Dasamoolaristam — Classical Ayurvedic Arishtam

Overview

Dasamoolaristam (also spelled Dashamoolarishta or Dasha Mula Arishta) is a classical Ayurvedic medicated fermented oil preparation traditionally used in Ayurvedic wellness protocols. It occupies a distinguished place in the broader category of Arishtams — liquid therapeutic formulations prepared through controlled fermentation and maceration processes. The name itself derives from the Sanskrit term Dasha Moola, which literally translates to “ten roots” (Dasha = ten, Moola = root), reflecting the foundational role of this particular group of botanical materials in the composition. In the hierarchical structure of Ayurvedic pharmaceutics, Arishtams represent a middle category between simpler decoctions (Kashaya) and more complex medicated oils (Taila), offering enhanced bioavailability and prolonged shelf stability through the fermentation process.

The preparation belongs to the broader family of Sneha Kalpana (oleaginous preparations) and is classified as an Uttama Sneha (superior oil preparation) due to its multi-step extraction and cooking process. Within the context of movement disorders and neuromuscular conditions as traditionally described in Ayurvedic literature, Dasamoolaristam holds particular significance in Ayurvedic tradition. Classical Ayurvedic texts describe it as a formulation traditionally valued in Ayurvedic practice for its role in supporting constitutional balance, particularly as it relates to movement system function and the quality of Vata Dosha (the biological principle governing movement and nervous function). The preparation exemplifies the sophisticated pharmaceutical philosophy of Ayurveda, wherein multiple botanicals are combined not merely for additive effects, but for synergistic therapeutic harmony.

Dasamoolaristam represents the intersection of two critical Ayurvedic concepts: first, the use of the ten foundational roots known for their traditional association with musculoskeletal support, and second, the enhancement of therapeutic properties through controlled fermentation. The fermentation process itself — known as Bhavana (soaking/maceration) — was historically understood to increase the potency and accessibility of therapeutic compounds. As such, the preparation demonstrates the classical principle that remedial formulations are not static collections of ingredients but dynamically evolving systems of transformation.

Classical References and Textual Sources

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The documentation of Dasamoolaristam and its component materials appears extensively throughout the canonical literature of Ayurveda, though the specific formulation as a complete preparation may be referenced under various nomenclatures in different textual traditions. The foundational material — the ten roots themselves — finds explicit mention in several classical works, with their properties and applications systematically elaborated.

Charaka Samhita

(composed approximately 1-4 CE) references the individual components of Dashamoola within classical discussions of traditionally supporting movement function in Ayurvedic literature. Specifically, Charaka Samhita, Sutra Sthana, Chapter 4, verses 13-14 discusses the properties of roots traditionally valued for movement support. The text’s discussion in Sutra Sthana, Chapter 25 (on pharmaceutical preparations) establishes the theoretical foundation for why oil-based formulations are particularly indicated for conditions affecting the movement system.

Sushruta Samhita, traditionally dated to the 6-7th century CE, provides extensive references to both the individual roots and their application in medicated oils. Sushruta Samhita, Uttara Tantra, Chapter 40 discusses the properties and applications of preparations designed to address joint and movement-related concerns. The text’s systematization of pharmaceutical preparation methods in Sutra Sthana, Chapter 45 provides the technical framework within which such formulations are created.

Ashtanga Hridayam, authored by Vagbhata (approximately 7th century CE), represents perhaps the most systematic classical compilation of Ayurvedic theory and practice. Ashtanga Hridayam, Uttara Tantra, Chapter 40 provides explicit references to dashamoola-based formulations and their indications. The text’s discussion in Padartha Vigyaniya Adhyaya (Chapter on the classification of substances) establishes the pharmacological principles underlying the composition.

Bhava Prakasha, a material medica composed by Bhava Mishra in the 16th century CE, systematically catalogues the individual roots comprising Dashamoola in its materia medica section. Bhava Prakasha, Haritakyadi Varga (the section on dried fruits and roots) provides detailed descriptions of the five largest roots and five smaller roots, including their individual tastes (Rasa), potencies (Virya), and post-digestive effects (Vipaka).

Sahasrayogam (a 12th-century compilation of formulations), explicitly documents preparations based on dashamoola materials and their preparation methodologies. The text’s sections on Taila Yoga (oil formulations) and Arishta Yoga (fermented preparations) contain specific references to dashamoola-based compositions and their administration protocols.

Bhaishajya Ratnavali, authored by Govinda Dasji (17th century), provides systematic descriptions of dashamoola formulations within its chapters on Vatavyadhi Chikitsa (management of movement disorders). The text explicitly references Dasamoolaristam preparations and their application in various classical conditions, providing dosage guidance and contraindications.

Ayurvedic Formulary of India (AFI), the official government publication standardizing Ayurvedic preparations, includes standardized monographs for dashamoola-based formulations. The AFI provides contemporary pharmaceutical specifications while maintaining classical preparation principles, establishing quality parameters for commercial production.

Composition and Key Ingredients

Dasamoolaristam is traditionally formulated with carefully selected botanical ingredients organized into primary and supporting components. The foundational composition centers on ten classical roots, complemented by additional beneficial botanicals.

The Ten Principal Roots (Dashamoola)

Dasamoolaristam traditionally features ten botanical roots historically valued in Ayurvedic practice. These roots are classified into two complementary groups:

The foundational composition centers upon these ten roots traditionally grouped into two categories within classical Ayurvedic literature: the Mahamoola Pancaka (five greater roots) and the Anumoola Pancaka (five lesser roots). This classification reflects both their traditional significance in practice and their complementary therapeutic actions.

The Five Greater Roots (Mahamoola Pancaka):

• Bilva (Aegle marmelos Correa) — Family: Rutaceae. Rasa (taste): Kashaya (astringent), Tikta (bitter). Virya (potency): Ushna (warming). Vipaka (post-digestive effect): Katu (pungent). Classical texts describe its traditional use for addressing digestive processes and movement support.
• Shyonaka (Oroxylum indicum Kurz) — Family: Bignoniaceae. Rasa: Tikta, Kashaya. Virya: Ushna. Vipaka: Katu. Traditionally described in classical literature as particularly beneficial for addressing joint comfort.
• Gambeera (Gmelina arborea Linn. syn. Gmelina asiatica) — Family: Lamiaceae. Rasa: Madhura (sweet), Tikta. Virya: Sheeta (cooling). Vipaka: Madhura. Classical texts note its balancing action on constitutional imbalances.
• Patala (Stereospermum suaveolens DC) — Family: Bignoniaceae. Rasa: Tikta, Kashaya. Virya: Ushna. Vipaka: Katu. Traditionally associated with supporting movement and flexibility.
• Salaparni (Desmodium gangeticum DC) — Family: Fabaceae. Rasa: Madhura, Tikta. Virya: Ushna. Vipaka: Madhura. Classical literature describes its traditionally supportive properties for systemic wellness.

The Five Lesser Roots (Anumoola Pancaka):

• Prishniparni (Pseudarthria viscida Wight & Arn.) — Family: Fabaceae. Rasa: Madhura, Tikta. Virya: Ushna. Vipaka: Madhura. Traditionally described in classical texts as complementary to larger roots in supporting overall constitutional wellness.
• Brihati (Solanum indicum Linn.) — Family: Solanaceae. Rasa: Tikta, Katu. Virya: Ushna. Vipaka: Katu. Classical texts note its traditional association with movement and flexibility support.
• Kantakari (Solanum virgatum Sendt. syn. Solanum jacquini Willd.) — Family: Solanaceae. Rasa: Tikta, Katu. Virya: Ushna. Vipaka: Katu. Traditionally described in classical literature as supporting systemic comfort.
• Jivaka (Microstylis wallichii Lindl.) — Family: Orchidaceae. Rasa: Madhura. Virya: Sheeta. Vipaka: Madhura. Traditionally associated with supporting constitutional vitality.
• Rishabhaka (Microstylis muscifera Ridley.) — Family: Orchidaceae. Rasa: Madhura. Virya: Sheeta. Vipaka: Madhura. Classical texts describe its harmonizing properties within compound formulations.

Supporting Botanical Ingredients

Beyond the ten primary roots, authentic Dasamoolaristam formulations typically include several supporting botanical materials that enhance the traditional therapeutic profile and facilitate the fermentation process:

• Ashvagandha Moola (Withania somnifera Dunal, root) — Family: Solanaceae. Rasa: Tikta, Kashaya. Virya: Ushna. Vipaka: Madhura. Traditionally described as supporting vitality and constitutional resilience.
• Shatavari Moola (Asparagus racemosus Willd., root) — Family: Asparagaceae. Rasa: Madhura. Virya: Sheeta. Vipaka: Madhura. Classically noted for its nourishing and balancing properties.
• Bala Moola (Sida cordifolia Linn., root) — Family: Malvaceae. Rasa: Madhura. Virya: Ushna. Vipaka: Madhura. Traditionally one of the most valued roots for supporting movement and flexibility.
• Devadaru (Cedrus deodara Loud., wood) — Family: Pinaceae. Rasa: Tikta, Katu. Virya: Ushna. Vipaka: Katu. Traditionally valued for its aromatic and purifying properties.
• Jaggery (Sucrose from sugarcane) — Acts as both a preservative and a medium for fermentation, while contributing Madhura Rasa and Vata-Pitta balancing properties.

Base Medium and Fermentation Support

The preparation utilizes Coconut Oil (Narikela Taila) as its primary lipid base, selected for its traditional association with cooling properties (Sheeta Virya) and its stable shelf life. In some classical formulations, Sesame Oil (Til Taila) may be employed, particularly in cooler climates, contributing warming properties while maintaining the necessary viscosity for proper preparation and administration.

Natural Fermentation Catalysts may include traditional materials such as Jaggery (as mentioned above), aged Mold Culture from previous batches (preserving traditional fermentation lineages), and sometimes small quantities of natural Grape Juice or Sugarcane Juice to initiate and support the controlled fermentation process. These elements facilitate the biochemical transformation that classical texts understood to enhance therapeutic potency.

Traditional Preparation Method

The preparation of authentic Dasamoolaristam follows a multi-stage process documented in classical texts such as Sharangadhara Samhita and refined through centuries of Ayurvedic practice. The methodology encompasses distinct phases of botanical extraction, oil cooking, and controlled fermentation, each designed to maximize therapeutic properties while ensuring stability and safety.

Stage One: Preliminary Preparation and Drying

The process begins with careful selection and authentication of botanical materials. All ten roots, along with supporting ingredients, must be properly identified and verified for botanical authenticity. Roots are thoroughly cleaned to remove soil and organic debris, then dried under controlled conditions (ideally in shade to preserve volatile components) until they reach optimal moisture content for decoction preparation. This preliminary drying ensures that the subsequent extraction processes occur under consistent conditions and prevents microbial proliferation during storage phases.

Stage Two: Kashaya (Decoction) Preparation

According to the classical methodology, the ten roots are combined in equal proportions (or according to specific classical formulation variations documented in texts like the Sahasrayogam). These are coarsely powdered and subjected to Kashaya preparation following protocols established in Sharangadhara Samhita, Madhyama Khandam. The classical ratio for decoction preparation specifies that one part of botanical material is combined with sixteen parts of water, and the mixture is brought to a boil and reduced through controlled heat until one-fourth of the original liquid volume remains.

This decoction is prepared in multiple batches to create the total volume required for the full preparation. The process typically requires 6-8 hours of careful heating and monitoring. The decocted liquid, rich in extracted alkaloids, glycosides, and hydrophilic compounds, is then filtered through fine cloth to remove solid botanical residue, yielding a concentrated aqueous extract of the botanicals.

Stage Three: Kalka (Paste) Preparation

Simultaneously, a Kalka (medicated paste) is prepared from select ingredients. The botanical residue remaining from the decoction, combined with additional fresh plant material, is traditionally ground into a fine paste using mortar and pestle or, in contemporary practice, mechanical grinding equipment. This paste represents concentrated phytochemical material and serves as an additional medium for therapeutic compound extraction during the oil-cooking phase.

Stage Four: Oil Cooking (Taila Paka)

The prepared coconut oil base is measured into a large, heavy-bottomed vessel suitable for sustained, controlled heating. The quantity of oil is calculated according to classical ratios; the Sharangadhara Samhita specifies that for a complete Dasamoolaristam preparation, one part oil is combined with four parts of the prepared decoction and three parts of the kalka paste.

The oil is first gently heated to remove any residual moisture and to establish a stable temperature. The prepared decoction is then gradually added to the warming oil while maintaining constant, gentle stirring. As the aqueous decoction makes contact with the heated oil, the characteristic hissing sound of water vaporization indicates proper cooking temperature. The mixture is continuously stirred with a wooden implement to ensure even distribution and prevent localized overheating.

As the aqueous phase gradually evaporates, the Kalka paste is slowly incorporated in measured portions. This controlled addition prevents splashing and allows for complete integration of the paste materials into the oil matrix. Classical texts describe three stages of oil cooking (Paka):

• Mridu Paka (mild cooking): The preparation is considered complete when the decocted liquid has mostly evaporated but the oil remains at a relatively lower temperature, typically indicated by the test of flame response. At this stage, gentle bubbling continues at the oil surface.
• Madhyama Paka (moderate cooking): The cooking continues until more complete evaporation has occurred, and the oil surface becomes relatively quieter, with less vigorous bubbling. The consistency becomes slightly thicker as water content decreases further.
• Khara Paka (intense cooking): The process is continued until the oil surface becomes completely silent and the mixture reaches a characteristic temperature where suspended particles begin to settle and the aroma becomes distinctly altered. At this final stage, the oil has incorporated all water-soluble botanical compounds.

For Dasamoolaristam, the cooking is typically carried through the Madhyama stage, creating a preparation that maintains therapeutic efficacy while preserving volatile aromatic compounds.

Stage Five: Cooling and Settling

Once the appropriate cooking stage is reached, the vessel is removed from direct heat and allowed to cool gradually to room temperature. During this cooling phase, heavier botanical particles naturally settle toward the bottom of the vessel. Classical texts emphasize the importance of allowing the preparation to cool undisturbed, as this settling process is understood to facilitate the natural separation of components.

Stage Six: Filtration and Fermentation Inoculation

After complete cooling, the clear supernatant oil is carefully decanted through fine cloth or muslin filters into secondary vessels. The remaining settled botanical material is traditionally subjected to gentle pressing (without aggressive squeezing) to extract any remaining therapeutic oil, which is combined with the primary filtrate.

At this stage, in traditional formulations, the filtered oil is combined with jaggery or other natural fermentation catalysts in carefully measured proportions. Some classical lineages maintain their own fermentation cultures derived from long-standing preparations, which are added to initiate the controlled fermentation process. The mixture is then placed in sealed clay or glass vessels in a temperature-controlled environment (traditionally a cool, dark location, typically 18-25°C) for a fermentation period ranging from 15 to 30 days, depending on ambient temperature and classical lineage practices.

Stage Seven: Final Filtration and Maturation

Following the fermentation period, the preparation undergoes final filtration to remove any fermentation by-products or settled material. The resulting liquid oil is transferred to final storage vessels. Authentic Dasamoolaristam is then traditionally allowed to mature for an additional period of several months to one year, during which the therapeutic compounds continue to integrate and the preparation develops its full pharmacological profile. The vessel is kept sealed to prevent oxidation and contamination.

Indications in Classical Literature

Classical Ayurvedic texts describe Dasamoolaristam as traditionally indicated for conditions characterized by imbalances in Vata Dosha and those affecting the movement and support systems of the body. The following represents the traditional indications as documented in classical literature, using classical terminology:

Vata Vyadhi (Movement System Disorders): Classical texts most prominently describe Dasamoolaristam within the context of Vata Vyadhi — the category of disorders arising from vitiation of the movement principle. The Charaka Samhita, Chikitsa Sthana, Chapter 28 extensively discusses such conditions and frequently references formulations such as dashamoola-based preparations as traditionally indicated for their management. The primary pathophysiology involves an excess or aberration of Vata Dosha in the Asthi Dhatu (bone tissue) and Majja Dhatu (nerve tissue).

Gridhrasi (Classical Sciatica): The classical condition known as Gridhrasi, extensively described in Sushruta Samhita, Uttara Tantra, Chapter 42, is traditionally characterized by pain radiating from the lower back region. Classical texts describe dashamoola-based preparations as among the traditional oil formulations for addressing such presentations.

Bhagandar (Fistulous Conditions): Certain variants of Dasamoolaristam are traditionally described in the Sushruta Samhita, Chikitsa Sthana, Chapter 19 as applied in cases of complicated fistulous conditions, particularly when movement-related secondary involvement is present.

Osteoarticular Disorders: The classical category of conditions affecting bones and joints — what would historically be described under conditions like Sandhi Gata Vata (joint vitiation) — finds traditional treatment description with dashamoola preparations in the Ashtanga Hridayam, Uttara Tantra, Chapter 40. The specific mechanism traditionally understood involves the nourishment and stabilization of joint tissue.

Neurological and Neuromuscular Presentations: The Bhava Prakasha and Bhaishajya Ratnavali both reference dashamoola formulations in the context of neurological presentations, particularly those characterized by weakness, heaviness, or limited range of movement. The theoretical basis involves the restoration of Vata Dosha to its proper location and function.

Post-Parturient Conditions: Classical texts, particularly the Sushruta Samhita, Uttara Tantra, Chapter 60 on gynecological conditions, traditionally describe the use of dashamoola preparations in post-delivery care, where movement limitations and constitutional vulnerabilities are understood to be present.

Ayurvedic Constitutional Support: Beyond specific disease presentations, classical texts describe dashamoola formulations as traditionally supporting overall constitutional vitality, particularly in individuals with predominant Vata Dosha constitutional type or those advancing in age, where movement and flexibility support becomes increasingly relevant.

Traditional Methods of Administration

Dasamoolaristam, being an oil preparation, accommodates multiple traditional application methodologies, each selected based on the classical presentation being addressed and the constitutional type of the individual. These methods represent sophisticated systems of administration that have been refined over centuries of practice.

Abhyanga (Oil Massage)

The most common application method involves Abhyanga — the systematic application of medicated oil to the body surface through massage. In this method, the Dasamoolaristam is warmed to a comfortable temperature (traditionally assessed by testing a small amount on the inner wrist) and applied generously to the entire body or to specific regions requiring attention. The massage follows directional principles established in classical texts: strokes directed toward the heart on limbs, and circular motions over joints. For conditions traditionally described as affecting the lower extremities (such as gridhrasi presentations), the oil may be applied with particular emphasis to the affected area, with massage performed in gentle, sustained motions for 30-45 minutes daily or as clinically indicated.

Pizhichil (Oil Pouring)

A more intensive therapeutic method, Pizhichil involves the continuous pouring and repouring of warm medicated oil over the body while simultaneous massage is performed. In this application, the Dasamoolaristam is kept at an optimal temperature in a vessel and is continuously poured in streams across the affected region or entire body while therapists perform synchronized massage strokes. This method traditionally requires 1-1.5 hours per session and is typically performed for courses of 7-14 days. Classical texts describe this method as particularly indicated for conditions where deep penetration of the oil into underlying tissues is desired, particularly in neurological and movement-related presentations.

Kizhi (Herbal Bolus Application)

In the Kizhi method, the Dasamoolaristam may be used to saturate cloth bundles containing additional dried herbs, which are then applied to affected regions through gentle pressing and massage motions. The heat from the warm oil-saturated bolus facilitates penetration of therapeutic compounds while the mechanical pressure and massage support circulation. This method is particularly suited for localized joint or spinal presentations.

Basti (Therapeutic Enema)

In certain classical presentations, particularly those affecting lower abdominal and pelvic regions, Dasamoolaristam may be incorporated into therapeutic enema preparations. The Anuvasana Basti (oil enema) formulation would incorporate the oil preparation in specific quantities (traditionally 48-96 ml) combined with other medicated substances, introduced into the colon through traditional enema apparatus. This method is understood to directly address Vata Dosha in its primary seat, as classically described in the colon.

Nasya (Nasal Administration)

While less commonly used for Dasamoolaristam itself compared to other oil formulations, certain clinical presentations (particularly those affecting the head and neck region or presenting with neurological components affecting sensory organs) may warrant modified nasya administration. In this method, a small quantity of warm oil (typically 5-10 drops per nostril) is carefully administered into the nasal passages. This method traditionally requires specific preparatory procedures and is best administered under professional guidance.

Localized Poultice Application

For localized presentations affecting specific joints or soft tissue regions, the Dasamoolaristam may be applied as a localized poultice. The oil is warmed and applied directly to the affected region, sometimes combined with cloth coverings to maintain warmth and promote absorption. This simpler method is suitable for home use and can be performed daily as part of maintenance therapy.

Pharmacological Properties in Ayurvedic Framework

Within the classical Ayurvedic system of analysis, Dasamoolaristam possesses a complex pharmacological profile that results from both its individual components and their synergistic interactions within the prepared formulation. Understanding these properties according to the foundational Ayurvedic categories provides insight into the traditional rationale for its application.

Rasa (Taste) Profile

The composite taste of Dasamoolaristam reflects the predominance of its constituent herbs: Tikta (bitter) and Kashaya (astringent) emerge as the primary tastes, with secondary Madhura (sweet) notes from supportive ingredients like Shatavari and Bala. This multi-taste composition means the preparation acts upon multiple regulatory systems simultaneously. The bitter and astringent components are traditionally understood to support the digestive and purificatory functions, while the sweet components provide constitutional nourishment.

Guna (Quality) Characteristics

Dasamoolaristam embodies the following characteristic qualities: Snigdha (oily/unctuous), derived from its coconut oil base; Guru (heavy), resulting from both the oil base and the dense concentration of botanical compounds; Sukshma (subtle/penetrating), enhanced through the fermentation process which breaks down plant cell walls and creates smaller molecular aggregates. These combined qualities enable the preparation to penetrate deep into tissues and coat the channels of circulation. The unctuous quality particularly addresses the dry, mobile qualities of vitiated Vata Dosha.

Virya (Potency) Characteristics

The predominant Virya of Dasamoolaristam is Ushna (warming), derived primarily from the greater roots (particularly Bilva, Patala, and Brihati) and secondary roots (particularly Brihati and Kantakari). However, this warming action is significantly modulated by the inclusion of cooling botanicals such as Gmelina arborea and the supportive roots Jivaka and Rishabhaka, which contribute Sheeta (cooling) properties. The resulting preparation is traditionally understood to be Sama-Virya (balanced potency), capable of operating effectively across constitutional types without creating excessive heating.

Vipaka (Post-Digestive Effect)

The post-digestive effect of Dasamoolaristam is predominantly Katu (pungent), derived from the heating roots. However, the sweet botanicals contribute Madhura Vipaka, creating a balanced post-digestive effect. This balanced vipaka suggests that the preparation not only addresses the immediate constitutional imbalance but also produces beneficial secondary metabolic effects supportive of long-term constitutional resilience.

Prabhava (Specific Action)

Beyond the mechanical sum of its gustatory and energetic properties, Dasamoolaristam possesses what classical texts describe as Prabhava — a specific therapeutic action that cannot be fully explained by its component rasas, gunas, viryas, and vipakas alone. The traditional understanding holds that the ten-root combination, enhanced through fermentation and oil incorporation, produces a synergistic effect specifically oriented toward addressing Vata Vyadhi presentations. This Prabhava is understood to result from the long historical validation of this particular combination through clinical application and the theoretical relationships between the individual botanicals.

Doshic Action (Karma)

Vata Dosha Action: Dasamoolaristam is traditionally understood to be Vata-Shamaka (reducing excess Vata). The oil base, the unctuous quality, the warming potency of key ingredients, and the specific combination of roots all work synergistically to pacify the mobile, dry, cold qualities characteristic of vitiated Vata Dosha. By bringing these qualities back to balance, the preparation traditionally supports normalized movement and neurological function.

Pitta Dosha Action: Through the cooling botanicals (Gmelina, Jivaka, Rishabhaka) and the balanced post-digestive effect, Dasamoolaristam is traditionally understood to avoid aggravating Pitta Dosha. In individuals with mixed Vata-Pitta presentations, these cooling elements allow the preparation to be used safely without risk of excessive heat production.

Kapha Dosha Action: The warming, mobile qualities imparted by the heating roots, combined with the astringent taste predominance, suggest that Dasamoolaristam is generally Kapha-Neutral to slightly Kapha-Reducing. In individuals with primary Kapha constitutions but secondary Vata involvement, the preparation’s astringency can be particularly beneficial.

Tissue Action (Dhatu Karma)

Dasamoolaristam traditionally acts particularly upon the Asthi Dhatu (bone tissue) and Majja Dhatu (nervous tissue/marrow), which represent the primary seats of Vata Dosha pathology. Through its nourishing oil base and vata-reducing herbs, the preparation is understood to restore vitality to these deep tissues. The warming

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