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The primary Sikh term for God, "Waheguru", written in Gurmukhi script
Sikh beliefs
This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

Waheguru (Punjabi: ਵਾਹਿਗੁਰੂ, romanized: vāhigurū[note 1], pronunciation: [ʋaːɦɪɡuɾuː], literally meaning "Wow Guru",[1] figuratively translated to mean "Wonderful God" or "Wonderful Lord"[2][3]) is a term used in Sikhism to refer to God as described in Guru Granth Sahib.[4][5][6][7] It is the most common term to refer to God in modern Sikhism.[3]

Meaning

[edit]

The meaning of the word vāhigurū (usually spelled in English as Waheguru) is traditionally explained as vāh 'wondrous!' (Punjabi word analogous to "wow" in English), and guru, Sanskrit for 'teacher, spiritual guide, God', which taken together are said to carry the meaning, 'Wondrous Lord'. It is built upon an expression of awe and amazement of the divine.[8][1] Another explanation for the term's meaning is that it refers to a great instructor who takes away the darkness from their pupil and enlightens them.[9]

Waheguru is described and envisioned as a formless and omnipresent deity by Sikhs with whom a devotee is able to establish a personal relationship with by following the teachings of the Sikh Gurus.[10] Waheguru is considered to be ultimate goodness, into which the purified soul merges whilst evil is vanquished.[11]

History

[edit]

The hymns to Waheguru contained in Guru Granth Sahib have been composed by Bhatt Gayand.[12][13][14] A golden mohur, known as a butki, issued by the Lahore Mint of the Sikh Empire from 1828 onwards features Waheguru inscribed thrice over in Gurmukhi.[15]

Usage

[edit]

The word is also used in Sikhism as a main mantra and is called gurmantra or gurmantar.

"The world is a garden, Waheguru its gardener.

Cherishing all, none is neglected;

From all comes the fragrance put there by Waheguru––

By such fragrance is each known."

— 'Sourcebook of the World's Religions: An Interfaith Guide to Religion and Spirituality' (2011) by Joel Beversluis, page 94[16]

Hukamnama edict of Guru Gobind Singh addressed to the congregation ["sangat"] of Varanasi, dated 3 February 1708. The congregation is addressed as "Vaheguru ji ka Khalsa" and not as "my Khalsa" or "the Guru's Khalsa".[17]

The term also finds usage in the jaikara (battle cry), greeting, and parting phrase introduced by Guru Gobind Singh: "Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh" (translated as 'the Khalsa belongs to God and victory belongs to God').[18][19][20] This phrase is used in the Amrit Sanchar ceremony, the Sikh baptismal ritual for initiation into the Khalsa order.[21]

See also

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Notes

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References

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Revisions and contributorsEdit on WikipediaRead on Wikipedia

Waheguru

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Waheguru (Punjabi: ਵਾਹਿਗੁਰੂ) is the primary name for God in Sikhism, referring to the formless, timeless, and omnipresent Creator who is the ultimate reality beyond human comprehension. This term encapsulates the divine as the "Wondrous Guru" or "Wondrous Enlightener," emphasizing God's role in dispelling spiritual darkness through wisdom and grace. In Sikh theology, Waheguru is synonymous with attributes described in the Mool Mantar, such as Ik Onkar (One Universal Creator), Nirankar (Formless), and Akal Murat (Timeless Being), representing a monotheistic conception that transcends gender, incarnation, and anthropomorphic depictions. The etymology of Waheguru combines "Wahe" (an exclamation of wonder or praise) with "Guru" (Sanskrit for teacher or enlightener), forming a composite that highlights awe at the divine's illuminating power; according to Bhai Gurdas, it represents the initials of sacred names across Hindu yugas (Vishnu, Hari, Ram, Gobind). Although not coined by the Sikh Gurus themselves, it gained prominence through the writings of Bhai Gurdas, a key Sikh scholar, who linked it to sacred names across Hindu yugas (e.g., Vishnu, Hari, Ram, Gobind) to signify the eternal divine essence. In the Guru Granth Sahib, the Sikh holy scripture, the term appears sparingly—13 times as "Vaheguru" and three times as "Vahguru"—primarily in the hymns of the Bhatts (court poets) praising the Gurus, rather than as a direct reference to God by the Gurus, who more frequently used terms like Satnam (Eternal Truth) or Ram. Some scholars debate its centrality given the Gurus' preference for other names in the scripture. Waheguru holds profound significance in Sikh practice as the Gurmantar (primary mantra) for meditation and remembrance (Naam Japna), one of the three pillars of Sikh life alongside honest living (Kirat Karni) and sharing (Vand Chakna). It is invoked in daily recitations during the ambrosial hours, the Ardas (formal prayer), and the Sikh salutation "Waheguru Ji Ka Khalsa, Waheguru Ji Ki Fateh" (The Khalsa belongs to the Wondrous Enlightener; victory belongs to the Wondrous Enlightener), affirming communal sovereignty under divine will. Introduced by Guru Gobind Singh in the Khalsa salutation during the founding of the Khalsa through the initiation ceremony (Amrit Sanchar), where it serves as the Gurmantar, Waheguru symbolizes unity, humility, and devotion, guiding Sikhs toward liberation from ego (Haumai) and the cycle of rebirth (Samsara).

Etymology and Meaning

Etymology

The term Waheguru is a compound word in Punjabi, consisting of wahe—derived from the Persian interjection vah or wah, signifying an exclamation of wonder, admiration, or praise—and guru, a Sanskrit term meaning teacher, enlightener, or remover of darkness. This linguistic fusion creates a unique expression emphasizing divine awe and guidance, tailored to Sikh devotional language. In the Gurmukhi script, the term is rendered as ਵਾਹਿਗੁਰੂ (Vāhigurū), reflecting its phonetic pronunciation with a long ā sound in vāh and the aspirated gū. Historical Sikh texts show variations such as Vahiguru in earlier manuscripts, evolving from medieval Sant Bhasha influences to the standardized Waheguru in modern usage, as seen in 19th- and 20th-century publications and liturgical works. These shifts align with orthographic developments in Punjabi Sikh literature, where the term appears in the Adi Granth on pages 1402 and 1404 within the Bhatts' compositions. Waheguru draws from pre-Sikh Punjabi vernacular and broader Indo-Aryan linguistic traditions, incorporating Persian elements through cultural interactions in the Punjab region, yet it functions as a neologism distinct from earlier Hindu devotional names like Hari or Ram. This originality underscores its emergence as a Sikh-specific formulation, avoiding direct borrowings from Vedic or tantric nomenclature while adapting familiar roots to express monotheistic reverence. Scholars have proposed interpretive etymologies highlighting its praiseful essence; for instance, 19th-century researcher Max Arthur Macauliffe described Wahguru (his transliteration) as an exclamation equivalent to "hail to the Guru" or a general invocation of God, emphasizing its role in praise and divine acknowledgment. Similarly, G.S. Talib, in analyses of Sikh terminology, views it as a symbiotic blend of Persian wonder and Sanskrit enlightenment, rendering it "praiseworthy enlightener" to capture its devotional depth. Such theories position Waheguru as more than a literal compound, symbolizing the wondrous divine guide central to Sikh thought.

Core Meaning

Waheguru, a central term in Sikhism denoting the divine, literally translates to "Wonderful Guru" or "Wondrous Enlightener," underscoring the divine as a praiseworthy entity that guides and illuminates the soul toward truth. This translation derives from the Punjabi components where "wah" expresses wonder and admiration, and "guru" signifies an enlightener or teacher, collectively evoking a sense of awe at the divine's profound wisdom and benevolence. In Sikh thought, Waheguru stands apart from anthropomorphic depictions of deities prevalent in other traditions, embodying a formless (nirankar) essence without physical attributes or imagery. This formlessness aligns with the divine's timeless (akal) nature, existing beyond the constraints of time, space, and human constructs, thereby prohibiting idol worship and emphasizing direct, personal communion through meditation and ethical living. Waheguru encapsulates the core of Sikh monotheism as the singular ultimate reality, synonymous with Ik Onkar, the one transcendent creator who pervades all existence yet remains incomprehensible to the finite human mind. This conception fosters devotion through an overwhelming sense of wonder, inviting Sikhs to surrender ego and align with the divine will, thereby achieving spiritual harmony and ethical purpose in daily life. Twentieth-century Sikh theologians, such as Bhai Vir Singh, have interpreted Waheguru as the catalyst for the soul's enlightenment, where divine wonder awakens inner consciousness and leads to liberation from illusion, integrating the term deeply into personal spiritual transformation. These analyses highlight Waheguru not merely as a name but as an experiential force that bridges the human and the infinite.

Historical Development

Origins in Sikh Tradition

The term Waheguru emerged during the formative period of Sikhism in the 16th century in the Punjab region of medieval India. The term first appears in written Sikh literature in the hymns of Bhatt Gayand (Ang 1402–1403) in the Guru Granth Sahib, compiled in 1604, and in the Varan of Bhai Gurdas from the early 17th century. It is also used in the janamsakhis, 17th-century biographical narratives of Guru Nanak's life based on oral traditions, where it serves as an exclamation meaning "Praise to the Guru." This development occurred amid a syncretic religious landscape influenced by the Bhakti movement's focus on personal devotion to a singular divine reality, yet Waheguru marked a distinct Sikh formulation, avoiding the polytheistic connotations of Hindu nomenclature or the Arabic terms favored in Islamic traditions. Early usage of Waheguru circulated through oral traditions in the early Sikh community and was preserved in the janamsakhis. These texts illustrate the term's integration into Sikh devotional expression during the faith's early years, before its formalization in written scriptures. This transmission differentiated Sikh theism by emphasizing a formless, wondrous divine presence responsive to the era's spiritual quests. The linguistic roots in Punjabi, blending elements of Persian admiration and Sanskrit enlightenment, further anchored it in the local cultural milieu.

References in Scriptures

The term "Waheguru" and its variations, such as "Vaheguru" and "Vahguru," appear a total of 16 times in the Guru Granth Sahib, the central Sikh scripture compiled in 1604 by Guru Arjan. These occurrences are confined to the compositions of the Bhatts, a group of poet-scholars who praised the Sikh Gurus, specifically on pages 1402 and 1403, where they extol the virtues of Guru Ram Das in hymns (shabads) emphasizing divine wonder and enlightenment. Notably, none of these instances are found in the bani (compositions) of the Sikh Gurus themselves, including Guru Nanak, Guru Angad, or Guru Arjan, who employed other names for the divine such as "Hari," "Ram," or "Onkar" in their own writings. In the Dasam Granth, a text attributed to Guru Gobind Singh and compiled in the late 17th century, "Waheguru" appears more frequently, often in contexts of meditation, praise, and invocation of the divine as the wondrous enlightener. For instance, on Ang (page) 1428 in the section known as the Khalsa Mahima, it states: "To all, Wahe Wahe (Waheguru) shall be the word to meditate on," underscoring its role as a meditative focus. The authenticity of the entire Dasam Granth remains a subject of debate among Sikh scholars, with some compositions widely accepted as Guru Gobind Singh's while others are attributed to court poets; however, references to "Waheguru" are generally viewed as consistent with Sikh devotional themes. The Varan Bhai Gurdas, composed by Bhai Gurdas (a contemporary of Gurus Arjan and Hargobind) and regarded as a key interpretive text for understanding Gurbani, features "Waheguru" approximately 23 times, with a seminal explanation in Vaar 1, Pauri 49. There, Bhai Gurdas describes the term's etymological formation by combining initial letters from divine names across the four yugas—'V' from Vasudev/Vishnu (Sat Yuga), 'H' from Hari (Dvapar Yuga), 'R' from Ram (Treta Yuga), and 'G' from Gobind (Kali Yuga)—positioning it as a unifying mantra for all ages. These usages are thematically placed in discussions of spiritual practice, divine praise, and the Guru's teachings, appearing in pauris (stanzas) that highlight meditation on the name to dispel ignorance.

Theological Significance

Concept of God in Sikhism

In Sikhism, Waheguru represents the singular divine reality, embodying a strict monotheistic framework where God is the sole creator, known as Karta Purakh, who is both immanent—pervading all creation—and transcendent, existing beyond the material universe. This conception explicitly rejects polytheistic models with multiple deities or trinitarian structures, affirming one absolute God without intermediaries or incarnations. As the foundational principle, Waheguru underscores the unity of existence, where the divine will (Hukam) governs all phenomena without division into separate divine entities. The term Waheguru serves as a vocal invocation of Ik Onkar, the opening symbol and phrase of the Guru Granth Sahib, which encapsulates the oneness (Ik) of the eternal creator (Onkar). This integration symbolizes the timeless unity of God, where Waheguru articulates the divine essence as the origin and sustainer of all life, realized through meditative remembrance (Simran). The Mool Mantra following Ik Onkar further defines this as "One Universal Creator God, Truth is the Name, Doer of Everything, Fearless, Without Hatred, Timeless Form, Beyond Birth, Self-Existent, Realized by the Kind Favor of the True Guru," reinforcing Waheguru's role as the eternal, unified source. Philosophically, the concept of Waheguru shares similarities with non-dualistic traditions such as Advaita Vedanta, viewing God as the ultimate, indivisible reality (Nirguna Brahman) without a second, yet Sikhism distinctly prioritizes personal devotion (bhakti) to foster a direct, loving relationship with the divine over impersonal metaphysical speculation. This bhakti-oriented approach integrates the formless (Nirguna) and manifest (Sarguna) aspects of Waheguru, allowing devotees to experience divine presence in daily life while transcending ritualistic abstractions. Such foundations emphasize ethical living and equality, aligning the seeker's inner realization with the singular divine will, realized through the Guru's grace (Gur Prasad). Scholarship interprets Waheguru as pivotal to Sikhism's rejection of caste-based deities and idol worship, positioning the faith as an egalitarian monotheism that dismantles hierarchical religious structures inherited from surrounding traditions. This perspective highlights Waheguru's enduring role in affirming spiritual democracy within the monotheistic paradigm, though debates persist on the extent of syncretism with other traditions.

Attributes Associated with Waheguru

In Sikh doctrine, Waheguru is described through a series of core attributes outlined in the Mool Mantar, the foundational creed of the Guru Granth Sahib, emphasizing the divine's transcendent nature. These include being formless (nirankar), denoting the absence of any physical or material embodiment, allowing Waheguru to permeate all creation without limitation. Waheguru is also fearless (nirbhau), transcending all fears and dualities, and without enmity (nirvair), embodying impartiality and absence of hatred toward any being. Further, Waheguru is eternal (akal), existing beyond time, birth, and death, and self-existent (saibhang), originating from no external cause but sustaining all reality independently. These qualities collectively portray Waheguru as the ultimate, unchanging reality. Expanding on these, Sikh theology ascribes to Waheguru qualities of omnipresence (sarab vyapi), signifying presence throughout the universe without division or separation, as the divine essence underlies all existence. Waheguru is omniscient, described as having no beginning or end (anta na ant), implying boundless knowledge that encompasses past, present, and future without limitation. Additionally, Waheguru is just (sachiar), embodying absolute truth and fairness in upholding cosmic order, ensuring actions align with eternal reality. Graciousness (daya), or boundless compassion, is another key attribute, reflecting Waheguru's merciful nature in bestowing grace upon creation. These attributes carry profound theological implications, positioning Waheguru as the impartial overseer of the cycles of karma and reincarnation (samsara), where individual actions determine rebirths until liberation (mukti) is achieved through alignment with divine will. The justice of sachiar ensures karmic consequences are equitable, while the grace of daya offers redemption, guiding Sikhs toward ethical living—marked by honesty, service, and meditation—to transcend reincarnation and merge with the divine. In comparison to Abrahamic conceptions of God, Waheguru's attributes emphasize non-incarnation (ajuni), rejecting any physical manifestation or avatar, yet remain accessible directly through contemplation of the divine name (naam), fostering personal union without intermediaries.

Usage in Practice

In Liturgical Texts and Prayers

In Sikh liturgy, the name Waheguru holds a prominent place in the Ardas, the daily supplication prayer recited individually and communally at the conclusion of religious services or personal devotion. The Ardas begins with invocations praising the Gurus and the Sikh community, frequently calling upon Waheguru as the supreme protector and enlightener, with phrases like "Glory to Waheguru" and repeated exclamations of "WAHEGURU! WAHEGURU!" serving as refrains to affirm divine omnipotence and seek blessings for the Khalsa's welfare. This structured appeal, standardized for uniformity, emphasizes Waheguru's role in granting spiritual strength and communal harmony, culminating in the declaration "Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh," which underscores the Khalsa's allegiance to the divine. The integration of Waheguru extends to the communal recitation of Sukhmani Sahib, a composition by Guru Arjan Dev Ji included in the Guru Granth Sahib, often performed in gurdwaras as a morning prayer for inner peace and solace. While the text itself employs terms like Prabh and Nirankar to describe the divine, participants intersperse simran (meditative repetition) of divine names to enhance focus and devotion, particularly in extended akhand path sessions. This practice transforms the prayer into a shared invocation, aligning with Sikh emphasis on naam simran to connect with the divine. In hymnal traditions, Waheguru features prominently during kirtan, the devotional singing of shabads from the Guru Granth Sahib, such as those in Anand Sahib by Guru Amar Das Ji, which celebrates eternal bliss through divine remembrance. Singers and congregations often incorporate Waheguru simran as a rhythmic refrain between pauris (stanzas), elevating the musical recitation into a meditative chorus that reinforces the shabad's themes of joy and unity with the divine. This usage, rooted in the scriptural directive for constant remembrance, makes kirtan a liturgical vehicle for experiencing Waheguru's presence. Structurally, Waheguru anchors the five daily banis—Japji Sahib, Jaap Sahib, Tav-Prasad Savaiye, Chaupai Sahib, and Anand Sahib—recited as part of nitnem (daily discipline) by initiated Sikhs. Each bani concludes with the invocation "Waheguru Ji ka Khalsa, Waheguru Ji ki Fateh," framing the prayers within a declaration of divine sovereignty and victory, thus bookending the liturgical routine with affirmations of Waheguru's guidance. The standardization of these elements, including the precise phrasing and placement of Waheguru in prayers like Ardas and nitnem, was formalized in the 20th century by the Shiromani Gurdwara Parbandhak Committee (SGPC) through the Sikh Rehat Maryada, approved in 1945 after deliberations beginning in the 1930s, to ensure uniformity across Sikh practices worldwide. This codification preserved the name's role as a unifying liturgical anchor, drawing briefly from scriptural references to Vahiguru in the Guru Granth Sahib while adapting it for contemporary communal use.

In Devotional Practices

In Sikhism, Naam Simran represents the central devotional practice of repetitive meditation on the divine name "Waheguru," aimed at achieving spiritual enlightenment and union with the divine through constant remembrance. This practice purifies the mind, eradicates ego, and fosters an inner connection to the eternal truth, as emphasized in the teachings of the Sikh Gurus. Waheguru is prescribed as the Gurmantar (primary mantra) for this meditation in the Sikh Rehat Maryada. Practitioners engage in Naam Simran to transcend worldly attachments and realize the divine presence within, leading to a state of blissful awareness and liberation from the cycle of rebirth. Techniques for Naam Simran vary between personal japa, involving silent mental repetition, and communal recitation aloud within the sangat, or congregation, to enhance collective focus and devotion. Silent japa often synchronizes with breath—uttering "Wahe" on inhalation and "Guru" on exhalation—while concentrating on the mid-brow point, promoting deep internalization of the name. These methods, recommended during auspicious times like Amrit Vela (pre-dawn hours), build concentration through disciplined sadhana, progressing from verbal chanting to effortless mental absorption. The Sikh Gurus emphasized such simran routines as part of daily spiritual discipline to cultivate unwavering divine awareness. Naam Simran extends beyond meditation to ethical integration, where invocation of Waheguru during sewa, or selfless service, reinforces virtues like humility and detachment from material desires. By combining simran with acts of service, devotees align their actions with divine will, transforming routine tasks into opportunities for spiritual growth and fostering compassion in daily life. This holistic approach, inspired by the Bhakti traditions adapted by the Sikh Gurus, includes structured morning and evening recitations to maintain continuous remembrance amid worldly duties. During these practices, attributes of Waheguru such as wonder and enlightenment may be briefly contemplated to deepen devotion.

Contemporary Relevance

In Modern Sikh Communities

In the 20th century, the Singh Sabha movement, initiated in the 1870s, played a pivotal role in purifying Sikh devotional practices by removing accretions from Hindu folk influences and emphasizing adherence to the original teachings of the Sikh Gurus. This reform effort condemned non-Sikh rituals in gurdwaras, such as idol worship and shraddha ceremonies, which had infiltrated prayer sessions, and promoted standardized Sikh Rehit Maryada to ensure practices remained free from external dilutions. Among Sikh diaspora communities, particularly in North America, Sikh prayers in gurdwara services intensified after the 1984 Operation Blue Star and anti-Sikh violence, serving as a means to reinforce ethnic and religious identity amid trauma and marginalization. Gurdwaras became central hubs for communal gatherings where kirtan and ardas helped solidify a distinct Sikh American identity, shifting from broader Indian affiliations to focused Sikh solidarity. In educational contexts, recitation of Gurbani is integrated into Sikh schools worldwide, with the Akal Takht issuing directives to maintain accurate pronunciation to preserve doctrinal integrity, as distortions in recitation are viewed as religious misconduct. For instance, efforts to teach proper enunciation of Gurbani align with broader Akal Takht rulings against alterations in Gurbani, ratified through additions to learning resources for youth. Since the 2010s, contemporary Sikh communities have discussed variations in anglicized spellings of Sikh terms, reflecting phonetic adaptations in digital media but raising concerns about preserving traditional pronunciation for younger generations interacting via social platforms.

Cultural and Global Impact

The term Waheguru has permeated Punjabi arts and media, particularly in music and film, where it serves as a symbol of spiritual resilience and cultural identity. In contemporary Punjabi music, artists like Diljit Dosanjh have incorporated Waheguru into devotional tracks, such as the 2012 Gurbani song "Satnam Waheguru" from his album Sikh, which blends traditional Sikh hymns with modern production to evoke devotion and unity among global Punjabi audiences. Similarly, the 2017 historical film The Black Prince, which depicts the life of Maharaja Duleep Singh, the last Sikh ruler of Punjab, explores themes of faith and divine intervention amid colonial oppression, highlighting Sikh sovereignty and spiritual endurance. Beyond Sikh contexts, Waheguru has gained traction in global wellness practices, especially through Kundalini yoga introduced to the West by Yogi Bhajan in the late 1960s and 1970s. In this New Age adaptation, Waheguru functions as a core mantra in meditations like the "Wahe Guru Meditation," chanted to foster calmness, joy, and karmic purification, thereby disseminating Sikh spiritual elements into secular mindfulness and yoga communities worldwide. This adoption reflects broader inter-cultural exchanges, where Waheguru—meaning "Wonderful Enlightener"—resonates in non-religious settings for its phonetic and vibrational qualities. In interfaith dialogues, Waheguru is often compared to concepts of the divine in Islam and Christianity, emphasizing shared monotheistic attributes like omnipotence, omniscience, and transcendence. Scholarly analyses note parallels between Waheguru as the formless, eternal Creator in Sikhism and "Allah" in Islam, both described as unborn, self-existent, and beyond enmity, facilitating discussions on unity amid diversity. Likewise, comparisons with the Christian God highlight commonalities in divine immanence and parental metaphors, such as all humanity as children of the Creator, as explored in 21st-century Sikh-Christian dialogues. Sikh organizations, including those affiliated with the World Sikh Parliament, have advanced these parallels through participation in global forums like the Parliament of the World's Religions since the early 2000s, promoting mutual respect and collaborative peace initiatives. During the 2020–2021 Indian farmers' protests against agricultural laws, Sikh spiritual practices were invoked in activism to symbolize justice, unity, and resilience, drawing on historical Sikh memory of resistance. At protest sites like the Tikri border, demonstrators shifted from political slogans to Gurbani recitations and prayers on occasions such as Guru Nanak Jayanti, fostering communal solidarity and moral fortitude among participants. This spiritual invocation underscored the protests' ethical dimension, aligning demands for fair policies with Sikh values of equality and divine guidance.

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  43. https://www.researchgate.net/publication/341667395_Sikh_Religion_and_Christianity_An_Interfaith_Dialogue
  44. https://unitedsikhs.org/united-sikhs-shine-light-on-sikhi-at-parliament-of-the-worlds-religions/
  45. https://www.thequint.com/news/india/prayers-replace-slogans-as-protesting-farmers-celebrate-gurpurab
  46. https://sites.lsa.umich.edu/sikh-formations-podcast/2022/04/18/role-of-sikh-memory-in-farmers-protest-in-india-2020-21-a-study/
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