[On a postcard, showing the temple of Hepaistos, popularly called Thesion, Swami Vivekananda wrote.]
[Postmarked: Athens,
November 11, 1900]
Great fun. I write without the possibility of being written to, as I am changing place all the time. How do you do?
Vivekananda
Money is a very strange object indeed. Most men want to possess money without realizing that slowly money begins to possess man. Though one may argue that one should not be preoccupied with making money, one cannot do without it. In a world that is driven by commercial relationships, one cannot imagine functioning without money. Economists define money in terms of the three functions that it serves. It is a medium of exchange, a store of value, and a unit of account. Money’s most important function is as a medium of exchange to facilitate transactions. Without money, all transactions would have to be conducted by barter, which involves direct exchange of one good or service for another. In order to be a medium of exchange, money must hold its value over time; that is, it must be a store of value. If money could not be stored for some period of time and still remain valuable in exchange, it would not be something that man would covet to possess. Money also functions as a unit of account, providing a common measure of the value of goods and services being exchanged.
Though it is only a means of transacting in this world, most of us have come to become dependent on it. Money is also central to many a relationship, whether personal or professional, and success or failure is today determined in sheer monetary terms. While one can easily reconcile possessing and using money in a householder’s life, it is different to understand how monks should relate to money. Traditionally, the concept of Sannyasa was to embrace austerity and celibacy. A sannyasi had no real use for money; and gold and a piece of stone were supposed to mean the same to him. This is indeed hard to imagine as today many monks and ashrams have got into the world of serving society, which necessarily means that they have to interface with money on a daily basis. They have built institutions that not only are in constant need of monetary donations but also generate wealth in many cases.
Sri Ramakrishna Paramahamsa was one of those rare monks for whom money not only meant nothing, but was also a source of irritation. His whole body was known to experience a severe burning sensation whenever he came in contact with money. He always used to tell his disciples that ‘Gold’ and ‘Lust’ were the two main things that a monk had to be cautious about. It is indeed interesting to see how Swami Vivekananda, who was brought up with this background, dealt with money. During his parivrajaka days, he carried no money and left himself completely at the mercy of the many kind souls who supported him. He had accepted the vow of poverty and saw no need for money. Once he reached the West, he was subjected to the painful experience of not having enough money to meet even his daily needs of food and stay. He had become famous after the Chicago lecture and was a much sought-after public figure. He was being invited to deliver lectures all over the United States and had signed up with a lecture bureau that organized his talks. He was soon to learn that the bureau was exploiting him and he started managing his own lectures with the help of the few friends and well-wishers that he had now got. While in Los Angeles in early 1900, he was even criticized for charging for his lectures and derided for breaking his monastic vows. Vivekananda knew that he had to collect as much money as he could from the prosperous West in order to be used in ameliorating the suffering of the downtrodden masses in his own beloved India. Despite the clarity of how the money that he raised should be used, Swamiji also had his own self-doubts. There were instances when he gave up the idea of charging for his lectures and raising money, refused donations and even returned the money to donors in some cases. He wrote then to Alasinga Perumal, “You know the greatest difficulty with me is to keep or even to touch money. It is disgusting and debasing.” Later he wrote again, “The public lecture plan I intend to give up entirely, as I find the best thing for me to do is to step entirely out of the money question – either in public lectures or private classes.”
Things changed when he went to America for the second time. The monastic organization in India needed funds and so did the work that he was planning for the regeneration of the masses. He now understood the practical necessity of dealing in monetary issues. He knew that Institutions cannot be built without money and he was clear that it was a tool that he needed to use wisely. Even to spread the message of his own master, he needed money. He now began to examine the ethical issue of a monk handling money from a more pragmatic angle and decided to focus on the effective and efficient use of money. He laid down clear rules on how money needed to be raised and for what purpose. He was emphatic on how the money raised should be spent and reported to the original donor. In a letter to his brother disciple Swami Shuddhananda he wrote, “Ask Brahmananda to write this to everyone in relief work – they must not be allowed to spend money to no good. We want the greatest possible good work from the least possible outlay.” While he clearly understood the functional utility of money, he was also not carried away with this idea. In July 1897, he wrote to Swami Akhandananda, “Money and all will come of themselves, we want men, not money. It is man that makes everything, what can money do? – men we want, the more you get, the better.”
Swami Vivekananda was that extraordinary visionary who knew that while money was important and needed for achieving his goals, it was human capital that was the need of the hour. This is now being realized by a society that is getting tired of the mindless pursuit of wealth and is talking of developing ‘Human Capital’ for the survival of man himself.
Swami Vivekananda’s famous speech at the Parliament of Religions in Chicago was a formal announcement of his presence to America and to the world at large. But this did not happen very smoothly. When he arrived in Chicago, Swami Vivekananda learnt that he needed a letter of introduction to register, and that the date for registration had already passed. There was no chance that he would be allowed to speak at the event. After a few days in Chicago, he realized that he was running out of money. The opening date of the Parliament was put off by a few months. Swamiji then decided to leave Chicago and travel around.
Swamiji’s encounter with Miss Kate Sanborn on the train journey from Vancouver to Chicago was to be instrumental in his subsequent entry to the Parliament of Religions. Kate Sanborn was very much impressed by Swamiji’s appearance and demeanour and she gave him her card and invited him to be a guest at her home in Metcalf, Massachusetts. She wrote these details in her book Abandoning an Adopted Farm: “But most of all I was impressed by the monk, a magnificent specimen of manhood – six feet two, as handsome as Salvini (a then famous Italian actor) at his best, with a lordly, imposing stride, as if he ruled the universe, and soft, dark eyes that could flash fire if roused, or dance with merriment if the conversation amused him…He wore a bright yellow turban many yards in length, an ochre robe, the badge of his calling; this was tied with a pink sash, broad and heavily befringed. Snuff-brown trousers and russet shoes completed the outfit. He spoke better English than I did, was conversant with ancient and modern literature, would quote easily and naturally from Shakespeare or Longfellow or Tennyson, Darwin, Muller, Tyndall, could repeat pages of our Bible, was familiar with and tolerant of all creeds. He was an education, an illumination, a revelation! I told him, as we separated, I should be most pleased to present him to some men and woman of learning and general culture, if by any chance he should come to Boston.”
Not much later, Swamiji needed all the help that he could get. Lonely and with his money running out, he left Chicago for Metcalf and reached Boston on August 14 or 15 of 1893. Kate Sanborn wrote in her memoirs: “Just risen from a sick-bed, I received a telegram announcing that my reverend friend on the train was at the Quincy House, Boston and awaiting my orders. Then I remembered vividly. I had urged him to accept my hospitality if he felt lonely and needed help. I had promised introductions to Harvard professors, Concord philosophers, New York capitalists, women of fame, position and means, with brilliant gifts in writing and conversation. It was mid-august. Not a soul was in town, and how could I entertain my gaily appareled pundit? I was aghast, but telegraphed bravely: Yours received. Come today. 4.20 train, Boston Albany.”
Katharine Abbot Sanborn was a poet, teacher, lecturer, a humorist, a farmer and above all a humanist. Known as Kate, she was amiable, prominent and gregarious – precisely the person to act as hostess to Swamiji in those early days, for she not only introduced him to Professor Wright and other men and women of influence, but was instrumental in providing him with a well-rounded preview of the American scene.
Swamiji, though a prolific letter-writer, was frugal in sharing his initial experiences. After about twenty days, he wrote to Alasinga Perumal a letter with an undercurrent of disillusionment. “All those rosy ideas (of raising funds for needy people in India) we had before starting has melted, and now I have to fight against impossibilities. A hundred times I had a mind to go out of the country and go back to India. But I am determined and I have a call from Above.” He further wrote of his stay with Miss Sanborn, “Just now I am living as the guest of an old lady in a village near Boston. I accidentally made her acquaintance in the railway train, and she invited me to come over and live with her. I have an advantage of living with her, in saving my expenditure of one pound per day, and she has the advantage of inviting her friends over here and showing them a curio from India! And all this must be borne. Starvation, cold, hooting in the streets on account of my quaint dress, these are what I have to fight against. But, my dear boy, no great things were ever done without great labour…”
Although Swamiji referred to her as ‘an old lady’, she was not old when he first knew her. She was 54 and very energetic. She had a lively humor and a warm sympathy for her fellow beings, was keenly observant and widely known for her repartee. But for her, Swamiji would not have been able to meet Prof Wright or speak at the Parliament of Religions.
Swami Vivekananda’s parivrajaka life traveling through India is reasonably well documented. His travel around the United States has also been well captured. Recently Asim Chaudhari has written eloquently about these in his book ‘New Discoveries’. I would like recount the visit of Swamiji to China.
Swamiji was on his first visit to the United States. He was going there to attend the World Parliament of Religions. He set sail from Bombay on the 31st of May 1893. He was to reach the United States through Colombo, Penang, Singapore, Hong Kong and Japan. The ship had arrived from Singapore and reached Hong Kong. Here it halted for three days. It was during these three days that Swamiji traveled to Canton, 80 miles up the Si-Kiang river. China, the Chinese people and their way of life always fascinated Swamiji. In a humorous vein, the Swami wrote in a letter dated July 10th, “The Chinese child is quite a philosopher and calmly goes to work at an age when your Indian boy can hardly crawl on all fours. He has learnt the philosophy of necessity too well. Their extreme poverty is one of the causes why the Chinese and the Indians have remained in a state of mummified civilization. To an ordinary Hindu or Chinese, everyday necessity is too hideous to allow him to think of anything else.”
The three days at Canton was a great learning experience for Swamiji. He understood how high caste Chinese women would never be seen in public and how the feet of the laboring women would not be larger than that of a child. He visited several Buddhist temples and tried to compare and contrast the Buddhist carvings on the temples in India and China. Being a Sannyasi, one of his earnest desires was to visit a Chinese Monastery and interact with the monks there. Unfortunately, these monasteries were forbidden to foreigners. He requested his interpreter to take him to a monastery but he politely refused fearing for his life. He informed Swamiji that he would surely be ill-treated and beaten up if he tried to force his way into a monastery. Swamiji was not to be easily discouraged. He insisted and convinced his interpreter to accompany him to a nearby monastery. As they approached it, two-three men appeared menacingly with their clubs. Before his interpreter ran away to a safe distance, Swamiji learnt from him the Chinese word for monk. As the men approached him, he called out loud that he was an Indian yogi. That word seemed to act like magic. The angry expression of the men changed to reverence and they fell at his feet. They spoke to him in a loud voice and one word that Swamiji understood of this was ‘Kabatch’. Unsure of what it meant, he turned to the interpreter who was standing at a safe distance. The interpreter explained that they were asking him for ‘amulets’ to ward off evil spirits and unholy influences. Though the Swami was taken aback for a moment and did not believe in charms and amulets, he knew that he had to do something and satisfy these new friends. He quickly took a sheet of paper from his pocket, tore it into small pieces and wrote the word ‘Om’ in Sanskrit on each of them. He gave them the pieces of paper, and the men, touching them to their heads, led him into the monastery. In the monastery, he was shown around and to his surprise he found many Sanskrit manuscripts and some written in old Bengali characters. This led him to infer that possibly there were many interactions between China and Bengal and there must have been an influx of Buddhist monks from both sides.
From Hong Kong, Swamiji continued his journey and his next stop was Nagasaki in Japan.
If there is any land on this earth that can lay claim to be the blessed Punyabhumi (holy land), to be the land to which all souls on this earth must come to account for Karma, the land to which every soul that is wending its way Godward must come to attain its last home, the land where humanity has attained its highest towards gentleness , towards generosity , towards purity , towards calmness , above all, the land of introspection and of spirituality – it is India.
Our sacred motherland is a land of religion and philosophy-the birth place of spiritual giants-the land of renunciation, where and where alone, from the most ancient to the most modern times, there has been the highest ideal of life open to man.
It is the same India which has withstood the shocks of centuries, of hundreds of foreign invasions, of hundreds of upheavals of manners and customs. It is the same land which stands firmer than any rock in the world, with its undying vigour, indestructible life. Its life is of the same nature of the soul, without beginning and without end, immortal, and we are the children of such a country.
When the real history of India will be unearthed, it will be proved that as in the matter of religion, so in fine arts, India is the primal guru of the whole world.
I discard the idea that India was ever passive. Nowhere has activity been more pronounced than in this blessed land of ours. And the great proof of this activity is that our most ancient and magnanimous race still lives, and at every decade in its glorious carrier seems to take on fresh youth-undying and imperishable.
India will be raised, not with the power of the flesh, but with power of the spirit; not with the flag of destruction, but with the flag of peace and love, the garb of the Sannyasin; not by the power of the wealth, but by the power of begging bowl. But one vision I see clear as life before me that the ancient Mother has awakened once more, sitting on here throne – rejuvenated, more glories than ever. Proclaim Her to all the world with the voice of peace and benediction. (IV.353)
I love my nation, I cannot see you degraded, weakened any more than you are now. Therefore I am bound for your sake and for truth’s to cry, “Hold!” and to raise my voice against this degradation of my race. Give up these weakening mysticisms and be strong… The truths of the Upanishads are before you. Take them up, live up to them, and the salvation of India will be at hand.
What a land! Whosoever stands in this sacred land, whether alien or a child of the soil, feels himself surrounded – unless his soul is degraded to the level of brute animals – by the living thoughts of the earth’s best and purest sons, who have been working to raise the animal to the divine through centuries, whose beginning history fails to trace. The very air is full of the pulsations of spirituality.
I was asked by an English friend on the eve of my departure, “Swami, how do you like now your motherland after four years experience of the luxurious, glorious, powerful West?” I could only answer, “India I loved before I came away. Now the very dust of India has become holy to me, the very air is now to me holy; it is now the holy land, the place of pilgrimage, the Tirtha.” (III.309)
Our life-blood is spirituality. If it flows clear, if it flows strong and pure and vigorous, everything is right; political, social, any other material defects, even the poverty of the land, will be cured if that blood is pure. (III.288)
The longest night seems to be passing away, the sorest trouble seems to be coming to an end at last, the seeming corpse appears to be awaking. She is awakening, this motherland of ours, from her deep long sleep. None can resist her anymore; never is she going to sleep anymore; no outward powers can hold her back anymore; for the infinite giant is rising to her feat. (III.145-146)
Faith, faith, faith in ourselves, faith, faith, faith in God – this is the secret of greatness. If you have faith, in all the three hundred and thirty millions of your mythological gods, and in all the gods which foreigners have now and again introduced into your midst, still have no faith in yourselves, there is no salvation for you. (III.228)
He is an atheist who does not believe in himself. The old religions said that he was an atheist who did not believe in God. The new religion says that he is an atheist who does not believe in himself. (II.301)
The history of the world is the history of few men who had faith in themselves. That faith calls out the divinity within. You can do anything. You can fail only when you do not strive sufficiently to manifest infinite power. As soon as a man or a nation loses faith, death comes. (VIII.228)
What makes the difference between man and man is the difference is this Shraddha and nothing else. What makes one man great and another weak and low is this Shraddha. (III.319)
Have faith in yourselves, great convictions are the mothers of great deeds.
Have faith, as Nachiketa. I wish that faith would come to each of you; and everyone of you would stand up a giant, a world – mover with a gigantic intellect – an infinite God in every respect. That is what I want you to become. (III.243-244)
Let people say whatever they like, stick to your own convictions, and rest assured, the world will be at your feet. They say, ‘Have faith in this fellow or that fellow’, but I say, ‘Have faith in yourself first’, that’s the way. Have faith in yourselves – all power is within you – be conscious and bring it out. Say, ‘I can do everything.’ ‘Even the poison of a snake is powerless if you can firmly deny it.’ (VI.274)
You have in you a thousand times more than is in all the books. Never lose faith in yourself, you can do anything in this universe. Never weaken, all power is yours. (VII.85)
To advance we must have faith in ourselves first and then in God. He who has no faith in himself can never have faith in God.
It is the great faith which will make the world better. I am sure of that. He is the highest man who can say with truth, “I know all about myself.” Do you know how much energy, how many powers, how many forces, are still lurking behind that frames of yours? What scientist has known all that is in man? Millions of years have passed since man came here, and yet but one infinitesimal part of his powers has been manifested. Therefore, you must not say that you are weak. How do you know what possibilities lie behind that degradation on the surface? You know but little of that which is within you. For behind you is the ocean of infinite power and blessedness. (II.301-302)
The ideal of faith in ourselves is of the greatest help to us. If faith in ourselves had been more extensively taught and practised, I am sure a very large portion of the evils and miseries that we have would have vanished. Throughout the history of mankind, if any motive power has been more potent than another in the lives of all great men and women, it is that of faith in themselves. Born with the consciousness that they were to be great, they became great. (II.301)
The idea of true Shraddha must be brought back once more to us, the faith in our own selves must re-awakened, and, then only, all the problems which face our country will gradually be solved by ourselves.
Whatever of material power you see manifested by the Western races is the outcome of this Shraddha, because they believe in their muscles and if you believe in your spirit, how much more will it work! Believe in that infinite soul, the infinite power, which with consensus of opinion, your books and sages preach. That Atman which nothing can destroy, in it infinite power only waiting to be called out… Be strong and have this Shraddha, and everything else is bound to follow.
Have faith that you are all, my brave lads, born to do great things! Let not the barks of puppies frighten you – no, not even the thunderbolts of heaven!
Come up, O Lions! You have infinite strength, infinite energy. Arise! Awake! And stop not till the goal is reached.
Each soul is potentially divine. The goal is to manifest this divinity within by controlling nature, external and internal. Do this either by work, or worship, or psychic control, or philosophy – by one or more or all of these-and be free.
All power is within you; you can do anything and everything. Believe in that, do not believe that you are weak. Stand up and express the divinity within you.
My ideal indeed can be put into a few words and that is: to preach unto mankind their divinity, and how to manifest in every movement of life.
Teach yourselves, teach everyone his real nature, call upon the sleeping soul and see how it awakes. Power will come, glory will come, goodness will come, purity will come and everything that is excellent will come when this sleeping soul is roused to self-conscious activity.
Infinite power is in the soul of man, whether he knows it or not. Its manifestation is only a question of being conscious of it….With the full consciousness of his infinite power and wisdom, the giant will rise to his feet.
Proclaim to the whole world with trumpet voice, “There is no sin in you, there is no misery in you, you are the reservoir of omnipotent power. Arise, awake, and manifest the Divinity within!”
Men are taught from childhood that they are weak and sinners. Teach them that they are all glorious chidren of immortality, even those who are the weakest in manifestation. Let positive, strong, helpful thought enter into their brains from very childhood.
Hear day and night that you are that Soul. Repeat it to yourselves day and night till it enters into your veins, till it tingles in every drop of blood, till it is in your flesh and bone. Let the whole body be full of that one ideal, “I am the birthless, the deathless, the blissful, the omniscient, the omnipotent, every-glorious Soul ” Think on it day and night; think on it till it becomes part and parcel of your life. Meditate upon it… All your actions will be magnified, transformed, defied, by the very power of the thought. Bring this thought to bear upon your life, fill yourselves with the thought of your almightiness, your majesty and your glory.
What makes you weep, my friend? In you is all power. Summon up your all-powerful nature, O mighty one, and this whole universe will lie at your feet. It is the Self alone that predominates, and not matter.
You are strong, omnipotent, omniscient. No matter that you have not expressed it yet, it is in you. All knowledge is in you, all power, all purity, and all freedom- why cannot express this knowledge? Because, you do not believe in it.
Arise, awake, sleep no more; within each of you there is the power to remove all wants and all miseries. Believe this, and that power will be manifested. Man stands on the glory of his own soul, the infinite, the eternal, the deathless – that soul which no instrument can pierce, which no air can dry, nor fire can burn, no water can melt, the infinite, the birthless, the deathless, without beginning and without end, before whose glory space melts away into nothingness and time vanishes into non-existence. This glorious soul we must believe in. Out of that will come power.
Come up, O Lions! You have infinite strength, infinite energy. Arise! Awake! And stop not till the goal is reached.
Meditation again is a constant remembrance (of the thing meditated upon) flowing like an unbroken stream of oil poured out from one vessel to another. When this kind of remembering has been attained (in relation to God) all bondages break. (III.34)
The power of meditation gets us everything. If you want to get power over nature, you can have it through meditation. It is through the power of meditation all scientific facts are discovered today. They study their subject and forget everything their own identity and everything, and then the great facts come like a flash. (IV.230)
Think of space in your heart, and in the midst of that space think that a flame is burning. Think of that flame as your own soul and inside that flame is another effulgent light, and that is the Soul of your soul, God. Meditate upon that in the heart. (I.192-193)
Do not spend your energy in talking but meditate in silence; and do not let the rush of the outside world disturb you. When your mind is in the highest state, you are unconscious of it. Accumulate power in silence and become a dynamo of spirituality. (VII.61)
Meditation is the focusing of the mind on some object. If the mind acquires concentration on object, it can be so concentrated on any object whatsoever. (VI.486)
The greatest help to spiritual life is meditation (dhyana). In meditation we divest ourselves of all material conditions and feel our divine nature. We do not depend upon any external help in meditation. (II.37)
Meditation is one of the great means of controlling the rising of these (thought) waves. By meditation you can make the mind subdue these waves, and if you go on practising meditation for days, and months, and years until it has become a habit, until it will come in spite of yourself, anger and hatred will be controlled and checked. (I.242-243)
You must practice at least twice every day, and the best times are towards the morning and the evening. When night passes into day, and day into night, a state of relative calmness ensues. The early morning and the early evening are the two periods of calmness. Your body will have a like tendency to become calm at those times. We should take advantage of that natural condition and begin then to practice. (I.144-145)
I think the practice of meditation even with some trifling external object leads to mental concentration. But it is true that the mind very easily attains calmness when one practices meditation with anything on which one’s mind is most apt to settle down. This is the reason why we have in this country [India] so much worship of the images of gods and goddesses. The real aim is to make the mind functionless, but this cannot be got at unless one becomes absorbed in some object. (VI.486-487)
Meditation is the gate that opens that [infinite joy] to us. Prayers, ceremonials and all the other forms of the worship are simply kindergartens of meditation. You pray, you offer something. A certain theory existed that everything raised one’s spiritual power. The use of certain words, flowers, images, temples, ceremonials like the waving of lights brings the mind to that attitude, but that attitude is always in the human soul, nowhere else. People are all doing it; but what they do without knowing it, do knowingly. That is the power of meditation. (IV.248-249)
Concentration means intensifying the power of assimilation. (I.157)
Concentration is the essence of all Knowledge; nothing can be done without it. Ninety percent of thought force is wasted by the ordinary human being, and therefore he is constantly committing blunders; the trained man or mind never makes a mistake. (VI.123-124)
To me the very essence of education is concentration of mind, not the collecting of facts. If I had to do my education over again, and had any voice in the matter, I would not study facts at all. I would develop the power of concentration and detachment, and then with a perfect instrument I could collect facts at will. (VI.38-39)
Take up one idea. Make that one idea your life – think of it, dream of it, live on that idea. Let the brain, muscles, nerves, every part of your body, be full of that idea, and just leave every other idea alone. This is the way to success. If we really want to be blessed, and make others blessed, we must go deeper. (I.177)
There is only one method by which to attain knowledge, that which is called concentration. (I.130)
All success in any line of work is the result of this. High achievements in art, music, etc., are the results of concentration. (VI.37)
The power of concentration is the only key to the treasure house of knowledge. In the present state of our body we are so much distracted, and the mind is frittering away its energies upon a hundred sorts of things. As soon as I try to calm my thoughts and concentrate my mind upon one object of knowledge, thousands of undesired impulses rush into the brain, thousands of thoughts rush into the mind and disturb it. How to check it and bring the mind under control is the whole subject of study in Raja-Yoga. (II.391)
The main difference between men and the animals is the difference in their power of concentration. An animal has very little power of concentration. Those who have trained animals find much difficulty in the fact that the animal is constantly forgetting what is told him. He cannot concentrate his mind long upon anything at a time. The difference in their power of concentration also constitutes the difference between man and man. Compare the lowest with the highest man. The difference is in the degree of concentration. (VI.37)
We have but one method of acquiring knowledge. From the lowest man to the highest yogi, all have to use the same method; and that method is what is called concentration. The chemist who works in his laboratory concentrates all the powers of his mind, brings them into one focus, and throws them on the elements; and the elements stand analyzed, and thus his knowledge comes. The astronomer has also concentrated the powers of his mind and brought them into one focus; and he throws them on to objects through his telescope; and stars and systems role forward and give up their secrets to him. So it is in every case with the professor in his chair, the student with his book – with every man who is working to know. The more this power of concentration, the more knowledge is acquired. (II.390-391)
How has all the knowledge in the world been gained but by the concentration of the powers of the mind? The world is ready to give up its secrets if we know how to knock, how to give it the necessary blow. The strength and force of the blow come through concentration. There is no limit to the power of human mind. The more concentrated it is, the more power is brought to bear on one point; that is the secret. (I 131-132)
