SMT Placement

Surface mount components are placed on a printed circuit board after deposition of adhesive or solder paste. Placement equipment is commonly referred to as Pick And Place Equipment. The components can be placed on the board by

1. Manual placement
2. Automatic placement

MANUAL PLACEMENT

Manual placement of surface mount components is not reliable and can be used only for prototyping applications. The following are some of the problems associated with manual placement of components.

1. Most passive components do not have any part markings, and therefore, the possibility of part mix-up is very high.
2. Placement of components in wrong orientations due to operator related errors
3. Placement accuracy will again depends on the operator and it is very difficult to obtain good placement accuracy with manual placement.

In component placement, there are two main functions, pickup and placement. In manual placement, the components parts are picked up either by tweezers or by a vacuum pipette. For passive components tweezers are adequate, but for multi-leaded active devices, a vacuum pipette is very helpful in dealing with component rotation and is recommended when working with manual placement of components.

The following are the benefits of using manual placement machines

1. Very low capital cost
2. Ideal for prototype development due to low turnaround time and low cost
3. For low volume production manual pick and place machines with vacuum pickup and placement are preferred.

AUTOMATIC PLACEMENT

Automatic placement machines are required for high volume production as the manual method turnsout to be very slow. It is also possible to achieve consistent quality levels with automatic placement equipment. Vision capability is required for placement of fine-pitch components and it may add to the overall cost of the equipment. The following are the important parameters while selecting an automatic placement machine.

1. Placement speed

2. Requirement of placement of fine pitch or very fine pitch components

3. The variety of components that the machine should handle

5. Other features like CAD data downloading for reduction in programming time

6. Types of Feeder that the machine should support

7. Ability to dispense adhesive

8. Need for component testing

The user has to choose the placement machine appropriately depending on the application on hand and the future needs.

Surface-mount components are placed along the front (and often back) faces of the machine for the Inline Machines and for the Offline Machines the components can be loaded on all the four sides depending on the requirement. Most components, large and small are supplied on paper or plastic tape, the tape reels are loaded onto 'feeders', mounted to the machine. Larger ICs are sometimes supplied arranged in trays, which are stacked in a compartment on the machine for this purpose.

Through the middle of the machine there is a conveyor belt, along which unpopulated PCBs travel, and a PCB clamp in the centre of the machine. The PCB is clamped, and the nozzles pick up individual components from the feeders/trays, rotate them to the correct orientation and then place them on the appropriate pads on the PCB with a great deal of precision. Most Placement machines now can optically inspect components on picking, to ensure that the correct component has been picked, that it has been picked successfully and that it is in the correct rotational orientation. The components may be temporarily adhered to the PCB using the wet solder paste itself, or by using small blobs of a separate adhesive, applied by a glue dispensing machine.

~Once ~

My heart no longer beats the same

My lonely lips still speak your name

Tears are running down my face

Where once a kiss had left it's trace

I can't lay my head upon your chest

And feel my neck and hair caressed

My hands are bare without yours to hold

Where once the warmth replaced the cold.

I close my eyes with thoughts of you

Wishing that our time weren't through

The stars seem dim, there's no moonbeams

Where once we danced in all my dreams

And now nothing is as it was before

I have lost my love forevermore.

My soul is filled with emptiness

Where once I knew true happiness

I Have a Dream speech by Martin Luther King

Five score years ago, a great American, in whose symbolic shadow we stand signed the Emancipation Proclamation. This momentous decree came as a great beacon light of hope to millions of Negro slaves who had been seared in the flames of withering injustice. It came as a joyous daybreak to end the long night of captivity.
But one hundred years later, we must face the tragic fact that the Negro is still not free. One hundred years later, the life of the Negro is still sadly crippled by the manacles of segregation and the chains of discrimination. One hundred years later, the Negro lives on a lonely island of poverty in the midst of a vast ocean of material prosperity.
One hundred years later, the Negro is still languishing in the corners of American society and finds himself an exile in his own land. So we have come here today to dramatize an appalling condition.
In a sense we have come to our nation's capital to cash a check. When the architects of our republic wrote the magnificent words of the Constitution and the declaration of Independence, they were signing a promissory note to which every American was to fall heir. This note was a promise that all men would be guaranteed the inalienable rights of life, liberty, and the pursuit of happiness.
It is obvious today that America has defaulted on this promissory note insofar as her citizens of colour are concerned. Instead of honouring this sacred obligation, America has given the Negro people a bad check which has come back marked "insufficient funds." But we refuse to believe that the bank of justice is bankrupt. We refuse to believe that there are insufficient funds in the great vaults of opportunity of this nation. So we have come to cash this check -- a check that will give us upon demand the riches of freedom and the security of justice. We have also come to this hallowed spot to remind America of the fierce urgency of now. This is no time to engage in the luxury of cooling off or to take the tranquillising drug of gradualism. Now is the time to rise from the dark and desolate valley of segregation to the sunlit path of racial justice. Now is the time to open the doors of opportunity to all of God's children. Now is the time to lift our nation from the quick-sands of racial injustice to the solid rock of brotherhood.
It would be fatal for the nation to overlook the urgency of the moment and to underestimate the determination of the Negro. This sweltering summer of the Negro's legitimate discontent will not pass until there is an invigorating autumn of freedom and equality. Nineteen sixty-three is not an end, but a beginning. Those who hope that the Negro needed to blow off steam and will now be content will have a rude awakening if the nation returns to business as usual. There will be neither rest nor tranquillity in America until the Negro is granted his citizenship rights. The whirlwinds of revolt will continue to shake the foundations of our nation until the bright day of justice emerges.
But there is something that I must say to my people who stand on the warm threshold which leads into the palace of justice. In the process of gaining our rightful place we must not be guilty of wrongful deeds. Let us not seek to satisfy our thirst for freedom by drinking from the cup of bitterness and hatred.
We must forever conduct our struggle on the high plane of dignity and discipline. We must not allow our creative protest to degenerate into physical violence. Again and again we must rise to the majestic heights of meeting physical force with soul force. The marvellous new militancy which has engulfed the Negro community must not lead us to distrust of all white people, for many of our white brothers, as evidenced by their presence here today, have come to realize that their destiny is tied up with our destiny and their freedom is inextricably bound to our freedom. We cannot walk alone.
And as we walk, we must make the pledge that we shall march ahead. We cannot turn back. There are those who are asking the devotees of civil rights, "When will you be satisfied?" We can never be satisfied as long as our bodies, heavy with the fatigue of travel, cannot gain lodging in the motels of the highways and the hotels of the cities. We cannot be satisfied as long as the Negro's basic mobility is from a smaller ghetto to a larger one. We can never be satisfied as long as a Negro in Mississippi cannot vote and a Negro in New York believes he has nothing for which to vote. No, no, we are not satisfied, and we will not be satisfied until justice rolls down like waters and righteousness like a mighty stream.
I am not unmindful that some of you have come here out of great trials and tribulations. Some of you have come fresh from narrow cells. Some of you have come from areas where your quest for freedom left you battered by the storms of persecution and staggered by the winds of police brutality. You have been the veterans of creative suffering. Continue to work with the faith that unearned suffering is redemptive.
Go back to Mississippi, go back to Alabama, go back to Georgia, go back to Louisiana, go back to the slums and ghettos of our northern cities, knowing that somehow this situation can and will be changed. Let us not wallow in the valley of despair.
I say to you today, my friends, that in spite of the difficulties and frustrations of the moment, I still have a dream. It is a dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out the true meaning of its creed: "We hold these truths to be self-evident: that all men are created equal."
I have a dream that one day on the red hills of Georgia the sons of former slaves and the sons of former slave-owners will be able to sit down together at a table of brotherhood.
I have a dream that one day even the state of Mississippi, a desert state, sweltering with the heat of injustice and oppression, will be transformed into an oasis of freedom and justice.
I have a dream that my four children will one day live in a nation where they will not be judged by the colour of their skin but by the content of their character.
I have a dream today.
I have a dream that one day the state of Alabama, whose governor's lips are presently dripping with the words of interposition and nullification, will be transformed into a situation where little black boys and black girls will be able to join hands with little white boys and white girls and walk together as sisters and brothers.
I have a dream today.
I have a dream that one day every valley shall be exalted, every hill and mountain shall be made low, the rough places will be made plain, and the crooked places will be made straight, and the glory of the Lord shall be revealed, and all flesh shall see it together.
This is our hope. This is the faith with which I return to the South. With this faith we will be able to hew out of the mountain of despair a stone of hope. With this faith we will be able to transform the jangling discords of our nation into a beautiful symphony of brotherhood. With this faith we will be able to work together, to pray together, to struggle together, to go to jail together, to stand up for freedom together, knowing that we will be free one day.
This will be the day when all of God's children will be able to sing with a new meaning, "My country, 'tis of thee, sweet land of liberty, of thee I sing. Land where my fathers died, land of the pilgrim's pride, from every mountainside, let freedom ring."
And if America is to be a great nation this must become true. So let freedom ring from the prodigious hilltops of New Hampshire. Let freedom ring from the mighty mountains of New York. Let freedom ring from the heightening Alleghenies of Pennsylvania!
Let freedom ring from the snow-capped Rockies of Colorado!
Let freedom ring from the curvaceous peaks of California!
But not only that; let freedom ring from Stone Mountain of Georgia!
Let freedom ring from Lookout Mountain of Tennessee!
Let freedom ring from every hill and every molehill of Mississippi. From every mountainside, let freedom ring.
When we let freedom ring, when we let it ring from every village and every hamlet, from every state and every city, we will be able to speed up that day when all of God's children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, "Free at last! free at last! thank God Almighty, we are free at last!"

The Quit India Speech By Mahatma Gandhi

The Quit India speech by Mahatma Gandhi

Before you discuss the resolution, let me place before you one or two things, I want you to understand two things very clearly and to consider them from the same point of view from which I am placing them before you. I ask you to consider it from my point of view, because if you approve of it, you will be enjoined to carry out all I say. It will be a great responsibility. There are people who ask me whether I am the same man that I was in 1920, or whether there has been any change in me. You are right in asking that question.
Let me, however, hasten to assure that I am the same Gandhi as I was in 1920. I have not changed in any fundamental respect. I attach the same importance to non-violence that I did then. If at all, my emphasis on it has grown stronger. There is no real contradiction between the present resolution and my previous writings and utterances.
Occasions like the present do not occur in everybody’s and but rarely in anybody’s life. I want you to know and feel that there is nothing but purest Ahimsa1 in all that I am saying and doing today. The draft resolution of the Working Committee is based on Ahimsa, the contemplated struggle similarly has its roots in Ahimsa. If, therefore, there is any among you who has lost faith in Ahimsa or is wearied of it, let him not vote for this resolution.
Let me explain my position clearly. God has vouchsafed to me a priceless gift in the weapon of Ahimsa. I and my Ahimsa are on our trail today. If in the present crisis, when the earth is being scorched by the flames of Himsa2 and crying for deliverance, I failed to make use of the God given talent, God will not forgive me and I shall be judged un-wrongly of the great gift. I must act now. I may not hesitate and merely look on, when Russia and China are threatened.
Ours is not a drive for power, but purely a non-violent fight for India’s independence. In a violent struggle, a successful general has been often known to effect a military coup and to set up a dictatorship. But under the Congress scheme of things, essentially non-violent as it is, there can be no room for dictatorship. A non-violent soldier of freedom will covet nothing for himself, he fights only for the freedom of his country. The Congress is unconcerned as to who will rule, when freedom is attained. The power, when it comes, will belong to the people of India, and it will be for them to decide to whom it placed in the entrusted. May be that the reins will be placed in the hands of the Parsis, for instance-as I would love to see happen-or they may be handed to some others whose names are not heard in the Congress today. It will not be for you then to object saying, “This community is microscopic. That party did not play its due part in the freedom’s struggle; why should it have all the power?” Ever since its inception the Congress has kept itself meticulously free of the communal taint. It has thought always in terms of the whole nation and has acted accordingly. . .
I know how imperfect our Ahimsa is and how far away we are still from the ideal, but in Ahimsa there is no final failure or defeat. I have faith, therefore, that if, in spite of our shortcomings, the big thing does happen, it will be because God wanted to help us by crowning with success our silent, unremitting Sadhana1 for the last twenty-two years.
I believe that in the history of the world, there has not been a more genuinely democratic struggle for freedom than ours. I read Carlyle’s French Resolution while I was in prison, and Pandit Jawaharlal has told me something about the Russian revolution. But it is my conviction that inasmuch as these struggles were fought with the weapon of violence they failed to realize the democratic ideal. In the democracy which I have envisaged, a democracy established by non-violence, there will be equal freedom for all. Everybody will be his own master. It is to join a struggle for such democracy that I invite you today. Once you realize this you will forget the differences between the Hindus and Muslims, and think of yourselves as Indians only, engaged in the common struggle for independence.
Then, there is the question of your attitude towards the British. I have noticed that there is hatred towards the British among the people. The people say they are disgusted with their behaviour. The people make no distinction between British imperialism and the British people. To them, the two are one This hatred would even make them welcome the Japanese. It is most dangerous. It means that they will exchange one slavery for another. We must get rid of this feeling. Our quarrel is not with the British people, we fight their imperialism. The proposal for the withdrawal of British power did not come out of anger. It came to enable India to play its due part at the present critical juncture It is not a happy position for a big country like India to be merely helping with money and material obtained willy-nilly from her while the United Nations are conducting the war. We cannot evoke the true spirit of sacrifice and velour, so long as we are not free. I know the British Government will not be able to withhold freedom from us, when we have made enough self-sacrifice. We must, therefore, purge ourselves of hatred. Speaking for myself, I can say that I have never felt any hatred. As a matter of fact, I feel myself to be a greater friend of the British now than ever before. One reason is that they are today in distress. My very friendship, therefore, demands that I should try to save them from their mistakes. As I view the situation, they are on the brink of an abyss. It, therefore, becomes my duty to warn them of their danger even though it may, for the time being, anger them to the point of cutting off the friendly hand that is stretched out to help them. People may laugh, nevertheless that is my claim. At a time when I may have to launch the biggest struggle of my life, I may not harbour hatred against anybody.

Vedas And Upnishads

The oldest literature of Indian thought is the Veda, a collection of religious and philisophical poems and hymns composed over several generations beginning as early as 3000 BC. The Veda was composed in Sanskrit, the intellectual language of both ancient and classical Indian civilizations. Four collections were made, so it is said that there are four Vedas. The four as a group came to be viewed as sacred in Hinduism.

Some Vedic hymns and poems address philosophic themes, such as the henotheism that is key to much Hindu theology. Henotheism is the idea that one God takes many different forms, and that although individuals may worship several different gods and goddesses, they really revere but one Supreme Being.

There are four Vedas:

The Rig-Veda
Its traditional date goes back to 3000 BC, something which the German scholar Max Mueller accepted. As a body of writing, the Rig-Veda (the wisdom of verses) is nothing short of remarkable. It contains 1028 hymns (10,589 verses which are divided into ten mandalas or book-sections) dedicated to thirty-three different gods. The most often addressed gods were nature gods like Indra (rain god; king of heavens), Agni (fire god), Rudra (storm god; the 'howler'), Soma (the draught of immortality, an alcoholic brew).

The Sama-Veda
The Sama-Veda or the wisdom of chants is basically a collection of samans or chants, derived from the eighth and ninth books of the Rig-Veda. These were meant for the priests who officiated at the rituals of the soma ceremonies. There are painstaking instructions in Sama-Veda about how particular hymns must be sung; to put great emphasis upon sounds of the words of the mantras and the effect they could have on the environment and the person who pronounced them.

The Yajur-Veda
The Yajur-Veda or the wisdom of sacrifices lays down various sacred invocations (yajurs) which were chanted by a particular sect of priests called adhvaryu. They performed the sacrificial rites. The Veda also outlines various chants which should be sung to pray and pay respects to the various instruments which are involved in the sacrifice.

The Atharva-Veda
The Atharva-Veda (the wisdom of the Atharvans) is called so because the families of the atharvan sect of the Brahmins have traditionally been credited with the composition of the Vedas. It is a compilation of hymns but lacks the awesome grandeur which makes the Rig-Veda such a breathtaking spiritual experience.

Upanishads

The term Upanishad ('upa' near; 'ni' down; 'sad' to sit) means sitting down near; this implies the students sitting down near their Guru to learn the big secret. In the splendid isolation of their forest abodes, the philosophers who composed the Upanishads contemplated upon the various mysteries of life and its creation – whether common, or metaphysical. The answers were however not open to all, but only for select students. The reason for this was simple: not everyone can handle knowledge.

The composition of the Upanishads marks a significant and stride forward in the direction of knowing the mystery of earth's creation and one comes tantalizingly close to the answers. Through episodes, commentaries, stories, traditions and dialogue, the Upanishads unfold the fascinating tale of creation, life, the essence of life and of that beyond to the seeker of truth.

There is no exact date for the composition of the Upanishads. They continued to be composed over a long period, the core being over 7th -5th centuries BC. The Upanishads were originally called Vedanta, which literally means the conclusion to the Vedas.

In the Upanishads, views about Brahman (the Absolute, or God) and atman (one's true self) were proposed.

There are 18 principal Upanishads viz:

Brhad-aranyaka Upanishad
The Brhad-aranyaka Upanishad is widely accepted to be the most important of all Upanishads. It has three khandas or parts. The madhu khanda contemplates on the relationship between the individual and the Universal self. The muni khanda or yajnavalkya is a debate which goes on to give the philosophical backing to the earlier teaching. The khila khanda tackles various rituals of worship and meditation.

Chandogya Upanishad
This Upanishad is a part of the Sama-Veda (see The Vedas). The name comes from the singer of the songs (samans) who is called Chandoga. The initial chapters of the Upanishad, discuss the ritual of sacrifice. The others debate the origin and profundity of the concept of Om, among other things.

Aitareya Upanishad
This one forms part of the Rig-Veda. The purpose is to make the reader understand the deeper meaning of sacrifice and to take him away from the outer trappings of the actual act.

Taittriya Upanishad
A part of the Yajur-Veda, this Upanishad is divided into three sections or vallis. The siksa valli deals with the phonetics of the chants, while the others, brahmananda valli and bhrgu valli deal with self-realization.

Isa Upanishad
Also called the Isavasya Upanishad, this book deals with the union of God, the world, being and becoming. The stress is on the Absolute in relation with the world (paramesvara). The gist of the teachings is that a person's worldly and otherworldly goals need not necessarily be opposed to each other.

Kena Upanishad
The name of this Upanishad comes from the first word kena, or by whom. It has two sections of prose and two of poetry. The verses deal with the supreme spirit or the absolute principle (brahmaana) and the prose talks of ishvara (god). The moral of the story is that the knowledge of ishvara reveals the way to self-realization.

Katha Upanishad
Also called the Kathakopanishad, this Upanishad uses a story (katha) involving a young Brahmin boy called Nachiketa to reveal the truths of this world and the other beyond the veil.

Prashna Upanishad
Prashna literally means question, and this book is part of the Athrava-Veda. It addresses questions pertaining to the ultimate cause, the power of Om, relation of the supreme to the constituents of the world.

Mundaka Upanishad
This book also belongs to the Atharva-Veda. The name is derived from 'mund' or to shave, meaning that anyone who understands the Upanishads is s(h)aved from ignorance. This book inscribes the importance of knowing the supreme brahmaana, only by which knowledge can one attain self-realization.

Mandukya Upanishad
The Mandukya is an exquisite treatise which expounds on the principle of Om and its metaphysical significance in various states of being, waking, dream and the dreamless sleep. The subtlest and most profound of the Upanishads, it is said that this alone will lead one to the path of enlightenment.

Svetasvatara Upanishad
The name of this Upanishad is after its teacher. It comments on the unity of the souls and the world in one all-encompassing reality. The concept of there being one god is also talked about here. It is dedicated to Rudra, the storm god.

Kausitaki Brahmana Upanishad
The Upanishad has come down to us in bits here and pieces there. The core of the text is dedicated to illustrating the fact that the path to release is through knowledge.

Maitri Upanishad
This is a comparatively later Upanishad as it has references to the Trinity of Hindu Gods (Shiva, Vishnu and Brahma) which is a later development, and plus references to the world being illusory in character reflects Buddhist influence.

Subala Upanishad
Belonging to the Yajur-Veda, this Upanishad puts down a dialogue between the sage Subala and Brahma the creator of the Hindu Trinity of Gods. It discusses the universe and the absolute.

Jabala Upanishad
Belonging to the Athrava-Veda this Upanishad addresses some questions pertaining to renunciation.

Paingala Upanishad
The Paingala is again a dialog, this between Yajnavalkya, the sage mentioned the Brhad-aranyaka's muni khanda and Paingala, a student of his. It discusses meditation and its effects.

Kaivalya Upanishad
This Upanishad delves into the state of kaivalya or being alone.

Vajrasucika Upanishad
Belonging to the Sama-Veda the Vajrasucika reflects on the nature of the supreme being.

The core of the teachings of the Upanishads is summed up in three words: tat tvam as… you are that.

Swami Vivekananda's Speech At Chicago

The World Parliament of Religions, Chicago

WELCOME ADDRESS - Chicago, Sept 11, 1893

Sisters and Brothers of America,

It fills my heart with joy unspeakable to rise in response to the warm and cordial welcome which you have given us. I thank you in the name of the most ancient order of monks in the world; I thank you in the name of the mother of religions, and I thank you in the name of millions and millions of Hindu people of all classes and sects.

My thanks, also, to some of the speakers on this platform who, referring to the delegates from the Orient, have told you that these men from far-off nations may well claim the honor of bearing to different lands the idea of toleration. I am proud to belong to a religion which has taught the world both tolerance and universal acceptance. We believe not only in universal toleration, but we accept all religions as true. I am proud to belong to a nation which has sheltered the persecuted and the refugees of all religions and all nations of the earth. I am proud to tell you that we have gathered in our bosom the purest remnant of the Israelites, who came to Southern India and took refuge with us in the very year in which their holy temple was shattered to pieces by Roman tyranny. I am proud to belong to the religion which has sheltered and is still fostering the remnant of the grand Zoroastrian nation. I will quote to you, brethren, a few lines from a hymn which I remember to have repeated from my earliest boyhood, which is every day repeated by millions of human beings: "As the different streams having their sources in different paths which men take through different tendencies, various though they appear, crooked or straight, all lead to Thee."

The present convention, which is one of the most august assemblies ever held, is in itself a vindication, a declaration to the world of the wonderful doctrine preached in the Gita: "Whosoever comes to Me, through whatsoever form, I reach him; all men are struggling through paths which in the end lead to me." Sectarianism, bigotry, and its horrible descendant, fanaticism, have long possessed this beautiful earth. They have filled the earth with violence, drenched it often and often with human blood, destroyed civilization and sent whole nations to despair. Had it not been for these horrible demons, human society would be far more advanced than it is now. But their time is come; and I fervently hope that the bell that tolled this morning in honor of this convention may be the death-knell of all fanaticism, of all persecutions with the sword or with the pen, and of all uncharitable feelings between persons wending their way to the same goal.

SMT Resistors Coding

All SM resistors conform to a 3-digit or 4-digit code. But there are a number of codes, according to the tolerance of the resistor. It's getting very complicated.

For example: 334 is written on the Top of Resistor

The first two digits represent the two digits in the answer. The third digit represents the number of zero's you must place after the two digits. The answer will be OHMS. For example: 334 is written 33 0 000. This is written 330,000 ohms. The comma can be replaced by the letter "k". The final answer is: 330k.
222 = 22 00 = 2,200 = 2k2
473 = 47 000 = 47,000 = 47k
105 = 10 00000 = 1,000,000 = 1M = one million ohms
There is one trick you have to remember. Resistances less than 100 ohms are written: 100, 220, 470. These are 10 and NO zero's = 10 ohms = 10R
or 22 and no zero's = 22R or 47 and no zero's = 47R. Sometimes the resistor is marked: 10, 22 and 47 to prevent a mistake.
Remember:
R = ohms
k = kilo ohms = 1,000 ohms
M = Meg = 1,000,000 ohms
The 3 letters (R, k and M) are put in place of the decimal point. This way you cannot make a mistake when reading a value of resistance.

Here are some examples:

Three Digit Examples	Four Digit Examples
330 is 33 ohms - not 330 ohms	1000 is 100 ohms - not 1000 ohms
221 is 220 ohms	4992 is 49 900 ohms, or 49k9
683 is 68 000 ohms, or 68k	1623 is 162 000 ohms, or 162k
105 is 1 000 000 ohms, or 1M	0R56 or R56 is 0.56 ohms
8R2 is 8.2 ohms

A new coding system has appeared on 1% types. This is known as the EIA-96 marking method. It consists of a three-character code. The first two digits signify the 3 significant digits of the resistor value, using the lookup table below. The third character - a letter - signifies the multiplier.

code	value		code	value		code	value		code	value		code	value		code	value
01	100		17	147		33	215		49	316		65	464		81	681
02	102		18	150		34	221		50	324		66	475		82	698
03	105		19	154		35	226		51	332		67	487		83	715
04	107		20	158		36	232		52	340		68	499		84	732
05	110		21	162		37	237		53	348		69	511		85	750
06	113		22	165		38	243		54	357		70	523		86	768
07	115		23	169		39	249		55	365		71	536		87	787
08	118		24	174		40	255		56	374		72	549		88	806
09	121		25	178		41	261		57	383		73	562		89	825
10	124		26	182		42	267		58	392		74	576		90	845
11	127		27	187		43	274		59	402		75	590		91	866
12	130		28	191		44	280		60	412		76	604		92	887
13	133		29	196		45	287		61	422		77	619		93	909
14	137		30	200		46	294		62	432		78	634		94	931
15	140		31	205		47	301		63	442		79	649		95	953
16	143		32	210		48	309		64	453		80	665		96	976

The multiplier letters are as follows:

letter	mult		letter	mult
F	100000		B	10
E	10000		A	1
D	1000		X or S	0.1
C	100		Y or R	0.01

22A is a 165 ohm resistor, 68C is a 49900 ohm (49k9) and 43E a 2740000 (2M74). This marking scheme applies to 1% resistors only.

A similar arrangement can be used for 2% and 5% tolerance types. The multiplier letters are identical to 1% ones, but occur before the number code and the following code is used:

2%						5%
code	value		code	value		code	value		code	value
01	100		13	330		25	100		37	330
02	110		14	360		26	110		38	360
03	120		15	390		27	120		39	390
04	130		16	430		28	130		40	430
05	150		17	470		29	150		41	470
06	160		18	510		30	160		42	510
07	180		19	560		31	180		43	560
08	200		20	620		32	200		44	620
09	220		21	680		33	220		45	680
10	240		22	750		34	240		46	750
11	270		23	820		35	270		47	820
12	300		24	910		36	300		48	910

With this arrangement, C31 is 5%, 18000 ohm (18k), and D18 is 510000 ohms (510k) 2% tolerance.
Always check with an ohm-meter (a multimeter) to make sure.

Chip resistors come in the following styles and ratings:
Style: 0402, 0603, 0805, 1206, 1210, 2010, 2512, 3616, 4022
Power Rating: 0402(1/16W), 0603(1/10W), 0805(1/8W), 1206(1/4W), 1210(1/3W), 2010(3/4W), 2512(1W), 3616(2W), 4022(3W)
Tolerance: 0.1%, 0.5%, 1%, 5%
Temperature Coefficient: 25ppm 50ppm 100ppm