Study of Inscriptions throwing light on the Jat History

[drrajpalsingh]

Must have missed it but I was searching word Jit /Jat in above inscription so is Dr Rana as highlighted in quoted post.

Col. James Tod considers Jits/Jats as a royal race included in the 36 royal races of India since times immemorial. His conclusion is based on the old literary and inscription information which came across his hands while he was collecting material to write his classic: Annals and Antiquities of Rajasthan in two volumes.

The translated into English version of inscriptions [No. 1, 2 and 3] from Tod's Annals presented for discussion in our earlier posts have been selected to test the hypotheses of the author that they belonged to 'Jit' race.

Inscriptions numbered 1 and 2 in their translated into English version, under reference, contain word 'JIT' in the text, whereas Inscription 3 related with Raja Maun Mori of Chitor does not have -JIT- word in the Text. The inclusion of the inscription No. 3 was intended to test the veracity of the statement of Tod as appended in his note 4 which explanained Raja Maheshwara in the text as : ''A celebrated name in the genealogies of the TAKSHAC Pramara, of which the Mori is a conspicuous Sacha or branch." Explaining the significance of the inscription elsewhere Tod writes: "....The ancient inscriptions of the Pramars, of which Mori is a principal ranch, declare it of the race of Tusta and Takshac, as does that now given from the seat of their power, Cheetore." [Tod, vol, i, p. 77] The reference pertains to the instant Maun Mori inscription i.e. Inscription 3.

Shri Narender Kharb and Dr. Rana have rightly pointed out that there is no direct word 'Jat/Jit' in inscription No. 3.

So discussion on inscriptions alluding to clan type references like Inscription No. 3 may preferably be taken separately later on.

Meanwhile, let us discuss the validity of assertion of Tod to the effect that his Inscriptions No. 1 and Inscription No. 2 pertained to the Jats [Jit] or not.

Kindly contribute to identify the names of persons and places in their timeline and regional/geographic settings so that the avowed object of the thread is achieved.

 

[drrajpalsingh]

Rajpal ji, As always, you are again dictating the discussion, will you please allow members to open their mouth?.."taang fasai" is not good all the time.
:angel:

Friend,

You seem to be mistaken as to the purpose and methodology of the present discussion. This is not meant for one-up-man-ship among the participants.

Kindly try to understand that research methodology allows every participant to have his say on issue being taken for discussion; and, we are following the same here. None is stopping free flow of comments as would be clear from the study of the posts under this thread heading which present several examples of difference of opinions of participants.

Difference of opinion is never construed as opposition in the research related discussions; rather it is a tool of research used to collect different types of data to be used to test the hypothesis ! Therefore, we, the participants agree to disagree with one another and go on discussing pros and cons of the issues raised so as to achieve the goal.

Nonetheless, Welcome your comment.

You are welcome to contribute something concrete to advance the discussion in the form of comments on the contents of the posts or in the form of providing some newer data.

 

[drssrana2003]

Dr. Rajpal Ji,
I would request you to kindly go through the few of my posts above wherein I have given answers to some of the issues agin raised here.The word jit occurs in the translated version of faulty understanding of the text on the part of Tod (intended or otherwise ) but by no way it fits into the sanskrit original. Laxman Ji ha also raised question about the relevance of calling jit a foe and a salutation to a foe was also questioned.

 

[drrajpalsingh]

Dr. Rajpal Ji,
I would request you to kindly go through the few of my posts above wherein I have given answers to some of the issues agin raised here.The word jit occurs in the translated version of faulty understanding of the text on the part of Tod (intended or otherwise ) but by no way it fits into the sanskrit original. Laxman Ji ha also raised question about the relevance of calling jit a foe and a salutation to a foe was also questioned.

Dr. Rana Sahib,

I do not insist on accepting accuracy or otherwise of the translated version of the original as presented by Tod.

My sole purpose to present it again is just to solicit concluding remarks of the participants to prepare a summary of findings, and then to move forward to discuss other inscription or data/information which could shed light on Jat history.

In the meanwhile, Your concluding remarks are welcome.

Thanks

 

[narenderkharb]

Dr. Rajpal Ji,
I would request you to kindly go through the few of my posts above wherein I have given answers to some of the issues agin raised here.The word jit occurs in the translated version of faulty understanding of the text on the part of Tod (intended or otherwise ) but by no way it fits into the sanskrit original. Laxman Ji ha also raised question about the relevance of calling jit a foe and a salutation to a foe was also questioned.

Let us avoid speculation like by no way it fit in to Sanskrit Original.

We never know that original is Sanskrit or Pali Inscription. So we can not draw conclusions based on assumptions.
However I would like to go with you because that make sense.No one put inscriptions to honor his enemies.More over this inscription about Jit Cathida is not quoted by other historians like Jit Salindera AFSIK.

 

[lrburdak]

Jit in Inscriptions of Prabhavatigupta

Majumdar and Atlekar mention the fact that at the time of marriage of Prabhavati Gupta, daughter of Chandragupta II, the name of their gotra was given as Dharan. The Poona and Riddhapur plates of Prabhavati Gupta herself give her gotra as Dharan. This has been identified with the still existing Dharan clan of Jats of Bikaner and the adjoining districts of the Punjab. (Dharath Sharma, JBORS, vol. XXII, p. 227) (Bhim Singh Dahiya:Jats the Ancient Rulers, p.181)

On above basis Bhim Singh Dahiya concludes that Guptas were Jats.

We have both Inscriptions on Jatland:


You may see at links - [wiki]Dharan[/wiki] or [wiki]Prabhavatigupta[/wiki]

Both Inscriptions have Jit (जित) and I quote below lines which have Jit and Dharan words.


Poona Plates of 13th year of Prabhavatigupta


१ द्रष्टम् [।*] सिद्धम् [।*] जितम्भगवता [।*] स्वस्ति [।*] नान्दिवर्द्धनादासीद्गुप्तादि[राजो] म[हाराज]

७ जाधिराजश्रीसमुद्रगुप्तस्तस्य दुहिता धारणसगोत्रा नागकुलसम्भू-

Riddhapur plates of 19th year of Prabhavatigupta


१ जित (त) भगवता ।। रामगिरिस्वामिन=पादमूलाद्गुप्तान (ना) मादि

७ त्पनो(नौ) महाराजश्रीसमुद्रगुप्तस्तस्य दुहिता धारणसगोत्रा

२७ जितान्वर्त्तमानामा(ना)ज्ञापयाम । व्यासगीतश्चात्र श्लोकxप्रमाण(णम्)[।*]

 

[lrburdak]

Chaura Inscription at Mandava Mahal of Ramachandra of Phani or Nagavansha

Chaura is a village about 11 miles from Kawardha in Chhattisgarh. In a temple known as Mandava Mahal (मंडवा महल) there is a long inscription on a slab containing 37 lines, which records the construction of a Siva temple by king Ramachandra, born of the Phani or Nagavansha, and married to Ambikadevi of the Haihaya lineage. It gives the legend of the origin of the Nagavansha, somewhat resembling that of the Haihaya-vansha, who claim a serpent and a mare to be their original ancestors. Our record relates that a serpent got enamoured of Mithila, the beautiful daughter of the sage Jatukarna (जाटुकर्ण).

My Note - While searching Nagavanhi Inscriptions I found above about Ramachandra, born of the Phani or Nagavansha. Here [wiki]Phani[/wiki] is Jat clan in Rajasthan. The name of Sage is Jatukarna (जाटुकर्ण). This indicates that we need to research more of Nagavanhi Inscriptions.

 

[drrajpalsingh]

Jit in Inscriptions of Prabhavatigupta

Majumdar and Atlekar mention the fact that at the time of marriage of Prabhavati Gupta, daughter of Chandragupta II, the name of their gotra was given as Dharan. The Poona and Riddhapur plates of Prabhavati Gupta herself give her gotra as Dharan. This has been identified with the still existing Dharan clan of Jats of Bikaner and the adjoining districts of the Punjab. (Dharath Sharma, JBORS, vol. XXII, p. 227) (Bhim Singh Dahiya:Jats the Ancient Rulers, p.181)

On above basis Bhim Singh Dahiya concludes that Guptas were Jats.

We have both Inscriptions on Jatland:


You may see at links - Dharan or Prabhavatigupta

Both Inscriptions have Jit (जित) and I quote below lines which have Jit and Dharan words.


Poona Plates of 13th year of Prabhavatigupta


१ द्रष्टम् [।*] सिद्धम् [।*] जितम्भगवता [।*] स्वस्ति [।*] नान्दिवर्द्धनादासीद्गुप्तादि[राजो] म[हाराज]

७ जाधिराजश्रीसमुद्रगुप्तस्तस्य दुहिता धारणसगोत्रा नागकुलसम्भू-

Riddhapur plates of 19th year of Prabhavatigupta


१ जित (त) भगवता ।। रामगिरिस्वामिन=पादमूलाद्गुप्तान (ना) मादि

७ त्पनो(नौ) महाराजश्रीसमुद्रगुप्तस्तस्य दुहिता धारणसगोत्रा

२७ जितान्वर्त्तमानामा(ना)ज्ञापयाम । व्यासगीतश्चात्र श्लोकxप्रमाण(णम्)[।*]

Thanks for sharing the information. Now the experts may use it to draw the meaning of the given skt text to further taste the validity of the conclusion arrived at by the quoted authorities that the word 'Jat' as denomination of the community/race/people was in vogue in the beginning of the 4th century. then.

If this interpretation of the inscriptions quoted above prove to be correct, it will further cement the validity of Chandragomin phrase used in the context of the word 'Jarta' to denote name of the person belonging to the caste/race of the community who defeated the Hunas.

 

[drrajpalsingh]

Let us avoid speculation like by no way it fit in to Sanskrit Original.

We never know that original is Sanskrit or Pali Inscription. So we can not draw conclusions based on assumptions.
However I would like to go with you because that make sense.No one put inscriptions to honor his enemies.More over this inscription about Jit Cathida is not quoted by other historians like Jit Salindera AFSIK.

Is it correct to deduce from this quote that you accept the reading of the inscription 1 as correct and suspect the accuracy of Inscription no, 2.

 

[drssrana2003]

Dr. Rajpal Ji
Permit me to say that the inscriptions of Prabhawati Gupta quoted above do mention the gotra of Prabhjawati Gupta as dhaarana. This facrt is in public domain since ages.

Specialists in the study of Guipta history hav e taken relevant notice of the same. Dasharath Sharma gad connected it with the Dhaarana gotra among Jats of modern

times.It remains an accepted fact. But then we have to reckon wioth the phenomena of the very tricky nature of gotra names throughout history. The may sound similar withoujt having anything in common. Sound and sense together must reoncile within the framework of related factors.

As regards jit (as a community name being proposed here) I submit as follows:

1. This jit (rather jita with soft 't' is not to be separately read in isolation. It is part of the phrase-jitam -bhagavataa (tritiiyaa vibhakti ekavachana), meaning victory has

been achived by the lord (Vishnu -the vaishnavite way of salutation to their lord).Whi the the anusvaara is clear in the Poona Inscription, it is faded or hardly visible in the

Riddhapur Inscription but the context and occasion leave hardly any doubt of its presence or absence. So it would be stretching things a bit more to read here any

reference to a community.

2. Jitam Bhagavataa is among the opening formulae in inscriptions used in thebeginning of the opening line of the records or in many cases on the left hand margin of the

record as self contained units of the record. At this moment the Kahaun Inscription of skanda Gupta is before me. It has the opening formula -siddham- inscribed on the left

sidemargin in the manner that the letter 'si' figures on the left of line 2 and two and 'ddham' on the left of the line three. Interesting as it is -since it is top to bottom

-i.e.vertical writing like Japanese or chinese !

3. The other common terms or symbols I was reffering to are ; Swasti, drishtam (hard 't' , siddhirastu,. There are cases when these are found alone in the top line of a

record. I would not crowd this post with more examples strining the patience of the participants here.

 

[drrajpalsingh]

Dr. Rajpal Ji
Permit me to say that the inscriptions of Prabhawati Gupta quoted above do mention the gotra of Prabhjawati Gupta as dhaarana. This facrt is in public domain since ages.

Specialists in the study of Guipta history hav e taken relevant notice of the same. Dasharath Sharma gad connected it with the Dhaarana gotra among Jats of modern

times.It remains an accepted fact. But then we have to reckon wioth the phenomena of the very tricky nature of gotra names throughout history. The may sound similar withoujt having anything in common. Sound and sense together must reoncile within the framework of related factors.

As regards jit (as a community name being proposed here) I submit as follows:

1. This jit (rather jita with soft 't' is not to be separately read in isolation. It is part of the phrase-jitam -bhagavataa (tritiiyaa vibhakti ekavachana), meaning victory has

been achived by the lord (Vishnu -the vaishnavite way of salutation to their lord).Whi the the anusvaara is clear in the Poona Inscription, it is faded or hardly visible in the

Riddhapur Inscription but the context and occasion leave hardly any doubt of its presence or absence. So it would be stretching things a bit more to read here any

reference to a community.

2. Jitam Bhagavataa is among the opening formulae in inscriptions used in thebeginning of the opening line of the records or in many cases on the left hand margin of the

record as self contained units of the record. At this moment the Kahaun Inscription of skanda Gupta is before me. It has the opening formula -siddham- inscribed on the left

sidemargin in the manner that the letter 'si' figures on the left of line 2 and two and 'ddham' on the left of the line three. Interesting as it is -since it is top to bottom

-i.e.vertical writing like Japanese or chinese !

3. The other common terms or symbols I was reffering to are ; Swasti, drishtam (hard 't' , siddhirastu,. There are cases when these are found alone in the top line of a

record. I would not crowd this post with more examples strining the patience of the participants here.

Thanks Rana Sahib for sharing your scholarly comments !

More comments from the participants are invited, kindly share.

 

[drrajpalsingh]

Jit in Inscriptions of Prabhavatigupta

Majumdar and Atlekar mention the fact that at the time of marriage of Prabhavati Gupta, daughter of Chandragupta II, the name of their gotra was given as Dharan. The Poona and Riddhapur plates of Prabhavati Gupta herself give her gotra as Dharan. This has been identified with the still existing Dharan clan of Jats of Bikaner and the adjoining districts of the Punjab. (Dharath Sharma, JBORS, vol. XXII, p. 227) (Bhim Singh Dahiya:Jats the Ancient Rulers, p.181)

On above basis Bhim Singh Dahiya concludes that Guptas were Jats.

......./QUOTE]

Burdakji,

It would be interesting to read the reasoning/arguments of Dashrath Sharma and B S Dahiya connecting the Imperial Guptas to JATS.

If you have details of what they say at your command, kindly share in the form of post here so as to facilitate further discussion on the issue in favour and against their conclusions.

Thanks

 

[drssrana2003]

Dr. Rajpal Ji,
It is vey kind of you to have thanked me for my "scholarly" comments in my post above (N0. 50).

I thought my comments would elicit considered response, either way, from the learned participants on the thread.

I am fully aware of the deference (earned or not) shown by you and other friends, and I must express my gratitude to all. But I would love it more, if my views are put to

closest of scrutiny. At the same time I must thank you inviting comments from participants. I would be keen to receive your comments or querries as well.

 

[drssrana2003]

Chaura Inscription at Mandava Mahal of Ramachandra of Phani or Nagavansha

Chaura is a village about 11 miles from Kawardha in Chhattisgarh. In a temple known as Mandava Mahal (मंडवा महल) there is a long inscription on a slab containing 37 lines, which records the construction of a Siva temple by king Ramachandra, born of the Phani or Nagavansha, and married to Ambikadevi of the Haihaya lineage. It gives the legend of the origin of the Nagavansha, somewhat resembling that of the Haihaya-vansha, who claim a serpent and a mare to be their original ancestors. Our record relates that a serpent got enamoured of Mithila, the beautiful daughter of the sage Jatukarna (जाटुकर्ण).

My Note - While searching Nagavanhi Inscriptions I found above about Ramachandra, born of the Phani or Nagavansha. Here Phani is Jat clan in Rajasthan. The name of Sage is Jatukarna (जाटुकर्ण). This indicates that we need to research more of Nagavanhi Inscriptions.

Laxman Ji,
The name of the sage viz. Jaatookarna (having soft 't' and long 'u' to be better presented in roman with 'oo') has been erroneouly represented in Ddevanagari letters. There

is no trace of a hard 't' here. Itis simply the name of the sage. But if you wish to further and find out the meaning, it would turn out to be 'one who has ears like a bat or

bagt shaped. Let us have a small digression for amusing.

The ancient literature is replete with funny names, especially among the Rishis of the Upanishadic age and also among distinguished scholars of various disciplines inpast

ages.For example: Shunahshepa ( one with face like a do),Shunahpuccha and shunahlaangoola, lambodara (one with big stomach ), Shukanaasa (one with nose like that of

a parrot), Jaatukarna (one with ears like a bat), soorpakarna (one with ears like a soorpa-winnower), shoorpanakhaa, hayagreeva (one having neck like that of a

horse),there are many more but what takes the cake is vaatavyaadhi (one who suffers from breaking wind quite often).

One can say that these were popular names (the traces of literal meaning rubbed off) in addition to the normal gotra names and proper names, These were in all likelihood

nicknames depending on popular perception in society and persisted in public memory exactly like the modern days. We all are, perhaps familiar of the story of one

person nicknamed 'Surda' (a messy fellow) wasted a fortune in hosting a big feast of the biraadari to wash off the nickname 'Surdaa' only to be praised at the end by the same nickname.

 

[narenderkharb]

Is it correct to deduce from this quote that you accept the reading of the inscription 1 as correct and suspect the accuracy of Inscription no, 2.

Since inscription is not quoted by others I think Tod might have made a mistake(though I am not convinced with Rana Saheb explanation) regarding Inscription 11 ,Regarding Inscription1 of Jit Sailendra I see Glass is half full.

 

[narenderkharb]

Dr. Rajpal Ji,
It is vey kind of you to have thanked me for my "scholarly" comments in my post above (N0. 50).

I thought my comments would elicit considered response, either way, from the learned participants on the thread.

I am fully aware of the deference (earned or not) shown by you and other friends, and I must express my gratitude to all. But I would love it more, if my views are put to

closest of scrutiny. At the same time I must thank you inviting comments from participants. I would be keen to receive your comments or querries as well.

Rana Saheb

Aim of this thread and other thread regarding references about Jats in various texts was to re evaluate references already quoted and narrow down to irrefutable evidences for Jat History. I think we should not loose our Focus .Regarding your proposition ,I will request you to start a new thread where we can put our suppositions and cross check each other.

 

[lrburdak]

K.P. Jayaswal on Guptas of Dharan Gotra Jats

Here is produced point wise account from a famous historian K.P. Jayaswal's book, History of India, PP 115-16 :

That nowhere Guptas disclose their origin or Caste status.

That their caste sub-division was Dharan.

Since Prabhavati Gupta daughter of Chandra Gupta II and queen of Rudrasen II Vakataka in her copper plate grant of Pune has shown sub-caste of her family (Gupta) as Dharan (EI XV-41 P-42).

The Salvas were a branch of the Madras and were ruling at Sialkot. These Madras had a branch named Kuninda, who were related to Koliya Naga.

Karaskars were thus a Punjabi people a sub-division of the Madras. We know that the Madras were Vahikas and Jartas. This community, thus, consisted of several sub-divisions.

Since according to grammatical illustration of Chandragomin the Jarta defeated the Huns, which means Skanda Gupta defeated the Huns. Hence Guptas were Jartas or Jat.

 

[lrburdak]

Bhim Singh Dahiya on Guptas of Dharan Gotra Jats

Bhim Singh Dahiya has proved by applying “Grimm’s Law of Variation” that in Indo-European languages the alphabet “J” changes to “G”. Due to this law the Chinese call Jats as “Getae” and Germans call them “Got”, “Gaut” or “Goth”. The Proto-Germanic name Gaut changes to Gupt as under:

Gapt is considered to be a corruption of Gaut (Gaut→ Gavt→ Gaft→ Gapt, cf. eftir and eptir, "after" in Old Norse). Gapt changed to Gupt in India.

When Chandragupta II, Vikramaditya married his daughter with a Vakataka prince he called tribe as "Dharan" which is a gotra of Jats even today. Skandagupta has written in an inscription of Junagarh that Gupta is a title, which means soldier or a chief.

The first notice of this word 'Gupta' was taken by Panini in fifth century BC when two words are mentioned, viz., 'Goptri' and 'Gupti'. V S Agarwal in "India as known to Panini" defines 'Gupti' as 'defence' and 'Goptri' as the art of science of Military arrangements. On this basis the person who was incharge of defence was called 'Gupta' or 'Gopta'. Skandagupta wrote in his inscription that he had "appointed military governors in all provinces" (सर्वेषु देशेषु विधाय गोप्त्रीन) [J.P. Fleet, CII, Vol. III, No. 14]

Thus we find that this word 'Gupta' means a military governor and used in this sense right from the fifth century BC to the 18th century AD and the so called 'Guptas' themselves used this word in the same sense. The mere fact that the word Gupta is a part and parcel of the names of the emperors, should not, and can not, give any other meaning to this word. If we give 'Gupta' the meaning of surname of the Vaishya caste, then even Chanakya will become a Vaishya because his name was Vishnugupta. Even the Mahabharata used this word 'Gupta' in the sense of military defence. [Bhim Singh Dahiya:Jats the Ancient Rulers, p.176-177]

While illustrating the use of a tense, grammarian Chandragomin mentions in sanskrit language अजय जर्टो हुणान - Ajay Jarto Hunan meaning "the invincible Jats defeated the Hunas". He was a contemporary of the event and we know from history that 'Guptas' were the only people who defeated Hunas. This has been rightly taken as proof that so called 'Guptas' were Jats. [Bhim Singh Dahiya:Jats the Ancient Rulers, p.180]

 

[narenderkharb]

Jit in Inscriptions of Prabhavatigupta

AFAIK Jit word has never been used for Jats in Indian texts.We take Tod Jit for Jats as he always use this word JIT for Jats like Punia Jits though in fact they are known as Punia Jats .JIt Zati Zanthi ZUTT etc are words used by foreigners Greek ,English or Arabs.

In Indian texts we should search for words by which we are known to Indians like Jats , Jutts or a sanskritised version these words likeJart, Jarta or Jartika etc.

 

[lrburdak]

जाट और नागवंश

डॉ पेमाराम [राजस्थान के जाटों का इतिहास, 2010, पृ.19 ] लिखते हैं कि सिंध और पंजाब से समय-समय पर ज्यों-ज्यों जाट राजस्थान में आते गये, मरूस्थलीय प्रदेशों में बसने के साथ ही उन्होने प्रजातन्त्रीय तरीके से अपने छोटे-छोटे गणराज्य बना लिये थे जो अपनी सुरक्षा की व्यवस्था स्वयं करते थे तथा मिल-बैठकर अपने आपसी विवाद सुलझा लेते थे । ऐसे गणराज्य तीसरी सदी से लेकर सोलहवीं सदी तक चलते रहे । जैसे ईसा की तीसरी शताब्दी तक यौधेयों का जांगल प्रदेश पर अधिकार था । उसके बाद नागों ने उन्हें हरा कर जांगल प्रदेश (वर्तमान बिकानेर एवं नागौर जिला) पर अधिकार कर लिया । यौधेयों को हराने वाले पद्मावती के भारशिव नाग थे, जिन्होने चौथी शताब्दी से लेकर छठी शताब्दी तक बिकानेर, नागौर, जोधपुर तथा जालोर के जसवन्तपुरा तक शासन किया । जांगल प्रदेश में नागों के अधीन जो क्षेत्र था, उसकी राजधानी अहिच्छत्रपुर (नागौर) थी । यही वजह है कि नागौर के आस-पास चारों ओर अनेक नागवंशी मिसलों के नाम पर अनेक गांव बसे हुये हैं जैसे काला मिसल के नाम पर काल्यास, फ़िरड़ोदा का फिड़ोद, इनाणियां का इनाणा, भाकल का भाखरोद, बानों का भदाणा, भरणा का भरणगांव / भरनांवा / भरनाई, गोरा का डेह तथा धोला का खड़नाल आदि ।

छठी शताब्दी बाद नागौर पर दौसौ साल तक गूजरों ने राज किया परन्तु आठवीं शताब्दी बाद पुनः काला नागों ने गूजरों को हराकर अपना आधिपत्य कायम किया ।

दसवीं सदी के अन्त में प्रतिहारों ने नागों से नागौर छीन लिया । इस समय प्रतिहारों ने काला नागों का पूर्णतया सफ़ाया कर दिया । थोड़े से नाग बचे वे बलाया गांव में बसे और फिर वहां से अन्यत्र गये ।

नोट - उपरोक्त विवरण से स्पष्ट है कि जाटों का इतिहास खोजने के लिए नागवंशी इतिहास भी खोजना पड़ेगा। यही नागवंशी लोग जाटों में विभिन्न गोत्रों के रूप में समाहित हो गए।