13 - The Real Nature of Kala-Time: Seasons (Rutus) as Pitrus (Manes)

Suta said:

1. Even as Brahma was creating sons formerly in the Svayambhuva Manvantara, the human beings, the Asuras and the Devas were born out of his limbs. 

2. The Pitrus also were born, considering him as their father (?). The mode of their creation has been described before. Let it be heard briefly once again. 

3. After creating the Devas, Asuras and the human beings, Brahma took pride in them. (He conceived of a further creation also). (The Pitrus) who were being considered like fathers, were born of his flanks. 

4. The six seasons beginning with Madhu (Spring) (were born of his flanks). They call them Pitrus. The vedic text says, -"The seasons are the Pitrus and Devas." 

5. In all the Manvantaras, past and future (the same is repeated). Formerly, these were born in the auspicious Manyantara of Svayambhuva. 

6-7a. They are remembered by the name Agnishváttas and Barhishads. Those of them who were householders, who did not perform Yajnas are remembered as the Pitrus of the group Agnisvättas. They were not Ahitāgnis (those who regularly maintained sacrificial fires). 

7b-9. Those of them who performed Yajñas are the Pitrus (known as) Somapithins. Those who performed Agnihotras are remembered as the Pitrus called Barhishads. In this sacred lore, it has been decisively mentioned that the Rutus (seasons) are the Pitrus and the Devas. The months of Madhu and Madhava (i.e. Chaitra and Vaishakha) should be known as Rasas; the month of Shuchi and Shukra (ie. Jyestha and Ašhadha) are Sushmins (Lustrous ones). The months of Nabhas and Nabhsys (i.e. Shravana and Bhadrapada)--these two are cited as Jivas. 

10. The months of Isha and Urja (i.e. Ashvina and Kårttika) are cited as Svadhavats. The months of Saha and Sahasya (i.e. Märgaśhīrṣha and Pausa) are cited as Ghoras. 

11. The months of Tapas and Tapasya (i.e. the months of Magha and Phålguna) pertain to the winter, they are Manyumats. The units of time called Masas (months) are included in the six periods of time seasons). 

12. These are called Rutus. The Rutus are the sons of Brahmă. They should be known as those identifying themselves with both sentient and non-sentient (objects). 

13. In the abodes of Masa (month) and Arudhamasa (fortnight), the Rutus (seasons) are considered the Sthanins (the abiders). By means of the change of abodes, the Sthana bhimanins (those who identify themselves with the abodes) should be understo od. 

14. The days, the nights, the months, the seasons, the Ayanas (tropical transits of the sun) and the years are the abodes; the names of Abhimanins (deities identifying themselves) are in the same order. 

15. The Sthånins (those who identify themselves with the abodes) who are established in these, are the states of time. They are having those as their own selves, since they are of the same essence as they. Understand as I shall mention them. 

16.¹ The various units (or states) of time are the Tithis of Parvans (dates of lunar fortnights), the junctions, the fortnights that are on a par with halves of months, the moments, the Kalās, Kåšhthās, Muhurtas, days and nights. 

1. VV. 16-18 detail the units of time. 

17-18. Two half-months make one Masa (month). Two months make what is called Rutu. Three Rutus make one Ayana and the two Ayanas, (viz.: the southern and the northern) together constitute a year. These are the abodes for the Sthanins The Rutus are the sons of Nimi. Similarly, they should be known as six in number. 

19-20. The five types of subjects (i.e. human beings, quadrupeds, birds, reptiles and trees) are remembered as the sons of Rutu. They are characterised by their seasonal change. Since the mobile and the immobile beings are born through the Artavas (seasonal changes, menstruation etc.) the Artavas are fathers and the Rutus are grandfathers. When they come together, the subjects of the Prajapati are born. 

21. Hence the Vatsara (year) is considered the great grand-father of the subjects. These Sthånins of the nature of the abodes in their respective abodes have been recounted. 

22. They are declared as those who have the same names, the same essence and the same nature as they (ie. units of time). It is Samvatsara (the year) that is considered and remembered as Prajāpati. 

23. Agni, the son of Samvatsara, is called ruta by scholars. Since they are born of Ruta, they are called Rutus. 

24-25. Years should be known as having six seasons. To the five types of subjects, viz.: bipeds, quadrupeds, birds, reptiles and the stationary beings, there are five Arutavas (seasonal changes). The flower is remembered as Kälärtava seasonal change indicating particular period of time of trees. The state of being Rutu and Artava is recounted as Pitrutva (the state of being Pitrus). 

26. Thus the Rutus and the Artavas should be known as Pitrus because all the living beings are born of them through the Rutukala (the time of Rutu-period favourable for conception).¹ 

1. This explains why Rutus (Seasons) are regarded as Pitrus (manes). 

27. Hence these Artavas are indeed the Pitrus—so we have heard. These have stayed throughout the Manvantaras as Kalabhimanins (identifying themselves with the Kala or time). 

28-30. They are endowed with causes and effects; they have pervaded everything through their supremacy and indeed these identify themselves with the abodes and they stand here in consequence of that special contact (?). 

The Pitrus are of various kinds viz.: Agnishváttas and Barhishads. Two daughters well known in the worlds were born of Svadha and the Pitrus. They were Menä and Dharani by whom the entire universe is sustained. These two were expounders of Brahman. These two were Yoginīs also. 

31-34. Mená was the mental daughter of those Pitrus who are mentioned as Agnishvättas. They are remembered as Upahütas too. 

Dharani is remembered as the mental daughter of Barhishads. These Pitrus, the Barhishads are remembered as Somapayins too.²

2. There is a difference of opinion among the Puranas about the names of the daughters of these Pitrus. Such differences are reconciled by presuming that the events in Puranas refer to different Kalpas or Manvantaras. 

These two Pitrus gave their splendid daughters in marriage for the sake of righteousness. 

The Agnishváttas gave Mená as the wife unto the Himavån, The Barhishads gave the splendid daughter Dharani as wife unto Meru. Understand their grandsons, 

Mená the wife of Himavån gave birth to Maināka. 

35. She gave birth to Gang, also, the most excellent river who became the wife of the salt sea. Krauncha is the son of Maināka. It is due to him that the continent Krauncha has been so named. 

36. Dharani, the wife of Meru, gave birth to the son Mandara endowed with divine medicinal herbs as well as three well reputed daughters. 

37. They were Vela, Niyati and the third (daughter) Ayati. Ayati is remembered as the wife of Dhatri and Niyati that of Vidhatri. 

38. The progeny of these two, formerly in the Svayambhuva Manvantara have already been recounted. Velă (seashore) gave birth to a praiseworthy (lit. uncensured) daughter of Sagara (the ocean). 

39. The daughter of the occan named Savarņā became the wife of Práchinabarhişh. Ten sons were born to Savarna of Prāchinabarhişh. 

40. All of them were called Prachetasas and were masters of the science. Lord Dakšha, the son of the self-born lord, assumed the status of their son. 

41. It was on account of the curse of the three-eyed lord (and it took place) in the Chakšhusa Manvantara. 

On hearing this, Shāmshapayani asked Sūta. 

42. "How was it that Daksha was born formerly in the Chakşhuşha Manvantara, due to the curse of Bhava? Even as we ask, narrate that to us." 

43. On being told thus, Sūta addressed Saṁsapayani and told the story connected with Daksha (along with) the cause of the curse of Tryambaka.

Suta said:

44. "Dakşha had eight daughters who have already been mentioned by me. The father brought them from their (husbands') houses to his own house and honoured them. 

45-46. Then, honoured very well thus, all of them stayed in their father's house. 

The eldest among them was named Sati who was the wife of Tryambaka (Three-eyed god Shiva) 

Dakšha who hated Shiva did not invite that daughter. Maheśhvara never bowed down to Daksha. 

47-48. The son-in-law who was stationed in his own brilliance did not bow down to his father-in-law, 

On knowing that all her sisters had arrived at her father's house, Sati, too went to her father's house although she had not been invited. The father accorded to her an honour inferior to that accorded to other daughters and which was disagreeable to her as well. 

49-50. That goddess who had been infuriated and annoyed spoke to her father:-"O Lord, by according to me a welcome and honour inferior to that of my younger sisters, O father, by dishonouring me thus, you have done a despicable thing. I am the eldest and the most excellent. It behoves you to honour me." 

51. On being told thus, Daksha spoke to her with his eyes turned red - "These girls, my daughters, are more worthy of respect and more excellent than you. 

52. O Sati, their husbands also are highly respected by me. They are highly proficient in the Vedas, endowed with good power of penance; possessing great Yogic power and very pious. 

53-54a. O Sati, all of them are superior to Tryambaka, on account of their good qualities and are more praiseworthy. They are my excellent sons-in-law, viz.: Vasişhtha, Atri, Pulastya, Angiras, Pulaha, Kratu, Bhrugu and Marichi. 

54b-56. Since Sharva always defies and disregards me, I do not honour and welcome you. Indeed, Bhava is antagonistic to me." Thus spoke Daksha then, on account of his deluded mind, the consequence of which was a curse unto himself and to the great sages who were mentioned by him. 

On being told thus the infuriated goddess said to her father thus- 

57. “Since you insult me although I am devoid of defects verbally, mentally and physically, O father, I am abandoning this body born of you". 

58. Then, being infuriated and aggrieved on account of that dishonour, goddess Sati bowed down to the self-born lord and spoke these words. 

59-60a. "Wherever I am born again with a brilliant body whether I am not born (of a womb or whether I am born of a righteous person, I should necessarily attain the status of the virtuous wife of the self-possessed three-eyed lord alone." 

60b-61. Seated there itself she entered the Yogic trance. She united her soul (to the supreme lord). With her mind she retained the Agneyi Dharana. Then the fire born of her soul rose up from all her limbs. Kindled by the wind it reduced her body to ashes. 

62. The trident-bearing lord heard about that death of Satī. Shankara came to know about their conversation factually. Hence, the lord became angry with Daksha and the sages. 

Rudra said:

63. "Bhūrloka is spoken of as the first one among all the worlds. At the behest of Paramesthin (supreme lord), I shall sustain it always. 

64. All the lustrous worlds stand by on being held on to this earth. At his behest, I shall hold them here always. 

65. There is the fourfold classification of the Devas. Still they partake of food at one place. I will not partake of food along with them. Therefore, they will offer it separately unto me. 

66-68. O Daksha, since, on account of me sinless Sati had been insulted, and all other daughters were praised along with their husbands, hence when the Vaivasvata Manvantara begins, these great sages who are not born of a womb will be born again during my second Yajna". After announcing this to all of them, he cursed Daksha once again, "In the Chåkšhušha Manvantara when Shukra's Homa is performed by Brahma (?), you will become a human king in the family of Chākshušha. 

69-71. You will be born as the grandson of Prächinabarhişh and the son of Prachetas. You will be born by the name of Daksha itself, as the son of Marişhă, the daughter of Sakhins (trees). 

When the Vaivasvata Manvantara arrives, there also, O evil-minded one, I will cause obstacles in a holy rite endowed with virtue though it may be difficult of access". 

Suta said:

72. On hearing that, Dakşha cursed Rudra once again: - Since, on account of me you rendered evil to the sages, the Brahmaņas will not worship you along with the Devas in the course of a Yajna. 

73. O ruthless one, after offering the Ahuti unto you in the course of their holy rites, they will touch the holy water again. At the close of the Yuga, they will abandon heaven and will stay here alone". 

74-75. Thereafter, he (Rudra) is not worshipped along with the Devas. He is worshipped separately. 

Thereupon, Daksha who was thus addressed by Rudra of unmeasured splendour and cursed abandoned his body originating from the self-born lord, and was born among human beings. 

76. After realising the lord and deity of Yajnas, Dakšha, the householder, worshipped him with the entire Yajña along with the other deities. 

77. After the advent of the Vaivasvata Manvantara, the lord of mountains begot of Menā the goddess Uma who had been the noble lady Sati previously. 

78. She who had been the noble lady Sati previously became Umå afterwards. She is the wife of Bhava always. Bhava is never abandoned by her. 

79-80. Just as the noble lady Aditi follows for ever Kaśhyapa, the son of Marichi; just as goddess Sri follows Narayana, just as Sachi follows Maghavan (i.e. Indra), (so also sati follows Bhava.) 

These following noble ladies never leave off their husbands, viz.: Lakşhmi docs not leave off Vişhnu, Ušhå does not leave off Sürya (the Sun) nor does Arundhati leave of Vasişhtha. 

81. They return and are born again and again in the Kalpas along with them. 

Thus Daksha was born as the son of Prachetas in the Chåksusha Manvantara, 

82. This has been heard by us that on account of the curse he was born second time as king, as the son of Marisha and the ten Prachetas. 

83-86. The seven great sages, Bhrugu and others were born formerly in the first Tretă yuga of the Vaivasvata Manvantara. They assumed body from Varuna, at that sacrifice of the great lord. 

Between Dakšha, the Prajapati, and Triyambaka, the intelligent self-possessed Lord, there was intense enmity continued from their previous birth. Hence intense eninity should never be pursued at the time of personal antagonism. 

Due to merits and demerits, the living being does not leave off the awareness of what is intensely conceived in the mind, though it may pertain to the previous birth. That should not be pursued by a learned person. 

87. Thus began the story that rids one of sins and that pertains to Daksha.¹ It has been formerly urged for narration by you. 

1. This and a number of verses from this chapter are found in Vå.P.Ch.31 

88. This story had been recounted in the context of narration of the line of the Pitrus². Henceforth, I shall recount the Devas in the same order as that of the Pitrus. 

2. Dakşha, in the 2nd incarnation, was a descendant of Pitru-gods (vide V.40 above). Hence the story of Daksha and the destruction of his sacrifice by Shiva is inserted here. 

89. Formerly, in the beginning of the Tretă yuga in the Svayambhuva Manvantara, there were the Devas well-known as Yåmas and they were the sons of Yajña.³ 

3. From this verse, the section of the race of gods (Deva-vamsha) begins.

90. They were the well-reputed sons of Brahma. Since they were Ajas (unborn), they are Ajitas (unconquered). These are the mental sons of Svayambhuva. They are named Sakta. 

91. Therefore, these are remembered as the three groups of Devas (? Yama, Ajita and Sakta). The Cchandajas* were thirty-three in the creation of Svāyambhuva. 

* Va.P.31.5 reads chandogah 'Chanters of the Sama-veda'. 

92-94. The twelve Yāmas are recounted as follows: Yadu, Yayati, Vivadha, TråSata, Mati, Vibhasa, Kratu, Prayati, Vishruta, Dyuti, Våyavya and Samyama. Yadu and Yayati were two Devas (?) 

The twelve Ajitas are as follows: Asama. Ugradrusti, Sunaya, Shuchiśhravas, Kevala, Vishvarüpa, SuDakšha, Madhupa, Turiya, Indrayuk, Yukta and Ugra. 

95-96. The twelve Saktas are recounted as follows:

Janiman, Viśhvadeva, Javişhtha, Mitavan, Jara, Vibhu, Vibhāva, Ruchika, Durdiha, Shruti, Grunana and Bruhat. 

These were Somapayins in the Svayambhuva Manvantara. 

97. These Ganas were lustrous, valorous and very powerful at the outset; lord Vishvabhuk was their Indra. 

98-100. The Asuras who lived then were their cousins and kinsmen. 

The Suparnas, Yakşhas, Gandharvas, Pishachas, Uragas and Rakshasas—these along with the Pitrus (and the Devas) constituted the eight Devayonis (divine groups), they passed away in the Svayambhuva Manvantara. They have thousands of subjects (progeny). They were richly endowed with majestic lustre, beauty, longevity and physical strength. They are not mentioned in detail here, lest there should be irrelevancy of context. 

101-102. The Svayambhuva creation should be understood by means of the current one.¹ The past creation is observed through the present one which is Vaivasvata in regard to the subjects, deities, sages and Pitrus. Understand the seven sages who had been existing before. 

1. The author regards the first Manu (Svayambhuva) and the present Manu (Vaivasvata) as more important and gives so to say a comparative statenent between the events etc. in these two Manvantaras. 

103. Bhrugu, Angiras, Marichi, Pulastya, Pulaha, Kratu, Atri and Vasişhtha, these seven (?) were in the Svayambhuva Manvantara. 

104-105. Agnidhra, Agnibāhu, Medha, Medhätithi, Vasu, Jyotişhmán, Dyutiman, Havya, Savana and Sattra--these were the ten sons of Svayambhuva Manu. They were extremely mighty with the velocity of the wind. They were kings of great magnificence in the first Manvantara. 

106-107. That race along with the Asuras, the excellent Gandharvas, the Yakšhas, the Uragas, the Rākšhasas, the Pishachas, the human beings, the Suparnas and the groups of Apsaras cannot be recounted in due order even in the course of hundreds of years. Since their names are many where is the limit to their number in that family, 

108. Those subjects who were in the Svayambhuva Manvantara with the names of the Yugas (?) passed away due to the great efflux of time in the order of Ayanas, years and Yugas. 

The sages asked :¹ 

1. This is a new section dealing with the nature of Kala (Time). Cf. VaA P.31.22 ff. 

109. Who is this lordly Kála (Time)? Who is this annihilator of all living beings? Of what is he the source of origin? What is his beginning, what is the intrinsic essence, his soul? 

110. What is his eye? What is the form? What are remembered as his limbs? What is his name? What is his self? Mention these factually. 

Suta said:

111. Let the real nature of Kala (Time) be listened to.² After listening, let it be retained in the mind. The sun is his source and the period of the twinkling of the eye is his beginning. He is called Sankhyachakshus (Having the number for his eyes). 

2. VV.111-112 describe the person of Kála, while V.113 gives the five divisions of Kala (time) viz. the day, the fortnight, the month, the season and the Ayana. 

112. The day and night together constitute its form. The Nimešhas (moments are his limbs. The year (Samvatsara) is his essence. His name is Kalatmaka (one whose soul is the digit). 

113-115. That lord of subjects is of the nature of the present, future and past times. Understand the condition of the Kāla divided into five, by means of the day, the fortnight, the month, the reasons and the Ayanas. The first (year) is Samvatsara; the second one is Parivatsara; the third one is Idvatsara; the fourth is Anuvatsara; and the fifth among them is Vatsara. That period of time is termed Yuga.³ 

3. Kala is now identified with Yuga. It is comprised of five years which are named as (1) Samvatsara, (2) Parivatsara, (3) Idvatsara, (4) Anuvatsara and (5) Vatsara. The following verses describe the principle" as to how and why (1) Kratu-Agni, (2) The Sun-god, (3) Soma or the Moon-god with Pitrus, (4) The Wind-god and (5) Rudra should be associated with these five years. 

116. I shall explain their principle (Tattva). Even as it is being recounted, understand it that which is mentioned as Kratu and Agni is considered Samvatsara. 

117-120. This sun, the son of Aditi, and the fire of time is Parivatsara. 

Soma (the moon) which is of the nature of the essence of waters, which has two movements, the bright and the dark ones (i.c. the bright half and the dark half of the month) is Idvatsara and has been decisively determined so in the Puraņas. He who purifies the worlds with his seven times seven bodies (i.e. 49 Maruts); he who blows favourable to the world - that wind is Anuvatsara. 

He who was born of the Ahamkara (ego) of Brahmå as Udagrudra*—that blue-red (complexioned) Rudra should be known as their Vatsara. 

*Udagrudra=Udagra Rudra. Or we may adopt the reading of Vå.P.31.32a. ahankarad rudan rudrah / 

"Rudra who roared out of haughtiness and conceit. 

I shall explain his Satattva (essential nature); understand it even as it is being recounted. 

121. Due to the contact of limbs and minor limbs, the Kālātman (the soul of time) is the great-grandfather. He is the lord and source of origin of Ruk, Yajus and Saman; he is the master of the five (ie. day, fortnight etc.). 

122-126. He is Agni, Yama, Kala, Sambhūti and Prajapati. He is source of origin of the sun. He is mentioned as Samvatsara by learned men. 

The sun should be known as Parivatsara. He is the source of origin of the divisions of Kala (Time), of the months, seasons and the two Ayanas; of the planets, stars, chillness, heat, rain, span of life and holy rites; the Bhāskara (sun) is the source of origin of the smaller divisions and the days; he is Vaikarika (an evolute?), of kindly disposition, the son of Brahma and the Lord protector of subjects. He is one. He is (in a way) not one. He is day, month, season and grandfather. He is Aditya, Savitri, Bhånu, Jivana (Enlivener) and honoured by Brahmå. He is the Prabhava (source of birth) and Apyaya (end or that in which they merge themselves at death of all living beings. Therefore, Bhaskara the presiding deity of the Taras (constellations), should be known as the second Parivatsara. 

127-129. Since Soma (the moon god) is the lord of all medicinal herbs, since he is the grandfather, since he is the enlivener of all living beings, since he is the lord, causing Yoga (acquisition of what is not attained) and Kshema (preservation of what is acquired); since he always looks after and upholds the universe by means of his rays; since he is the source of origin of the Tithis days of the lunar fortnight), junctions of Parvans, full moon and the New moon; since he causes the night; since he is the Prajapati with nectarine soul—for all these reasons Soma (Moon) with the Pitrus is remembered as Idvatsara. 

For the following reasons Väyu (the Wind god) is Anuvatsara:

130. In the world he is the propeller of all activities of the living beings through the five types of vital winds viz.: Präņa, Apana, Samåna, Vyana, and Udāna 

131. He causes the unified and simultaneous activities of the five units of the physical body. viz.: the sense organs, the mind, the intellect, the memory and the strength. 

132. He is the soul of all; he is the lord of all worlds through the spatial winds) Avaha, Pravaha etc. He exists through his seven times seven bodies (known as Maruts) that render help to others. 

133-134. He is the maker of the destiny of all living beings; he is the Prabhañjana (violent gust of wind also); he perpetually causes the well-being of all living beings; he is the source of origin of fire, waters, earth, the sun and the moon; the wind is Prajāpati: he is the soul of all the worlds; he is the great grandfather and he causes days and nights. Hence, it is that Váyu (wind god) is Anuvatsara. 

135. All these four (i.e. Kåla, the sun, the Moon and the wind god) are lords of subjects; they are born of the flanks (of Brahma); they are the fathers of all the worlds. They have been glorified as the souls of the worlds. 

136-137. Bhava came out crying, through the mouth of Brahma, who was meditating. The great lord is mentioned in the Vedas) of Rusi (sage), Vipra (Brahmana), the soul of the living beings, the great grandfather, the lord of all living beings and the Pranava (Om). It is through the penetration of the Atman soul) that the limbs and minor limbs of the living beings take shape. 

138-139. Rudra who causes Unmada (Madness) and (at the same time) blesses, is called Vatsara. Thus the sun, the moon, the fire, the wind and Rudra are all identifiers with Yuga (?). Lord Rudra who is the soul of Kåla is always the cause of annihilation. Lord Rudra entered this universe by means of his own brilliance. 

140-141. Due to the contact with the soul that is the support, by means of the bodies and the appellations (he enters the universe). Therefore, through his own vitality he has the status of Deva, Pitru and Käla and this status blesses the worlds. It is the greatest. So Rudra is always worshipped by those who are the knowers of that (Rudra?) 

142-144. Since the lord is the master of the lords of subjects, since he is Prajāpati, since he is the conceiver of all living beings, since Nilalohita is the soul of all, since Rudra resuscitates the fading and declining medicinal herbs again and again; since at the time when medicinal herbs decline, the lord is worshipped by the Devas, the leader of whom is Prajapati and who seek fruits eagerly desired by them-(He is worshipped by offering Purodaśha in three Kapālas) otherwise called Three Ambakas-So the lord is called Tryambaka.¹ 

1. This is a repetition of the explanation of the identification of Tryambaka and the three Kapālas (pot-sherds) on which Purodásha is offered. 

145. The three Vedic metres viz.: Gayatri, Trişhtubh and Jagati are remembered by the name Tryambakas. Out of love they are the sources of origin of the vegitable kingdom. 

146. The Purodaśha offering consecrated by the repetition of those three metrical verses united into one is called Trikapala because it has three means and it is instilled with their virility in three ways. 

147. Hence that Purodásha is Tryambaka. Therefore, he (the lord Rudra) is also declared as Tryambaka. 

Thus the Yuga is mentioned by learned men as one that consists of five years. 

148. The Samvatsara that has been mentioned by Brahmaņas as one having five selves became a unit of six selves¹ with the names of Madhu (spring) and other seasons. 

1. The year, said to be of five souls (vide V.113), is again divided into six divisions according to season (Rutus). 

149-151. The five Artavas are the sons of the Rutus. Thus the creation is recounted briefly. 

Thus the unattached Kala with many measures and units removes the lives of living beings and runs like the rapidly speeding current of water. 

The progeny of these, cannot be enumerated authoritatively, because they are innumerable. The group of sons and grandsons is endless. 

Glorifying this family of great lords of subjects of holy rites and meritorious fame, one shall achieve great Siddhi (spiritual attachment).