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kasyah—whose; manah—mind; te—your; bhuvi—in this world; bhogi-bhogayoh—like the body of a serpent; striyah—of a woman; na—not; sajjet—becomes attracted; bhujayoh—by the arms; maha-bhuja—O mighty-armed; yah—one who; anatha-varga—of poor women like me; adhim—distresses of the mind; alam—able; ghrna-uddhata—by aggressive mercy; smita-avalokena—by attractive smiling; carati—travels; apohitum—to dissipate.

O mighty-armed, who in this world will not be attracted by your arms, which are just like the bodies of serpents? Actually you relieve the distress of husbandless women like us by your attractive smile and your aggressive mercy. We think that you are traveling on the surface of the earth just to benefit us only.

When a husbandless woman is attacked by an aggressive man, she takes his action to be mercy. A woman is generally very much attracted by a man’s long arms. A serpent’s body is round, and it becomes narrower and thinner at the end. The beautiful arms of a man appear to a woman just like serpents, and she very much desires to be embraced by such arms.

The word anatha-varga is very significant in this verse. Natha means “husband,” and a means “without.” A young woman who has no husband is called anatha, meaning “one who is not protected.” As soon as a woman attains the age of puberty, she immediately becomes very much agitated by sexual desire. It is therefore the duty of the father to get his daughter married before she attains puberty. Otherwise she will be very much mortified by not having a husband. Anyone who satisfies her desire for sex at that age becomes a great object of satisfaction. It is a psychological fact that when a woman at the age of puberty meets a man and the man satisfies her sexually, she will love that man for the rest of her life, regardless who he is. Thus so-called love within this material world is nothing but sexual satisfaction.

SB4.25.43

TEXT 43

narada uvaca

iti tau dam-pati tatra

samudya samayam mithah

tam pravisya purim rajan

mumudate satam samah

naradah uvaca—the great sage Narada spoke; iti—thus; tau—they; dam-pati—husband and wife; tatra—there; samudya—being equally enthusiastic; samayam—accepting one another; mithah—mutually; tam—in that place; pravisya—entering; purim—in that city; rajan—O King; mumudate—they enjoyed life; satam—one hundred; samah—years.

The great sage Narada continued: My dear King, those two—the man and the woman—supporting one another through mutual understanding, entered that city and enjoyed life for one hundred years.

One hundred years is significant in this connection because every human being is given the concession to live up to a hundred years. The span of life is different on different planets, according to the planet’s distance from the sun. In other words, one hundred years on this planet is different from one hundred years on another planet. Lord Brahma lives for one hundred years according to time on the Brahmaloka planet, but one day of Brahma is equal to millions of years on this planet. Similarly, the days on the heavenly planets are equal to six months on this planet. On every planet, however, the span of life for a human being is roughly one hundred years. According to the life-spans on different planets, the standards of living also differ.

SB4.25.44

TEXT 44

upagiyamano lalitam

tatra tatra ca gayakaih

kridan parivrtah stribhir

hradinim avisac chucau

upagiyamanah—being sung about; lalitam—very nicely; tatra tatra—here and there; ca—also; gayakaih—by the singers; kridan—playing; parivrtah—surrounded; stribhih—by women; hradinim—in the water of the river; avisat—entered; sucau—when it was too hot.

Many professional singers used to sing about the glories of King Puranjana and his glorious activities. When it was too hot in the summer, he used to enter a reservoir of water. He would surround himself with many women and enjoy their company.

A living being has different activities in different stages of life. One stage is called jagrata, or the life of awakening, and another is called svapna, or the life of dream. Another stage is called susupti, or life in an unconscious state, and still another stage occurs after death. In the previous verse the life of awakening was described; that is, the man and the woman were married and enjoyed life for one hundred years. In this verse life in the dream state is described, for the activities Puranjana accomplished during the day were also reflected at night in the dream state. Puranjana used to live with his wife for sense enjoyment, and at night this very sense enjoyment was appreciated in different ways. A man sleeps very soundly when he is greatly fatigued, and when a rich man is greatly fatigued he goes to his garden house with many female friends and there enters the water and enjoys their company. Such is the tendency of the living entity within this material world. A living entity is never satisfied with a woman unless he is trained in the system of brahmacarya. Generally a man’s tendency is to enjoy many women, and even at the very end of life the sex impulse is so strong that even though one is very old he still wants to enjoy the company of young girls. Thus because of the strong sex impulse the living entity becomes more and more involved in this material world.

SB4.25.45

TEXT 45

saptopari krta dvarah

puras tasyas tu dve adhah

prthag-visaya-gaty-artham

tasyam yah kascanesvarah

sapta—seven; upari—up; krtah—made; dvarah—gates; purah—of the city; tasyah—that; tu—then; dve—two; adhah—down; prthak—different; visaya—to places; gati-artham—for going; tasyam—in that city; yah—one who; kascana—whoever; isvarah—governor.

Of the nine gates in that city, seven were on the surface, and two were subterranean. A total of nine doors were constructed, and these led to different places. All the gates were used by the city’s governor.

The seven gates of the body that are situated upward are the two eyes, two nostrils, two ears and one mouth. The two subterranean gates are the rectum and the genitals. The king, or the ruler of the body, who is the living entity, uses all these doors to enjoy different types of material pleasures. The system of opening different gates to different places is still evident in old Indian cities. Formerly a capital was surrounded by walls, and one passed through various gates to go to various cities or toward specific directions. In Old Delhi there are still remnants of surrounding walls and various gates known as the Kashmiri Gate, the Lahori Gate, etc. Similarly, in Ahmadabad there is a Delhi Gate. The point of this simile is that the living entity wants to enjoy different types of material opulences, and to this end nature has given him various holes in his body that he can utilize for sense enjoyment.

SB4.25.46

TEXT 46

panca dvaras tu paurastya

daksinaika tathottara

pascime dve amusam te

namani nrpa varnaye

panca—five; dvarah—doors; tu—then; paurastyah—facing the eastern side; daksina—southern; eka—one; tatha—also; uttara—one toward the north; pascime—similarly, on the western side; dve—two; amusam—of them; te—unto you; namani—names; nrpa—O King; varnaye—I shall describe.

My dear King, of the nine doors, five led toward the eastern side, one led toward the northern side, one led toward the southern side, and two led toward the western side. I shall try to give the names of these different doors.

Of the seven doors on the surface—namely the two eyes, two ears, two nostrils and one mouth—five look forward, and these are described as the doors facing the eastern side. Since looking forward means seeing the sun, these are described as the eastern gates, for the sun rises in the east. The gate on the northern side and the gate on the southern side represent the two ears, and the two gates facing the western side represent the rectum and the genitals. All the doors and gates are described below.

SB4.25.47

TEXT 47

khadyotavirmukhi ca prag

dvarav ekatra nirmite

vibhrajitam janapadam

yati tabhyam dyumat-sakhah

khadyota—of the name Khadyota; avirmukhi—of the name Avirmukhi; ca—also; prak—toward the eastern side; dvarau—two gates; ekatra—in one place; nirmite—were constructed; vibhrajitam—of the name Vibhrajita; jana-padam—city; yati—used to go; tabhyam—by them; dyumat—of the name Dyuman; sakhah—with his friend.

The two gates named Khadyota and Avirmukhi were situated facing the eastern side, but they were constructed in one place. Through those two gates the King used to go to the city of Vibhrajita accompanied by a friend whose name was Dyuman.

The two names Khadyota and Avirmukhi mean “glowworm” and “torchlight.” This indicates that of the two eyes, the left eye is less powerful in its ability to see. Although both eyes are constructed in one place, one is stronger than the other in the power to see. The king, or the living entity, uses these two gates to see things properly, but he cannot see unless accompanied by a friend whose name is Dyuman. This friend is the sun. Although the two eyes are situated in one place, they have no power to see without the sunlight. Vibhrajitam janapadam. If one wants to see something very clearly (vibhrajitam), he must see it with two eyes and the assistance of his friend the sunlight. Within this body everyone is a king because he uses his different gates according to his own will. Although he is very much proud of his power to see or hear, he is nonetheless dependent on the assistance of nature.

SB4.25.48

TEXT 48

nalini nalini ca prag

dvarav ekatra nirmite

avadhuta-sakhas tabhyam

visayam yati saurabham

nalini—of the name Nalini; nalini—of the name Nalini; ca—also; prak—eastern; dvarau—two gates; ekatra—in one place; nirmite—constructed; avadhuta—of the name Avadhuta; sakhah—with his friend; tabhyam—by those two gates; visayam—place; yati—used to go; saurabham—of the name Saurabha.

The two gates named Nalini and Nalini are the two nostrils. The living entity enjoys these two gates with the help of different avadhutas, or airs, which constitute the breathing process. Through these gates the living entity goes to the town of Saurabha, or aroma. In other words, the nostrils, with the help of their friend the air, enjoy various aromas in the material world. Nalini and Nalini are the pipes of the nostrils, through which one inhales and exhales, enjoying the aroma of sense pleasure.

SB4.25.49

TEXT 49

mukhya nama purastad dvas

tayapana-bahudanau

visayau yati pura-rad

rasajna-vipananvitah

mukhya—the chief; nama—called; purastat—on the eastern side; dvah—gate; taya—by that; apana—of the name Apana; bahudanau—of the name Bahudana; visayau—two places; yati—used to go; pura-rat—the King of the city (Puranjana); rasa-jna—of the name Rasajna; vipana—of the name Vipana; anvitah—along with.

The fifth gate situated on the eastern side was named Mukhya, or the chief. Through this gate, accompanied by his friends named Rasajna and Vipana, he used to visit two places named Bahudana and Apana.

The mouth is here described as the chief or the most important gate. The mouth is a very important entrance because one has two functions to conduct with the mouth. One function is eating, and the other is speaking. Our eating is done with the friend Rasajna, the tongue, which can taste so many different types of foods. The tongue is also used for speaking, and it can speak of either material sense enjoyment or Vedic knowledge. Of course, here material sense enjoyment is stressed. Therefore the word rasajna is used.

SB4.25.50

TEXT 50

pitrhur nrpa purya dvar

daksinena puranjanah

rastram daksina-pancalam

yati srutadharanvitah

pitrhuh—of the name Pitrhu; nrpa—O King; puryah—of the city; dvah—gate; daksinena—on the southern side; puranjanah—King Puranjana; rastram—country; daksina—southern; pancalam—of the name Pancala; yati—used to go; sruta-dhara-anvitah—along with his friend Srutadhara.

The southern gate of the city was known as Pitrhu, and through that gate King Puranjana used to visit the city named Daksina-pancala, accompanied by his friend Srutadhara.

The right ear is used for karma-kandiya, or fruitive activities. As long as one is attached to the enjoyment of material resources, he hears from the right ear and uses the five senses to elevate himself to the higher planetary systems like Pitrloka. Consequently, the right ear is here described as the Pitrhu gate.

SB4.25.51

TEXT 51

devahur nama purya dva

uttarena puranjanah

rastram uttara-pancalam

yati srutadharanvitah

devahuh—of the name Devahu; nama—as it was called; puryah—of the city; dvah—gate; uttarena—on the northern side; puranjanah—King Puranjana; rastram—country; uttara—northern; pancalam—of the name Pancala; yati—used to go; sruta-dhara-anvitah—with his friend Srutadhara.

On the northern side was the gate named Devahu. Through that gate, King Puranjana used to go with his friend Srutadhara to the place known as Uttara-pancala.

The two ears are situated on the northern side and the southern side. The ear on the southern side is very strong and is always anxious to hear about sense enjoyment. The ear on the northern side, however, is used for taking initiation from the spiritual master and for gaining promotion to the spiritual sky. The right ear, or the ear on the southern side, is called Pitrhu, which indicates that it is used for attaining the higher planetary systems known as Pitrloka, but the left ear, which is known as Devahu, is utilized for hearing about even higher planetary systems, such as Maharloka, Tapoloka and Brahmaloka—or yet even higher planets, situated in the spiritual universe, where one becomes more inclined to be permanently situated. This is explained in Bhagavad-gita (9.25):

yanti deva-vrata devan
pitrn yanti pitr-vratah
bhutani yanti bhutejya
yanti mad-yajino ’pi mam

“Those who worship the demigods will take birth among the demigods; those who worship ghosts and spirits will take birth among such beings; those who worship ancestors go to the ancestors; and those who worship Me will live with Me.”

One who is interested in being happy on this planet as well as after death generally wants to be elevated to the Pitrlokas. Such a person can use the right ear for hearing Vedic instructions. However, one who is interested in going to Tapoloka, Brahmaloka, the Vaikuntha planets or Krsnaloka may take initiation from the spiritual master in order to be elevated to such lokas.

SB4.25.52

TEXT 52

asuri nama pascad dvas

taya yati puranjanah

gramakam nama visayam

durmadena samanvitah

asuri—of the name Asuri; nama—called; pascat—on the western side; dvah—gate; taya—by which; yati—used to go; puranjanah—King Puranjana; gramakam—of the name Gramaka; nama—called; visayam—the city of sense enjoyment; durmadena—by Durmada; samanvitah—accompanied.

On the western side was a gate named Asuri. Through that gate King Puranjana used to go to the city of Gramaka, accompanied by his friend Durmada.

The gate on the western side of the city was known as Asuri because it was especially meant for the asuras. The word asura refers to those who are interested in sense gratification, specifically in sex life, to which they are overly attracted. Thus Puranjana, the living entity, enjoys himself to his greatest satisfaction by means of the genitals. Consequently he used to go to the place known as Gramaka. Material sense gratification is also called gramya, and the place where sex life is indulged in to a great extent is called Gramaka. When going to Gramaka, Puranjana used to be accompanied by his friend Durmada. The word visaya refers to the four bodily necessities of life—eating, sleeping, mating and defending. The word durmadena may be analyzed in this way: dur means dusta, or “sinful,” and mada means “madness.” Every living entity who is in contact with material nature is called mada, or mad. It is said:

pisaci paile yena mati-cchanna haya
maya-grasta jivera haya se bhava udaya

(Prema-vivarta)

When a person is haunted, he becomes practically insane. When one is in an insane condition, he speaks all kinds of nonsense. Thus to become engaged in sense gratification, one has to accept a friend who is durmada, or badly affected by the material disease.

The words asuri nama pascad dvah are significant in another sense. The sunrise is first visible from the eastern side—the Bay of Bengal—and gradually it progresses toward the west. It is practically experienced that people in the West are more addicted to sense gratification. Sri Caitanya Mahaprabhu Himself has certified: pascimera loka saba mudha anacara (Cc. Adi 10.89). The more one goes to the western side, the more he will find people disinterested in spiritual life. He will find them behaving against the Vedic standards. Because of this, people living in the West are more addicted to sense gratification. In this Bhagavatam it is confirmed: asuri nama pascad dvah. In other words, the population on the western side is interested in an asuric civilization, that is, a materialistic way of life. Lord Caitanya consequently wanted this Krsna consciousness movement to be preached on the western side of the world so that people addicted to sense gratification might be benefited by His teachings.

SB4.25.53

TEXT 53

nirrtir nama pascad dvas

taya yati puranjanah

vaisasam nama visayam

lubdhakena samanvitah

nirrtih—of the name Nirrti; nama—called; pascat—western; dvah—gate; taya—by which; yati—used to go; puranjanah—King Puranjana; vaisasam—of the name Vaisasa; nama—called; visayam—to the place; lubdhakena—by the friend named Lubdhaka; samanvitah—accompanied.

Another gate on the western side was known as Nirrti. Puranjana used to go through this gate to the place known as Vaisasa, accompanied by his friend Lubdhaka.

This is a reference to the rectum. The rectum is supposed to be situated on the western side of the eyes, nose and ears. This gate is especially meant for death. When an ordinary living entity abandons his present body, he passes through the rectum. It is therefore painful. When one is called by nature to evacuate, one also experiences pain. The friend of the living entity who accompanies him through this gate is named Lubdhaka, which means “greed.” Due to our greed, we eat unnecessarily, and such gluttony causes pain at the time of evacuation. The conclusion is that the living entity feels well if he evacuates properly. This gate is known as Nirrti, or the painful gate.

SB4.25.54

TEXT 54

andhav amisam pauranam

nirvak-pesaskrtav ubhau

aksanvatam adhipatis

tabhyam yati karoti ca

andhau—blind; amisam—among those; pauranam—of the inhabitants; nirvak—of the name Nirvak; pesaskrtau—of the name Pesaskrt; ubhau—both of them; aksan-vatam—of the people who possessed eyes; adhipatih—ruler; tabhyam—with both of them; yati—used to go; karoti—used to act; ca—and.

Of the many inhabitants of this city, there are two persons named Nirvak and Pesaskrt. Although King Puranjana was the ruler of citizens who possessed eyes, he unfortunately used to associate with these blind men. Accompanied by them, he used to go here and there and perform various activities.

This is a reference to the arms and legs of the living entity. The two legs do not speak, and they are blind. If a person simply trusts his legs to take him walking, he is likely to fall into a hole or bump into something. Thus led by the blind legs, one’s life may be placed in jeopardy.

Of the senses that are working, the hands and legs are very important, but they have no eyes to see. This means that in the hands and legs there are no holes. In the head there are many holes—two eyes, two nostrils, two ears and one mouth—but lower down, in the arms and legs, there are no holes. Consequently, the arms and legs have been described as andha, blind. Although the living entity has many holes in his body, he nonetheless has to work with his hands and arms. Although the living entity is the master of many other senses, when he has to go somewhere, do something or touch something, he has to use his blind legs and hands.

SB4.25.55

TEXT 55

sa yarhy antahpura-gato

visucina-samanvitah

moham prasadam harsam va

yati jayatmajodbhavam

sah—he; yarhi—when; antah-pura—to his private home; gatah—used to go; visucina—by the mind; samanvitah—accompanied; moham—illusion; prasadam—satisfaction; harsam—happiness; va—or; yati—used to enjoy; jaya—wife; atma-ja—children; udbhavam—produced by them.

Sometimes he used to go to his private home with one of his chief servants [the mind], who was named Visucina. At that time, illusion, satisfaction and happiness used to be produced from his wife and children.

According to the Vedic conclusion, one’s self is situated within the heart. As stated in Vedic language, hrdy ayam atma pratisthitah: the self is situated within the heart. In the material condition, however, the spirit soul is covered by the material qualities—namely goodness, passion and darkness—and within the heart these three qualities react. For instance, when one is in goodness, he feels happiness; when one is in passion, he feels satisfaction through material enjoyment; and when one is in darkness, he feels bewilderment. All these activities are of the mind, and they function on the platform of thinking, feeling and willing.

When the living entity is encircled by wife, children and home, he acts on the mental plane. Sometimes he is very happy, sometimes he is very much satisfied, sometimes he is not satisfied, and sometimes he is bewildered. Bewilderment is called moha, illusion. Illusioned by society, friendship and love, the living entity thinks that his so-called society, friendship and love, nationality, community, etc. will give him protection. He does not know that after death he will be thrown into the hands of a very strong material nature that will force him to accept a certain type of body according to his present work. This body may not even be a human body. Thus the living entity’s feeling of security in this life in the midst of society, wife and friendship is nothing but illusion. All living entities encaged in various material bodies are illusioned by the present activities of material enjoyment. They forget their real business, which is to go back home, back to Godhead.

Everyone who is not in Krsna consciousness must be considered to be in illusion. One’s so-called feelings of happiness and satisfaction resulting from material things are also illusions. Factually neither society, friendship, love nor anything else can save one from the onslaught of the external energy, which is symptomized by birth, death, old age and disease. To get even one living entity out of the illusory condition is very difficult; therefore Lord Krsna says in Bhagavad-gita (7.14):

daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” Therefore, unless one surrenders completely at the lotus feet of Krsna, he cannot get out of the entanglement of the three modes of material nature.

SB4.25.56

TEXT 56

evam karmasu samsaktah

kamatma vancito ’budhah

mahisi yad yad iheta

tat tad evanvavartata

evam—thus; karmasu—in fruitive activities; samsaktah—being too much attached; kama-atma—lusty; vancitah—cheated; abudhah—less intelligent; mahisi—the Queen; yat yat—whatsoever; iheta—she would desire; tat tat—all of that; eva—certainly; anvavartata—he followed.

Being thus entangled in different types of mental concoction and engaged in fruitive activities, King Puranjana came completely under the control of material intelligence and was thus cheated. Indeed, he used to fulfill all the desires of his wife, the Queen.

When a living entity is in such bewilderment that he is under the control of his wife, or material intelligence, he has to satisfy the intelligence of his so-called wife and act exactly according to her dictates. Various sastras advise that for material convenience one should keep his wife always satisfied by giving her ornaments and by following her instructions. In this way there will be no trouble in family life. Therefore for one’s own social benefit, one is advised to keep his wife satisfied. In this way, when one becomes the servant of his wife, he must act according to the desires of his wife. Thus one becomes more and more entangled. In Bengal it is said that if one becomes an obedient servant of his wife, he loses all reputation. However, the difficulty is that unless one becomes a most obedient servant of his wife, family life becomes disturbed. In the Western countries this disturbance gives rise to the divorce law, and in Eastern countries like India there is separation. Now this disturbance is confirmed by the new introduction of the divorce law in India. Within the heart, the mind is acting, thinking, feeling and willing, and falling under the control of one’s wife is the same as falling under the control of material intelligence. Thus one begets children by his wife and becomes entangled in so many activities under the control of mental concoctions.

SB4.25.57-61

TEXTS 57–61

kvacit pibantyam pibati

madiram mada-vihvalah

asnantyam kvacid asnati

jaksatyam saha jaksiti

kvacid gayati gayantyam

rudatyam rudati kvacit

kvacid dhasantyam hasati

jalpantyam anu jalpati

kvacid dhavati dhavantyam

tisthantyam anu tisthati

anu sete sayanayam

anvaste kvacid asatim

kvacic chrnoti srnvantyam

pasyantyam anu pasyati

kvacij jighrati jighrantyam

sprsantyam sprsati kvacit

kvacic ca socatim jayam

anu socati dinavat

anu hrsyati hrsyantyam

muditam anu modate

When the Queen drank liquor, King Puranjana also engaged in drinking. When the Queen dined, he used to dine with her, and when she chewed, King Puranjana used to chew along with her. When the Queen sang, he also sang. Similarly, when the Queen cried, he also cried, and when the Queen laughed, he also laughed. When the Queen talked loosely, he also talked loosely, and when the Queen walked, the King walked behind her. When the Queen would stand still, the King would also stand still, and when the Queen would lie down in bed, he would also follow and lie down with her. When the Queen sat, he would also sit, and when the Queen heard something, he would follow her to hear the same thing. When the Queen saw something, the King would also look at it, and when the Queen smelled something, the King would follow her to smell the same thing. When the Queen touched something, the King would also touch it, and when the dear Queen was lamenting, the poor King also had to follow her in lamentation. In the same way, when the Queen felt enjoyment, he also enjoyed, and when the Queen was satisfied, the King also felt satisfaction.

The mind is the place where the self is situated, and the mind is conducted by the intelligence. The living entity, situated within the heart, follows the intelligence. The intelligence is herein depicted as the Queen, and the soul, under mental control, follows the material intelligence just as the King follows his wife. The conclusion is that material intelligence is the cause of bondage for the living entity. The point is that one has to take to spiritual intelligence to come out of this entanglement.

In the life of Maharaja Ambarisa, we find that the great Maharaja first engaged his mind on the lotus feet of Krsna. In this way his intelligence became purified. Maharaja Ambarisa also used his other senses in the service of the Lord. He engaged his eyes in seeing the Deity in the temple nicely decorated with flowers. He engaged his sense of smell by smelling the flowers, and he engaged his legs by walking to the temple. His hands were engaged in cleansing the temple, and his ears were engaged in hearing about Krsna. His tongue was engaged in two ways: in speaking about Krsna and in tasting prasada offered to the Deity. Materialistic persons, who are under the full control of material intelligence, cannot perform all these activities. Thus, consciously or unconsciously, they become entangled by the dictations of material intelligence. This fact is summarized in the following verse.

SB4.25.62

TEXT 62

vipralabdho mahisyaivam

sarva-prakrti-vancitah

necchann anukaroty ajnah

klaibyat krida-mrgo yatha

vipralabdhah—captivated; mahisya—by the Queen; evam—thus; sarva—all; prakrti—existence; vancitah—being cheated; na icchan—without desiring; anukaroti—used to follow and imitate; ajnah—the foolish King; klaibyat—by force; krida-mrgah—a pet animal; yatha—just like.

In this way, King Puranjana was captivated by his nice wife and was thus cheated. Indeed, he became cheated in his whole existence in the material world. Even against that poor foolish King’s desire, he remained under the control of his wife, just like a pet animal that dances according to the order of its master.