Srimad-Bhagavatam: Canto 3: “The Status Quo”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Two

SB3.2.12

TEXT 12

yan martya-lilaupayikam sva-yoga-

maya-balam darsayata grhitam

vismapanam svasya ca saubhagarddheh

param padam bhusana-bhusanangam

SYNONYMS

yat—His eternal form which; martya—mortal world; lila-upayikam—just suitable for the pastimes; sva-yoga-maya-balam—potency of the internal energy; darsayata—for manifestation; grhitam—discovered; vismapanam—wonderful; svasya—of His own; ca—and; saubhaga-rddheh—of the opulent; param—supreme; padam—ultimate stand; bhusana—ornament; bhusana-angam—of the ornaments.

TRANSLATION

The Lord appeared in the mortal world by His internal potency, yoga-maya. He came in His eternal form, which is just suitable for His pastimes. These pastimes were wonderful for everyone, even for those proud of their own opulence, including the Lord Himself in His form as the Lord of Vaikuntha. Thus His [Sri Krsna’s] transcendental body is the ornament of all ornaments.

PURPORT

In conformity with the Vedic hymns (nityo nityanam cetanas cetananam), the Personality of Godhead is more excellent than all other living beings within all the universes in the material world. He is the chief of all living entities; no one can surpass Him or be equal to Him in wealth, strength, fame, beauty, knowledge or renunciation. When Lord Krsna was within this universe, He seemed to be a human being because He appeared in a manner just suitable for His pastimes in the mortal world. He did not appear in human society in His Vaikuntha feature with four hands because that would not have been suitable for His pastimes. But in spite of His appearing as a human being, no one was or is equal to Him in any respect in any of the six different opulences. Everyone is more or less proud of his opulence in this world, but when Lord Krsna was in human society, He excelled all His contemporaries within the universe.

When the Lord’s pastimes are visible to the human eye, they are called prakata, and when they are not visible they are called aprakata. In fact, the Lord’s pastimes never stop, just as the sun never leaves the sky. The sun is always in its right orbit in the sky, but it is sometimes visible and sometimes invisible to our limited vision. Similarly, the pastimes of the Lord are always current in one universe or another, and when Lord Krsna disappeared from the transcendental abode of Dvaraka, it was simply a disappearance from the eyes of the people there. It should not be misunderstood that His transcendental body, which is just suitable for the pastimes in the mortal world, is in any way inferior to His different expansions in the Vaikunthalokas. His body manifested in the material world is transcendental par excellence in the sense that His pastimes in the mortal world excel His mercy displayed in the Vaikunthalokas. In the Vaikunthalokas the Lord is merciful toward the liberated or nitya-mukta living entities, but in His pastimes in the mortal world He is merciful even to the fallen souls who are nitya-baddha, or conditioned forever. The six excellent opulences which He displayed in the mortal world by the agency of His internal potency, yoga-maya, are rare even in the Vaikunthalokas. All His pastimes were manifested not by the material energy but by His spiritual energy. The excellence of His rasa-lila at Vrndavana and His householder life with sixteen thousand wives is wonderful even for Narayana in Vaikuntha and is certainly so for other living entities within this mortal world. His pastimes are wonderful even for other incarnations of the Lord, such as Sri Rama, Nrsimha and Varaha. His opulence was so superexcellent that His pastimes were adored even by the Lord of Vaikuntha, who is not different from Lord Krsna Himself.

SB3.2.13

TEXT 13

yad dharma-sunor bata rajasuye

niriksya drk-svastyayanam tri-lokah

kartsnyena cadyeha gatam vidhatur

arvak-srtau kausalam ity amanyata

SYNONYMS

yat—the form which; dharma-sunoh—of Maharaja Yudhisthira; bata—certainly; rajasuye—in the arena of the rajasuya sacrifice; niriksya—by observing; drk—sight; svastyayanam—pleasing; tri-lokah—the three worlds; kartsnyena—in sum total; ca—thus; adya—today; iha—within the universe; gatam—surpassed; vidhatuh—of the creator (Brahma); arvak—recent mankind; srtau—in the material world; kausalam—dexterity; iti—thus; amanyata—contemplated.

TRANSLATION

All the demigods from the upper, lower and middle universal planetary systems assembled at the altar of the rajasuya sacrifice performed by Maharaja Yudhisthira. After seeing the beautiful bodily features of Lord Krsna, they all contemplated that He was the ultimate dexterous creation of Brahma, the creator of human beings.

PURPORT

There was nothing comparable to the bodily features of Lord Krsna when He was present in this world. The most beautiful object in the material world may be compared to the blue lotus flower or the full moon in the sky, but even the lotus flower and the moon were defeated by the beauty of the bodily features of Lord Krsna, and this was certified by the demigods, the most beautiful living creatures in the universe. The demigods thought that Lord Krsna, like themselves, was also created by Lord Brahma, but in fact Brahma was created by Lord Krsna. It was not within the power of Brahma to create the transcendental beauty of the Supreme Lord. No one is the creator of Krsna; rather, He is the creator of everyone. As He says in Bhagavad-gita (10.8), aham sarvasya prabhavo mattah sarvam pravartate.

SB3.2.14

TEXT 14

yasyanuraga-pluta-hasa-rasa-

lilavaloka-pratilabdha-manah

vraja-striyo drgbhir anupravrtta-

dhiyo ’vatasthuh kila krtya-sesah

SYNONYMS

yasya—whose; anuraga—attachment; pluta—enhanced by; hasa—laughter; rasa—humors; lila—pastimes; avaloka—glancing; pratilabdha—obtained thereof; manah—anguished; vraja-striyah—damsels of Vraja; drgbhih—with the eyes; anupravrtta—following; dhiyah—by intelligence; avatasthuh—sat silently; kila—indeed; krtya-sesah—without finishing household duties.

TRANSLATION

The damsels of Vraja, after pastimes of laughter, humor and exchanges of glances, were anguished when Krsna left them. They used to follow Him with their eyes, and thus they sat down with stunned intelligence and could not finish their household duties.

PURPORT

In His boyhood at Vrndavana, Lord Krsna was notorious as a teasing friend in transcendental love to all the girls His age. His love for them was so intense that there is no comparison to that ecstasy, and the damsels of Vraja were so much attached to Him that their affection excelled that of the great demigods like Brahma and Siva. Lord Krsna finally admitted His defeat before the transcendental affection of the gopis and declared that He was unable to repay them for their unalloyed affection. Although the gopis were seemingly anguished by the Lord’s teasing behavior, when Krsna would leave them they could not tolerate the separation and used to follow Him with their eyes and minds. They were so stunned by the situation that they could not finish their household duties. No one could excel Him even in the dealing of love exchanged between boys and girls. It is said in the revealed scriptures that Lord Krsna personally never goes beyond the boundary of Vrndavana. He remains there eternally because of the transcendental love of the inhabitants. Thus even though He is not visible at present, He is not away from Vrndavana for a moment.

SB3.2.15

TEXT 15

sva-santa-rupesv itaraih sva-rupair

abhyardyamanesv anukampitatma

paravareso mahad-amsa-yukto

hy ajo ’pi jato bhagavan yathagnih

SYNONYMS

sva-santa-rupesu—unto the peaceful devotees of the Lord; itaraih—others, nondevotees; sva-rupaih—according to their own modes of nature; abhyardyamanesu—being harassed by; anukampita-atma—the all-compassionate Lord; para-avara—spiritual and material; isah—controller; mahat-amsa-yuktah—accompanied by the plenary portion of mahat-tattva; hi—certainly; ajah—the unborn; api—although; jatah—is born; bhagavan—the Personality of Godhead; yatha—as if; agnih—the fire.

TRANSLATION

The Personality of Godhead, the all-compassionate controller of both the spiritual and material creations, is unborn, but when there is friction between His peaceful devotees and persons who are in the material modes of nature, He takes birth just like fire, accompanied by the mahat-tattva.

PURPORT

The devotees of the Lord are by nature peaceful because they have no material hankering. A liberated soul has no hankering, and therefore he has no lamentation. One who wants to possess also laments when he loses his possession. Devotees have no hankerings for material possessions and no hankerings for spiritual salvation. They are situated in the transcendental loving service of the Lord as a matter of duty, and they do not mind where they are or how they have to act. Karmis, jnanis and yogis all hanker to possess some material or spiritual assets. Karmis want material possessions, jnanis and yogis want spiritual possessions, but devotees do not want any material or spiritual assets. They want only to serve the Lord anywhere in the material or spiritual worlds that the Lord desires, and the Lord is always specifically compassionate towards such devotees.

The karmis, jnanis and yogis have their particular mentalities in the modes of nature, and therefore they are called itara or nondevotees. These itaras, including even the yogis, sometimes harass the devotees of the Lord. Durvasa Muni, a great yogi, harassed Maharaja Ambarisa because the latter was a great devotee of the Lord. And the great karmi and jnani Hiranyakasipu even harassed his own Vaisnava son, Prahlada Maharaja. There are many instances of such harassment of the peaceful devotees of the Lord by the itaras. When such friction takes place, the Lord, out of His great compassion towards His pure devotees, appears in person, accompanied by His plenary portions controlling the mahat-tattva.

The Lord is everywhere, in both the material and spiritual domains, and He appears for the sake of His devotees when there is friction between His devotee and the nondevotee. As electricity is generated by friction of matter anywhere and everywhere, the Lord, being all-pervading, appears because of the friction of devotees and nondevotees. When Lord Krsna appears on a mission, all His plenary portions accompany Him. When He appeared as the son of Vasudeva, there were differences of opinion about His incarnation. Some said, “He is the Supreme Personality of Godhead.” Some said, “He is an incarnation of Narayana,” and others said, “He is the incarnation of Ksirodakasayi Visnu.” But actually He is the original Supreme Personality of Godhead—krsnas tu bhagavan svayam—and Narayana, the purusas and all other incarnations accompany Him to function as different parts of His pastimes. Mahad-amsa-yuktah indicates that He is accompanied by the purusas, who create the mahat-tanva. It is confirmed in the Vedic hymns, mahantam vibhum atmanam.

Lord Krsna appeared, just like electricity, when there was friction between Kamsa and Vasudeva and Ugrasena. Vasudeva and Ugrasena were the Lord’s devotees, and Kamsa, a representative of the karmis and jnanis, was a nondevotee. Krsna, as He is, is compared to the sun. He first appeared from the ocean of the womb of Devaki, and gradually He satisfied the inhabitants of the places surrounding Mathura, just as the sun enlivens the lotus flower in the morning. After gradually rising to the meridian of Dvaraka, the Lord set like the sun, placing everything in darkness, as described by Uddhava.

SB3.2.16

TEXT 16

mam khedayaty etad ajasya janma-

vidambanam yad vasudeva-gehe

vraje ca vaso ’ri-bhayad iva svayam

purad vyavatsid yad-ananta-viryah

SYNONYMS

mam—to me; khedayati—gives me distress; etat—this; ajasya—of the unborn; janma—birth; vidambanam—bewildering; yat—that; vasudeva-gehe—in the home of Vasudeva; vraje—in Vrndavana; ca—also; vasah—inhabitation; ari—enemy; bhayat—because of fear; iva—as if; svayam—Himself; purat—from Mathura Puri; vyavatsit—fled; yat—one who is; ananta-viryah—unlimitedly powerful.

TRANSLATION

When I think of Lord Krsna—how He was born in the prison house of Vasudeva although He is unborn, how He went away from His father’s protection to Vraja and lived there incognito out of fear of the enemy, and how, although unlimitedly powerful, He fled from Mathura in fear—all these bewildering incidents give me distress.

PURPORT

Because Lord Sri Krsna is the original person from whom everything and everyone has emanated—aham sarvasya prabhavah (Bg. 10.8), janmady asya yatah [Bhag. 1.1.1] (Vedanta-sutra 1.1.2)—nothing can be equal to or greater than Him. The Lord is supremely perfect, and whenever He enacts His transcendental pastimes as a son, a rival or an object of enmity, He plays the part so perfectly that even pure devotees like Uddhava are bewildered. For example, Uddhava knew perfectly well that Lord Sri Krsna is eternally existent and can neither die nor disappear for good, yet he lamented for Lord Krsna. All these events are perfect arrangements to give perfection to His supreme glories. It is for enjoyment’s sake. When a father plays with his little son and the father lies down on the floor as if defeated by the son, it is just to give the little son pleasure, and nothing more. Because the Lord is all-powerful, it is possible for Him to adjust opposites such as birth and no birth, power and defeat, fear and fearlessness. A pure devotee knows very well how it is possible for the Lord to adjust opposite things, but he laments for the nondevotees who, not knowing the supreme glories of the Lord, think of Him as imaginary simply because there are so many apparently contradictory statements in the scriptures. Factually there is nothing contradictory; everything is possible when we understand the Lord as the Lord and not as one of us, with all our imperfection.

SB3.2.17

TEXT 17

dunoti cetah smarato mamaitad

yad aha padav abhivandya pitroh

tatamba kamsad uru-sankitanam

prasidatam no ’krta-niskrtinam

SYNONYMS

dunoti—it gives me pain; cetah—heart; smaratah—while thinking of; mama—my; etat—this; yat—as much as; aha—said; padau—feet; abhivandya—worshiping; pitroh—of the parents; tata—My dear father; amba—My dear mother; kamsat—out of Kamsa’s; uru—great; sankitanam—of those who are afraid; prasidatam—be pleased with; nah—Our; akrta—not executed; niskrtinam—duties to serve you.

TRANSLATION

Lord Krsna begged pardon from His parents for Their [Krsna’s and Balarama’s] inability to serve their feet, due to being away from home because of great fear of Kamsa. He said, “O mother, O father, please excuse Us for this inability.” All this behavior of the Lord gives me pain at heart.

PURPORT

It appears that Lord Krsna and Baladeva were both very greatly afraid of Kamsa, and therefore They had to hide Themselves. But if Lord Krsna and Baladeva are the Supreme Personality of Godhead, how was it possible that They were afraid of Kamsa? Is there any contradiction in such statements? Vasudeva, due to his great appreciation for Krsna, wanted to give Him protection. He never thought that Krsna was the Supreme Lord and could protect Himself; he thought of Krsna as his son. Because Vasudeva was a great devotee of the Lord, he did not like to think that Krsna might be killed like his other children. Morally, Vasudeva was bound to deliver Krsna to the hands of Kamsa because he had promised to turn over all his children. But out of his great love for Krsna he broke his promise, and the Lord was very pleased with Vasudeva for his transcendental mentality. He did not want to disturb the intense affection of Vasudeva, and thus He agreed to be carried by His father to the house of Nanda and Yasoda. And just to test the intense love of Vasudeva, Lord Krsna fell down in the waters of the Yamuna while His father was crossing the river. Vasudeva became mad after his child as he tried to recover Him in the midst of the rising river.

These are all glorified pastimes of the Lord, and there is no contradiction in such manifestations. Since Krsna is the Supreme Lord, He was never afraid of Kamsa, but to please His father He agreed to be so. And the most brilliant part of His supreme character was that He begged pardon from His parents for being unable to serve their feet while absent from home because of fear of Kamsa. The Lord, whose lotus feet are worshiped by demigods like Brahma and Siva, wanted to worship the feet of Vasudeva. Such instruction by the Lord to the world is quite appropriate. Even if one is the Supreme Lord, one must serve his parents. A son is indebted to his parents in so many ways, and it is the duty of the son to serve his parents, however great the son may be. Indirectly, Krsna wanted to teach the atheists who do not accept the supreme fatherhood of God, and they may learn from this action how much the Supreme Father has to be respected. Uddhava was simply struck with wonder by such glorious behavior of the Lord, and he was very sorry that he was unable to go with Him.

SB3.2.18

TEXT 18

ko va amusyanghri-saroja-renum

vismartum isita puman vijighran

yo visphurad-bhru-vitapena bhumer

bharam krtantena tirascakara

SYNONYMS

kah—who else; va—either; amusya—the Lord’s; anghri—feet; saroja-renum—dust of the lotus; vismartum—to forget; isita—may be able; puman—person; vijighran—smelling; yah—one who; visphurat—expanding; bhru-vitapena—by the leaves of the eyebrows; bhumeh—of the earth; bharam—burden; krta-antena—by death-blows; tirascakara—executed.

TRANSLATION

Who, after smelling the dust of His lotus feet even once, could ever forget it? Simply by expanding the leaves of His eyebrows, Krsna has given the deathblow to those who were burdening the earth.

PURPORT

Lord Krsna cannot be accepted as one of the human beings, even though He played the role of an obedient son. His actions were so extraordinary that by the simple raising of His eyebrows He could deliver death-blows to those who were burdening the earth.

SB3.2.19

TEXT 19

drsta bhavadbhir nanu rajasuye

caidyasya krsnam dvisato ’pi siddhih

yam yoginah samsprhayanti samyag

yogena kas tad-viraham saheta

SYNONYMS

drsta—it has been seen; bhavadbhih—by your good self; nanu—of course; rajasuye—in the assembly of the rajasuya sacrifice performed by Maharaja Yudhisthira; caidyasya—of the King of Cedi (Sisupala); krsnam—unto Krsna; dvisatah—envying; api—in spite of; siddhih—success; yam—which; yoginah—the yogis; samsprhayanti—verily desire; samyak—fully; yogena—by performance of yoga; kah—who; tat—His; viraham—separation; saheta—can tolerate.

TRANSLATION

You have personally seen how the King of Cedi [Sisupala] achieved success in yoga practice, although he hated Lord Krsna. Even the actual yogis aspire after such success with great interest by performance of their various practices. Who can tolerate separation from Him?

PURPORT

Lord Krsna’s causeless mercy was exhibited in the great assembly of Maharaja Yudhisthira. He was merciful even to His enemy the King of Cedi, who always tried to be an envious rival of the Lord. Because it is not possible to be a bona fide rival of the Lord, the King of Cedi was extremely malicious toward Lord Krsna. In this he was like many other asuras, such as Kamsa and Jarasandha. In the open assembly of the rajasuya sacrifice performed by Maharaja Yudhisthira, Sisupala insulted Lord Krsna, and he was finally killed by the Lord. But it was seen by everyone in the assembly that a light flashed out of the body of the King of Cedi and merged into the body of Lord Krsna. This means that Cediraja achieved the salvation of attaining oneness with the Supreme, which is a perfection most desired by the jnanis and yogis and for which they execute their different types of transcendental activities.

It is a fact that persons who are trying to understand the Supreme Truth by their personal endeavors of mental speculation or mystic powers of yoga achieve the same goal as others who are personally killed by the Lord. Both achieve the salvation of merging in the brahmajyoti rays of the transcendental body of the Lord. The Lord was merciful even to His enemy, and the success of the King of Cedi was observed by everyone who was present in the assembly. Vidura was also present there, and therefore Uddhava referred the incident to his memory.

SB3.2.20

TEXT 20

tathaiva canye nara-loka-vira

ya ahave krsna-mukharavindam

netraih pibanto nayanabhiramam

parthastra-putah padam apur asya

SYNONYMS

tatha—as also; eva ca—and certainly; anye—others; nara-loka—human society; virah—fighters; ye—those; ahave—on the battlefield (of Kuruksetra); krsna—Lord Krsna’s; mukha-aravindam—face like a lotus flower; netraih—with the eyes; pibantah—while seeing; nayana-abhiramam—very pleasing to the eyes; partha—Arjuna; astra-putah—purified by arrows; padam—abode; apuh—achieved; asya—of Him.

TRANSLATION

Certainly others who were fighters on the Battlefield of Kuruksetra were purified by the onslaught of Arjuna’s arrows, and while seeing the lotuslike face of Krsna, so pleasing to the eyes, they achieved the abode of the Lord.

PURPORT

The Supreme Personality of Godhead, Lord Sri Krsna, appears in this world for two missionary purposes: to deliver the faithful and to annihilate the miscreants. But because the Lord is absolute, His two different kinds of actions, although apparently different, are ultimately one and the same. His annihilation of a person like Sisupala is as auspicious as His actions for the protection of the faithful. All the warriors who fought against Arjuna but who were able to see the lotuslike face of the Lord on the battlefront achieved the abode of the Lord, exactly as the devotees of the Lord do. The words “pleasing to the eyes of the seer” are very significant. When the warriors from the other side of the battlefield saw Lord Krsna at the front, they appreciated His beauty, and their dormant instinct of love of God was awakened. Sisupala saw the Lord also, but he saw Him as his enemy, and his love was not awakened. Therefore Sisupala achieved oneness with the Lord by merging in the impersonal glare of His body, called the brahmajyoti. Others, who were in the marginal position, being neither friends nor enemies but slightly in love of Godhead by appreciating the beauty of His face, were at once promoted to the spiritual planets, the Vaikunthas. The Lord’s personal abode is called Goloka Vrndavana, and the abodes where His plenary expansions reside are called the Vaikunthas, where the Lord is present as Narayana. Love of Godhead is dormant in every living entity, and the entire process of devotional service unto the Lord is meant for awakening this dormant, eternal love of Godhead. But there are degrees of such transcendental awakening. Those whose love of God is awakened to the fullest extent go back to the Goloka Vrndavana planet in the spiritual sky, whereas persons who have just awakened to love of Godhead by accident or association are transferred to the Vaikuntha planets. Essentially there is no material difference between Goloka and Vaikuntha, but in the Vaikunthas the Lord is served in unlimited opulence, whereas in Goloka the Lord is served in natural affection.

This love of God is awakened by the association of pure devotees of the Lord. Here the word parthastra-putah is significant. Those who saw the beautiful face of the Lord on the Battlefield of Kuruksetra were purified first by Arjuna when he made his onslaught with arrows. The Lord appeared for the mission of diminishing the burden of the world, and Arjuna was assisting the Lord by fighting on His behalf. Arjuna personally declined to fight, and the whole instruction of the Bhagavad-gita was given to Arjuna to engage him in the fight. As a pure devotee of the Lord, Arjuna agreed to fight in preference to his own decision, and thus Arjuna fought to assist the Lord in His mission of diminishing the burden of the world. All the activities of a pure devotee are executed on behalf of the Lord because a pure devotee of the Lord has nothing to do for his personal interest. Arjuna’s killing was as good as killing by the Lord Himself. As soon as Arjuna shot an arrow at an enemy, that enemy became purified of all material contaminations and became eligible to be transferred to the spiritual sky. Those warriors who appreciated the lotus feet of the Lord and saw His face at the front had their dormant love of God awakened, and thus they were transferred at once to Vaikunthaloka not to the impersonal state of brahmajyoti as was Sisupala. Sisupala died without appreciating the Lord, while others died with appreciation of the Lord. Both were transferred to the spiritual sky, but those who awakened to love of God were transferred to the planets of the transcendental sky.

Uddhava seemingly lamented that his own position was less than that of the warriors on the Battlefield of Kuruksetra because they had attained to Vaikuntha whereas he remained to lament the disappearance of the Lord.

SB3.2.21

TEXT 21

svayam tv asamyatisayas tryadhisah

svarajya-laksmy-apta-samasta-kamah

balim haradbhis cira-loka-palaih

kirita-koty-edita-pada-pithah

SYNONYMS

svayam—Himself; tu—but; asamya—unique; atisayah—greater; tri-adhisah—Lord of the three; svarajya—independent supremacy; laksmi—fortune; apta—achieved; samasta-kamah—all desires; balim—worshiping paraphernalia; haradbhih—offered by; cira-loka-palaih—by the eternal maintainers of the order of creation; kirita-koti—millions of helmets; edita-pada-pithah—feet honored by prayers.

TRANSLATION

Lord Sri Krsna is the Lord of all kinds of threes and is independently supreme by achievement of all kinds of fortune. He is worshiped by the eternal maintainers of the creation, who offer Him the paraphernalia of worship by touching their millions of helmets to His feet.

PURPORT

Lord Sri Krsna is so mild and merciful, as described in the above verses, and yet He is the Lord of all kinds of threes. He is the Supreme Lord of the three worlds, the three qualities of material nature and the three purusas (Karanodakasayi, Garbhodakasayi and Ksirodakasayi Visnu). There are innumerable universes, and in each and every universe there are different manifestations of Brahma, Visnu and Rudra. Besides that, there is the Sesa-murti who bears all the universes on His hoods. And Lord Krsna is the Lord of all of them. As the incarnation of Manu, He is the original source of all Manus in innumerable universes. Each universe has manifestations of 504,000 Manus. He is the Lord of the three principal potencies, namely cit-sakti, maya-sakti and tatastha-sakti, and He is the complete master of six kinds of fortune—wealth, strength, fame, beauty, knowledge and renunciation. There is none who can excel Him in any matter of enjoyment, and certainly there is no one greater than Him. No one is equal to or greater than Him. It is the duty of everyone, whoever and wherever one may be, to surrender completely unto Him. It is not wonderful, therefore, that all the transcendental controllers surrender to Him and make all offerings of worship.

Next verse (SB3.2.22)