The Yoga-Vasishtha Maharamayana of Valmiki, vol. 3 (of 4) part 2 (of 2)
The Yoga-Vasishtha Maharamayana of Valmiki, vol. 3 (of 4) part 2 (of 2)-10
13. It is a mere reflection, and reflects itself so to our
vision; as the appearance of two moons in the sky by illusion,
is both real as well as unreal. (This vedantic doctrine is
opposed to the popular faith of the creatorship of God).
14. It may be right to speak of two moons from their
double appearance to our sight, but in reality there is but one
moon and the other its reflection. (So are all phenomenal bodies
but reflections of the noumenal).
15. The belief of the existence of body makes it a reality,
the unreal seems as real, and therefore it is said to be both real
and unreal at the same time. (The perception is real but the
object of perception an unreality. Just so the perception of a
snake in the rope may be true, though the snake in the rope is
quite untrue).
16. Any thing seen in a dream is true as a dream, and
appears to be so in the state of dreaming, but afterwards it
proves to be untrue, so a bubble of water is true as a bubble,
which comes to be known afterwards to be false in reality. (So
all things appearing to be true to sight, vanish into nothing
when they are judged aright, and even a judge may deem a[Pg 148]
thing as just, which upon further and right investigation is
known as unjust).
17. The body seems to be substantiality in the doing of
bodily actions, but it proves otherwise when we view the essentiality
of the spirit only; so the reflection of the sun on the
sandy desert, makes the mirage appear as water, whose reality
proves to be unreal the next moment: (so it is of the body).
18. The body existing as a reflexion disappears the next
moment. It is no more than a reflexion, and so it reflects itself.
19. It is your error to think that you are the material body
which is made of flesh and bones. It is the inward thought of
your mind that is situated in the body, and makes you to think
yourself as so and so and such a one. (The reminiscence of
the mind of its former body, causes to think itself as an embodied
being, in all its repeated transmigrations. Gloss).
20. Forsake therefore the body that you build for yourself
at your own will, and be not like them, who while they are
asleep on their pleasant beds, deport themselves to various
countries with their dreaming bodies: (which are all false and
unreal).
21. See, O Ráma! how you deport yourself to the kingdom
of heaven even in your waking state, in the fanciful reverie of
your mind; say then where is your body situated. (It neither
accompanies the mind to heaven, nor is it on earth being unperceived
and unaccompanied by the mind).
22. Say Ráma, where is your body situated, when your mind
wanders on the Meru in your dream, and when you dream to
ramble with your body about the skirts of this earth.
23. Think Ráma, how you seem to saunter about the rich
domains (of the gods) in the fancied kingdom of your mind, and
tell me whether you are then and there accompanied with your
body, or is it left behind.
24. Tell me, where is that body of yours situated; when you
think of doing many of your bodily and worldly acts without
your body, in the fancied realm of your mind.
25. Tell me, O strong armed Ráma! where are those members
of your body situated; with which you think to coquette and[Pg 149]
caress your loving courtezans in the court of your painful
mind.
26. Where is that body of yours, with which you seem to
enjoy anything; the enjoyment belongs to the mind and not to
the body, and both of them are real as well as unreal, owing to
their presence at one time and absence at another.
27. The body and the mind are known to be present with
coeval with their actions, and they participate with one another in
their mutual acts (without which they are said to be inexistent).
Therefore it is erroneous to say that, I am this body and am
situated here, and these things are mine, all which are illusory
and caused by illusion. (Egoism and meity are illusive ideas).
28. All this is the manifestation of the will or energy of the
mind, and you must know it either as a long dream or lengthened
fallacy of the mind.
29. Know this world, O son of Raghu's race, to be a display
of the vast kingdom of your imagination, and will vanish into
nothing, when you will come to your good understanding by the
grace of your God.
30. You will then see the whole as clearly as in the light
of the rising sun, and know this world to be like a creation of
your dream or volition. (i.e. as you wish to have a thing for
yourself).
31. So is this world a display of the will of the lotus-born
Brahmá, as I have said before in length in the book of creation.
32. There rises of itself a willful creation within the mind,
and out of its own accord as if it were so ordained by destiny;
and the mind being fully possest of the great variety of forms,
is lost at last into the error of taking them for true.
33. It is a creation of the will only and a display of it in the
same manner, as the fancied chimera of Brahmanship had
possessed the minds of the sons of Indu. (See the narrative of
Indu's sons in the upasama Prakarana).
34. After the soul has passed from its former frame, it
receives the same form which it has in view before it after the
fancy of the mind, which is either of the kind, to which it has[Pg 150]
been long used and accustomed, or what it fondly longs in the
mind.
35. The body shows itself in the form as it is shaped by the
prior acts of a person, and is also convertible to the intellect by
the manly exertions of some: (whose corporeal bodies may become
intellectual beings, as some persons have mere brutal,
while others are highly intellectual).
36. He that thinks himself as another, is transformed to the
nature of that air (as it is the pattern that moulds a thing after
its own model): and the thought that you are this or that, and
have this thing or others for yourself, is what actually makes you
so in this world. (The metamorphose of the natures and forms of
things and persons to other kinds in Ovid, were all owing to
their tendencies and inclinations towards them).
37. Whatever is thought upon keenly and firmly, the same
comes to take place accordingly; and whatever is thought of
with intense and great force of thought, the same must
occur in a short time: (so are all things done to which we set our
minds).
38. We see every day the objects of our desire, presenting
their fair forms to our view, like the comely faces of our beloved
ones present before our sight, in the same manner as the sights
in a dream and distant objects, are recalled to the mind of men;
with their closed and half-shut eyes. (This is the doctrine of
reminiscence which reproduces our long remembered bodies
to us).
39. This world is said to be a creation of the thoughts of
men, and appears to sight from habitual reflection of it, in the
same manner as the sights in a dream, appear to the mind of a
man in the day time.
40. The temporary world appears to be as lasting, as the
river which appears in the sky under the burning sunshine.
(Though in fact both of them are equally evanescent).
41. This inexistent earth also appears as existent in our
cogitation, as there appears bundles of peacock's feathers in the
sky to the vitiated or purblind eye.
42. It is only the vitiated understanding that dwells upon[Pg 151]
the beauties of creation, as the vitiated eye sight looks upon the
various tinges in the sky. But to the clear sighted understanding
the one is as evanescent, as the other is to the clear sighted
eye.
43. The sharp sighted man is never led away by the display
of worldly grandeur, as even the most timid man is never
afraid of a tiger in his imagination.
43a. This great show of worldly grandeur can never mislead
the penetrating sight of the wise, as a monstrous creature
of imagination cannot terrify even the most timid. (Because the
one knows the falsity of the show as well as the other does that
of imaginary monster).
44. The wise man is never afraid of his imaginary world,
which he knows to be the production of his own mind, from its
nature of self-evolution bahir mukhata. (The mind is naturally
possessed of both its power of self involution in the interior soul,
as also that of its evolving itself in the form of the exterior
world).
45. He that has stood in the path of this world, needs not
fear for any thing in it, and he that is afraid of it for fear of
falling into its errors, should learn to purify his understanding
from all its dross and impurity. (Stretch your mind, and the
world will appear to light, curb it in yourself and every thing
will disappear from view).
46. Know Ráma, that the soul is free from the erroneous
conception of the world, and from the errors which pervade all
over it. Look well into these things, and you will have a nature
as pure as your inward soul.
47. The soul is not soiled by impurity, as a pure gold is
not spoiled by dirt; and though it may sometimes appear to be
tarnished as copper, yet it soon resumes its colour after its
dirt is cleansed or burnt away. Thus the world being a reflexion
of the omnipresent Brahma, is neither an entity nor a nonentity
of its own nature.
48. Thus the abandonment of all other thoughts, besides
that of the universal soul or Brahma, is called the true discernment
of the mind; which derives the thoughts of life and death,[Pg 152]
heaven and hell into nothing, and proves all knowledge to be
ignorance alone.
49. The knowledge of the nullity of everything, except its
being a reflexion of the Intellect, is called the individuality and
right discernment of the mind, which removes the thought of the
separate and independent existence of the ego and tu, and also of
this world and its ten sides: (i.e. of the subjective as well as
the objective).
50. That all things are but reflexions of the soul, is what is
known as the true and right discernment of the mind; and is
derived from its observation of true nature of things in this real
and unreal world. (The real is the spiritualistic view of the
world, and the unreal is illusory phenomenal appearance).
51. That nothing rises or sets or appears or disappears in this
world, is what the mind perceives by its right discernment of
things; and by its investigation into the true and apparent
natures of all. (In their true light all things are in a state of
continued revolution, and nothing rises anew to view or disappears
into nothing).
52. Right discernment gives the mind its peace and tranquillity,
and its freedom from all desires; and makes it indifferent
to joy and grief, and callous to all praise and censure.
53. The mind comes to find this truth as the cooling balsam
of the heart, that we are all doomed to die one day or other,
with all our friends and relations in this world of mortality.
54. Why therefore should we lament at the demise of our
friends, when it is certain that we must die one day sooner or
later (and without the certainty of when or where).
55. Thus when we are destined to die ourselves also, without
having any power in us to prevent the same; why then
should we be sorry for others when we can never prevent also.
56. It is certain that any one who has come to be born herein,
must have some state and property for his supportance here;
but what is the cause of rejoicing in it (when neither our
lives nor their means are lasting for ever).
57. All men dealing in worldly affairs, gain wealth with toil[Pg 153]
and pain for their trouble and danger only; what is the reason
therefore for pining at its want, or repining at its loss.
58. These spheres of worlds enlarge, expand and rise to our
view, like bubbles of water in the sea which swell and float and
shine for a time, and then burst and subside in the water of
eternity.
59. The nature of reality (the entity of Brahma), is real at
all times, and the condition of the unreal world is unsubstantial
for ever, and can never be otherwise or real, though it may? appear
as such for a time. Why then sorrow for what is nil and
unreal.
60. I am not of this body nor was I in it, nor shall I remain
in it; nor is it any thing, even at present, except a picture of
the imagination. Why then lament at its loss.
61. If I am something else beside this body, that is a reflexion
of the pure intellect; then tell me of what avail are
these states of reality and unreality to me, and wherefore shall
I rejoice or regret.
62. The Sage who is fully conscious of the certainty of this
truth in himself, does not feel any rise or fall of his spirits at his
life or death, nor doth he rejoice or wail at either in having or
losing his life.
63. Because he gains after the loss of his gross body, his
residence in the transcendental state of Brahma or spiritual existence;
as the little bird tittera builds its nest of tender blades,
after its grassy habitation is broken down or blown away.
64. Therefore we should never rely in our frail and fragile
bodies, but bind our souls to the firm rock of Brahma by the
strong rope of our faith, as they bind a bull to the post with
a strong cord.
65. Having thus ascertained the certitude of this truth,
rely thy faith on the reality of thy spiritual essence, and by giving
up thy reliance on thy frail body, manage thyself with indifference
in this unreal world.
66. Adhere to what is thy duty here, and avoid whatever is
prohibited to thee; and thus proceed in thy course with an even[Pg 154]
tenor of thy mind, without minding at all about thy reliance on
the one and miscreance of the other.
67. He gets a cool composure of his mind; like the coolness
at the close of a hot summer-day, who shuts out from his
view the reflexions of all worldly objects.
68. Look on this universe, O sinless Ráma, as one common
display of Divine light, like the appearance of day light which
is common to all; it is the mind which taints it with various
forms, as the sun-beams are reflected in sundry piece by objects.
69. Therefore forsake all reflexions, and be without any impression
in thy mind, be of the form of pure intellectual light,
which passes through all without being contaminated by
any.
70. You will be quite stainless by your dismissal of all
taints and appearances from your mind, and by your thinking
yourself as nothing and having no true enjoyment in this world.
71. That these phenomena are nothing in reality, but they
show themselves unto us for our delusion only; and that yourself
also are nothing will appear to you, by your thinking the whole
as a display of the Divine Intellect.
72. Again the thought that these phenomena are not false,
nor do they lead to our illusion since they are the manifestation
of the supreme Intellect, is also very true and leads to your
consummation.
73. It is well Ráma, and for your good also if you know
either of these; because both of these views will tend equally
to your felicity.
74. Conduct yourself in this manner, O blessed Ráma! and
lessen gradually all your affection and dislike to this world
and all worldly things. (i.e. Neither love nor hate aught
at any time).
75. Whatever there exists in this earth, sky and heaven, is
all obtainable by you, by means of the relinquishment of your
eager desire and hatred.
76. Whatever a man endeavours to do, with his mind freed
from his fondness for or hatred to it, the same comes shortly,[Pg 155]
to take place, contrary to the attempts of the ignorant: (whose
excessive desire and dislike turn to their disadvantage).
77. No good quality can have its abode in the heart that
is troubled by the waves of faults; as no stag will set its foot
on the ground, heated by burning sands and wild fires.
78. What acquisitions does he not make, in whose heart
there grows the kalpa tree of desire, and which is not infested
by the snakes of ardent desire or dislike (the two cankers of
human breast).
79. Those men who are wise and discreet, learned and
attentive to their duties, and at the same time influenced by
the feelings of love and hatred, are no better than jackals (or
jack asses) in human shape, and are accursed with all their
qualifications.
80. Look at the effects of these passions in men, who repine
both at the use of their wealth by others, as also in leaving
their hard earned money behind them. (This proceeds
from excessive love of wealth on the one hand, and hatred of
family and heirs on the other as is said [Sanskrit: putrádapi ghanabhajam bháti], the
monied miser, dislikes even his son).
81. All our riches, relatives and friends, are as transitory
as the passing winds: why then should a wise man rejoice or
repine at their gain or loss.
82. All our gains and wants and enjoyments in life, are mere
illusion or máyá, which is spread as a net by Divine power, all
over the works of creation, and entraps all the worldlings
in it.
83. There is no wealth, nor any person, that is real or lasting
to any one in this temporary world; it is all frail and fleeting,
and stretched out as a false magic show to sight.
84. What wise man is there that will place his attachment
on anything, which is an unreality both in its beginning and
end, and is quite unsteady in the midst. No one has any faith
in the arbour of his imagination or aerial castle.
85. As one fancies he sees a fairy in a passing cloud, and is
pleased with the sight of what he can never enjoy, but passes[Pg 156]
from his view to the sight of distant peoples; so is this passing
world, which passes from the sight of some to that of others,
without its being fully enjoyed or long retained in the possession
of any one. (The passing world passes from hand to hand,
without its standing still at any one's command).
86. The bustle of these fleeting bodies in the world, resembles
the commotion of an aerial castle, and the appearance of
a city in an evanescent dream and fancy.
87. I see the world as a city in my protracted dream, with
all its movables and immovable things, lying as quiet and still
as in profound sleep.
88. Ráma, you are wandering in this world, as one rolling
in his bed of indolence, and lulled to the long sleep of ignorance;
which lends you from one error to another, as if dragged by a
chain of continuous dreaming.
89. Now Ráma, break off your long chain of indolent ignorance,
forsake the idol of your errors, and lay hold on the inestimable
gem of your spiritual and divine knowledge.
90. Return to your right understanding, and behold your
soul in its clear light as a manifestation of the unchangeable
luminary of the Intellect; in the same manner as the unfolding
lotus beholds the rising sun.
91. I exhort you repeatedly, O Ráma! to wake from your
drowsiness, and by remaining ever wakeful to your spiritual concerns;
see the undecaying and undeclining sun of your soul at
all times.
92. I have roused you from your indolent repose, and awakened
you to the light of your understanding, by the cooling
breeze of spiritual knowledge, and the refreshing showers of
my elegant diction.
93. Delay not Ráma, to enlighten your understanding even
now, and attain your highest wisdom in the knowledge of the
supreme being, to come to the light of truth and shun the errors
of the delusive world.
94. You will not be subject to any more birth or pain,
nor will you be exposed to any error or evil, if you will but
remain steady in your soul, by forsaking all your worldly desires.
[Pg 157]
95. Remain steadfast, O high minded Ráma, in your trust
in the tranquil and all soul of Brahma, for attainment of the
purity and holiness of your own soul, and you will thereby be
freed from the snare of your earthly desires, and get a clear
sight of that true reality, wherein you will rest in perfect security,
as were in profound sleep.
[Pg 158]
CHAPTER XXIX.
Pantheism.
or
Description of the World as full with the Supreme soul.
Argument.—Elucidation of the same subject, and further Instruction
to Ráma.
VÁLMIKI relates:—Hearing this discourse of the sage,
Ráma remained sedate with the coma (sama) of his mind,
his spirits were tranquil, and his soul was full of rapture.
2. The whole audience also that was present at the place,
being all quiet, calm and silent (comatose-upasánta), the sage
withheld his speech for fear of disturbing their spiritual repose:
(which converted them to stock and stone).
3. The sage stopped from distilling the drops of his ambrosial
speech any more, after the hearts of the audience were
lulled to rest by their draughts, as the clouds cease to rain
drops, having penetrated into the hearts of ripened grains.
4. As Ráma (with the rest of the assembly) came to be
rose from their torpor after a while; the eloquent Vasishtha
resumed his discourse in elucidation of his former lecture. (On
spirituality).
5. Vasishtha said:—Ráma! you are now fully awakened to
light, and have come to and obtained the knowledge of thyself;
remain hence forward fixed to the only true object, wherein
you must rely your faith, and never set your feet on the field of
the false phenomenal world.
6. The wheel of the world is continually revolving round
the centre of desire, put a peg to its axis, and it will stop from
turning about its pole.
7. If you be slack to fasten the nave (nábhi) of your
mind, by your manly efforts (purushártha; it will be hard for[Pg 159]
you to stop the wheel of the world, which runs faster as you
slacken your mind.)
8. Exert your manly strength (courage), with the aid of your
mental powers and wisdom, stop the motion of your heart,
which is the centre of the wheeling course of the world.
9. Know, that everything is obtainable by means of manly
exertion, joined with good sense and good nature, and assisted
by a knowledge of the sástras; and whatever is not obtained
by these, is to be had nowhere by any other.
10. Relinquish your reliance on destiny which is a coinage
of puerile imagination; and by relying on your own exertions,
govern your heart and mind for your lasting good.
11. The unsubstantial mind which appears as a substantiality,
has had its rise since the creation of Brahmá; and taken a
wrong and erroneous course of its own. (The human understanding
is frail from first to beginning, it is a power, and no
positive reality).
12. The unreal and erroneous mind, weaves and stretches
out a lengthening web of its equally unreal and false conceptions,
which it is led afterwards to mistake for the substantial
world.
13. All these bodies that are seen to move about us, are the
products of the fancies and fond desires of the mind; and though
these frail and false bodies cease to exist forever, yet the mind
and its wishes are imperishable; and either show themselves in
their reproduction in various forms, or they become altogether
extinct in their total absorption in the supreme spirit. (The
doctrine of eternal ideas, is the source of their perpetual
appearance in various forms about bodies).
14. The wise man must not understand the pain or pleasure
of the soul from the physiognomy of man, that a sorrowful and
weeping countenance is the indication of pain; and a clear
(cheerful) and tearless face is the sign of pleasure. (Because it
is the mind which moulds the face in any form it likes).
15. You see a man in two ways, the one with his body and
the other in his representation in a picture or statues, of these
the former kind is more frail than the latter; because the[Pg 160]
embodied man is beset by troubles and diseases in his fading
and mouldering, decaying and dying body, whereby the other
is not. (The frame of the living man, is frailer than his dead
resemblance).
16. The fleshy body is assuredly doomed to die, notwithstanding
all our efforts for its preservation; but a body in the
portrait being taken good care of, lasts for ages with its
undiminished beauty.
17. As the living body is sure to die in despite of all your
care for it, the pictured body must be deemed far better, than
the false and fancied fleshy body, produced by will of the mind
(sankalpa deha).
18. The quality and stability which abide in a pictured body,
are not to be found in the body of the mind; wherefore the living
body of flesh, is more insignificant than its semblance in a
picture or statue.
19. Think now, O sinless Ráma, what reliance is there in
this body of flesh; which is a production of your long fostered
desire, and a creature of your brain (Your mind makes it seem
as such).
20. This body of flesh is more contemptible than those ideal
forms, which our dreams and desires produce in our sleeping
and waking states; because the creature of a momentary desire,
is never attended with a long or lasting happiness or misery.
(Because the products of the variable will, are of short duration,
and so are their pains and pleasures also).
21. The bodies that are produced by our long desire, continue
for a longer time, and are subjected to a longer series of miseries
in this world. (So it is said, a "long life is a long term of
woes and calamities").
22. The body is a creature of our fancy, and is neither a
reality or unreality in itself; and yet are the ignorant people
fondly attached to it, for the prolongation of their misery only.
23. As the destruction of the portrait of a man, does no
harm to his person; and as the loss of a fancied city is no loss
to the city, so the loss of the much desired body of any one, is
no loss to his personality in any wise.
[Pg 161]
24. Again as the dis-appearance of the secondary moon
(halo), is no deprivation of the primary satellite (moon), and
as the evanescence of the visionary world, is no annihilation of
the external world. (So there is no loss of the soul, as the loss
of the shadow, is no loss of the substance).
25. As the dis-appearance of water in the sunny banks of
rivers, is no deprivation of the river's water; so the creations of
fancy which are not negative in their nature, cannot be destructive
of what is positive, nor any damage done to the machine of
the body, can ever injure the dis-embodied soul.
26. The body is a piece of work wrought by the architect
of the mind, in its dreaming somnambulation over the sleeping
world; wherefore its decoration or disfigurement, is of no
essential advantage or dis-advantage to inward soul.
27. There is no end of the Intellect in its extent, nor any
motion of the soul from its place; there is no change in the
Divine spirit of Brahma, nor do any of these decay with the
decline of the body.
28. As the inner and smaller wheel, makes the outer and
larger wheel to turn about it, so the inner annulus of the mind,
sees in its delirium spheres over spheres revolving in empty air.
29. The mind views by its primitive and causeless error, the
constant rotation of bodies both in the inside and out side of
it; and some as moving forward and others as falling down,
and many as dropped below.
30. Seeing the rise and fall of these rotatory bodies, the
wise man must rely on the firmness of his mind, and not himself
to be led away by these rotations in repeated succession.
31. Fancy forms the body and it is error that makes the
unreal appear as real; but the formation of fancy, and the
fabrications of untruth, cannot have any truth or reality in them.
32. The unreal body appearing as real, is like the appearance
of a snake in a rope; and so are all the affairs of the world
quite untrue and false, and appearing as true for the time
being.
33. Whatever is done by an insensible being, is never
accounted as its action (or doing); hence all what is done by the[Pg 162]
senseless bodies (of man), is not recounted as done by it. (But
by the impulse of the actuating mind).
34. It is the will which is the active agent of its actions,
and this being so, neither the inactive body nor the unchanging
soul is the actor of any action. (The soul being the witness of
the bodily actions done by the impelling mind. gloss).
35. The inert body being without any effort, is never the
doer of any act, which is desired by its presiding soul; it is
only a viewer of the soul, which witnesses it also. (The body is
attendant or dependant to the soul, as the other is a resident
in it, they are both devoid of action, and unstained by those
done by the will of the mind).
36. As the lamp burns unshaken and with its unflickering
flame, in the breathless air and in itself only; so doth the silent
and steady soul dwell as a witness, in all things and of all acts
existing and going on in the world. (So doth the human soul
abide and inflame itself in the body, unless it is shaken and
moved by the airy mind).
37. As the celestial and luminous orb of the day, regulates
the daily works of the living world from his seat on high, so
do you, O Ráma, administer the affairs of thy state from thy
elevated seat on the royal throne.
38. The knowledge of one's entity or egoism, in the unsubstantial
abode of his body, is like the sight of a spirit by boys in
the empty space of a house or in empty air. (The substantiality
of the unsubstantial body, is as false as the corporeality of an incorporeal
spirit).
39. Whence comes this unsubstantial egoism in the manner
of an inane ghost, and takes possession of the inner body under
the name of the mind, is what the learned are at a loss to explain.
40. Never enslave yourself, O wise Ráma! to this spectre of
your egoism, which like the ignis fatuus leads you with limbo
lake or bog of hell. (The sense of one's personality is the cause
of his responsibility).
41. The mad and giddy mind, accompanied with its capricious
desires and whims, plays its foolish pranks in its abode of
the body, like a hideous demon dancing in a dreary desert.
[Pg 163]
42. The demoniac mind having made its way, into the
hollow heart of the human body; plays its fantastic parts in so
odd a manner, that wise men shut their eyes against the sight,
and sit in their silent contemplation of the secluded soul. (It
is good to fly from the fields, where fools make a prominent
figure).
43. After the demon of the mind, is driven out of the abode
of the body, there is no more any fear for any one to dwell
in it in peace; as no body is afraid of living in a deserted and
desolate city.
44. It is astonishing that men should place any reliance
in their bodies, and consider them as their own, when they had
had thousands of such bodies in their repeated births before,
and when they were invariably infested by the demon of the
mind.
