic and industrious.

5. The message that there is going to be the recitation of the Bhāgavata story at this place and that they should come along with their families, should be sent to different places with special efforts.

6. Those who are away from the listening to the stories of Hari and also from chanting the name of Acyuta (and thus are denied the opportunity), women and persons belonging to the lowest castes, should receive the knowledge (i.e. news) of the Bhāgavata-week.

7. Letters should be directed to various places to persons who have renounced the world and the votaries of Viṣṇu who are eager for chanting his name. The draft of the letter is stated as follows:

8-10. “There is going to be a very rare congregation of pious persons for the period of one week. Here is also going to be the recitation of the Bhāgavata story of unprecedented sweetness. Your honours who are addicted to drinking the nectar (of God’s name and are deep in love of God should come quickly for drinking the ambrosia in the form of Śrī Bhāgavata. If you have no time to spare, you should, however, come at least for one day, for a moment’s attendance here is very difficult to get.”

11. In this way, invitations should be courteously sent to them. Lodging arrangements of all (the probable) guests should be made.

12. The arrangements for listening to the exposition of the Bhāgavata should be made at a sacred place, or in a forest, or even at home. Where there is an extensive ground, the venue of the exposition of the Bhāgavata story should be fixed at that place.

13. The ground should be cleansed, swept, plastered with cowdung and painted with red chalk. The furniture and other things in the house should be placed in the corner of the house.

14. Some five days in advance, one should collect with efforts, carpets etc., to cover the ground. A high panḍal decorated with the stems of banana trees, should be erected.

15. It should be decorated with a canopy and (pendents, wreaths etc., of) fruits, flowers and leaves on all sides. Flags should be hoisted on four sides, and thus the penḍal should be gorgeously beautified.

16. Ascending series of seven platforms (in the penḍal) representing the seven upper worlds (e.g. bhūr-loka, bhuvar-loka, svar-loka and others in the universe) should be constructed and Brāhmaṇas and renunciators (of the worldly life) should be requested and seated there.

17. Preceding that, seats should be provided one after another (on those platforms) and an excellent seat (overlooking all) should be prepared for the exponent (of the Bhāgavata).

18. If the expositor (of the Bhāgavata) faces the north, the audience should face to the east and vice versa. (If the exponent faces the east, the audience should face the north).

19. Experts in the knowledge of time, place etc., have declared their decision that according to Āgamas the East is presumed to lie between the worshippers (members of the audience) and the exponent of the Bhāgavata.

20. The exponent selected should be a Brāhmaṇa votary of Viṣṇu who has renounced the world, and can explain difficult points in Vedas and Śāstras, expert in giving appropriate illustrations (in elucidating a matter), an intelligent orator completely free from avarice and cravings.

21. Persons who themselves are confused by different paths of religion, are excessively fond of women, profess heresies, are disqualified for even uttering the text of the Bhāgavata (the story of Śuka’s scripture), even if they are otherwise learned ones.

22. By the side of and as a help to the exponent (of the Bhāgavata), another learned Brāhmaṇa equal in competence to the exponent who is capable of resolving the doubts (of the audience) and diligent in enlightening the people, should be installed.

23. With a view to carry out the sacred vow (of reciting and explaining the Bhāgavata in the prescribed week), the (proposed) exponent should get himself shaved on the previous day. At dawn, he should complete his morning duties and take bath.

24. After briefly completing his morning prayers (sandhyā), he should with special attention (and efforts) worship the god Gaṇeśa elaborately, for removing the difficulties (if any) in the recitation of the Bhāgavata.

25. After the usual oblations of water offered for the satisfaction of his forefathers, he should go through expiatory rites for his personal purification. He should draw the sarvatobhadra type of mystical diagram for invoking Hari, and should install (the representation of) Lord Hari therein.

26. Observing the (sixteen items in the) prescribed course of worship, he should adore Kṛṣṇa muttering the specific mantras (incantatious). After circumambulating him, and lying prostrate before him (to show respect), he should recite the (following) prayer:

27. “Oh ocean of compassion! I, a wretched person, am merged in the ocean of saṃsāra, and my body is seized by the crocodile in the form of Karma. (Kindly) lift me up from the ocean of the mundane existence.”

28. Then, the worship of the book—Śrīmad Bhāgavata should be performed with devotional love and enthusiasm, according to the prescribed procedure, lighting before it the lamp and burning incense.

29. Holding a cocoanut fruit in the palm of his hands, he should then pay his respects. He should then offer his prayer (Śrīmad Bhāgavata) with a happy mind.

30. “This (Book) is veritably Lord Kṛṣṇa himself under the designation Śrīmad Bhāgavata. Oh Lord! you have been resorted to by me, for liberation from the ocean of Saṃsāra.

31. Oh Keśava! I am your servant. My earnest desire (to complete the recitation and exposition of the Bhāgavata within this week) without any obstacle or difficulty, may please be fulfilled by you in every respect.”

32. After submitting this humble prayer, one should worship the proposed reciter and adoring him with dress and ornaments, should pray him (as follows) at the end of worship:

33. “Oh representative of the sage Śuka! You are well- versed in all Śāstras and expert in elucidating. Be pleased to dispel my ignorance by enlightening me in this story (the Bhāgavata)

34. In his presence, some religious observance should be gladly undertaken for one’s spiritual good, and that should be abiḍeḍ by to the best of one’s ability for the period of a week.

35. In order to forestall any break in the exposition of the story (the Bhāgavata), five Brahmaṇas [Brāhmaṇas?] should be appointed, their duty being continuously uttering in a low voice the twelve-syllabled Mantra, viz. Om namo bhagavate Vāsudevāya.

36. Having bowed and duly adored Brāhmaṇas, devotees of Viṣṇu and others who are chanting the name of God, one should occupy one’s seat with their permission.

37. A listener who, setting aside all anxiety and thoughts pertaining to the world, wealth, property, houses and progeny, concentrates his mind on the exposition of the story (Bhāgavata) and is of pure heart, obtains the highest reward.

38. Commencing (the recitation of the Bhāgavata), the intelligent reciter should properly read the (Bhāgavata) story in a calm and steady voice, upto the end of three and half praharas (Ten hours and a half).

39. There should be a break for a period of two ghaṭikās (48 minutes) at miḍ-ḍay. During that interval singing about the glories of Hari and chanting of his name should be continued by votaries of Viṣṇu.

40. Moderate and light diet is conducive to the control of the urge for urination and clearing of bowels. Hence diet consisting of food prescribed for sacrificial oblations should be taken only once, by one who desires to listen (to the Bhāgavata).

41. If one has the requisite stamina, one should listen to the Bhāgavata without taking any food for seven days (of the Bhāgavata week), as one may do so with ease subsisting only on ghee or milk (during that period).

42. The Bhāgavata may be listened to while subsisting on fruits or by taking food once a day; whichever vow can be comfortably observed during the period of listening (to the Bhāgavata) should be taken.

43. In my opinion, if taking of meals (during the Bhāgavata week) is conducive to (attentively) listening to the exposition of the story (Bhāgavata), it is preferable to observance of fast if it comes in the way of hearing the Bhāgavata, and as such it is not recommended.

44. Oh Nārada! Now listen to the rules of conduct to be observed by persons who have taken the vow of (listening to the recitation during the Bhāgavata week). Persons who have not received initiation in Viṣṇu worship are not eligible to hear the Bhāgavata-story.

45. The observer of the vow of the Bhāgavata week should (during that period) always remain celibate, sleep on the floor, and after the completion of the exposition of the Bhāgavata for that day, should take meals on leaves (stitched together or a big banana leaf).

46. The observer of this vow should abstain from eating pulses, honey, oil (undigestable sweet boiled food or) sweet dishes, food with mentally evil association (fruit with fleshy kernels or blood-red interior) and stale food (during the Bhāgavata week).

47.^[1] The observer of this vow should not eat the eggplant, flesh of birds or of animals killed with a poisoned weapon, burnt food, a kind of pulse called masūra, cowach (niṣpāva or Śuka-Śimbi)^[2] and flesh.

48.^[1] The observer of the vow of the Bhāgavata-week should give up eating onions, garlic, Asafoetida, carrots, a red variety of garlic (gṛñjana),^[3] the stalks of lotus, beat-like red- coloured bulbous roots, Kūṣmāṇḍa^[4] (a kind of pumpkin gourd).

49.^[1] The observers of these vows should abstain from twice-cooked food, impure food (due to child-birth, etc., in the family) fish, meat, goat-milk and water from a pool.

50. The observer of the above-mentioned vow should give up (i.e. control completely) lust, anger, arrogance, conceit, jealousy, greed, hypocrisy, infatuation and hatred.

51. The observer of aforesaid vow should abstain from speaking ill of the Vedas, votaries of Viṣṇu, Brāhmaṇas, preceptors, dedicated servants of cows, women, kings and high souled persons.

52. The above-mentioned observer of vows should not talk with a woman in menstruation period, persons of the lowest castes, Mlecchas (foreigners eating beef), persons outlawed and fallen from their own castes, persons of the higher castes whose thread ceremony has not taken place, an enemy of Brāhmaṇas and persons not belonging to Vedic religion.

53. Such an observer of vows should observe truthfulness, purity (physical and mental), compassion, silence, straightforwardness, humility and show broad-mindedness.

54. A poverty-stricken person, one suffering from tuberculosis, a sufferer from disease, a luckless fellow, a sinner, a childless person and one desirous of Final Liberation, all these too should listen to the story of the Bhāgavata.

55. A prematurely non-menstruating woman, a woman incapable of conceiving more than one child, a barren woman, a woman whose all children are dead and a woman who miscarries—all such women should make special effort to listen to the Bhāgavata-story.

56. If the Bhāgavata-story is heard as per procedure mentioned above, they will reap an imperishable fruit. This most excellent divine story of the Bhāgavata is capable of bestowing the fruit of performing ten million sacrifices.

57. Having observed the procedure of this vow (along- with rules of conduct) of the Bhāgavata week one should conclude it with performing the specific rites. Those who are desirous of getting the fruit of this Bhāgavata week should perform the concluding rites as are done at the time of concluding the Janmāṣṭamī fast (the birth anniversary of Lord Kṛṣṇa.)

58. There is generally no insistence on the performance of concluding rites of the Bhāgavata week in case of devotees of the Lord who possess nothing of their own. As the devotees of Viṣṇu are above desires, they are purified by merely listening to the Bhāgavata.

59. When the sacrifice in the form of the Bhāgavata week is completed, the members of the audience should worship the book (the Bhāgavata) and its reciter with utmost devotion.

60. Afterwards remnants of eatables offered to the deity, garlands of the Tulasī plant should be distributed to the members of the audience, and Kīrtana (singing of the glories of Hari and chanting his name) accompanied with musical instruments like drums or tabors (mṛdaṅga) and cymbals be commenced.

61. ‘Victory (to Hari)’, ‘Bow (to Hari)’—such shouts in chorus and blasts of conchs should be frequently raised. Money and food should be distributed to Brāhmaṇas, mendicants and beggars.

62. The next day the Bhagavad Gītā should be read if the chief listener has renounced the world. In case he be a a householder, oblations should be poured into the sacrificial fire for expiation of sins committed if any, during the course of the Bhāgavata week.

63. Reciting each verse of the Tenth Skandha of the Bhāgavata, oblations (per verse) of rice boiled in milk and mixed with honey, ghee, sesamum seeds and food-grains should be offered to the sacred fire.

64. Or inasmuch as the supreme (Bhāgavata) Purāṇa is essentially identical with gāyatrī, similar oblations should be offered while muttering the gāyatrī mantra, wiṃ concentrated mind.

65-66. In case, one is incapable of performing the homa (as described above), a wise man should give materials suitable for offering as oblations^[5] for reaping the reward thereof. For plugging various loopholes (e.g. difficulties and defects in the recitations) and for rectifying and neutralising the lapses committed by omitting and adding unwarranteḍly the text of the Bhāgavata he should recite Viṣṇu-sahasranāma (A list of thousand names of Viṣṇu).^[6] By the recitation of the names or Viṣṇu everything becomes fruitful and there is nothing more powerful than the name of Viṣṇu.

67. (Thereafter) he should serve twelve Brāhmaṇas with meals consisting of sweet dishes and rice boiled in milk and sugar, after which he should offer them gold and a cow for the consummation of the vow.

68-71. If he can afford it, he should prepare a lion of gold weighing three palas^[7]. The book (the Bhāgavata) written in a beautiful hand, should be placed on it. Worshipping the book by invoking the presence of the Deity and by performing other formalities (sixteen in all) including the gift of money, he should give it to the self-controlled exponent (of the Bhāgavata) after adoring him, by offering clothes, ornaments, sandal-paste etc. Thus the chief-listener becomes free from the bonds of saṃsāra. When the chief-listener completes all this procedure (of listening to the recitation of the Bhāgavata in the Bhāgavata- week) which wards off (and annihilates) all sins, the Śrīmad Bhāgavata Purāṇa accords auspicious rewards. There is no doubt that it is the means to attain (the four objectives in human life), viz. religious merits, worldly prosperity, fulfilment of all desires and liberation from saṃsāra.

The Kumāra sages said:

72. Thus everything has been narrated to you, what more do you wish to hear? Enjoyment of worldly prosperity as well as liberation from saṃsāra both are on the palm of your hand through the Śrīmad-Bhāgavata.

Sūta said:

73-74. After addressing Nārada in this way, the high- souleḍ Kumāra-sages recited and elucidated with due formality the sacred story of Bhāgavata which wipes out all sins and confers (on the listeners) worldly enjoyment (here) and Emancipation from Saṃsāra (here-after) while all living beings, observing self-control, were listening to it for seven days. Thus they glorified the Supreme Person, god Viṣṇu.

75. At the end of that Bhāgavata-weeks, Jñāna (knowledge), Vairāgya (Renunciation) and Bhakti (Devotion) got the highest nourishment and energy and exhibited superabundant youthfulness that enchanted the minds of all beings.

76. Having accomplished his cherished ambition, Nārada was deeply satisfied. He was filled with supreme bliss and his hair stood on their end all over his person.

77. Having carefully listened to the (Bhāgavata) story, Nārada who was dear to the glorious Lord, folded his palms and addressed them in a voice choked with feeling of love.

Nārada said:

78. I am really blessed, since I have been favoured by you who are extremely compassionate. To-day the glorious Lord Hari, the destroyer of all sins, has been attained by me.

79. Oh sages who regard austerities as your wealth! I think listening (to the Bhāgavata) is greater than and preferable to all other righteous paths, for Lord Kṛṣṇa who resides in Vaikuṇṭha is attained by listening to it.

Sūta said:

80. While Nārada, the foremost among Viṣṇu’s devotees, was speaking thus, Śuka, the master yogin arrived there during the course of his wanderings.

81. At the end of the (recitation of the Bhāgavata) story, there came Śuka slowly reciting the Bhāgavata^[8] with deep love—Śuka, the son of Vyāsa who always appears sixteen years of age, and who is like the Moon (bringing flow-tide) to the ocean of spiritual knowledge and who is perfectly satisfied with (the bliss of) self-realization.

82. As soon as the members of the assembly saw the highly resplendent Śuka, they immediately stood up (to show respect) and offered him the highest seat. The divine sage Nārada (received) him with great love and reverence. When seated comfortably, he spoke out. Listen to his pure, faultless speech.

Śrī Śuka said:

831. This (Bhāgavata Purāṇa) is the (ripe) fruit of the wish-yielding tree of the Vedas, that has been dropped down from the mouth of (the sage) Śuka (as from the mouth of a parrot = Śuka), that is replete with ambrosial juice (viz. the highest bliss). Oh appreciators of beauty! The connoisseurs of its (i.e. of the Bhāgavata Purāṇa) peculiar excellences, you do drink constantly this Bhāgavata—a fruit which is entirely a sweet juice—here and in the state of Final Beatitude.

84. Here in this celebrated Bhāgavata composed by the great sage, is explained the highest path of righteousness, completely free from deceit, viz. interest about this world and even the desire about liberation. Here the thing to be known is the absolute Reality. It gives the highest bliss and destroys the three kinds of miseries. Gan the Supreme Lord be realized in the heart immediately by the teaching of other treatises? No. But in this (Bhāgavatd) he can be so comprehended at once by the meritorious who have a desire to hear (and study) this.^[9]

85. Śrīmad Bhāgavata is the ornament (the most distinguished) of the Purāṇas. It is the (real) wealth of the devotees of Viṣṇu. In it is glorified the supreme, pure knowledge which is the goal of Paramahaṃsas (recluses of the highest order). Here is celebrated the cessation of activities coupled with knowledge, renunciation and devotion. By listening to it, reading it carefully and pondering over it, a man attains to Final Beatitude through devotion (bhakti).

86. This nectarine juice in the form of the Bhāgavata is not available in the heaven, in Satya-Ioka (god Brahmā’s abode), in Kailāsa (the residence of Lord Śiva) and (even) in Vaikuṇṭha (the abode of Lord Viṣṇu). Hence, drink deeply, O fortunate ones. Please do not give up drinking.

Sūta said:

87. While Śuka, the son of Bādarāyaṇa (Vyāsa) was telling in this way, Lord Hari, surrounded by Prahlāda, Bali, Uddhava, Arjuna and other devotees, manifested himself in the midst of the congregation, and the celestial sage Nārada worshipped them all.

88. Noticing that Lord Hari who occupied a great and top-most seat, was in a happy mood, they began to chant his name and glorify his deeds in front of him. God Śiva, goddess Bhavānī (Pārvatī) and God Brahmā (the lotus-seated God) arrived there to attend the Kīrtana (chanting the name and glorifying the deeds of the Lord).

89. Prahlāda was beating time with the clapping of hands, while Uddhava, due to his quickness of speed, held the brass cymbals. The celestial sage Nārada played on his vīṇā (lute), Arjuna, the expert in tunes, presented sweet vocal music; Indra played upon the tabor (mṛdaṅga), the Kumāra- sages raised in chorus, in melodious voice, the shouts of ‘victory to the Lord’ at (appropriate) intervals in the Kīrtana; while Śuka, the son of Vyāsa, stood in front of the Lord expressing different emotions in his charming composition.

90. There in the middle of that assembly, danced like dancers, the trio—Bhakti, (Jñāna and Vairāgya) who were in the full bloom of their youthful splendour. Observing this extraordinary transcendental Kīrtana, Lord Hari also was highly pleased and addressed them as follows:

91. “Oh my devotees (Bhāgavatāḥ)! I am now highly pleased with the (recitation of the Bhāgavata) story and the chanting and glorification of my name (Kīrtana). Seek any boon from me”. Hearing these words of Hari, they were greatly delighted and their minds being overwhelmed with devotional love, they spoke to Lord Hari:

92. “You should completely satisfy our earnest desire that in all (future) recitations and expositions of the Bhāgavata, you should make it a point to be present with all your devotees (without fail)”. Assenting to their request (in words “Be it so”), Lord Hari disappeared (instantly).

93. Thereupon Nārada bowed to (i.e. in the direction of) the feet of Hari as well as to Śuka and other ascetics. All the members of the audience who drank the nectar-like story of the Bhāgavata became extremely delighted and had all their delusions completely dispelled and left the assembly.

94. Then Bhakti (Devotion) along with her sons (Jñāna and Vairāgya) was established (for their protection) in his own scripture (the Bhāgavata) by Śuka. Hence, Hari definitely enters (and occupies) the hearts of his devotees when they recite the Bhāgavata.

95. Verily the Bhāgavata loudly proclaims its power to secure eternal happiness to persons tormented with the burning fever of poverty and misery, to those who are trampled under the feet by the ogress Māyā (the deluding potency of the Lord), and to those thrown in the ocean of this cycle of births and deaths.

Śaunaka asked:

96. Be pleased to resolve my doubt (about the chronological sequence) as to when the Bhāgavata was narrated by Śuka to king Parīkṣit, when it was recited again by Gokarṇa and also when it was recounted by Sanatkumāra and other sons of Brahmā to Nārada?

97. When thirty years of Kali age which started since the passing away of Kṛṣṇa, elapsed, Śuka began to narrate the.story of the Bhāgavata from the ninth day in (the bright half of the month) Bhādrapada.

98. Two centuries of Kali age, after the completion of Parīkṣit’s hearing of the Bhāgavata, Gokarṇa began the recitation of the story of the Bhāgavata from the ninth day in the bright fortnight of Āṣāḍha.

99. When thirty years of Kali age rolled away (after Gokarṇa’s exposition of the Bhāgavata), the sons of God Brahma (viz. Sanatkumāra, Sanaka and others) began the (aforesaid) recitation (and elucidation) of the Bhāgavata from the ninth day in the bright half of Kārttika.

100. In this way whatever has been asked by you to me has been completely explained to you. Oh sinless Śaunaka! The story of the Bhāgavata is a panacea to the ailment of saṃsāra in the Kali age.

101. Oh saintly persons! Drink with deep (devotional) respect this (nectar-like) story (of the Bhāgavata) which is so beloved of Kṛṣṇa and which destroys all sins and defects and is the sole means to attain liberation from Saṃsāra and which exhibits the beauty of Devotion. What, on earth, are you going to gain by visiting and staying at holy places?

102. It is traditionally reported that noticing his officer ready with a noose in his hand (to take away the life of man on the earth), Yama (the god of Death) whispers in his ear, “Avoid people who are inebriated with the joy in stories of the Lord, for I am not competent to exercise authority on (the lives of) the devotees of Viṣṇu but have mastery over other persons (only)”.

103. Oh people with minds afflicted with attachment to the poison-like worldly pleasures in this unsubstantial world! Please do drink, for at least half a Kṣaṇa, the incomparable nectar of the Bhāgavata (narration of Śuka) for your spiritual welfare. Oh! Why are you unnecessarily going to the wrong (heretic) path replete with censurable talks? King Parīkṣit will testify to the statement that liberation from saṃsāra is attained as soon as the story of the Bhāgavata reaches the ear.

104. The story of the Bhāgavata was narrated by Śrī- Śuka who was immenred [immersed?] in the flow of the sentiment (of Devotion—bhakti-rasa). He who gets his voice associated with (i.e. recites) that story becomes a master of Vaikuṇṭha (by his ultimate merger in Lord Hari).

105. After probing deeply the mass of Śāstras, this most sacred esoteric truth known as the reality in all well-established texts has been narrated to you. There is nothing purer than the Bhāgavata. Do drink the (nectar-like) essence of the twelve Skandhas of the Bhāgavata for attaining supreme bliss.

106. He who listens to the (elucidation of the) story of the Bhāgavata regularly with devotion and he who narrates (expounds) it in the presence of the pure devotees of Viṣṇu, both of them obtain the real fruit of hearing and reciting the Bhāgavata (viz. liberation). For, as a matter of fact there is nothing in this world which is inaccessible to them.

Footnotes and references:

[1]:

These are additional verses in the Bhagavata Vidya Peetha Ahmeda­bad edition; vv 47 and 48 in other editions are found as vv 50-51 in the Ahmedabad edition.

[2]:

Ṛju nāmnī commentary quotes Śuka-Śimbi, as the synonym of niṣpāva, Śuka-Śimbi = cowach ASD., p. 560

[3]:

gṛñjana ASD., p.190.

[4]:

ASD., p.158

[5]:

Ṛju nāmnī commentary quotes a Commentary on Āśvalāyana Sūtra and enumerates the fol­lowing articles suitable for oblations:

payo dadhi yavāguśca sarpir odana-taṇḍulāḥ /
* somo māṃsaṃ tathā tailam āho haumyaṃ prakīrtitam /

* a better v.l. tailam āpaśca somaśca vrīhayaś'ca yavās tilāḥ /

[6]:

This is in the Mbh. and some Purāṇas.

[7]:

Ṛju nāmnī commentary equates it with 192 māṣas.

[8]:

The same as Bhāgavata Purāṇa 1-1.3. For other interpretation vide the Foot-notes to that verse.

[9]:

This verse is the same as Bhāgavata Purāṇa 1.1.2. For various interpretations vide infra Bhāgavata Purāṇa1.1.2.