It may be sometimes like this

हिम ऋतुः आयमानः अस्ति । अस्मिन् नगरे तु सर्वदा मेघावृतः । पौलेन उक्तम् आसीत् ७ वादने एव अत्र भवति इति । सद्यः १५ निमेषात् अनन्तरम् अपि सः न आगतः । कुतोऽयम् विलम्बः । इतोपि किञ्चित् प्रतीक्षाम् करोमि । आगच्छति चेत् वरं नोचेत् अहमेव विद्यालयं गच्छामि । प्रातःकाले सुहृद्भिः विद्यालयं गन्तुम् मार्गकोणे प्रतिक्ष्यमाने मम चिन्तनयानम् निरोद्धुम् स्कन्धे लघूष्णहस्तम् स्पृष्टम् । प्रतिक्रम्य तत्र जार्जम् दृष्टवान् । ’जार्ज! नमस्कारः । आगतवान् वा ! समयः एव ।’

जार्जः मौनेन मां दृष्ट्वा नेत्रोन्मीलनं कृतवान् । सः अधिकतया न वदति । परन्तु सुहृदाम् मनश्चालनम् सम्यक् अवगन्तुम् समर्थः । योगाभ्यासम् वा ध्यानम् वा किमपि करोति । प्रायः तस्मात् बलम् । तदा एव ’सुहृदो’ इत्युक्तं शब्दं श्रुत्वा एव अवगतवन्तौ पौलः आगतः इति । यतोऽपि तस्य विलम्बनम् मह्यम् न रोचते, तस्य ध्वनिः मधुरा अस्ति । प्रसिद्धः गायकः भविष्यति सः इति मम न संशयः ।

’अस्तु तर्हि । गच्छामः । अद्यतन पठनं सुन्दरं स्यात् । महकवेः अनुसन्धानम् करोति इत्युक्तवान् आस्सीत् आचार्यः ।’

’अस्तु । गच्छामः’ । तावप्युक्तवन्तौ ।

किमपि परस्परमनुक्त्वा किञ्चित् दुरम् चलितवन्तः वयम् । पौलः एव प्रथमं पृष्टवान् ’अद्य प्रात:काले गणितम् खलु?’ । ’आआम्म्म्म्’ इति अति मन्द-स्वरेन किमपि विचिन्तयन्निव जार्जः प्रत्यवदत् । ’मह्यम् तादृशम् गणितम् न रोचते यादृशम् भाषाज्ञानम्’ इति पौलः अवदत् । ’न केवलम् भवते, मह्यम् अपि’ इत्यहमपि समावदत् । ’अद्य ब्रह्मगुप्तस्य चक्रवालम् पाठयति । किमपि न अवगतम् मया गत वर्गे । चक्रवालम् व विचक्रवालम् वा कस्य को लाभः । किमपि भवेत् ।’ इति किञ्चित् उच्चस्थाय्याम् एव अवदम् । अग्रे वयम् मौनेन गत्वा विद्यालयम् प्राप्तवन्तः ।

’आर्यभट्ट-भवनम्’ आगतम् । अत्रैव हि गणितवर्गप्रकोष्टः । आचार्यः पाठम् आरब्धवान् । मम मनः तत्र नासीत् । यथेष्टम् नवोड्डयनकौशल्यः प्राप्तः विहङ्गरिव उड्डयनम् कृतः । न केवलम् आकशे अपि काले च । Keats वर्येन सह प्रातराशः । माध्याह्ने Wordsworth-कविना सह भोजनम् । रात्रौ तथा हि बृहत् कविसम्मेलने मधुरकाव्यपानम् ।

घण्टानादे गणितवर्गः समाप्तः । शीघ्रमेव समयः यापितः । उत्तममेव । यथापूर्वम् किमपि न अवगतम् । त्रयः वयम् मिलित्वा यास्क-नाम्ना भाषाभवनम् प्रति गतन्वन्तः । तत्र दूरम् गच्छन्तम् अन्यतमम् छात्रम् दृष्ट्वा जार्जः माम् सूचितवान् ’नूतनः सः । नाम तस्य रिच्’ ।

’एवम् वा । उत्तमम्’ । कदाचित् नाम श्रुत्वैव केषाञ्चित् जनानाम् आत्मसम्बन्धः निर्दिश्यते स्यात् । सः अपि तत्रैव गच्छन्नस्ति यत्र वयम् । अस्तु अनन्तरम् तेन परिचयम् करोमि इति चिन्तयित्वा प्रकोष्टम् मित्रैः सह प्रविष्टवान् ।

अस्माकम् आचार्यः अशिथिल: इति अन्ये छात्राः वदन्ति । तन्न मम मते । मह्यम् तु सः कारुण्यः इव भाति । तस्य भाषाज्ञानम् दृष्ट्वा अनेकवारम् विस्मितो आसमहम् । सर्वेषाम् आचर्याणाम् प्रियतमः सः शिष्यः यः विषये स्वाभाविकज्ञानम् च आसक्तिम् प्रदर्शयति खलु । द्रोणार्जुन न्याय्यरिव ।

Good morning, sir |

Good morning |

आचार्यः अपि कुतूहलेन प्रणम्यत् । ’उपविशन्ताम् ।’ एतस्य वर्गे मया तु सर्वदा प्रथमे मञ्चे एव उपवेष्टव्यः ।

’अस्तु । अद्य किञ्चित् सिंहावलोकनम् कुर्मः । विभक्त्यः स्मर्यन्ते वा?’

इतस्ततः लघुशब्दम् श्रुतम् । न कुत्रचित् उत्सुकम् । तृतीये मञ्चे उपविष्टम् जेम्सम् दृष्ट्वा आचार्यः पृष्टवान् ।

'He' इत्यस्य पदस्य सप्त-विभक्तिम् उभयोर्वचनयोः प्रदर्शयतु कृपया ।


He, They
Him, Them
By Him, By Them
.....


मौनम् । अनिर्वृतम् मौनम् वर्गे । 'Pin-drop silence' इति न्याय्यम् भवन्तः श्रुतवन्तः खलु । तथैव । मम मनसि क्षणे एव अनेके विषयाः विचाराः विमानम् इव प्रचलन्तः आसन् । विभक्त्यः । अहो सुन्दरम् सरलम् च । भाषाज्ञानस्य मूलभूतमेतदेव ननु । तदज्ञात्वा कथम् उत्तीर्णम् प्राप्स्यन्ति एते बालाः । अस्माकम् पूर्वजानां भाषां ज्ञातव्यम् इति लवनमात्रमपि अभिरुचिः नास्ति एतेषाम् ।

आचार्यः माम् प्रति वीक्षितवान् । भवान् जानात्येव, प्रतनोतु इति संज्ञया आदेशितवान् । अहम् बहु उत्सुकेन उत्थाय


to him/for him, to them/for them
Of him, of them
In him, in them

इति संपूरितवान् । अपि सर्वान् छात्रान् एक वारम् चक्षुषौ सारयितवान् ।

’धन्यवादाः । उपविश्येताम् । पश्यन्ताम् छात्राः । इयं भाषा सुलभम् अस्ति ननु । पद द्वयम् एव - Him/Them. केवलम् उपसर्गान् प्रयुजुय वाक्यार्थाः निर्णेयिताः । अपि च वचनद्वयम् एव - एकम् च बहु वचनम् च’ । अत्र कः क्लेशः ।’

पाठः अग्रे गतः । कुतुहलेन श्रुतः मया । यदा यदा Keats अथवा Wordsworth प्रति आचार्यः वदति, अहम् पौलं प्रति पश्यामि । तस्य मुखेऽपि प्रसन्नता दृश्यते ।

वर्गे समाप्ते, सर्वे गतवन्तः । मम एकः प्रश्नः स्फुरितः, पुनः आचार्यम् प्रति गच्छामि स्म । तस्मिन्नेव समये तत्र अन्यः आचार्यः आगतवान् । अतः तयोः सम्भाषणं श्रोतुम् अवकाशः अभवत् । आद्यौ तयोः सम्भाषणम् सम्यक् न श्रुतम् । किञ्चित् तीक्ष्न-कर्णाभ्यां श्रोतुम् यतितवान् ।

’आम् भॊः’ इति मम आचार्यः अवदत् । ’उदर निमित्तमेव जीवनम् । किं करवाणि । मनः तु षेक्स्पियर् वाञ्छति । मुखेन कालिदसस्य प्रशंसाः । भाषाम् तु पाठयामि । परन्तु छात्राणाम् आसक्तिः न अस्ति । तेषाम् अङ्कान्यैव लक्ष्याणि । विभक्तिम् पाठयामि । व्याकरणम् पाठयामि । परन्तु "What is your name?" इति पृष्टे प्रत्युत्तरम् दातुम् अपि असमर्थः आधुनिकाः बाला: ।’ इत्युक्त्व किञ्चित् मौनम् साधितवान् । पुनः ’अस्माकम् आधुनिक स्थित्याः कारणम् भारतम् एव । तैः अस्माकम् भाषाक्षीणम् अभवत् । तैः महती हानिः कृता । अयर्देशः हस्तात् गतः । स्काट्-देशः अपि गतः । अखण्ड-आङ्ग्ल-साम्राज्यस्य लक्ष्यम् अधो पतितम् । धिक् भारतानाम् ।’

अन्यः आचार्यः अपि किञ्चित् मौनेन स्थित्वा तदनन्तरम् अङ्गीकृतवान् । ’सत्यम् उक्तम् विन्स्टन्-वर्य । परन्तु अयम् शापः स्यात् । इदानीम् छात्राः षेक्स्पियर् न इच्छन्ति । कालिदासम् वा भारविम् वा पठितुम् इच्छन्ति । इदानीं तु किञ्चित् वा पठन्ति । भविष्ये तदपि न बोधितुम् अवकाशः अस्माभिः न लभ्यते । एतैरेव सन्तुष्यामः ।’

’कथं भॊः । कथं सन्तुष्यामहे ।’ इति दु:खेन समावृतम् वाक्यमेव मया अन्त्या श्रुतम् । व्याकुलितोऽहम् आचार्यं पृष्टव्यम् प्रश्नम् विस्मृत्य गृहमागतवान् । वेगेन आगत्य मातरमपि अनवद्य मम प्रकोष्टद्वारम् पिधानम् कृत्वा किञ्चित् कालम् मौनेन भित्तिकं उपरि गभीरतया स्थास्यमानम् षेक्स्पियर्वर्यस्य चित्रं द्ष्टवान् । ’इयम् मम प्रतिज्ञा अस्ति । न केवलम् व्याकरणम् परन्तु भाषायाः सर्वज्ञानम् प्राप्य जनाकर्षनोन्मत्थनकविताः रचयित्वा आग्ङ्ल-भाषायाः महोन्नतम् प्रापयिष्यामि । कदाचित् एवमपि स्यात् ।’

१९४८-तमे भारतात् स्वातन्त्र्यम् प्राप्य वर्षैके समाप्ते ।
- जान्

The News Cook

One main hindrance for students of Samskritam is the "gender" of the word. Is it "aascharyam" or "aascharyaH"? Is it "pAtram" or "pAtraH"? The main problem is only with akaArAnta puMlinga and napumsakalinga. The strIlinga and non-akAranta can usually guessed with our background knowledge of our mother tongues. The problem happens since our Samskritam learning is based on knowledge apriori. It used to be the practice to learn the nAmalinga-anushAsana, ie the amarakosha - the thesaurus of Samskritam words committed to memory before learning much of grammar. The amarakosha pretty much provides a guidance on gender of words, which becomes easier to grasp later on. We do not learn amarakosha now, instead we straight-way try to reason out why a word is in what gender. Add to this our knowlege of other Indian languages, where the words may have morphed. For example, kriShNaH, yogaH - all have become almost feminine-like AkArAnta in Tamil (kriShnA, yogA) or in Hindi, where the akArAnta has disappeared. The improper learning technique yields to misunderstanding the language for its difficulty.

No matter how much comfort you get buying books online and reading reviews, there is nothing like visiting the local brick and mortar bookshop, drinking coffee and reading some books, which you might never want to buy. The world history or reference books come under this category for me. Reading through the history books, we repeatedly come across the term "dark ages". But it was only Europe, unlike Southeast Asia, who was in dark ages for about 12 centuries. She started tasting intellectualness around 15th century and the period after that produced several European philosophers - Francis Bacon, Spinoza, Hegel, Voltaire, Nietzche, Kant, Schopenhauer - each describing their world view with their own new found logic. A few agreed with each other, but many mostly disagreed. Many philosophic context words were invented or redefined, almost a new vocabulary was required by the end of it all. But nobody was as direct as Schopenhauer put it. Kant, despite his brilliant work, beat around the bush a lot, what could have been said in a few words. Unlike Kant, Arthur Schopenhauer in his "World as will and representation" starts off with a sutram-like definition - "The world is my view". He goes on to declare in his introduction that if the reader is not acquainted with Vedanta, he/she would hardly understand his own work. After many definitions and redefinitions of logic, it is interesting to observe that logic is, in fact, illogical.

That's how yudhiShTra responds to a question by yakSha, in the world's first Jeopardy! The yakSha prashna episode is a collection of questions where the gender of a word can be quickly glanced upon. While the questions are simple, the answers are quite extra-ordinary. Just like the modern Jeopardy, yakSha hurls questions from an extremely wide range of categories - physics, cosmology, material sciences, spirituality, dharma, psychology, behaviour, sobriquets, abstracts, concepts, geography and what not! yudhiShTra's responses are equally varying and astonishing: material things are compared against concepts, hypothetical questions are answered with technical acumen, abstract questions are put into context with solid references. It is impossible for a non-advanced civilization to come up with answers like "Mother is heavier than Earth" or "Dharma protects the one who protects it". Many answers seem anti-modern-science in a casual reading, but a thorough understanding of words, etymology and context are necessary to correctly interpret them.

Towards the end yakSha asks two very simple questions. yudhiShTra's responses to these stretches the mind beyond imagination, takes it to exosphere and suddenly drops off like a hot potato in astonishment and disbelief, only not to parachute-land but crash back into senses. You kind of get the feeling of a jolt at halting suddenly after a wild thrill ride.

कः पन्थाः ? asks yakSha. "What is the road?" I would have just asked back "To where?".

तर्क: अप्रतिष्ट: श्रुतयो विभिन्ना: न एको ऋषि: यस्य मतम् प्रमाणम् ।
धर्मस्य तत्त्वं निहितम् गुहायाम् महाजनो येन गतः स पन्थाः ॥

Yudhishtra's first utterance is "tarkaH apratiShTaH". A quote on which vyAkhyAna can be done for hours I guess. "Logic is baseless". Logic has been the considered the greatest employment of human intellect since Aristotle, Plato down to the European philosophers, who have spent their lifetime only in logic. But Yudhishtra dismisses it curtly - Logic is limited, baseless and cannot be relied upon.

"srutayo vibhinnAH" - vedA-s say different things! "na eko rShiH yasya matam pramANam" - There is not a single rishi whose word is an authority! Its just a poetic way of expressing that vedA-s are interpreted differently and every rishi worth his beard has an opinion. "dharmasya tattvam nihitam guhAyAm". The truth about dharma is hidden in a deep cave! What the Huh? Where did dharma come from? What does it have to do with logic or vedas or roads? Each rishi is attempting to explain what is "dharma", but nobody has a single opinion about it and nobody really knows what dharma is. And then he finally ties them all beautifully - "mahAjano yena gataH saH panThaH" - the road travelled by great people is the one to follow (for mokSha)! The great ones have already figured it out, you just follow the road paved by them. yakSha was not even asking about a physical road! That is the fault of translation or misunderstanding of contexts. Even in English we use the term "Road to the future" or "Path to the future", but that is not what striked us first!

Then comes a final punch, a seemingly innocuous question, the one that we ask everyday and get mind numbing answers from TV, media, google, facebook and so many leaking outlets of information bombarding us from all around. Ironically, thats the last question yakSha asks -  का वार्ता ? - "What is the news?"

And next time when you turn on the Weather channel, remember yudhiShTra's answer, it will make you cringe like an invisible spec of dust in a massive tornado:

अस्मिन् महामोहमये कटाहे सूर्याग्निना रात्रिदिव इन्धनेन ।
मास ऋतु दर्वी परिघट्टनेन भूतानि काल: पचति इति वार्ता ॥

asmin mahaa-moha-maye kaTaahe - In the frying pan of ignorance of this world, using the Sun as fire (sUrya agninA), day and night as fuels (ratri diva indhanena - the word "Indane" - the Indian lpg/oil/gas company comes from the word indhana "fuel"), with seasons as the ladle (mAsa-rtu-darvI-parighattanena), kAlaH (the time), pacati (cooks) bhuTAni - the living beings.

Yes. Time puts us all in ignorance-coated non-stick tawa and keeps cooking us like papad - when done, takes us and tosses aside, puts the new papad in.

This is the news.

Strike three and you are in

One of the most difficult performances of Tom Hanks must have been the movie Cast Away. Imagine a lush island, turquoise sea, heavenly beach, fine sand, a noisy crew and good food all around you. And yet he has to act like a lonely man for the best part of 2 hours of the movie. The movie was pretty boring, except for one poignant scene, where the protagonist after returning back to civilization, looks unbelievably at a lighter. Hanks' expressions in that scene are brilliant yet subdued. (I wonder what Shivaji Ganesan would have done in that scene). Anyway, in the island, he discovered "fire" on his own after several attempts and kept the fire going. But here, a simple lighter did the job.

Have you paused to think when you tried to strike a light with a match-stick a few times, but it does not light up? You know it will. There is no loss of heart, frustration or despondency when a simple match stick does not light up the first few times. But then, you re-adjust the match box, the stick, your fingers gripping slightly a bit tighter, your mind focusing on it a little  more intently, strike hard once more, only this time, the stick lights up.

When the Yamunotrii 2013 campaign was going on, several people subtly wondered the need for a residential camp, when the regular classes and weekend workshops are happening, which gives a better time management than a "whole weekend" camp. When the registrations only trickled, at one point of time even I was questioning myself the need for a residential camp. Are we thrusting an event into minds of people? Is there a false sense of achievement of learning Samskritam over a weekend? Can Samskritam be appreciated in one day, which has enough literature for a jIva to go through in multiple janma-s? Is Samskritam really important for a jIva, whose ultimate sAdhanA is mokSha? Can the flip of the switch happen just like that?

The last question is the easiest to answer. We have heard from the biographies of great achievers that that flip of the switch or what I call the strike of the match does happen. For some like Pattinathar, Purandhara Dasa, Tulasidas, Ramana Maharishi such a strike happened in a single moment. But for some, like Swami Vivekananda, whose 150th birth anniversary is being celebrated this year, the light happened after a few strikes.

For the rest of the questions, I searched for the answers in the camp itself. The camp is not exactly about learning Samskritam. It is not possible to learn a language in one weekend. It is about an immersive experience, that people all around you are talking, thinking and arguing about Samskritam. I have been to several technical conferences, but almost always have come back with none wiser than before. May be a few contacts, a few made in China gifts and a good amount of advertisers spamming my email after the event. But conferences are really about an experience of being there and hearing and listening only about the subject matter all the time. We often use the word "mandiram" for temple. I like the word "aalayam" better, because the word implies the "coming together of all minds". The similarity in thought all around you makes the neurons spike the voltages more frequent to excite that first strike.

Learning Samskritam is just like learning any other subject. Books can provide information, but they cannot explain the abstractness of knowledge. Books can provide a structure, but they not communicate a thought process. One of the classes was about sup vibhakti-s. The word was मित्रम् (friend) and question put to students was why मित्रेण सह is in तृतीया-विभक्तिः. Note that the question is not what is the तृतीया-विभक्तिः एक वचनम् of मित्रम्, but why मित्रेण सह  itself is in तृतीया-विभक्तिः. Why not मित्रम् सह or मित्रस्य सह? After various guesses, one of the students quizzically said "otherwise, it doesnt sound right?". Yes. That's the closest answer one can get. Grammar does not drive a language. Grammar is derived from a language and then it provides a scaffold to the language. That experience of abstractness of knowledge is the second strike.

Pretty much all the interpretations of the vaidika dharma accept that mokSha is the ultimate goal. How mokSha is defined is a different question. But to attain mokSha, sAdhana is important and for sAdhana, the tool is equally important. How much ever you try to light up holding that matchstick inversely, you are not going to succeed. For those who think that gIta, stotram-s and other Samskritam texts are a tool, the realization that the tool must be understood correctly without usage of any other monkey-spanner, is the third strike.

When we were campaigning about the event, I remarked a bit pessimistically to my fellow kArya-kartA Srini Raghavan that those who decided would have already registered and those who are undecided most likely wont. But he replied quite enthusiastically, "Im not worried about people who are not into learning Samskritam. Im looking for people who want to speak Samskritam, but who may regret that they missed an opportunity by not knowing about a way to learn it".

Indeed. In fact, I would have counted myself one among them. I'm in. Are you?.

Yamunotrii 2013 v3.0

So its Spring time again in Austin! Well there was practically no winter this time. Its been Spring weather all January and all jiva-raashin's around here seem to be thoroughly confused about the weather pattern. We, humans blame the global warming. And the animals and trees are blaming the humans.

But the Texas Samskrita Bharati folks couldn't be bothered. Yamunotrii is releasing its 3rd version in the end of first quarter of 2013 (Mar 29, 2013) and we hope, like software releases, could make a much bigger impact than our previous releases. We have learnt a lot, both in and from the previous camps. Whether it is the pressure of organizing a non-profit event, joy of sharing knowledge, learning from some of the best teachers, pride of getting back to one's roots via Samskritam, enjoying timely spicy food and filtered coffee,  poking fun in the creative skits, wondering at the stars of the dark night skies  or simply hanging out with friends and families than doing anything better - it has been part of the memory now.

Come monday, most of us in the office face one question from anybody around - "How was your weekend?" and the replies are pretty much standard "Twas ok", "Twas fun", "Nothing much" or "Crazy". Well, how about this one Monday, Apr 1st 2013, you could say "I did something I never ever did in my life! I spoke in Samskritam for one whole weekend". Sounds Fun and Crazy? It is possible.

Version 3.0 promises to be fresher with volunteers coming up with creating ways of engaging people and making understand the importance of Samskritam in our day-to-day life. Its really a hard question to answer and at the end of it all, there is only word: passion.

Learning Samskritam is two-edged benefit. You learn for your own benefit and Samskritam benefits from you learning it and enriching it in turn. That's how languages develop and survive.

There have been students who accidentally sat in my beginner's class, or just curious to come and watch what's going on - and went on to complete the correspondence courses and become familiar with Siddhanta Kaumudi or see a different face of Patanjali.

Well one thing is for sure. There is no better time than now to learn Samskritam. There is no proper time than now, that Samskritam needs you.

Your support to Samskritam will make a difference. To YOU. To your Family. To Samskritam.

For more details visit http://www.samskritabharatiusa.org and follow links to Yamunotrii 2013.

Here is a very thought-provoking writeup by my friend and fellow volunteer Srini Raghavan, straight from the heart.

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by Srini Raghavan, Austin, Feb 2013

Sometimes, by accident or by design, opportunity strikes that can enrich your life and strengthen your wish. The wish can be transformed in to a meaningful journey with a reachable destination- provided you have support and education. When you get both in a fun-filled, joyous and a friendly environment, it can become a savoring moment to share with your friends and family. If it is taken to a higher level, it can be a life changing experience altogether.

With the Spring coming soon, we are having a Samskritam Family weekend camp coming soon.

This is a rare chance be a character in the revival story of your own language "Samskritam" ; and have a good time along the way without shedding a drop of sweat ! Please do not miss the fun and regret.  Reward yourself by trying something different from the mundane activities of visiting malls, shopping for groceries, watching TV ,attending potlucks or parties.

Let us make an attempt to answer a few questions that some of you might have now.

It is quite common to see many people living far-away from their homeland feel the need of a strong cultural support system - which they can call their own. Language is the path that provides an access to cultural heritage- be it material, intellectual or spiritual. Samskritam is the path that makes the  journey safe and enjoyable.

Any language that is more than a mere collection of sound symbols has the power to give an individual- his own identity. Come and join us to become aware of what is yours.  Speak in  Samskritam,  a language where each word is packed with knowledge, beauty, precision and represents the finest aspect of a glorious civilization.  When you speak, think, play and embrace your own language as yours, it is like a lost child returning to one's own mother. Give her a hug, who is waiting for you with hope. She has been yours forever. Come back and take your mother with you, without abandoning her.

That is when identity fuels honorable and happy existence.

We are sure that even a glimpse of such experience is of significant value to those living in a diversified or in a melting-pot environment. There is a risk of losing oneself; or just be that one amorphous foggy entity who goes unnoticed ; or be lost in the multitude of differences and become just another unidentifiable particle of huge melting pot.

Samskritam is a uniting force against disintegration and a binding glue for integration. Use it to be who you want to be.

All of you are cordially invited.

Some of  you have attended the camp before. You know how good it is and we welcome you again to offer you even better experience.