The Bhagavad Gita, or The Message of the Master, was published by the Yogi Publication Society in Chicago in 1907 under the name Yogi Ramacharaka. Rather than presenting itself as a new scholarly translation of the Sanskrit text, the edition states that it was “compiled and adapted from numerous old and new translations” with the deliberate purpose of communicating the spirit of the Gita in plain, practical language for English-speaking readers.
The introduction describes the Bhagavad Gita as an episode within the Mahabharata and one of the most highly esteemed works of Hindu religious philosophy, but it also warns that the dialogue should not be understood merely as the record of a conversation on an ancient battlefield. The reader is encouraged to look behind the outward story for an inner teaching, with the remarkable suggestion that the Gita contains multiple levels of meaning that reveal themselves according to the reader’s own degree of spiritual development. The 1907 Yogi Publication Society edition treats the Bhagavad Gita not simply as an ancient Hindu scripture but as a practical guide to spiritual awakening, self-mastery, right action, knowledge of the Real Self, devotion to the Supreme, and ultimate freedom.
The central drama begins with the warrior Arjuna standing between two armies on the plain of the Kurus. On one side are his own brothers, allies, and friends; on the other are relatives, teachers, respected elders, and men he has known throughout his life. Although Arjuna has come prepared to fight, the sight of those he must kill overwhelms him. His body trembles, his bow slips from his hands, and he questions whether victory, power, wealth, or even life itself can justify the destruction before him. Krishna, his friend and charioteer, responds by transforming Arjuna’s crisis into a far larger lesson about human existence. The battlefield becomes the setting for a discussion of the immortal Self, duty, action, desire, knowledge, meditation, devotion, nature, reincarnation, the Supreme Reality, and liberation. The question that drives the entire book is therefore larger than whether Arjuna should fight: how should a person act in the world without becoming spiritually enslaved by action?
The central message of the Bhagavad Gita is that spiritual freedom does not require withdrawal from life. A person may live, work, struggle, make decisions, fulfill responsibilities, and participate fully in the world while remaining inwardly free, provided that action is performed without selfish attachment to its results. Krishna repeatedly redirects Arjuna away from the idea that holiness consists simply in refusing to act. Human beings cannot escape action merely by avoiding visible activity, because thought, desire, intention, and the movements of nature continue within them. The true problem is therefore not action itself but identification with action, attachment to its fruits, and the desire that makes the personal self believe that it is the independent doer.
The solution is Yoga in its broadest sense: the disciplined union of the individual consciousness with the higher spiritual reality. The Gita approaches this from several directions rather than insisting upon one exclusive path. Work can become Yoga when performed without attachment. Knowledge becomes Yoga when it reveals the distinction between the changing personality and the eternal Self. Meditation becomes Yoga when the mind and senses are brought under control. Devotion becomes Yoga when consciousness is fixed upon the Supreme rather than upon the passing forms of worldly experience. Renunciation becomes genuine when selfish attachment is surrendered internally rather than when ordinary responsibilities are merely abandoned externally. These teachings gradually converge upon the same goal: realization of the Real Self and conscious union with the Supreme.
Arjuna’s crisis is essential because it creates the problem that Krishna’s teaching must solve. When the armies assemble, Arjuna asks Krishna to place his chariot between them so that he may see those against whom he must fight. Instead of strengthening his resolve, the sight destroys it. He recognizes teachers, relatives, companions, and loved ones throughout the opposing ranks and becomes overwhelmed by compassion and despair. He reasons that kingdoms and pleasures are worthless if purchased through the deaths of those with whom they would otherwise have been shared. He also fears the larger consequences of destroying families, social obligations, traditions, and moral order. His refusal is therefore not presented as simple cowardice. It is an ethical and spiritual crisis arising from competing duties.
Krishna nevertheless tells him that his reasoning is incomplete because it begins with appearances rather than ultimate reality. Arjuna sees bodies that can be killed and personalities that can suffer loss, but he does not yet understand the immortal principle behind them. His despair therefore becomes the doorway into the “Inner Doctrine.” Before Arjuna can decide what he should do, he must first understand what a human being actually is.
Krishna’s first great teaching is that the Real Self is not the physical body and is not destroyed when the body dies. Bodies appear, change, age, and disappear, but the spiritual Self underlying them persists. Death is therefore a transition rather than the extinction of being. Just as the embodied person passes through childhood, maturity, and old age while retaining an underlying continuity of identity, consciousness passes from one bodily condition to another. The wise person consequently learns not to identify ultimate reality with temporary forms.
This distinction between the Real Self and the changing personality becomes one of the foundations of the entire book. Human suffering is intensified because people identify themselves with bodies, sensations, emotions, desires, social positions, successes, failures, pleasures, and pains. All of these belong to the changing field of experience. The Real Self stands behind them. Spiritual knowledge begins when consciousness ceases to say, in effect, “I am this passing condition,” and recognizes the deeper Self that observes change without itself being destroyed by change.
Because worldly conditions constantly alternate, Krishna teaches Arjuna to develop equanimity. Heat and cold, pleasure and pain, success and failure, praise and blame, gain and loss are temporary states. A person governed by them is continually pushed and pulled by circumstances. When pleasure appears, attachment arises; when pain appears, resistance and fear arise. In either case, external events acquire power over the mind.
The spiritually disciplined person does not become incapable of feeling. Rather, he ceases to make passing sensations the measure of ultimate reality. Equanimity allows action to proceed from knowledge and duty rather than emotional reaction. This becomes particularly important for Arjuna because he cannot determine his duty correctly while his consciousness is overwhelmed by grief. The Gita therefore connects spiritual knowledge directly with psychological self-command.
One of the most important teachings of the Bhagavad Gita is Karma Yoga, the Yoga of action or work. Krishna rejects the idea that freedom is attained simply by avoiding action. Life itself involves activity, and even the person who outwardly withdraws may remain inwardly occupied with desire, imagination, memory, and attachment. True renunciation therefore concerns the motive and consciousness behind action rather than action alone.
The Karma Yogi performs the work that lies before him but relinquishes personal attachment to the outcome. This does not mean becoming careless about results or refusing to pursue excellence. It means acting as well as possible without making personal happiness, identity, or spiritual peace dependent upon whether events unfold exactly as desired. Work is offered to the higher purpose rather than performed merely for the gratification of the personal ego.
The practical formula running through this teaching can be summarized as:
This transforms ordinary life into a field of Yoga. Instead of separating spiritual development from daily responsibilities, the Gita makes those responsibilities part of the path.
Krishna identifies desire as one of the principal forces that bind consciousness. Desire gives rise to attachment, and frustrated attachment produces anger, confusion, and loss of discrimination. The person then ceases to act from the higher intelligence and becomes governed by impulses arising through the senses and lower mind.
The hierarchy presented in the book is particularly important: the senses are powerful, but the mind is greater than the senses; beyond the mind stands the will, and beyond the will stands the Real Self. The practical task is therefore to establish government from above downward. The Real Self must rule the personal self rather than allowing sensations and desires to dictate the direction of life. Self-mastery is not achieved by destroying the human personality but by placing its faculties in their proper relationship.
Action binds when it proceeds from personal desire, attachment, and identification with the ego as the independent doer. Krishna teaches that the enlightened person acts while understanding that the forces of nature operate through the personality. Such a person continues performing necessary work but ceases to construct a separate identity around every action and result.
This explains one of the apparent paradoxes of the Gita: the spiritually advanced person may be intensely active while inwardly renounced. Another person may appear outwardly inactive while inwardly consumed by ambition, resentment, fantasy, or desire. The external appearance therefore does not reveal the spiritual condition. Freedom is measured by consciousness.
Knowledge purifies action because it changes the person’s understanding of who acts, why action occurs, and to whom its fruits belong. When action is performed as service rather than personal possession, work loses much of its binding force. The individual gradually moves from “I act because I want this result” toward “I perform the work that should be performed and surrender the result.”
The Gita repeatedly distinguishes true renunciation from the simple abandonment of activity. Krishna does not teach Arjuna to flee the battlefield, abandon society, or escape difficult responsibilities under the assumption that withdrawal automatically produces spirituality. A person may leave possessions behind while remaining intensely attached to them mentally. Likewise, someone may possess wealth, fulfill public duties, maintain relationships, and perform demanding work while inwardly remaining unattached.
Renunciation therefore becomes a state of consciousness. What must ultimately be surrendered is the egoistic claim upon action and its fruits. This makes the teaching unusually compatible with an active life. The spiritual aspirant does not necessarily need another world in which to practice Yoga. Family life, work, conflict, responsibility, disappointment, success, and ordinary human relationships provide the circumstances in which detachment, discrimination, self-control, and devotion can be developed.
The Gita describes meditation as a disciplined process requiring control of the body, senses, attention, and mind. The aspirant is instructed to establish regularity, moderation, and concentration rather than pursuing extremes. Excessive eating and excessive fasting, excessive sleep and excessive wakefulness are both treated as obstacles. Spiritual discipline requires balance.
The wandering mind is acknowledged as one of the greatest difficulties of Yoga. Arjuna himself objects that controlling the mind seems nearly impossible because it is restless and powerful. Krishna does not deny the difficulty. Instead, he teaches that the mind is gradually mastered through persistent practice and detachment. Each time attention wanders outward, it must be brought back under conscious direction. Meditation therefore becomes part of the larger work of self-government already introduced through Karma Yoga.
The ideal is a mind that becomes steady enough to reflect spiritual reality without constant disturbance from sensation, fear, memory, desire, and anticipation. When the surface movements of consciousness become quiet, the individual increasingly recognizes the deeper Self behind them.
Krishna gradually expands the discussion from individual self-mastery to the metaphysical structure of existence. The Supreme is not merely a distant deity separated from creation. Divine reality permeates and sustains the universe while simultaneously transcending its visible forms. Everything arises within the greater Reality, yet that Reality cannot be reduced to any particular object or manifestation.
Spiritual discernment therefore involves learning to perceive unity behind multiplicity. Ordinary consciousness sees countless separate beings and events. Higher knowledge recognizes the One Life appearing through innumerable forms. The wise person consequently develops a different relationship with others because the same underlying spiritual reality is recognized within all.
This realization also changes the meaning of worship. Devotion is no longer merely directed toward an external divine personality. It becomes recognition of the Supreme throughout existence and ultimately within the deepest level of one’s own consciousness.
The Bhagavad Gita places death within a much larger cycle of spiritual evolution. The embodied being passes through repeated conditions of existence, carrying forward the tendencies produced through consciousness and action. Rebirth continues while ignorance, desire, and attachment bind the individual to the changing world. Liberation comes through realization of the Supreme and freedom from the forces that compel continued return.
Krishna places particular emphasis upon the state of consciousness cultivated throughout life. The final direction of consciousness is not treated as an isolated accident at death but as the culmination of habitual thought, devotion, and spiritual orientation. A person who continually directs consciousness toward the Supreme prepares the mind to remain centered upon that Reality when bodily life ends.
The larger lesson is practical: consciousness becomes what it repeatedly dwells upon. Spiritual practice is therefore not reserved for the final moments of life. Every act of attention, meditation, discrimination, devotion, and self-mastery contributes to the direction in which consciousness develops.
The teaching called the “Kingly Knowledge” presents knowledge of the Supreme as the highest form of understanding because it reveals the divine foundation of all existence. Krishna describes himself as present within all beings while remaining beyond limitation by any individual form. Creation proceeds within the Supreme, exists through the Supreme, and ultimately returns into the Supreme.
One of the most inclusive elements of this teaching is the insistence that spiritual attainment is not reserved for a privileged class. The divine presence does not arbitrarily favor one person and reject another. Even someone who has lived wrongly may turn wholeheartedly toward the Supreme and begin moving toward righteousness. What matters is the direction of consciousness and the sincerity of devotion.
This produces a powerful doctrine of spiritual transformation. No individual is permanently defined by past error. Character can be redirected. Consciousness can change its object. The person who has been governed by desire, ignorance, or destructive habits can begin moving toward another state through sustained devotion and right action.
Krishna next teaches Arjuna to recognize the Supreme through the highest and most powerful expressions found throughout nature and human experience. Wherever extraordinary strength, beauty, intelligence, order, brilliance, wisdom, or creative power appears, the seeker may recognize a partial manifestation of the universal divine principle.
The purpose is not to create an exhaustive catalog of sacred objects. It is to train perception. The ordinary mind separates life into sacred and secular categories, imagining the divine to exist only within designated religious forms. Krishna expands the field until the universe itself becomes evidence of the underlying Reality.
The teaching leads naturally toward the next great revelation. If the Supreme is truly present behind all beings and forces, then the countless separate forms of existence must somehow belong to one universal manifestation.
Arjuna asks for direct perception of Krishna’s divine nature, and Krishna grants him a transformed vision capable of perceiving the Universal Form. What follows is one of the most dramatic passages in the Bhagavad Gita. Arjuna beholds innumerable forms, beings, powers, worlds, gods, and cosmic processes contained within a single overwhelming manifestation. Creation and destruction appear together. The Supreme is not merely gentle, beautiful, and consoling; it includes the terrifying processes through which worlds and beings arise and disappear.
Arjuna sees the warriors already moving toward destruction within this universal process. The revelation changes the meaning of his personal struggle. Events are larger than his individual wishes, fears, and judgments. He is not the sole author of the cosmic drama. His responsibility is to perform his part rightly rather than imagine that the universe depends entirely upon his personal control.
The vision becomes almost unbearable, and Arjuna eventually asks Krishna to resume the familiar form of his companion. The episode illustrates a recurring theme of mystical philosophy: ultimate reality exceeds the categories through which ordinary human consciousness attempts to understand it.
The Gita does not ultimately force a choice between intellectual knowledge and devotion. Krishna acknowledges different temperaments and presents several approaches capable of leading toward the same Supreme Reality. Some seek through knowledge, some through meditation, some through selfless action, and some through devotion. The paths differ in emphasis but converge as the ego diminishes and consciousness becomes centered upon the Supreme.
Bhakti Yoga, the Yoga of devotion, is presented as a particularly direct path because love concentrates the mind naturally. The devoted person remembers the Supreme, offers actions to the Supreme, relinquishes attachment, and gradually sees the divine presence everywhere. Devotion therefore becomes far more than emotional worship. It reorganizes the entire personality around a spiritual center.
The qualities Krishna associates with the true devotee are equally significant. Such a person bears hatred toward none, cultivates friendliness and compassion, relinquishes possessiveness and egotism, remains balanced through pleasure and pain, forgives, maintains self-control, and remains steady in devotion. Friend and enemy, praise and condemnation, reputation and disrepute, heat and cold, pleasure and suffering cease to exercise the same control over the mind. Devotion is thus inseparable from character and self-mastery.
The later sections of the Gita make a careful distinction between the field of experience and the consciousness that knows the field. The body, senses, emotions, thoughts, desires, and changing conditions of personality belong to the field. The conscious principle that experiences them is the knower.
This distinction deepens the earlier teaching about the Real Self. Most people confuse the contents of consciousness with consciousness itself. A thought appears and the person identifies with the thought. An emotion arises and the person becomes the emotion. The body changes and the person assumes that the Self has changed with it. Spiritual discrimination separates the observer from the observed.
At the highest level, however, even the distinction between individual knowers gives way to recognition of the Supreme Knower present within all fields. The same ultimate consciousness underlies the multitude of individual lives. Knowledge therefore moves from self-observation toward universal realization.
The Bhagavad Gita explains the operations of nature through three qualities or gunas: sattva, rajas, and tamas. These are not simply moral categories but fundamental tendencies through which nature and personality operate.
Every personality contains these qualities in changing proportions. At one moment clarity may predominate; at another restless desire; at another lethargy or confusion. Spiritual development requires learning to recognize these forces instead of blindly identifying with them.
The ultimate goal, however, is not merely to replace tamas and rajas with sattva. Even attachment to goodness, knowledge, and harmony remains a form of attachment. The liberated person eventually rises beyond all three gunas, observing their operations without confusing them with the Real Self. Nature continues to act, but consciousness is no longer enslaved by its movements.
The Gita increasingly directs attention toward a Supreme Consciousness beyond the changing forms of manifested nature. The individual Self is understood most fully when recognized in relation to this universal spiritual principle. The aspirant who realizes the Supreme no longer sees existence merely as an accumulation of separate personalities struggling independently for survival and satisfaction.
This realization changes both knowledge and conduct. If the same Supreme Reality is present within all beings, hatred and extreme attachment lose their philosophical foundation. The spiritual seeker learns to look beneath outward differences while still recognizing the practical distinctions required in ordinary life. Equality of spiritual vision does not mean pretending that all actions or personalities are identical; it means recognizing that the deepest essence of being transcends those temporary differences.
The Gita contrasts qualities that lead toward liberation with qualities that increase bondage. The higher nature expresses itself through fearlessness, sincerity, self-control, generosity, compassion, truthfulness, patience, purity, humility, and disciplined spiritual aspiration. These qualities weaken the dominance of the ego and make consciousness increasingly receptive to higher knowledge.
The opposing tendencies include hypocrisy, arrogance, anger, cruelty, uncontrolled desire, ignorance, and excessive attachment to material satisfaction. People dominated by these tendencies increasingly construct their lives around the separate ego. Desire produces further desire, acquisition produces further craving, and the individual becomes trapped in a cycle of wanting, obtaining, fearing loss, competing, resenting, and wanting again.
The distinction between divine and destructive qualities is therefore psychologically practical. Character is not separate from spiritual realization. The habits repeatedly cultivated by the individual either clarify consciousness or obscure it.
The teaching of the three gunas is extended to faith, worship, food, discipline, sacrifice, and charity. People naturally express spirituality according to the quality predominating within their character. Faith is therefore not merely intellectual agreement with a doctrine; it reflects the deeper orientation of the person.
Actions that outwardly appear similar may consequently possess very different spiritual values depending upon motive. A charitable act performed quietly from genuine concern differs from charity performed for recognition. Discipline practiced for purification differs from self-denial practiced for vanity or power. Worship motivated by love differs from worship motivated primarily by fear or selfish reward.
The Gita repeatedly returns to intention because outward conduct alone cannot reveal the entire spiritual meaning of an action. The consciousness behind the act matters.
The final portion gathers together the themes developed throughout the dialogue. Krishna again distinguishes between abandoning action and abandoning attachment. Necessary work should not be rejected simply because it is difficult or unpleasant. Action performed because it is right, without attachment to personal reward, represents a higher form of renunciation.
Knowledge, action, the actor, intelligence, determination, and happiness can all express the different gunas. Human behavior therefore arises through a complex interaction of consciousness, motive, character, circumstance, and nature. Spiritual freedom develops as the individual becomes increasingly capable of recognizing these forces and acting from the higher center rather than reacting mechanically to them.
Krishna ultimately directs Arjuna beyond philosophical analysis toward surrender to the Supreme. Knowledge has performed its function when it removes ignorance and allows conscious spiritual choice. Arjuna is not commanded to become a passive instrument without understanding. He has questioned Krishna repeatedly, raised objections, confessed confusion, and listened to an extensive explanation of the nature of Self, action, God, nature, duty, meditation, and liberation. Only after this teaching is given is he asked to choose.
Arjuna’s transformation is therefore the true conclusion of the book. At the beginning he is overwhelmed by conflicting emotions and unable to act. At the end his confusion has been dispelled. He has not become indifferent to life or incapable of compassion; rather, he has acquired a larger framework through which to understand his responsibility. He takes up the duty before him with a consciousness transformed by knowledge.
For readers seeking the essential teachings of the Bhagavad Gita in condensed form, the 1907 Yogi Publication Society edition develops several interconnected principles:
One of the most important features of the Gita is that its teaching takes place in the middle of a crisis rather than in a monastery removed from ordinary life. Arjuna does not approach Krishna because he is intellectually curious about metaphysics. He needs to know what to do. The entire philosophical system therefore develops in response to the practical problem of action.
The book repeatedly returns spiritual philosophy to lived experience. Knowledge must affect conduct. Meditation must produce greater mastery of mind. Devotion must transform character. Renunciation must change the relationship between the individual and desire. Recognition of the immortal Self must alter the response to fear and death. Belief in universal spiritual reality must affect the way other beings are perceived. Yoga is therefore not presented merely as a collection of doctrines to be accepted but as a method of transforming consciousness while living and acting in the world.
This is also why the battlefield setting remains so powerful. Whether interpreted literally, symbolically, or on several levels at once, Arjuna’s dilemma represents the recurring human experience of being forced to act when every available choice seems entangled with consequences. The Gita does not promise that spiritual knowledge eliminates difficult circumstances. It teaches that a different state of consciousness can meet those circumstances.
The 1907 edition is especially important within the larger Yogi Ramacharaka series because the Yogi Publication Society explicitly presented it as part of the same philosophical system developed through its earlier books. The introduction directs readers seeking the “Inner Doctrine” behind the Gita toward Gnani Yoga and recommends The Spirit of the Upanishads as a companion volume for understanding the underlying principles. The Bhagavad Gita therefore was not published as an isolated translation of an ancient Hindu scripture. It was positioned within the Society’s larger program of presenting Yogi philosophy to a Western audience in simplified, practical language.
This explains several distinctive features of the edition. Sanskrit terminology is deliberately reduced, the numerous traditional names and titles of Krishna and Arjuna are simplified, and philosophical ideas are repeatedly expressed through terms that an English-speaking reader could follow without extensive prior study of Hindu scripture. The compiler openly acknowledges that literary elegance and literal translation have sometimes been sacrificed in favor of communicating what the edition considers the essential message. The result is less a critical Sanskrit edition than an interpretive Western presentation of the Gita designed to make its teachings immediately usable.
The connection with Gnani Yoga is particularly revealing. The introduction describes that work as presenting the highest teachings and “Inner Doctrines” of Yogi philosophy in plain language, while The Spirit of the Upanishads is recommended because its selections bear directly upon the principles discussed in the Gita. Read together, the three works form a connected presentation: the Bhagavad Gita dramatizes the spiritual problem through Krishna and Arjuna; Gnani Yoga develops the metaphysical doctrine of the Self and the Absolute; and The Spirit of the Upanishads places similar ideas within selections drawn from the older Hindu philosophical tradition.
The Yogi Publication Society’s Bhagavad Gita is significant not because it attempted to replace traditional Sanskrit scholarship but because it deliberately attempted something different. The title page identifies the work as compiled and adapted from numerous earlier translations, while the introduction explicitly states that it is not a new translation. Its stated purpose is to extract and communicate the spirit of the teaching in language accessible to the ordinary English-speaking reader. That approach places the volume squarely within the larger mission of the Yogi Ramacharaka books: translating complex Eastern philosophical concepts into the vocabulary of practical personal development.
The introduction even explains how the editors expected the book to be read. The Gita is said to contain layers of meaning, with each reader discovering what corresponds to his or her present level of development and finding additional meaning upon later readings. This makes the book itself part of a developmental process. It is not merely information about Yoga. The reader is expected to change, and as consciousness changes, the same teachings are expected to reveal deeper significance.
The subtitle The Message of the Master captures the way this edition understands the entire dialogue. Krishna’s message is ultimately one of mastery: mastery of the senses by the mind, mastery of the lower mind through the higher faculties, mastery of desire through discrimination, mastery of attachment through selfless action, mastery of restless thought through meditation, and finally transcendence of the personal self through realization of the Supreme.
Arjuna begins the book governed by the immediate appearance of events. He sees relatives, armies, death, responsibility, guilt, victory, defeat, pleasure, and suffering, and the collision among these realities leaves him incapable of choosing a course. Krishna gradually teaches him to see those same circumstances from increasingly higher levels of consciousness. First comes recognition of the immortal Self. Then comes right action without attachment. Then self-mastery, spiritual knowledge, meditation, discernment, devotion, perception of the divine throughout the universe, understanding of nature’s qualities, and finally surrender to the Supreme.
The result is not escape from the battlefield but the ability to return to it without the confusion that originally paralyzed him. That conclusion contains the practical heart of the book. Spiritual realization does not necessarily remove a person from the conditions of human existence. It changes the consciousness with which those conditions are met. The person who knows the Real Self, governs the personal nature, acts without selfish attachment, sees the Supreme behind the changing forms of life, and performs necessary work without surrendering inner freedom has begun to embody the Yoga taught by Krishna.
In that sense, the Bhagavad Gita is simultaneously a teaching about action, knowledge, meditation, devotion, reincarnation, metaphysics, psychology, ethics, and liberation. All of these subjects revolve around one fundamental transformation: the movement from identification with the changing personal self toward realization of the eternal spiritual Self and its relationship with the Supreme. The battlefield supplies the crisis, Arjuna represents the questioning human consciousness, Krishna supplies the higher knowledge, and Yoga provides the method by which knowledge becomes realization. The final victory sought by the book is therefore greater than victory in war. It is freedom from ignorance, desire, attachment, fear, and the mistaken identification of the Self with the temporary conditions through which it passes.
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