ॐ भद्रं कर्णेभिः शृणुयाम देवाः । भद्रं पश्येमाक्षभिर्यजत्राः।स्थिरैरङ्गैस्तुष्टुवागं संस्तनूभिः । व्यशेम देवहितं यदायुः । स्वस्ति न इन्द्रो वृद्धश्रवाः । स्वस्ति नः पूषा विश्ववेदाः । स्वस्ति नस्तार्क्ष्यो अरिष्टनेमिः । स्वस्ति नो बृहस्पतिर्दधातु ॥
ॐ शान्तिः शान्तिः शान्तिः
।
Om.
O Gods, may we listen to auspicious sounds with the ears. May we become skilled
in the Vedic rituals and may we see auspicious sights with our eyes. May we
have healthy bodies with strong limbs, so that we may utilize our life-span in
praising the glory of Gods and worshipping them. May Lord Indra, of great fame,
who inspires us to perform good actions, bring prosperity to us. May Pūṣan, the
Lord Sun, the omniscient one, bless us with good things in life. May Garuḍa, who
protects us from harm, bless us with auspiciousness. May Bṛhaspati bless us
with auspiciousness.
Om.
May there be cessation of suffering of the body. May there be cessation of
suffering from the elements. May there be cessation of suffering from caused by
Gods.
ॐ नमस्ते गणपतये।
My salutations, my surrender, my prostrations to Lord Gaṇapati[1].
Lord Gaṇeśa, with form, is considered as Omkāra[2]. So here the first mantra says ‘O Gaṇapati, who are in the form of Omkāra, I salute you’. Being the Lord of all the devatās, different principles, different groups both sentient and insentient, He is called as Gaṇapati. He, being the meaning of the mahāvākya 'Tat Tvam Asi', is verily Brahman -Infinite Being. However, since it is impossible to salute Brahman (as Brahman is formless) here salutation is offered to Brahman, who is visualised in the form of this Gaṇeśa mantra.
त्वमेव प्रत्यक्षं तत्त्वमसि।
You alone are the Reality (tattvam[3])
that is directly manifest as the Universe.
In the mahāvākya ‘tat tvam asi' (That Brahman- Absolute Reality You Are), the word ‘tat’ whose literal meaning is Iśvara, is symbolized as Lord Gaṇeśa's head, which is that of an elephant. The other part of Lord Gaṇeśa’s body, which is human is symbolised to be 'tvam', the jīva. Thus, Lord Gaṇeśa's whole body, symbolises the identity between the jīva and Iśvara, which in the mahāvākya is denoted by the word 'asi' which means ‘is’. This being so, O Lord, You, verily, even now, directly, are the very meaning of the mahāvākya. ...meaning Your very form reveals to us the identity between jīva and Iśvara.
त्वमेव केवलं कर्तासि।
You alone are the creator.
Now, the word tvam in the mahāvākya is being commented on. You alone are the one who manifests the whole universe (right from the Unmanifest - the all-intelligent, all-powerful, all-pervading, formless, subtle, energetic womb of the Universe, in whom all possibilities exist), right up to the gross body.
त्वमेव केवलं
धर्तासि।
You alone are the sustainer.
You alone,
give the results of action to all the jīvas, in keeping with their karma
and thus You sustain all the beings.
त्वमेव केवलं
हर्तासि।
You alone are the destroyer.
You alone, ever remaining in your own nature, are the dissolver of the universe and thus You are the destroyer.
In the three previous mantras the word केवलं should be understood in the sense of ‘being one without a second'. Alternatively, it can mean ' You alone, not any other devatā '.
In the next mantra, Lord Gaṇeśa will be described as the meaning of the word 'tat' in the mahāvākya ‘tat tvam asi’.
त्वमेव सर्वं खल्विदं ब्रह्मासि।
All this is Brahman[4]
and You are that Brahman.
This whole universe is Brahman. Omkāra being a symbol for Brahman, is also Brahman. And O Gaṇapati, you are of the very nature of Omkāra. In reality, You only are all this, that is Brahman.
The next mantra describes Lord Gaṇeśa as the meaning of the word 'asi' in the mahāvākya, which reveals the identity between the individual and Brahman.
त्वं साक्षादात्माऽसि नित्यम्।
You verily are ever Ātmā, the self.
The meaning of the word 'tat' in the mahāvākya is Brahman, who is the cause of both the individual and the universe. The meaning of the word 'tvam' in the mahāvākya, is the effect in the form of the individual and the universe. However, because in reality, there is non-difference between cause and effect, You alone are immediately, directly, my very self.
The above mantras of the first section, described Lord Gaṇeśa, in the form of the Adhidevatā (presiding deity).
Atharva Ṛśi, the author of this Upaniṣad, makes a pledge that the above mantras revealed by him are true.
ऋतं वच्मि। सत्यं
वच्मि।२॥
I declare that You are ṛta,
the truth as asceṛtained in the scriptures. I declare that You are Satya, the
truth as expressed through speech and action.
Ṛtam is truth, in keeping with the Vedas. (Atharva ṛśi, says here, since what I am saying is in keeping with the Veda, therefore it is true. What I am saying is based upon the Vedas and therefore it can never be negated - it is true in all the three periods of time).
The above declaration of the Rishi, forms the second section.
Next, Atharva Rishi, prays on his own behalf and on behalf of his students.
अव त्वं माम्। अव वक्तारम्।
Protect Me. Protect the teacher of this Upaniṣad.
May You (who are immediate and direct) please protect me (who speaks truth in keeping with the Vedas, who desires to accomplish the four-fold goal of human life namely dharma, artha, kāma, mokṣa). May you protect the speaker (who describes Your form, who meditates on You - who are the giver of results of those actions). (May you protect those who chant this Atharvaśīrśam).
अव श्रोतारम्। अव दातारम्।
Protect the one who listens to this Upaniṣad. Protect the one who initiates
the devotees into Your worship.
May You protect the one who listens (with a pure mind endowed with reverence and devotion, to satsangs about You). May You protect the one who chants this Atharvaśīrśam. May You protect the one who teaches how to chant this Atharvaśīrśam and how to meditate upon its meaning to others.
अव धातारम् । अवानूचानमव शिष्यम् ।
Protect the
one who memorizes this Upaniṣad. Protect the one, who chants this Upaniṣad, following the teacher.
The disciple, who has learned chanting of Vedas (by listening to the Guru chanting it and repeating it ) from the Guru is called as anuchaan. May you protect the one who has learned in this manner, this Atharvaśīrśam, from the Guru. May you protect the disciple who has been duly initiated into the worship of Lord Gaṇeśa.
अव पश्चात्तात् । अव पुरस्तात् । अवोत्तरात्तात् । अव दक्षिणार्तात् ।
Protect
me from all obstacles from the West. Protect me from all
obstacles from the East. Protect me from all obstacles from the North. Protect
me from all obstacles from the South. (Or, may you protect me from the back,
front, left and right).
अव चोर्ध्वात्तत् ।अवाधरात्तात् । सर्वतो मां पाहि पाहिँ समन्तात् ॥३॥
Protect me from all obstacles from
above. Protect me from all obstacles from below. Protect me (from all
obstacles which could arise) from all directions and in every possible way.
Thus, this third section is a prayer that asks for protection from all obstacles.
The Rishi now describes Lord Gaṇeśa who dwells in every heart and inspires every intellect.
त्वं वाङ्ग्मयः ।
You are the in the form of the words, of the Vedas
(Or)You are in the form of sounds.
The Vedas are a body of knowledge, that originated from Iśvara. They reveal not only the nature of Dharma, they reveal the absolute nature of the Self. Both these subject matters cannot be known either through perception or logic. The teacher uses the words of Veda, to reveal the nature of both dharma and the self.
त्वं चिन्मयः। त्वं आनन्दमयः । त्वं ब्रह्ममयः ।
You are of
the nature of consciousness. You are the nature of joy. You are of the nature
of Brahman (the infinite reality, untouched by time, space or causation, the
source of all creation).
त्वं सच्चिदानन्दाऽद्वितीयोऽसि ।
You are ‘sat’ (the only vastu that cannot be negated in the three periods
of time, indestructible). You are ‘cit’ (of the essence of all knowledge, the
knowledge principle, self-revealing consciousness). You are ‘anand’ (free from
the limitations of time, space and object, of the nature of fullness).
(These three words are descriptive of the nature of the Supreme Self – they are not attributes).
(Therefore) You are one without a second (free from any type of division or difference).
त्वं प्रत्यक्षं ब्रह्मासि ।
त्वं ज्ञानमयो
विज्ञानमयोऽसि ॥४॥
You are Brahman that is present before us in the form of the world.
You alone are in the form of indirect and direct knowledge.
You are the indirect knowledge (of your own existence). You (being the One who resides in the cave of each heart, as the very self) are directly Brahman (recognizable as the very essence of every experience). Being the direct knowledge that is gained through śravaṇa, manana, nididhyāsana, You are ‘vijñānamayaḥ’.
This is the fourth section of the Gaṇeśa Atharvaśīrśam that reveals the nature of the self.
Just as Lord Gaṇeśa is the source of the individual, so too He is the origin of the universe. Revealing Him to be the cause of the manifestation, sustenance and dissolution of the universe, the Rishi says further,
सर्वं जगदिदं
त्वत्तो जायते ।
सर्वं जगदिदं
त्वत्तस्तिष्ठति ।
This whole universe emerges from You. (Being the support of all the jīvas ,
as You are the one who dispenses the fruits of all actions ), this whole universe
exists because of You, within You (i.e. You are the support of the whole
universe).
सर्वं जगदिदं त्वयि लयमेष्यति । सर्वं जगदिदं त्वर्यि प्रत्येति ।
This whole universe at the end of a kalpa (one day of Brahmaji) resolves in
You (remaining in potential unmanifest form). And at the time of mahapralaya
(end of one creation cycle), the whole universe finally becomes one with You.
त्वं भूमिरापोऽनलोऽनिलो नभः ।
त्वं चत्वारि
वाक्पदानि ॥५॥
You are earth, water, fire, air and sapce.
You are the four-fold form of speech.
(Being in the form of the physical world of matter and subtle world of energy), You alone are in the form of the five elements of earth, water, fire, air, space.
You alone are manifest as the four-fold form of speech[5].
This is the fifth section which describes Lord Gaṇeśa in the form of the adhidevatā (as the presiding deity of the Universe)
Now the real nature of all-pervading Lord Gaṇeśa is being described in the next section.
त्वं गुणत्रयातीतः ।
त्वं
अवस्थात्रयातीतः ।
You transcend the three guṇas.
You transcend the three states of experience.
Since You illuminate and enliven the three guṇas of sattva, rajas and tamas, You are free of them. In the same way, since You illuminate and enliven the three states of experience of waking, dream and deep-sleep, You transcend the three states of experience.
त्वं देहत्रयातीतः ।
त्वं
कालत्रयातीतः ।
You transcend the three bodies.
You transcend the three divisions of time.
Being cit, the infinite consciousness that enlivens the gross, subtle and causal bodies and their different expressions, You are independent of them. Being satya, the absolute changeless Reality, You verily lend existence to time and thus You transcend the three divisions of time of past, present and future.
त्वं
मूलाधारस्थितोऽसि नित्यम् ।
You abide in the energy centre at the base of the spine.
According to the philosophy of Yoga, the lowest or first chakra (energy centre) at the base of the spine called the mūladhāra chakra, is verily of the nature of Omkāra. Therefore, You who are in the form of Omkāra, are ever established in the mūladhāra chakra. In this way, You are the very support of the individuality.
त्वं शक्तित्रयात्मकः ।
You alone are manifest as the three-fold power.
You are in the form of the three-fold power (the power to desire, the power to know, the power to do).
त्वां योगिनो ध्यायन्ति नित्यम् ।
Yogis meditate on You at all times.
Since it is easy to meditate upon You in the mūladhāra
chakra at the base of the spine and because of your nature of being the
infinite Self, free of all sorrow and consequently the very source of all joy,
the Yogis always meditate upon You. They seek to attain You through meditation.
त्वं ब्रह्मा त्वं विष्णुस्त्वं रुद्रस्त्वमिन्द्रस्त्वमग्निस्त्वं
वायुस्त्वं सूर्यस्त्वं चन्द्रमास्त्वं ब्रह्म भूर्भुवः स्वरोम् ॥६॥
You are Brahma; You are Vishnu; You are Rudra; You are Indra; You are Agni,
You are Vayu; You are Surya; You are Chandra; You are All; You are the lokās, bhūḥ, bhuvaḥ, suvaḥ, and Om (Brahman).
You, being conditioned, as though by the upādhi of rajoguṇa are Brahma (the creating principle of the Universe). Being conditioned as though by the upādhi of sattva guṇa , You are Vishnu (the sustaining principle of the universe). Similarly, being conditioned as though, by the upādhi of tamas You are Rudra, the destroying principle of the Universe. Being the experiencer of the sovereignty of the whole universe You alone are indeed Indra. Being the one who grants fulfilment to all the devatās and being the experiencer of all the yajñas, You are indeed Agni Devatā . Being the one who enters all the jīvas as prāṇa, and being the one who sustains and departs (from the body) You are indeed Vayu, in the form of prāṇa in all beings. You, who are the one who impels all actions, who are in the form of Day, in whom all activities are sustained and who are in the form of the cause of Night, are verily in the form of the Sun. Being conditioned as though, by this universe, in the form of food, and being the one who nourishes the plant kingdom, You are verily the Moon.
In this way, being the one who impels all the devatās from Brahmāji to Candra, You are their very Self. All other devatās are included within these eight devatās mentioned above.
Being the truth of the jīva, and being the very essence of the three worlds, You are verily the all-pervading Brahma. Or You are Brahma who is Hiraṇyagarbha. (In same manner), being conditioned by bhūḥ (earth), bhuvaḥ (intermediary space), suvaḥ (heavens) lokās[6], You are verily in the form of the three lokās. You alone are the essence of these three lokās in the form of Prāṇava (Omkāra).
This is the sixth section revealing Lord Gaṇeśa as the Adhyātmā (or Self).
Lord Gaṇeśa is now being revealed as the Gaṇeśa Mantra.
गणादिं पूर्वमुच्चार्य वर्णादींस्तदनन्तरम् । अनुस्वारः परतरः ।
अर्धेन्दुलसितम्
। तारेण ऋद्धम् । एतत्तव मनुस्वरूपम् ।
After pronouncing the first letter 'ग्' ( of the word Gaṇapati) then pronounce the syllable 'अ'. After that, pronounce the anusvara, which is decorated with the candra-bindu
(which represents the nasal sound). Thus, the mantra is ‘गँ '. Pronounce the sacred sound Om (in the beginning) making it more
auspicious. Thus 'ॐ गँ ‘ is the description of the mantra.
The Gaṇeśa mantra is now being said in simple words.
गकारः पूर्वरूपम् । अकारो मध्यमरूपम् । अनुस्वारश्चान्त्यरूपम् । बिन्दुरुत्तररूपम् । नादः सन्धानम् । सग़ंहिता सन्धिः ।
The letter ‘ga’ is the first letter of the Gaṇeśa mantra. The first syllable
of the vowels is ‘a’ is the middle one. The last letter is ‘m’. It progresses
into a nasal sound called bindu, which is lengthened to sound called as nada,
which unites all these letters into a mantra. All the parts are to be
pronounced simultaneously (samhita).
( In this way when all the letters are pronounced
सैषा गणेशविद्या।
गणक ऋषिः।
निचॄद्-गायत्रीच्छन्दः
। गणपतिर्देवता। ॐ गँ गणपतये नमः ॥७॥
This is the mental worship[7]
of Lord Gaṇeśa. The seer of the mantra
is Gaṇaka. The metre is nicṛdgāyātri. The presiding deity is Gaṇapati. Oṁ gam, my surrender unto Lord Gaṇapati.
In this manner, this is the seventh section, which reveals the Gaṇeśa mantra.
Having revealed the Gaṇeśa mantra, now the Gayatri mantra[8] for Lord Gaṇeśa is revealed.
एकदन्ताय विद्महे वक्रतुण्डाय धीमहि।
तन्नो दन्ति प्रचोदयात्॥८॥
We know Lord Gaṇapati and we meditate on Him. He has only one tusk
and his trunk is curved. May Lord Gaṇapati
inspire us (towards devotion, noble actions and knowledge of Him).
This Gaṇeśa gāyatri also gives all powers. This is the eight section in which the Gaṇeśa gāyatri has been revealed.
First, the Gaṇeśa mantra was revealed, subsequently, the one-syllabled mantra and finally the Gaṇeśa gāyatri was revealed. Now, Lord Gaṇeśa with form is going to be described for the sake of meditation on His form.
एकदन्तं चतुर्हस्तं पाशमंकुशधारिणम् ।
रदं च वरदंहस्तैर्बिभ्राणं
मूषकध्वजम् ।
रक्तं लम्बोदरं
शूर्पकर्णकं रक्तवाससम्।
रक्तं-गन्धानुलिप्ताङ्गं
रक्तपुष्पैः सुपूजितम् ।
भक्तांनुकम्पिनं
देवं जगत्कारणमच्युतम् ।
आविर्भूतं च सृष्ट्यादौ
प्रकृतेः पुरुषात्परम् ।
एवं ध्यायति यो
नित्यं स योगी योगिनां वरः ॥९॥
Lord Gaṇeśa has one tusk and four hands. He holds the rope, the goad and
the broken half of the other tusk in three of his hands. The fingers of the
fourth hand are held in the sign of bestowing blessings. His flag has the sign of a mouse on it, His
body is red coloured, He has a big belly, His ears are large, He wears red
clothes. He is anointed with red sandal paste. He is worshipped with red
flowers. He showers His devotees with grace, out of compassion. He is the origin
of this Universe. He is Acyuta, the one who never falls or veers away from his intrinsic
nature as Ever-existent Infinite Changeless Consciousness. He (the One who sports in many forms ),
manifested at the time of creation. He transcends both the material cause (prakṛti)
and the individual (jīva). The one who
meditates thus on Gaṇeśa, is the best among all the Yogis.
This is the ninth section of the Gaṇeśa Atharvaśīrśam, which describes the form in which to meditate on Lord Gaṇeśa.
Now Lord Gaṇeśa is being praised.
नमो व्रातपतये । नमो गणपतये । नमः प्रमथपतये । नमस्तेऽस्तु लम्बोदरायैकदन्ताय विघ्ननाशिने शिवसुताय वरदमूर्तये नमः ॥१०॥
My salutations unto the Lord of the devatās, humans and other beings. My salutations unto the Lord of all the groups of sentient beings and objects. My salutations unto the Leader of all the attendants of Lord Shiva. My salutations unto the One who has a pot belly and a tusk. My salutations unto the One who destroys all the obstacles. My salutations unto the Son of Lord Shiva. My salutations unto the One who is in the very form of all blessings.
Thus, this is the tenth section in which Lord Gaṇeśa is praised and saluted.
एतदथर्वशीर्षं योऽधीते । स ब्रह्मभूयाय कल्पते ।
स सर्वविघ्नैर्न
बाध्यते । स सर्वत्र सुखमेधते ।
स पञ्चमहापापात्
प्रमुच्यते । सायमधीयानो दिवसकृतं पापं नाशयति । प्रातरधीयानो रात्रिकृतं पापं नाशयति
। सायं प्रातः प्रयुञ्जानो पापोऽपापो भवति ।सर्वत्राधीयानोऽपविघ्नो भवति । धर्मार्थकाममोक्षं
च विन्दति।
He who studies this Atharvashirsha (with
reverential faith), will recognize his oneness with Brahman. He will not face
any obstacles. He discovers absolute happiness at all times, in all places and
in all circumstances. He will get freed
from the five serious sins. By reciting
this in the evening, he will become free of the wrong actions committed during the
day. By reciting this in the morning he
will be freed of the wrong doings committed during the night. By reciting this
both in the evening and in the morning, he is freed from all his sins and he
becomes sinless. All obstacles are removed by reciting this in all situations
and the devotee will be able to attain the four-fold goal of human life:
dharma, artha, kāma, mokśa.
इदमथर्वशीर्षमशिष्याय न देयम् । यो यदि मोहाद् दास्यति स पापीयान् भवति । सहस्रावर्तनाद्यं यं काममधीते तं तमनेन साधयेत् ॥११॥
This Upaniṣad of the Atharva Veda is not to be given to undeserving person. If anyone does so, out of attachment he is committing a sin. By reciting this Upaniṣad a thousand times, one can attain any desired end.
अनेन गणपतिम् अभिषिञ्चति स वांग्मी भवति । चतुर्थ्यामनश्नन् जपति स विद्यावान् भवति । इत्यथर्वणवाक्यम् । ब्रह्माद्यावरणं विद्यान्न बिभेति कदाचनेति ॥ १२ ॥
He who anoints Gaṇapati with this Upaniṣad
becomes an orator. He who fasts
on the fourth day of the lunar calendar and recites this Upaniṣad becomes a
scholar. This is the pledge of the sage Atharvaṇa. By reciting this Upaniṣad
life-long, one is freed of fear at any time.
यो दूर्वाङ्कुरैजति स वैश्रवणोपमो भवति । यो लाजैर्यजति स यशोवान् भवति । स मेधावान् भवति । यो मोदकसहस्रेण यजति स वाञ्छितफलमवाप्नोति । यः साज्यसमिद्भिर्यजति स सर्वं लभते स सर्वं लभते ॥१३॥
He who worships with Lord Gaṇeśa tender blades
of grass will become prosperous like Kubera; He who worships Lord Gaṇeśa with puffed
rice will gain name and fame and will also improve his memory power; He who
worships Lord Gaṇeśa a with thousand balls of sweet cooked rice, will attain
whatever is desired. He who worships Lord
Gaṇeśa with twigs dipped in ghee, certainly obtains everything.
अष्टौ ब्राह्मणान् सम्यग् ग्राहयित्वा सूर्यवर्चस्वी भवति । सूर्यग्रहे महानद्यां प्रतिमासन्निधौ वा जप्त्वा सिद्धमन्त्रो भवति । महाविघ्नात् प्रमुच्यते । महादोषात् प्रमुच्यते । महाप्रत्यवायात् प्रमुच्यते । स सर्वविद्भवति स सर्वविद्भवति । य एवं वेद । इत्युपनिषत् ।। १४ ।।
ॐ शान्तिः शान्तिः शान्तिः ॥
He who teaches this Upaniṣad to eight Vedic scholars becomes brilliant like the sun. He who recites this during a solar eclipse on the bank of a great River or in-front of the image of Gaṇapati, becomes one who gains all the benefits of this mantra. He will be freed from the biggest obstacle, from the biggest blemish and from the biggest wrong-doing. Whosoever thus worships the Lord in this manner, becomes all-knowing, becomes all-knowing. This indeed is the Veda. Thus ends the Upaniṣad. Om peace, peace, peace.
Credits:
Swamini Svaprakashananda Saraswati of Baroda from whose Gujarati commentary I gleaned much material for this commentary
Swami Tattvavidnanda Saraswati 's book Ganapati Upanishad from which I read and found very informative and useful and many of the verses have used his translations.
[1] Gaṇapati means
the Lord of groups. We can classify the whole universe in groups – sentient and
insentient. The groups can be Devas (gods), humans, other life forms, and even
insentient things. All these groups exist in the one Lord and therefore here Gaṇeśa is called as the Lord of the groups.
[2] Om- Om is the most sacred
symbol and the foremost name of the Lord. All Vedic chanting starts with Om.
The essence of the teaching of the Vedas is contained in Om.
[3] Tattvam here refers to the absolute reality
– that which never changes, that which can never be destroyed, that always is,
the one infinite existence-consciousness principle that appears to manifest as
the changing universe
[4] Brahman – The Absolute Reality, Limitless,
Whole, Unchanging, Independent that is the very content or essence of the
entire universe - which is an appearance of Brahman, in Brahman. Like wave is
an appearance of water, in water.
[5] Four-fold
form of speech : The four fold sounds are located in the body-mind-complex.
These are parā, paśyanti, madhyama, vaikhari.
Parā refers to the potential power
of speech in the human being, which is said to be located in the base of the
spine in the energy center called as Mūladhāra. Paśyanti refers to the
power of speech that is differentiated by a specific emotion of the mind. It
expresses from the Manipura energy center. Madhyama refers to the
power of speech that in the form of specific words by association with the
intellect, which transformation takes place in the heart center called as Anahata.
Vaikhari is the final spoken word and this takes place in the throat center
called as Viśuddhi.
[6] Lokās – In the cosmography of Hinduism, the universe or any
division of it is called as lokā. The most common division of the universe is
the tri-loka or three worlds of earth, intermediary space, and heavens
[7] Mental
worship is called upasana. Here
is it is with support of mantra, and this is called as vidya. Upasana, is a very important spiritual discipline as it strengthens the
capacity to focus. It also gives great inner strength and is instrumental in a
relative resolution of the ego in the Lord, through the spirit of surrender,
which brings in its wake, peace and contentment.