1. WELCOME
1

2. INSIGHTS INTO THE
“NAPRUSHTA GURAVO VADANTI
NYAYA” AND “KEDARIKULYA
NYAYA” OF CHAKRAPANI DATTA.

3. PRESENTER
DR ROHIT GAVALI
FINAL YEAR PG SCHOLAR
DEPARTMENT OF AYURVEDA SAMHITA
AND SIDDHANTA
GOVT. AYURVEDA MEDICAL COLLEGE,
MYSORE
UNDER THE GUIDANCE OF
DR SHREEVATHSA
PROFESSOR AND HEAD
DEPARTMENT OF AYURVEDA SAMHITA
AND SIDDHANTA
GOVT. AYURVEDA MEDICAL COLLEGE,
MYSORE
3

4. CONTENT
1. BRIEF INTRODUCTION
2. NIRUKTI OF NYAYA
3. VYAKHYA OF NYAYA
4. PARYAYA OF NYAYA
5. BHEDA OF NYAYA
6. SAMANYA TARKA VIDHI OF NYAYA
6.1 PADARTHA
6.2 PRAKRIYA JNYANA
6.3 SANDARBHA
6.4 YUKTI
7. TOPIC OF PRESENTATION –
7.1 NAPRUSHTA GURAVO VADANTI NYAYA
7.2 KEDARIKULYA NYAYA
8. COONCLUSION
4

5. 1. BRIEF INTRODUCTION –
• Sanskrit, the language of the land, believed to be the language of the
divine (deva bhasha), has a history of thousands of years and was in
regular use by the common people till the recent past hundred years or so.
• Today it is considered to be the most scientific language ever known to the
mankind.
• Sanskrit has a very sophisticated structure in the form of Vyakarana,
Shiksha, Chanda Shastra and so on, so a very vast literature on Science,
Music, Philosophy etc., developed over a period of thousands of years.
• Every communicable language develops into two forms viz., the
Granthika bhasha and the Rudha bhasha; there exist few connecting links
between the two forms and Nyaya is one such component. 5

6. Cont..
• Though the nyayas were principally not used by the original authors
of the main text but the commentators made a judicious use of these
nyayas to simplify the concepts of the text.
• This practice is also seen in vyakhyas of Upanishads.
• Similarly, commentators of Ayurveda texts, mainly Chakrapani Datta
& Aruna Datta used these nyayas to simplify the concepts.
•
• Naprushta Guravo Vadanti Nyaya & Kedarikulya Nyaya are
couple of such examples considered here. 6

7. 2. NIRUKTI OF NYAYA–
न्याय नि + इण् + घय़्
• The word Nyaya is derived from the combination of "नि"
upasarga, "इण्" dhatu and “घय़्" pratyaya (vyakarana
sastra).
7

8. 3. VYAKHYA OF NYAYA–
“अिुनिनिचरिकारण निङ
् गपरािर्षप्रयोजक शब्दज्ञाि जिक
वाक्यत्वि् ।“
The statement by which,
- One can draw a precise inference
- Which helps to analyse the characteristics or components of a given
sentence
and thereby arriving at a meaningful statement, is called nyaya.
8

9. 4. PARYAYA OF NYAYA –
युनि: , उपाय , यथाथषज्िाि , निणषय :, िीनिसाधि
5. BHEDA OF NYAYA –
5.1 Shastriya Nyaya
5.2 Laukika Nyaya
9

10. 6. SAMANYA TARKA VIDHI –
6.1 PADARTHA –
Knowing the word by word meaning of a given nyaya.
6.2 PRAKRIYA JNYANA –
Eliciting the situation or phenomenon that is implicit in the nyaya.
6.3 SANDARBHA –
Knowledge of the context in which the particular nyaya is used.
6.4 YUKTI –
Arriving at the meaning that implies the analysis of Padartha,
Prakriya Jnyaya and Sandarbha.
10

11. 7.1 नापृष्टा गुरवो वदन्तीतत न्याय
11
Picture depicting Guru-Shishya Parampara.

12. BACKGROUND –
Ancient sciences developed and transmitted from one generation to
the next generation over a period of thousands of years mainly in
three forms viz.,
- Siddhanta (~principles)
e.g., Prakarana Grantha.
- Katha (~stories)
e.g., Puranas.
- Prashnottara (~discussions)
e.g., Upanishads.
12

13. Cont..
• The Guru - Shishya parampara thrived on these modes of transmission of
knowledge where the disciple used to ask questions to the best of his knowledge
with the unwavering attention and passion to know and the master use to come
down to the understanding level of the disciple and explain him to the best of his
satisfaction.
• The place of a Guru is held high as that of a divine in this culture.
• Not only in education but also in spiritual process, the mere presence of the
Master is considered to Guide the disciple to his goal.
गुरुप्रसादतः सवं लभ्यते शुभमात्मनः ।
तस्मात् सेव्यो गुरुतनित्यमन्यथा न शुभं भवेत् ।। Shiva samhita ३/१४
13

14. Cont..
• The very word उपनिषद् conveys the meaning of sitting (निषद्) near
(उप) the master.
• When one looks into the Upanishads which are part of Vedas, one
can witness this Guru – Shishya Parampara.
14

15. Illustrations
l.1 िैनिरीय उपनिर्द् –
The master prays for the arrival of an eligible disciple!
Note: Learning is incomplete without teaching it to the eligible disciple, so
Adhyayana and Adhyapana are the two faces of the same coin.
l.2 प्रश्णोपनिर्द् –
The disciples approach Guru नपप्पलानद for ब्रह्मज्ञाि and Guru नपप्पलानद
orders them to wait for a year and meanwhile get involved into following
ब्रह्मचर्य and तप with absolute divotion.
Note: Though ब्रह्मचर्य and तप are the prerequisites, here in a way the master
examines the unaltered faith and perseverance of the disciples. 15

16. Cont..
I.3 कठोपनिर्द् –
िनचक
े त seeking ब्रह्मज्ञाि approaches र्म (!)
Though the story behind िनचक
े त going to र्मलोक is different; pleased
by his dedication र्म blesses him with three boons. िनचक
े त was aware
and enlightened enough about the limitedness of worldly pleasure and
so as a boon, he seeks to ask questions about the eternal truth of the
existence.
Note: Clarity in thoughts of िनचक
े त about what he wants and not
falling prey to the temptations is worth appreciating. 16

17. Cont..
I.4 छान्दोग्य उपनिर्द् –
सत्र्कामा जबाल seeking ब्रह्मज्ञाि approaches गौतम
And िारद approaches सित् क
ु मार, and seeks for ब्रह्मज्ञाि; interestingly
सित् क
ु मार asks िारद to tell whatever he knows before सित् क
ु मार.
Note: Here in a way the master is trying to assess the knowledge and
understanding level of the disciple and to know the openness and acceptability
of his mind to the teachings.
17

18. Cont..
देवासुर approaches प्रजापनत seeking the knowledge of आत्मि्
प्रजापनि : Look into the water and whatever you see (the reflection of the self) is the
आत्मि्.
देवासुर : If something happens to this body, then its reflection in the water gets
distorted, can something like this affect the आत्मि् ? What else is आत्मि्?
Then the journey of देवासुर (the disciple) with प्रजापनत (the master) towards
ब्रह्मज्ञाि begins.
Note: This passion to learn and motivation should come from the disciple.
18

19. Cont..
• I.5 िैनिरीय उपनिर्द् –
भृगु approaches his father आरुनण and asks for ब्रह्मज्ञाि.
आरुनण asks him to meditate upon the source of existence and realize the ब्रह्मज्ञाि.
Then भृगु returns to आरुनण saying that he realized, the ब्रह्म is अन्ि.
आरुनण appreciates his efforts and again asks him to meditate upon the source of
existence and realize the ब्रह्मज्ञाि.
भृगु returns to meditate and upon meditation he realizes source of existence is प्राण.
With excitement he approaches his father and expresses his realization.
आरुनण appreciates his efforts and again sends him to meditate upon the source of
existence and realize the ब्रह्मज्ञाि. 19

20. Cont..
Likewise, after many attempts, भृगु one after the other realised अन्ि,
प्राण, मि, नवज्ञाि and आिंद as the source of creation and finally he
realised the ब्रह्मज्ञाि.
Note: The master will guide the disciple to arrive at a proper decision and
thereby progress towards his goal.
So, the disciple not only should have the ignited mind to ask questions but also
have other qualities like unwavering attention, perseverance, & surrender
himself to the Guru to achieve progress in life.
20

21. 7.1.1 PADARTHA –
“ि अपृष्टा गुरवो वदनन्त इनत न्र्ार्”
ि - negation
अपृष्टा - without asking the question
गुरवो - the master
वदनन्ि - deliberation / narration
21

22. 7.1.2 PRAKRIYA JNYANA –
ि अपृष्टा गुरवो वदनन्ि इनि न्याय अपृष्टा गुरवो ि वदनन्ि इनि
Here the word Shishya is lopa; so the phenomenon is – if the disciple
doesn’t question, the master won’t say or explain (anything).
22

23. 7.1.3 SANDARBHA –
तपसा यशसा धृत्या तधया च परयाऽतन्वतः |
आत्रेयः कासशान्त्यथं प्राह तसद्धं तचतकतत्सतम् ||३||
वातातदजास्त्रयो ये च क्षतजः क्षयजस्तथा |
पञ्चैते स्युनृिणां कासा वधिमानाः क्षयप्रदाः ||४||
– Ca Chi 18 kāsacikitsitam adhyāya
- अत्र च आत्रेर्स्र् अनभधािात् एव नशष्यप्रश्नोऽिुिीयिे, िापृष्टा गुरवो वदनन्त इनत न्र्ार्ात् |
23

24. Cont..
प्रागुत्पततं गुणान् योतनं वेगााँतललङ
् गान्युपमानमान् |
तवषस्य ब्रुवतः सम्यगतननवेश तनबोध मे ||३||
- Ca Chi 23 viṣacikitsitam adhyāya / 1-3
- अत्र िापृष्टा गुरवो वदनन्त इनत न्र्ार्ात् निष्र्प्र् उन्िेयः |
उन्िेर्ः – to be inferred.
24

25. 7.1.4 YUKTI –
25
TABLE: overview of references of Questions by Agnivesha in Caraka Samhita

26. Cont..
26
Looking into the table one can interpret the following things,
• सूत्रस्थाि, निदािस्थाि and कल्पस्थाि contains almost no questions
which indicates that these स्थाि deals with the fundamental principles of
Ayurved in the text.
Here the learner should learn the िास्त्र as it is, like “आप्त अिुिासि”.
• नवमािस्थाि and नसनिस्थाि are oriented towards नचनकत्सा in a way, they
provide a judgemental knowledge about patient evaluation.
So there is some scope of learn by putting questions.

27. Cont..
- इनन्िर्स्थाि, only one chapter contains questions by अननिवेि and looking into the
subject matter one can infer that it’s an area of specialization requiring highest
level of expertise as the references suggest –
तत्रानदत एव वणायनधकारः | तद्यथा- क
ृ ष्णः, श्र्ामः ……….. वाऽनप निनदषश्यिािा्िज्ज्ञैः ||८||
And, स्वरानधकारस्तु- हंसक्रौञ्च……. वाऽनप निनदषश्यिािा्िज्ज्ञैः |
For a beginner, the िास्त्र should be learnt as it is.
- िारीरस्थाि and नचनकत्सास्थाि are oriented towards understanding the patient in his
true nature coupled with the disease process in patient i.e., the नचनकत्सा अनधकरण
(the िरीर).
So here, as there is an interaction of multiple factors related to the िरीर as
well as व्र्ानध, it creates scope for understanding the subject by exploring
with questions.
27

28. Cont..
• Thus, this न्र्ार् helps in –
• अध्ययि - अध्यापि – As discussed earlier, Questioning has been the tool for the
true seeker.
• निनवध नशष्य बुनि – Consideration of intellectual level of the निष्र् is always
important and the गुरु does it by means of निष्र् परीक्षा.
• Though there are many contexts in the शास्त्र where one can find no questions
being asked, but as this न्र्ार् states, one has to infer that the question was asked
by the student followed by which the Guru’s deliberation on the topic of
discussion.
• Acharya dalhana has considered the word “अथात” as “henceforth” and which
indicates the deliberation on the topic started following the question of the
student.
28

29. CONCLUSION :
शास्त्रं गुरुमुखोद्गीणिमादायोपास्य चासक
ृ त् |
यः कमि क
ु रुते वैद्यः स वैद्योऽन्ये तु तस्कराः ||८||
Su Su 04 prabhāṣaṇīyādhyāyaḥ
And
भवेतियिवती तवद्या गुरुवक्त्त्रसमुद्भवा ।
अन्यथा फलहीना स्यातन्नवीयािप्यततदुःखदा ॥ Shiva samhita ३/११
29

30. 7.2 क
े दारीक
ु ल्या न्याय
When considering the understanding of धातु पोषण, one should always
consider three factors viz.,
अिुपहि
• धािूष्ि
• िारुि
• स्रोिस्
30

31. 31
Pictures illustrating Kedari-Kulya Nyaya.

32. 7.2.1 PADARTHA –
क
े दारी / क
े दार – Small field, Paddy Field, Field under water
क
ु ल्र्ा – Canal, Stream, Small River
7.2.2 PRAKRIYA JNYANA –
क
े दारनिनषक्त
ं क
ु ल्र्ाजलं i.e., Small paddy field irrigated by the canal water.
7.2.3 SANDARBHA – धातुपोषणक्रमः
– Ca Su 28 vividhāśitapītīyō'dhyāyaḥ adhyāya / 4
– Ca Chi 15 grahaṇīdōṣacikitsitam adhyāya / 16
32

33. • सूि्थािि् - २८. नवनवधानशिपीिीयोऽध्यायः / 4
अन्र्े त्वाहः- क
े दारीक
ु ल्र्ान्र्ार्ेि रसस्र् धातुपोषणं; तत्रान्िादुत्पन्िो
रसो धातुरूपं रसमनधगम्र् नकर्ताऽप्र्ंिेि तं रसं वधयर्नत; अपरश्च
रसरानिस्तत्र गतः सि् िोनणतगन्धवणयर्ुक्तत्वाच्छोनणतनमव भूत्वा
नकर्ताऽनप िोनणतसमािेिांिेि धातुरूपं िोनणतं पुष्णानत, िेषश्च भागो
मांसं र्ानत, तत्रानप िोनणतवद्व्र्वस्था; तथा मेदःप्रभृनतष्वपीनत | अत एव
च मुख्र्ाथोऽर्ं ग्रन्थो भवनत; र्था- “रसािक्त
ं ततो मांसं
मांसान्मेदस्ततोऽनस्थ च | अस््िो मज्जा ततः िुक्र
ं िुक्राद्गभयः प्रसादजः”
(नच. १५) इनत; 33

34. Cont..
• Considering क
े दारीक
ु ल्र्ान्र्ार्, “the रस derived from आहार when it
reaches the धातु रुप रस, a fraction (smaller part) of it gets used to
enhance the रस धातु (both qualitatively and quantitatively).
• The other fraction of the आहार रस (comparatively larger part) moves
further and gets transformed into a state which resembles the गन्ध,
वणय of िोनणत धातु. This part equivalent to िोनणत धातु does the
nourishment of िोनणत धातु.
• Further the other fraction moves on to the next successive धातु
following the similar patterns and nourishes all िारीररक धातु. 34

35. 35
Figure illustrating dhatu poshana by kedari kulya nyaya.

36. Cont..
• This justifies the statement, “रसािक्त
ं ततो मांसं ….”
• Here one has to note that whole of the आहार रस is not getting converted into रस
धातु or रक्त धातु but a part of it when travels from one धातु to the other धातु,
acquires the qualities similar to the subsequent धातु and gets transformed into the
next धातु.
• Considering the स्रोतस् definition, “स्रोतांतस खलु पररणाममापद्यमानानां
धातूनामतभवाहीतन भवन्त्ययनाथेन ||” which states that स्रोतस् are the channels
through which the रसानद धातु are carried during the process of their
transformation.
36

37. So, स्रोतस् perform two important functions viz.,
- carrying रसानद धातु from one place to another
- place of transformation of रसानद धातु into subsequent धातु.
37
Figure illustrating transformation of रस into िोनणत समाि अंिे

38. • नचनकत्सा्थािि् - १५. ग्रहणीदोर्नचनकनत्सिि्
रसािक्त
ं ततो मांसं मांसान्मेदस्ततोऽनस्थ च |
अस््िो मज्जा ततः िुक्र
ं िुक्राद्गभयः प्रसादजः||१६||
ििु, नवनवधानितपीतीर्े आहाररसात् रसानद पुनष्टरुक्ता “पुष्र्नन्त त्वाहाररसािसरुनधर”
(सू.अ.२८) इत्र्ानदिा; तत्र रसद्वर्ं स्वीकृ तम्, इह तु एक एव रक्तपोषको रस इनत कथं ि
नवरोधः? मैवं, तत्रानप आहाररसिब्देि आहारजः प्रसादोऽनभधीर्ते, स च रसग्रहणगृहीत एव |
र्तो नद्वनवधो रसः- स्थार्ी, पोषकश्चेनत; तेि तत्र धातुपोषक पोष्र्रसांिर्ोः भेदनववक्षर्ा भेद
उक्तः; इह स्थार्ीपोषकरसांिावपे एकतर्ा निनदयष्टौ, स्थानर्रसपोषकरसभागर्ोः
स्थािभेदानद अभावादेकत्वम्; एवं कृ त्वा सप्तधातुक
ं िरीरमुच्र्ते |
38

39. Cont..
• There two forms of रस are considered, here only one रस which
nourishes subsequent रक्त धातु has been considered, is it not
contradictory?
• It’s not so, there also the word आहाररस indicates the essence derived
of आहार and that is included in consideration of रस धातु itself.
• There, the two types of रस viz., स्थार्ी रस and पोषक रस are
considered, this is to differentiate the पोषक रस and पोष्र् रस.
• Hare, both the स्थार्ी and पोषक रस are considered as one as there is
no difference of site for their individual. And hence there are only
seven धातु in the body. 39

40. Cont..
• र्दनप मांसानदिा समािेि मांसादेरेव पोषणं, तदनप धात्वाप्लाविन्र्ार्ेि गच्छताऽनप
रसेि तिातुसमािेिांिेिेि तिातुपोषणादुपपन्िम् |
Su Su 15 / 10 Chakra datta
• Though the मांसानद धातु get nourished by similar धातु possessing equivalent
qualities to it, but still it is derived from रस धातु itself by the धात्वाप्लाविन्र्ार्.
• हारीि – Acharya Harita also accepted the same mode of nourishment of dhatus.
40

41. Cont..
सुश्रुत –
स खलु त्रीनण त्रीनण कलासहस्रानण पञ्चदि च कला एक
ै कनस्मि् धाताववनतष्ठते; एवं
मासेि रसः िुक्र
ं स्त्रीणां चातयवं भवनत ||१४||
भवनत चात्र-
अष्टादिसहस्रानण सङ्
् ख्र्ा ह्यनस्मि् समुच्चर्े |
कलािां िवनतः प्रोक्ता स्वतन्त्रपरतन्त्रर्ोः ||१५|| Su Su 14
41

42. Cont..
• The आहार रस which nourishes रसानद धातु, stays in each धातु for about
3015 कला and helps for it development so it takes about 18090 कला to
complete the nourishment till िुक्र धातु, which is accepted in this तन्त्र
as well as other similar तन्त्र.
(1 कला = 2.388 min, 3015 = 4.9998 days i.e., 5 days; therefore 5 days and 6 धातु
= 30 days to reach and nourish िुक्र धातु which equals to 18090 कला)
42

43. Cont..
यानिररद शरीरिाराि इव जिहाररणीनिः क
े दार इव च
क
ु ल्यानिरुपन्िह्यिेऽिुगृह्यिे…. Su Sha 07 / 3
- आरामो िािावृक्षसमुदार्नविेषः |
- जलहाररणीनभः प्रणालीनभः, क
ु ल्र्ानभः कृ नत्रमाल्पसररनभः;
- एतद्दृष्टान्तद्वर्ं स्थूलसूक्ष्मनसराप्रापणाथयम् |
The manner in which the जलहाररणी (channels) nourishes आराम and क
ु ल्र्ा
nourishes क
े दार similarly नसरा nourishes whole body.
43

44. Cont..
गिष्य िािौ िािुश्च हृनद िाडी निबध्यिे |
यया स पुनष्टिाप्िोनि क
े दार इव क
ु ल्यया ||५६|| As Hru Sha 01
क
े दार इव क
ु ल्र्र्ा, - लघुिद्या जलं वहन्त्र्ा क
े दारस्थः िाल्र्ानदर्यथाऽनमवियते, तथैव मातृहृदर्ा
नश्रतर्ा िाड् र्ा मात्राऽभ्र्वहृतादाहाराज्जाठराननििा पच्र्मािात् प्रसादाख्र्ेि रसेि | ……. ततो
मातृहृदर्ादाहाररससारो धमिीनभः स्र्न्दमािोऽपरामुपैनत | ततः क्रमान्िानभं च | ततश्च स पुिगयभयस्र्
पक्कािर्े [स्व] कार्ाननििा पच्र्मािः प्रसादबाहल्र्ािात्वानद पुनष्टकरः सम्पद्यते |
The गभयिाडी (umbilical arteries) is attached to mother’s heart, through which
the foetus gets nourished similar to the field which is irrigated by the
cannels.
44

45. 7.2.4 YUKTI –
• Application –
तथा रसदुष्टौ सत्र्ां पररणामपक्षे तज्जन्मिां िोनणतादीिां सवेषामेव दुनष्टः
स्र्ात्, दुष्टकारणजातत्वात् |
If रस दुनष्ट occurs then the successive धातु formed from it, should
also be दुनषत ( since it is derived from दुनषत रस )
E.g., मृभक्षणजन्र् पाण्डु
45

46. Cont..
तथा मेदोवृिौ सत्र्ां भूररकारणत्वेिास््िाऽनप भूर्सा भनवतव्र्ं, दृश्र्ते च
भूररमेदस इतरधातुपररक्षर्ः; वचिं च- “मेदनस्विो मेद एवोपचीर्ते, ि तथेतरे
धातवः” (सू.अ.२१) इनत;
If there is वृनि in one धातु then there should also be वृनि in the
successive धातु but in case of मेद वृनि one can find that other धातु are क्षीण
as mentioned in स्थौल्र्.
(is it contradicting the nyaya?)
46

47. Cont..
पूवषः पूवोऽनिवृित्वाद्वधषयेनि पर परि् |
ि्िादनिप्रवृिािा धािूिा ह्रासि नहिि् ||१८|| Su Su 15
- ह्रासिनमनत ह्रासोऽत्र वृिेहायनिः|
If there is an increase in one धातु, it in tern leads to the वृनि of subsequent
धातु also. Therefor if there is an excess of one धातु, then one should consider
the measure by which its वृनि can be ceased.
47

48. Cont..
र्तो र्दुक्त
ं वृष्र्प्रभावं प्रनत तत् क
े दारीक
ु ल्र्ापक्षेऽनप प्रभावादेव िीघ्रं
रक्तानदधातूिनभगम्र् िुक्र
ं जिनर्ष्र्नत वृष्र्ं, र्था खलेकपोतपक्षेऽनप
प्रभवानदनत |
The effect of वृष्र् िव्र् is attributed to the प्रभाव, it can be explained using both
क
े दारीक
ु ल्र्ा न्र्ार् as well as खलेकपोत न्र्ार्.
According to the क
े दारीक
ु ल्र्ा न्र्ार्, due to the प्रभाव of वृष्र् िव्र् they pass
through रसानद धातु nourishing them and reaches िुक्र धातु quickly.
48

49. CONCLUSION :
• खलेकपोतपक्षेऽनप र्था रसािक्तनमत्र्ानद गौणतर्ा भवनत तद्दनियतमेव |
Su Su 15 / 10 Chakra datta
• From the aspect of खलेकपोत न्र्ार् consideration of रसािक्तम् indicates the धातु पोषण
takes place by गुण.
• नक
ं वा रस एव रक्त
ं प्रथमं प्लावर्नत, तत्र च रक्तस्थाि सम्बन्धात् रक्तसादृश्र्म् अिुभवनत, रक्त
ं च रक्तसमािेि
अंिेि पोषर्नत; ततो रक्तमाप्लाव्र् मांसमाप्लावर्नत, तत्रानप मांसपोषणं करोनत, मांससादृश्र्ताम् अिुभवनत;
एव उिरोिरधािूि् रस एव आप्िावयनि वधषयनि च; यथा क
े दारनिनर्ि क
ु ल्याजि प्रत्यासन्िा क
े दारीं
िपषनयत्वा क्रिेण क
े दाररकान्िरानण आप्िावयनि |
• So, the रस itself nourishes its subsequent धातु and help them in their growth and
development as that of canal water which irrigates the nearer segment of land before
followed by farther segment respectively. 49

50. Discussion
50

51. THANK YOU…
51