Chapter 16 · Class prep
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BG 16.1
Śukadeva Gosvāmī said: O King, when Aditi’s sons, the demigods, had thus disappeared from heaven and the demons had occupied their places, Aditi began lamenting, as if she had no protector.
Essence. With her sons gone and demons occupying their places, Aditi began lamenting as if she had no protector. The mother-grief is real even when her sons are powerful demigods. Position does not exempt one from feeling defenseless.
BG 16.2
After many, many days, the great powerful sage Kaśyapa Muni arose from a trance of meditation and returned home to see the āśrama of Aditi neither jubilant nor festive.
Essence. After many days, Kaśyapa emerged from meditation and returned home to find the āśrama joyless. Even a great sage interrupts trance to attend to household reality. Spiritual practice does not exempt us from showing up when home is hurting.
BG 16.3
O best of the Kurus, when Kaśyapa Muni had been properly received and welcomed, he took his seat and then spoke as follows to his wife, Aditi, who was very morose.
Essence. Welcomed properly, he sat and addressed Aditi gently. Even between husband and wife, after long absence, proper welcome and seating precede speech. Etiquette is intimacy's container, not its opposite.
BG 16.4
O most gentle one, I wonder whether anything inauspicious has now taken place in regard to religious principles, the brāhmaṇas or the people in general, who are subject to the whims of death.
Essence. I wonder whether anything inauspicious has happened to dharma, brāhmaṇas, or the people. Kaśyapa asks first about systemic well-being, not personal grievance. The wise diagnose home through the question of larger order.
BG 16.5
O my wife, who are very much attached to household life, if the principles of religion, economic development and satisfaction of the senses are properly followed in household life, one’s activities are as good as those of a transcendentalist. I wonder whether there have been any discrepancies in following these principles.
Essence. If dharma, artha, and kāma are properly followed in household life, one's activities equal those of a transcendentalist. Household life is not lesser; properly conducted, it equals renunciation. The question is conduct, not setting.
BG 16.6
I wonder whether because of being too attached to the members of your family, you failed to properly receive uninvited guests, who therefore were not welcomed and went away.
Essence. Did attachment to family make you fail to properly receive uninvited guests? Even attachment to those we love can prevent us from welcoming strangers. The atithi is dharma's check on insular love.
BG 16.7
Homes from which guests go away without having been received even with an offering of a little water are like those holes in the field which are the homes of jackals.
Essence. Homes where guests go without even water are like jackal holes — no one would shelter there. The image is severe. A house that does not welcome is not really a house; it has become an animal's den.
BG 16.8
O chaste and auspicious woman, when I left home for other places, were you in so much anxiety that you did not offer oblations of ghee into the fire?
Essence. Were you so anxious during my travels that you stopped offering ghee oblations to the fire? Even worry can derail the daily fire-yajña. Anxiety has a way of consuming the very practice that would relieve it.
BG 16.9
By worshiping the fire and the brāhmaṇas, a householder can achieve the desired goal of residing in the higher planets, for the sacrificial fire and the brāhmaṇas are to be considered the mouth of Lord Viṣṇu, who is the Supersoul of all the demigods.
Essence. By worshiping fire and brāhmaṇas, a householder reaches the higher planets — fire and brāhmaṇas are the mouth of Viṣṇu. Offering reaches the Lord through specific channels. Honoring them is honoring Him directly.
BG 16.10
O great-minded lady, are all your sons faring well? Seeing your withered face, I can perceive that your mind is not tranquil. How is this so?
Essence. Are all your sons well? Your withered face shows your mind is not tranquil. After ritual diagnostic, the personal: what specifically is wrong with the children? The wise inquire by stages — system first, person second.
BG 16.11
Aditi said: O my respected brāhmaṇa husband, all is well with the brāhmaṇas, the cows, religion and the welfare of other people. O master of the house, the three principles of dharma, artha and kāma flourish in household life, which is consequently full of good fortune.
Essence. All is well with brāhmaṇas, cows, dharma, and people; dharma, artha, kāma flourish here. Aditi answers the systemic questions first — none is wrong. The problem will be located only after the all-clear on the larger.
BG 16.12
O beloved husband, the fires, guests, servants and beggars are all being properly cared for by me. Because I always think of you, there is no possibility that any of the religious principles will be neglected.
Essence. Fires, guests, servants, beggars — all properly cared for. Because I always think of you, no religious principle is neglected. Holding the absent husband in mind keeps dharma intact. Constant remembrance maintains the system.
BG 16.13
O my lord, since you are a Prajāpati and are personally my instructor in the principles of religion, where is the possibility that all my desires will not be fulfilled?
Essence. Since you are a Prajāpati and my instructor in dharma, where could my desires fail to be fulfilled? Confidence in the husband-as-teacher channels the wife's prayer. Believing the channel is reliable is the prerequisite of asking.
BG 16.14
O son of Marīci, because you are a great personality you are equal toward all the demons and demigods, who are born either from your body or from your mind and who possess one or another of the three qualities — sattva-guṇa, rajo-guṇa or tamo-guṇa. But although the Supreme Personality of Godhead, the supreme controller, is equal toward all living entities, He is especially favorable to the devotees.
Essence. You, son of Marīci, are equal to demigods and demons born of you. But the Supreme Lord, though equal to all, especially favors devotees. The principle of equality coexists with the principle of devotional favor.
BG 16.15
Therefore, most gentle lord, kindly favor your maidservant. We have now been deprived of our opulence and residence by our competitors, the demons. Kindly give us protection.
Essence. Most gentle lord, kindly favor your maidservant; we are deprived by demons. Give us protection. The request is direct, humble, and specific. Effective prayer has the same shape: address, status-acknowledgment, concrete ask.
BG 16.16
The demons, our formidably powerful enemies, have taken away our opulence, our beauty, our fame and even our residence. Indeed, we have now been exiled, and we are drowning in an ocean of trouble.
Essence. Our enemies have taken opulence, beauty, fame, and even residence — we drown in trouble. Naming the losses precisely makes them addressable. Vague suffering yields vague help; specific suffering yields specific aid.
BG 16.17
O best of sages, best of all those who grant auspicious benedictions, please consider our situation and bestow upon my sons the benedictions by which they can regain what they have lost.
Essence. Best of sages and giver of auspicious benedictions, consider our situation and benedict my sons. The petition is finally for the children. A mother's prayer routes blessing toward those she loves, not toward herself.
BG 16.18
Śukadeva Gosvāmī continued: When Kaśyapa Muni was thus requested by Aditi, he slightly smiled. “Alas,” he said, “how powerful is the illusory energy of Lord Viṣṇu, by which the entire world is bound by affection for children!”
Essence. Kaśyapa smiled: alas, how powerful Viṣṇu's illusory energy that the whole world is bound by affection for children. Even the sage notes the universal mechanism. Affection for offspring is the most binding form of māyā.
BG 16.19
Kaśyapa Muni continued: What is this material body, made of five elements? It is different from the spirit soul. Indeed, the spirit soul is completely different from the material elements from which the body is made. But because of bodily attachment, one is regarded as a husband or son. These illusory relationships are caused by misunderstanding.
Essence. What is this body made of five elements? The soul is completely different. 'Husband' and 'son' are illusory relationships caused by bodily misidentification. Even between great spiritual partners, the body-mistake operates.
BG 16.20
My dear Aditi, engage in devotional service to the Supreme Personality of Godhead, who is the master of everything, who can subdue everyone’s enemies, and who sits within everyone’s heart. Only that Supreme Person — Kṛṣṇa, or Vāsudeva — can bestow all auspicious benedictions upon everyone, for He is the spiritual master of the universe.
Essence. Engage in devotional service to the Lord — master of everything, subduer of enemies, seated in every heart. Only Vāsudeva can bestow all auspicious benedictions. The remedy for genuine distress is direct bhakti, not strategic effort.
BG 16.21
The Supreme Personality of Godhead, who is very merciful to the poor, will fulfill all of your desires, for devotional service unto Him is infallible. Any method other than devotional service is useless. That is my opinion.
Essence. Devotional service is infallible; any other method is useless — that is my opinion. Kaśyapa speaks plainly, naming this as his settled view. Real teachers do not hedge their conclusions when the stakes are this clear.
BG 16.22
Śrīmatī Aditi said: O brāhmaṇa, tell me the regulative principles by which I may worship the supreme master of the world so that He will be pleased with me and fulfill all my desires.
Essence. Tell me the regulative principles by which I may worship Him. Aditi asks for method, not promises. The mature student of dharma wants the precise practice, not just the promised result.
BG 16.23
O best of the brāhmaṇas, kindly instruct me in the perfect method of worshiping the Supreme Personality of Godhead in devotional service, by which the Lord may very soon be pleased with me and save me, along with my sons, from this most dangerous condition.
Essence. Instruct me in the perfect method by which the Lord may quickly save me and my sons. The disciple asks because she has decided to accept what the guru says. Aditi models the right posture for receiving instruction.
BG 16.24
Śrī Kaśyapa Muni said: When I desired offspring, I placed inquiries before Lord Brahmā, who is born from a lotus flower. Now I shall explain to you the same process Lord Brahmā instructed me, by which Keśava, the Supreme Personality of Godhead, is satisfied.
Essence. When I desired offspring, I asked Brahmā; now I'll tell you what he taught me. The guru does not invent new processes; he transmits what he received. Disciplic succession is the structure of authentic instruction.
BG 16.25
In the bright fortnight of the month of Phālguna [February and March], for twelve days ending with Dvādaśī, one should observe the vow of subsisting only on milk and should worship the lotus-eyed Supreme Personality of Godhead with all devotion.
Essence. In the bright fortnight of Phālguna, twelve days ending on Dvādaśī, subsist on milk and worship the lotus-eyed Lord with full devotion. Specific time, specific food, specific duration. Real practice is calendar-rooted, not feeling-rooted.
BG 16.26
If dirt dug up by a boar is available, on the day of the dark moon one should smear this dirt on his body and then bathe in a flowing river. While bathing, one should chant the following mantra.
Essence. On the dark moon, smear yourself with dirt dug by a boar, bathe in a flowing river, chant the prayer. The practice is bodily, earthy, specific. Spiritual preparation includes the literal soil — not just the abstract mind.
BG 16.27
O mother earth, you were raised by the Supreme Personality of Godhead in the form of a boar because of your desiring to have a place to stay. I pray that you kindly vanquish all the reactions of my sinful life. I offer my respectful obeisances unto you.
Essence. O mother earth, raised by the boar form of the Lord — please vanquish my sinful reactions. The prayer addresses the earth as a person, recalling her divine rescue. Memory of past divine acts is the foundation of present petition.
BG 16.28
Thereafter, one should perform his daily spiritual duties and then, with great attention, offer worship to the Deity of the Supreme Personality of Godhead, and also to the altar, the sun, water, fire and the spiritual master.
Essence. Then perform daily spiritual duties and worship the Deity, altar, sun, water, fire, and the guru. Worship is not single-pointed; it includes a constellation. Honor each support; do not focus only on the central Deity.
BG 16.29
O Supreme Personality of Godhead, greatest of all, who lives in everyone’s heart and in whom everyone lives, O witness of everything, O Vāsudeva, supreme and all-pervading person, I offer my respectful obeisances unto You.
Essence. I offer obeisances to You, who live in every heart and in whom all live. Witness of everything, Vāsudeva, all-pervading — obeisances. The prayer locates the Lord internally and universally at once. Both directions are honored.
BG 16.30
I offer my respectful obeisances unto You, the Supreme Person. Being very subtle, You are never visible to material eyes. You are the knower of the twenty-four elements, and You are the inaugurator of the sāṅkhya-yoga system.
Essence. Obeisances to You, never visible to material eyes, knower of the twenty-four elements, inaugurator of sāṅkhya-yoga. The Lord is both subtle and the source of analytical knowledge. Both mystical and rigorous together.
BG 16.31
I offer my respectful obeisances unto You, the Supreme Personality of Godhead, who have two heads [prāyaṇīya and udāyanīya], three legs [savana-traya], four horns [the four Vedas] and seven hands [the seven chandas, such as Gāyatrī]. I offer my obeisances unto You, whose heart and soul are the three Vedic rituals [karma-kāṇḍa, jñāna-kāṇḍa and upāsanā-kāṇḍa] and who expand these rituals in the form of sacrifice.
Essence. Two heads, three legs, four horns, seven hands — Yajña-form. The Vedic rituals are His heart and soul. The Lord embodies sacrifice. To skip yajña is to skip an entire mode of His self-disclosure.
BG 16.32
I offer my respectful obeisances unto You, Lord Śiva, or Rudra, who are the reservoir of all potencies, the reservoir of all knowledge, and the master of everyone.
Essence. Obeisances to You as Śiva-Rudra — reservoir of all potencies and knowledge. Even prayer to Viṣṇu includes obeisance to the destructive aspect. The complete prayer honors every face of the one Lord.
BG 16.33
I offer my respectful obeisances unto You, who are situated as Hiraṇyagarbha, the source of life, the Supersoul of every living entity. Your body is the source of the opulence of all mystic power. I offer my respectful obeisances unto You.
Essence. Obeisances to You as Hiraṇyagarbha, source of life, Supersoul, source of mystic power. The Lord is the wellspring of vitality itself. Whatever life I have is sourced in Him.
BG 16.34
I offer my respectful obeisances unto You, who are the original Personality of Godhead, the witness in everyone’s heart, and the incarnation of Nara-Nārāyaṇa Ṛṣi in the form of a human being. O Personality of Godhead, I offer my respectful obeisances unto You.
Essence. Obeisances to You, witness in every heart, incarnation of Nara-Nārāyaṇa in human form. The Lord is both seer-of-hearts and a specific human sage. Both transcendence and incarnation are addressed together.
BG 16.35
My Lord, I offer my respectful obeisances unto You, who are dressed in yellow garments, whose bodily hue resembles the marakata gem, and who have full control over the goddess of fortune. O my Lord Keśava, I offer my respectful obeisances unto You.
Essence. Obeisances to You in yellow garments, marakata-gem hued, controller of Lakṣmī — O Keśava. The prayer names His specific form. Imagining Him precisely is part of worship; vague obeisance to a vague Lord falls short.
BG 16.36
O most exalted and worshipable Lord, best of those who bestow benediction, You can fulfill the desires of everyone, and therefore those who are sober, for their own welfare, worship the dust of Your lotus feet.
Essence. Best of benediction-givers, You can fulfill everyone's desires; the sober worship Your foot-dust for their own welfare. Wisdom asks for the dust of the feet, not the dazzling face. Humility chooses the smaller portion.
BG 16.37
All the demigods, as well as the goddess of fortune, engage in the service of His lotus feet. Indeed, they respect the fragrance of those lotus feet. May the Supreme Personality of Godhead be pleased with me.
Essence. All demigods and Lakṣmī herself serve His feet; they respect the fragrance of those feet. May He be pleased with me. Even the goddess of fortune is at His feet. We have no higher ambition than that company.
BG 16.38
Kaśyapa Muni continued: By chanting all these mantras, welcoming the Supreme Personality of Godhead with faith and devotion, and offering Him items of worship [such as pādya and arghya], one should worship Keśava, Hṛṣīkeśa, Kṛṣṇa, the Supreme Personality of Godhead.
Essence. Chanting these mantras, welcoming with faith and devotion, offering pādya and arghya — worship Keśava, Hṛṣīkeśa, Kṛṣṇa. Worship has steps; sequence matters. Faith without method, or method without faith, both fail.
BG 16.39
In the beginning, the devotee should chant the dvādaśākṣara-mantra and offer flower garlands, incense and so on. After worshiping the Lord in this way, one should bathe the Lord with milk and dress Him with proper garments, a sacred thread, and ornaments. After offering water to wash the Lord’s feet, one should again worship the Lord with fragrant flowers, incense and other paraphernalia.
Essence. Chant the twelve-syllable mantra first; offer garlands and incense; bathe the Lord with milk; dress, decorate, again worship with fragrance. The detail matters. Real arcana includes specific substances and sequence.
BG 16.40
If one can afford to, one should offer the Deity fine rice boiled in milk with clarified butter and molasses. While chanting the same original mantra, one should offer all this to the fire.
Essence. If you can afford it, offer rice boiled in milk with ghee and molasses; while chanting the mantra, offer this to the fire. Quality of offering scales with capacity. The Lord asks for what we can actually give.
BG 16.41
One should offer all the prasāda to a Vaiṣṇava or offer him some of the prasāda and then take some oneself. After this, one should offer the Deity ācamana and then betel nut and then again worship the Lord.
Essence. Offer prasāda first to a Vaiṣṇava, or give them some and take some yourself; then offer ācamana, betel nut, and worship again. The devotee is honored before oneself. Order of distribution reveals real bhakti.
BG 16.42
Thereafter, one should silently murmur the mantra 108 times and offer prayers to the Lord for His glorification. Then one should circumambulate the Lord and finally, with great delight and satisfaction, offer obeisances, falling straight like a rod [daṇḍavat].
Essence. Then silently murmur the mantra 108 times, offer prayers of glorification, circumambulate, fall daṇḍavat. The conclusion of worship is not abrupt; it has its own movements. Closing is part of worship's body.
BG 16.43
After touching to one’s head all the flowers and water offered to the Deity, one should throw them into a sacred place. Then one should feed at least two brāhmaṇas with sweet rice.
Essence. Touch the offered flowers and water to your head, throw them in a sacred place, and feed at least two brāhmaṇas sweet rice. The cycle ends in feeding others. Worship without distribution is incomplete.
BG 16.44-45
One should perfectly honor the respectable brāhmaṇas one has fed, and then, after taking their permission, one should take prasāda with his friends and relatives. For that night, one should observe strict celibacy, and the next morning, after bathing again, with purity and attention one should bathe the Deity of Viṣṇu with milk and worship Him according to the methods formerly stated in detail.
Essence. Honor those brāhmaṇas, take their permission, eat prasāda with friends and family. Maintain celibacy that night. The next morning, bathe and worship the Lord again. Daily rhythm sustains the vow's power.
BG 16.46
Worshiping Lord Viṣṇu with great faith and devotion and living only by drinking milk, one should follow this vow. One should also offer oblations to the fire and feed the brāhmaṇas as mentioned before.
Essence. Worship Viṣṇu with great faith and devotion, living only on milk, offering oblations, feeding brāhmaṇas. Twelve days of focused practice. Intensity in a bounded time produces what diffuse effort cannot.
BG 16.47
In this way, until twelve days have passed, one should observe this payo-vrata, worshiping the Lord every day, executing the routine duties, performing sacrifices and feeding the brāhmaṇas.
Essence. Until twelve days pass, continue the payo-vrata — daily worship, sacrifices, feeding brāhmaṇas. The discipline is sustained, not occasional. Vows are not performances; they are temporary lives.
BG 16.48
From pratipat until the thirteenth day of the next bright moon [śukla-trayodaśī], one should observe complete celibacy, sleep on the floor, bathe three times a day and thus execute the vow.
Essence. From pratipat to śukla-trayodaśī, complete celibacy, sleep on floor, bathe three times daily. The body's habits are reshaped during the vow. Spiritual practice is also physical retraining.
BG 16.49
During this period, one should not unnecessarily talk of material subjects or topics of sense gratification, one should be completely free from envy of all living entities, and one should be a pure and simple devotee of Lord Vāsudeva.
Essence. No unnecessary talk of material subjects or sense gratification; no envy of any being; be a pure devotee of Vāsudeva. The vow shapes speech and inner attitude, not just acts. The mouth and heart are the vow's territory too.
BG 16.50
Thereafter, following the directions of the śāstra with help from brāhmaṇas who know the śāstra, on the thirteenth day of the moon one should bathe Lord Viṣṇu with five substances [milk, yogurt, ghee, sugar and honey].
Essence. On the thirteenth day, following śāstra with brāhmaṇas' help, bathe the Lord with milk, yogurt, ghee, sugar, and honey — the five substances. Climactic worship completes the cycle. The high point has its own protocol.
BG 16.51-52
Giving up the miserly habit of not spending money, one should arrange for the gorgeous worship of the Supreme Personality of Godhead, Viṣṇu, who is situated in the heart of every living entity. With great attention, one must prepare an oblation of grains boiled in ghee and milk and must chant the Puruṣa-sūkta mantra. The offerings of food should be of varieties of tastes. In this way, one should worship the Supreme Personality of Godhead.
Essence. Give up miserliness; arrange gorgeous worship; offer grains in ghee and milk while chanting the Puruṣa-sūkta; vary the tastes. Stinginess at the climax wastes the whole vow. Lavishness here is dharmic.
BG 16.53
One should satisfy the spiritual master [ācārya], who is very learned in Vedic literature, and should satisfy his assistant priests [known as hotā, udgātā, adhvaryu and brahma]. One should please them by offering them clothing, ornaments and cows. This is the ceremony called viṣṇu-ārādhana, or worship of Lord Viṣṇu.
Essence. Satisfy the ācārya and the four priests with clothing, ornaments, and cows. This is viṣṇu-ārādhana — Viṣṇu's actual worship. Honoring the human officiators is built into worshipping the Lord.
BG 16.54
O most auspicious lady, one should perform all the ceremonies under the direction of learned ācāryas and should satisfy them and their priests. By distributing prasāda, one should also satisfy the brāhmaṇas and others who have assembled.
Essence. Perform under learned ācāryas' direction, satisfy them and the priests, and distribute prasāda to all assembled. The ceremony has both vertical and horizontal duties — honor those above; feed those gathered.
BG 16.55
One should satisfy the spiritual master and assistant priests by giving them cloth, ornaments, cows and also some monetary contribution. And by distributing prasāda one should satisfy everyone assembled, including even the lowest of men, the caṇḍālas [eaters of dog flesh].
Essence. Satisfy the spiritual master and priests with cloth, ornaments, cows, money; distribute prasāda to everyone gathered, including caṇḍālas. No discrimination in prasāda distribution. Material care of dharmic stewards is required.
BG 16.56
One should distribute viṣṇu-prasāda to everyone, including the poor man, the blind man, the nondevotee and the non-brāhmaṇa. Knowing that Lord Viṣṇu is very pleased when everyone is sumptuously fed with viṣṇu-prasāda, the performer of yajña should then take prasāda with his friends and relatives.
Essence. Distribute viṣṇu-prasāda to everyone — poor, blind, non-devotee, non-brāhmaṇa. The Lord is pleased when everyone is fed; then take prasāda with friends and family. Universal feeding is the heart of yajña.
BG 16.57
Every day from pratipat to trayodaśī, one should continue the ceremony, to the accompaniment of dancing, singing, the beating of a drum, the chanting of prayers and all-auspicious mantras, and recitation of Śrīmad-Bhāgavatam. In this way, one should worship the Supreme Personality of Godhead.
Essence. From pratipat to trayodaśī, continue with dancing, singing, drums, mantras, and Śrīmad-Bhāgavatam recitation. Worship should be saturated with art and scripture. Quiet sitting alone is not the full picture.
BG 16.58
This is the religious ritualistic ceremony known as payo-vrata, by which one may worship the Supreme Personality of Godhead. I received this information from Brahmā, my grandfather, and now I have described it to you in all details.
Essence. This is the payo-vrata. I received it from Brahmā my grandfather, and now I describe it to you in detail. The transmission is named. Authentic practice has a lineage one can point to.
BG 16.59
O most fortunate lady, establishing your mind in a good spirit, execute this process of payo-vrata and thus worship the Supreme Personality of Godhead, Keśava, who is inexhaustible.
Essence. Most fortunate lady — establish your mind well and execute the payo-vrata, worshipping the inexhaustible Keśava. Mental orientation matters as much as the outer practice. 'Set your mind' before you set your altar.
BG 16.60
This payo-vrata is also known as sarva-yajña. In other words, by performing this sacrifice one can perform all other sacrifices automatically. This is also acknowledged to be the best of all ritualistic ceremonies. O gentle lady, it is the essence of all austerities, and it is the process of giving charity and pleasing the supreme controller.
Essence. This payo-vrata is sarva-yajña — by doing it, all other sacrifices are automatically done. It is the essence of all austerity, charity, and pleasing the supreme controller. One well-chosen practice covers many.
BG 16.61
This is the best process for pleasing the transcendental Supreme Personality of Godhead, known as Adhokṣaja. It is the best of all regulative principles, the best austerity, the best process of giving charity, and the best process of sacrifice.
Essence. This is the best process for pleasing Adhokṣaja — best regulative principle, best austerity, best charity, best sacrifice. Surrender to Viṣṇu's worship outranks every other dharma. Scripture is explicit about hierarchy.
BG 16.62
Therefore, my dear gentle lady, follow this ritualistic vow, strictly observing the regulative principles. By this process, the Supreme Person will very soon be pleased with you and will satisfy all your desires.
Essence. Follow this vow strictly. Soon the Supreme Person will be pleased and satisfy all your desires. Specific instruction, specific promise. The arc closes here; the rest is doing it.