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Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam. Oṁ Namaḥ Śrī Prabhu Dīpa Nārāyaṇam.... Haṁsabhādas Prabhu Śaraṇaparāyaṇam... Oṁ Namaḥ Śrī Prabhu Dīpanārāyaṇam... Ham sabhakt prabhu śaraṇ parāyaṇam, ham sabhakt prabhu śaraṇam. Om namaḥ śrī prabhu dīpa nārāyaṇam... Śrī Deep Nārāyaṇ Bhagavān kī, Śrī Śrī Dev Puruṣa Mahādev kī, Dharm Samrāṭ Satguru Svāmī Madhavānandjī Bhagavān kī, Satyaśratan Dharma kī. Good evening to everybody. The blessing is coming from the Holy Land, Bhārat, Jādan, Rājasthān. Today is a very beautiful day, especially here in Rajasthan, because finally it begins to rain somewhere. Many of you in other countries will be wondering why I speak about rain. Water is life. Life is water. Without water, this planet will be like what we call the dead planet. People try to go with rockets to other planets and search to see if there is water, if there is life. Till now, there is no water. Maybe some are thinking there was once water. Where the water disappeared, space is big enough. Similarly, on our earth, our earth is not counted as a planet in astrology. Out of these nine planets, Earth is not included as a planet, but Earth, Mother Earth, is a living planet. We cannot imagine any kind of life without water. In the Mahāśivapurāṇa, at the time of creation, when from endless Ānanda, Nāda, the resonance, awoke. With that resonance, certain elements were created. Fire, air, later on water, and earth. From that resonance, the Jyoti came, fire, Śiva Jyoti. Shiva Jyoti is Brahma Jyoti. Brahma Jyoti is Shiva Jyoti. Therefore, that Śiva Jyoti is known as Svayaṃbhu. And from that jyoti, again through the resonance, creation takes place, and Śiva himself is manifesting. It is Śiva who told Viṣṇu, "You will be the sustenance, protector, and you shall make the tapasyā as authority." So through that tapa is a fire, through the fire element, the water element came. That’s called Akṣaya Jala. Akṣaya Jala means that water is everlasting. Viṣṇu is a tapasyā rūpa. Viṣṇu itself is like a fire. Viṣṇu is that jīva, ātmā. That jīva, that life, lives in the water, and life begins with the water, and so in our body, more than 80% is the water element. In this Ananta, Nādrūp Parabrahma, which became a Brahman, that is called Akhil Viśvā Kā Param Ātmā. Śivo’ham, Śivo’ham,... Vahee Ātmā Sacchidānandam Ehum, Amar Ātmā Sacchidānandam Ehum. Akhil vishwa kā jo param ātmā hai, sabhī prāṇiyoṁ kā vahī ātmā hai, vahī ātmā saccidānanda meṁ, that one is śivo’haṁ, Śiva, I am the Śiva, from that Śiva, sat-cit-ānanda, sat means the truth, and truth means it is, but from that truth it is said, brahma satyaṁ jagat mithyā, So this world, this material, is declared as unreality. But that Satya, Satya, that is the eternal light, the Ātmā. Chitta, the consciousness, the cosmic consciousness. It is, but it is dead. What should we do with this? The body is here, but life is not inside; it is a dead body. Therefore, in this body there should be consciousness. The consciousness which is coming and going we don’t see, but it is one with the universal consciousness. Ananda, if there is living, but there is no ānanda, there is no happiness, then for what is it? Therefore, in the creation, with the thinking of this Sat Chit Ānanda, that’s called the ultimate eternal truth, that is the life, Ātmā, Śiva, Śavarūpa Jyoti. Sat Chit Ānanda is given the name to the Viṣṇu. And ānanda is called eternal bliss. All other kinds of ānanda are temporary. Every happiness has an end and a beginning. But when this jīvātmā, which is within our body, enters into the mahā-ānanda, then there is everlasting happiness, the bliss. As long as this sat-chit-ānanda is not realized, This jīvātmā will be traveling through space and time, from time to time coming back to this planet through the water element and fire element. It will be born, meaning entering into some body and again going into the astral body. Now, in Vedānta, we declare different kinds of bodies. Physical body, mental body, and subtle body. Sthūla śarīr or sūkṣma śarīr or mano śarīr. Man ko bhi ek śarīr kī rūp mein batāyā hai, mental body. Or sūkṣma-śarīra, subtle body, astral body. Now, this jīvātmā changes the sthūla body, the physical body, but the mental as well as the subtle body is going with the jīvātmā, like the shadow of your body is going. You cannot separate thyself from your shadow. You can fly with the quickest aeroplane, the fastest aeroplane, but as soon as you come out of the aeroplane, you see your own shadow. Similarly, you will change the aeroplane, but you can’t change that your shadow will remain in the aeroplane; you are without shadow. Similarly, the physical body, this Jīvātmā will live here, and it is like a big balloon. I call it an individual phenomenon, again going, flying. And every entity, not only the human, but every creature, is carrying their destiny or their karma, good or bad—it must not be only bad—as a backpack, rukṣak, which we tie a knot and burn on our back. Similarly, after leaving this body, the soul moves on to the subtle world by carrying its karma and weight. The karma done is called destiny. Karma yahī nahīṁ ki būre karma bhī ho, only, keval. Achhe karma bhi hai. Achhe aur boore dono karma ke aadhar par jeev jagat mein aata hai aur jagat mein jata hai. So, today, if we think over which kind of destiny or karma every creature has here on this planet. There are some places where the dogs are hungry and ill, and nobody takes care of them. And there are some dogs that have a much better life than humans. Every day, with the shampoo, they are cleaning, washing. And something happens, go to the doctor, they go to the hairdresser’s and have a nice soft bed. That dog has come to that family or to that one who did not serve their parents or someone in a past life. So it came now as a dog to get the service back. Yes, why not? It’s not the body; it is inside. Which soul is it? Which karma is there? But today I met one saint, he is old, about 85, a good friend of Holy Gurujī. I know him also very well. So he was a little ill, so I went to see him, how he was. And we had a very nice talk, satsaṅgs, and he told a very interesting thing today. He said, "Those creatures live in the forest alone, in freedom." Hardly do they get ill. When then they get sudden death. But those animals we keep as house pets, they get ill. Because their natural way of life is manipulated. Similarly, humans also manipulate their life. We are very ill. We take this medicine, this medicine, because the natural way of life we left. He gave the example of the tribes, the Ādivāsī. In the jungle, where do they have doctors, where do they have medicines, where do they have injections? They don’t get so sick because they control their hunger and thirst. They can be hungry for two days, they can be thirsty, but we need tea in the morning, then we need paratha for breakfast, then we need kabab, then we need pickle with paratha, then we need butter, then we need vegetables, fresh spices. So also he taught the people, the tribes, who live in the mountains, and, like what you call the Australian Aborigines, the New Zealand Māori, the Native Americans, here in India, Africans. They have a resistance in their life. They endure the hunger and thirst. They walk, they face all kinds of... they have hardly any cloth on their body. Very hot, they are just sitting somewhere under the tree or this, and we put the air condition on, we put the fan on, and we are more ill. So the way of life... So this is the karma of the modern civilization, to suffer. Don’t think that all humans are happy. 99.5% of humans are unhappy. Those who have something are unhappy, and those who don’t have are unhappy. And those who have something in between are unhappy because they don’t have more. Everyone is hungry, Gurujī used to say. There are many different kinds of hunger. Someone is hungry for the money, someone is hungry for the position, Someone is hungry for something, and this and that. This jīva is dying in hunger. Some jīvas are hungry for wealth, some for honor, some for position. This Jīvarāj is dying in hunger. K, and the Nikolai, I don’t need to get to me. Money would not be subsea buddy. Do ki, hey me? No, no, but the set, yes. I didn’t know, no, but the set is since I again that the key money to get the kill keys got currently a key minutiae. But they got the key. We wrote the children, "I hate so modern civilization." Heaven, humans of comfort: possibilities, facilities, and utilities. Though they have all these three—possibility, facility, and utility—still they are suffering and not happy. Now, the agent that sent me to meet him said, "Nowadays, two things have become very expensive." I said, "Which? The land and corruption." Land and corruption are a very high price. That is true. So the way of life is our own thinking, our own inner imagination, our own feelings, our own greed. Very rare people in the world wish good for their neighbors. But mostly we are not happy because our neighbors are happy. And this is the problem. So we had many other very simple talks. You know, it was very simple words in the dialect of this Pāli district we spoke. But when you think very deeply, then it’s true. So, for those who are in search of happiness, you should reduce your needs. And that’s why Mahātma Gāndhījī said, "Renounce and enjoy." And in the Vedas, in the Upaniṣads, in Patañjali, in Yoga, everywhere it is said: tyāg, tyāg, renunciation. And our Gurujī often used to say, "Enter the kingdom of the Lord through the gate of sacrifice." Aur nahī karoge tyāg, to tumhārā ye abhāg. Tyāgī puruṣ ko koī kisī prakār kī cintā nahī. Guru Gorakhnāth, Guru Matsyendranāth kī ye kahānī ātī hai, ki vo sonā leke ā rahe the, to chele ne kahā ki mujhe dedo, to Gurujī kehte, bhaiyāṁ chor bahut hai, kyoṁ cintā karte ho, kuāṁ āyā, usmeṁ chele ne sonā sab andar phaiṅk diyā. Gurujī kehte, chalo jaldi, koī cor ājā ke, koī cintā nahī̃, vo sab kūvā̃ mẽ paḍhā hai. So it is like that, that two persons who were carrying something, and the other one took it from their hand and said, "I will carry it for you." And what was that? It was many bricks of gold. So, the master said to the disciple, "Let’s go. There can be many thieves here." He said, "Master, don’t worry. All fear is in the water well." And he doesn’t understand what it is. At the end, he said, "Where is the gold?" I told you already that everything is somewhere in the forest. I threw it. So fear, fear makes the human life or other creatures’ lives short. When you are happy, your life will be prolonged. And therefore, it is said, those who laugh, their life will become longer, and they are happy. And those who are always thinking and sad are killing their life slowly, slowly. One is killing oneself as a suicide, immediately. And the other is always not satisfied, always unhappy, always thinking, "Oh God!" Oh Ram! What should I do now? You are slowly ending your life. So you should always try to smile, to be happy. Smile, be happy. Happiness makes your life better, healthy, and long. Doesn’t matter in which condition you are, remember God. Therefore, it is said, those who are happy inside and have some glimpse of the Ātmā, Those who have found the right path or some hint of the divine light will say, "Now I have that realization." I got the nectar of God’s name, and all these worldly things are tasteless. I live. I do my karma. I do my seva. I help. But I know I am not this one. I am that ātmā. And therefore, God gave me a human life with this duty. That’s okay, my child. Because in the astral world there is neither male nor female. A male-female duality is only here. There is no liṅga, Veda. There are no gender dualities. Ātmā has no gender dualities. Unfortunately, some people are making differences. Even they say the women have no ātmā. Oh my God! And then they are preaching, every entity has ātmā. You see, at the same time in the lecture, I am talking about two things. So the duality of the gender is in the form, and the form is not a reality. Because this is temporary. This is not a reality; it is a non-reality. And for the non-reality, what is there to cry for? For the one who has to go, he has to cry. He has to go, whether he cries or not. But the one who came and went, no one saw him. He came and went, he is and was, he will remain. That which came and will go, don’t cry. Which came, which was here, will go, and it will be there. That is the Jīvātmā. And that Jīvātmā, when one day, through good karma, that will be the liberation. So God said, "My child." Now I will not say God, say, "My son." My daughter? No. It is a different God, we said, my son and my daughter. When he or she projects the consciousness on this planet, Above in the astral world, in subtle bodies, in the ātmā, it is the same. So it is also not sure, and thanks to God, it is not sure. Because many say it is sure, but I say it is not sure. Sometimes people think the woman’s soul will come again in the woman’s body, and the male’s soul will come in the male’s body. And when the male’s soul comes into the woman’s body, they say, "Oh God, what you did to me? I don’t want to be a woman." Then? Because while you see how this alles nur of thine and this material will, that’s why you see only your material world and material things. It means you are not on the path to the ātmā jñāna. So, God said, "My child," Okay, there is one chance for you to become free from birth and death. It doesn’t matter in which body you were suffering or not suffering, but now I give you the chance to become one with me. And that is the human life. Manushya kā śarīra sādhanā ke rūpa mein sādhanā hai. Śarīra sādhanā hai. Aur jīv, wo sādhaka hai. Aur buddhi, wo sādhanā hai. Wo sādhanā karti hai. This body is an object. This body is an instrument for sādhanā. This body is like a good car or a bad car for traveling. Inside is that Jīvātmā, sitting in, doing anuṣṭhāna. And that anuṣṭhāna, the sādhanā, That is a practice, and that practice is that you keep to your spiritual path. At any price, there will come many, many obstacles. Why should I do it now? Why should I do it now? With five-twenty majors, break the Brahm Fort. Break the fort and make a road. The days are over. Break it. The rivers flow on the way. Don’t give me a chance. Break it. From here, Brahma Nagar is far away. Make it fast. Break it. Why should I do it now? Why should I do it now? Why should I do it now? Why should I do it now? In this way, you will be able to go there. Otherwise, break the pavala. So, why should I do it now? Why should I do it now? Oh, my brothers, oh, bhaktas, sādhus, practitioners, why are you delaying? Why do you waste your time with gasping, with this and that? For whom are you fighting? All, it doesn’t matter: your father, mother, children, friends, this, that, your enemy, or anyone. They are only temporary with you, only temporary in this world. So this world loves them. Bhagavān Kṛṣṇa in the 12th chapter says that Arjuna considers all his enemies and friends to be equal to him. He is my beloved devotee. Who sees them equally as the Ātmā, enemy and friend, and concentrates on their spiritual path, that Bhakta is dear to me. Such Bhaktas are dear to me, Priya. Therefore, human life is given to remain on your spiritual path. That dear one who is very close and very much, that one will not go with you, or your enemy who is always against you, they will also not go with you. With you will go your bhajan, and therefore say, "Devānā Satguru Nām Kā Mastānā Helī Viparvāo Fakīr Devānā Satguru Nām Kā Mastānā Helī." Jatpat ki shaṅkan māne saman pat rahī bhajan, Maa Prabhujī’s bhajan. You know, everybody knows who is listening, because many times I sang this bhajan, mastāna, must, like a divine intoxication, divine energy. What you call tonic, the cosmic tonic, cosmic tonic is the happiness of your sādhanā. Therefore, Bhagavān says, God says, "My child, I give you the means. My work is to give you the means." Your work is to give you the means. God gave you food, hands, and a mouth. Now, if you don’t eat, then it’s your problem. You are starving. Bhagavān has given you everything. Why do you say that you are poor and sad? Where are you poor? I gave you two feet, two hands, two eyes, two ears, two mouths, two noses, two brains. You gave everything, and you say that I am poor? Why are you saying that I am the poor? God said, "I gave you all." Hands, legs, eyes, ears, mouth, nose, brain, intellect, mind, consciousness, everything I gave you. I gave you. Why do you say you are poor? Yes, you are poor because of your poor thinking. Like if you will think, "I am unhappy. Nobody loves me. Oh God, I am afraid of my existence. Where will I go? What should I do? I have no..." Money, no. Work, yes. You can think as much as you do, it will not help you. It will put you down. But you become active. God gave you this sādhanā. Ye sādhanā leke kām karo. Tumhare ko Bhagavān ne hal de diyā, hal chalāo. Tumhare ko Bhagavān ne pair de diyā, pair se jāke mā jāo. Kaam karo ke kaam, ye to Bhagavān kā bhajan karne ke liye śarīra diyā hai, sansāra kā bhogā karne ke liye śarīra nahīṁ diyā hai. God gave you this body to make this spiritual sādhanā, not only creating your things, what you want in this world. Once, a dead body in the night, When the body was, somebody died, they buried it in the earth, they put a big stone on it. First, they put the earth inside, and they put a big stone. In the night, he got up, but he couldn’t come out. And he speaks with God, Malik, Bhagwān, mujhe batāye, ki merā hāl yeh kisne kyā, mere ko kabar mein ḍāl diyā, pahle mitti mere upar kisne ḍālī, aur yeh patsīlā mere upar kisne rakhī. God said, "Tell that man who was in the dead body, ’Walk up and say, "God, he is talking with God, tell me: who was the first one who dug this hole, and who was the first one who threw the earth on me, and who was that who put the heavy stone over me?"’" God said, "That one whom you loved your whole life very much," Whom you thought is a mine, that one let dig the hole, and that one, your first child, who put the earth inside, and then they together put a big stone that you can’t get up. That is your beloved one for whom your whole life you were fighting, "Mine, mine, mine," and they put him in this condition. God said, "Still you didn’t open your eyes?" Renounce this and come with me. He said, "Lord, I have no other chance now." But help me to take the stone away. I will go and ask them. He said, "No, no... no." God, please help me once more. Remove this big stone so I can get up from my grave, and I will go home and tell my dearest child for him. I was going, traveling to Mumbai, Calcutta, Madras, Gujarat, and everywhere, earning a lot of money, with whole day sweating and sleeping somewhere in a pool hotel or somewhere on a plate farm. And I gave all money for my child, and he said, "He who put the earth on me and the stone, I will go and ask him, ’Why, my son, what have I done to you?’" God said, "Don’t do this. You will be disappointed again." He said, "Lord, one chance. I want to tell my son or my children why you did this. I loved you so much." He went and he knocked on the door in the night, and the children telephoned the police. They telephoned some tantric bhopā and said, "Oh, he came, please! They were throwing the stones. The ghost has come, please save us!" He got a lot of stones here and there, and he ran back. God was sitting 200 meters far and looking, saying, "My son, come to me." God cleansed his blood and said, "Now, enough, or do you want something more?" He said, "No, Lord. Now I realize for whom I work, to whom I said ’my.’ They are not mine." Therefore, it is said, "My Lord, I will be thine." Oh Lord, oh God, I will be thine forever. Give me once more human life, I make so I will do the sādhanā. Give me once more, please, one sādhanā. Give me once more a human body, I promise you, Lord. And give me the right consciousness to work. God is merciful, said, "Okay, my child, once more go." He came, and as soon as the touch of the māyā and this and that, he said, "Bhagavān, kyā hotā hai? loka kām hai. Viyukta keze Bhagavān, Bhagavān, kahā Bhagavān dekā?" Kiske bāp ne dekā re Bhagavān? Then when you get everything, he said, "It is stupid." They said, "God, God, whose father has seen God? There is no God." Again, ego comes. That’s called ahaṅkār mein aṇḍā ho jātā hai. Oman moto bair hoi kar khiche jagat ki gadi. Daṇḍā dund mein pīre daur to paḍe viṣyārī khaḍī. Sadvai oman bado anadi. Again it comes, and again it forgets, and becomes blind. That’s called māyā kā pradā lag jātā hai. Mal, vikṣepa, or āvaraṇa, these three things dilute your consciousness so that you can’t see the truth, like a heavy fog. Again, God says, "Now I have to show him another experience." And what? When he goes, they tie his body and put him on the wood. And the first elder son had to put the fire, and the body is burning, and he said, "God, what is this? For whom I was life-long sweating and burning? For him, taking riṣpat, corruption, and this and that, and look what he is doing." God said, "I told you again and again." But you don’t understand me. Therefore, it is said, this mind is so stupid. God said, "So many times I explained to him, but he didn’t listen. Now, you go in chaurāsī." Phir chaurāsī mein tumhārā jaisā karam karte jāo, phirte jāo, bhaṭakte jāo. Therefore, sādhanā, sādhya, or sādhana, the instrument, the engineer, and the work, That will make you into perfection. There is a raw material, a raw stone, and the master will come and begin to work. And the master is smoking a beedi, and he will pour the beedi over it, and then he will keep on doing it. He will keep on drinking tea, and he will keep the cup of tea there. But one day that master will make such a beautiful statue. It will be prāṇapratiṣṭhā, the enumeration of that statue. And that master will make a sāṣṭāṅgdaṇḍavat praṇām to the feet of the mūrti of Bhagavān. That’s called a masterwork. Similarly, God gave you this raw material of the body. And now you are in the hands of the master. But when you do something like this, then what should the master do? With a little bit of hammer, you will fall apart, but yeah, a very good piece of wood from the marble, but it broke in two pieces. Now, what? The master decides what to do with this. Then one engineer came, like our Yogājī, he wants to buy the marble. For the toilets, and so this is a very good stone to make the tiles and put it in the toilet. So it depends on the decision of the yogīs where he will put it. His engineer similarly depends on the master, which disciple has which quality, where the master will put that one of the disciples there. Therefore, parāś, sone ko loha bana detī hai. The parāś makes the iron into gold, but not the parāś. This is the duality. But the Gurudev, the master, makes the disciple a master. That is the difference between the Parās and the master. Gurudev makes the disciple as his own, and makes the Guru as his own. Paras can only make iron into gold, not into iron. Still, he says that Parās does not make any difference. Śrīdhara says, "Prabhujī, mere avaguṇa citta na dharo." But still, the Master is Samadṛṣṭi, one. He will not make the duality between the disciples. Always, any disciple will come. A master has only one thing in his heart: he will bless. Doesn’t matter what kind of child you are. Your parents have one thing in their heart. They will bless you, and they will give you good wishes. That is the difference between a master, parents, or some other kuśaṅga people. They will never bless you. They will pull you into the naraka. Janam janam dukh pāyegā. So, sat-cit-ānanda, svayaṁ bhagavān jyotir ātmā, that enters in this human body, and we have the chance to do. Bhai, tum jāgo re, terā avasar bītā jāye. Bhai, tum re, terā avasar bītā jāye, Bhai. A nindā avidyā chhāyā rahī, Tere nindā avidyā rahī, Tum janam janam dukh pāye bhāī tum, Re pyāre janam janam dukh pāye bhāī tum, Yā Satguru Śaraṇ Siddhānā Pyāre Sat Janam Safal Ho Jāya Bhāī Tum Jā Gore Terā Janam Safal Ho Jāya Bhāī Tum Jā Gore Terā Yāvasar Bitā. Manus janam ya moolak hero, manus janam baar baar nahi paaye, bhai. Tum ghoray pyare, baar baar nahi paaye, bhai ghoray. Tera yavasar beeta jaye, bhai. Jai me jaa vola tum chaurasi me. Tere guru bin kaun sahaye, bhai. Tum jore pyāre guru bin kaun sahāye bhāī, terā yāvasar beeta jāye bhāī. Śrī pūje bhagavān dīpa nārāyaṇa, śrī dīna haṁsa chetāye bhāī. Tumaj pyāre dīna haṁsa chetāye bhāī, tumaj. Go re, tera yavasar beeta ho ja, bhai tum ja go re Madhavananjī yon gāvat hai, Śrī Madhavananjī yon Pyāre sabhi śuno chitalā ye bhai Jāgo re, pyāre sabhi śuno re chitalā Jāgo re, tera āvsar bitā jāye. Deep Nārāyaṇ Bhagavān. O brothers, wake up. You are losing your chance. Your time is passing. Bhai tum jāgo re, terā āvasar biṭā jāye. Moha jāl kī phaṅsī meṁ kyuṁ makḍī jīu mar jāye. The sleep of the ignorance, you are sleeping in the sleep of the ignorance. That ignorance that you still did not realize or recognize your spirituality, your path. You will die like a spider makes the net out of its own sliver and gets stuck in it and dies. My, my... that will put you in the grave. Satguru charan sādhanā pyāre, janam safal ho jāye. Seek the shelter of the Satguru Dev, and your life will be successful. Manush janam amolak hīrā, bar bar nahī̃ pāye. The human life is a most precious diamond. You will not get it again and again. Lak chaurāsī me javalā tere gurubin kaunasai. You will go in this Chaurasi, 8.4 millions different creatures, suffering. Guru bin kānsai, only Gurudev will protect and take you from this and put again your soul, ātmā, in that coach. Sādhavāya ajabrat hamārā, bethā barambārā, sādhavāya ajabrat hamārā. In human life, lākh chaurāsī me phiru bataktā. We will wander here and there, here and there. Shri Pūjā Bhagavān Dīpa Nārāyaṇa Dīna Haṁsa Chetāy Bhagavān Dīpa Nārāyaṇa Mahāprabhujī has awakened my inner swan, Paramahaṁsa. Swami Madhavānand Yugāvatar, Holy Gurujī is saying, I am saying this, Swami Madhavānand Yugāvatar, Suno Sāvī Citlay, Oh, my dear one, concentrate, listen carefully to what I am telling you. Still, if you don’t listen and you don’t care, it’s your destiny. Because whatever cleverness you will do, our clever things will not function. Only humbleness, only love, peace, that’s all. So for today, that is enough. We will continue the aim of human life today. My dear brothers and sisters, all the best. And on the name of the Ālak Purī Jīsida Pīṭha, bless you. Om Śānti.