राम

Viṣṇu-parva

Harivaṃśa · Adhyāya 63

35 versesAfter the Rains

Synopsis

A quieter chapter after the storm. The elders and kin of Vraja embrace the boy who carried the mountain: "You have delivered us from great fear. The cows crossed; we crossed; by your grace, Govinda." The second half turns from rescue to intimacy: a winter of games and affection in the forest, the gopīs singing around Dāmodara, who is "lost in the pleasure of their company." Where 61–62 were storm and recognition, 63 is rest, tenderness, the ordinary life of the village with the hidden god at its centre.

First-pass synopsis; pending review by a Sanskritist.

Verse 1

एतद् आख्यानम् आयुष्यां पुण्यं पापप्राणाशनम् पर्जन्यप्रीतिजनकम् अवग्रहनिवारकम् सर्वसौख्यप्रियकरं देवगुह्यम् अनुत्तमम् गते शक्रे ततः कृष्णः पूज्यमानो व्रजौकसैः गोवर्धनधरः श्रीमान् विवेश व्रजम् एव ह

etad ākhyānam āyuṣyāṃ puṇyaṃ pāpaprāṇāśanam parjanyaprītijanakam avagrahanivārakam sarvasaukhyapriyakaraṃ devaguhyam anuttamam gate śakre tataḥ kṛṣṇaḥ pūjyamāno vrajaukasaiḥ govardhanadharaḥ śrīmān viveśa vrajam eva ha

This tale is life-giving, meritorious, sin-destroying, maker-of-cloud's-favor, obstruction-averting, bringer of every dear comfort, supreme secret of the gods. Śakra having gone, Kṛṣṇa, honored by the inhabitants of Vraja, the Lord, Bearer of Govardhana, entered…

Verse 2

तं स्म वृद्धाभिनन्दन्ति ज्ञातयश् च सहोषिताः धन्याः स्मो ऽनुगृहीताः स्मस् त्वद्धृतेन नगेन ह

taṃ sma vṛddhābhinandanti jñātayaś ca sahoṣitāḥ dhanyāḥ smo 'nugṛhītāḥ smas tvaddhṛtena nagena ha

Verse 3

गावो वर्षभयात् तीर्णा वयं तीर्णा महाभयात् तव प्रसादाद् गोविन्द देवतुल्य महाद्युते

gāvo varṣabhayāt tīrṇā vayaṃ tīrṇā mahābhayāt tava prasādād govinda devatulya mahādyute

Verse 4

अमानुषाणि कर्माणि तव पश्याम गोपते धारणेनास्य शैलस्य विद्मस् त्वां कृष्णम् अव्ययम्

amānuṣāṇi karmāṇi tava paśyāma gopate dhāraṇenāsya śailasya vidmas tvāṃ kṛṣṇam avyayam

Verse 5

कस् त्वं भवसि रुद्राणां मरुतां वा महाबल वसूनां वा किमर्थं च वसुदेवः पिता तव

kas tvaṃ bhavasi rudrāṇāṃ marutāṃ vā mahābala vasūnāṃ vā kimarthaṃ ca vasudevaḥ pitā tava

Verse 6

वने च बालक्रीडा ते जन्म चास्मासु गर्हितम् कृष्ण दिव्या च ते चेष्टा शङ्कितानि मनांसि नः

vane ca bālakrīḍā te janma cāsmāsu garhitam kṛṣṇa divyā ca te ceṣṭā śaṅkitāni manāṃsi naḥ

Verse 7

किमर्थं गोपवेषेण रमसे ऽस्मासु गर्हितम् लोकपालोपमश् चैव गास् त्वं किं परिरक्षसि

kimarthaṃ gopaveṣeṇa ramase 'smāsu garhitam lokapālopamaś caiva gās tvaṃ kiṃ parirakṣasi

Verse 8

देवो वा दानवो वा त्वम् यक्षो गन्धर्व एव वा अस्माकं बान्धवो जातो यो ऽसि सो ऽसि नमो ऽस्तु ते

devo vā dānavo vā tvam yakṣo gandharva eva vā asmākaṃ bāndhavo jāto yo 'si so 'si namo 'stu te

Verse 9

नमो ऽस्तु कृष्ण कृष्णेति नमो गोपालबन्धवे नमो बालाय गोप्त्रे च गोपवेषाय बान्धव नमस् ते शिशुसिंहाय नमो भूधरधारिणे देवायाथ वरिष्ठाय यक्षाय च नमो नमः नमस् ते नन्दपुत्राय यशोदायाः सुताय च को भवान् कश् च वा देवः किमर्थं नो ऽभिरक्षसि केनचिद् यदि कार्येण वससि इह यदृच्छया वयं तव अनुगाः सर्वे भवन्तं शरणं गताः

namo 'stu kṛṣṇa kṛṣṇeti namo gopālabandhave namo bālāya goptre ca gopaveṣāya bāndhava namas te śiśusiṃhāya namo bhūdharadhāriṇe devāyātha variṣṭhāya yakṣāya ca namo namaḥ namas te nandaputrāya yaśodāyāḥ sutāya ca ko bhavān kaś ca vā devaḥ kimarthaṃ no 'bhirakṣasi kenacid yadi kāryeṇa vasasi iha yadṛcchayā vayaṃ tava anugāḥ sarve bhavantaṃ śaraṇaṃ gatāḥ

Verse 10

गोपानां वचनं श्रुत्वा कृष्णः पद्मनिभेक्षणः प्रत्युवाच स्मितं कृत्वा ज्ञातीन् सर्वान् समागतान्

gopānāṃ vacanaṃ śrutvā kṛṣṇaḥ padmanibhekṣaṇaḥ pratyuvāca smitaṃ kṛtvā jñātīn sarvān samāgatān

Verse 11

यथा मन्यन्ति मां सर्वे भवन्तो भीमविक्रमाः तथाहं नावगन्तव्यः स्वजातीयो ऽस्मि बान्धवः

yathā manyanti māṃ sarve bhavanto bhīmavikramāḥ tathāhaṃ nāvagantavyaḥ svajātīyo 'smi bāndhavaḥ

Verse 12

यदि त्व् अवश्यं श्रोतव्यः कालः संप्रतिपाल्यताम् ततो भवन्तः श्रोष्यन्ति मां च द्रक्ष्यन्ति तत्त्वतः

yadi tv avaśyaṃ śrotavyaḥ kālaḥ saṃpratipālyatām tato bhavantaḥ śroṣyanti māṃ ca drakṣyanti tattvataḥ

Verse 13

यद्य् अहं भवतां श्लाघ्यो बान्धवो देवसप्रभः परिज्ञानेन किं कार्यम् यद्य् एषो ऽनुग्रहो मम

yady ahaṃ bhavatāṃ ślāghyo bāndhavo devasaprabhaḥ parijñānena kiṃ kāryam yady eṣo 'nugraho mama

Verse 14

एवम् उक्तास् तु ते गोपा वसुदेवसुतेन वै बद्धमौना दिशः सर्वे भेजिरे पिहिताननाः

evam uktās tu te gopā vasudevasutena vai baddhamaunā diśaḥ sarve bhejire pihitānanāḥ

Verse 15

कृष्णस् तु यौवनं दृष्ट्वा निशि चन्द्रमसो नवम् शारदीनां निशानां च मनश् चक्रे रतिं प्रति

kṛṣṇas tu yauvanaṃ dṛṣṭvā niśi candramaso navam śāradīnāṃ niśānāṃ ca manaś cakre ratiṃ prati

Verse 16

स करीषाङ्गरागासु व्रजरथ्यासु वीर्यवान् वृषाणां जातरागाणां युद्धानि समयोजयत्

sa karīṣāṅgarāgāsu vrajarathyāsu vīryavān vṛṣāṇāṃ jātarāgāṇāṃ yuddhāni samayojayat

Verse 17

गोपालांश् च बलोदग्रान् योधयाम् आस वीर्यवान् वने स वीरो गाश् चैव जग्राह ग्राहवद् विभुः

gopālāṃś ca balodagrān yodhayām āsa vīryavān vane sa vīro gāś caiva jagrāha grāhavad vibhuḥ

He made the strong cowherds fight; the hero, the Lord, grasped the cows in the forest as a crocodile grasps.

Verse 18

युवत्यो गोपकन्याश् च रात्रौ संकाल्य कालवित् कैशोरकं मानयानः सह ताभिर् मुमोद ह

yuvatyo gopakanyāś ca rātrau saṃkālya kālavit kaiśorakaṃ mānayānaḥ saha tābhir mumoda ha

Verse 19

तास् तस्य वदनं कान्तं कान्ता गोपस्त्रियो निशि पिबन्ति नयनाक्षेपैर् गां गतं शशिनं यथा

tās tasya vadanaṃ kāntaṃ kāntā gopastriyo niśi pibanti nayanākṣepair gāṃ gataṃ śaśinaṃ yathā

Verse 20

हरितालार्द्रपीतेन कौशेयेन च भास्वता भद्रवस्त्रेण वसितः कृष्णः कान्ततरो ऽभवत्

haritālārdrapītena kauśeyena ca bhāsvatā bhadravastreṇa vasitaḥ kṛṣṇaḥ kāntataro 'bhavat

Verse 21

स बद्धाङ्गदनिर्यूहश् चित्रया वनमालया शोभमानो हि गोविन्दः शोभयाम् आस तं व्रजम्

sa baddhāṅgadaniryūhaś citrayā vanamālayā śobhamāno hi govindaḥ śobhayām āsa taṃ vrajam

Verse 22

नमो दामोदरायेति गोपकन्यास् तदाब्रुवन् विचित्रं चरितं घोषे दृष्ट्वा तत् तस्य भास्वतः

namo dāmodarāyeti gopakanyās tadābruvan vicitraṃ caritaṃ ghoṣe dṛṣṭvā tat tasya bhāsvataḥ

Verse 23

नमस् ते कृष्ण गोपेति प्रसीद प्रभवेति च तास् तं पयोधरोत्तानैर् उरोभिः समपीडयन् भ्रामिताक्षैश् च वदनैर् निरीक्षन्ते वराङ्गनाः

namas te kṛṣṇa gopeti prasīda prabhaveti ca tās taṃ payodharottānair urobhiḥ samapīḍayan bhrāmitākṣaiś ca vadanair nirīkṣante varāṅganāḥ

Verse 24

ता वार्यमानाः पितृभिर् भ्रातृभिर् मातृभिस् तथा कृष्णं गोपाङ्गना रात्रौ मृगयन्ति रतिप्रियाः

tā vāryamānāḥ pitṛbhir bhrātṛbhir mātṛbhis tathā kṛṣṇaṃ gopāṅganā rātrau mṛgayanti ratipriyāḥ

Verse 25

तास् तु पङ्क्तीकृताः सर्वा रमयन्ति मनोरमम् गायन्त्यः कृष्णचरितं द्वंद्वशो गोपकन्यकाः

tās tu paṅktīkṛtāḥ sarvā ramayanti manoramam gāyantyaḥ kṛṣṇacaritaṃ dvaṃdvaśo gopakanyakāḥ

Verse 26

कृष्णलीलानुकारिण्यः कृष्णप्रणिहितेक्षणाः कृष्णस्य गतिगामिन्यस् तरुण्यस् ता वराङ्गनाः

kṛṣṇalīlānukāriṇyaḥ kṛṣṇapraṇihitekṣaṇāḥ kṛṣṇasya gatigāminyas taruṇyas tā varāṅganāḥ

Verse 27

वनेषु तालहस्ताग्रैः कुट्टयन्त्यस् तथापराः चेरुर् वै चरितं तस्य कृष्णस्य व्रजयोषितः

vaneṣu tālahastāgraiḥ kuṭṭayantyas tathāparāḥ cerur vai caritaṃ tasya kṛṣṇasya vrajayoṣitaḥ

Verse 28

तास् तस्य नृत्यं गीतं च विलासस्मितवीक्षितम् मुदिताश् चानुकुर्वन्त्यः क्रीडन्ति व्रजयोषितः

tās tasya nṛtyaṃ gītaṃ ca vilāsasmitavīkṣitam muditāś cānukurvantyaḥ krīḍanti vrajayoṣitaḥ

Verse 29

भावनिष्पन्नमधुरं गायन्त्यस् ता वराङ्गनाः व्रजं गताः सुखं चेरुर् दामोदरपरायणाः

bhāvaniṣpannamadhuraṃ gāyantyas tā varāṅganāḥ vrajaṃ gatāḥ sukhaṃ cerur dāmodaraparāyaṇāḥ

Verse 30

चेरुर् दामोदरपराः सुखं नार्यो व्रजं गताः करीषपांसुदिग्धाङ्ग्यस् ताः कृष्णम् अनुवव्रिरे रमयन्त्यो यथा नागं सप्रमोदाः करेणवः

cerur dāmodaraparāḥ sukhaṃ nāryo vrajaṃ gatāḥ karīṣapāṃsudigdhāṅgyas tāḥ kṛṣṇam anuvavrire ramayantyo yathā nāgaṃ sapramodāḥ kareṇavaḥ

Verse 31

तम् अन्या भावविकचैर् नेत्रैः प्रहसिताननाः पिबन्त्य् अतृप्ता वनिताः कृष्णं कृष्णमृगेक्षणाः

tam anyā bhāvavikacair netraiḥ prahasitānanāḥ pibanty atṛptā vanitāḥ kṛṣṇaṃ kṛṣṇamṛgekṣaṇāḥ

Verse 32

मुखम् अस्यापरा वीक्ष्य तृषिता गोपकन्यकाः रत्यन्तरगता रात्रौ पिबन्ति रतिलालसाः

mukham asyāparā vīkṣya tṛṣitā gopakanyakāḥ ratyantaragatā rātrau pibanti ratilālasāḥ

Verse 33

हाहेति कुर्वतस् तस्य प्रहृष्टास् ता वराङ्गनाः जगृहुर् निःसृतां वाणीं साम्ना दामोदरेरिताम्

hāheti kurvatas tasya prahṛṣṭās tā varāṅganāḥ jagṛhur niḥsṛtāṃ vāṇīṃ sāmnā dāmodareritām

Verse 34

तासां ग्रथितसीमन्ता रतिचिन्ताकुलीकृताः चारु विस्रंसिरे केशाः कुचाग्रे गोपयोषिताम्

tāsāṃ grathitasīmantā raticintākulīkṛtāḥ cāru visraṃsire keśāḥ kucāgre gopayoṣitām

Verse 35

अथ दामोदरः काश्चिज् जग्राह रतिलालसः एवं गोपाङ्गनाः कृष्णं रमयन्ति मनोरमाः अलंकृताः सुमधुरं गायन्त्यो मधुविह्वलाः कृष्णो ऽपि मधुरक्ताक्षो गोपीनां हर्षवर्धनः पपौ तासां मुखं विष्णुर् घूर्णयन् नेत्रषट्पदम् अपरां वाससी गृह्य चुचुम्बे गोपकन्यकाम् आलिलिङ्गे ऽथ कांचित् तु कृष्णो मदविलोचनः अन्यया सह गोविन्दः शेते लीलाविधानवित् अन्यस्या वाससी गृह्य दृष्ट्वा चारु पपौ मुखम् अन्यां लिलेख गोविन्दो नखैः शातैश् च केशवः अन्यां च केशे संगृह्य मुखम् उन्नम्य लीलया आलिलिङ्गे ऽथ गोविन्दो गोपवेषतिरस्कृतः एकां संगृह्य संत्यज्य कांचिद् अन्याम् अवासृजत् पश्यन्त्या रमयाम् आस कांचिद् अन्याम् अरीरमत् आहूय कांचिद् देवेशः कांचिद् अन्याम् अरीरमत् तां पुनः सहसा गृह्य तत्समक्षम् अरीरमत् ताश् च गोप्यः स्वभर्तृंश् च संत्यज्य हरिम् एव ह अयम् एव हि नो ज्येष्ठः श्रेष्ठश् चेति वराङ्गनाः कृष्णे च देवदेवेशे परं भावं समाययुः एवं स कृष्णो गोपीनां चक्रवालैर् अलंकृतः शारदीषु सचन्द्रासु निशासु मुमुदे सुखी

atha dāmodaraḥ kāścij jagrāha ratilālasaḥ evaṃ gopāṅganāḥ kṛṣṇaṃ ramayanti manoramāḥ alaṃkṛtāḥ sumadhuraṃ gāyantyo madhuvihvalāḥ kṛṣṇo 'pi madhuraktākṣo gopīnāṃ harṣavardhanaḥ papau tāsāṃ mukhaṃ viṣṇur ghūrṇayan netraṣaṭpadam aparāṃ vāsasī gṛhya cucumbe gopakanyakām āliliṅge 'tha kāṃcit tu kṛṣṇo madavilocanaḥ anyayā saha govindaḥ śete līlāvidhānavit anyasyā vāsasī gṛhya dṛṣṭvā cāru papau mukham anyāṃ lilekha govindo nakhaiḥ śātaiś ca keśavaḥ anyāṃ ca keśe saṃgṛhya mukham unnamya līlayā āliliṅge 'tha govindo gopaveṣatiraskṛtaḥ ekāṃ saṃgṛhya saṃtyajya kāṃcid anyām avāsṛjat paśyantyā ramayām āsa kāṃcid anyām arīramat āhūya kāṃcid deveśaḥ kāṃcid anyām arīramat tāṃ punaḥ sahasā gṛhya tatsamakṣam arīramat tāś ca gopyaḥ svabhartṛṃś ca saṃtyajya harim eva ha ayam eva hi no jyeṣṭhaḥ śreṣṭhaś ceti varāṅganāḥ kṛṣṇe ca devadeveśe paraṃ bhāvaṃ samāyayuḥ evaṃ sa kṛṣṇo gopīnāṃ cakravālair alaṃkṛtaḥ śāradīṣu sacandrāsu niśāsu mumude sukhī

Then Dāmodara took some, eager for play. Thus the gopīs, lovely of heart, made Kṛṣṇa glad; decorated, sweetly singing, overcome by honey, and Kṛṣṇa too, his eyes reddened like madhu, delighting the gopīs, drank their faces as Viṣṇu...

Verse commentary

After the Rain

वर्षानन्तरम्

Verses 2, 3, 35: the elders' embrace, the village's gratitude, the forest-play at day's end. Template commentary, pending Editorial Council review.

HV 63 is the quietest chapter in the Govardhana sequence. The storm has passed; Indra has bowed; Kṛṣṇa has set the mountain back. The village could now simply go on. The Harivaṃśa gives them a chapter to give thanks and to be tender with the child. The verses selected here hold that tenderness: the elders embracing him, the village naming what he has done, and the closing scene of the gopīs playing with him in the forest. After the cosmic hour, a domestic one.

HV 63.2

तं स्म वृद्धाभिनन्दन्ति ज्ञातयश् च सहोषिताः । धन्याः स्मो ऽनुगृहीताः स्मस् त्वद्धृतेन नगेन ह ॥

taṃ sma vṛddhābhinandanti jñātayaś ca sahoṣitāḥ | dhanyāḥ smo 'nugṛhītāḥ smas tvaddhṛtena nagena ha

The elders together with the kinfolk who had sheltered there rejoiced over him: 'We are blessed, we are graced, by the mountain you held up.'

The Living Words

*Taṃ sma vṛddhāḥ abhinandanti*: 'the elders rejoice over him'. *Abhinand* is the verb of specific blessing — the same root that gives *abhinandana*, 'congratulation'. *Dhanyāḥ smo 'nugṛhītāḥ smaḥ*: 'we are blessed, we are graced'. The two perfect passives *dhanyāḥ* and *anugṛhītāḥ* sit next to each other, doubling the register. *Tvaddhṛtena nagena*: 'by the mountain you held' — the mountain has become a grammatical object of the holding, and the holding is the source of the grace.

The Heart of It

The Harivaṃśa gives the village a verse to speak its gratitude. The theology here is quiet and important: the blessing that the elders name is not the preservation of their lives but the event of being graced. *Anugṛhīta* is the word for the grace of a superior received by an inferior, and the village is using it happily. The Varkari tradition's frequent speech of *anugraha* — grace as the ordinary quality of ordinary existence under the god's hand — is rooted in verses like this. The village does not say 'we were fortunate'; it says 'we have been graced'.

HV 63.3

गावो वर्षभयात् तीर्णा वयं तीर्णा महाभयात् । तव प्रसादाद् गोविन्द देवतुल्य महाद्युते ॥

gāvo varṣabhayāt tīrṇā vayaṃ tīrṇā mahābhayāt | tava prasādād govinda devatulya mahādyute

The cows have crossed the rain-fear; we have crossed the great fear; by your grace, Govinda, who are like a god, great in radiance.

The Living Words

Two *tīrṇā*s in the half-line: *gāvo varṣabhayāt tīrṇā*, 'the cows crossed from the rain-fear'; *vayaṃ tīrṇā mahābhayāt*, 'we crossed from the great fear'. The verb *tīrṇā* (from *√tṛ*) is the same root that gives *tīrtha*, 'crossing-place, pilgrimage-ford'. The village is saying, in their own unscholarly speech: we have made a pilgrimage today; the rain was our river, your hand was our ford. *Tava prasādāt govinda*, 'by your grace, Govinda': the address names the cowherd-god, not the cosmic one.

The Heart of It

The doubled *tīrṇā* is the verse's heart. The cowherds speak of their crossing in the same Sanskrit word that scriptures use for pilgrimage. The Harivaṃśa is placing the village event in the same register as the Ganges-crossing of the great tīrthas. Protected by the lifted mountain, Vraja has completed its own pilgrimage. Jñāneśvar's Haripāṭh 18.2 — *taya nara lādhalen vaikuṇṭha joḍalen, sakalahi ghaḍalen tīrthāṭana* — 'for that person, Vaikuṇṭha is found, all pilgrimages are accomplished' — is the same theology, expressed in Marathi centuries later.

HV 63.35

अथ दामोदरः काश्चिज् जग्राह रतिलालसः । एवं गोपाङ्गनाः कृष्णं रमयन्ति मनोरमाः ॥

atha dāmodaraḥ kāścij jagrāha ratilālasaḥ | evaṃ gopāṅganāḥ kṛṣṇaṃ ramayanti manoramāḥ

Then Dāmodara took some, eager for play. Thus the gopīs, lovely of heart, made Kṛṣṇa glad.

The Living Words

The chapter that began with embrace ends with play. *Dāmodaraḥ kāścij jagrāha*, 'Dāmodara took some (of the gopīs)'; *ratilālasaḥ*, 'eager for play'. *Gopāṅganāḥ kṛṣṇaṃ ramayanti manoramāḥ*: 'the gopīs, lovely of heart, delighted Kṛṣṇa'. The verbs are all gentle, mid-voice, the language of mutual pleasure. The Harivaṃśa's Kṛṣṇa of the Govardhana chapters is not only a mountain-lifter; he is a boy whose company the women seek at the end of the day.

The Heart of It

The closing of the Govardhana sequence is not a theological victory speech. It is this: the boy plays with the village's women in the forest as evening comes. The Harivaṃśa structurally insists that cosmic work ends in ordinary tenderness. For the devotee this verse is a correction of any over-serious reading of bhakti. The god you have served through a mountain-lifting is the same god you will play with after. *Ramayanti*, 'they bring him delight': the devotee's function, in this closing verse, is to bring the god delight. The Warkari saints' practice of singing together, cooking together, walking together — finding ordinary delight in the god's company — is rooted in how this chapter chooses to end.

Thread

Three verses, three pitches of domestic life: elders rejoicing (63.2), the village speaking its gratitude as a pilgrimage (63.3), and gopīs playing with the boy at day's end (63.35). The Harivaṃśa closes the Govardhana triad not with theology but with tenderness. The theology of the mountain is complete only when the afternoon is complete.

Echo in the saints

The Varkari tradition's insistence that God is most himself in ordinary domestic settings — kitchens, courtyards, evening song — is most directly sourced in chapters like this. Jñāneśvar's Haripāṭh assumes a devotional life that is not interrupted for God but continuous with him: *hari mukheṃ mhaṇā*, 'say Hari with the mouth', through the cooking and the walking. HV 63.35 provides the Sanskrit ancestor of this assumption: the day that began with a mountain ends in forest-play, with no gap between the two.

Scripture references

DirectHaripāṭh, Abhaṅga 18, verse 2

The pilgrimage is the heart's own crossing; it is not a geographic journey.

तया नरा लाधलें वैकुंठ जोडलें । सकळही घडलें तीर्थाटण ॥

tayā narā lādhaleṃ vaikuṇṭha joḍaleṃ | sakaḷahī ghaḍaleṃ tīrthāṭaṇa

For such a person Vaikuṇṭha has been found and joined; all pilgrimages have been accomplished.

HV 63.3's doubled tīrṇā is the Sanskrit seed. Jñāneśvar makes the generalization: where Hari is, all tīrthas are already reached.

BORI critical edition, ed. P. L. Vaidya (1969). Digital text from the GRETIL Zurich constituted text. Distributed under CC BY-NC-SA 4.0.