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The Vision of Śiva · Chapter 4

The Vision of Śiva — Chapter 4

शिवदृष्टि

Śivadṛṣṭi

Chapter 4 124 verses

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  1. 1 athedānīṃ pravaktavyaṃ yathā sarvaṃ śivātmakam | nāśakto vidyate … Now it must be expounded how everything has Śiva for its self.
  2. 2 athaikasyādhikā śaktirnyūnaśaktinibandhinī (Objection:) Now, the greater power of one (thing) conditions the lesser power (of…
  3. 3 svakāryaviṣaye sarvaḥ śakta eva nibandhanam | śaktasya śakyate … (We answer:) With regard to its own effect, everything is indeed potent — that is the…
  4. 4 nṛpādisādhanāpekṣā svakarmaphalatā bhavet | sarvaḥ śakto'pi sāpekṣa īśavanmohasāmyayoḥ (Apparent) dependence on a means such as a king would (really) be the fruition of one's…
  5. 5 tasmādanekabhāvābhiḥ śaktibhistadabhedataḥ | eka eva sthitaḥ śaktaḥ śiva … Therefore, with powers of manifold modes — these being non-different from him — it is the…
  6. 6 tathā yatra sadityevaṃ pratītistadasatkatham | yatsattatparamārtho hi paramārthastataḥ … Likewise, wherever there is the cognition 'it is,' how could that be non-existent?
  7. 7 mithyājñānavikalpyānāṃ sattvaṃ cidvyaktiśaktatā (Objection:) Even of things constructed by erroneous cognition there is (some) existence…
  8. 8 vidyate tattadatrāpi śivatvaṃ kena vāryate | iti cedeṣu … (Objection continued:) '(Such existence) is present in this and that;
  9. 9 vyavahārāya satyatvaṃ naca vā vyavahāragam (One might say) their reality is (only) for the purpose of transaction — yet (true)…
  10. 10 vyavahārastu dīnārairetairavyavahāragaiḥ But (everyday) transaction is carried on with these (real) gold coins — which themselves…
  11. 11 vyavahārasya satyatve sarvatrāsatyataiva te If reality were (granted) only to transaction, then for you (everything) everywhere would…
  12. 12 tasyāpi kiṃ śivāvāptiḥ kathamuktā hyasatyatā Does even that (transaction) attain Śiva-hood?
  13. 13 vikalpādeḥ samutpattiḥ sata eva prajāyate The arising of conceptual construction and the rest comes about from the existent alone…
  14. 14 nābhāṣya vyavahārārthamevaṃ vastviti niścitam | tathaivāstu śivāvasthā kenāsau … (A thing) is not (first) brought to awareness for the sake of transaction and (only then)…
  15. 15 mithyātvaṃ kriyate kasya kiṃ kāle yatra tadbhavet | … Of what is falsity produced, and at what time, wherein it could occur?
  16. 16 akāle jananaṃ kiṃcidbādhyate vā janikriyā | kṛtvā kāryaṃ … (Is there) some production at no (proper) time, or is the very act of producing annulled?
  17. 17 athānubhavagā bādhā nānubhūto'nyathā bhavet | athendriyasya bādhyatvaṃ tatkālaṃ … Now if the annulment pertains to (the) experience — (we reply) what has (once) been…
  18. 18 tadāndhyaṃ janyate kena tasya kālāntarasthiteḥ | sarvaiḥ samatvaṃ … By what is its blindness produced, given that it exists at a different time (from the…
  19. 19 vyavahārasya bādhā cedvyavahāre yatheṣṭatā | kvacitsatyasuvarṇasya pratyante vyavahāritā If the annulment pertains to transaction (alone), then there would be arbitrariness in…
  20. 20 kūṭakārṣāpaṇādau vā vyavahāro'pi dṛśyate | tāvatā vyavahāro vā … And conversely, transaction is seen (to occur) even with a counterfeit coin and the like;
  21. 21 atha ceddeśabādho vā taddeśe rajataṃ nahi Now if (you allege) annulment by place — (saying) 'in that place there is no silver…
  22. 22 yatra kāle sarajato deśo'bhūtsa gatastadā | kālāntareṇa deśo'sau … — (we reply:) the place as it was at the time it contained the (apparent) silver has…
  23. 23 jñānāntareṇa jñānaṃ tadvirodhādatha bādhyate | na bādho bhinnakālatvātprāktanasyāpyabhāvataḥ If (you say) a cognition is annulled by a later cognition through contradiction — (we…
  24. 24 sahānavasthitirnāsti virodhaḥ prāgvināśataḥ | anyonyaparihāro vā jñānājñānātmakaḥ sthitaḥ There is no opposition in the form of non-co-existence, since (the prior cognition) is…
  25. 25 ajñānatve parijñāte tadā syātsvavirodhitā | ajñānatve svabhāvena virodhaḥ … When non-cognition is (itself) fully cognized, there would then be self-contradiction (in…
  26. 26 naivamatra svabhāvatve virodho bādhanātmakaḥ | sa vivekadṛśā jñeyo … It is not so here: in the case of (something's) being its very nature, the opposition…
  27. 27 tathā sarvavikalpānāṃ satyarūpatvadarśanāt | garuḍādiśarīreṣu viṣabhūtāpahārataḥ Likewise, all conceptual constructs are seen to have a real form — for in…
  28. 28 pratiṣṭhādevakarmādidhyānādiphalayogataḥ | satye'pi na phalaṃ dṛṣṭaṃ kvacidajñānisevitāt Through the connection (of practice) with the fruit of temple-installation, divine rites,…
  29. 29 tasmādavasthitaṃ sarvaṃ sattvaṃ cidvyaktiyogitā | yatra yatra tatra … Therefore everything is established (as real): its reality is its being conjoined with…
  30. 30 vyatireke na yujyeta vijñānaṃ hi ghaṭādiṣu | mūrtāmūrtadharmayogo … If there were a separation (of object from consciousness), no cognition of pots and the…
  31. 31 amūrtā na ca vāṇūnāmantareva praveśitā | pratipattuḥ kathaṃ … And being incorporeal, (cognition) cannot be inserted right within the atoms (of the pot).
  32. 32 śaśaśṛṅgādike nāpi syādvibhaktyā samanvayaḥ Nor, in the case of a hare's horn and the like (sheer non-entities), would there be any…
  33. 33 ito'pi sarvaśivatā sata utpattiyogataḥ From this consideration too (follows) the Śiva-nature of everything: namely, by reason of…
  34. 34 sa evāste purā tādṛkśaktirūpasvarūpakaḥ | sa eva kāryarūpeṇa … He alone abides beforehand, having for his own nature the form of just such a power;
  35. 35 satkāryaṃ nopapannaṃ cetsataḥ kiṃ karaṇena yat | abhivyaktirathāsyātra … (Objection:) The doctrine that the effect pre-exists is untenable — for what need has the…
  36. 36 kriyate hyasatī vātha satyāḥ kiṃ nopalabdhatā | vyaktyabhāvādathānantyamasatyā … For if it is produced while non-existent (your own thesis is abandoned);
  37. 37 naivaṃ yasmāttāṃ vihāya sarvatrānyatra satkriyā It is not so (— no regress arises) — because, leaving that one (self-luminous…
  38. 38 ityabhyupagamo'smākaṃ naikenānyatra tulyatā | kalpyā vaiśeṣikāṇāṃ hi kartṛtaiveśvare … Such is our accepted position;
  39. 39 tadvanna kiṃ pṛthivyāderbauddhe jñānamavasthitam | svānyaprakāśakaṃ nānyattadvadanyanna kiṃ … In like manner, is it not the case that the knowledge of earth and the rest is…
  40. 40 bāhyaṃ rūpādi jalpanti pramāṇaṃ codanaiva te | niyamāddharmaviṣaye … They (the Mīmāṃsakas) prattle that form and the rest are external, (and hold) that…
  41. 41 bahūnāṃ kalpanīyātra naca vā vyatirekataḥ | vyaktiḥ sthitā … Nor here need a plurality of (separate) manifestations be supposed, nor (does) a…
  42. 42 1dīpena kriyate vyaktirghaṭādeḥ sata eva vā (Objection:) Or the manifestation of the pot and the like is produced by a lamp — but…
  43. 43 yathā sataḥ kriyāvyaktirvyakteḥ sattve tathā kṛtiḥ | ekenāparatulyatvānnaca … (Reply:) Just as the manifesting of the existent is (called) an action, so too, given the…
  44. 44 ghaṭāntaraṃ pūrvadṛṣṭamākalayayātha ceṣṭanam Having brought to mind another, previously-seen pot, (the potter) then sets to work — (so…
  45. 45 aṅkuro jāyata iti na bhavetkārakātmatā (If you say) 'the sprout is born' (out of sheer non-being), then there could be no status…
  46. 46 asattve kārakāṇaṃ hi samūho na bhavettadā | karmākhyasya … For if (the effect) be non-existent, then the assemblage of causal factors could not…
  47. 47 tasmātsa eva bhagavānsvayameva prakalpate | tathātathābhāvarūpaiḥ sanneva parameśvaraḥ Therefore he alone, the Lord, takes shape of his very own self, in the forms of this and…
  48. 48 svayam ca na prajāyeta kenānyena prajanyate | vyatiriktena … And (the effect) cannot generate itself, (yet) by what other could it be generated by…
  49. 49 janmakāle ghaṭābhāvātsaṃbandho naiva kārakaiḥ (For on the opponent's view) at the very time of (the pot's) birth, since the pot (does…
  50. 50 nāsaṃbaddhasya karaṇaṃ satkāryāccetsa vidyate | sannapyasāvasaṃvedyo vyañjakasyāpyabhāvataḥ There is no making of the unconnected;
  51. 51 ito'pi viddhi satkāryaṃ mṛtpiṇḍātkiṃ ghaṭaḥ pṛthak Know the pre-existence of the effect from this consideration too: is the pot something…
  52. 52 apṛthagvā pṛthaktve tu paṭādeḥ karaṇaṃ na kim | … Or is it not separate?
  53. 53 nāmasaṃsthānabhedaśceddhaste muṣṭyādyabheditā | sthitameva hi satkāryamata evāvināśitā If (you say) there is (only) a difference of name and configuration — (consider) that in…
  54. 54 nāśaḥ kaṭakarūpeṇa sadbhāvaḥ kuṇḍalādinā (What is called) destruction (is merely the gold's ceasing) to be in the form of a…
  55. 55 kiṃ śivatvena tadvyāptamavyāptaṃ vābhidhīyatām Let it be stated whether that (entire world) is pervaded by Śiva-nature or is unpervaded…
  56. 56 naivaṃ yato hi bhāvānāṃ vināśe'smāsu neṣṭatā It is not so (a real dilemma) — because for us there is no acceptance of (any genuine)…
  57. 57 abhivyaktervināśitve tathāpyānantyamāpatet (And if you say) the manifestation perishes — even so, infinite regress would befall…
  58. 58 indriyāṇāmasāmarthyamātramatra vināśitā | asāvevānabhivyaktiḥ sa pracchannastadā sthitaḥ Here (what is called) destruction is merely the incapacity of the sense-faculties;
  59. 59 ito'pi nāśo nāstyasya ghaṭasya karaṇātpunaḥ | nābhāvaprāptarūpasya karaṇaṃ … From this too, there is no (real) destruction of this pot — because it can be made (to…
  60. 60 itaśca sarvaśivatāvayavebhyo na kutracit And from this (follows) the Śiva-nature of all: from the parts (a whole that is truly…
  61. 61 vyatireko'vayavinastadevedaṃ vicāryatām | bhinneṣvaikyamabhedaśca yathā tatra vyavasthitam (Whether there be) a separation of the whole (from its parts) — let just this very…
  62. 62 tathā tatra parijñeyaṃ patyuḥ sāmarthyamīdṛśam | abhinne bhedatā … Likewise therein the power of the Lord is to be understood as being of just such a kind —…
  63. 63 kva pāṇipādaṃ kva śiro yathaikyaṃ bhinnadeśagam Where the hand and foot, where the head!
  64. 64 śabdādergrahaṇaṃ nāsti pūrvāparasahoditaiḥ (Otherwise) there could be no apprehension of a (single) sound and the like by (its…
  65. 65 manasaḥ preraṇaṃ kasmātprāgjñānena vinā sthitā | sarvaikatāta evātra … From what (could come) the impelling of the mind beforehand, without (prior) knowledge?
  66. 66 ghaṭate kathaṃ nimittasya prāgyogāyogacoditaiḥ | yoge jāgradavasthaiva tasmātsarvaṃ … How could (waking) cohere through (a faculty) urged on beforehand by the…
  67. 67 sāmānyarūpatā vāsti sā cābhinnā viśeṣataḥ | bhinnābhinnātmakaḥ kvāpi … Or (the realist holds that) there exists a universal-character, and that it is not…
  68. 68 bauddhasya cenna sāmānyamanumānaṃ nivartate | yathā suvarṇabhāṇḍeṣu na … If, with the Buddhist, there be no (real) universal, inference would fail — for (the…
  69. 69 suvarṇamānayetyukte śūnyatā kiṃ pratīyate | viśeṣasparśavirahātkadācidapi yujyate When one says 'bring gold,' is it (a sheer) emptiness that is understood?
  70. 70 tattvasyaikyaṃ vinā na syādekasyaiva viruddhatā | sāmānyena viśeṣeṇa … Without the unity of the (one) reality there could be no holding of contraries in one and…
  71. 71 viruddharūpayorbhinnakaraṇagrāhyayorapi | mukhe hi śabdo bhūmau ca vidyate'rthaḥ … (And) of two things of contrary nature, graspable each by a different instrument — for…
  72. 72 tathātmāderadṛṣṭasya tacchabdairyogitā katham Likewise, for the self and the like, which are imperceptible, how could there be any…
  73. 73 asataḥ śaśaśṛṅgādeḥ śaśaśṛṅgādinānvayaḥ | ghaṭate jātucinnaivamasatāṃ vyavahāryatā (Yet) the connection of a non-existent hare's-horn and the like with (the very word)…
  74. 74 śabdena cettadevaṃ hi sarvasaṃsāranāśatā | asatyavyavahāreṇa tādṛgeva jagadbhavet If (you say) usage proceeds by the word (alone, divorced from real objects), then indeed…
  75. 75 tathābhinavajātasya tānāmnā saṃgamaḥ katham | tatsaṃgamasyāsatyatve yantravaśyādikaṃ katham Likewise, how (could) one newly born have any (prior) conjunction with that name…
  76. 76 tasmādaikyena tattvasya sarvaṃ tadapi yujyate | vyatiriktena śabdena … Therefore through the unity of the (one) reality all this too is rendered coherent —…
  77. 77 kathaṃ na devadattasya yajñadattavadākhyayā | atra saṃketitatvāccet saṃketenātra … (Else) why should not (the name) 'Devadatta' (apply to anyone), just as with 'Yajñadatta'?
  78. 78 saṃyogaścenna dūreṣu mūrtāmūrteṣu yujyate | śabdasyoccāritadhvaṃsānnaṣṭānaṣṭadvaye naca And if (you posit a real) conjunction (of word and object), it is not possible among…
  79. 79 vācyavācakarūpaścetsa eṣa niyamaḥ kutaḥ | yattasya vācakatvaṃ hi … If (you say there is a) fixed signified-signifier relation — whence (comes) this very…
  80. 80 vācyavācakarūpatve vācyavācakatānvayaḥ | itaścāsti jagatyaikyaṃ pratyakṣāgrahaṇādapi Only if there be (already conjoined) the natures of signified and signifier does the…
  81. 81 svalakṣaṇena yogitvādvyavahārasya sarvataḥ | loke cānupapatteśca pramā ca … (This follows) because usage everywhere is bound to the unique particular, and because…
  82. 82 bālamūkādivijñānasadṛśī kidṛśī kriyā | savikalpasya yogitvādyathāvastu grahaḥ katham (On the Buddhist view, non-conceptual perception is) like the cognition of an infant or a…
  83. 83 tena jñeyamekameva vastu bhinne grahaḥ kutaḥ | tathānumānaṃ … Therefore the knowable reality is to be understood as one alone;
  84. 84 apūrvayorgṛhīte'pi tatkālaṃ gatayordvayoḥ | agṛhīte na gṛhītaḥ sambandho'gniḥ … Of the two (momentary smokes and fires) that were never (jointly) given before, even when…
  85. 85 sāmānyamaviśeṣaṃ cedaviśeṣātkutaḥ pramā | viśeṣasyāpyapūrvatve kathaṃ cāsti samanvayaḥ If (you posit a) universal devoid of particularity — from the non-particular whence…
  86. 86 sādṛśyādatha cennāsti yāthātmyena samāgamaḥ | naca vātrānumānatvaṃ dhūmataḥ … Or if (you ground inference) on similarity — (then) there is no conjunction (with the…
  87. 87 tatsambandhādathocyeta sambandhe dviṣṭhatā naca | dviniṣṭhatvādekataragrahaṇānnāpi tadgrahaḥ Or if it be said (the inference proceeds) from the relation between them — (but) a…
  88. 88 dhūmadṛṣṭyātha kalpyeta vahnistadyogitāpi ca | itaretaradoṣo'tra durnivāraḥ prasajyate Or if, by the sight of smoke, fire and its connection (with smoke) be (jointly) inferred…
  89. 89 yāvanna vahnikalanā na yogakalanā bhavet | yāvadvā yogakalanā … For so long as there is no cognizing of fire, there can be no cognizing of (its)…
  90. 90 āptavākyādathāstīha tatsatyatve'dṛḍhā matiḥ | na rājate hyayovaktā satyabhāṣī … Or (if you say) valid cognition arises here from the word of a trustworthy person — (yet)…
  91. 91 so'pyanyathā pradarśyetākṣayato rāgadveṣayoḥ | pitrāderapyasatyatvaṃ tatrānyatra na niścayaḥ Even he might present things otherwise, through the non-cessation of attachment and…
  92. 92 tasmānna bhede bhāvānāṃ tadgrahādyapi yujyate | kṣaṇabhaṃgaparāmarśādapyetadupapadyate Therefore, if there were (a real) difference among existent things, not even the grasping…
  93. 93 śaktāśaktavikalpairhi dīpajvālādyudāhṛtaiḥ | sthiratā nopapannā te pratyakṣeṇāpica sthitā By your alternatives of (a thing's being) capable or incapable, illustrated by the…
  94. 94 sthiratvaṃ kṣaṇikatvaṃ ca pramāṇāṃ cintayā sthitam | apyasaṃvādarūpaṃ … (If you say) both permanence and momentariness are established by examination of the…
  95. 95 yāvanna sarvabhāvānāmekatvena vyavasthitiḥ | pareṇa kṣaṇabhaṃgasya parāmarśāgamaḥ kutaḥ So long as there is no established condition of all things through unity, whence could…
  96. 96 tato'pyetacchivātmatvaṃ bhāvānāmupapadyate | tathārthāvagatirvākyātpadādvā nopapadyate From that too is established this Śiva-nature of (all) existent things;
  97. 97 kṣaṇikatvena śabdānāmanabhivyaktito'pivā | sphoṭābhivyaṃgyapakṣe tu tatrāpi kramatā katham Whether (because) the sound-units are momentary, or because (the units never) manifest…
  98. 98 nirbhāgatvātsphoṭatattve sphoṭatattvātmakātkatham | ābhāsarūpavastūnāṃ śābdikānno bhavedgrahaḥ Since the sphoṭa is partless, how, from that one (allegedly) sphoṭa-natured reality…
  99. 99 tasmādevaṃvidhe'rthe'pi yuktatā syādihaikyataḥ | tathātmecchāvaśānnākṣagrāme ceṣṭopapadyate Therefore even in a matter of this kind, coherence would obtain here only through unity;
  100. 100 mūrtacodakavaikalyānmanaścetpreryatāsya no | ekatve punarīdṛk syātsarvatraiva hi yuktatā If (you object that) the mind's being impelled (cannot occur) for want of a corporeal…
  101. 101 nacāpi bhede bhāvānāṃ grahaṇaṃ jñānameva vā | saṃyogenopapadyeta … Nor, were there (a real) difference of existent things, would the grasping of them — or…
  102. 102 naivamakṣārthasaṃyogamātrāt kiṃ boddhurudyamaḥ | saṃyoge'nyasya sañjāte kathamanyasya boddhṛtā It is not so: from the mere contact of sense and object, what exertion (could be…
  103. 103 manaso'bhinnakālatvāt smṛtijñānamathocyate | prārabdhaścāsamāptaśca vartamānaḥ kriyāmanu (If you say) memory-cognition is spoken of because the mind is not (truly) different in…
  104. 104 prakriyāmātramevaitadyataḥ pūrvāparātmatā | kriyāyāḥ kārakāṇāṃ hi kramo'styeva svakarmaṇi This (succession) is merely a (mode of) procedure, since the earlier-and-later character…
  105. 105 yatra pūrvāparau śabdau kālaikyaṃ tatra yujyate | manasā … Wherein (a word holds) its earlier and later sound-units, there a unity of time obtains;
  106. 106 śāśakyā mūrtarūpatvādrūpaṃ cenna kathaṃ guṇaḥ | guṇino nīyate'nyatra … If (you say) form (color) can be grasped because it has corporeal nature — (then) how…
  107. 107 atha jñānaṃ na manasastajjñānamupapadyate | karaṇatvājjaḍatvācca tasya cedātmanātra … Now if knowledge does not belong to the mind, that knowledge still has to be accounted…
  108. 108 karaṇe jñānasambandhādbāhyārthe kiṃ na kalpyate | buddherguṇatvaṃ manasi … If (knowledge inheres) in the instrument by connection with knowledge, why is it not…
  109. 109 evaṃvidho ghaṭo'trāste ityātmā pratibodhyate | tadevaṃ pūrvadṛṣṭasya varṇanāsadṛśaṃ … (If you say) the self is informed 'a pot of such a kind is present here' — then, that…
  110. 110 varṇanena ca caitanyametāvanmanaso yadi | svātmaśaktisamāveśādamūrtāveśatā katham And if the mind's sentience (amounts to) only this much, namely (mere) description — then…
  111. 111 tena vā sampratīte'rthe kriyate kiṃ tadātmanā | tatsvarūpātmasaṃyogaḥ … Or, by it, when the object is already cognized, what (further) is done by that self?
  112. 112 manasāveditārthasya taddeśitvamathocyate | varṇite yogitā kasya yadi vā … (If) it then be said that the object reported by the mind is (thereby brought) to be in…
  113. 113 saṃskaroti tadātmānamamūrte saṃskṛtiḥ katham | tadrūpamātmanyetadyenāśleṣo yadi cocyate (If you say the object) conditions that self — (yet) how can there be a conditioning in…
  114. 114 caitanyenāpyamūrtena miśratānyasya kīdṛśī | kiṃ svayaṃ tatprameyatvamasya cedatirekataḥ What sort of commingling could another (object) have even with incorporeal consciousness?
  115. 115 manasā kiṃ kimakṣeṇa tena cettatparamparā | evaṃ tadandhapāramparyatvarūpamidaṃ … What need of the mind, what need of a sense-organ?
  116. 116 kimātmapreraṇenātra jñāte'jñāte'thavā bahiḥ | jñāte tu jñānarūpatvāt preraṇaṃ … What (need is there) here of an impelling by the self — toward (an object) known, or…
  117. 117 ajñāte'mutra yāhīti preryate kena mānasam | preryapreraṇatatkartṛdvayaikyādupapadyate (And toward) the unknown, is the mental faculty impelled (with a command) 'go thither'?
  118. 118 tasmājjñeyaṃ samagraikyavastu śaivaṃ vyavasthitam | tathā smaraṇayogācca smaryate … Therefore it is to be understood that the reality which is the unity of the whole stands…
  119. 119 yādṛgdṛṣṭaṃ dṛṣṭatā syādathavā jñānameva tat | dṛṣṭasmaraṇayoraikye sthite … (In memory) it would be (the same) seen-ness, of whatever kind the thing was (once) seen…
  120. 120 tathā sā pratyabhijñānātsa evāyamiti sthitiḥ | yujyate kathamatraiva … Likewise, from recognition (comes) that settled cognition 'this is that very (one)' —…
  121. 121 dvayoraikyamanaikyaṃ vā tadaikyaṃ bhinnayoḥ katham | anaikye na … (Is there) unity of the two (cognitions) or non-unity?
  122. 122 tasmādaikyamiha spaṣṭaṃ saṃsāre samavasthitam | eṣaiva vārtā saṃyoge … Therefore unity plainly stands established here within transmigratory existence;
  123. 123 paraspareṇa cāpyatra teṣāṃ rūpeṇa vānyathā | tasmāt samastabhāvānāmaikyenaivāsti … And here too, (whether the things be joined) with one another by way of their form, or…
  124. 124 śivikodvāhakānāṃ ca nyāya eṣo'nuvartatām | paracittaparijñānāttasmājjñeyaikyatā tataḥ And let this principle of the palanquin-bearers (who lift the one load by a single…