The eighteenth chapter of the Bhagavad Gita, called 𑌮𑍋𑌕𑍍𑌷𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌯𑍋𑌗𑌃 or the 𑌯𑍋𑌗 of Liberation and Renunciation, brings us to the powerful conclusion of the dialogue between 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 and 𑌅𑌰𑍍𑌜𑍁𑌨. The setting remains the tense and sacred battlefield of 𑌕𑍁𑌰𑍁𑌕𑍍𑌷𑍇𑌤𑍍𑌰, where the armies of the 𑌪𑌾𑌂𑌡𑌵𑌾𑌃 and the 𑌕𑍌𑌰𑌵𑌾𑌃 stand ready for war. In this moment, with the fate of families and kingdoms hanging in the balance, 𑌅𑌰𑍍𑌜𑍁𑌨 seeks clarity about the deepest questions of life, duty, and freedom.

Throughout the previous chapters, 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 has guided 𑌅𑌰𑍍𑌜𑍁𑌨 through the paths of action (𑌕𑌰𑍍𑌮-𑌯𑍋𑌗), knowledge (𑌜𑍍𑌞𑌾𑌨-𑌯𑍋𑌗), and devotion (𑌭𑌕𑍍𑌤𑌿-𑌯𑍋𑌗). Chapter 17 explored the nature of faith and the subtle differences between actions performed with different intentions. Now, in Chapter 18, all these teachings are woven together. 𑌅𑌰𑍍𑌜𑍁𑌨 asks about the true meaning of renunciation (𑌸𑌂𑌨𑍍𑌯𑌾𑌸) and relinquishment (𑌤𑍍𑌯𑌾𑌗), wanting to know how one can live in the world yet be free from its binding effects.

𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 responds by explaining the threefold nature of action, knowledge, and doer, showing how our motives and attitudes shape our destiny. He describes the qualities that lead to liberation, such as self-control, humility, and steadfastness. The chapter is filled with vivid examples: a person who works selflessly, a warrior who fights without hatred, a student who learns without pride. These are not abstract ideals, but living possibilities for anyone willing to act with sincerity and wisdom.

One of the key themes here is the harmony of the different yogas. 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 reveals that true freedom (𑌮𑍋𑌕𑍍𑌷) does not require abandoning the world, but transforming our relationship with it. Whether through action, knowledge, or devotion, the path leads to the same goal: realizing the eternal 𑌆𑌤𑍍𑌮𑌾 within and acting from that place of inner freedom.

As the chapter draws to a close, 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 urges 𑌅𑌰𑍍𑌜𑍁𑌨 to reflect deeply and choose his path with courage. The battlefield of 𑌕𑍁𑌰𑍁𑌕𑍍𑌷𑍇𑌤𑍍𑌰 becomes a symbol for the inner struggle each of us faces, between confusion and clarity, fear and faith. The teachings of the Gita are not just for warriors, but for anyone seeking meaning and purpose in a complex world.

With this chapter, the Gita's teachings reach their climax and closure. The verses ahead gather the whole message into a final synthesis: how to act without bondage, how to renounce without escaping, and how surrender to the Lord completes both 𑌜𑍍𑌞𑌾𑌨 and 𑌕𑌰𑍍𑌮. The Gita ends not with abstraction, but with a call to choose 𑌧𑌰𑍍𑌮 with courage and to live from inner freedom in the very middle of life.

𑌓𑌂 𑌶𑍍𑌰𑍀 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 𑌨𑌮𑌃
𑌅𑌥 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
𑌮𑍋𑌕𑍍𑌷𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌯𑍋𑌗𑌃

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌓𑌂 - sacred syllable, invocation
𑌶𑍍𑌰𑍀 - auspicious, revered
𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 - to the Supreme Self (dative case of 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍍)
𑌨𑌮𑌃 - salutation, bowing
𑌅𑌥 - now, thus, then
𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑌃 - eighteenth
𑌅𑌧𑍍𑌯𑌾𑌯𑌃 - chapter
𑌮𑍋𑌕𑍍𑌷 - liberation, spiritual freedom
𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 - renunciation, abandonment
𑌯𑍋𑌗𑌃 - union, discipline

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Om. Salutations to the Supreme Self. Now begins the eighteenth chapter, called the Yoga of Liberation through Renunciation.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This introductory verse sets the stage for the final chapter of the Bhagavad Gita, invoking the sacred syllable 𑌓𑌂 and offering respect to the Supreme Self through 𑌨𑌮𑌃. The words 𑌮𑍋𑌕𑍍𑌷 and 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 highlight the twin themes of liberation and renunciation, which are central to the teachings that follow. By stating 𑌅𑌥 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑌃 𑌅𑌧𑍍𑌯𑌾𑌯𑌃, the text signals a transition to the eighteenth and concluding chapter, preparing the reader for a comprehensive summary and culmination of the spiritual journey described throughout the Gita. The invocation serves not only as a formal opening but also as a reminder of the sacred context in which these teachings are to be understood.

The invocation of 𑌓𑌂 and the terms 𑌮𑍋𑌕𑍍𑌷 and 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 in this opening verse are deeply significant, as highlighted by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 interprets 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 as the renunciation of the fruits of action, which leads to the ultimate knowledge culminating in 𑌮𑍋𑌕𑍍𑌷. Meanwhile, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that the sacred syllable 𑌓𑌂 represents the Supreme Reality, establishing a devotional foundation for the teachings ahead. This aligns with the Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from death to immortality,' underscoring the chapter's focus on transcending the cycle of birth and death through renunciation and spiritual wisdom. Together, these insights connect the verse's invocation to the practical spiritual journey, preparing the reader to reflect on how renunciation and liberation can be integrated into daily life and discipline.

In modern life, this invocation can be likened to the way we prepare ourselves before starting an important project or making a significant decision-by pausing, setting an intention, and remembering our highest values. For example, before beginning a challenging work assignment or embarking on a personal transformation, taking a moment to reflect on one's deeper purpose can bring clarity and focus. Similarly, students might use a brief ritual or affirmation before exams to center themselves. As a reflection exercise, consider how you mark the beginning of important moments in your own life. What words, symbols, or actions help you connect with your deeper intentions? Try creating a simple personal ritual to invoke clarity and purpose before your next big task.

𑌅𑌰𑍍𑌜𑍁𑌨 𑌉𑌵𑌾𑌚
𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌸𑍍𑌯 𑌮𑌹𑌾𑌬𑌾𑌹𑍋 𑌤𑌤𑍍𑌤𑍍𑌵𑌮𑌿𑌚𑍍𑌛𑌾𑌮𑌿 𑌵𑍇𑌦𑌿𑌤𑍁𑌮𑍍 ।
𑌤𑍍𑌯𑌾𑌗𑌸𑍍𑌯 𑌚 𑌹𑍃𑌷𑍀𑌕𑍇𑌶 𑌪𑍃𑌥𑌕𑍍𑌕𑍇𑌶𑌿𑌨𑌿𑌷𑍂𑌦𑌨 ॥1॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌰𑍍𑌜𑍁𑌨 - Arjuna (the speaker)
𑌉𑌵𑌾𑌚 - said
𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌸𑍍𑌯 - of 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 (renunciation)
𑌮𑌹𑌾𑌬𑌾𑌹𑍋 - O mighty-armed (addressing Krishna)
𑌤𑌤𑍍𑌤𑍍𑌵𑌮𑍍 - the truth, real nature
𑌇𑌚𑍍𑌛𑌾𑌮𑌿 - I wish, I desire
𑌵𑍇𑌦𑌿𑌤𑍁𑌮𑍍 - to know, to understand
𑌤𑍍𑌯𑌾𑌗𑌸𑍍𑌯 - of 𑌤𑍍𑌯𑌾𑌗 (abandonment, relinquishment)
𑌚 - and
𑌹𑍃𑌷𑍀𑌕𑍇𑌶 - O 𑌹𑍃𑌷𑍀𑌕𑍇𑌶 (Krishna, master of the senses)
𑌪𑍃𑌥𑌕𑍍 - separately, distinctly
𑌕𑍇𑌶𑌿𑌨𑌿𑌷𑍂𑌦𑌨 - O slayer of Kesi (another epithet for Krishna)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Arjuna said: O Krishna, mighty-armed and master of the senses, I want to understand the true nature of renunciation and abandonment, and how they differ from each other, O destroyer of Kesi.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
In this verse, Arjuna addresses Krishna using the epithets 𑌮𑌹𑌾𑌬𑌾𑌹𑍋 (mighty-armed), 𑌹𑍃𑌷𑍀𑌕𑍇𑌶 (master of the senses), and 𑌕𑍇𑌶𑌿𑌨𑌿𑌷𑍂𑌦𑌨 (slayer of Kesi), showing both respect and a sense of urgency. He asks about the essential meaning (𑌤𑌤𑍍𑌤𑍍𑌵𑌮𑍍) of two key concepts: 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 and 𑌤𑍍𑌯𑌾𑌗. The word 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 generally refers to renunciation, often in the sense of giving up worldly actions or desires, while 𑌤𑍍𑌯𑌾𑌗 points to the act of relinquishing or abandoning something, sometimes specifically the fruits of actions. Arjuna's request to know their truth 'separately' (𑌪𑍃𑌥𑌕𑍍) suggests that he perceives a possible distinction between these terms, which have appeared throughout the Gita but have not been clearly differentiated so far. This question sets the stage for a deeper exploration of the spiritual ideals of letting go and non-attachment.

The inquiry posed by Arjuna invites a detailed exposition, as 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the terms 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 and 𑌤𑍍𑌯𑌾𑌗 have been used with subtle differences throughout the scripture, necessitating clear distinction to avoid confusion. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that while 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 involves the complete renunciation of all actions, 𑌤𑍍𑌯𑌾𑌗 specifically refers to relinquishing attachment to the fruits of those actions, highlighting a practical approach to spiritual discipline. This distinction is crucial because it addresses the aspirant's dilemma between total withdrawal and engaged detachment. The Upanishadic prayer 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 (from the Brihadaranyaka Upanishad) supports this understanding by urging one to move from ignorance to light, symbolizing the transition from confusion about these concepts to enlightened clarity. This sets the foundation for the subsequent discussion, which will guide how one can apply these principles in daily life, balancing renunciation and active participation.

In modern life, this verse resonates with anyone who feels torn between giving up certain responsibilities entirely and simply letting go of their attachment to outcomes. For example, a professional might wonder whether to quit a stressful job (𑌸𑌂𑌨𑍍𑌯𑌾𑌸 as total renunciation) or to continue working but without being obsessed with promotions or recognition (𑌤𑍍𑌯𑌾𑌗 as relinquishing attachment). Similarly, someone practicing meditation may question whether to withdraw from social life or to remain engaged but unattached. As a reflection exercise, consider a current challenge: are you seeking to escape the situation entirely, or can you remain involved while letting go of your expectations? This distinction, as Arjuna seeks to clarify, is crucial for spiritual and practical maturity.

𑌶𑍍𑌰𑍀 𑌭𑌗𑌵𑌾𑌨𑍁𑌵𑌾𑌚
𑌕𑌾𑌮𑍍𑌯𑌾𑌨𑌾𑌂 𑌕𑌰𑍍𑌮𑌣𑌾𑌂 𑌨𑍍𑌯𑌾𑌸𑌂 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌂 𑌕𑌵𑌯𑍋 𑌵𑌿𑌦𑍁𑌃 ।
𑌸𑌰𑍍𑌵𑌕𑌰𑍍𑌮𑌫𑌲𑌤𑍍𑌯𑌾𑌗𑌂 𑌪𑍍𑌰𑌾𑌹𑍁𑌸𑍍𑌤𑍍𑌯𑌾𑌗𑌂 𑌵𑌿𑌚𑌕𑍍𑌷𑌣𑌾𑌃 ॥2॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑍍𑌰𑍀𑌭𑌗𑌵𑌾𑌨𑍍 - the Blessed Lord
𑌉𑌵𑌾𑌚 - said
𑌕𑌾𑌮𑍍𑌯𑌾𑌨𑌾𑌂 (𑌕𑌾𑌮𑍍𑌯𑌾𑌨𑌾𑌂) - of actions motivated by desire
𑌕𑌰𑍍𑌮𑌣𑌾𑌂 (𑌕𑌰𑍍𑌮𑌣𑌾𑌂) - of actions
𑌨𑍍𑌯𑌾𑌸𑌂 - renunciation, giving up
𑌸𑌮𑍍𑌨𑍍𑌯𑌾𑌸𑌮𑍍 (𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌂) - renunciation (as a technical term)
𑌕𑌵𑌯𑌹𑍍 (𑌕𑌵𑌯𑍋) - the wise, learned ones
𑌵𑌿𑌦𑍁𑌃 - know, understand
𑌸𑌰𑍍𑌵-𑌕𑌰𑍍𑌮-𑌫𑌲-𑌤𑍍𑌯𑌾𑌗𑌂 (𑌸𑌰𑍍𑌵𑌕𑌰𑍍𑌮𑌫𑌲𑌤𑍍𑌯𑌾𑌗𑌂) - abandonment of the results of all actions
𑌪𑍍𑌰𑌾𑌹𑍁𑌹𑍍 (𑌪𑍍𑌰𑌾𑌹𑍁𑌸𑍍) - declare, say
𑌤𑍍𑌯𑌾𑌗𑌂 (𑌤𑍍𑌯𑌾𑌗𑌂) - abandonment, renunciation (as a technical term)
𑌵𑌿𑌚𑌕𑍍𑌶𑌨𑌹𑍍 (𑌵𑌿𑌚𑌕𑍍𑌷𑌣𑌾𑌃) - the discerning, the insightful

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The Blessed Lord said: The wise understand sannyasa as giving up actions that are performed with personal desires, while the insightful describe tyaga as the abandonment of the results of all actions.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces the distinction between 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 and 𑌤𑍍𑌯𑌾𑌗, two important concepts in the Gita's teaching on renunciation. The word 𑌕𑌾𑌮𑍍𑌯𑌾𑌨𑌾𑌂 𑌕𑌰𑍍𑌮𑌣𑌾𑌂 refers to actions performed with a desire for personal gain or pleasure. 𑌨𑍍𑌯𑌾𑌸𑌂 and 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 are used here to mean the act of giving up such desire-driven actions altogether. On the other hand, 𑌸𑌰𑍍𑌵-𑌕𑌰𑍍𑌮-𑌫𑌲-𑌤𑍍𑌯𑌾𑌗𑌂 points to the abandonment of the results or fruits of all actions, not just those motivated by desire. The verse highlights that different wise people have nuanced understandings of what it means to renounce: some focus on giving up the actions themselves, while others emphasize letting go of attachment to outcomes.

The distinction between 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 and 𑌤𑍍𑌯𑌾𑌗 has been carefully examined by revered Acharyas. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 involves renouncing actions driven by desire, while 𑌤𑍍𑌯𑌾𑌗 is the broader abandonment of attachment to the fruits of all actions, including obligatory duties. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 observes that although these terms are often used interchangeably in the Gita, true 𑌤𑍍𑌯𑌾𑌗 requires relinquishing attachment to results even in performing one's prescribed duties. This nuanced understanding aligns with the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from darkness to light,' symbolizing the movement from ignorance and attachment to the clarity of selfless action. This teaching prepares the seeker to discern between giving up actions motivated by desire and cultivating an inner detachment from outcomes, setting the stage for practical application in daily life.

In modern life, this teaching can be seen in the difference between quitting a job because it is unfulfilling (giving up the action itself) versus continuing to work but letting go of anxiety about promotions or praise (giving up attachment to results). Another example is volunteering: one person might stop volunteering to avoid personal recognition, while another continues but is unconcerned whether their efforts are noticed or rewarded. Reflect on a current responsibility you have. Ask yourself: am I attached to the outcome, or can I perform the action with dedication while letting go of the need for a specific result? This reflection helps clarify where your own practice of renunciation lies.

𑌤𑍍𑌯𑌾𑌜𑍍𑌯𑌂 𑌦𑍋𑌷𑌵𑌦𑌿𑌤𑍍𑌯𑍇𑌕𑍇 𑌕𑌰𑍍𑌮 𑌪𑍍𑌰𑌾𑌹𑍁𑌰𑍍𑌮𑌨𑍀𑌷𑌿𑌣𑌃 ।
𑌯𑌜𑍍𑌞𑌦𑌾𑌨𑌤𑌪𑌃𑌕𑌰𑍍𑌮 𑌨 𑌤𑍍𑌯𑌾𑌜𑍍𑌯𑌮𑌿𑌤𑌿 𑌚𑌾𑌪𑌰𑍇 ॥3॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑍍𑌯𑌾𑌜𑍍𑌯𑌂 - to be abandoned, should be given up
𑌦𑍋𑌷𑌵𑌤𑍍 - as if it were a fault, like something with defects
𑌇𑌤𑌿 - thus, so
𑌏𑌕𑍇 - some (people), certain ones
𑌕𑌰𑍍𑌮 - action, ritual, duty
𑌪𑍍𑌰𑌾𑌹𑍁𑌃 - have said, declare
𑌮𑌨𑍀𑌷𑌿𑌣𑌃 - the wise, thinkers, learned ones
𑌯𑌜𑍍𑌞 - sacrifice, ritual offering
𑌦𑌾𑌨 - charity, giving
𑌤𑌪𑌃 - austerity, self-discipline
𑌕𑌰𑍍𑌮 - action (here: acts of sacrifice, charity, austerity)
𑌨 - not
𑌤𑍍𑌯𑌾𑌜𑍍𑌯𑌂 - to be abandoned, should be given up
𑌇𑌤𑌿 - thus, so
𑌚 - and, also
𑌅𑌪𑌰𑍇 - others, different people

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Some wise people say that all actions should be given up because they are flawed, while others argue that acts like sacrifice, charity, and austerity should never be abandoned.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights a debate among the wise regarding the nature of 𑌕𑌰𑍍𑌮 (action) and its renunciation. The terms 𑌤𑍍𑌯𑌾𑌜𑍍𑌯𑌂 (should be abandoned), 𑌦𑍋𑌷𑌵𑌤𑍍 (as if it were a fault), and 𑌮𑌨𑍀𑌷𑌿𑌣𑌃 (the wise) are central here. Some thinkers view all action as inherently binding and therefore recommend giving it up, treating it as something tainted by defects. Others, however, distinguish between ordinary actions and those like 𑌯𑌜𑍍𑌞 (sacrifice), 𑌦𑌾𑌨 (charity), and 𑌤𑌪𑌃 (austerity), insisting that these should always be performed. The verse captures the tension between total renunciation and selective engagement with duty, setting the stage for a deeper exploration of what true renunciation means.

The interpretations of this verse by eminent Acharyas deepen our understanding of the tension between renouncing all action and preserving certain duties. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that some wise persons, influenced by Sankhya philosophy, regard all 𑌕𑌰𑍍𑌮 as inherently tainted and therefore to be abandoned, while others affirm that selfless acts like 𑌯𑌜𑍍𑌞, 𑌦𑌾𑌨, and 𑌤𑌪𑌃 are essential and must not be forsaken. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that followers of Kapila advocate giving up all ritualistic actions for liberation, whereas Vedic authorities maintain the indispensability of prescribed duties. This nuanced debate is reflected in the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which teaches that the true Self transcends birth and death, implying that renunciation should not stem from ignorance of one's eternal nature but from discerning action's role in spiritual progress. These perspectives collectively emphasize that renunciation is not a blanket rejection of all action but a discerning abandonment of binding desires, setting the foundation for practical choices in daily life.

In modern life, this debate can be seen in the choice between withdrawing from worldly responsibilities versus engaging in service-oriented work. For example, someone might consider quitting their job to avoid stress, believing all action leads to entanglement, while another person might focus on volunteering or donating to charity, seeing these as essential duties. Another scenario is choosing whether to participate in community events or to retreat for personal peace. As a reflection exercise, consider which actions in your life feel binding or burdensome, and which feel uplifting or selfless. Ask yourself: Are there duties you perform that, if done with the right attitude, could become sources of growth rather than bondage?

𑌨𑌿𑌶𑍍𑌚𑌯𑌂 𑌶𑍃𑌣𑍁 𑌮𑍇 𑌤𑌤𑍍𑌰 𑌤𑍍𑌯𑌾𑌗𑍇 𑌭𑌰𑌤𑌸𑌤𑍍𑌤𑌮 ।
𑌤𑍍𑌯𑌾𑌗𑍋 𑌹𑌿 𑌪𑍁𑌰𑍁𑌷𑌵𑍍𑌯𑌾𑌘𑍍𑌰 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌃 𑌸𑌂𑌪𑍍𑌰𑌕𑍀𑌰𑍍𑌤𑌿𑌤𑌃 ॥4॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨𑌿𑌶𑍍𑌚𑌯𑌂 - firm conclusion, certainty
𑌶𑍃𑌣𑍁 - listen, hear
𑌮𑍇 - from Me
𑌤𑌤𑍍𑌰 - regarding that (here: in this context)
𑌤𑍍𑌯𑌾𑌗𑍇 - about renunciation (tyaga)
𑌭𑌰𑌤𑌸𑌤𑍍𑌤𑌮 - best among the Bharatas (Arjuna)
𑌤𑍍𑌯𑌾𑌗𑌃 - renunciation, abandonment
𑌹𑌿 - indeed, surely
𑌪𑍁𑌰𑍁𑌷𑌵𑍍𑌯𑌾𑌘𑍍𑌰 - best among men (Arjuna)
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌃 - threefold, of three kinds
𑌸𑌂𑌪𑍍𑌰𑌕𑍀𑌰𑍍𑌤𑌿𑌤𑌃 - is declared, is described

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Listen to My clear and final decision about renunciation, Arjuna. Renunciation, truly, is described as being of three distinct types.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse uses key terms like 𑌨𑌿𑌶𑍍𑌚𑌯𑌂 (firm conclusion), 𑌤𑍍𑌯𑌾𑌗𑌃 (renunciation), and 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌃 (threefold) to set the stage for a precise teaching. Krishna addresses Arjuna as 𑌭𑌰𑌤𑌸𑌤𑍍𑌤𑌮 and 𑌪𑍁𑌰𑍁𑌷𑌵𑍍𑌯𑌾𑌘𑍍𑌰, highlighting his worthiness to receive this knowledge. The verse signals a transition from debate and speculation to authoritative clarity. By inviting Arjuna to 'hear' His final word, Krishna emphasizes that the nature of renunciation is not a matter of personal opinion or philosophical speculation, but is rooted in scriptural truth and divine insight. The mention of 'three kinds' prepares the listener for a nuanced understanding, moving beyond simplistic notions of giving up actions or possessions.

The distinction and classification of 𑌤𑍍𑌯𑌾𑌗 into three kinds is elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that while 𑌤𑍍𑌯𑌾𑌗 and 𑌸𑌨𑍍𑌨𑍍𑌯𑌸 are related, their threefold nature corresponds to the qualities of 𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍, reflecting different motivations and depths of renunciation. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that these three types involve renunciation of the fruits of action, renunciation of the actions themselves, and renunciation of the sense of agency or doership, respectively. This layered understanding aligns with the Lord's firm conclusion in this verse, moving beyond partial or speculative views. The Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14) supports this teaching by urging the seeker to 'Arise, awake, and learn the excellent knowledge,' emphasizing the necessity of direct, awakened understanding as imparted by the Lord. Thus, Krishna's declaration invites Arjuna-and us-to transcend confusion and partiality by embracing the comprehensive scriptural truth about renunciation, preparing the ground for practical reflection on how this applies in daily life.

In modern life, people often struggle with the idea of letting go-whether it is stepping back from a demanding job, ending a relationship, or giving up a long-held habit. This verse reminds us that renunciation is not a one-size-fits-all act, but can take different forms depending on our mindset and motivation. For example, someone might quit a job out of frustration (tamasic), out of desire for recognition elsewhere (rajasic), or out of a genuine wish to serve a higher purpose (sattvic). Similarly, giving up social media could be an escape, a strategic move, or a conscious choice for mental clarity. Take a moment to reflect: When you let go of something, what is your underlying intention? Are you acting out of avoidance, ambition, or a deeper sense of peace? This self-inquiry can help clarify the quality of your own renunciation.

𑌯𑌜𑍍𑌞𑌦𑌾𑌨𑌤𑌪𑌃𑌕𑌰𑍍𑌮 𑌨 𑌤𑍍𑌯𑌾𑌜𑍍𑌯𑌂 𑌕𑌾𑌰𑍍𑌯𑌮𑍇𑌵 𑌤𑌤𑍍 ।
𑌯𑌜𑍍𑌞𑍋 𑌦𑌾𑌨𑌂 𑌤𑌪𑌶𑍍𑌚𑍈𑌵 𑌪𑌾𑌵𑌨𑌾𑌨𑌿 𑌮𑌨𑍀𑌷𑌿𑌣𑌾𑌮𑍍 ॥5॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌜𑍍𑌞 - sacrifice
𑌦𑌾𑌨 - charity, giving
𑌤𑌪𑌃 - austerity, self-discipline
𑌕𑌰𑍍𑌮 - action, practice
𑌨 - not
𑌤𑍍𑌯𑌾𑌜𑍍𑌯𑌂 - to be abandoned
𑌕𑌾𑌰𑍍𑌯𑌂 - to be done, obligatory
𑌏𑌵 - indeed, surely
𑌤𑌤𑍍 - that (referring to the above actions)
𑌯𑌜𑍍𑌞𑌃 - sacrifice (repeated for emphasis)
𑌦𑌾𑌨𑌂 - charity (repeated for emphasis)
𑌤𑌪𑌃 - austerity (repeated for emphasis)
𑌚 - and
𑌏𑌵 - indeed
𑌪𑌾𑌵𑌨𑌾𑌨𑌿 - purifiers, means of purification
𑌮𑌨𑍀𑌷𑌿𑌣𑌾𑌮𑍍 - of the wise, thoughtful ones

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Acts of sacrifice, charity, and self-discipline should not be given up; they must be performed. These practices are indeed purifying for those who are thoughtful and wise.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of three core practices: 𑌯𑌜𑍍𑌞 (sacrifice), 𑌦𑌾𑌨 (charity), and 𑌤𑌪𑌃 (austerity). The word 𑌨 𑌤𑍍𑌯𑌾𑌜𑍍𑌯𑌂 makes it clear that these actions are not to be abandoned, even by those seeking spiritual progress. Instead, they are described as 𑌕𑌾𑌰𑍍𑌯𑌂 𑌏𑌵-truly obligatory. The verse emphasizes that these practices are not just ritualistic duties but serve as 𑌪𑌾𑌵𑌨𑌾𑌨𑌿, purifiers for the mind and heart. The repetition of the terms for sacrifice, charity, and austerity underscores their significance and the need for consistent engagement with them, regardless of one's stage in life or spiritual attainment.

The necessity of continuing 𑌯𑌜𑍍𑌞, 𑌦𑌾𑌨, and 𑌤𑌪𑌃 as lifelong disciplines is emphasized by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that these acts purify the mind by removing subtle impurities and attachments, enabling the aspirant to progress on the spiritual path. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that these practices are indispensable for those devoted to contemplation and devotion, as they help erase past karmas that obstruct spiritual realization. This aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which teaches that the true self is beyond birth and death, and thus the purification of the mind through these disciplines is essential to realize this eternal truth. Together, these teachings affirm that sacrifice, charity, and austerity are not mere external duties but transformative actions that prepare the wise for higher knowledge and devotion, setting the foundation for practical application in daily life.

In modern life, this teaching can be applied by regularly volunteering time or resources to help others, practicing self-restraint such as mindful consumption or digital detox, and participating in community service or environmental initiatives. For example, donating to a cause without expecting recognition, dedicating time to meditate or reflect daily, or making small sacrifices for the well-being of family or society all embody the spirit of this verse. As a reflection exercise, consider which of these three-sacrifice, charity, or self-discipline-you engage in most naturally, and which you tend to neglect. What small, consistent step could you take this week to integrate all three into your daily routine?

𑌏𑌤𑌾𑌨𑍍𑌯𑌪𑌿 𑌤𑍁 𑌕𑌰𑍍𑌮𑌾𑌣𑌿 𑌸𑌂𑌗𑌂 𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 𑌫𑌲𑌾𑌨𑌿 𑌚 ।
𑌕𑌰𑍍𑌤𑌵𑍍𑌯𑌾𑌨𑍀𑌤𑌿 𑌮𑍇 𑌪𑌾𑌰𑍍𑌥 𑌨𑌿𑌶𑍍𑌚𑌿𑌤𑌂 𑌮𑌤𑌮𑍁𑌤𑍍𑌤𑌮𑌮𑍍 ॥6॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌏𑌤𑌾𑌨𑌿 - these (actions)
𑌅𑌪𑌿 - even, also
𑌤𑍁 - but
𑌕𑌰𑍍𑌮𑌾𑌣𑌿 - actions, duties
𑌸𑌞𑍍𑌗𑌮𑍍 - attachment, clinging
𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 - having given up, renouncing
𑌫𑌲𑌾𑌨𑌿 - results, fruits
𑌚 - and
𑌕𑌰𑍍𑌤𑌵𑍍𑌯𑌾𑌨𑌿 - should be performed, ought to be done
𑌇𑌤𑌿 - thus
𑌮𑍇 - my
𑌪𑌾𑌰𑍍𑌥 - O Arjuna (son of Pritha)
𑌨𑌿𑌶𑍍𑌚𑌿𑌤𑌂 - firmly decided, certain
𑌮𑌤𑌮𑍍 - opinion, view
𑌉𑌤𑍍𑌤𑌮𑌮𑍍 - highest, best

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
But even these actions, Arjuna, must be performed by giving up attachment and desire for their outcomes. This is my clear and highest conclusion.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse emphasizes the importance of performing one's duties, such as sacrifice, charity, and austerity, without personal attachment (𑌸𑌞𑍍𑌗𑌮𑍍) or craving for the results (𑌫𑌲𑌾𑌨𑌿). The word 𑌕𑌰𑍍𑌤𑌵𑍍𑌯𑌾𑌨𑌿 highlights that these actions are obligatory and not optional, while 𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 signals the need to relinquish possessiveness and ego-centered motives. The phrase 𑌏𑌤𑌾𑌨𑌿 𑌅𑌪𑌿 ('even these') refers specifically to the previously mentioned purifying actions, indicating that renunciation does not mean abandoning all action, but rather acting with the right attitude. The verse concludes with Krishna's firm and best judgment (𑌨𑌿𑌶𑍍𑌚𑌿𑌤𑌂 𑌮𑌤𑌂 𑌉𑌤𑍍𑌤𑌮𑌮𑍍), underscoring the authority and finality of this teaching.

The teaching of performing duties without attachment and desire for results is deeply explored by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that even actions traditionally seen as binding become liberating when done with renunciation of 𑌸𑌞𑍍𑌗𑌮𑍍 and 𑌫𑌲𑌾𑌨𑌿. He supports this by referencing the Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from death to immortality,' emphasizing the transformative power of detached action. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets the verse as an injunction to continue obligatory duties as a form of devotion, maintaining inner detachment until liberation is attained. Both Acharyas agree that the essence lies in the inner attitude of renunciation rather than the mere external abandonment of action. This understanding bridges the scriptural command to act with the practical guidance on how to engage in the world without bondage, setting the stage for applying this wisdom in daily life.

In modern life, this teaching can be applied by approaching work, relationships, and service with sincerity, but without obsessing over recognition or personal gain. For example, a professional can do their job to the best of their ability, focusing on the quality of their work rather than promotions or praise. A volunteer might serve their community without expecting gratitude or rewards. A helpful reflection exercise is to identify one area where you feel overly attached to results-such as exam scores, job performance, or social approval-and consciously practice doing your best while letting go of anxiety about the outcome. Notice how this shift in attitude affects your peace of mind and motivation.

𑌨𑌿𑌯𑌤𑌸𑍍𑌯 𑌤𑍁 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌃 𑌕𑌰𑍍𑌮𑌣𑍋 𑌨𑍋𑌪𑌪𑌦𑍍𑌯𑌤𑍇 ।
𑌮𑍋𑌹𑌾𑌤𑍍𑌤𑌸𑍍𑌯 𑌪𑌰𑌿𑌤𑍍𑌯𑌾𑌗𑌃 𑌤𑌾𑌮𑌸𑌃 𑌪𑌰𑌿𑌕𑍀𑌰𑍍𑌤𑌿𑌤𑌃 ॥𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨𑌿𑌯𑌤𑌸𑍍𑌯 - of obligatory (prescribed, regular) duties
𑌤𑍁 - but
𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌃 - renunciation (abandonment, giving up)
𑌕𑌰𑍍𑌮𑌣𑌃 - of action (of duty)
𑌨 - not
𑌉𑌪𑌪𑌦𑍍𑌯𑌤𑍇 - is proper (is justified, is appropriate)
𑌮𑍋𑌹𑌾𑌤𑍍 - out of delusion (from ignorance, confusion)
𑌤𑌸𑍍𑌯 - of that (of it, of such)
𑌪𑌰𑌿𑌤𑍍𑌯𑌾𑌗𑌃 - abandonment (relinquishment, giving up)
𑌤𑌾𑌮𑌸𑌃 - of the nature of tamas (rooted in darkness, ignorance)
𑌪𑌰𑌿𑌕𑍀𑌰𑍍𑌤𑌿𑌤𑌃 - is declared (is said, is described)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Giving up actions that are your regular and obligatory duties is not appropriate. If someone abandons these duties out of confusion or misunderstanding, that kind of renunciation is considered to be rooted in ignorance.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of performing one's 𑌨𑌿𑌯𑌤𑌸𑍍𑌯 (obligatory), 𑌕𑌰𑍍𑌮𑌣𑌃 (duties), and warns against 𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌃 (renunciation) that arises from 𑌮𑍋𑌹𑌾𑌤𑍍 (delusion). The word 𑌨𑌿𑌯𑌤𑌸𑍍𑌯 refers to actions that are prescribed by one's role, stage of life, or scriptural injunctions-such as daily worship, caring for family, or honest work. 𑌶𑌂𑌨𑍍𑌯𑌾𑌸𑌃 here means the act of giving up these duties, not just physical withdrawal but also mental disengagement. The verse makes it clear that abandoning such duties is not justified (𑌨 𑌉𑌪𑌪𑌦𑍍𑌯𑌤𑍇), especially if the motivation is confusion or ignorance. The term 𑌤𑌾𑌮𑌸𑌃 signals that such abandonment is not a sign of spiritual progress, but rather a symptom of darkness and misunderstanding. The verse distinguishes between wise renunciation and escapism born from lack of clarity.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that abandoning prescribed duties prematurely, before attaining true knowledge, is improper because such duties purify the mind and prepare it for higher realization. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that performing one's obligatory actions sustains the body and mind, which are necessary for spiritual progress; neglecting these duties leads to impurity and ignorance. This is supported by the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌊𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from darkness to light,' highlighting that renunciation born of delusion is a movement into darkness rather than illumination. Together, these teachings affirm that renunciation must arise from clear discernment and not from confusion or inertia. This understanding connects the verse's warning against tamasic abandonment of duty with the practical need to act wisely, setting the stage for the next discussion on how this applies in daily life.

In modern life, this teaching is relevant when someone considers quitting their job or neglecting family responsibilities, thinking it will make them more spiritual, but does so out of frustration or misunderstanding rather than true insight. Another example is a student who stops studying, believing that worldly knowledge is pointless, but is actually just confused or overwhelmed. A third case could be someone abandoning community service or ethical obligations, rationalizing it as detachment, when in reality it is avoidance. As a reflection exercise, consider a duty in your life that you sometimes feel like abandoning. Ask yourself: Is this impulse coming from a place of clarity and wisdom, or from confusion, fatigue, or escapism? Try to distinguish between genuine discernment and tamasic avoidance.

𑌦𑍁𑌃𑌖𑌮𑌿𑌤𑍍𑌯𑍇𑌵 𑌯𑌤𑍍𑌕𑌰𑍍𑌮 𑌕𑌾𑌯𑌕𑍍𑌲𑍇𑌶𑌭𑌯𑌾𑌤𑍍𑌤𑍍𑌯𑌜𑍇𑌤𑍍 ।
𑌸 𑌕𑍃𑌤𑍍𑌵𑌾 𑌰𑌾𑌜𑌸𑌂 𑌤𑍍𑌯𑌾𑌗𑌂 𑌨𑍈𑌵 𑌤𑍍𑌯𑌾𑌗𑌫𑌲𑌂 𑌲𑌭𑍇𑌤𑍍 ॥𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌦𑍁𑌃𑌖𑌮𑍍 - pain, suffering
𑌇𑌤𑌿 - thus, in this way
𑌏𑌵 - only, merely
𑌯𑌤𑍍 - which, whatever
𑌕𑌰𑍍𑌮 - action, deed
𑌕𑌾𑌯-𑌕𑍍𑌲𑍇𑌶-𑌭𑌯𑌾𑌤𑍍 - out of fear of bodily discomfort (kaaya: body, klEsha: pain, bhaya: fear)
𑌤𑍍𑌯𑌜𑍇𑌤𑍍 - gives up, abandons
𑌸𑌃 - he
𑌕𑍃𑌤𑍍𑌵𑌾 - having done, having performed
𑌰𑌾𑌜𑌸𑌂 - of the nature of rajas (passion, restlessness)
𑌤𑍍𑌯𑌾𑌗𑌂 - renunciation, abandonment
𑌨 - not
𑌏𑌵 - indeed, surely
𑌤𑍍𑌯𑌾𑌗-𑌫𑌲𑌮𑍍 - fruit of renunciation (tyaaga: renunciation, phala: fruit, result)
𑌲𑌭𑍇𑌤𑍍 - attains, obtains

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
If someone gives up an action just because it feels painful or out of fear of physical hardship, that person is acting out of restless passion. Such a renunciation does not bring the true benefits that come from genuine renunciation.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of giving up actions due to discomfort, focusing on words like 𑌦𑍁𑌃𑌖𑌮𑍍 (pain), 𑌕𑌾𑌯-𑌕𑍍𑌲𑍇𑌶-𑌭𑌯𑌾𑌤𑍍 (fear of bodily suffering), and 𑌰𑌾𑌜𑌸𑌂 𑌤𑍍𑌯𑌾𑌗𑌂 (renunciation driven by rajas). The teaching warns against abandoning duties simply because they are unpleasant or physically demanding. When renunciation is motivated by a desire to avoid hardship rather than by wisdom or selflessness, it is not considered true renunciation. Instead, it is classified as rajasika, or passionate, because it is rooted in personal discomfort and aversion. The verse makes it clear that such avoidance does not lead to the spiritual rewards or inner peace that come from sincere and thoughtful renunciation.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 clarifies that renouncing actions merely due to fear of bodily pain reflects a mind still bound by 𑌰𑌜𑌸𑍍, driven by attachment to comfort rather than true wisdom. He explains that such renunciation lacks the purity required for spiritual progress. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that abandoning duties out of aversion does not yield the fruits of renunciation because the underlying motive remains selfish and incomplete. This aligns with the Upanishadic teaching from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the wise soul neither takes birth nor dies, highlighting that true renunciation transcends bodily fear and is rooted in self-knowledge. Together, these insights deepen the verse's warning against superficial renunciation and prepare us to consider how this principle applies in everyday choices and responsibilities.

In modern life, this teaching applies when someone avoids responsibilities at work or home simply because they are stressful or inconvenient, rather than considering whether those actions are truly unnecessary or harmful. For example, a student might drop a challenging course just to avoid hard work, or a person might quit volunteering because it is tiring, not because it is wrong or unhelpful. The verse invites us to reflect: Are we giving up certain duties just to stay comfortable, or are we making thoughtful choices based on what is right? As a reflection exercise, think of a recent situation where you avoided something difficult. Ask yourself whether your decision was based on wisdom or just a desire to escape discomfort, and consider how you might approach similar situations with greater self-awareness.

𑌕𑌾𑌰𑍍𑌯𑌮𑌿𑌤𑍍𑌯𑍇𑌵 𑌯𑌤𑍍𑌕𑌰𑍍𑌮 𑌨𑌿𑌯𑌤𑌂 𑌕𑍍𑌰𑌿𑌯𑌤𑍇𑌽𑌰𑍍𑌜𑍁𑌨 ।
𑌸𑌂𑌗𑌂 𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 𑌫𑌲𑌂 𑌚𑍈𑌵 𑌸 𑌤𑍍𑌯𑌾𑌗𑌃 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑍋 𑌮𑌤𑌃 ॥𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑌾𑌰𑍍𑌯𑌂 - what ought to be done, duty
𑌇𑌤𑌿 𑌏𑌵 - just because, for this very reason
𑌯𑌤𑍍 - whatever
𑌕𑌰𑍍𑌮 - action, deed
𑌨𑌿𑌯𑌤𑌂 - prescribed, obligatory
𑌕𑍍𑌰𑌿𑌯𑌤𑍇 - is performed (passive form)
𑌅𑌰𑍍𑌜𑍁𑌨 - O Arjuna (vocative)
𑌸𑌞𑍍𑌗𑌮𑍍 - attachment, personal involvement
𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 - having abandoned, giving up
𑌫𑌲𑌮𑍍 - result, fruit
𑌚 𑌏𑌵 - and also
𑌸 - that
𑌤𑍍𑌯𑌾𑌗𑌃 - renunciation, abandonment
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌃 - arising from sattva (purity, clarity)
𑌮𑌤𑌃 - is considered, is regarded

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, when someone performs their obligatory duty simply because it is the right thing to do, letting go of both personal attachment and any desire for the outcome, that kind of renunciation is understood to be pure and rooted in clarity.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of pure renunciation by focusing on several key terms: 𑌕𑌾𑌰𑍍𑌯𑌂 (duty), 𑌨𑌿𑌯𑌤𑌂 (obligatory), 𑌸𑌞𑍍𑌗𑌮𑍍 (attachment), and 𑌫𑌲𑌮𑍍 (result). The teaching is that one should perform required actions not out of personal desire or for anticipated rewards, but simply because they are the right thing to do. By giving up both attachment to the action and expectation of its fruits, a person acts from a place of clarity and balance. This is called 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕 𑌤𑍍𑌯𑌾𑌗, or renunciation born of purity. The verse distinguishes this from acting out of compulsion, fear, or for personal gain, emphasizing that the motivation and inner attitude matter as much as the action itself.

The teaching of renouncing attachment and desire for results in performing obligatory duties is deeply elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that such renunciation purifies the mind and aligns the practitioner with sattva, the quality of harmony and clarity, by relinquishing both the bond of attachment and the expectation of fruit. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 complements this by emphasizing that actions performed as offerings to the Divine, grounded in scriptural wisdom, free one from possessiveness and selfish motives. This inner surrender is not mere external renunciation but a profound transformation of attitude, as reflected in the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning 'the wise one is neither born nor dies,' highlighting the transcendence achieved through such knowledge and detachment. This understanding bridges the verse's focus on pure renunciation with practical living, preparing us to apply these principles in daily life.

In modern life, this teaching can be applied in many ways. For example, a professional might do their work with dedication, not for praise or promotion, but because it is their responsibility. A parent may care for a child without expecting gratitude, simply out of love and duty. A volunteer might serve the community without seeking recognition. To reflect on this, consider an area of your life where you feel attached to results. Ask yourself: Can I shift my focus to doing the action well for its own sake, letting go of the need for a specific outcome? Try practicing this mindset in one small task today and notice how it affects your sense of peace and satisfaction.

𑌨 𑌦𑍍𑌵𑍇𑌷𑍍𑌟𑍍𑌯𑌕𑍁𑌶𑌲𑌂 𑌕𑌰𑍍𑌮 𑌕𑍁𑌶𑌲𑍇 𑌨𑌾𑌨𑍁𑌷𑌜𑍍𑌜𑌤𑍇 ।
𑌤𑍍𑌯𑌾𑌗𑍀 𑌸𑌤𑍍𑌤𑍍𑌵𑌸𑌮𑌾𑌵𑌿𑌷𑍍𑌟𑌃 𑌮𑍇𑌧𑌾𑌵𑍀 𑌛𑌿𑌨𑍍𑌨𑌸𑌂𑌶𑌯𑌃 ॥10॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 - not
𑌦𑍍𑌵𑍇𑌷𑍍𑌟𑌿 - hates (from 𑌦𑍍𑌵𑍇𑌷𑍍, to dislike)
𑌅𑌕𑍁𑌶𑌲𑌂 - unskillful, unfavorable, or disagreeable (action)
𑌕𑌰𑍍𑌮 - action, deed
𑌕𑍁𑌶𑌲𑍇 - in skillful, favorable, or agreeable (actions)
𑌨 - not
𑌅𑌨𑍁𑌷𑌜𑍍𑌜𑌤𑍇 - becomes attached (from 𑌅𑌨𑍁-𑌸𑌜𑍍𑌜𑍍, to cling)
𑌤𑍍𑌯𑌾𑌗𑌿 - one who has renounced, renouncer
𑌸𑌤𑍍𑌤𑍍𑌵-𑌸𑌮𑌾𑌵𑌿𑌷𑍍𑌟𑌃 - filled with purity or clarity (sattva), pervaded by sattva
𑌮𑍇𑌧𑌾𑌵𑍀 - wise, intelligent, discerning
𑌚𑌿𑌨𑍍𑌨-𑌸𑌂𑌶𑌯𑌃 - whose doubts are cut off, free from doubt

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A person who has truly renounced, whose mind is clear and pure, who is wise and free from doubts, does not dislike unpleasant duties nor becomes attached to pleasant ones.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the mindset of a true renouncer, focusing on the terms 𑌤𑍍𑌯𑌾𑌗𑌿, 𑌸𑌤𑍍𑌤𑍍𑌵-𑌸𑌮𑌾𑌵𑌿𑌷𑍍𑌟𑌃, 𑌮𑍇𑌧𑌾𑌵𑍀, and 𑌚𑌿𑌨𑍍𑌨-𑌸𑌂𑌶𑌯𑌃. The 𑌤𑍍𑌯𑌾𑌗𑌿 is not simply someone who abandons action, but one who has let go of attachment to both the results and the sense of doership. Being 𑌸𑌤𑍍𑌤𑍍𑌵-𑌸𑌮𑌾𑌵𑌿𑌷𑍍𑌟𑌃 means the mind is dominated by clarity, balance, and purity, which allows for objective understanding. The 𑌮𑍇𑌧𑌾𑌵𑍀 is a person of sharp discernment, able to see the true nature of actions and their consequences. Finally, 𑌚𑌿𑌨𑍍𑌨-𑌸𑌂𑌶𑌯𑌃 describes someone whose doubts have been resolved, no longer wavering between conflicting ideas about duty or renunciation. Such a person neither resents tasks that are unpleasant nor clings to those that are enjoyable, seeing both as part of the larger process of life and spiritual growth.

The profound insight of this verse is further illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that a true 𑌤𑍍𑌯𑌾𑌗𑌿 transcends attachment and aversion by recognizing the futility of both unskillful and skillful actions as means to ultimate liberation. He sees that clinging to any action or its fruits only perpetuates 𑌸𑌂𑌸𑌾𑌰, thus the renouncer neither hates disagreeable duties nor clings to agreeable ones. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes the importance of being 𑌸𑌤𑍍𑌤𑍍𑌵-𑌸𑌮𑌾𑌵𑌿𑌷𑍍𑌟𑌃, where the mind is purified and steady, enabling the wise person to maintain equanimity and act without attachment or aversion. This state is marked by the resolution of all doubts (𑌚𑌿𑌨𑍍𑌨-𑌸𑌂𑌶𑌯𑌃), allowing one to perform actions with clarity and detachment. This teaching resonates with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning 'the wise person is neither born nor dies,' highlighting the eternal nature of the Self beyond transient actions. Together, these perspectives deepen our understanding of renunciation as freedom from dualities of liking and disliking, setting the stage for practical application in daily life.

In modern life, this teaching can be seen in someone who approaches both enjoyable and tedious tasks at work with the same calm attitude, not letting personal likes or dislikes sway their commitment. For example, a manager may have to handle both exciting projects and routine paperwork, but does not resent the mundane nor become overly attached to praise from successful ventures. Similarly, a parent may care for their child through both delightful and challenging moments, without clinging to the pleasant or rejecting the difficult. As a reflection exercise, consider a recent task you disliked and one you enjoyed. Ask yourself: did your attitude towards them affect your peace of mind? How might you approach both with greater equanimity, seeing them as opportunities for growth rather than sources of pleasure or frustration?

𑌨 𑌹𑌿 𑌦𑍇𑌹𑌭𑍃𑌤𑌾 𑌶𑌕𑍍𑌯𑌂 𑌤𑍍𑌯𑌕𑍍𑌤𑍁𑌂 𑌕𑌰𑍍𑌮𑌾𑌣𑍍𑌯𑌶𑍇𑌷𑌤𑌃 ।
𑌯𑌸𑍍𑌤𑍁 𑌕𑌰𑍍𑌮𑌫𑌲𑌤𑍍𑌯𑌾𑌗𑍀 𑌸 𑌤𑍍𑌯𑌾𑌗𑍀𑌤𑍍𑌯𑌭𑌿𑌧𑍀𑌯𑌤𑍇 ॥11॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 - not
𑌹𑌿 - indeed
𑌦𑍇𑌹𑌭𑍃𑌤𑌾 (𑌦𑍇𑌹𑌭𑍃𑌤𑍍) - by one who possesses a body
𑌶𑌕𑍍𑌯𑌂 - possible
𑌤𑍍𑌯𑌕𑍍𑌤𑍁𑌂 (𑌤𑍍𑌯𑌕𑍍𑌤𑍁𑌂) - to abandon, to give up
𑌕𑌰𑍍𑌮𑌾𑌣𑌿 (𑌕𑌰𑍍𑌮) - actions, deeds
𑌅𑌶𑍇𑌷𑌤𑌃 - entirely, without remainder
𑌯𑌃 - whoever
𑌤𑍁 - but, however
𑌕𑌰𑍍𑌮𑌫𑌲𑌤𑍍𑌯𑌾𑌗𑍀 (𑌕𑌰𑍍𑌮-𑌫𑌲-𑌤𑍍𑌯𑌾𑌗𑌿) - one who renounces the results of actions
𑌸𑌃 - he
𑌤𑍍𑌯𑌾𑌗𑍀 (𑌤𑍍𑌯𑌾𑌗𑌿) - renouncer
𑌇𑌤𑌿 - thus
𑌅𑌭𑌿𑌧𑍀𑌯𑌤𑍇 - is called, is referred to as

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
It is not possible for someone living in a body to completely give up all actions. However, the person who gives up attachment to the results of their actions is truly called a renouncer.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the practical reality of spiritual life by focusing on the words 𑌦𑍇𑌹𑌭𑍃𑌤𑌾 (embodied person), 𑌕𑌰𑍍𑌮𑌾𑌣𑌿 (actions), and 𑌕𑌰𑍍𑌮𑌫𑌲𑌤𑍍𑌯𑌾𑌗𑍀 (renouncer of results). The term 𑌦𑍇𑌹𑌭𑍃𑌤𑌾 emphasizes that as long as one is alive in a physical body, some form of action is unavoidable, whether it is breathing, eating, or fulfilling daily responsibilities. The word 𑌕𑌰𑍍𑌮𑌾𑌣𑌿 refers to all types of actions, not just ritual or religious duties. The phrase 𑌕𑌰𑍍𑌮𑌫𑌲𑌤𑍍𑌯𑌾𑌗𑍀 shifts the focus from abandoning action itself to letting go of the desire for specific outcomes. This distinction is crucial: the verse teaches that true renunciation is not about withdrawing from life or becoming inactive, but about performing necessary actions without being attached to their fruits. Thus, the verse redefines what it means to be a 𑌤𑍍𑌯𑌾𑌗𑍀 (renouncer) in a way that is accessible and relevant to everyone, not just ascetics.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that total abandonment of all actions is attainable only by one who has transcended bodily identification through Self-realization, since the embodied person (𑌦𑍇𑌹𑌭𑍃𑌤𑌾) is naturally compelled to act. For the unenlightened, true renunciation lies in relinquishing attachment to the fruits of actions rather than the actions themselves. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that bodily maintenance actions like eating and breathing are unavoidable for embodied beings, making complete cessation of action impossible. He further clarifies that genuine renunciation involves surrendering not only the desire for results but also the sense of doership and egoistic attachment. This teaching aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which highlights the immortal Self beyond birth and death, encouraging detachment from transient bodily identifications. Thus, the verse continues the theme from paragraph one by redefining renunciation as internal detachment amidst necessary action, preparing the ground for practical application in daily life as discussed next.

In modern life, this teaching is highly relevant. For example, a student cannot avoid studying, but can let go of anxiety about grades and focus on learning itself. A professional may have to work to support their family, but can try to do their job well without obsessing over promotions or recognition. Even in relationships, one can care for loved ones without expecting constant appreciation in return. As a reflection exercise, consider an area of your life where you feel pressure to achieve a particular result. Ask yourself: What actions are truly unavoidable, and how might you shift your focus from the outcome to the process? Try practicing this mindset for a week and observe any changes in your stress or satisfaction levels.

𑌅𑌨𑌿𑌷𑍍𑌟𑌮𑌿𑌷𑍍𑌟𑌂 𑌮𑌿𑌶𑍍𑌰𑌂 𑌚 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌂 𑌕𑌰𑍍𑌮𑌣𑌃 𑌫𑌲𑌮𑍍 ।
𑌭𑌵𑌤𑍍𑌯𑌤𑍍𑌯𑌾𑌗𑌿𑌨𑌾𑌂 𑌪𑍍𑌰𑍇𑌤𑍍𑌯 𑌨 𑌤𑍁 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌿𑌨𑌾𑌂 𑌕𑍍𑌵𑌚𑌿𑌤𑍍 ॥12॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌨𑌿𑌷𑍍𑌟𑌮𑍍 - undesirable (painful, adverse result)
𑌇𑌷𑍍𑌟𑌮𑍍 - desirable (pleasant, favorable result)
𑌮𑌿𑌶𑍍𑌰𑌂 - mixed (a combination of desirable and undesirable)
𑌚 - and
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌂 - threefold (of three kinds)
𑌕𑌰𑍍𑌮𑌣𑌃 - of action (from 𑌕𑌰𑍍𑌮𑌨𑍍, action or deed)
𑌫𑌲𑌮𑍍 - fruit, result
𑌭𑌵𑌤𑌿 - accrues, arises
𑌅𑌤𑍍𑌯𑌾𑌗𑌿𑌨𑌾𑌮𑍍 - to those who do not renounce (from 𑌅𑌤𑍍𑌯𑌾𑌗𑌿, non-renouncer)
𑌪𑍍𑌰𑍇𑌤𑍍𑌯 - after death (after departing the body)
𑌨 - not
𑌤𑍁 - but
𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌿𑌨𑌾𑌮𑍍 - to renouncers (from 𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌿𑌨𑍍, one who has renounced)
𑌕𑍍𑌵𑌚𑌿𑌤𑍍 - ever, at any time

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The results of actions are threefold: undesirable, desirable, and mixed. These outcomes come to those who do not renounce, after their death. But for those who have truly renounced, such results never arise.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse centers on the terms 𑌅𑌨𑌿𑌷𑍍𑌟𑌮𑍍, 𑌇𑌷𑍍𑌟𑌮𑍍, 𑌮𑌿𑌶𑍍𑌰𑌂, and 𑌅𑌤𑍍𑌯𑌾𑌗𑌿𑌨𑌾𑌮𑍍. Here, Krishna explains that actions can yield three types of results: negative, positive, or a blend of both. The word 𑌫𑌲𑌮𑍍 refers to the fruit or consequence that follows an action, while 𑌪𑍍𑌰𑍇𑌤𑍍𑌯 points to the period after death, highlighting the long-term impact of one's deeds. The distinction is made between those who do not practice true renunciation (𑌅𑌤𑍍𑌯𑌾𑌗𑌿𑌨𑌾𑌮𑍍) and those who do (𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌿𑌨𑌾𑌮𑍍). The verse asserts that only the non-renouncers are bound to experience these results, implying that attachment to action and its outcomes perpetuates the cycle of consequences, even beyond this life. In contrast, genuine renunciation severs this link, freeing the individual from the binding effects of 𑌕𑌰𑍍𑌮.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the threefold results-𑌅𑌨𑌿𑌷𑍍𑌟𑌮𑍍 (undesirable), 𑌇𑌷𑍍𑌟𑌮𑍍 (desirable), and 𑌮𑌿𑌶𑍍𑌰𑌂 (mixed)-arise due to ignorance and the false identification with the doer-self. He teaches that the true 𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌿𑌨𑍍, having realized the Self beyond action, transcends these results because the root cause of 𑌕𑌰𑍍𑌮-the sense of agency-is destroyed. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that this verse distinguishes those who act with a sense of personal doership from those who have relinquished it. Only by surrendering the notions of "I am the doer" and "this is mine" can one become free from the binding fruits of actions. This aligns with the Upanishadic injunction from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the wise one is not born and does not die, emphasizing the transcendence of the Self beyond birth and death, and thus beyond karmic results. This understanding bridges the verse's teaching on the cessation of karmic fruits to the practical path of renunciation and inner surrender, preparing us to see how such detachment manifests in daily life.

In modern life, this teaching can be seen in the difference between someone who works solely for rewards-such as promotions, praise, or material gain-and someone who dedicates their efforts without attachment to outcomes, perhaps serving a cause or acting from a sense of duty. For example, a teacher who is fixated on recognition may feel elated or disappointed depending on external feedback, while another who teaches out of genuine care remains steady regardless of results. Similarly, a volunteer who gives time expecting gratitude may feel hurt if unappreciated, but one who serves selflessly is unaffected by others' responses. Reflect on a recent action you performed: were you attached to its result? How did that attachment affect your peace of mind? Consider how letting go of the need for specific outcomes might change your experience.

𑌪𑌂𑌚𑍈𑌤𑌾𑌨𑌿 𑌮𑌹𑌾𑌬𑌾𑌹𑍋 𑌕𑌾𑌰𑌣𑌾𑌨𑌿 𑌨𑌿𑌬𑍋𑌧 𑌮𑍇 ।
𑌸𑌾𑌂𑌖𑍍𑌯𑍇 𑌕𑍃𑌤𑌾𑌂𑌤𑍇 𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑌾𑌨𑌿 𑌸𑌿𑌦𑍍𑌧𑌯𑍇 𑌸𑌰𑍍𑌵𑌕𑌰𑍍𑌮𑌣𑌾𑌮𑍍 ॥13॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑌂𑌚 - five
𑌏𑌤𑌾𑌨𑌿 - these (things)
𑌮𑌹𑌾𑌬𑌾𑌹𑍋 - O mighty-armed (Arjuna)
𑌕𑌾𑌰𑌣𑌾𑌨𑌿 - causes, factors
𑌨𑌿𑌬𑍋𑌧 - understand, learn
𑌮𑍇 - from me
𑌸𑌾𑌂𑌖𑍍𑌯𑍇 - in the analysis (philosophy), in Sankhya
𑌕𑍃𑌤𑌾𑌂𑌤𑍇 - where actions end, in Vedanta
𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑌾𑌨𑌿 - have been declared
𑌸𑌿𑌦𑍍𑌧𑌯𑍇 - for the accomplishment
𑌸𑌰𑍍𑌵-𑌕𑌰𑍍𑌮𑌣𑌾𑌂 - of all actions

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O mighty-armed Arjuna, learn from me about these five factors that are said to be necessary for the completion of all actions, as explained in the philosophical teachings where actions ultimately culminate.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces the concept of five essential factors, or 𑌪𑌂𑌚 𑌕𑌾𑌰𑌣𑌾𑌨𑌿, that contribute to the accomplishment of any action. The word 𑌨𑌿𑌬𑍋𑌧 signals a call for focused attention, urging Arjuna to understand deeply. 𑌶𑌾𑌂𑌖𑍍𑌯𑍇 refers to the philosophical analysis or the Sankhya system, which is known for its methodical breakdown of reality into its components. 𑌕𑍃𑌤𑌾𑌂𑌤𑍇 points to the culmination or end of actions, often interpreted as the Vedantic perspective where all actions ultimately resolve in knowledge. By referencing these terms, Krishna sets the stage for a deeper exploration of agency, causality, and the mechanics behind every deed, emphasizing that successful action is not the result of a single cause but a confluence of several factors.

The verse's emphasis on the five causes for the accomplishment of all actions is elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that these factors distinguish the individual self from the instruments of action, thus preparing for the teaching on non-doership and the ultimate knowledge where actions cease. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets 𑌸𑌾𑌂𑌖𑍍𑌯𑍇 as the discriminative reasoning aligned with Vedic wisdom, affirming that the Supreme Self alone is the true agent operating through the body, senses, and mind. This understanding is supported by the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which highlights the imperishable nature of the Self beyond birth and death, reinforcing that the Self is distinct from the transient causes of action. Together, these insights deepen the comprehension of how multiple causes contribute to action while the Self remains the unchanging witness, thus setting the foundation for practical application in recognizing the interplay of factors beyond mere individual effort.

In modern life, this teaching can be applied when working on a group project, managing a team, or even pursuing personal goals. Recognizing that success is not just about individual effort but also about the environment, resources, and unseen influences can foster humility and teamwork. For example, a successful event requires planning, support staff, resources, timing, and leadership. Similarly, when facing failure, understanding these multiple factors helps avoid unnecessary self-blame. As a reflection exercise, think of a recent accomplishment and identify at least five contributing factors beyond your own effort. This can deepen your appreciation for the interconnectedness of actions and outcomes.

𑌅𑌧𑌿𑌷𑍍𑌠𑌾𑌨𑌂 𑌤𑌥𑌾 𑌕𑌰𑍍𑌤𑌾 𑌕𑌰𑌣𑌂 𑌚 𑌪𑍃𑌥𑌗𑍍𑌵𑌿𑌧𑌮𑍍 ।
𑌵𑌿𑌵𑌿𑌧𑌾𑌶𑍍𑌚 𑌪𑍃𑌥𑌕𑍍𑌚𑍇𑌷𑍍𑌟𑌾𑌃 𑌦𑍈𑌵𑌂 𑌚𑍈𑌵𑌾𑌤𑍍𑌰 𑌪𑌂𑌚𑌮𑌮𑍍 ॥14॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌧𑌿𑌷𑍍𑌠𑌾𑌨𑌂 - basis, seat, or locus (here: the body as the foundation for action)
𑌤𑌥𑌾 - likewise, also
𑌕𑌰𑍍𑌤𑌾 - agent, doer (the individual self acting through the body-mind complex)
𑌕𑌰𑌣𑌂 - instrument, organ (the senses and faculties used in action)
𑌚 - and
𑌪𑍃𑌥𑌗𑍍𑌵𑌿𑌧𑌮𑍍 - of various kinds, distinct types
𑌵𑌿𑌵𑌿𑌧𑌾𑌃 - many, manifold
𑌚 - and
𑌪𑍃𑌥𑌕𑍍 - separately, distinctly
𑌚𑍇𑌷𑍍𑌟𑌾𑌃 - activities, efforts (functions of vital energies and actions)
𑌦𑍈𑌵𑌂 - the divine, higher power (presiding deities or fate)
𑌚 - and
𑌏𑌵 - indeed, also
𑌅𑌤𑍍𑌰 - here, in this context
𑌪𑌂𑌚𑌮𑌮𑍍 - the fifth (element or factor)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The foundation of action, the individual agent, the various instruments, the distinct activities, and the divine influence-these five are the essential factors involved in any action.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights five essential elements behind every action: 𑌅𑌧𑌿𑌷𑍍𑌠𑌾𑌨𑌂 (the basis or seat, referring to the body), 𑌕𑌰𑍍𑌤𑌾 (the agent or doer, meaning the individual self), 𑌕𑌰𑌣𑌂 (the instruments or organs, such as the senses and mind), 𑌚𑍇𑌷𑍍𑌟𑌾𑌃 (the various activities or efforts, including the functions of vital energies), and 𑌦𑍈𑌵𑌂 (the divine factor, representing higher powers or fate). By listing these, the Gita emphasizes that no action is the result of a single cause. Instead, actions arise from the interplay of physical, psychological, and cosmic factors. This understanding encourages humility and a broader perspective, reminding us that outcomes are not solely determined by personal effort.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that while the body serves as the 𑌅𑌧𑌿𑌷𑍍𑌠𑌾𑌨𑌂 or seat, and the individual self appears as the 𑌕𑌰𑍍𑌤𑌾, the ultimate cause directing all actions is the divine will, transcending individual agency. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that the Supreme Self is the inner sovereign who empowers and sustains all activities, making the doership of the individual dependent on the Lord's grace. This perspective aligns with the Upanishadic teaching from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, which means the true Self is unborn, eternal, and beyond decay, underscoring that the divine presence pervades and governs the entire process of action. Recognizing these five factors-body, agent, instruments, activities, and divinity-helps dissolve egoistic notions of sole authorship and prepares the seeker to appreciate the complex interplay behind every deed, thus naturally leading to a balanced understanding of personal responsibility and humility.

In modern life, this teaching can be seen when a team project succeeds-not just because of one person's effort, but due to the combined work of individuals, the tools used, the environment, and sometimes sheer luck or timing. A musician's performance depends on their skill, their instrument, their physical health, the support of others, and the inspiration or mood of the moment. Reflect for a moment: Think of a recent accomplishment or failure. List the different factors that contributed to the outcome, including those beyond your direct control. This exercise can help cultivate gratitude and reduce self-blame or pride, fostering a more balanced view of personal responsibility.

𑌶𑌰𑍀𑌰𑌵𑌾𑌙𑍍𑌮𑌨𑍋𑌭𑌿𑌰𑍍𑌯𑌤𑍍 𑌕𑌰𑍍𑌮 𑌪𑍍𑌰𑌾𑌰𑌭𑌤𑍇 𑌨𑌰𑌃 ।
𑌨𑍍𑌯𑌾𑌯𑍍𑌯𑌂 𑌵𑌾 𑌵𑌿𑌪𑌰𑍀𑌤𑌂 𑌵𑌾 𑌪𑌂𑌚𑍈𑌤𑍇 𑌤𑌸𑍍𑌯 𑌹𑍇𑌤𑌵𑌃 ॥15॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌰𑍀𑌰 (sareeravaa) - body
𑌵𑌾𑌕𑍍 (vaa~g) - speech
𑌮𑌨𑌸𑍍 (manObhiH) - mind
𑌯𑌤𑍍 - whatever
𑌕𑌰𑍍𑌮 - action
𑌪𑍍𑌰𑌾𑌰𑌭𑌤𑍇 - undertakes, initiates
𑌨𑌰𑌃 - person, human
𑌨𑍍𑌯𑌾𑌯𑍍𑌯𑌂 - just, proper
𑌵𑌾 - or
𑌵𑌿𑌪𑌰𑍀𑌤𑌂 - unjust, improper, opposite
𑌵𑌾 - or
𑌪𑌂𑌚 (pa~jchaitE) - these five
𑌤𑌸𑍍𑌯 - of it, of that
𑌹𑍇𑌤𑌵𑌃 - causes, reasons

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Whatever action a person initiates through the body, speech, or mind, whether it is right or wrong, all such actions have these five causes behind them.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the comprehensive nature of human action by referencing the words 𑌸𑌰𑍀𑌰 (body), 𑌵𑌾𑌕𑍍 (speech), and 𑌮𑌨𑌸𑍍 (mind). Every action, whether physical, verbal, or mental, is included. The terms 𑌨𑍍𑌯𑌾𑌯𑍍𑌯𑌂 and 𑌵𑌿𑌪𑌰𑍀𑌤𑌂 indicate that both righteous and unrighteous deeds are under consideration, not just those prescribed by ethical or scriptural standards. The phrase 𑌪𑌂𑌚 𑌹𑍇𑌤𑌵𑌃 points to the fivefold set of causes that underlie any action, emphasizing that no action is the result of a single factor or isolated will. This approach encourages a holistic view, reminding us that our deeds are shaped by a complex interplay of internal and external factors, and that responsibility is distributed across these dimensions.

The profound insight of this verse is further illuminated by the interpretations of 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that the five causes reveal the intricate web of factors behind every action, including those performed instinctively, thereby challenging the notion of isolated doership. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 identifies these five causes as the body, the individual self, the senses, the vital energies, and the Supreme Divine, who ultimately empowers all action. This layered understanding aligns with the Upanishadic exhortation 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), meaning 'Arise, awake, and learn by approaching the excellent ones.' This call to awaken reflects the need to recognize the complex causes behind our deeds, fostering awareness that transcends superficial notions of control. Such realization prepares the ground for practical application, as explored in the following paragraph.

In modern life, this teaching can be seen in how our decisions are rarely made in isolation. For example, when someone gives a public speech, their words are shaped not just by intent, but by their physical state, mental preparation, social context, and even unseen influences like mood or upbringing. Similarly, a student preparing for an exam relies on their body's health, clarity of mind, supportive environment, and sometimes factors beyond their control. Reflect on a recent action you took-identify at least three underlying causes that contributed to it, including one that was not immediately obvious. This exercise can foster humility and a deeper understanding of how interconnected our actions truly are.

𑌤𑌤𑍍𑌰𑍈𑌵𑌂 𑌸𑌤𑌿 𑌕𑌰𑍍𑌤𑌾𑌰𑌮𑍍 𑌆𑌤𑍍𑌮𑌾𑌨𑌂 𑌕𑍇𑌵𑌲𑌂 𑌤𑍁 𑌯𑌃 ।
𑌪𑌶𑍍𑌯𑌤𑍍𑌯𑌕𑍃𑌤𑌬𑍁𑌦𑍍𑌧𑌿𑌤𑍍𑌵𑌾𑌤𑍍 𑌨 𑌸 𑌪𑌶𑍍𑌯𑌤𑌿 𑌦𑍁𑌰𑍍𑌮𑌤𑌿𑌃 ॥16॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌤𑍍𑌰 - in that context
𑌏𑌵𑌮𑍍 - thus, in this way
𑌸𑌤𑌿 - being so, when it is so
𑌕𑌰𑍍𑌤𑌾𑌰𑌮𑍍 (𑌕𑌰𑍍𑌤𑌰𑌮𑍍) - as the doer, agent
𑌆𑌤𑍍𑌮𑌾𑌨𑌂 (𑌅𑌤𑍍𑌮𑌨𑌮𑍍) - the self
𑌕𑍇𑌵𑌲𑌂 - alone, isolated, pure
𑌤𑍁 - but, however
𑌯𑌃 - whoever
𑌪𑌶𑍍𑌯𑌤𑌿 (𑌪𑌸𑍍𑌯𑌤𑌿) - sees, perceives
𑌅𑌕𑍍𑌰𑍁𑌤-𑌬𑍁𑌦𑍍𑌧𑌿𑌤𑍍𑌵𑌾𑌤𑍍 (𑌅𑌕𑍍𑌰𑍁𑌤𑌬𑍁𑌦𑍍𑌧𑌿𑌤𑍍𑌵𑌤𑍍) - due to unrefined understanding, because of undeveloped intellect
𑌨 - not
𑌸 - he
𑌪𑌶𑍍𑌯𑌤𑌿 (𑌪𑌸𑍍𑌯𑌤𑌿) - truly sees, perceives
𑌦𑍁𑌰𑍍𑌮𑌤𑌿𑌃 - one of distorted mind, misguided

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
In this situation, anyone who, because of an undeveloped understanding, sees the isolated self as the sole agent of action does not truly perceive reality; such a person is misguided.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the confusion that arises when someone, due to an unrefined intellect (𑌅𑌕𑍍𑌰𑍁𑌤-𑌬𑍁𑌦𑍍𑌧𑌿𑌤𑍍𑌵𑌾𑌤𑍍), sees the pure self (𑌕𑍇𑌵𑌲𑌂 𑌆𑌤𑍍𑌮𑌾𑌨𑌂) as the sole doer (𑌕𑌰𑍍𑌤𑌾𑌰𑌮𑍍). The context (𑌤𑌤𑍍𑌰 𑌏𑌵𑌂 𑌸𑌤𑌿) is that actions are actually the result of many factors, as previously explained, not just the self alone. When a person ignores this complexity and attributes all agency to the isolated self, they fail to see things as they truly are. The verse calls such a person 'durmatih', meaning their understanding is distorted or misguided. This misperception leads to a fundamental error about the nature of action and the self, causing ongoing confusion and suffering.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the root of the error lies in the failure to discriminate between the pure 𑌆𑌤𑍍𑌮𑌨𑍍 and the body-mind complex, which causes one to wrongly attribute agency solely to the self. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 clarifies that the individual self's sense of agency is always subordinate to the Supreme Self, and perceiving oneself as the independent doer reveals an 𑌅𑌕𑍍𑌰𑍁𑌤-𑌬𑍁𑌦𑍍𑌧𑌿𑌤𑍍𑌵, or uncultivated intellect. This misunderstanding is echoed in the Upanishadic prayer 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which beseeches the removal of ignorance and the arrival of true knowledge and light. Together, these teachings build on the verse's key idea that seeing the self as the sole agent is a fundamental misperception, setting the stage for practical reflection on how this distorted view affects our daily experience and sense of responsibility.

In modern life, this teaching is relevant when someone blames themselves entirely for every outcome, ignoring the roles of circumstances, other people, or unseen factors. For example, a manager who thinks only their efforts determine a team's success, or a student who believes every result is solely their doing, may fall into this trap. Another example is someone who feels excessive guilt or pride, not realizing how much is shaped by context and support. As a reflection exercise, consider a recent achievement or failure and list all the contributing factors beyond your own actions. Notice how this broader view changes your sense of agency and responsibility.

𑌯𑌸𑍍𑌯 𑌨𑌾𑌹𑌂𑌕𑍃𑌤𑍋 𑌭𑌾𑌵𑌃 𑌬𑍁𑌦𑍍𑌧𑌿𑌰𑍍𑌯𑌸𑍍𑌯 𑌨 𑌲𑌿𑌪𑍍𑌯𑌤𑍇 ।
𑌹𑌤𑍍𑌵𑌾𑌽𑌪𑌿 𑌸 𑌇𑌮𑌾𑌁𑌲𑍍𑌲𑍋𑌕𑌾𑌨𑍍 𑌨 𑌹𑌂𑌤𑌿 𑌨 𑌨𑌿𑌬𑌧𑍍𑌯𑌤𑍇 ॥1𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌸𑍍𑌯 - of whom
𑌨 - not
𑌅𑌹𑌂𑌕𑍃𑌤𑌃 - egoistic (of the sense 'I am the doer')
𑌭𑌾𑌵𑌃 - disposition, feeling
𑌬𑍁𑌦𑍍𑌧𑌿𑌃 - intellect, understanding
𑌯𑌸𑍍𑌯 - of whom (repeated for clarity)
𑌨 - not (repeated for clarity)
𑌲𑌿𑌪𑍍𑌯𑌤𑍇 - is tainted, is affected
𑌹𑌤𑍍𑌵𑌾 𑌅𑌪𑌿 - even after killing
𑌸𑌃 - he
𑌇𑌮𑌾𑌨𑍍 - these
𑌲𑍋𑌕𑌾𑌨𑍍 - beings, worlds, people
𑌨 - not
𑌹𑌂𑌤𑌿 - kills
𑌨 - nor
𑌨𑌿𑌬𑌧𑍍𑌯𑌤𑍇 - is bound, becomes attached

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who has no sense of ego and whose mind remains unaffected does not truly kill or become bound, even if he destroys these beings.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of transcending the ego, focusing on the terms 𑌅𑌹𑌂𑌕𑍃𑌤𑌃 (egoistic sense), 𑌭𑌾𑌵𑌃 (feeling or disposition), 𑌬𑍁𑌦𑍍𑌧𑌿𑌃 (intellect), and 𑌲𑌿𑌪𑍍𑌯𑌤𑍇 (is tainted). The teaching is that when a person acts without the sense of 'I am the doer' and their intellect is not colored by attachment or regret, their actions do not bind them. The phrase 'even after killing these beings' is not a literal endorsement of violence, but an illustration that when actions are performed without ego and attachment, the doer remains untouched by their consequences. This is a culmination of the Gita's teaching on selfless action, where the true Self is seen as a witness, not the agent of deeds.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the key to liberation lies in the complete absence of 𑌅𑌹𑌂𑌕𑌾𑌰, the egoistic sense of doership, and the recognition that the true Self is the immutable witness, untouched by action or its results. This understanding dissolves the false identification with the body-mind complex as the agent, freeing the intellect from being 𑌲𑌿𑌪𑍍𑌯𑌤𑍇, or tainted by attachment and regret. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 teaches that all agency belongs to the Supreme Lord alone, and when one surrenders this sense of personal doership, the binding effect of actions ceases. This aligns with the Upanishadic truth expressed in the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the Self is unborn, eternal, and beyond destruction, reinforcing that the true Self neither kills nor is killed. Together, these teachings emphasize that freedom from ego and attachment is essential for spiritual progress, preparing the seeker to apply this wisdom practically in life's challenging situations.

In modern life, this teaching can be applied in situations where you are responsible for difficult decisions or actions, such as managing a team or making choices that affect others. If you act with clarity, without personal pride or selfish motives, you are less likely to be burdened by guilt or anxiety. For example, a doctor making tough calls in an emergency, or a manager letting go of an employee for the greater good of the organization, can act without being personally tormented if they are free from ego and attachment. As a reflection exercise, consider a recent action you took that weighed on your conscience. Ask yourself: was your sense of responsibility tied to personal pride, or did you act from a place of duty and clarity? Notice how your inner state changes when you let go of the need to be the doer.

𑌜𑍍𑌞𑌾𑌨𑌂 𑌜𑍍𑌞𑍇𑌯𑌂 𑌪𑌰𑌿𑌜𑍍𑌞𑌾𑌤𑌾 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌾 𑌕𑌰𑍍𑌮𑌚𑍋𑌦𑌨𑌾 ।
𑌕𑌰𑌣𑌂 𑌕𑌰𑍍𑌮 𑌕𑌰𑍍𑌤𑍇𑌤𑌿 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌃 𑌕𑌰𑍍𑌮𑌸𑌂𑌗𑍍𑌰𑌹𑌃 ॥1𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge (the means of understanding)
𑌜𑍍𑌞𑍇𑌯𑌂 - the object to be known (that which is understood)
𑌪𑌰𑌿𑌜𑍍𑌞𑌾𑌤𑌾 - the knower (the conscious subject)
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌾 - threefold (of three kinds)
𑌕𑌰𑍍𑌮𑌚𑍋𑌦𑌨𑌾 - impetus to action (that which prompts action)
𑌕𑌰𑌣𑌂 - instrument (means or tool of action)
𑌕𑌰𑍍𑌮 - action (the deed or act itself)
𑌕𑌰𑍍𑌤𑌾 - agent (the doer, performer of action)
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌃 - threefold (of three types)
𑌕𑌰𑍍𑌮𑌸𑌂𑌗𑍍𑌰𑌹𑌃 - summary of action (comprehensive grouping of action)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Knowledge, the object of knowledge, and the knower together form the threefold motivation for action. Similarly, the instrument, the action itself, and the agent are the threefold basis by which all actions are understood.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces a fundamental analysis of action by referencing three key Sanskrit terms: 𑌜𑍍𑌞𑌾𑌨𑌂 (knowledge), 𑌜𑍍𑌞𑍇𑌯𑌂 (object of knowledge), and 𑌪𑌰𑌿𑌜𑍍𑌞𑌾𑌤𑌾 (knower). These three form the core elements that drive any action. Knowledge is the awareness or understanding that arises in the mind, the object of knowledge is what is to be understood or achieved, and the knower is the conscious being who perceives and acts. The verse then shifts to a practical breakdown of action itself: 𑌕𑌰𑌣𑌂 (instrument), 𑌕𑌰𑍍𑌮 (the act), and 𑌕𑌰𑍍𑌤𑌾 (the agent). This structure helps us see that every action arises from a combination of intention, means, and the person performing it. By recognizing these components, one can better analyze the motivations and processes behind any deed, whether mundane or spiritual.

The detailed exegesis by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 enriches our understanding of this verse's tripartite framework. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that the dynamic interaction of 𑌜𑍍𑌞𑌾𑌨𑌂 (knowledge), 𑌜𑍍𑌞𑍇𑌯𑌂 (object of knowledge), and 𑌪𑌰𑌿𑌜𑍍𑌞𑌾𑌤𑌾 (knower) forms the essential impulse that initiates all actions, emphasizing that without this triad, no action can commence. He further clarifies that the components of action-𑌕𑌰𑌣𑌂 (instrument), 𑌕𑌰𑍍𑌮 (the act), and 𑌕𑌰𑍍𑌤𑌾 (the agent)-collectively encompass every dimension of action, whether external or internal. Complementing this, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets these terms with a practical lens: knowledge as the awareness of the prescribed duty, the object as the specific act to be performed, and the knower as the individual who consciously recognizes and executes this duty. This interpretation highlights the conscious engagement of the agent with the means and the goal. The Upanishadic prayer 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 (Lead me from darkness to light) from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 beautifully underscores the transformative role of knowledge in dispelling ignorance and enabling right action. Together, these insights build upon the initial identification of the threefold inducement to action and prepare us to apply this understanding practically in daily life, as discussed in the following paragraph.

In modern life, this teaching can be applied in various contexts. For example, when preparing for a project at work, the knowledge is your understanding of the task, the object is the goal or deliverable, and you are the knower who initiates the process. The computer or tools you use are the instruments, the actual work you do is the action, and you remain the agent responsible for the outcome. Similarly, in personal relationships, understanding another person's needs (knowledge), the goal of harmony (object), and your role as the one who acts (knower/agent) all come together. As a reflection exercise, consider a recent action you took: identify what knowledge prompted you, what your goal was, and what means you used. This analysis can help clarify your motivations and improve your awareness of how you engage with the world.

𑌜𑍍𑌞𑌾𑌨𑌂 𑌕𑌰𑍍𑌮 𑌚 𑌕𑌰𑍍𑌤𑌾 𑌚 𑌤𑍍𑌰𑌿𑌧𑍈𑌵 𑌗𑍁𑌣𑌭𑍇𑌦𑌤𑌃 ।
𑌪𑍍𑌰𑍋𑌚𑍍𑌯𑌤𑍇 𑌗𑍁𑌣𑌸𑌂𑌖𑍍𑌯𑌾𑌨𑍇 𑌯𑌥𑌾𑌵𑌚𑍍𑌛𑍃𑌣𑍁 𑌤𑌾𑌨𑍍𑌯𑌪𑌿 ॥1𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge (awareness, understanding)
𑌕𑌰𑍍𑌮 - action (deed, activity)
𑌚 - and
𑌕𑌰𑍍𑌤𑌾 - agent (doer, performer)
𑌤𑍍𑌰𑌿𑌧𑌾 - threefold (of three kinds)
𑌏𑌵 - only (indeed, certainly)
𑌗𑍁𑌣-𑌭𑍇𑌦𑌤𑌃 - according to the distinction of the gunas (qualities)
𑌪𑍍𑌰𑍋𑌚𑍍𑌯𑌤𑍇 - are declared (are stated)
𑌗𑍁𑌣-𑌸𑌂𑌖𑍍𑌯𑌾𑌨𑍇 - in the enumeration of the gunas (in the doctrine of qualities)
𑌯𑌥𑌾𑌵𑌤𑍍 - as they are (properly, accurately)
𑌶𑍃𑌣𑍁 - listen (hear)
𑌤𑌾𑌨𑌿 - those (them)
𑌅𑌪𑌿 - also

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Knowledge, action, and the doer are each described as having three distinct types, based on the differences in the qualities of nature. Listen as I explain these divisions as they truly are.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces a threefold classification of 𑌜𑍍𑌞𑌾𑌨𑌂 (knowledge), 𑌕𑌰𑍍𑌮 (action), and 𑌕𑌰𑍍𑌤𑌾 (doer), all of which are said to be determined by the distinctions among the three 𑌗𑍁𑌣-s, or qualities of nature: sattva, rajas, and tamas. The phrase 𑌗𑍁𑌣-𑌭𑍇𑌦𑌤𑌃 highlights that these differences are not arbitrary but arise from the inherent tendencies present in all beings and activities. By stating 𑌤𑍍𑌰𑌿𑌧𑌾 𑌏𑌵, the verse emphasizes that this is the only valid categorization in the context of the gunas, setting the stage for a deeper analysis. The instruction 𑌶𑍃𑌣𑍁 (listen) signals a transition, inviting the listener to pay close attention to the nuanced distinctions that will be described next.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that this verse reflects the Sankhya philosophy's systematic approach to categorizing knowledge, action, and the doer according to the three 𑌗𑍁𑌣-s, emphasizing their empirical reality within the realm of nature while maintaining the ultimate non-dual truth beyond these distinctions. Meanwhile, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights the practical necessity of discerning which 𑌗𑍁𑌣 predominates in one's knowledge, actions, and agency, as this recognition guides spiritual progress and ethical living. This teaching aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), meaning 'Arise, awake, and learn the excellent knowledge,' which urges the seeker to rise above ignorance by understanding the subtle distinctions shaped by the 𑌗𑍁𑌣-s. Thus, the verse not only categorizes these fundamental aspects of experience but also invites attentive reflection, preparing the ground for applying this insight to everyday life and spiritual discipline.

In modern life, this teaching can be applied by observing how our motivations and behaviors are influenced by different qualities: clarity and harmony (sattva), restlessness and ambition (rajas), or inertia and confusion (tamas). For example, a student might approach learning with curiosity and focus (sattva), with competitiveness and stress (rajas), or with apathy and procrastination (tamas). Similarly, in the workplace, a leader might act with wisdom and fairness, with ego-driven ambition, or with carelessness. As a reflection exercise, consider a recent decision you made: identify which 𑌗𑍁𑌣 was most active in your knowledge, your action, and your role as the doer. How might greater awareness of these influences help you make more conscious choices in the future?

𑌸𑌰𑍍𑌵𑌭𑍂𑌤𑍇𑌷𑍁 𑌯𑍇𑌨𑍈𑌕𑌂 𑌭𑌾𑌵𑌮𑌵𑍍𑌯𑌯𑌮𑍀𑌕𑍍𑌷𑌤𑍇 ।
𑌅𑌵𑌿𑌭𑌕𑍍𑌤𑌂 𑌵𑌿𑌭𑌕𑍍𑌤𑍇𑌷𑍁 𑌤𑌜𑍍𑌜𑍍𑌞𑌾𑌨𑌂 𑌵𑌿𑌦𑍍𑌧𑌿 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌮𑍍 ॥20॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌰𑍍𑌵-𑌭𑍂𑌤𑍇𑌷𑍁 - in all beings
𑌯𑍇𑌨 - by which (instrumental)
𑌏𑌕𑌮𑍍 - one (single, unified)
𑌭𑌵𑌮𑍍 - reality, existence, essence
𑌅𑌵𑍍𑌯𑌯𑌮𑍍 - imperishable, unchanging
𑌈𑌕𑍍𑌶𑌤𑍇 - perceives, sees
𑌅𑌵𑌿𑌭𑌕𑍍𑌤𑌂 - undivided, not separated
𑌵𑌿𑌭𑌕𑍍𑌤𑍇𑌷𑍁 - in the divided (plural forms, bodies)
𑌤𑌤𑍍 - that
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge
𑌵𑌿𑌦𑍍𑌧𑌿 - know (imperative)
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌮𑍍 - of the nature of sattva (pure, luminous)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Understand that knowledge to be pure and luminous, by which a person perceives a single, unchanging reality present in all beings, seeing the undivided essence even among the diversity of forms.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the highest kind of knowledge, described using key terms such as 𑌏𑌕𑌮𑍍 (one), 𑌅𑌵𑍍𑌯𑌯𑌮𑍍 (imperishable), 𑌅𑌵𑌿𑌭𑌕𑍍𑌤𑌂 (undivided), and 𑌵𑌿𑌭𑌕𑍍𑌤𑍇𑌷𑍁 (in the divided). Here, the Gita teaches that true understanding is not limited to recognizing differences among beings, but rather in perceiving the single, eternal essence that underlies all diversity. The word 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌮𑍍 signals that this knowledge is born from clarity, harmony, and purity. Such vision does not get distracted by external distinctions-whether of species, status, or circumstance-but instead recognizes the same imperishable reality within every living being. This perspective dissolves the apparent boundaries created by names and forms, leading to a profound sense of unity and compassion.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that the knowledge described here is the realization of the non-dual Self, which remains eternally undivided and imperishable amidst the manifold forms of beings. He compares this to space, which though seemingly divided by containers, is in reality one and indivisible. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 teaches that the Self is uniform and unaffected by external distinctions, and true sattvic knowledge is to perceive this immutable essence in all beings. This understanding aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning the Self is neither born nor dies, nor is it subject to decay, reinforcing the eternal and unchanging nature of the Self that this verse reveals. Such knowledge, free from division and delusion, prepares the seeker to transcend superficial differences and cultivate a vision of unity, thus naturally leading to compassionate and inclusive action in daily life.

In modern life, this teaching can be applied by looking beyond superficial differences-such as nationality, religion, or social status-and recognizing the shared humanity and consciousness in everyone we meet. For example, a teacher who treats all students with equal respect, regardless of their backgrounds, embodies this sattvic knowledge. Similarly, a leader who makes decisions for the collective good, seeing all as part of one community, reflects this vision. As a reflection exercise, consider a situation where you felt divided from someone due to external differences. Ask yourself: what would change if you saw the same unchanging essence in them as in yourself? This practice can foster empathy, reduce conflict, and encourage a more inclusive and harmonious society.

𑌪𑍃𑌥𑌕𑍍𑌤𑍍𑌵𑍇𑌨 𑌤𑍁 𑌯𑌜𑍍𑌜𑍍𑌞𑌾𑌨𑌂 𑌨𑌾𑌨𑌾𑌭𑌾𑌵𑌾𑌨𑍍𑌪𑍃𑌥𑌗𑍍𑌵𑌿𑌧𑌾𑌨𑍍 ।
𑌵𑍇𑌤𑍍𑌤𑌿 𑌸𑌰𑍍𑌵𑍇𑌷𑍁 𑌭𑍂𑌤𑍇𑌷𑍁 𑌤𑌜𑍍𑌜𑍍𑌞𑌾𑌨𑌂 𑌵𑌿𑌦𑍍𑌧𑌿 𑌰𑌾𑌜𑌸𑌮𑍍 ॥21॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍃𑌥𑌕𑍍𑌤𑍍𑌵𑍇𑌨 - as separate, in a divided way
𑌤𑍁 - but
𑌯𑌤𑍍 - that which
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge
𑌨𑌾𑌨𑌾𑌭𑌾𑌵𑌾𑌨𑍍 - various existences, multiplicities
𑌪𑍃𑌥𑌗𑍍𑌵𑌿𑌧𑌾𑌨𑍍 - of different kinds, distinct types
𑌵𑍇𑌤𑍍𑌤𑌿 - perceives, understands
𑌸𑌰𑍍𑌵𑍇𑌷𑍁 - in all
𑌭𑍂𑌤𑍇𑌷𑍁 - beings, creatures
𑌤𑌤𑍍 - that
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge
𑌵𑌿𑌦𑍍𑌧𑌿 - know (imperative)
𑌰𑌾𑌜𑌸𑌮𑍍 - of the quality of rajas, passionate

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
But know that knowledge to be of the passionate type which sees all beings as fundamentally separate, perceiving many distinct forms and natures in them.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of knowledge influenced by rajas, focusing on the words 𑌪𑍃𑌥𑌕𑍍𑌤𑍍𑌵𑍇𑌨 (as separate), 𑌨𑌾𑌨𑌾𑌭𑌾𑌵𑌾𑌨𑍍 (various existences), 𑌪𑍃𑌥𑌗𑍍𑌵𑌿𑌧𑌾𑌨𑍍 (distinct types), and 𑌰𑌾𑌜𑌸𑌮𑍍 (of rajas). Here, Krishna explains that when someone sees the world as made up of many different, unrelated entities, and perceives each being as fundamentally distinct from others, that perspective is considered rajasic knowledge. This kind of understanding emphasizes difference and division, rather than unity or interconnectedness. It is characterized by a focus on external distinctions-such as form, function, or status-rather than recognizing any underlying commonality or shared essence among all beings. Such knowledge tends to reinforce separateness and can lead to competition, comparison, and a lack of empathy.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that rajasic knowledge is confined to perceiving only the external differences among beings, thus failing to recognize the essential unity of the 𑌅𑌤𑍍𑌮𑌨𑍍 that pervades all. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 clarifies that while the 𑌅𑌤𑍍𑌮𑌨𑍍 appears diverse due to varying bodies and roles, its true nature remains uniform and unaffected by these superficial distinctions; therefore, knowledge that mistakes bodily diversity for real difference is rajasic. This limitation in understanding is echoed in the Upanishadic prayer 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means "lead me from the unreal to the real," emphasizing the need to transcend apparent multiplicity to grasp the underlying reality. Recognizing only separateness, as described in the first paragraph, binds one to incomplete knowledge and hinders the development of spiritual harmony, thus preparing us to consider how such rajasic perception manifests in daily life.

In modern life, rajasic knowledge might show up when someone judges others solely by their job titles, social status, or cultural backgrounds, missing the shared humanity beneath. For example, a manager who sees employees only as resources, or a student who divides classmates into rigid groups, is operating from this mindset. Another example is when people view nationalities or religions as completely separate, fostering division rather than understanding. To reflect, consider a situation where you noticed only the differences between yourself and others-how did that affect your attitude or actions? Try to recall a recent interaction and ask: what common ground or shared qualities did I overlook by focusing on distinctions?

𑌯𑌤𑍍𑌤𑍁 𑌕𑍃𑌤𑍍𑌸𑍍𑌨𑌵𑌦𑍇𑌕𑌸𑍍𑌮𑌿𑌨𑍍 𑌕𑌾𑌰𑍍𑌯𑍇 𑌸𑌕𑍍𑌤𑌮𑌹𑍈𑌤𑍁𑌕𑌮𑍍 ।
𑌅𑌤𑌤𑍍𑌤𑍍𑌵𑌾𑌰𑍍𑌥𑌵𑌦𑌲𑍍𑌪𑌂 𑌚 𑌤𑌤𑍍𑌤𑌾𑌮𑌸𑌮𑍁𑌦𑌾𑌹𑍃𑌤𑌮𑍍 ॥22॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌤𑍍 - that which
𑌤𑍁 - but
𑌕𑍃𑌤𑍍𑌸𑍍𑌨𑌵𑌤𑍍 - as if it were the whole (taking as entirety)
𑌏𑌕𑌸𑍍𑌮𑌿𑌨𑍍 - in one (single)
𑌕𑌾𑌰𑍍𑌯𑍇 - in an action (or object)
𑌸𑌕𑍍𑌤𑌮𑍍 - attached (clinging, fixated)
𑌅𑌹𑍈𑌤𑍁𑌕𑌮𑍍 - without reason (irrational)
𑌅𑌤𑌤𑍍𑌤𑍍𑌵𑌾𑌰𑍍𑌥𑌵𑌤𑍍 - not based on truth (lacking real substance)
𑌅𑌲𑍍𑌪𑌮𑍍 - trivial (insignificant, small)
𑌚 - and
𑌤𑌤𑍍 - that
𑌤𑌾𑌮𑌸𑌮𑍍 - of tamas (born of darkness/ignorance)
𑌉𑌦𑌾𑌹𑍃𑌤𑌮𑍍 - is said (declared)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
But that knowledge which is fixated on a single thing as if it were the whole, irrational, not grounded in truth, and insignificant, is said to be of the nature of tamas.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse describes the lowest kind of knowledge, which is called 𑌤𑌾𑌮𑌸𑌮𑍍 or tamasic. The key terms here are 𑌏𑌕𑌸𑍍𑌮𑌿𑌨𑍍 𑌕𑌾𑌰𑍍𑌯𑍇 𑌸𑌕𑍍𑌤𑌮𑍍 (attached to one action or object), 𑌕𑍃𑌤𑍍𑌸𑍍𑌨𑌵𑌤𑍍 (regarding it as the whole), 𑌅𑌹𑍈𑌤𑍁𑌕𑌮𑍍 (irrational), and 𑌅𑌤𑌤𑍍𑌤𑍍𑌵𑌾𑌰𑍍𑌥𑌵𑌤𑍍 (not based on truth). Such knowledge is narrow and clings to a single aspect or practice, mistakenly believing it to be the entirety of reality. It does not consider the broader context or the diversity of existence. Because it is not rooted in reason or truth, it is called 𑌅𑌲𑍍𑌪𑌮𑍍-trivial or insignificant. This kind of understanding is limited, unreflective, and often leads to superstition or dogmatic thinking.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that tamasic knowledge is restricted to a single form or action, such as identifying the self solely with the body or limiting divinity to a particular idol, thereby ignoring the vastness of reality. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 elaborates that this knowledge clings to minor acts-like rituals performed for spirits or ghosts-mistakenly treating them as the source of all results, despite their trivial and irrational nature. This narrow attachment is 𑌅𑌹𑍈𑌤𑍁𑌕𑌮𑍍, without sound reasoning, and 𑌅𑌤𑌤𑍍𑌤𑍍𑌵𑌾𑌰𑍍𑌥𑌵𑌤𑍍, not grounded in truth. The Upanishadic prayer 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 (from the Bhadrayaka Upanishad) beseeches deliverance from such darkness of ignorance to the light of true knowledge, highlighting the need to transcend this limited understanding. Thus, these Acharyas agree that tamasic knowledge is not only confined and superficial but also obstructs the perception of the full, multifaceted truth, preparing the ground for practical reflection on broadening one's perspective as discussed next.

In modern life, tamasic knowledge might show up as someone obsessively following a single unproven health fad, believing it to be the cure for all problems, while ignoring scientific evidence and broader perspectives. Another example is clinging to a single stereotype about a group of people and refusing to see their diversity or individuality. A third case could be someone who believes that success is only measured by money, disregarding other aspects of well-being. As a reflection exercise, consider an area in your life where you might be overly focused on one idea or practice. Ask yourself: Am I ignoring other viewpoints or evidence? What would it look like to broaden my understanding in this area?

𑌨𑌿𑌯𑌤𑌂 𑌸𑌂𑌗𑌰𑌹𑌿𑌤𑌮𑍍 𑌅𑌰𑌾𑌗𑌦𑍍𑌵𑍇𑌷𑌤𑌃 𑌕𑍃𑌤𑌮𑍍 ।
𑌅𑌫𑌲𑌪𑍍𑌰𑍇𑌪𑍍𑌸𑍁𑌨𑌾 𑌕𑌰𑍍𑌮 𑌯𑌤𑍍𑌤𑌤𑍍𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌮𑍁𑌚𑍍𑌯𑌤𑍇 ॥23॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨𑌿𑌯𑌤𑌂 - prescribed, obligatory
𑌸𑌂𑌗-𑌰𑌹𑌿𑌤𑌮𑍍 - free from attachment
𑌅-𑌰𑌾𑌗-𑌦𑍍𑌵𑍇𑌶𑌤𑌹𑍍 - without desire or aversion
𑌕𑍃𑌤𑌮𑍍 - performed, done
𑌅-𑌫𑌲-𑌪𑍍𑌰𑍇𑌪𑍍𑌸𑍁𑌨𑌾 - by one not seeking results
𑌕𑌰𑍍𑌮 - action, deed
𑌯𑌤𑍍 - which
𑌤𑌤𑍍 - that
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌮𑍍 - of the nature of sattva, pure
𑌉𑌚𑍍𑌯𑌤𑍇 - is said, is called

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
That action which is prescribed, performed without attachment, without desire or hatred, and by someone who does not seek any reward, is called sattvic action.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse defines the qualities of a sattvic action by highlighting four main characteristics: 𑌨𑌿𑌯𑌤𑌂 (prescribed), 𑌸𑌂𑌗-𑌰𑌹𑌿𑌤𑌮𑍍 (free from attachment), 𑌅-𑌰𑌾𑌗-𑌦𑍍𑌵𑍇𑌶𑌤𑌹𑍍 (without desire or aversion), and 𑌅-𑌫𑌲-𑌪𑍍𑌰𑍇𑌪𑍍𑌸𑍁𑌨𑌾 (not seeking results). The term 𑌨𑌿𑌯𑌤𑌂 refers to duties that are obligatory for an individual, such as daily responsibilities or actions aligned with one's role in life. 𑌶𑌂𑌗-𑌰𑌹𑌿𑌤𑌮𑍍 emphasizes performing these duties without personal attachment to outcomes or ego involvement. 𑌆-𑌰𑌾𑌗-𑌦𑍍𑌵𑍇𑌶𑌤𑌹𑍍 means acting without being influenced by personal likes or dislikes, so the action is not colored by emotional bias. Finally, 𑌅-𑌫𑌲-𑌪𑍍𑌰𑍇𑌪𑍍𑌸𑍁𑌨𑌾 points to the absence of motivation for personal gain or reward. Together, these qualities ensure that the action is pure and balanced, not driven by selfish motives or emotional swings.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that sattvic action arises from performing one's prescribed duties with a mind free from attachment and devoid of desire or aversion, emphasizing the importance of inner purity over external results. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that such actions must align with one's 𑌧𑌰𑍍𑌮 and be executed without ostentation or craving for recognition, highlighting the role of sincere intention. This understanding is supported by the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14) injunction: 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤, which urges one to 'Arise, awake, and learn by approaching the excellent ones,' underscoring the necessity of conscious effort and disciplined action in spiritual progress. Together, these teachings connect the verse's qualities of sattvic action to a practical framework of duty performed with equanimity, setting the stage for applying these principles in daily life.

In modern life, a sattvic action could be volunteering at a community center simply because it is the right thing to do, not for recognition or personal benefit. Another example is fulfilling family responsibilities-like caring for elderly parents-without resentment or expectation of praise. At work, it might mean completing a project diligently, even if no one is watching, and not angling for a promotion. To reflect: Think of a recent action you performed. Was it motivated by duty, or by a desire for reward or recognition? Consider how you might approach similar situations in the future with more focus on the action itself and less on the outcome.

𑌯𑌤𑍍𑌤𑍁 𑌕𑌾𑌮𑍇𑌪𑍍𑌸𑍁𑌨𑌾 𑌕𑌰𑍍𑌮 𑌸𑌾𑌹𑌂𑌕𑌾𑌰𑍇𑌣 𑌵𑌾 𑌪𑍁𑌨𑌃 ।
𑌕𑍍𑌰𑌿𑌯𑌤𑍇 𑌬𑌹𑍁𑌲𑌾𑌯𑌾𑌸𑌂 𑌤𑌦𑍍𑌰𑌾𑌜𑌸𑌮𑍁𑌦𑌾𑌹𑍃𑌤𑌮𑍍 ॥24॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌤𑍍 - which
𑌤𑍁 - but
𑌕𑌾𑌮-𑌇𑌪𑍍𑌸𑍁𑌨𑌾 - by one desiring results (kaama + ipsunaa)
𑌕𑌰𑍍𑌮 - action
𑌸𑌹𑌂𑌕𑌾𑌰𑍇𑌣 - with egoism (saha + ahamkara + ena)
𑌵𑌾 - or
𑌪𑍁𑌨𑌃 - again
𑌕𑍍𑌰𑌿𑌯𑌤𑍇 - is performed
𑌬𑌹𑍁𑌲-𑌆𑌯𑌸𑌮𑍍 - with much effort (bahula + aayasam)
𑌤𑌤𑍍 - that
𑌰𑌾𑌜𑌸𑌮𑍍 - of the nature of rajas
𑌉𑌦𑌾𑌹𑍃𑌤𑌮𑍍 - is declared

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
But that action which is performed by someone who seeks personal gain, or acts out of ego, and which involves great strain and effort, is said to be of the passionate (rajas) type.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities of actions shaped by the quality of rajas. The key terms here are 𑌕𑌾𑌮-𑌇𑌪𑍍𑌸𑍁𑌨𑌾 (desiring results), 𑌸𑌹𑌂𑌕𑌾𑌰𑍇𑌣 (with egoism), and 𑌬𑌹𑍁𑌲-𑌆𑌯𑌸𑌮𑍍 (with much effort). Actions motivated by personal desires or ambitions, where the doer is attached to the outcome and identifies strongly as the agent, are described as rajasic. Such actions are not effortless or spontaneous; instead, they are marked by restlessness, anxiety, and a sense of personal struggle. The verse points out that not all effort is noble-when effort is driven by selfish motives and a sense of 'I am the doer,' it is considered rajasic, regardless of how grand or impressive the action may appear.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 clarifies that rajasic actions arise from a strong egoistic sense of doership and attachment to the fruits of action, distinguishing them from selfless acts performed without desire for reward. He explains that even those learned in the scriptures may harbor subtle egoism, but rajasic actions are marked by overt self-importance and restless striving. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further highlights the fundamental misconception underlying rajasic action-the false belief 'I alone am the doer'-which fuels actions aimed at fulfilling personal desires. This aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), urging one to 'Arise, awake, and learn the excellent knowledge,' emphasizing the need to transcend ego-driven effort and realize higher wisdom. Together, these teachings deepen our understanding of rajasic action as effortful and ego-bound, setting the stage to recognize such tendencies in daily life and move toward more sattvic, purposeful action.

In modern life, rajasic action can be seen in someone who works overtime solely for a promotion, driven by competition and personal gain, or in a student who studies only to outperform others and gain recognition. Another example is a person who volunteers for charity mainly to boost their own image or social status, rather than out of genuine compassion. To reflect, consider a recent action you took with significant effort: was your motivation rooted in personal ambition or a need for validation? Try to notice the difference in your energy and mindset when acting from ego versus acting from a sense of purpose or service.

𑌅𑌨𑍁𑌬𑌂𑌧𑌂 𑌕𑍍𑌷𑌯𑌂 𑌹𑌿𑌂𑌸𑌾𑌮𑍍 𑌅𑌨𑌪𑍇𑌕𑍍𑌷𑍍𑌯 𑌚 𑌪𑍌𑌰𑍁𑌷𑌮𑍍 ।
𑌮𑍋𑌹𑌾𑌦𑌾𑌰𑌭𑍍𑌯𑌤𑍇 𑌕𑌰𑍍𑌮 𑌯𑌤𑍍𑌤𑌤𑍍𑌤𑌾𑌮𑌸𑌮𑍁𑌚𑍍𑌯𑌤𑍇 ॥25॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌨𑍁𑌬𑌂𑌧𑌂 - consequence, result that follows an action
𑌕𑍍𑌷𑌯𑌂 - loss, depletion (of resources, energy, or wealth)
𑌹𑌿𑌂𑌸𑌾𑌮𑍍 - harm, injury (especially to living beings)
𑌅𑌨𑌪𑍇𑌕𑍍𑌷𑍍𑌯 - without considering, disregarding
𑌚 - and
𑌪𑍌𑌰𑍁𑌷𑌮𑍍 - ability, personal capacity or strength
𑌮𑍋𑌹𑌾𑌤𑍍 - out of delusion, due to ignorance
𑌆𑌰𑌭𑍍𑌯𑌤𑍇 - is undertaken, commenced
𑌕𑌰𑍍𑌮 - action, deed
𑌯𑌤𑍍 - which
𑌤𑌤𑍍 - that
𑌤𑌾𑌮𑌸𑌮𑍍 - of tamas, characterized by darkness or inertia
𑌉𑌚𑍍𑌯𑌤𑍇 - is said, is called

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
An action that is begun out of delusion, without considering its consequences, potential losses, harm to others, or one's own ability to complete it, is described as tamasic.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of tamasic action by focusing on four key terms: 𑌅𑌨𑍁𑌬𑌂𑌧𑌂 (consequence), 𑌕𑍍𑌷𑌯𑌂 (loss), 𑌹𑌿𑌂𑌸𑌾𑌮𑍍 (harm), and 𑌪𑍌𑌰𑍁𑌷𑌮𑍍 (ability). Actions that are started without any thought for what might happen as a result (𑌅𑌨𑍁𑌬𑌂𑌧𑌂), what resources or energy might be wasted (𑌕𑍍𑌷𑌯𑌂), whether anyone might be hurt in the process (𑌹𑌿𑌂𑌸𑌾𑌮𑍍), or whether the person is even capable of carrying it out (𑌪𑍌𑌰𑍁𑌷𑌮𑍍), are considered to be driven by tamas, or darkness. The root cause is 𑌮𑍋𑌹𑌾𑌤𑍍-delusion or ignorance-which clouds judgment and leads to careless or even destructive behavior. Such actions are not only ineffective but can also be harmful to oneself and others, as they lack awareness and responsibility.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that tamasic actions arise from 𑌮𑍋𑌹𑌾, or delusion, which blinds one to the consequences, losses, and harm caused by the act, as well as to the doer's own lack of ability. He highlights that such ignorance leads to careless behavior that disregards the full impact of one's deeds. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 stresses that tamasic actions are performed without proper discernment or awareness of the Supreme's role, resulting in acts that are impulsive and spiritually detrimental. This aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌚𑌕𑍍𑌷𑍁𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍, which is a prayer to be led from darkness (ignorance) to light (knowledge). Together, these teachings emphasize that neglecting the consequences, harm, and one's capacity due to delusion binds one to tamasic qualities, setting the stage for the practical examples of such actions in daily life discussed next.

In modern life, tamasic actions might look like making a major purchase impulsively without checking your budget, starting a project at work without understanding the requirements or your own skills, or acting out of anger without thinking about how it might hurt others. For example, someone might post a harsh comment online without considering the emotional harm it could cause, or take on a commitment they cannot fulfill, leading to disappointment for themselves and others. As a reflection exercise, think of a recent decision you made quickly or carelessly. Did you consider the possible outcomes, your own ability, or whether anyone might be harmed? How might you approach similar situations with more awareness and responsibility in the future?

𑌮𑍁𑌕𑍍𑌤𑌸𑌂𑌗𑍋𑌽𑌨𑌹𑌂𑌵𑌾𑌦𑍀 𑌧𑍃𑌤𑍍𑌯𑍁𑌤𑍍𑌸𑌾𑌹𑌸𑌮𑌨𑍍𑌵𑌿𑌤𑌃 ।
𑌸𑌿𑌦𑍍𑌧𑍍𑌯𑌸𑌿𑌦𑍍𑌧𑍍𑌯𑍋𑌰𑍍𑌨𑌿𑌰𑍍𑌵𑌿𑌕𑌾𑌰𑌃 𑌕𑌰𑍍𑌤𑌾 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕 𑌉𑌚𑍍𑌯𑌤𑍇 ॥26॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌮𑍁𑌕𑍍𑌤-𑌸𑌞𑍍𑌗𑌃 - free from attachment
𑌅𑌨𑌹𑌮𑍍𑌵𑌾𑌦𑍀 - not asserting oneself as the doer (free from egoism)
𑌧𑍍𑌰𑍍𑌤𑌿 - perseverance, firmness
𑌉𑌤𑍍𑌸𑌹 - enthusiasm, energetic effort
𑌸𑌮𑌨𑍍𑌵𑌿𑌤𑌃 - endowed with, possessing
𑌸𑌿𑌦𑍍𑌧𑌿 - success, accomplishment
𑌅𑌸𑌿𑌦𑍍𑌧𑌿 - failure, non-attainment
𑌨𑌿𑌰𑍍𑌵𑌿𑌕𑌾𑌰𑌃 - unperturbed, unchanged
𑌕𑌰𑍍𑌤𑌾 - agent, doer
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌃 - of sattvic (pure, harmonious) nature
𑌉𑌚𑍍𑌯𑌤𑍇 - is said, is called

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The person who acts without attachment, does not claim personal credit, is steady and enthusiastic, and remains unchanged in both success and failure is considered a sattvic agent.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse describes the qualities of a sattvic doer, highlighting four main traits: 𑌮𑍁𑌕𑍍𑌤-𑌸𑌞𑍍𑌗𑌃 (freedom from attachment), 𑌅𑌨𑌹𑌮𑍍𑌵𑌾𑌦𑍀 (absence of egoism), 𑌧𑍍𑌰𑍍𑌤𑌿 (steadfastness), and 𑌉𑌤𑍍𑌸𑌹 (enthusiasm). Such a person performs actions without clinging to outcomes or developing possessiveness over the work. The phrase 𑌨𑌿𑌰𑍍𑌵𑌿𑌕𑌾𑌰𑌃 (unperturbed) emphasizes emotional stability, showing that the sattvic agent is not swayed by either success (𑌸𑌿𑌦𑍍𑌧𑌿) or failure (𑌅𑌸𑌿𑌦𑍍𑌧𑌿). Instead, their motivation comes from a sense of duty and inner clarity, rather than external rewards or recognition. This approach to action fosters inner peace and resilience, allowing one to remain balanced regardless of results.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌮𑍁𑌕𑍍𑌤-𑌸𑌞𑍍𑌗𑌃 signifies complete freedom from attachment to both actions and their results, emphasizing that a sattvic doer acts solely under the guidance of scriptural wisdom rather than personal desire. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights 𑌅𑌨𑌹𑌮𑍍𑌵𑌾𑌦𑍀 as the absence of egoistic identification, viewing oneself as an instrument of the divine will rather than the sole agent. He further clarifies 𑌧𑍍𑌰𑍍𑌤𑌿 as steadfast perseverance through difficulties, and 𑌉𑌤𑍍𑌸𑌹 as sustained, disciplined enthusiasm for righteous action. This emotional equanimity is captured by the quality 𑌨𑌿𑌰𑍍𑌵𑌿𑌕𑌾𑌰𑌃, which both Acharyas associate with spiritual maturity and inner stability. Supporting this, the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18) states 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the true Self is never born nor does it die, illustrating the unchanging nature of the inner agent who remains unaffected by success or failure. This understanding deepens the verse's teaching from paragraph one and naturally leads to practical examples of living as a sattvic doer, as discussed next.

In modern life, a sattvic agent might be a teacher who dedicates themselves to their students' growth without seeking praise or reward, or a volunteer who works tirelessly for a cause, regardless of recognition or setbacks. Another example is a professional who approaches their work with enthusiasm and steadiness, but does not let promotions or failures disturb their inner peace. To reflect on this teaching, consider a recent project or responsibility: did you act with attachment to the outcome, or were you able to maintain enthusiasm and steadiness regardless of the result? Try to identify one area where you can practice being more unattached and balanced in your actions this week.

𑌰𑌾𑌗𑍀 𑌕𑌰𑍍𑌮𑌫𑌲𑌪𑍍𑌰𑍇𑌪𑍍𑌸𑍁𑌃 𑌲𑍁𑌬𑍍𑌧𑍋 𑌹𑌿𑌂𑌸𑌾𑌤𑍍𑌮𑌕𑍋𑌽𑌶𑍁𑌚𑌿𑌃 ।
𑌹𑌰𑍍𑌷𑌶𑍋𑌕𑌾𑌨𑍍𑌵𑌿𑌤𑌃 𑌕𑌰𑍍𑌤𑌾 𑌰𑌾𑌜𑌸𑌃 𑌪𑌰𑌿𑌕𑍀𑌰𑍍𑌤𑌿𑌤𑌃 ॥2𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌰𑌾𑌗𑍀 - one who is attached (to outcomes or objects)
𑌕𑌰𑍍𑌮-𑌫𑌲-𑌪𑍍𑌰𑍇𑌪𑍍𑌸𑍁𑌃 - desiring the fruits of actions
𑌲𑍁𑌬𑍍𑌧𑌃 - greedy, covetous
𑌹𑌿𑌂𑌸𑌾𑌤𑍍𑌮𑌕𑌃 - having a nature of causing harm, cruel
𑌅𑌸𑍁𑌚𑌿𑌃 - impure, lacking cleanliness (internal or external)
𑌹𑌰𑍍𑌷-𑌶𑍋𑌕-𑌅𑌨𑍍𑌵𑌿𑌤𑌃 - accompanied by joy and sorrow, affected by elation and depression
𑌕𑌰𑍍𑌤𑌾 - the doer, agent
𑌰𑌾𑌜𑌸𑌃 - of the quality of rajas, passionate
𑌪𑌰𑌿𑌕𑍀𑌰𑍍𑌤𑌿𑌤𑌃 - is said to be, is described as

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The person who acts with attachment, seeks rewards, is greedy, causes harm, is impure, and is swayed by both happiness and sadness is described as a doer influenced by rajas.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse describes the characteristics of a person whose actions are dominated by the quality of rajas. Key terms such as 𑌰𑌾𑌗𑍀 (attached), 𑌕𑌰𑍍𑌮-𑌫𑌲-𑌪𑍍𑌰𑍇𑌪𑍍𑌸𑍁𑌃 (desiring results), 𑌲𑍁𑌬𑍍𑌧𑌃 (greedy), and 𑌹𑌿𑌂𑌸𑌾𑌤𑍍𑌮𑌕𑌃 (cruel) highlight the inner motivations and tendencies of such an agent. The rajasic doer is not only attached to the work itself but is also fixated on what can be gained from it. This attachment leads to greed and a willingness to harm others if it serves personal interests. The term 𑌅𑌸𑍁𑌚𑌿𑌃 points to a lack of purity, which can refer to both physical cleanliness and the absence of ethical or mental clarity. Finally, 𑌹𑌰𑍍𑌷-𑌶𑍋𑌕-𑌅𑌨𑍍𑌵𑌿𑌤𑌃 shows that such a person is easily elated by success and depressed by failure, indicating a lack of inner steadiness.

The commentary of 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the rajasic doer is propelled by selfish desires and is deeply influenced by the dualities of joy and sorrow, which causes instability in their actions and mind. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that such a person pursues fame and personal gain without regard for others' welfare, lacking the purity essential for selfless action. This impurity is not merely external but also internal, affecting the mind and heart, as noted by 𑌮𑌧𑍁𑌸𑍂𑌦𑌨 𑌸𑌰𑌸𑍍𑌵𑌤𑍀. The emotional volatility arising from attachment to outcomes is emphasized by 𑌶𑍍𑌰𑍀𑌧𑌰 𑌸𑍍𑌵𑌾𑌮𑌿, illustrating how the rajasic temperament leads to fluctuating moods. This instability and attachment are obstacles to spiritual steadiness, which is why the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14) exhorts: 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 - "Arise, awake, and learn the excellent wisdom." This call to awakening highlights the need to transcend rajasic impulses and cultivate steadiness, preparing the seeker for the practical reflections discussed next.

In modern life, a rajasic doer might be seen in someone who works only for promotions or recognition, cutting corners or even undermining colleagues to get ahead. Another example is a person who is obsessed with material gain, always comparing themselves to others and feeling restless or dissatisfied. A third scenario could be someone who is easily thrown off balance by praise or criticism, unable to maintain focus or composure. As a reflection exercise, consider your own motivations when taking on a task: are you primarily driven by what you will get out of it, or by a sense of duty and service? Notice how your mood shifts with success or failure, and observe whether you can act with more steadiness and less attachment to results.

𑌅𑌯𑍁𑌕𑍍𑌤𑌃 𑌪𑍍𑌰𑌾𑌕𑍃𑌤𑌃 𑌸𑍍𑌤𑌬𑍍𑌧𑌃 𑌶𑌠𑍋 𑌨𑍈𑌷𑍍𑌕𑍃𑌤𑌿𑌕𑍋𑌽𑌲𑌸𑌃 ।
𑌵𑌿𑌷𑌾𑌦𑍀 𑌦𑍀𑌰𑍍𑌘𑌸𑍂𑌤𑍍𑌰𑍀 𑌚 𑌕𑌰𑍍𑌤𑌾 𑌤𑌾𑌮𑌸 𑌉𑌚𑍍𑌯𑌤𑍇 ॥2𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌯𑍁𑌕𑍍𑌤𑌃 - lacking steadiness or discipline; not integrated
𑌪𑍍𑌰𑌾𑌕𑍃𑌤𑌃 - naive; unrefined; of base nature
𑌸𑍍𑌤𑌬𑍍𑌧𑌃 - rigid; obstinate; unyielding
𑌶𑌠𑌃 - deceitful; cunning
𑌨𑍈𑌷𑍍𑌕𑍃𑌇𑌤𑌿𑌕𑌃 - malicious; wicked; intent on harming others
𑌅𑌲𑌸𑌃 - lazy; indolent
𑌵𑌿𑌷𑌾𑌦𑍀 - despondent; gloomy
𑌦𑍀𑌰𑍍𑌘𑌸𑍂𑌤𑍍𑌰𑍀 - procrastinating; delaying tasks
𑌕𑌰𑍍𑌤𑌾 - agent; doer
𑌤𑌾𑌮𑌸𑌃 - of tamas; characterized by darkness or inertia
𑌉𑌚𑍍𑌯𑌤𑍇 - is said; is called

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The person who acts without steadiness, is naive, stubborn, deceitful, malicious, lazy, gloomy, and always postpones tasks is called a doer dominated by tamas.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse describes the qualities of a person whose actions are shaped by tamas, the quality of darkness and inertia. Key terms like 𑌅𑌯𑍁𑌕𑍍𑌤𑌃 (undisciplined), 𑌪𑍍𑌰𑌾𑌕𑍃𑌤𑌃 (naive or base), 𑌸𑍍𑌤𑌬𑍍𑌧𑌃 (rigid), and 𑌶𑌠𑌃 (deceitful) highlight a lack of self-mastery and moral clarity. Such a person is not only unsteady and unrefined, but also stubbornly refuses to adapt or learn from others. The verse further points to traits like laziness (𑌅𑌲𑌸𑌃), gloominess (𑌵𑌿𑌷𑌾𑌦𑍀), and procrastination (𑌦𑍀𑌰𑍍𑌘𑌸𑍂𑌤𑍍𑌰𑍀), painting a picture of someone who is not just inactive, but also actively undermines their own potential and the well-being of others. The overall message is that these qualities prevent meaningful progress and create obstacles both for oneself and for society.

The qualities described in this verse have been carefully analyzed by revered Acharyas to reveal their deeper implications. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 highlights how such a person, being 𑌅𑌯𑍁𑌕𑍍𑌤𑌃 (unqualified) and 𑌸𑍍𑌤𑌬𑍍𑌧𑌃 (rigid), is trapped in ignorance and self-deception, which leads to social harm and personal stagnation. He underscores the tamasic nature as a veil that obscures true knowledge, aligning with the Upanishadic plea 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌚𑌕𑍍𑌷𑍁𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍, meaning 'Lead me from darkness to light,' emphasizing the need to transcend these qualities. Meanwhile, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 focuses on the absence of discernment and the resulting aimless actions, pointing out that such inertia and deceitfulness prevent one from fulfilling their 𑌧𑌰𑍍𑌮 effectively. These insights deepen the understanding of tamasic traits as not merely passive flaws but active barriers to spiritual and practical progress, thus preparing us to recognize and overcome them in daily life.

In modern life, these tamasic traits can manifest as chronic procrastination at work, refusing to take responsibility for mistakes, or engaging in manipulative behavior to avoid effort. For example, someone who consistently delays important tasks, blames others for their failures, or undermines colleagues out of jealousy is acting under the influence of tamas. Another example is a student who, despite having resources and support, refuses to study or participate, instead spreading negativity among peers. As a reflection exercise, consider a recent situation where you felt stuck or avoided action. Ask yourself: Were any of these tamasic qualities present? What small step could you take to move toward greater clarity and engagement?

𑌬𑍁𑌦𑍍𑌧𑍇𑌰𑍍𑌭𑍇𑌦𑌂 𑌧𑍃𑌤𑍇𑌶𑍍𑌚𑍈𑌵 𑌗𑍁𑌣𑌤𑌸𑍍𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌂 𑌶𑍃𑌣𑍁 ।
𑌪𑍍𑌰𑍋𑌚𑍍𑌯𑌮𑌾𑌨𑌮𑌶𑍇𑌷𑍇𑌣 𑌪𑍃𑌥𑌕𑍍𑌤𑍍𑌵𑍇𑌨 𑌧𑌨𑌂𑌜𑌯 ॥2𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌬𑍁𑌦𑍍𑌧𑍇𑌃 - of the intellect (genitive singular of 𑌬𑍁𑌦𑍍𑌧𑌿, discernment or understanding)
𑌭𑍇𑌦𑌮𑍍 - division, classification (accusative singular of 𑌭𑍇𑌦)
𑌧𑍃𑌤𑍇𑌃 - of fortitude, steadfastness (genitive singular of 𑌧𑍃𑌤𑌿)
𑌚 - and
𑌏𑌵 - also, indeed
𑌗𑍁𑌣𑌤𑌃 - according to the qualities (instrumental singular of 𑌗𑍁𑌣, referring to sattva, rajas, tamas)
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌂 - threefold (accusative singular of 𑌤𑍍𑌰𑌿𑌵𑌿𑌧)
𑌶𑍃𑌣𑍁 - listen (imperative singular of 𑌶𑍃)
𑌪𑍍𑌰𑍋𑌚𑍍𑌯𑌮𑌾𑌨𑌮𑍍 - being explained, being stated (present passive participle accusative singular of 𑌪𑍍𑌰𑌚𑍍)
𑌅𑌶𑍇𑌷𑍇𑌣 - completely, without omission (instrumental singular of 𑌅𑌶𑍇𑌷)
𑌪𑍃𑌥𑌕𑍍𑌤𑍍𑌵𑍇𑌨 - distinctly, separately (instrumental singular of 𑌪𑍃𑌥𑌕𑍍𑌤𑍍𑌵)
𑌧𑌨𑌂𑌜𑌯 - O Dhananjaya (vocative singular, Arjuna's epithet)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, listen as I explain in detail and without omission the threefold classification of both intellect and determination, according to the qualities of nature, describing each distinctly.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces the threefold division of two important faculties: 𑌬𑍁𑌦𑍍𑌧𑌿 (intellect or discernment) and 𑌧𑍃𑌤𑌿 (fortitude or steadfastness). Krishna addresses Arjuna as 𑌧𑌨𑌂𑌜𑌯, highlighting his capacity to acquire both material and spiritual wealth. The phrase 𑌗𑍁𑌣𑌤𑌃 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌂 signals that both intellect and determination are shaped by the three 𑌗𑍁𑌣-s: 𑌸𑌤𑍍𑌤𑍍𑌵 (clarity), 𑌰𑌜𑌸𑍍 (activity), and 𑌤𑌮𑌸𑍍 (inertia). The instruction to 'listen' (𑌶𑍃𑌣𑍁) underscores the importance of attentive understanding, as Krishna promises to explain these distinctions 'completely' (𑌅𑌶𑍇𑌷𑍇𑌣) and 'separately' (𑌪𑍃𑌥𑌕𑍍𑌤𑍍𑌵𑍇𑌨), ensuring nothing is left out and each aspect is clearly differentiated. This sets the stage for a nuanced exploration of how our inner faculties are influenced by the qualities of nature.

The distinction of 𑌬𑍁𑌦𑍍𑌧𑌿 and 𑌧𑍃𑌤𑌿 as influenced by the three 𑌗𑍁𑌣-s is elaborated upon by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains 𑌬𑍁𑌦𑍍𑌧𑌿 as the faculty of discrimination that discerns truth from falsehood, while 𑌧𑍃𑌤𑌿 represents the steadfastness to uphold one's chosen path despite obstacles. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 adds that recognizing how these faculties fluctuate with the predominance of 𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, or 𑌤𑌮𑌸𑍍 is essential for cultivating self-mastery and aligning actions with 𑌧𑌰𑍍𑌮. This understanding echoes the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which urges one to 'Arise, awake, and learn the excellent knowledge,' emphasizing the need for alertness and discernment in spiritual progress. Thus, the verse's promise to explain these distinctions fully and separately prepares the seeker to observe and refine their inner faculties, laying the groundwork for practical application in daily life.

In modern life, this teaching can be seen in how people approach decision-making and perseverance. For example, a student preparing for exams may notice that sometimes their mind is clear and focused (sattvic intellect), sometimes restless and scattered (rajasic), or sometimes dull and confused (tamasic). Similarly, their determination may be steady, impulsive, or wavering depending on their inner state. A professional facing workplace challenges might reflect on whether their persistence comes from clarity or from stubbornness. As a reflection exercise, consider a recent situation where you had to make a tough decision or persist through difficulty. What quality dominated your thinking and resolve? How might awareness of these tendencies help you respond more effectively next time?

𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌂 𑌚 𑌨𑌿𑌵𑍃𑌤𑍍𑌤𑌿𑌂 𑌚 𑌕𑌾𑌰𑍍𑌯𑌾𑌕𑌾𑌰𑍍𑌯𑍇 𑌭𑌯𑌾𑌭𑌯𑍇 ।
𑌬𑌂𑌧𑌂 𑌮𑍋𑌕𑍍𑌷𑌂 𑌚 𑌯𑌾 𑌵𑍇𑌤𑍍𑌤𑌿 𑌬𑍁𑌦𑍍𑌧𑌿𑌃 𑌸𑌾 𑌪𑌾𑌰𑍍𑌥 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑍀 ॥30॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌂 (pravRttim) - engagement in action, activity
𑌚 - and
𑌨𑌿𑌵𑍃𑌤𑍍𑌤𑌿𑌂 (nivRttim) - withdrawal from action, renunciation
𑌚 - and
𑌕𑌾𑌰𑍍𑌯 (kaarya) - what should be done, duty
𑌅𑌕𑌾𑌰𑍍𑌯𑍇 (akaarye) - what should not be done, non-duty
𑌭𑌯 (bhaya) - fear
𑌅𑌭𑌯𑍇 (abhaye) - fearlessness
𑌬𑌂𑌧𑌂 (bandham) - bondage
𑌮𑍋𑌕𑍍𑌷𑌂 (moksham) - liberation, freedom
𑌚 - and
𑌯𑌾 - which
𑌵𑍇𑌤𑍍𑌤𑌿 - knows, understands
𑌬𑍁𑌦𑍍𑌧𑌿𑌃 - intellect, discernment
𑌸𑌾 - that
𑌪𑌾𑌰𑍍𑌥 - O Arjuna (son of Pritha)
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑍀 - of the nature of sattva, pure

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, that intellect is considered pure and clear which can distinguish between action and renunciation, what is right and wrong, what leads to fear or fearlessness, and what causes bondage or liberation.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities of a pure or 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑍀 intellect by referencing key terms such as 𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌂 (engagement in action), 𑌨𑌿𑌵𑍃𑌤𑍍𑌤𑌿𑌂 (withdrawal from action), 𑌕𑌾𑌰𑍍𑌯 (duty), and 𑌅𑌕𑌾𑌰𑍍𑌯𑍇 (non-duty). The verse describes a mind that can clearly discern when to act and when to refrain, what actions are appropriate or inappropriate, and can recognize the difference between situations that bring about fear or fearlessness. Furthermore, it can distinguish between what leads to bondage (𑌬𑌂𑌧𑌂) and what leads to liberation (𑌮𑍋𑌕𑍍𑌷𑌂). Such discernment is not merely intellectual knowledge but a deep, practical understanding that guides one's choices and responses in life. The sattvic intellect is characterized by clarity, balance, and an unwavering commitment to truth and righteousness.

The intellect described in this verse is deeply analyzed by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that a sattvic intellect discerns the proper balance between 𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿 (engagement in action) and 𑌨𑌿𑌵𑍃𑌤𑍍𑌤𑌿 (withdrawal or renunciation), recognizing what is prescribed or forbidden by the scriptures. This discernment is not mere theoretical knowledge but a practical wisdom that guides one's conduct in accordance with 𑌧𑌰𑍍𑌮. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that such an intellect understands the duties appropriate to one's stage of life and circumstances, enabling one to distinguish between fear arising from neglecting scriptural injunctions and fearlessness born of their observance. This clarity of judgment aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which urges awakening and striving for the highest knowledge. Thus, the sattvic intellect is a luminous guide that not only differentiates right from wrong but also prepares one to act with confidence and resolve, setting the foundation for the practical examples of ethical decision-making discussed next.

In modern life, a sattvic intellect might be seen in someone who carefully considers the ethical implications of their work, choosing honesty over shortcuts even when pressured. It could also be a student who discerns when to focus on studies and when to rest, maintaining balance rather than succumbing to extremes. Another example is a person facing a moral dilemma, who pauses to reflect on what is truly right rather than acting impulsively. As a reflection exercise, consider a recent decision you made: did you weigh the long-term consequences and align your choice with your core values, or were you swayed by immediate emotions or social pressure? Noticing these patterns can help cultivate greater clarity and purity in your own decision-making process.

𑌯𑌯𑌾 𑌧𑌰𑍍𑌮𑌮𑌧𑌰𑍍𑌮𑌂 𑌚 𑌕𑌾𑌰𑍍𑌯𑌂 𑌚𑌾𑌕𑌾𑌰𑍍𑌯𑌮𑍇𑌵 𑌚 ।
𑌅𑌯𑌥𑌾𑌵𑌤𑍍𑌪𑍍𑌰𑌜𑌾𑌨𑌾𑌤𑌿 𑌬𑍁𑌦𑍍𑌧𑌿𑌃 𑌸𑌾 𑌪𑌾𑌰𑍍𑌥 𑌰𑌾𑌜𑌸𑍀 ॥31॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌯𑌾 - by which (instrumental singular of 'yaa', referring to the intellect)
𑌧𑌰𑍍𑌮𑌮𑍍 - righteousness, virtue, prescribed conduct (accusative singular)
𑌅𑌧𑌰𑍍𑌮𑌂 - unrighteousness, vice, forbidden conduct (accusative singular)
𑌚 - and
𑌕𑌾𑌰𑍍𑌯𑌂 - what ought to be done, duty (accusative singular)
𑌚 - and
𑌅𑌕𑌾𑌰𑍍𑌯𑌮𑍍 - what ought not to be done, that which should be avoided (accusative singular)
𑌏𑌵 - indeed, certainly
𑌅𑌯𑌥𑌾𑌵𑌤𑍍 - incorrectly, not as it truly is, in a distorted way
𑌪𑍍𑌰𑌜𑌾𑌨𑌾𑌤𑌿 - understands, perceives, judges (third person singular present)
𑌬𑍁𑌦𑍍𑌧𑌿𑌃 - intellect, discernment (nominative singular)
𑌸𑌾 - that (feminine nominative singular, referring to 'buddhi')
𑌪𑌾𑌰𑍍𑌥 - O son of Pritha, Arjuna (vocative singular)
𑌰𑌾𑌜𑌸𑍀 - of the nature of rajas, passionate, agitated (feminine nominative singular)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, that intellect which perceives righteousness and unrighteousness, as well as what should and should not be done, in a distorted or mistaken way, is considered to be influenced by rajas.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of a mind dominated by 𑌰𑌾𑌜𑌸𑍀 (passionate or agitated) qualities. The key terms 𑌧𑌰𑍍𑌮𑌮𑍍 (righteousness), 𑌅𑌧𑌰𑍍𑌮𑌂 (unrighteousness), 𑌕𑌾𑌰𑍍𑌯𑌂 (what should be done), and 𑌅𑌕𑌾𑌰𑍍𑌯𑌮𑍍 (what should not be done) are central here. When the intellect, or 𑌬𑍁𑌦𑍍𑌧𑌿𑌃, is colored by rajas, it loses clarity and discriminative power. Such an intellect cannot accurately distinguish between right and wrong, or between actions that are appropriate and those that are inappropriate. The word 𑌅𑌯𑌥𑌾𑌵𑌤𑍍 emphasizes that the understanding is not in accordance with reality; it is partial, impulsive, or swayed by personal desires and emotions. This leads to confusion in making ethical choices and often results in actions that are not aligned with true 𑌧𑌰𑍍𑌮.

The intellect influenced by 𑌰𑌜𑌸𑍍 is prone to misjudging 𑌧𑌰𑍍𑌮𑌮𑍍 and 𑌅𑌧𑌰𑍍𑌮𑌂, as well as what is 𑌕𑌾𑌰𑍍𑌯𑌂 and 𑌅𑌕𑌾𑌰𑍍𑌯𑌮𑍍, because it is clouded by passion and restlessness. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that such an intellect fails to perceive duties and prohibitions clearly, leading to confusion and error. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 stresses that a rajasic intellect lacks the subtlety to discern the appropriate action in varying contexts of time, place, and circumstance, resulting in impulsive and misguided choices. This aligns with the Upanishadic injunction from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14): 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤, which urges one to 'Arise, awake, and learn by approaching the excellent ones.' This verse highlights the necessity of transcending the rajasic intellect's confusion through disciplined effort and guidance, preparing the seeker to cultivate a steadier, more discriminating mind. Thus, the rajasic intellect's failure to grasp true 𑌧𑌰𑍍𑌮 sets the stage for the practical examples of misjudgment and ethical lapses discussed next.

In modern life, this rajasic intellect can be seen when someone, out of ambition or impatience, justifies cutting corners at work or rationalizes unethical behavior for short-term gain. Another example is when a person, driven by strong emotions, misinterprets advice or rules, acting impulsively and later regretting their choices. A third scenario might be someone who, influenced by peer pressure or trends, cannot clearly see what is truly beneficial for themselves or others. As a reflection exercise, consider a recent decision where you felt rushed or emotionally charged: did you clearly distinguish between what was right and wrong, or did your judgment feel clouded? Noticing these patterns can help cultivate a more balanced and discerning intellect.

𑌅𑌧𑌰𑍍𑌮𑌂 𑌧𑌰𑍍𑌮𑌮𑌿𑌤𑌿 𑌯𑌾 𑌮𑌨𑍍𑌯𑌤𑍇 𑌤𑌮𑌸𑌾𑌽𑌽𑌵𑍃𑌤𑌾 ।
𑌸𑌰𑍍𑌵𑌾𑌰𑍍𑌥𑌾𑌨𑍍𑌵𑌿𑌪𑌰𑍀𑌤𑌾𑌂𑌶𑍍𑌚 𑌬𑍁𑌦𑍍𑌧𑌿𑌃 𑌸𑌾 𑌪𑌾𑌰𑍍𑌥 𑌤𑌾𑌮𑌸𑍀 ॥32॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌧𑌰𑍍𑌮𑌂 - unrighteousness, wrong conduct
𑌧𑌰𑍍𑌮𑌮𑍍 - righteousness, right conduct
𑌇𑌤𑌿 - as, thus
𑌯𑌾 - which (feminine, referring to intellect)
𑌮𑌨𑍍𑌯𑌤𑍇 - considers, thinks
𑌤𑌮𑌸-𑌅𑌵𑍃𑌤𑌾 (tamasaavRutaa) - covered by darkness, enveloped by ignorance
𑌸𑌰𑍍𑌵-𑌅𑌰𑍍𑌥𑌾𑌨𑍍 (sarvaarthaan) - all things, all meanings or purposes
𑌵𑌿𑌪𑌰𑍀𑌤𑌾𑌨𑍍 (vipareetaan) - contrary, reversed, perverted
𑌬𑍁𑌦𑍍𑌧𑌿𑌃 - intellect, understanding
𑌸𑌾 - that (feminine)
𑌪𑌾𑌰𑍍𑌥 - O Partha (Arjuna, son of Pritha)
𑌤𑌾𑌮𑌸𑍀 - of tamas, arising from darkness

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, that intellect which is shrouded in darkness mistakes wrong for right and sees everything in a distorted, reversed way-such an understanding is born of tamas.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of a 𑌤𑌾𑌮𑌸𑍀 𑌬𑍁𑌦𑍍𑌧𑌿𑌃, or intellect dominated by tamas, the quality of darkness and ignorance. The key terms here are 𑌤𑌮𑌸-𑌅𑌵𑍃𑌤𑌾 (enveloped by darkness), 𑌅𑌧𑌰𑍍𑌮𑌂 (wrong), 𑌧𑌰𑍍𑌮𑌮𑍍 (right), and 𑌵𑌿𑌪𑌰𑍀𑌤𑌾𑌨𑍍 (reversed). When the intellect is clouded by tamas, it loses the ability to discern between what is truly right and wrong. Such a mind not only confuses vice for virtue but also misjudges all situations, values, and purposes, seeing them in a completely inverted manner. This is not just a simple error in judgment, but a fundamental distortion of reality, where the very standards of morality and truth are flipped.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the tamasic intellect is deeply shrouded in ignorance, causing it to consistently mistake 𑌅𑌧𑌰𑍍𑌮 for 𑌧𑌰𑍍𑌮, thus reversing the natural order of values. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 elaborates that this inversion is not incidental but a habitual condition born from a persistent darkness that clouds discernment. This persistent confusion aligns with the Upanishadic prayer 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which beseeches deliverance from darkness into light, symbolizing the transition from tamasic ignorance to clarity. Recognizing this tamasic distortion is essential, as it leads to a fundamental misperception of reality, setting the stage for the practical examples of such confusion in daily life discussed next.

In modern life, a tamasic intellect might show up as justifying unethical business practices as necessary or even virtuous, or rationalizing harmful habits as harmless or beneficial. It can also appear when someone stubbornly clings to false beliefs despite clear evidence, or when peer pressure leads a person to adopt values that go against their deeper conscience. To reflect: Think of a time when you or someone you know defended a clearly wrong action as if it were right. What factors contributed to that confusion? Take a moment to consider how you might recognize and challenge such distortions in your own thinking.

𑌧𑍃𑌤𑍍𑌯𑌾 𑌯𑌯𑌾 𑌧𑌾𑌰𑌯𑌤𑍇 𑌮𑌨𑌃 𑌪𑍍𑌰𑌾𑌣𑍇𑌂𑌦𑍍𑌰𑌿𑌯𑌕𑍍𑌰𑌿𑌯𑌾𑌃 ।
𑌯𑍋𑌗𑍇𑌨𑌾𑌵𑍍𑌯𑌭𑌿𑌚𑌾𑌰𑌿𑌣𑍍𑌯𑌾 𑌧𑍃𑌤𑌿𑌃 𑌸𑌾 𑌪𑌾𑌰𑍍𑌥 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑍀 ॥33॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌧𑍃𑌤𑍍𑌯𑌾 - by firmness (instrumental singular of 𑌧𑍃𑌤𑌿, steadfastness or resolve)
𑌯𑌯𑌾 - by which (instrumental singular, referring to the type of firmness)
𑌧𑌾𑌰𑌯𑌤𑍇 - one sustains or restrains (third person singular, present tense)
𑌮𑌨𑌃 - mind (accusative singular, mental faculty)
𑌪𑍍𑌰𑌾𑌣 - vital force or life-breath (accusative plural, physiological energies)
𑌇𑌂𑌦𑍍𑌰𑌿𑌯 - senses (accusative plural, sensory faculties)
𑌕𑍍𑌰𑌿𑌯𑌾𑌃 - activities or functions (accusative plural, actions)
𑌯𑍋𑌗𑍇𑌨 - by 𑌯𑍋𑌗 (instrumental singular, through disciplined practice or concentration)
𑌅𑌵𑍍𑌯𑌭𑌿𑌚𑌾𑌰𑌿𑌣𑍍𑌯𑌾 - unwavering, unfailing (instrumental singular, not deviating)
𑌧𑍃𑌤𑌿𑌃 - firmness or fortitude (nominative singular, the quality being described)
𑌸𑌾 - that (nominative singular, feminine)
𑌪𑌾𑌰𑍍𑌥 - O Partha (vocative, addressing Arjuna)
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑍀 - of sattvic nature, pure (nominative singular, feminine, arising from 𑌸𑌤𑍍𑌤𑍍𑌵)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, the unwavering resolve by which a person, through disciplined practice, holds steady the activities of the mind, the life energies, and the senses-such firmness, rooted in clarity and goodness, is considered sattvic.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of true firmness or resolve, using key terms like 𑌧𑍃𑌤𑌿 (steadfastness), 𑌯𑍋𑌗𑍇𑌨 (through 𑌯𑍋𑌗 or disciplined practice), 𑌅𑌵𑍍𑌯𑌭𑌿𑌚𑌾𑌰𑌿𑌣𑍍𑌯𑌾 (unwavering), and 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑍀 (of sattvic or pure quality). The Gita teaches that real firmness is not just stubbornness or persistence, but a steady and clear commitment that is maintained without deviation. Here, the focus is on the ability to restrain and direct the mind, life-force, and senses, not through force or suppression, but through a harmonious and consistent practice. Such resolve is not shaken by distractions or temptations, and it is guided by clarity, balance, and inner purity. The verse distinguishes this sattvic firmness from other types, emphasizing its role in supporting spiritual growth and self-mastery.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that this firmness is the steady control of the mind, prana, and senses achieved through 𑌯𑍋𑌗, specifically the practice of 𑌸𑌮𑌾𑌧𑌿, where distractions cease and the intellect remains unwavering. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that such resolve arises from devoted surrender and continuous remembrance of the divine, enabling one to persist in spiritual disciplines until liberation is attained. This aligns with the 𑌪𑌾𑌤𑌂𑌜𑌲𑌿 𑌯𑍋𑌗 𑌸𑍂𑌤𑍍𑌰𑌾𑌣𑌿 (1.2) statement, 𑌯𑍋𑌗𑌶𑍍𑌚𑌿𑌤𑍍𑌤𑌵𑍃𑌤𑍍𑌤𑌿 𑌨𑌿𑌰𑍋𑌧𑌃, meaning 𑌯𑍋𑌗 is the cessation of the fluctuations of the mind, which is the foundation of true firmness. Together, these teachings show that sattvic firmness is not mere stubbornness but a harmonious, joyful steadiness rooted in clarity and devotion, preparing the seeker for consistent spiritual practice as described next.

In modern life, sattvic firmness might look like someone maintaining a daily meditation practice despite a busy schedule, or a person consistently choosing healthy habits even when tempted by convenience or peer pressure. It could also be seen in a student who steadily pursues learning, not out of anxiety or competition, but from a genuine love of knowledge. To reflect: Think of an area in your life where you wish to develop more consistency. Ask yourself whether your current approach is driven by force or by clarity and purpose. Try to identify one small daily action you can take with this sattvic resolve, and notice how it feels to act from a place of inner steadiness rather than compulsion.

𑌯𑌯𑌾 𑌤𑍁 𑌧𑌰𑍍𑌮𑌕𑌾𑌮𑌾𑌰𑍍𑌥𑌾𑌨𑍍 𑌧𑍃𑌤𑍍𑌯𑌾 𑌧𑌾𑌰𑌯𑌤𑍇𑌽𑌰𑍍𑌜𑍁𑌨 ।
𑌪𑍍𑌰𑌸𑌂𑌗𑍇𑌨 𑌫𑌲𑌾𑌕𑌾𑌂𑌕𑍍𑌷𑍀 𑌧𑍃𑌤𑌿𑌃 𑌸𑌾 𑌪𑌾𑌰𑍍𑌥 𑌰𑌾𑌜𑌸𑍀 ॥34॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌯𑌾 - by which (instrumental, feminine, singular)
𑌤𑍁 - but
𑌧𑌰𑍍𑌮𑌕𑌾𑌮𑌾𑌰𑍍𑌥𑌾𑌨𑍍 - righteousness, desires, and wealth (accusative plural: 𑌧𑌰𑍍𑌮, 𑌕𑌾𑌮, 𑌅𑌰𑍍𑌥)
𑌧𑍃𑌤𑍍𑌯𑌾 - with firmness (instrumental singular of 𑌧𑍃𑌤𑌿)
𑌧𑌾𑌰𑌯𑌤𑍇 - holds on to, sustains (third person singular, present)
𑌅𑌰𑍍𑌜𑍁𑌨 - O Arjuna (vocative)
𑌪𑍍𑌰𑌸𑌞𑍍𑌗𑍇𑌨 - with attachment, as the occasion arises (instrumental singular of 𑌪𑍍𑌰𑌸𑌞𑍍𑌗)
𑌫𑌲𑌾𑌕𑌾𑌂𑌕𑍍𑌷𑍀 - desiring results, seeking rewards (𑌫𑌲-𑌅𑌕𑌾𑌨𑍍𑌕𑍍𑌷𑌿𑌨𑍍, nominative singular)
𑌧𑍃𑌤𑌿𑌃 - firmness, resolve (nominative singular)
𑌸𑌾 - that (feminine nominative singular)
𑌪𑌾𑌰𑍍𑌥 - O son of Pritha (Arjuna, vocative)
𑌰𑌾𑌜𑌸𑍀 - of the nature of rajas, passionate (feminine nominative singular)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
But Arjuna, the determination by which a person clings to duty, pleasure, and wealth, driven by attachment and a desire for their results, is considered to be of the passionate (rajasic) type.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of rajasic determination by focusing on several key terms: 𑌧𑍃𑌤𑌿 (firmness or resolve), 𑌧𑌰𑍍𑌮𑌕𑌾𑌮𑌾𑌰𑍍𑌥𑌾𑌨𑍍 (duty, pleasure, and wealth), 𑌪𑍍𑌰𑌸𑌞𑍍𑌗𑍇𑌨 (with attachment or as the occasion arises), and 𑌫𑌲𑌾𑌕𑌾𑌂𑌕𑍍𑌷𑍀 (desiring results). Here, Krishna explains that when a person's resolve is motivated by a strong desire for the outcomes of their actions-whether those actions are related to moral duty, personal enjoyment, or material gain-such determination is not pure or steady. Instead, it is colored by passion and attachment. This kind of resolve is not rooted in clarity or selflessness, but rather in a longing for rewards and a tendency to become entangled in the pursuit of results. The verse distinguishes this rajasic firmness from the steadier, more detached resolve described elsewhere in the Gita.

The essence of this verse, as elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, is that rajasic firmness is marked by a clinging attachment to the fruits of actions, whether those actions pertain to 𑌧𑌰𑍍𑌮 (righteousness), 𑌕𑌾𑌮 (pleasure), or 𑌅𑌰𑍍𑌥 (wealth). 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that even when one's activities appear virtuous or obligatory, if the underlying motivation is the desire for results, the resolve remains rajasic and thus unstable. This instability arises because such firmness depends on external outcomes rather than an inner, unwavering conviction. Supporting this understanding, the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18) states 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the wise one is not born nor does he die, highlighting the ideal of transcending attachment to transient results. This verse's focus on desire-driven resolve connects directly to the previous explanation of rajasic determination and prepares us to consider how such attachment manifests in everyday life and affects our steadiness in pursuing goals.

In modern life, this rajasic determination can be seen when someone pursues a career solely for status or financial gain, or when a student studies hard only to outperform others and receive praise, rather than for the love of learning. Another example is volunteering for social causes mainly to be recognized or to build a resume, rather than from genuine compassion. To reflect, consider a current goal or commitment in your life: are you motivated primarily by the outcome or reward, or by a deeper sense of purpose? Take a moment to examine whether your resolve wavers when results are delayed or uncertain, and notice how attachment to results shapes your actions and mindset.

𑌯𑌯𑌾 𑌸𑍍𑌵𑌪𑍍𑌨𑌂 𑌭𑌯𑌂 𑌶𑍋𑌕𑌂 𑌵𑌿𑌷𑌾𑌦𑌂 𑌮𑌦𑌮𑍇𑌵 𑌚 ।
𑌨 𑌵𑌿𑌮𑍁𑌂𑌚𑌤𑌿 𑌦𑍁𑌰𑍍𑌮𑍇𑌧𑌾𑌃 𑌧𑍃𑌤𑌿𑌃 𑌸𑌾 𑌤𑌾𑌮𑌸𑍀 𑌮𑌤𑌾 ॥35॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌯𑌾 - by which
𑌸𑍍𑌵𑌪𑍍𑌨𑌂 - sleep (also dream-like delusion)
𑌭𑌯𑌂 - fear
𑌸𑍋𑌕𑌮𑍍 - sorrow
𑌵𑌿𑌷𑌾𑌦𑌂 - despondency, depression
𑌮𑌦𑌮𑍍 - arrogance, intoxication, heedless indulgence
𑌏𑌵 - also, indeed
𑌚 - and
𑌨 - not
𑌵𑌿𑌮𑍁𑌂𑌚𑌤𑌿 - gives up, lets go
𑌦𑍁𑌰𑍍𑌮𑍇𑌧𑌾 - one with distorted or confused intellect
𑌧𑍃𑌤𑌿𑌃 - firmness, resolve
𑌸𑌾 - that
𑌪𑌾𑌰𑍍𑌥 - O Partha (Arjuna)
𑌤𑌾𑌮𑌸𑍀 - of tamasic nature

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, that resolve by which a person with a confused mind stubbornly refuses to let go of sleep, fear, sorrow, depression, and indulgence, is said to be of tamasic quality.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of tamasic firmness, focusing on the words 𑌸𑍍𑌵𑌪𑍍𑌨𑌂 (sleep), 𑌭𑌯𑌂 (fear), 𑌸𑍋𑌕𑌮𑍍 (sorrow), 𑌵𑌿𑌷𑌾𑌦𑌂 (despondency), and 𑌮𑌦𑌮𑍍 (arrogance or intoxication). Here, Krishna points out that when a person's resolve is clouded by tamas, it manifests as a stubborn attachment to negative or lethargic states. Instead of perseverance in positive action, this kind of firmness traps the mind in cycles of inaction, anxiety, and self-indulgence. The term 𑌦𑍁𑌰𑍍𑌮𑍇𑌧𑌾 refers to someone whose intellect is confused or misguided, unable to discern what is truly beneficial. Such a person clings to habits and emotions that drain vitality and clarity, mistaking inertia or emotional fixation for true determination.

The nature of tamasic firmness, as described in this verse, is further illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that such resolve binds a person to delusion and indulgence in sense pleasures, preventing liberation. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 adds that this firmness is characterized by persistence in mental and sensory activities that reinforce ignorance and suffering, rather than leading to spiritual upliftment. This is consistent with the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which prays to be led away from darkness (ignorance) to light (knowledge). Thus, tamasic firmness is not true strength but a stubborn clinging to harmful patterns, which obstructs progress and must be recognized before transformation can begin.

In modern life, tamasic firmness can be seen in someone who refuses to break free from unhealthy routines, such as excessive sleeping, persistent worry, or addictive behaviors, even when they know these habits are harmful. Another example is someone who holds onto resentment or self-pity, unable to move forward despite opportunities for healing. A third case might be an individual who clings to arrogance or denial, refusing to accept constructive feedback. As a reflection exercise, consider an area in your life where you might be stubbornly holding onto a negative habit or emotion. Ask yourself: is this persistence truly serving your well-being, or is it keeping you stuck? Recognizing tamasic resolve is the first step toward transforming it into a more positive, sattvic determination.

𑌸𑍁𑌖𑌂 𑌤𑍍𑌵𑌿𑌦𑌾𑌨𑍀𑌂 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌂 𑌶𑍃𑌣𑍁 𑌮𑍇 𑌭𑌰𑌤𑌰𑍍𑌷𑌭 ।
𑌅𑌭𑍍𑌯𑌾𑌸𑌾𑌦𑍍𑌰𑌮𑌤𑍇 𑌯𑌤𑍍𑌰 𑌦𑍁𑌃𑌖𑌾𑌂𑌤𑌂 𑌚 𑌨𑌿𑌗𑌚𑍍𑌛𑌤𑌿 ॥36॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑍁𑌖𑌂 - happiness, joy
𑌤𑍁 - but, now
𑌇𑌦𑌾𑌨𑍀𑌮𑍍 - at this time, now
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌂 - threefold, of three kinds
𑌶𑍃𑌣𑍁 - listen, hear
𑌮𑍇 - from me
𑌭𑌰𑌤𑌰𑍍𑌷𑌭 - O best of the Bharatas (Arjuna)
𑌅𑌭𑍍𑌯𑌾𑌸𑌾𑌤𑍍 - through practice, by repetition
𑌰𑌮𑌤𑍇 - delights, takes pleasure
𑌯𑌤𑍍𑌰 - in which
𑌦𑍁𑌃𑌖-𑌅𑌂𑌤𑌮𑍍 - end of sorrow, cessation of pain
𑌚 - and
𑌨𑌿𑌗𑌚𑍍𑌛𑌤𑌿 - attains, reaches

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Now, O Arjuna, listen as I explain the three types of happiness. That happiness in which a person finds delight through repeated practice, and by which one ultimately reaches the end of suffering.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces the concept of three kinds of happiness, using the words 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌂 (threefold), 𑌸𑍁𑌖𑌂 (happiness), 𑌅𑌭𑍍𑌯𑌾𑌸𑌾𑌤𑍍 (through practice), and 𑌦𑍁𑌃𑌖-𑌅𑌂𑌤𑌮𑍍 (end of sorrow). Krishna signals a shift in focus, asking Arjuna to listen carefully (𑌶𑍃𑌣𑍁) as he describes how happiness is not a single, uniform experience but comes in different forms. The verse highlights that true happiness is not instant or accidental; rather, it is something cultivated through consistent effort and habituation. The phrase 'through practice' suggests that repeated engagement with certain actions or attitudes leads to a deeper, more lasting joy, which has the power to bring an end to suffering. This sets the stage for a detailed analysis of how happiness can be classified and what distinguishes higher forms of joy from fleeting pleasures.

The profound insight of this verse is illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that the threefold happiness arises through persistent 𑌅𑌭𑍍𑌯𑌾𑌸, or disciplined practice, which ultimately leads to liberation from sorrow by realizing the true Self. Complementing this, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that all knowledge, action, and agency culminate in this supreme joy, attained gradually through sustained effort aligned with the three gunas. This layered understanding is echoed by 𑌮𑌧𑍁𑌸𑍂𑌦𑌨 𑌸𑌰𑌸𑍍𑌵𑌤𑍀, who highlights the qualitative distinctions among these pleasures based on their sources and effects. The verse's teaching resonates with the Upanishadic invocation 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from death to immortality,' symbolizing the movement from transient, sorrow-bound happiness to enduring, transcendental bliss. Thus, the verse not only classifies happiness but also points to a transformative practice that replaces fleeting joy with lasting fulfillment, setting the foundation for practical application in daily life.

In modern life, this teaching can be seen in the difference between the fleeting pleasure of scrolling through social media and the deeper satisfaction that comes from developing a skill or maintaining healthy relationships. For example, someone who regularly practices meditation or exercise may not feel immediate joy, but over time, these habits lead to a more stable and lasting sense of well-being. Another example is the effort put into learning a new language or instrument; the initial struggle gives way to enjoyment as proficiency grows. As a reflection exercise, consider an area of your life where you have experienced both instant gratification and long-term fulfillment. What practices have helped you move from temporary pleasure to enduring happiness? How might you apply this insight to other aspects of your daily routine?

𑌯𑌤𑍍𑌤𑌦𑌗𑍍𑌰𑍇 𑌵𑌿𑌷𑌮𑌿𑌵 𑌪𑌰𑌿𑌣𑌾𑌮𑍇𑌽𑌮𑍃𑌤𑍋𑌪𑌮𑌮𑍍 ।
𑌤𑌤𑍍𑌸𑍁𑌖𑌂 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌂 𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑌮𑍍 𑌆𑌤𑍍𑌮𑌬𑍁𑌦𑍍𑌧𑌿𑌪𑍍𑌰𑌸𑌾𑌦𑌜𑌮𑍍 ॥3𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌤𑍍 - that which
𑌤𑌤𑍍 - that (same, emphatic)
𑌅𑌗𑍍𑌰𑍇 - at the beginning
𑌵𑌿𑌷𑌮𑍍 - poison
𑌇𑌵 - like, as if
𑌪𑌰𑌿𑌣𑌮𑍇 - in the result, at the end
𑌅𑌮𑍃𑌤-𑌉𑌪𑌮𑌮𑍍 - similar to nectar (amRta-upamam)
𑌤𑌤𑍍 - that
𑌸𑍁𑌖𑌂 - happiness, joy
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌮𑍍 - of the nature of sattva (pure, luminous)
𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑌮𑍍 - is said, is declared
𑌆𑌤𑍍𑌮-𑌬𑍁𑌦𑍍𑌧𑌿-𑌪𑍍𑌰𑌸𑌦-𑌜𑌮𑍍 - arising from the clarity (prasada) of one's own intellect (aatma-buddhi)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
That happiness which feels like poison at first but turns into nectar in the end, arising from the clarity and calmness of one's own mind, is said to be sattvic joy.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of 𑌸𑍁𑌖𑌂 (happiness) that is born from 𑌸𑌤𑍍𑌤𑍍𑌵 (purity or harmony). The key words 𑌅𑌗𑍍𑌰𑍇 (at the beginning), 𑌵𑌿𑌷𑌮𑍍 (poison), 𑌪𑌰𑌿𑌣𑌮𑍇 (in the end), and 𑌅𑌮𑍃𑌤-𑌉𑌪𑌮𑌮𑍍 (like nectar) describe a transformation: what starts as difficult or unpleasant eventually becomes deeply rewarding. The phrase 𑌆𑌤𑍍𑌮-𑌬𑍁𑌦𑍍𑌧𑌿-𑌪𑍍𑌰𑌸𑌦-𑌜𑌮𑍍 points to happiness that arises from the serenity and clarity of one's own intellect or self-awareness. This type of joy is not immediate or superficial; it requires effort, discipline, and sometimes discomfort at first, but ultimately leads to lasting fulfillment. The verse encourages us to value long-term well-being over short-term pleasure.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the initial bitterness described in the verse arises from the rigorous effort required in spiritual disciplines such as meditation and self-control, which feel like poison at first but mature into nectar-like bliss as the intellect becomes clear and serene. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that this early pain stems from the challenge of withdrawing the mind from external distractions to focus inward, ultimately leading to the joyful experience of the true self, or 𑌅𑌤𑍍𑌮-𑌬𑍁𑌦𑍍𑌧𑌿-𑌪𑍍𑌰𑌸𑌦. This transformation aligns with the Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from death to immortality,' symbolizing the journey from initial struggle to lasting spiritual bliss. Thus, the verse teaches that true happiness born of 𑌸𑌤𑍍𑌤𑍍𑌵 involves enduring initial hardship for the sake of enduring fulfillment, preparing us to apply this insight practically in our lives.

In modern life, this teaching applies to situations like starting a new healthy habit, such as regular exercise or meditation, which may feel uncomfortable or even unpleasant at first but brings deep contentment and well-being over time. Another example is studying for a challenging exam or learning a new skill: the initial effort can be taxing, but the eventual mastery and confidence are rewarding. A simple reflection exercise: recall a time when you persisted through initial discomfort for a greater good-how did the outcome feel compared to pleasures that were easy but short-lived? This verse invites us to recognize and choose the path of lasting happiness, even if it requires patience and effort at the outset.

𑌵𑌿𑌷𑌯𑍇𑌂𑌦𑍍𑌰𑌿𑌯𑌸𑌂𑌯𑍋𑌗𑌾𑌤𑍍 𑌯𑌤𑍍𑌤𑌦𑌗𑍍𑌰𑍇𑌽𑌮𑍃𑌤𑍋𑌪𑌮𑌮𑍍 ।
𑌪𑌰𑌿𑌣𑌾𑌮𑍇 𑌵𑌿𑌷𑌮𑌿𑌵 𑌤𑌤𑍍𑌸𑍁𑌖𑌂 𑌰𑌾𑌜𑌸𑌂 𑌸𑍍𑌮𑍃𑌤𑌮𑍍 ॥3𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌵𑌿𑌷𑌯 - sense object
𑌇𑌂𑌦𑍍𑌰𑌿𑌯 - sense organ
𑌸𑌂𑌯𑍋𑌗 - contact, union
𑌯𑌤𑍍 - that which
𑌅𑌗𑍍𑌰𑍇 - at first, in the beginning
𑌅𑌮𑍃𑌤-𑌉𑌪𑌮𑌮𑍍 - like nectar (amRutopamam)
𑌪𑌰𑌿𑌣𑌮𑍇 - in the result, at the end
𑌵𑌿𑌷𑌮𑍍 - poison
𑌇𑌵 - like, as if
𑌤𑌤𑍍 - that
𑌸𑍁𑌖𑌂 - happiness, pleasure
𑌰𑌾𑌜𑌸𑌮𑍍 - of the quality of rajas
𑌸𑍍𑌮𑍃𑌤𑌮𑍍 - is considered, is said

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
That happiness which comes from the meeting of the senses and their objects, which feels like nectar at first but turns into poison in the end, is known as rajasic happiness.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the fleeting and deceptive nature of 𑌰𑌾𑌜𑌸𑌂 𑌸𑍁𑌖𑌂, or rajasic happiness. The key terms here are 𑌵𑌿𑌷𑌯 (sense object), 𑌇𑌂𑌦𑍍𑌰𑌿𑌯 (sense organ), 𑌸𑌂𑌯𑍋𑌗 (contact), 𑌅𑌗𑍍𑌰𑍇 (in the beginning), and 𑌪𑌰𑌿𑌣𑌮𑍇 (at the end). The verse describes a type of pleasure that arises when our senses come into contact with enjoyable objects, such as tasty food, exciting entertainment, or sensual experiences. Initially, this pleasure feels sweet and deeply satisfying-like nectar. However, as time passes and indulgence continues, the same pleasure transforms into discomfort, regret, or even suffering-like poison. The verse warns us that not all happiness is beneficial in the long run; some forms of pleasure carry hidden costs that only become clear after the initial excitement fades.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the rajasic pleasure described in the verse initially appears like 𑌅𑌮𑍍𑌰𑍍𑌤 (nectar) but ultimately acts like poison, causing depletion of strength, wisdom, and virtue, thus leading to suffering. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights the unstable and transient nature of this happiness, emphasizing that it depends entirely on external sensory contact and therefore cannot provide lasting fulfillment. This aligns with the Upanishadic teaching from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯, which means 'lead me from death to immortality,' reminding us that pleasures rooted in sensory contact are akin to death, while true bliss transcends such fleeting experiences. Together, these insights deepen our understanding of the verse's warning about rajasic joy and prepare us to recognize its manifestations in daily life, as discussed in the following paragraph.

In modern life, rajasic happiness can be seen in habits like binge-watching shows late into the night, overeating junk food, or chasing short-term thrills that leave us drained or regretful afterward. For example, someone might feel a rush of excitement when buying something expensive on impulse, but later experience guilt or financial stress. Another example is the temporary pleasure of gossiping, which can later lead to damaged relationships. As a reflection exercise, consider a recent experience where something felt enjoyable at first but left you feeling worse in the long run. What patterns do you notice, and how might you choose differently next time to seek more lasting satisfaction?

𑌯𑌦𑌗𑍍𑌰𑍇 𑌚𑌾𑌨𑍁𑌬𑌂𑌧𑍇 𑌚 𑌸𑍁𑌖𑌂 𑌮𑍋𑌹𑌨𑌮𑌾𑌤𑍍𑌮𑌨𑌃 ।
𑌨𑌿𑌦𑍍𑌰𑌾𑌲𑌸𑍍𑌯𑌪𑍍𑌰𑌮𑌾𑌦𑍋𑌤𑍍𑌥𑌂 𑌤𑌤𑍍𑌤𑌾𑌮𑌸𑌮𑍁𑌦𑌾𑌹𑍃𑌤𑌮𑍍 ॥3𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌤𑍍 - that which
𑌅𑌗𑍍𑌰𑍇 - at the beginning
𑌚 - and
𑌅𑌨𑍁𑌬𑌂𑌧𑍇 - at the end (in the result, after effect)
𑌸𑍁𑌖𑌂 - happiness, pleasure
𑌮𑍋𑌹𑌨𑌮𑍍 - delusive, bewildering
𑌆𑌤𑍍𑌮𑌨𑌹𑍍 - to oneself, of the self
𑌨𑌿𑌦𑍍𑌰 - sleep
𑌅𑌲𑌸𑍍𑌯 - laziness, sloth
𑌪𑍍𑌰𑌮𑌦 - heedlessness, carelessness
𑌉𑌤𑍍𑌥𑌮𑍍 - arising from, produced by
𑌤𑌤𑍍 - that
𑌤𑌾𑌮𑌸 - of the nature of tamas (inertia, darkness)
𑌉𑌦𑌾𑌹𑍍𑌰𑍁𑌤𑌮𑍍 - is said to be, is declared

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
That happiness which, both at the start and in its outcome, confuses the mind and arises from sleep, laziness, or carelessness is considered to be of the nature of tamas.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse describes a type of happiness that is fundamentally misleading and rooted in darkness. The key terms here are 𑌮𑍋𑌹𑌨𑌮𑍍 (delusive), 𑌨𑌿𑌦𑍍𑌰 (sleep), 𑌅𑌲𑌸𑍍𑌯 (laziness), and 𑌪𑍍𑌰𑌮𑌦 (heedlessness). Such pleasure does not bring clarity or lasting fulfillment; instead, it clouds the mind and leads to ignorance. The verse points out that this kind of happiness is deceptive not just at the outset (𑌅𑌗𑍍𑌰𑍇) but also in its consequences (𑌅𑌨𑍁𑌬𑌂𑌧𑍇). It is a fleeting sense of comfort that ultimately leaves one more confused or inert than before. The source of this pleasure is not active engagement or awareness, but rather a withdrawal from responsibility and alertness, leading to stagnation and a lack of true growth.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that tamasic happiness, arising from sleep, laziness, and heedlessness, is a manifestation of 𑌤𑌮𑌸𑍍 that clouds the intellect and perpetuates ignorance, thus deepening the delusion described in the previous paragraph. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that this kind of pleasure binds the individual to inertia and darkness, obstructing spiritual progress and true knowledge. This aligns with the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from darkness to light,' emphasizing the need to transcend tamasic states to attain clarity and liberation. Recognizing the deceptive nature of such happiness is essential, as it prepares the seeker to move beyond inertia and heedlessness toward more conscious and fulfilling ways of living, thus setting the stage for practical reflection in the following paragraph.

In modern life, tamasic happiness can be seen in habits like binge-watching shows late into the night, oversleeping to escape responsibilities, or procrastinating important tasks for the sake of temporary comfort. Another example is indulging in mindless scrolling on social media, which may feel pleasant in the moment but leaves one feeling dull and unfulfilled afterward. To reflect, consider a recent situation where you chose comfort over action or awareness. Ask yourself: Did that choice bring lasting satisfaction, or did it leave you feeling more disconnected or lethargic? Recognizing these patterns is the first step toward seeking more uplifting and sustaining forms of happiness.

𑌨 𑌤𑌦𑌸𑍍𑌤𑌿 𑌪𑍃𑌥𑌿𑌵𑍍𑌯𑌾𑌂 𑌵𑌾 𑌦𑌿𑌵𑌿 𑌦𑍇𑌵𑍇𑌷𑍁 𑌵𑌾 𑌪𑍁𑌨𑌃 ।
𑌸𑌤𑍍𑌤𑍍𑌵𑌂 𑌪𑍍𑌰𑌕𑍃𑌤𑌿𑌜𑍈𑌰𑍍𑌮𑍁𑌕𑍍𑌤𑌂 𑌯𑌦𑍇𑌭𑌿𑌃 𑌸𑍍𑌯𑌾𑌤𑍍𑌤𑍍𑌰𑌿𑌭𑌿𑌰𑍍𑌗𑍁𑌣𑍈𑌃 ॥40॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 - not
𑌤𑌤𑍍 - that
𑌅𑌸𑍍𑌤𑌿 - exists
𑌪𑍃𑌥𑌿𑌵𑍍𑌯𑌾𑌂 (𑌪𑍃𑌥𑌿𑌵𑍍𑌯𑌾𑌂) - on earth
𑌵𑌾 - or
𑌦𑌿𑌵𑌿 - in heaven
𑌦𑍇𑌵𑍇𑌷𑍁 - among the gods
𑌵𑌾 - or
𑌪𑍁𑌨𑌃 - again
𑌸𑌤𑍍𑌤𑍍𑌵𑌂 - being, entity, existence
𑌪𑍍𑌰𑌕𑍃𑌤𑌿𑌜𑍈𑌹𑍍 - born of nature (𑌪𑍍𑌰𑌕𑍃𑌤𑌿)
𑌮𑍁𑌕𑍍𑌤𑌮𑍍 - free, released
𑌯𑌦𑍍 - which
𑌏𑌭𑌿𑌹𑍍 - by these
𑌤𑍍𑌰𑌿𑌭𑌿𑌹𑍍 - three
𑌗𑍁𑌨𑍈𑌹𑍍 - qualities, gunas
𑌸𑍍𑌯𑌾𑌤𑍍 - may be, can be

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
There is no being anywhere, whether on earth or among the gods in heaven, that is entirely free from the three qualities born of nature.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the universality of the three qualities or 𑌗𑍁𑌣-s: 𑌸𑌤𑍍𑌤𑍍𑌵 (clarity), 𑌰𑌜𑌸𑍍 (activity), and 𑌤𑌮𑌸𑍍 (inertia). The words 𑌨 (not), 𑌅𑌸𑍍𑌤𑌿 (exists), and 𑌮𑍁𑌕𑍍𑌤𑌮𑍍 (free) are crucial here, emphasizing that no entity-whether on the earthly plane (𑌪𑍃𑌥𑌿𑌵𑍍𑌯𑌾𑌂) or in the celestial realms (𑌦𑌿𑌵𑌿 𑌦𑍇𑌵𑍇𑌷𑍁)-can escape the influence of these fundamental forces. The term 𑌪𑍍𑌰𑌕𑍃𑌤𑌿𑌜𑍈𑌹𑍍 (born of nature) points to the origin of these qualities, indicating that all beings, regardless of their status or form, are shaped and conditioned by the interplay of these three. This teaching sets the stage for understanding that the entire manifest universe, from the simplest life forms to the highest gods, operates within the framework of these qualities, and none are exempt.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the gods themselves are not exempt from the influence of the three 𑌗𑍁𑌣-s, emphasizing that true liberation is achieved not by escaping these qualities but by transcending them through knowledge and detachment. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights that all beings, whether divine or mortal, are bound by 𑌪𑍍𑌰𑌕𑍃𑌤𑌿 and its inherent qualities, which shape their nature and actions. This universality is echoed in the Upanishadic prayer 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌊𑌪𑌨𑌿𑌷𑌦𑍍, which beseeches the seeker to be led from darkness (ignorance and inertia) to light (knowledge and clarity), symbolizing the movement beyond the 𑌗𑍁𑌣-s. Together, these teachings affirm that acknowledging the pervasive presence of the 𑌗𑍁𑌣-s is essential, and that spiritual progress involves conscious effort to rise above their binding effects, preparing the aspirant for practical application in daily life.

In modern life, this teaching can be seen in how moods, motivations, and tendencies fluctuate throughout the day-sometimes we feel calm and clear (sattva), other times restless and ambitious (rajas), or lethargic and dull (tamas). Even highly accomplished individuals or those in positions of authority are not immune to these shifts. For example, a leader may experience moments of inspiration, drive, or confusion, just like anyone else. Reflect for a moment: Can you recall a recent situation where your mood or behavior changed unexpectedly? Notice which quality was dominant, and consider how recognizing this pattern could help you respond more skillfully next time. Understanding that everyone is subject to these forces can foster empathy and patience, both with ourselves and others.

𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑌕𑍍𑌷𑌤𑍍𑌰𑌿𑌯𑌵𑌿𑌶𑌾𑌂 𑌶𑍂𑌦𑍍𑌰𑌾𑌣𑌾𑌂 𑌚 𑌪𑌰𑌂𑌤𑌪 ।
𑌕𑌰𑍍𑌮𑌾𑌣𑌿 𑌪𑍍𑌰𑌵𑌿𑌭𑌕𑍍𑌤𑌾𑌨𑌿 𑌸𑍍𑌵𑌭𑌾𑌵𑌪𑍍𑌰𑌭𑌵𑍈𑌰𑍍𑌗𑍁𑌣𑍈𑌃 ॥41॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣 - Brahmana (priestly class)
𑌕𑍍𑌷𑌤𑍍𑌰𑌿𑌯 - Kshatriya (warrior/ruler class)
𑌵𑌿𑌶 - Vaishya (merchant/farmer class)
𑌸𑍂𑌦𑍍𑌰 - Shudra (service/labor class)
𑌚 - and
𑌪𑌰𑌂𑌤𑌪 - O scorcher of enemies (Arjuna)
𑌕𑌰𑍍𑌮𑌾𑌣𑌿 - duties, actions
𑌪𑍍𑌰𑌵𑌿𑌭𑌕𑍍𑌤𑌾𑌨𑌿 - have been distinctly divided
𑌸𑍍𑌵𑌭𑌾𑌵 - inherent nature, disposition
𑌪𑍍𑌰𑌭𑌵𑍈𑌃 - arising from, produced by
𑌗𑍁𑌣𑍈𑌃 - qualities (sattva, rajas, tamas)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, the responsibilities of Brahmanas, Kshatriyas, Vaishyas, and Shudras have been clearly assigned, each according to the qualities that arise from their own inherent nature.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces the division of duties among the four traditional social groups, using the terms 𑌕𑌰𑍍𑌮𑌾𑌣𑌿 (duties), 𑌪𑍍𑌰𑌵𑌿𑌭𑌕𑍍𑌤𑌾𑌨𑌿 (distinctly divided), 𑌸𑍍𑌵𑌭𑌾𑌵 (inherent nature), and 𑌗𑍁𑌣𑍈𑌃 (qualities). The verse emphasizes that these divisions are not arbitrary but are based on the natural tendencies and qualities present in each individual or group. The word 𑌸𑍍𑌵𑌭𑌾𑌵 highlights that these roles are determined by one's inner disposition, shaped by the interplay of the three 𑌗𑍁𑌣s: sattva (clarity), rajas (activity), and tamas (inertia). The verse does not merely describe a social order but points to a deeper psychological and spiritual principle, where each person's actions and responsibilities are best aligned with their unique nature. This approach encourages self-awareness and authenticity in fulfilling one's role in society.

Building on the verse's emphasis that duties are divided according to inherent qualities, 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the predominance of specific 𑌗𑍁𑌣s in each varNa shapes their natural disposition: Brahmanas are characterized chiefly by sattva, Kshatriyas by rajas with some sattva, Vaishyas by rajas with tamas, and Shudras by tamas with some rajas. This classification reflects the intrinsic nature that guides their appropriate actions. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 further highlights that these distinctions arise from the interplay of past 𑌕𑌰𑍍𑌮 and present nature, underscoring the importance of recognizing one's svabhaava to fulfill duties harmoniously. This understanding aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which urges awakening and striving to realize one's highest potential. Thus, the verse not only delineates social roles but also invites self-awareness and conscious effort to act in accordance with one's true nature, preparing the ground for practical application in daily life.

In modern life, this teaching can be seen in how people thrive when their work matches their natural talents and inclinations, such as a person with a calm, reflective nature excelling in counseling or teaching, while someone energetic and assertive may find fulfillment in leadership or entrepreneurship. Similarly, those who enjoy practical tasks may be happiest in hands-on professions. This verse invites us to reflect: Are we choosing our roles and careers based on societal pressure, or are we honoring our authentic strengths and interests? Take a few minutes to list your core qualities and consider whether your current responsibilities align with them. Where there is a mismatch, think about small changes you could make to bring your life closer to your true nature.

𑌶𑌮𑍋 𑌦𑌮𑌸𑍍𑌤𑌪𑌃 𑌶𑍌𑌚𑌂 𑌕𑍍𑌷𑌾𑌂𑌤𑌿𑌰𑌾𑌰𑍍𑌜𑌵𑌮𑍇𑌵 𑌚 ।
𑌜𑍍𑌞𑌾𑌨𑌂 𑌵𑌿𑌜𑍍𑌞𑌾𑌨𑌮𑌾𑌸𑍍𑌤𑌿𑌕𑍍𑌯𑌂 𑌬𑍍𑌰𑌹𑍍𑌮𑌕𑌰𑍍𑌮 𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌮𑍍 ॥42॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌮𑌃 - tranquility, control of the mind
𑌦𑌮𑌃 - self-restraint, control of the senses
𑌤𑌪𑌃 - austerity, disciplined effort
𑌸𑍌𑌚𑌮𑍍 - purity, cleanliness (inner and outer)
𑌕𑍍𑌷𑌾𑌂𑌤𑌿𑌃 - forgiveness, forbearance
𑌆𑌰𑍍𑌜𑌵𑌮𑍍 - straightforwardness, honesty
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge (scriptural and spiritual)
𑌵𑌿𑌜𑍍𑌞𑌾𑌨𑌮𑍍 - wisdom, realized understanding
𑌆𑌸𑍍𑌤𑌿𑌕𑍍𑌯𑌮𑍍 - faith, conviction in higher truths
𑌬𑍍𑌰𑌹𑍍𑌮-𑌕𑌰𑍍𑌮 - duties of a 𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣
𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌮𑍍 - arising from one's own nature

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The natural duties of a Brahmana are calmness of mind, control over the senses, disciplined living, purity, patience, honesty, knowledge, wisdom, and faith in higher realities. These qualities arise from their inherent nature.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse lists the qualities that naturally define the duties of a 𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣, focusing on inner and outer discipline. The terms 𑌸𑌮𑌃 and 𑌦𑌮𑌃 refer to mastery over the mind and senses, forming the foundation for spiritual growth. 𑌟𑌪𑌃 points to a life of self-discipline and willingness to endure hardship for a higher purpose. 𑌶𑍌𑌚𑌂 emphasizes both physical cleanliness and purity of intention, while 𑌕𑍍𑌷𑌾𑌂𑌤𑌿𑌃 highlights the importance of forgiveness and patience, even when wronged. 𑌆𑌅𑌰𑍍𑌜𑌵𑌮𑍍 is about being honest and straightforward, aligning one's actions with one's true intentions. The qualities of 𑌜𑍍𑌞𑌾𑌨𑌂 and 𑌵𑌿𑌜𑍍𑌞𑌾𑌨𑌮𑍍 distinguish between scriptural learning and the direct, experiential realization of truth. Finally, 𑌆𑌸𑍍𑌤𑌿𑌕𑍍𑌯𑌮𑍍 is unwavering faith in the existence of higher realities and the teachings of the scriptures. Together, these qualities are not just prescribed duties but are said to arise naturally from the disposition of a true 𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 both elucidate these qualities as essential expressions of the inner nature of a 𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣, not merely external duties. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 distinguishes 𑌜𑍍𑌞𑌾𑌨𑌂 as scriptural knowledge and 𑌵𑌿𑌜𑍍𑌞𑌾𑌨𑌮𑍍 as the direct, experiential wisdom that arises from deep meditation and discrimination, both indispensable for true spiritual growth. He also explains 𑌆𑌸𑍍𑌤𑌿𑌕𑍍𑌯𑌮𑍍 as firm faith in the Vedic truths, including the existence of the soul and the Supreme, which sustains the seeker through challenges. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets 𑌸𑌮𑌃 and 𑌦𑌮𑌃 as control over the mind and senses respectively, while 𑌤𑌪𑌃 involves disciplined austerity in accordance with scriptural injunctions. He emphasizes that 𑌆𑌸𑍍𑌤𑌿𑌕𑍍𑌯𑌮𑍍 is an unshakable conviction in the reality of the Supreme and the efficacy of Vedic teachings, which motivates ethical living and devotion. This understanding aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), urging the seeker to 'Arise, awake, and learn the excellent wisdom,' highlighting that these qualities are the foundation for awakening and self-realization. Thus, these attributes are the natural flowering of a mature spiritual disposition, preparing one for practical application in daily life.

In modern life, these qualities can be seen in someone who remains calm under stress (𑌸𑌮𑌃), resists unhealthy temptations (𑌦𑌮𑌃), and maintains integrity even when it is inconvenient (𑌆𑌰𑍍𑌜𑌵𑌮𑍍). For example, a teacher who patiently guides students without losing composure, or a professional who chooses honesty over shortcuts, embodies these traits. Practicing 𑌸𑍌𑌚𑌮𑍍 might mean keeping both your workspace and your intentions clean. A reflection exercise: Consider a recent situation where you felt challenged or provoked. How did you respond? Which of these qualities could you have brought more fully into that moment? By consciously cultivating these attributes, anyone-regardless of background-can move toward a life of greater clarity, purpose, and inner peace.

𑌶𑍌𑌰𑍍𑌯𑌂 𑌤𑍇𑌜𑍋 𑌧𑍃𑌤𑌿𑌰𑍍𑌦𑌾𑌕𑍍𑌷𑍍𑌯𑌂 𑌯𑍁𑌦𑍍𑌧𑍇 𑌚𑌾𑌪𑍍𑌯𑌪𑌲𑌾𑌯𑌨𑌮𑍍 ।
𑌦𑌾𑌨𑌮𑍀𑌶𑍍𑌵𑌰𑌭𑌾𑌵𑌶𑍍𑌚 𑌕𑍍𑌷𑌾𑌤𑍍𑌰𑌂 𑌕𑌰𑍍𑌮 𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌮𑍍 ॥43॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑍌𑌰𑍍𑌯𑌂 - heroism, courage
𑌤𑍇𑌜𑌃 - energy, brilliance, vigor
𑌧𑍃𑌤𑌿𑌃 - steadfastness, perseverance
𑌦𑌕𑍍𑌷𑍍𑌯𑌮𑍍 - skill, competence
𑌯𑍁𑌦𑍍𑌧𑍇 - in battle
𑌚 - and
𑌅𑌪𑌿 - also
𑌅𑌪𑌲𑌾𑌯𑌨𑌮𑍍 - not fleeing, absence of retreat
𑌦𑌾𑌨𑌂 - generosity, giving
𑌈𑌶𑍍𑌵𑌰-𑌭𑌾𑌵𑌃 - lordliness, leadership
𑌚 - and
𑌕𑍍𑌷𑌾𑌤𑍍𑌰𑌂 - of a kshatriya (warrior class)
𑌕𑌰𑍍𑌮 - duty, action
𑌸𑍍𑌵𑌭𑌾𑌵-𑌜𑌮𑍍 - arising from one's own nature

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The natural duties of a warrior are courage, energy, perseverance, skill, not retreating in battle, generosity, and a sense of leadership. These actions arise from the inherent nature of the kshatriya.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the essential qualities expected from those whose nature aligns with the warrior or 𑌕𑍍𑌷𑌤𑍍𑌰𑌿𑌯 role. The terms 𑌶𑍌𑌰𑍍𑌯𑌂 (heroism), 𑌤𑍇𑌜𑌃 (energy), and 𑌧𑍃𑌤𑌿𑌃 (steadfastness) point to an inner strength that is not just physical but also mental and moral. 𑌡𑌕𑍍𑌷𑍍𑌯𑌮𑍍 (skill) emphasizes adaptability and competence in handling challenges, while 𑌅𑌪𑌲𑌾𑌯𑌨𑌮𑍍 (not fleeing) underscores the importance of standing firm even in the face of adversity. Generosity (𑌦𑌾𑌨𑌂) and leadership (𑌈𑌶𑍍𑌵𑌰-𑌭𑌾𑌵𑌃) round out the picture, showing that a true warrior is not only brave and capable but also magnanimous and responsible for the welfare of others. These qualities are described as arising naturally from the disposition of a 𑌕𑍍𑌷𑌤𑍍𑌰𑌿𑌯, suggesting that fulfilling one's duty is a matter of expressing one's true nature.

The qualities described in this verse are deeply rooted in the intrinsic nature or 𑌸𑍍𑌵𑌭𑌵 of a 𑌕𑍍𑌷𑌤𑍍𑌰𑌿𑌯, as explained by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 interprets 𑌧𑍃𑌤𑌿𑌃 as steadfastness that sustains one through all challenges, emphasizing the mental fortitude required to uphold one's duty without retreat, which aligns with the concept of 𑌅𑌪𑌲𑌾𑌯𑌨𑌮𑍍. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights the selfless nature of 𑌦𑌾𑌨𑌂, where generosity is not mere charity but a natural expression of one's commitment to 𑌧𑌰𑍍𑌮 and society. This understanding is supported by the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which exhorts one to 'Arise, awake, and learn the excellent knowledge,' encouraging active engagement and courage in fulfilling one's responsibilities. Thus, these qualities are not arbitrary virtues but the natural manifestation of a warrior's inner character, preparing the ground for their practical application in diverse life situations.

In modern life, these qualities can be seen in various professions and situations beyond the literal battlefield. For example, a firefighter rushing into a burning building displays 𑌶𑍌𑌰𑍍𑌯𑌂 and 𑌅𑌪𑌲𑌾𑌯𑌨𑌮𑍍. A manager who leads a team through a crisis with calm determination and fairness shows 𑌧𑍃𑌤𑌿𑌃 and 𑌈𑌶𑍍𑌵𑌰-𑌭𑌾𑌵𑌃. Generosity might be seen in someone who donates time or resources to help others without expecting anything in return. To reflect, consider a recent challenge you faced: Did you stand firm, act skillfully, and help others? How might you cultivate these qualities in your own context, whether at work, in your community, or within your family?

𑌕𑍃𑌷𑌿𑌗𑍌𑌰𑌕𑍍𑌷𑍍𑌯𑌵𑌾𑌣𑌿𑌜𑍍𑌯𑌂 𑌵𑍈𑌶𑍍𑌯𑌕𑌰𑍍𑌮 𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌮𑍍 ।
𑌪𑌰𑌿𑌚𑌰𑍍𑌯𑌾𑌤𑍍𑌮𑌕𑌂 𑌕𑌰𑍍𑌮 𑌶𑍂𑌦𑍍𑌰𑌸𑍍𑌯𑌾𑌪𑌿 𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌮𑍍 ॥44॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍃𑌷𑌿 - agriculture
𑌗𑍋-𑌰𑌕𑍍𑌷𑍍𑌯 - cattle protection (cattle-rearing)
𑌵𑌾𑌣𑌿𑌜𑍍𑌯 - trade (commerce)
𑌵𑍈𑌶𑍍𑌯 - of the merchant class
𑌕𑌰𑍍𑌮 - duty, action
𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌮𑍍 - arising from one's own nature
𑌪𑌰𑌿𑌚𑌰𑍍𑌯𑌾𑌤𑍍𑌮𑌕𑌂 - consisting of service
𑌕𑌰𑍍𑌮 - duty, action
𑌶𑍂𑌦𑍍𑌰𑌸𑍍𑌯 - of the laborer class
𑌅𑌪𑌿 - also
𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌮𑍍 - arising from one's own nature

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The natural duties of the merchant class are agriculture, cattle-rearing, and trade. For the laborer class, their natural duty is service-oriented work.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the inherent duties that arise from each person's nature, focusing on the terms 𑌕𑍃𑌷𑌿 (agriculture), 𑌗𑍋-𑌰𑌕𑍍𑌷𑍍𑌯 (cattle protection), 𑌵𑌾𑌣𑌿𑌜𑍍𑌯 (trade), and 𑌪𑌰𑌿𑌚𑌰𑍍𑌯𑌾𑌤𑍍𑌮𑌕𑌂 (service). For those whose disposition aligns with the merchant class, the verse prescribes productive activities that sustain society, such as cultivating the land, caring for livestock, and engaging in commerce. These tasks are not arbitrary but are considered to be natural expressions of their inner tendencies and strengths. Similarly, for the laborer class, the verse identifies service as their natural contribution, emphasizing the value and dignity of supportive roles. The use of 𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌮𑍍 (born of one's nature) underscores that these duties are not imposed externally but arise organically from one's inherent qualities.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the verse continues to affirm the natural duties assigned to each class, emphasizing that 𑌕𑍃𑌷𑌿, 𑌗𑍋-𑌰𑌕𑍍𑌷𑍍𑌯, and 𑌵𑌾𑌣𑌿𑌜𑍍𑌯 are indispensable for societal prosperity, while the service-oriented work of the 𑌷𑍂𑌦𑍍𑌰 is equally essential for social cohesion. He highlights that these roles arise from 𑌸𑍍𑌵𑌭𑌾𑌵, or inherent nature, and fulfilling them sincerely leads to harmony and spiritual merit. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that these occupational distinctions are not hierarchical but complementary, ensuring that everyone contributes according to their innate tendencies and capacities. This understanding aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 (kaThOpaniShad 1.2.18), which teaches that the wise transcend birth and death by performing their duties in accordance with 𑌧𑌰𑍍𑌮 and nature. Recognizing one's natural role, therefore, is a step toward both social order and personal liberation, setting the stage for practical reflection on how these timeless principles apply in daily life.

In modern life, these teachings can be seen in how people choose careers or roles that suit their skills and temperament, such as someone with a knack for business thriving in entrepreneurship or someone who enjoys helping others finding fulfillment in service industries. Another example is the importance of recognizing and valuing all forms of work, whether it is farming, animal care, commerce, or support roles in organizations. A practical reflection exercise: Consider your daily activities and ask yourself which tasks feel most natural and satisfying. Are you aligning your work with your inherent strengths and interests, or are you trying to fit into roles that do not suit your nature? This awareness can help guide career choices and foster respect for the diverse contributions of others.

𑌸𑍍𑌵𑍇 𑌸𑍍𑌵𑍇 𑌕𑌰𑍍𑌮𑌣𑍍𑌯𑌭𑌿𑌰𑌤𑌃 𑌸𑌂𑌸𑌿𑌦𑍍𑌧𑌿𑌂 𑌲𑌭𑌤𑍇 𑌨𑌰𑌃 ।
𑌸𑍍𑌵𑌕𑌰𑍍𑌮𑌨𑌿𑌰𑌤𑌃 𑌸𑌿𑌦𑍍𑌧𑌿𑌂 𑌯𑌥𑌾 𑌵𑌿𑌂𑌦𑌤𑌿 𑌤𑌚𑍍𑌛𑍃𑌣𑍁 ॥45॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑍍𑌵𑍇 (sve) - in one's own
𑌸𑍍𑌵𑍇 (sve) - respective
𑌕𑌰𑍍𑌮𑌣𑌿 - duties, actions
𑌅𑌭𑌿𑌰𑌤𑌃 - engaged, devoted
𑌸𑌂𑌸𑌿𑌦𑍍𑌧𑌿𑌂 - perfection, complete success
𑌲𑌭𑌤𑍇 - attains, achieves
𑌨𑌰𑌃 - a person, human being
𑌸𑍍𑌵𑌕𑌰𑍍𑌮-𑌨𑌿𑌰𑌤𑌃 - one devoted to one's own duty
𑌸𑌿𑌦𑍍𑌧𑌿𑌂 - perfection, accomplishment
𑌯𑌥𑌾 - how, in what way
𑌵𑌿𑌂𑌦𑌤𑌿 - attains, finds
𑌤𑌤𑍍 - that
z𑌋𑌣𑍁 - listen, hear

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A person who is dedicated to their own duties attains fulfillment. Now listen as I explain how someone, by focusing on their own work, achieves success.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of being absorbed in one's own prescribed responsibilities, using key terms like 𑌸𑍍𑌵𑍇 (in one's own), 𑌕𑌰𑍍𑌮𑌣𑌿 (duties), 𑌅𑌭𑌿𑌰𑌤𑌃 (engaged), and 𑌸𑌂𑌸𑌿𑌦𑍍𑌧𑌿𑌂 (perfection). The teaching is that by sincerely performing the work suited to one's nature and position, a person can reach a state of completeness or inner accomplishment. The verse does not suggest abandoning action, but rather encourages wholehearted engagement in one's own role. The phrase 𑌸𑍍𑌵𑌕𑌰𑍍𑌮-𑌨𑌿𑌰𑌤𑌃 emphasizes sustained commitment, and 𑌲𑌭𑌤𑍇 (attains) points to the result: a deep sense of fulfillment that arises from living in alignment with one's unique purpose.

The profound wisdom of this verse is illuminated by Acharyas such as 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯, who emphasize the transformative power of dedicated engagement in one's own duties. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌸𑌂𑌸𑌿𑌦𑍍𑌧𑌿𑌂 refers to the purification of the mind and the elimination of impurities, preparing the seeker for higher knowledge through steadfast action. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets perfection as the attainment of the supreme state by performing one's prescribed duties as an offering to the Divine, thus integrating spiritual progress with daily responsibilities. This teaching resonates with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌊𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from darkness to light,' symbolizing the journey from ignorance to enlightenment achieved through sincere commitment to one's own path. Together, these insights build upon the verse's call to wholehearted engagement and prepare us to consider how this principle applies in practical life.

In modern life, this teaching can be applied by focusing on your own responsibilities at work or home, rather than comparing yourself to others or wishing for a different role. For example, a teacher who is passionate about educating children, or a nurse who cares deeply for patients, can find deep satisfaction by fully engaging in their chosen field. Similarly, a student who commits to learning with integrity, regardless of external rewards, is practicing this principle. As a reflection, consider: What are your core duties right now? Are you performing them with dedication, or are you distracted by what others are doing? Take a few minutes to list your main responsibilities and reflect on how you can approach them with greater sincerity and focus.

𑌯𑌤𑌃 𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌰𑍍𑌭𑍂𑌤𑌾𑌨𑌾𑌂 𑌯𑍇𑌨 𑌸𑌰𑍍𑌵𑌮𑌿𑌦𑌂 𑌤𑌤𑌮𑍍 ।
𑌸𑍍𑌵𑌕𑌰𑍍𑌮𑌣𑌾 𑌤𑌮𑌭𑍍𑌯𑌰𑍍𑌚𑍍𑌯 𑌸𑌿𑌦𑍍𑌧𑌿𑌂 𑌵𑌿𑌂𑌦𑌤𑌿 𑌮𑌾𑌨𑌵𑌃 ॥46॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌤𑌃 - from whom
𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌃 - the origin or activity
𑌭𑍂𑌤𑌾𑌨𑌾𑌮𑍍 - of all beings
𑌯𑍇𑌨 - by whom
𑌸𑌰𑍍𑌵𑌮𑍍 - all
𑌇𑌦𑌂 - this (universe)
𑌤𑌤𑌮𑍍 - is pervaded
𑌸𑍍𑌵𑌕𑌰𑍍𑌮𑌣𑌾 - by one's own duty
𑌤𑌮𑍍 - Him (the Supreme)
𑌅𑌭𑍍𑌯𑌰𑍍𑌚𑍍𑌯 - by worshipping
𑌸𑌿𑌦𑍍𑌧𑌿𑌂 - perfection or success
𑌵𑌿𑌂𑌦𑌤𑌿 - attains
𑌮𑌾𑌨𑌵𑌃 - a human being

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A person attains true fulfillment by worshipping, through their own prescribed duties, the One from whom all beings arise and by whom the entire universe is pervaded.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of performing one's own duties (𑌸𑍍𑌵𑌕𑌰𑍍𑌮𑌣𑌾) as a means of worship (𑌅𑌭𑍍𑌯𑌰𑍍𑌚𑍍𑌯) directed toward the Supreme Being (𑌤𑌮𑍍). The verse also refers to the source of all existence (𑌯𑌤𑌃 𑌪𑍍𑌰𑌵𑍃𑌤𑍍𑌤𑌿𑌃 𑌭𑍂𑌤𑌾𑌨𑌾𑌮𑍍) and the all-pervading nature of the Divine (𑌯𑍇𑌨 𑌸𑌰𑍍𑌵𑌂 𑌇𑌦𑌂 𑌤𑌤𑌮𑍍). Rather than advocating for renunciation of action, the Gita here teaches that every action, when done in the spirit of offering, becomes a sacred act. The focus is not just on ritual worship but on transforming daily work and responsibilities into a form of devotion. This approach bridges the gap between spiritual aspiration and worldly engagement, suggesting that perfection (𑌸𑌿𑌦𑍍𑌧𑌿𑌂) is accessible to everyone, regardless of their station in life, by dedicating their unique roles and talents to the Divine.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the Supreme Being, from whom all activities originate and who pervades everything, is the inner controller of all beings; thus, by offering one's own prescribed duties as worship, a person attains steadfastness in knowledge and spiritual success. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that since God is the source and indwelling ruler of all, performing one's duties with devotion leads to His grace and ultimately to union with Him. This teaching aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which means the true Self neither is born nor dies, emphasizing the eternal nature of the Divine who pervades all actions. Together, these insights reinforce the verse's message that dedicating one's own work to the Divine transforms worldly action into a path of spiritual perfection, thereby preparing the seeker for practical application in daily life.

In modern life, this teaching can be applied by seeing one's profession, family responsibilities, or community service as opportunities for spiritual growth. For example, a teacher who educates with care and integrity, a nurse who tends to patients with compassion, or a businessperson who acts ethically and fairly, all can transform their work into worship by dedicating their actions to a higher purpose. A useful reflection exercise is to pause at the start of each day and mentally offer your planned activities to the Divine, resolving to act with sincerity and selflessness. By doing so, even routine or challenging tasks become meaningful steps on the path to fulfillment and inner peace.

𑌶𑍍𑌰𑍇𑌯𑌾𑌨𑍍𑌸𑍍𑌵𑌧𑌰𑍍𑌮𑍋 𑌵𑌿𑌗𑍁𑌣𑌃 𑌪𑌰𑌧𑌰𑍍𑌮𑌾𑌤𑍍𑌸𑍍𑌵𑌨𑍁𑌷𑍍𑌠𑌿𑌤𑌾𑌤𑍍 ।
𑌸𑍍𑌵𑌭𑌾𑌵𑌨𑌿𑌯𑌤𑌂 𑌕𑌰𑍍𑌮 𑌕𑍁𑌰𑍍𑌵𑌨𑍍𑌨𑌾𑌪𑍍𑌨𑍋𑌤𑌿 𑌕𑌿𑌲𑍍𑌬𑌿𑌷𑌮𑍍 ॥4𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑍍𑌰𑍇𑌯𑌨𑍍 - better, more beneficial
𑌸𑍍𑌵𑌧𑌰𑍍𑌮𑌃 - one's own prescribed duty
𑌵𑌿𑌗𑍁𑌣𑌃 - with imperfections, lacking in quality
𑌪𑌰𑌧𑌰𑍍𑌮𑌃 - the duty of another
𑌸𑍁-𑌅𑌨𑍁𑌷𑍍𑌠𑌿𑌤𑌾𑌤𑍍 - even if well performed (from 𑌸𑍁 - well, 𑌅𑌨𑍁𑌷𑍍𑌠𑌿𑌤 - performed)
𑌸𑍍𑌵𑌭𑌵-𑌨𑌿𑌯𑌤𑌂 - determined by one's own nature (from 𑌸𑍍𑌵𑌭𑌵 - inherent nature, 𑌨𑌿𑌯𑌤 - fixed, regulated)
𑌕𑌰𑍍𑌮 - action, duty
𑌕𑍁𑌰𑍍𑌵𑌨𑍍 - performing, doing
𑌨 - not
𑌅𑌪𑍍𑌨𑍋𑌤𑌿 - attains, incurs
𑌕𑌿𑌲𑍍𑌬𑌿𑌷𑌮𑍍 - sin, fault

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
It is better to perform your own duty, even if it is done imperfectly, than to carry out another's duty flawlessly. By acting according to your own nature and responsibilities, you do not incur wrongdoing.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of following one's own path, focusing on the terms 𑌸𑍍𑌵𑌧𑌰𑍍𑌮𑌃 (one's own duty), 𑌵𑌿𑌗𑍁𑌣𑌃 (with flaws), 𑌪𑌰𑌧𑌰𑍍𑌮𑌃 (another's duty), and 𑌸𑍍𑌵𑌭𑌵-𑌨𑌿𑌯𑌤𑌂 (determined by one's nature). The teaching is that even if your assigned role or work has shortcomings, it is still preferable to performing someone else's role, no matter how skillfully. The reason is that duties aligned with your inherent nature are less likely to cause inner conflict or ethical dilemmas. The verse also reassures that by acting in accordance with your own nature, you avoid the negative consequences-here called 𑌕𑌿𑌲𑍍𑌬𑌿𑌷𑌮𑍍 (sin or fault)-that can arise from overstepping into roles not meant for you. This is not just about social roles, but about authenticity and integrity in action.

The teaching of this verse is illuminated by the insights of 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that performing one's own duty, even if flawed, is like a creature born in poison that remains unharmed by it; similarly, actions arising from one's own 𑌸𑍍𑌵𑌭𑌵 do not cause sin. This aligns with the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which urges moving from darkness to light-here understood as moving from confusion about one's nature to clarity through authentic action. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that 𑌕𑌰𑍍𑌮 𑌯𑍋𑌗, or action in accordance with one's nature, is more practicable and less prone to error than paths like 𑌜𑍍𑌞𑌾𑌨 𑌯𑍋𑌗 that require rigorous control and may not suit every temperament. Together, these perspectives reinforce the verse's core message that embracing one's own path, despite imperfections, fosters spiritual integrity and prepares the ground for practical application in daily life.

In modern life, this teaching can be seen when someone chooses a career or role that matches their own interests and abilities, rather than following what others expect or what seems more prestigious. For example, a person who is passionate about teaching but feels pressure to become a doctor may find greater fulfillment and less inner conflict by pursuing education, even if it is less celebrated. Similarly, a parent who tries to live through their child's achievements rather than supporting the child's unique path may inadvertently cause harm. As a reflection exercise, consider an area of your life where you feel out of place or pressured to conform. Ask yourself: What is my own nature calling me to do, and how can I honor that, even if it is not perfect or widely admired?

𑌸𑌹𑌜𑌂 𑌕𑌰𑍍𑌮 𑌕𑍌𑌂𑌤𑍇𑌯 𑌸𑌦𑍋𑌷𑌮𑌪𑌿 𑌨 𑌤𑍍𑌯𑌜𑍇𑌤𑍍 ।
𑌸𑌰𑍍𑌵𑌾𑌰𑌂𑌭𑌾 𑌹𑌿 𑌦𑍋𑌷𑍇𑌣 𑌧𑍂𑌮𑍇𑌨𑌾𑌗𑍍𑌨𑌿𑌰𑌿𑌵𑌾𑌵𑍃𑌤𑌾𑌃 ॥4𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌹𑌜𑌂 - inherent, natural (one's own by birth)
𑌕𑌰𑍍𑌮 - duty, prescribed action
𑌕𑍌𑌂𑌤𑍇𑌯 - O son of Kunti (Arjuna)
𑌸𑌦𑍋𑌶𑌮𑍍 - with faults, containing imperfections
𑌅𑌪𑌿 - even though
𑌨 𑌤𑍍𑌯𑌜𑍇𑌤𑍍 - should not abandon, must not give up
𑌸𑌰𑍍𑌵-𑌅𑌰𑌂𑌭𑌹𑍍 - all undertakings, all beginnings
𑌹𑌿 - indeed, for
𑌦𑍋𑌸𑍇𑌨 - by defect, with flaw
𑌧𑍁𑌮𑍇𑌨 - by smoke
𑌅𑌗𑍍𑌨𑌿𑌹𑍍 - fire
𑌇𑌵 - like, as
𑌅𑌵𑍍𑌰𑌿𑌤𑌹𑍍 - enveloped, covered

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, even if your natural duty seems flawed, you should not abandon it. Every action is surrounded by some imperfection, just as fire is always accompanied by smoke.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of performing one's own natural duty, or 𑌸𑌹𑌜𑌂 𑌕𑌰𑍍𑌮, even if it appears to have faults (𑌸𑌦𑍋𑌶𑌮𑍍). The phrase 𑌨 𑌤𑍍𑌯𑌜𑍇𑌤𑍍 emphasizes that one should not give up their prescribed role simply because it is imperfect. The analogy of fire and smoke (𑌅𑌗𑍍𑌨𑌿𑌹𑍍 and 𑌧𑍁𑌮𑍇𑌨) illustrates that just as smoke inevitably accompanies fire, so too do flaws accompany all actions. The word 𑌸𑌰𑍍𑌵-𑌅𑌰𑌂𑌭𑌹𑍍 further broadens this teaching, indicating that every new undertaking or endeavor, regardless of its nature, will have some inherent defect. This recognition is not meant to discourage action, but to cultivate acceptance and perseverance in fulfilling one's responsibilities.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that one should not abandon their innate duty, even if it seems flawed, because all actions are inherently influenced by the three gunas and thus imperfect. He emphasizes that renouncing one's own duty does not free a person from the consequences of action, as taking up another's duty only leads to greater confusion and fear. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 stresses the importance of steadfastness in one's prescribed role, warning that shifting duties out of dissatisfaction invites more difficulties. This teaching aligns with the Upanishadic injunction from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯, meaning 'lead me from the unreal to the real,' which encourages perseverance in one's path despite imperfections. Together, these insights reinforce the idea introduced earlier that all endeavors carry inherent faults like smoke around fire, and thus one must continue performing their natural duties with commitment. This understanding prepares us to apply the verse practically, as discussed in the following paragraph.

In modern life, this teaching applies when someone feels dissatisfied with their job, family role, or social responsibilities because of perceived flaws or challenges. For example, a teacher may feel frustrated by systemic issues in education, or a parent may struggle with the imperfections of family life. Instead of quitting, this verse encourages embracing one's role and working through its difficulties. Another example is a professional who faces ethical dilemmas or bureaucratic obstacles; rather than abandoning their career, they can strive to improve the system from within. As a reflection exercise, consider an area of your life where you are tempted to give up because of imperfections. Ask yourself: What positive impact can I still make by staying committed, despite the flaws?

𑌅𑌸𑌕𑍍𑌤𑌬𑍁𑌦𑍍𑌧𑌿𑌃 𑌸𑌰𑍍𑌵𑌤𑍍𑌰 𑌜𑌿𑌤𑌾𑌤𑍍𑌮𑌾 𑌵𑌿𑌗𑌤𑌸𑍍𑌪𑍃𑌹𑌃 ।
𑌨𑍈𑌷𑍍𑌕𑌰𑍍𑌮𑍍𑌯𑌸𑌿𑌦𑍍𑌧𑌿𑌂 𑌪𑌰𑌮𑌾𑌂 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑍇𑌨𑌾𑌧𑌿𑌗𑌚𑍍𑌛𑌤𑌿 ॥4𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌸𑌕𑍍𑌤-𑌬𑍁𑌦𑍍𑌧𑌿𑌃 - one whose mind is unattached
𑌸𑌰𑍍𑌵𑌤𑍍𑌰 - everywhere, in all situations
𑌜𑌿𑌤-𑌅𑌤𑍍𑌮𑌾 - self-conquered, one who has mastered oneself
𑌵𑌿𑌗𑌤-𑌸𑍍𑌪𑍍𑌰𑍁𑌹𑌃 - free from longing, devoid of desire
𑌨𑍈𑌶𑍍𑌕𑌰𑍍𑌮𑍍𑌯-𑌸𑌿𑌦𑍍𑌧𑌿𑌂 - the perfection of actionlessness, supreme state beyond action
𑌪𑌰𑌮𑌾𑌂 - highest, supreme
𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑍇𑌨 - by renunciation, through complete letting go
𑌅𑌧𑌿𑌗𑌚𑍍𑌛𑌤𑌿 - attains, reaches

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A person whose mind remains unattached in all circumstances, who has mastered oneself and is free from desires, attains the highest perfection of freedom from action through renunciation.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities necessary for reaching the ultimate state of freedom from action, or 𑌨𑍈𑌶𑍍𑌕𑌰𑍍𑌮𑍍𑌯-𑌸𑌿𑌦𑍍𑌧𑌿. The key terms here are 𑌅𑌸𑌕𑍍𑌤-𑌬𑍁𑌦𑍍𑌧𑌿𑌃 (unattached mind), 𑌜𑌿𑌤-𑌅𑌤𑍍𑌮𑌾 (self-mastery), and 𑌵𑌿𑌗𑌤-𑌸𑍍𑌪𑍍𑌰𑍁𑌹𑌃 (absence of desire). Together, these describe a person who is not swayed by external situations, has disciplined their inner world, and is no longer driven by cravings. Such a person, through the path of 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 (renunciation), attains the supreme state where actions no longer bind or disturb them. This is not mere inactivity, but a profound inner freedom where one acts without attachment or compulsion.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that 𑌨𑍈𑌶𑍍𑌕𑌰𑍍𑌮𑍍𑌯-𑌸𑌿𑌦𑍍𑌧𑌿 is attained by realizing the Self as actionless, achieved through the renunciation of all actions in the intellect and abiding in pure knowledge. He explains 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 as the natural cessation of all duties when one is established in discriminative wisdom. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets this verse as describing a mind free from attachment to the fruits of action and a self that no longer claims doership, which leads to profound meditation and loving devotion. This state is supported by the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning the true Self is never born nor does it die, highlighting the eternal, unchanging nature of the realized being. Together, these teachings emphasize that detachment, mastery over the self, and freedom from desire are essential qualities that prepare one for the supreme perfection of renunciation described in the first paragraph and pave the way for practical application in daily life, as discussed next.

In modern life, this teaching can be seen in someone who does their work without obsessing over praise, criticism, or outcomes-such as a teacher who gives their best regardless of recognition, or a caregiver who serves without expecting gratitude. Another example is an entrepreneur who, after years of striving, learns to let go of anxiety about success or failure and finds peace in the process itself. To reflect: consider an area of your life where you feel strong attachment or desire for a particular result. What would it look like to act wholeheartedly, yet remain inwardly free from clinging to the outcome? Try to notice, for one day, when your mind gets caught up in longing or aversion, and experiment with letting go, even briefly.

𑌸𑌿𑌦𑍍𑌧𑌿𑌂 𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑍋 𑌯𑌥𑌾 𑌬𑍍𑌰𑌹𑍍𑌮 𑌤𑌥𑌾𑌽𑌽𑌪𑍍𑌨𑍋𑌤𑌿 𑌨𑌿𑌬𑍋𑌧 𑌮𑍇 ।
𑌸𑌮𑌾𑌸𑍇𑌨𑍈𑌵 𑌕𑍌𑌂𑌤𑍇𑌯 𑌨𑌿𑌷𑍍𑌠𑌾 𑌜𑍍𑌞𑌾𑌨𑌸𑍍𑌯 𑌯𑌾 𑌪𑌰𑌾 ॥50॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌿𑌦𑍍𑌧𑌿𑌂 - perfection, spiritual accomplishment
𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌃 - one who has attained (praapto: attained)
𑌯𑌥𑌾 - how, in what manner
𑌬𑍍𑌰𑌹𑍍𑌮 - the Absolute, Brahman
𑌤𑌥𑌾 - thus, in that way
𑌆𑌪𑍍𑌨𑍋𑌤𑌿 - attains, reaches
𑌨𑌿𑌬𑍋𑌧 - understand, know
𑌮𑍇 - from Me
𑌸𑌮𑌾𑌸𑍇𑌨 - briefly, in summary
𑌏𑌵 - indeed, certainly
𑌕𑍌𑌂𑌤𑍇𑌯 - O son of Kunti (Arjuna)
𑌨𑌿𑌷𑍍𑌠𑌾 - culmination, steadfastness, final state
𑌜𑍍𑌞𑌾𑌨𑌸𑍍𑌯 - of knowledge
𑌯𑌾 - which
𑌪𑌰𑌾 - supreme, highest

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, listen as I explain to you, in brief, the way in which a person who has reached perfection ultimately attains Brahman, the supreme goal and fulfillment of knowledge.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces a transition to the final teachings on the attainment of Brahman. Several key terms are important to understand here: 𑌸𑌿𑌦𑍍𑌧𑌿𑌂 refers to spiritual perfection or accomplishment, indicating someone who has matured through disciplined practice. 𑌬𑍍𑌰𑌹𑍍𑌮 is the Absolute Reality, the ultimate goal of spiritual pursuit. 𑌨𑌿𑌷𑍍𑌠𑌾 means the culmination or steadfast state, and 𑌪𑌰𑌾 highlights the supreme or highest aspect of this culmination. Krishna tells Arjuna to 'nibodha'-to understand or grasp-how one who has achieved 𑌸𑌿𑌦𑍍𑌧𑌿𑌂 can reach 𑌬𑍍𑌰𑌹𑍍𑌮. The instruction is to be given 𑌸𑌮𑌾𑌸𑍇𑌨, or in summary, emphasizing clarity and focus on essentials rather than elaborate detail. This sets the stage for a concise yet profound teaching on the direct path to the highest realization.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌸𑌿𑌦𑍍𑌧𑌿𑌂 signifies the attainment of spiritual maturity through disciplined self-effort and devotion, which prepares one for the unwavering 𑌨𑌿𑌷𑍍𑌠𑌾-steadfastness in knowledge-that leads to union with 𑌬𑍍𑌰𑌹𑍍𑌮. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets this perfection as the culmination of dedicated 𑌕𑌰𑍍𑌮 𑌯𑍋𑌗 and meditation, where the seeker realizes the self as the supreme goal of knowledge. This verse's instruction to learn 𑌸𑌮𑌾𑌸𑍇𑌨, in brief, highlights the essence of the path, emphasizing clarity and focus for those who have already purified their minds. The Upanishadic prayer 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 supports this by invoking the transition from ignorance to enlightenment, underscoring the movement from preparatory practice to the supreme realization. Thus, the verse connects the attainment of perfection with the final, direct knowledge of Brahman, preparing the seeker to receive this teaching simply and directly, as will be reflected in the next paragraph's practical application.

In modern life, this verse speaks to anyone who has dedicated themselves to a path-whether spiritual, professional, or personal-and now seeks the ultimate purpose or fulfillment of their journey. For example, a person who has spent years in selfless service may wonder how to move from outward action to inner realization. A student who has mastered their subject may seek the deeper meaning or application of their knowledge. Similarly, someone who has cultivated mindfulness and discipline may now be ready to explore the highest truths. As a reflection exercise, consider what 'perfection' means in your own context and what the 'supreme culmination' of your efforts might look like. Ask yourself: What is the highest purpose I am moving toward, and am I prepared to receive its essence in a simple, direct way?

𑌬𑍁𑌦𑍍𑌧𑍍𑌯𑌾 𑌵𑌿𑌶𑍁𑌦𑍍𑌧𑌯𑌾 𑌯𑍁𑌕𑍍𑌤𑌃 𑌧𑍃𑌤𑍍𑌯𑌾𑌽𑌽𑌤𑍍𑌮𑌾𑌨𑌂 𑌨𑌿𑌯𑌮𑍍𑌯 𑌚 ।
𑌶𑌬𑍍𑌦𑌾𑌦𑍀𑌨𑍍𑌵𑌿𑌷𑌯𑌾𑌂𑌸𑍍𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 𑌰𑌾𑌗𑌦𑍍𑌵𑍇𑌷𑍌 𑌵𑍍𑌯𑍁𑌦𑌸𑍍𑌯 𑌚 ॥51॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌬𑍁𑌦𑍍𑌧𑍍𑌯𑌾 - by intellect (instrumental singular of 𑌬𑍁𑌦𑍍𑌧𑌿)
𑌵𑌿𑌶𑍁𑌦𑍍𑌧𑌯𑌾 - purified, made clear (instrumental singular of 𑌵𑌿𑌶𑍁𑌦𑍍𑌧)
𑌯𑍁𑌕𑍍𑌤𑌃 - endowed, possessed (nominative singular masculine of 𑌯𑍁𑌕𑍍𑌤)
𑌧𑍃𑌤𑍍𑌯𑌾 - with firmness, with fortitude (instrumental singular of 𑌧𑍃𑌤𑌿)
𑌆𑌤𑍍𑌮𑌾𑌨𑌂 - oneself, the self (accusative singular of 𑌆𑌤𑍍𑌮𑌨𑍍)
𑌨𑌿𑌯𑌮𑍍𑌯 - having controlled, restraining (absolutive of 𑌨𑌿-𑌯𑌮𑍍)
𑌶𑌬𑍍𑌦-𑌅𑌦𑍀𑌨𑍍 - objects beginning with sound (accusative plural compound: 𑌶𑌬𑍍𑌦 = sound, 𑌆𑌦𑌿 = and others)
𑌵𑌿𑌶𑌯𑌾𑌮𑍍 - sense objects (accusative plural of 𑌵𑌿𑌶𑌯)
𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 - having abandoned, giving up (absolutive of 𑌤𑍍𑌯𑌜𑍍)
𑌰𑌾𑌗-𑌦𑍍𑌵𑍇𑌶𑍌 - attachment and aversion (accusative dual: 𑌰𑌾𑌗 = attachment, 𑌦𑍍𑌵𑍇𑌶 = aversion)
𑌵𑍍𑌯𑍁𑌦𑌸𑍍𑌯 - having cast aside, removing (absolutive of 𑌵𑌿-𑌉𑌦𑍍-𑌅𑌸𑍍)
𑌚 - and

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
With a mind made clear by pure understanding, steady in self-control, having restrained oneself with determination, and letting go of sense objects like sound and the rest, one also abandons both attachment and aversion.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the disciplined state of a seeker who is striving for liberation. The key terms 𑌬𑍁𑌦𑍍𑌧𑍍𑌯𑌾 𑌵𑌿𑌶𑍁𑌦𑍍𑌧𑌯𑌾 (with purified intellect), 𑌧𑍃𑌤𑍍𑌯𑌾 (with fortitude), 𑌨𑌿𑌯𑌮𑍍𑌯 (having controlled), and 𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 (having abandoned) together describe the inner transformation required. The intellect must be cleansed of confusion and selfish motives, becoming a clear guide for action. With unwavering determination, the individual restrains the restless mind and senses, not by force but through steady practice. The phrase 𑌶𑌬𑍍𑌦-𑌅𑌦𑍀𑌨𑍍 𑌵𑌿𑌶𑌯𑌾𑌮𑍍 refers to all sensory pleasures, starting from sound and including touch, form, taste, and smell. The seeker does not merely avoid these objects, but relinquishes the pull they exert, especially the emotional reactions of liking (𑌰𑌾𑌗) and disliking (𑌦𑍍𑌵𑍇𑌶). This process is not about suppression, but about a conscious letting go, so that the mind can become peaceful and focused.

The significance of 𑌬𑍁𑌦𑍍𑌧𑍍𑌯𑌾 𑌵𑌿𑌶𑍁𑌦𑍍𑌧𑌯𑌾 as an intellect purified of delusion and selfishness is deeply elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that such purity enables one to discern the eternal reality from transient appearances. This purified intellect is essential for the steady control of the self, as emphasized by 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯, who highlights that the mind must be withdrawn from both external sense objects and internal distractions to prepare for meditation on the true self. The verse's call to abandon sensory attachments and emotional reactions is thus not mere renunciation but a necessary inner discipline to cultivate equanimity. This aligns with the yogic principle expressed in the 𑌪𑌾𑌤𑌂𑌜𑌲𑌿 𑌯𑍋𑌗 𑌸𑍂𑌤𑍍𑌰𑌾𑌣𑌿 (1.2): 𑌯𑍋𑌗𑌶𑍍𑌚𑌿𑌤𑍍𑌤𑌵𑍃𑌤𑍍𑌤𑌿 𑌨𑌿𑌰𑍋𑌧𑌃, meaning 𑌯𑍋𑌗 is the cessation of the fluctuations of the mind. By mastering the intellect and senses in this way, the seeker creates the foundation for practical application in daily life, as the next paragraph will explore.

In modern life, this teaching can be applied by practicing mindful consumption of media and sensory experiences, consciously choosing not to react impulsively to likes and dislikes. For example, when tempted by unhealthy food or distracted by constant notifications, one can pause, recognize the pull of attachment or aversion, and choose a response aligned with long-term well-being. Another example is in relationships: instead of reacting with strong preference or avoidance, one can approach interactions with equanimity. As a reflection exercise, try observing your reactions to a common sensory trigger (like a favorite song or an annoying sound) for a day, noting when attachment or aversion arises, and practice letting go of the urge to immediately act on those feelings. This cultivates the inner clarity and steadiness described in the verse.

𑌵𑌿𑌵𑌿𑌕𑍍𑌤𑌸𑍇𑌵𑍀 𑌲𑌘𑍍𑌵𑌾𑌶𑍀 𑌯𑌤𑌵𑌾𑌕𑍍𑌕𑌾𑌯𑌮𑌾𑌨𑌸𑌃 ।
𑌧𑍍𑌯𑌾𑌨𑌯𑍋𑌗𑌪𑌰𑍋 𑌨𑌿𑌤𑍍𑌯𑌂 𑌵𑍈𑌰𑌾𑌗𑍍𑌯𑌂 𑌸𑌮𑍁𑌪𑌾𑌶𑍍𑌰𑌿𑌤𑌃 ॥52॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌵𑌿𑌵𑌿𑌕𑍍𑌤-𑌸𑍇𑌵𑍀 - one who seeks solitude (viviktasEvee)
𑌲𑌘𑍁-𑌅𑌶𑍀 - one who eats lightly or sparingly (laGvaaSee)
𑌯𑌤-𑌵𑌾𑌕𑍍-𑌕𑌾𑌯-𑌮𑌾𑌨𑌸𑌃 - one who controls speech, body, and mind
𑌧𑍍𑌯𑌾𑌨-𑌯𑍋𑌗-𑌪𑌰𑌃 - one who is devoted to meditation and concentration
𑌨𑌿𑌤𑍍𑌯𑌂 - always, at all times
𑌵𑍈𑌰𑌾𑌗𑍍𑌯𑌂 - dispassion, detachment
𑌸𑌮𑍁𑌪𑌾𑌶𑍍𑌰𑌿𑌤𑌃 - who has fully taken refuge in, who is established in

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who seeks out solitude, eats with moderation, keeps speech, actions, and thoughts under control, is constantly dedicated to meditation, and is firmly rooted in detachment.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights several essential qualities for someone pursuing self-realization. The terms 𑌵𑌿𑌵𑌿𑌕𑍍𑌤-𑌸𑍇𑌵𑍀 and 𑌲𑌘𑍁-𑌅𑌶𑍀 emphasize the importance of withdrawing from distractions and practicing moderation in daily habits. Y𑌅𑌤-𑌵𑌾𑌕𑍍-𑌕𑌾𑌯-𑌮𑌾𑌨𑌸𑌃 points to the need for discipline over one's words, actions, and thoughts, forming the foundation for inner stability. The phrase 𑌧𑍍𑌯𑌾𑌨-𑌯𑍋𑌗-𑌪𑌰𑌃 underscores a continuous commitment to meditation, making it not just an occasional practice but a central focus of life. Finally, 𑌵𑍈𑌰𑌾𑌗𑍍𑌯𑌂 and 𑌸𑌮𑍁𑌪𑌾𑌶𑍍𑌰𑌿𑌤𑌃 together stress that true progress requires a deep and lasting detachment from worldly attractions, allowing the mind to remain undisturbed and clear.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 interprets this verse by emphasizing the necessity of solitude and moderation as foundational practices that calm the restless mind, enabling uninterrupted meditation on the Self. He connects this with the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from darkness to light,' symbolizing the aspirant's journey from ignorance to spiritual illumination through disciplined practice. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 stresses the importance of controlling speech, body, and mind as essential for sustaining continuous meditation and fostering deep detachment. Together, these insights highlight that cultivating these qualities is not merely preparatory but integral to the seeker's progress, forming a bridge from the theoretical understanding of self-discipline to practical application in daily life, as discussed in the following paragraph.

In modern life, these teachings can be applied by setting aside regular time for quiet reflection, perhaps by unplugging from digital devices and finding a peaceful space. Practicing mindful eating-choosing nourishing foods and avoiding excess-can help maintain clarity and energy. Controlling speech might mean pausing before responding in conversations, while managing the mind could involve journaling or mindfulness exercises. As a reflection, consider: What is one habit or distraction you could reduce this week to create more space for inner calm? Try dedicating a few minutes daily to meditation, observing how detachment from constant stimulation affects your peace of mind.

𑌅𑌹𑌂𑌕𑌾𑌰𑌂 𑌬𑌲𑌂 𑌦𑌰𑍍𑌪𑌂 𑌕𑌾𑌮𑌂 𑌕𑍍𑌰𑍋𑌧𑌂 𑌪𑌰𑌿𑌗𑍍𑌰𑌹𑌮𑍍 ।
𑌵𑌿𑌮𑍁𑌚𑍍𑌯 𑌨𑌿𑌰𑍍𑌮𑌮𑌃 𑌶𑌾𑌂𑌤𑌃 𑌬𑍍𑌰𑌹𑍍𑌮𑌭𑍂𑌯𑌾𑌯 𑌕𑌲𑍍𑌪𑌤𑍇 ॥53॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌹𑌂𑌕𑌾𑌰𑌮𑍍 - ego, the sense of 'I'-ness
𑌬𑌲𑌂 - force, power (here: aggressive assertion)
𑌦𑌰𑍍𑌪𑌂 - pride, arrogance
𑌕𑌾𑌮𑌂 - desire, craving
𑌕𑍍𑌰𑍋𑌧𑌂 - anger, hostility
𑌪𑌰𑌿𑌗𑍍𑌰𑌹𑌮𑍍 - possessiveness, attachment to possessions
𑌵𑌿𑌮𑍁𑌚𑍍𑌯 - having abandoned, let go of
𑌨𑌿𑌰𑍍𑌮𑌮𑌃 - free from the sense of 'mine'
𑌶𑌾𑌂𑌤𑌃 - peaceful, tranquil
𑌬𑍍𑌰𑌹𑍍𑌮𑌭𑍂𑌯𑌾𑌯 - for the state of Brahman, becoming one with Brahman
𑌕𑌲𑍍𑌪𑌤𑍇 - becomes fit, is qualified

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who has let go of ego, the urge to dominate, pride, desire, anger, and possessiveness, who is free from the sense of 'mine' and remains peaceful, becomes qualified to realize the state of Brahman.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities that prepare a person for the realization of Brahman. Key terms such as 𑌅𑌹𑌂𑌕𑌾𑌰𑌮𑍍 (ego), 𑌬𑌲𑌂 (force), 𑌦𑌰𑍍𑌪𑌂 (pride), and 𑌪𑌰𑌿𑌗𑍍𑌰𑌹𑌮𑍍 (possessiveness) are all inner tendencies that bind the mind to limited identity and restlessness. By consciously letting go of these, the aspirant becomes 𑌨𑌿𑌰𑍍𑌮𑌮𑌃 (free from possessiveness) and 𑌶𑌾𑌂𑌤𑌃 (peaceful). The verse suggests that it is not just intellectual understanding, but a deep inner transformation-marked by the absence of these negative qualities-that makes one truly ready for the highest spiritual realization. The process involves both renunciation of harmful tendencies and cultivation of inner calm.

The verse's emphasis on relinquishing ego and attachments is deeply explored by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that discarding 𑌅𑌹𑌂𑌕𑌾𑌰𑌮𑍍 and related impurities is vital for attaining the direct, non-dual experience of Brahman, as these qualities veil the true self. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights the necessity of mental and ethical purification-letting go of pride, desire, and possessiveness-to prepare the mind for steady meditation and surrender. This inner transformation aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which teaches that the true self is unborn, undying, and wise, beyond birth and death. By shedding false identifications and cultivating serenity, one becomes fit to realize this eternal self. Thus, the verse not only identifies the obstacles but also points toward the disciplined inner state necessary for spiritual progress, setting the stage for practical application in daily life.

In modern life, this teaching can be applied by reflecting on moments when ego or pride influences our decisions, such as insisting on being right in an argument or seeking recognition at work. Letting go of possessiveness might mean sharing resources generously or not clinging to material objects for security. Cultivating peace could involve mindfulness practices or taking a pause before reacting in anger. As a reflection exercise, consider a recent situation where you felt strong attachment or anger-ask yourself what belief or fear was driving that response, and imagine how letting go of that could bring more peace. Over time, practicing these qualities can lead to a more harmonious and fulfilled life, and open the door to deeper spiritual understanding.

𑌬𑍍𑌰𑌹𑍍𑌮𑌭𑍂𑌤𑌃 𑌪𑍍𑌰𑌸𑌨𑍍𑌨𑌾𑌤𑍍𑌮𑌾 𑌨 𑌶𑍋𑌚𑌤𑌿 𑌨 𑌕𑌾𑌂𑌕𑍍𑌷𑌤𑌿 ।
𑌸𑌮𑌃 𑌸𑌰𑍍𑌵𑍇𑌷𑍁 𑌭𑍂𑌤𑍇𑌷𑍁 𑌮𑌦𑍍𑌭𑌕𑍍𑌤𑌿𑌂 𑌲𑌭𑌤𑍇 𑌪𑌰𑌾𑌮𑍍 ॥54॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌬𑍍𑌰𑌹𑍍𑌮𑌭𑍂𑌤𑌃 - one who has become identified with Brahman (brahma-bhootaH)
𑌪𑍍𑌰𑌸𑌨𑍍𑌨𑌾𑌤𑍍𑌮𑌾 - serene or contented self (prasanna-atmaa)
𑌨 - not
𑌶𑍋𑌚𑌤𑌿 - grieves (SOchati)
𑌨 - not
𑌕𑌾𑌂𑌕𑍍𑌷𑌤𑌿 - desires or longs for (kaa~gkShati)
𑌸𑌮𑌃 - equal, impartial
𑌸𑌰𑍍𑌵𑍇𑌷𑍁 - towards all
𑌭𑍂𑌤𑍇𑌷𑍁 - beings (bhooteshu)
𑌮𑌦𑍍𑌭𑌕𑍍𑌤𑌿𑌂 - devotion to Me (mad-bhaktim)
𑌲𑌭𑌤𑍇 - attains (labhate)
𑌪𑌰𑌾𑌮𑍍 - supreme, highest

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who has realized oneness with Brahman and whose mind is calm does not grieve or desire. Seeing all beings with equal regard, such a person attains supreme devotion to Me.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the transformation that occurs when someone becomes a 𑌬𑍍𑌰𑌹𑍍𑌮𑌭𑍂𑌤𑌃, or one who has realized their essential unity with Brahman. The qualities described-𑌪𑍍𑌰𑌸𑌨𑍍𑌨𑌾𑌤𑍍𑌮𑌾 (a serene, contented self), absence of grief (𑌶𑍋𑌚𑌤𑌿), and absence of desire (𑌕𑌾𑌂𑌕𑍍𑌷𑌤𑌿)-are not just emotional states but deep indicators of spiritual maturity. The verse then emphasizes 𑌸𑌮𑌃 𑌸𑌰𑍍𑌵𑍇𑌷𑍁 𑌭𑍂𑌤𑍇𑌷𑍁, impartiality towards all beings, which is a natural outcome of this realization. The culmination is 𑌮𑌦𑍍𑌭𑌕𑍍𑌤𑌿𑌂 𑌲𑌭𑌤𑍇 𑌪𑌰𑌾𑌮𑍍, the attainment of the highest form of devotion to Krishna, which arises not from lack but from fullness and understanding.

The state of 𑌬𑍍𑌰𑌹𑍍𑌮𑌭𑍂𑌤𑌃 described here is elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 as the serene condition of one who has realized the Self and thus transcends sorrow and desire, seeing all beings with equal vision rooted in knowledge. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 complements this by emphasizing the soul's loving subservience to the Supreme, where such devotion naturally excludes all other attachments and fosters supreme exclusivity in love for the Lord. This unity of knowledge and devotion is further supported by the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which means the Self is unborn, eternal, and beyond decay, reinforcing the eternal nature of the realized soul's equanimity and devotion. Together, these teachings deepen the understanding that the impartiality and freedom from grief and desire arise not from mere mental effort but from abiding in the eternal truth of the Self, setting the foundation for practical equanimity and devotion in daily life.

In modern life, this teaching can be seen in someone who remains calm and balanced during both success and failure, not overly attached to praise or disturbed by criticism. For example, a manager who treats all team members fairly, regardless of their background or performance, reflects this impartiality. Another example is a person who, after a personal loss, does not become bitter or envious but continues to act with kindness and equanimity. As a reflection exercise, consider a recent situation where you felt either strong desire or disappointment. Ask yourself: if you saw the situation from a place of inner completeness, how might your response change? This practice helps cultivate the qualities described in the verse, moving toward a more peaceful and devoted life.

𑌭𑌕𑍍𑌤𑍍𑌯𑌾 𑌮𑌾𑌮𑌭𑌿𑌜𑌾𑌨𑌾𑌤𑌿 𑌯𑌾𑌵𑌾𑌨𑍍𑌯𑌶𑍍𑌚𑌾𑌸𑍍𑌮𑌿 𑌤𑌤𑍍𑌤𑍍𑌵𑌤𑌃 ।
𑌤𑌤𑍋 𑌮𑌾𑌂 𑌤𑌤𑍍𑌤𑍍𑌵𑌤𑍋 𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 𑌵𑌿𑌶𑌤𑍇 𑌤𑌦𑌨𑌂𑌤𑌰𑌮𑍍 ॥55॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌭𑌕𑍍𑌤𑍍𑌯𑌾 - by devotion (instrumental singular of 𑌭𑌕𑍍𑌤𑌿)
𑌮𑌾𑌂 - Me (accusative singular of 𑌅𑌹𑌂)
𑌅𑌭𑌿𑌜𑌾𑌨𑌾𑌤𑌿 - knows, realizes (3rd person singular present of 𑌅𑌭𑌿𑌜𑍍𑌞𑌾)
𑌯𑌾𑌵𑌾𑌨𑍍 - what I am, the extent of Me (nominative singular of 𑌯𑌾𑌵𑌤𑍍)
𑌯𑌃 - who (nominative singular of 𑌯𑌃)
𑌅𑌸𑍍𑌮𑌿 - I am (1st person singular present of 𑌅𑌸𑍍)
𑌤𑌤𑍍𑌤𑍍𑌵𑌤𑌃 - in reality, in truth (ablative of 𑌤𑌤𑍍𑌤𑍍𑌵)
𑌤𑌤𑌃 - then, after that
𑌮𑌾𑌂 - Me (accusative singular of 𑌅𑌹𑌂)
𑌤𑌤𑍍𑌤𑍍𑌵𑌤𑌃 - in reality, in truth (ablative of 𑌤𑌤𑍍𑌤𑍍𑌵)
𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 - having known (absolutive of 𑌜𑍍𑌞𑌾)
𑌵𑌿𑌶𑌤𑍇 - enters (3rd person singular present of 𑌵𑌿𑌶𑍍)
𑌤𑌦𑍍-𑌅𑌨𑌂𑌤𑌰𑌮𑍍 - immediately after that, right after (compound: 𑌤𑌦𑍍 + 𑌅𑌨𑌂𑌤𑌰𑌮𑍍)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Through devotion, a person comes to truly know who I am and what My nature is. Having realized Me in this way, that person immediately attains unity with Me.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse centers on the words 𑌭𑌕𑍍𑌤𑍍𑌯𑌾, 𑌅𑌭𑌿𑌜𑌾𑌨𑌾𑌤𑌿, 𑌤𑌤𑍍𑌤𑍍𑌵𑌤𑌃, and 𑌵𑌿𑌶𑌤𑍇. The teaching is that it is through devotion-𑌭𑌕𑍍𑌤𑍍𑌯𑌾-that one comes to know the true nature of the Divine, not just intellectually but in a direct and experiential way. The verb 𑌅𑌭𑌿𑌜𑌾𑌨𑌾𑌤𑌿 highlights a deep, transformative knowing, beyond ordinary understanding. The term 𑌤𑌤𑍍𑌤𑍍𑌵𑌤𑌃 stresses that this knowledge is of the ultimate reality, not superficial or partial. Finally, 𑌵𑌿𑌶𑌤𑍇 indicates entering or merging, suggesting that realization is immediately followed by a kind of spiritual union or absorption. The verse thus describes a process: devotion leads to true knowledge, and true knowledge leads to direct entry into the Divine presence.

The profound connection between devotion and knowledge in this verse is illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that 𑌭𑌕𑍍𑌤𑌿 is not mere emotional attachment but a steady, discerning awareness that culminates in the non-dual realization of the Self. For him, the moment of knowing and the act of entering the Divine are inseparable, representing a single transformative experience. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 complements this by emphasizing that loving devotion leads to an intimate knowledge of the Lord's essential nature and qualities, which then enables a personal union with the Supreme Being. This union is not abstract but a heartfelt relationship grounded in both knowledge and love. The Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 (from the Bhadrayaka Upanishad) beautifully captures this journey from mortality to immortality, symbolizing how devotion leads one beyond the cycle of birth and death into eternal unity. This understanding bridges the verse's teaching of immediate entry after true knowledge and prepares us to see how such devotion can manifest in everyday life as a deep, lived experience of oneness.

In modern life, this teaching can be seen in the way a person who is deeply committed to a cause or relationship comes to understand its essence, and through that understanding, feels completely at one with it. For example, a scientist who passionately pursues truth may eventually experience a profound unity with the subject of study. Or, someone who serves others selflessly may come to feel a deep connection with all beings. As a reflection exercise, consider an area of your life where you have practiced steady, heartfelt dedication. Ask yourself: Has this devotion led you to a deeper understanding or sense of unity? What would it mean to 'enter into' that which you love or serve, beyond just knowing about it?

𑌸𑌰𑍍𑌵𑌕𑌰𑍍𑌮𑌾𑌣𑍍𑌯𑌪𑌿 𑌸𑌦𑌾 𑌕𑍁𑌰𑍍𑌵𑌾𑌣𑍋 𑌮𑌦𑍍𑌵𑍍𑌯𑌪𑌾𑌶𑍍𑌰𑌯𑌃 ।
𑌮𑌤𑍍𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌦𑌵𑌾𑌪𑍍𑌨𑍋𑌤𑌿 𑌶𑌾𑌶𑍍𑌵𑌤𑌂 𑌪𑌦𑌮𑌵𑍍𑌯𑌯𑌮𑍍 ॥56॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌰𑍍𑌵-𑌕𑌰𑍍𑌮𑌣𑌿 - all actions (accusative plural of 𑌕𑌰𑍍𑌮)
𑌅𑌪𑌿 - even
𑌸𑌦𑌾 - always
𑌕𑍁𑌰𑍍𑌵𑌾𑌣𑌃 - performing, doing (nominative singular masculine present participle of 𑌕𑍃)
𑌮𑌦𑍍-𑌵𑍍𑌯𑌪𑌾𑌶𑍍𑌰𑌯𑌃 - taking refuge in Me, having Me as sole support
𑌮𑌤𑍍-𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍 - by My grace
𑌅𑌵𑌾𑌪𑍍𑌨𑍋𑌤𑌿 - attains, reaches
𑌶𑌾𑌶𑍍𑌵𑌤𑌂 - eternal, everlasting
𑌪𑌦𑌮𑍍 - state, abode, position
𑌅𑌵𑍍𑌯𑌯𑌮𑍍 - imperishable, unchanging

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Even while performing every kind of action at all times, one who relies completely on Me as their refuge attains, through My grace, the eternal and unchanging state.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the power of unwavering surrender and trust in the Divine, using the key terms 𑌮𑌦𑍍-𑌵𑍍𑌯𑌪𑌾𑌶𑍍𑌰𑌯𑌃 (taking refuge in Me), 𑌸𑌰𑍍𑌵-𑌕𑌰𑍍𑌮𑌣𑌿 (all actions), and 𑌮𑌤𑍍-𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍 (by My grace). The phrase 𑌸𑌦𑌾 𑌕𑍁𑌰𑍍𑌵𑌾𑌣𑌃 (always acting) makes it clear that spiritual attainment is not limited to renouncing action or withdrawing from the world. Instead, the teaching is that even while fully engaged in every aspect of life, if one acts with a sense of surrender-letting go of personal doership and relying on the Divine-one can reach the highest, most stable state. The verse assures that the eternal and imperishable goal is not the result of mechanical action alone, but is made possible through the grace that flows from genuine surrender.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that one who engages in all actions, even those ordinarily deemed non-spiritual, attains the eternal state through complete surrender to the Lord, thus transcending bondage by 𑌮𑌤𑍍-𑌪𑍍𑌰𑌸𑌦-the grace of the Divine. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 explains that 'taking refuge' means relinquishing the sense of doership and performing every act as an offering to the Supreme, whether obligatory duties or desire-driven actions, thereby transforming all work into worship that leads to liberation. This teaching aligns with the Upanishadic invocation 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌚𑌕𑍍𑌷𑍁𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from death to immortality,' emphasizing the transformative power of surrender in transcending the cycle of birth and death. Together, these perspectives deepen the understanding of the verse's key message that unwavering surrender and trust in the Divine grace enable one to attain the imperishable state even amidst continuous worldly activity, thus preparing the ground for practical application in daily life.

In modern life, this teaching applies to anyone juggling work, family, and personal responsibilities. For example, a parent caring for children, a professional managing challenging projects, or a volunteer serving the community can all practice this attitude of surrender by dedicating their actions to a higher purpose and trusting in a greater wisdom. Another example is someone facing a difficult decision: instead of being paralyzed by anxiety, they can act sincerely and leave the outcome to the Divine. As a reflection exercise, consider an area of your life where you feel burdened by responsibility. Imagine consciously offering those actions to a higher power and notice how your sense of stress or ownership shifts. This practice can bring a sense of peace and purpose, even amidst constant activity.

𑌚𑍇𑌤𑌸𑌾 𑌸𑌰𑍍𑌵𑌕𑌰𑍍𑌮𑌾𑌣𑌿 𑌮𑌯𑌿 𑌸𑌨𑍍𑌨𑍍𑌯𑌸𑍍𑌯 𑌮𑌤𑍍𑌪𑌰𑌃 ।
𑌬𑍁𑌦𑍍𑌧𑌿𑌯𑍋𑌗𑌮𑍁𑌪𑌾𑌶𑍍𑌰𑌿𑌤𑍍𑌯 𑌮𑌚𑍍𑌚𑌿𑌤𑍍𑌤𑌃 𑌸𑌤𑌤𑌂 𑌭𑌵 ॥5𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌚𑍇𑌤𑌸𑌾 - with the mind (instrumental of 𑌚𑍇𑌤𑌸𑍍, mind or consciousness)
𑌸𑌰𑍍𑌵-𑌕𑌰𑍍𑌮𑌾𑌣𑌿 - all actions (accusative plural of 𑌕𑌰𑍍𑌮, actions or deeds)
𑌮𑌯𑌿 - in Me (locative of 𑌮𑌦𑍍, referring to Krishna as the Supreme)
𑌸𑌮𑍍𑌨𑍍𑌯𑌸𑍍𑌯 - having renounced, surrendered (absolutive of 𑌸𑌮𑍍𑌨𑍍𑌯𑌸𑍍, to give up, relinquish)
𑌮𑌤𑍍-𑌪𑌰𑌹𑍍 - regarding Me as the highest, taking Me as the supreme goal (compound: 𑌮𑌤𑍍 - Me, 𑌪𑌰𑌹𑍍 - supreme/ultimate)
𑌬𑍁𑌦𑍍𑌧𑌿-𑌯𑍋𑌗𑌂 - the discipline of intellect, 𑌯𑍋𑌗 of discernment (accusative singular of 𑌬𑍁𑌦𑍍𑌧𑌿-𑌯𑍋𑌗)
𑌉𑌪𑌾𑌶𑍍𑌰𑌿𑌤𑍍𑌯 - resorting to, taking refuge in (absolutive of 𑌉𑌪𑌾𑌶𑍍𑌰𑌿, to take shelter)
𑌮𑌤𑍍-𑌚𑌿𑌤𑍍𑌤𑌹𑍍 - with mind fixed on Me (compound: 𑌮𑌤𑍍 - Me, 𑌚𑌿𑌤𑍍𑌤 - mind/awareness)
𑌸𑌤𑌤𑌂 - always, at all times (adverb)
𑌭𑌵 - be, become (imperative of 𑌭𑍁, to be)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Surrender all your actions to Me with your mind, making Me your highest aim. Rely on the discipline of discernment, and keep your thoughts always focused on Me.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse emphasizes the importance of inner surrender and focused intention. The words 𑌚𑍇𑌤𑌸𑌾 (with the mind), 𑌸𑌮𑍍𑌨𑍍𑌯𑌸𑍍𑌯 (having renounced), 𑌮𑌤𑍍-𑌪𑌰𑌹𑍍 (regarding Me as supreme), and 𑌮𑌤𑍍-𑌚𑌿𑌤𑍍𑌤𑌹𑍍 (with mind fixed on Me) are central. Krishna instructs Arjuna not only to give up the sense of personal doership in all actions but to do so consciously and deliberately, directing the mind toward the Divine. This is not mere mechanical renunciation, but an active, mindful offering of every action and thought to the Supreme. The phrase 𑌬𑍁𑌦𑍍𑌧𑌿-𑌯𑍋𑌗𑌂 𑌉𑌪𑌾𑌶𑍍𑌰𑌿𑌤𑍍𑌯 highlights the need for discernment and clarity, suggesting that one should use the faculty of intellect to stay anchored in this attitude of surrender. The verse thus integrates action, intention, and wisdom, urging a holistic spiritual practice where the mind, intellect, and actions are harmonized in devotion.

The verse's emphasis on conscious surrender and intellectual focus is further illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains 𑌬𑍁𑌦𑍍𑌧𑌿-𑌯𑍋𑌗𑌂 as the disciplined concentration of the intellect that enables one to see all actions as offerings to the Supreme, thereby transcending personal attachment and ego. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 complements this by stressing the heartfelt attitude of surrender, where the devotee fully acknowledges Krishna as the ultimate doer and goal, embodying the principle of 𑌮𑌤𑍍-𑌪𑌰𑌹𑍍-making the Divine the sole object of all pursuits. This integrated approach aligns with the Upanishadic injunction from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14): 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤, which urges one to 'Arise, awake, and learn the excellent wisdom,' highlighting the necessity of active, awakened effort in spiritual practice. Thus, the verse not only calls for renunciation of doership but also for an awakened, discerning mind that remains steadfast in devotion, setting the foundation for practical application in daily life.

In modern life, this teaching can be applied by consciously dedicating your daily tasks-whether at work, home, or in relationships-to a higher purpose or value, rather than acting solely for personal gain or recognition. For example, a teacher might approach each lesson as an offering to the growth of their students, or a professional might see their work as a contribution to the well-being of society. When facing difficult decisions, relying on clear discernment (𑌬𑍁𑌦𑍍𑌧𑌿-𑌯𑍋𑌗) rather than impulsive reactions helps maintain focus on what truly matters. As a reflection exercise, consider one area of your life where you often feel stressed or attached to outcomes. Try, for a week, to mentally dedicate those actions to something beyond yourself and observe how your mindset and emotional responses shift.

𑌮𑌚𑍍𑌚𑌿𑌤𑍍𑌤𑌃 𑌸𑌰𑍍𑌵𑌦𑍁𑌰𑍍𑌗𑌾𑌣𑌿 𑌮𑌤𑍍𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍𑌤𑌰𑌿𑌷𑍍𑌯𑌸𑌿 ।
𑌅𑌥 𑌚𑍇𑌤𑍍𑌤𑍍𑌵𑌮𑌹𑌂𑌕𑌾𑌰𑌾𑌤𑍍 𑌨 𑌶𑍍𑌰𑍋𑌷𑍍𑌯𑌸𑌿 𑌵𑌿𑌨𑌂𑌕𑍍𑌷𑍍𑌯𑌸𑌿 ॥5𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌮𑌚𑍍𑌚𑌿𑌤𑍍𑌤𑌃 (mat-chittaH) - one whose mind is fixed on Me
𑌸𑌰𑍍𑌵-𑌦𑍁𑌰𑍍𑌗𑌾𑌣𑌿 - all obstacles or difficulties
𑌮𑌤𑍍-𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍 - by My grace
𑌤𑌰𑌿𑌷𑍍𑌯𑌸𑌿 - you will cross over
𑌅𑌥 - but, however
𑌚𑍇𑌤𑍍 - if
𑌤𑍍𑌵𑌮𑍍 - you
𑌅𑌹𑌂𑌕𑌾𑌰𑌾𑌤𑍍 - out of ego or pride
𑌨 𑌶𑍍𑌰𑍋𑌷𑍍𑌯𑌸𑌿 - do not listen (to Me)
𑌵𑌿𑌨𑌂𑌕𑍍𑌷𑍍𑌯𑌸𑌿 - you will perish or be ruined

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
If you keep your mind focused on Me, you will overcome every difficulty by My grace. But if, driven by ego, you refuse to listen to Me, you will be lost.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of surrender and humility in spiritual practice, using key terms like 𑌮𑌚𑍍𑌚𑌿𑌤𑍍𑌤𑌃 (mind fixed on Me), 𑌮𑌤𑍍-𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍 (by My grace), 𑌅𑌹𑌂𑌕𑌾𑌰𑌾𑌤𑍍 (from ego), and 𑌵𑌿𑌨𑌂𑌕𑍍𑌷𑍍𑌯𑌸𑌿 (you will perish). Krishna assures Arjuna that unwavering focus on the Divine, combined with receptivity to guidance, enables one to transcend all obstacles. The grace of the Divine is presented as the essential force that helps a seeker cross over life's challenges, not merely personal effort. However, the verse also warns that if one acts out of ego-believing oneself to be self-sufficient or dismissing divine counsel-the result is self-destruction or spiritual downfall. Thus, the verse draws a clear contrast between the outcomes of humility and egoism.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that 𑌮𑌚𑍍𑌚𑌿𑌤𑍍𑌤𑌃 signifies a mind wholly absorbed in the Divine, and it is only through 𑌮𑌤𑍍-𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍-the grace of the Lord-that one can transcend the formidable obstacles of worldly existence. He warns that 𑌅𑌹𑌂𑌕𑌾𑌰𑌾𑌤𑍍 (ego) causes one to reject divine guidance, which inevitably leads to spiritual destruction. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 stresses the importance of surrendering personal judgment to Krishna's supreme wisdom, since only the Lord truly knows what benefits all beings. This teaching aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which exhorts the seeker to arise, awake, and learn from the best, emphasizing the necessity of humility and receptivity to higher knowledge. Together, these insights reinforce the verse's message that surrender and openness to divine grace are essential foundations for spiritual progress and prepare the seeker to face life's challenges with wisdom and strength.

In modern life, this teaching can be seen in situations where we face overwhelming challenges-such as career setbacks, personal loss, or ethical dilemmas. If we approach these with humility, seeking guidance from a higher wisdom (whether through faith, mentors, or inner conscience), we often find unexpected support and solutions. Conversely, when we act out of pride, convinced that we alone know best and ignoring wise counsel, we may make choices that lead to greater trouble. For reflection: recall a recent challenge where you either accepted help or stubbornly refused it. How did the outcome differ? Consider how letting go of ego and being open to guidance could change your approach to future difficulties.

𑌯𑌦𑌹𑌂𑌕𑌾𑌰𑌮𑌾𑌶𑍍𑌰𑌿𑌤𑍍𑌯 𑌨 𑌯𑍋𑌤𑍍𑌸𑍍𑌯 𑌇𑌤𑌿 𑌮𑌨𑍍𑌯𑌸𑍇 ।
𑌮𑌿𑌥𑍍𑌯𑍈𑌷 𑌵𑍍𑌯𑌵𑌸𑌾𑌯𑌸𑍍𑌤𑍇 𑌪𑍍𑌰𑌕𑍃𑌤𑌿𑌸𑍍𑌤𑍍𑌵𑌾𑌂 𑌨𑌿𑌯𑍋𑌕𑍍𑌷𑍍𑌯𑌤𑌿 ॥5𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌤𑍍 - when
𑌅𑌹𑌮𑍍𑌕𑌾𑌰𑌂 𑌆𑌶𑍍𑌰𑌿𑌤𑍍𑌯 - taking refuge in ego (ahamkaara + aashritya)
𑌨 𑌯𑍋𑌤𑍍𑌸𑍍𑌯𑍇 - I will not fight (na + yotsye)
𑌇𑌤𑌿 - thus
𑌮𑌨𑍍𑌯𑌸𑍇 - you think
𑌮𑌿𑌥𑍍𑌯𑌾 𑌏𑌶 𑌵𑍍𑌯𑌵𑌸𑌾𑌯𑌹𑍍 𑌤𑍇 - this determination of yours is false (mithyaa + esha + vyavasaayah + te)
𑌪𑍍𑌰𑌕𑍍𑌰𑍁𑌤𑌿𑌹𑍍 - your inherent nature
𑌤𑍍𑌵𑌾𑌂 𑌨𑌿𑌯𑍋𑌕𑍍𑌷𑍍𑌯𑌤𑌿 - will compel you (tvaam + niyokshyati)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
If, driven by ego, you decide not to fight, thinking you can avoid your duty, this resolve is pointless. Your own nature will eventually force you to act.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse centers on the words 𑌅𑌹𑌮𑍍𑌕𑌾𑌰 (ego), 𑌮𑌿𑌥𑍍𑌯𑌾 (false), 𑌵𑍍𑌯𑌵𑌸𑌾𑌯 (resolve), and 𑌪𑍍𑌰𑌕𑍍𑌰𑍁𑌤𑌿 (nature). Krishna tells Arjuna that if he refuses to fight out of a sense of personal pride or ego, believing he can override his responsibilities, such a decision is ultimately meaningless. The term 𑌅𑌹𑌮𑍍𑌕𑌾𑌰 highlights the mistaken identification with the self as the doer, while 𑌮𑌿𑌥𑍍𑌯𑌾 underscores the futility of a resolve that goes against one's deeper tendencies. 𑌫𑍍𑌰𑌕𑍍𑌰𑍁𑌤𑌿 refers to the inherent qualities and conditioning that shape one's actions. Krishna is emphasizing that even strong-willed decisions, if rooted in ego and not in understanding of one's true nature, will not hold up against the force of one's innate disposition.

The profound insight of this verse is further illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that the ego-driven resolve to abstain from action is an illusion, as one's 𑌪𑍍𑌰𑌕𑍍𑌰𑍁𑌤𑌿 or inherent nature inevitably propels one toward their ordained duties. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that Arjuna's mistaken belief in autonomous choice overlooks the supreme will that governs all actions, aligning individual nature with divine ordinance. This interplay between ego and nature is echoed in the Upanishadic teaching 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which means 'the wise person is neither born nor dies,' highlighting the eternal self beyond transient ego. Together, these perspectives reinforce that resistance born of ego cannot override the compelling force of one's true nature, setting the stage for practical reflection on how inner tendencies guide our responsibilities.

In modern life, this teaching is relevant when someone tries to avoid a responsibility-like a manager refusing to address a team issue out of pride, or a student deciding not to study because they think they know better than their teachers. Eventually, circumstances or inner tendencies push them to act, whether they want to or not. Another example is someone suppressing their creative talents due to fear or ego, only to find themselves drawn back to those pursuits. Reflect on a time when you tried to avoid something you knew was your responsibility. Did you eventually find yourself compelled to act anyway? Consider how much of your resistance was rooted in ego, and what happened when you let your natural inclinations guide you.

𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑍇𑌨 𑌕𑍌𑌂𑌤𑍇𑌯 𑌨𑌿𑌬𑌦𑍍𑌧𑌃 𑌸𑍍𑌵𑍇𑌨 𑌕𑌰𑍍𑌮𑌣𑌾 ।
𑌕𑌰𑍍𑌤𑍁𑌂 𑌨𑍇𑌚𑍍𑌛𑌸𑌿 𑌯𑌨𑍍𑌮𑍋𑌹𑌾𑌤𑍍 𑌕𑌰𑌿𑌷𑍍𑌯𑌸𑍍𑌯𑌵𑌶𑍋𑌽𑌪𑌿 𑌤𑌤𑍍 ॥60॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑍇𑌨 - by what is born of one's own nature (instrumental singular of 𑌸𑍍𑌵𑌭𑌾𑌵)
𑌕𑍌𑌂𑌤𑍇𑌯 - O son of Kunti (vocative of 𑌕𑍌𑌂𑌤𑍇𑌯, Arjuna)
𑌨𑌿𑌬𑌦𑍍𑌧𑌃 - bound, tied (nominative singular masculine of 𑌨𑌿𑌬𑌦𑍍𑌧)
𑌸𑍍𑌵𑍇𑌨 - by one's own (instrumental singular of 𑌸𑍍𑌵)
𑌕𑌰𑍍𑌮𑌣𑌾 - by action, by duty (instrumental singular of 𑌕𑌰𑍍𑌮)
𑌕𑌰𑍍𑌤𑍁𑌂 - to do (infinitive of 𑌕𑍃)
𑌨 - not
𑌇𑌚𑍍𑌚𑌸𑌿 - you wish (second person singular present of 𑌇𑌚𑍍𑌛𑍍)
𑌯𑌤𑍍 - which (relative pronoun, accusative singular neuter)
𑌮𑍋𑌹𑌾𑌤𑍍 - out of delusion, due to confusion (ablative singular of 𑌮𑍋𑌹)
𑌕𑌰𑌿𑌷𑍍𑌯𑌸𑌿 - you will do (second person singular future of 𑌕𑍃)
𑌅𑌵𑌶𑌃 - helpless, without control (nominative singular masculine of 𑌅𑌵𑌶)
𑌅𑌪𑌿 - even, indeed
𑌤𑌤𑍍 - that (accusative singular neuter of 𑌤𑌤𑍍)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, even if you do not wish to act because of confusion, you will still be compelled to do your own duty, shaped by your nature. Bound by your own tendencies and actions, you will act helplessly, even against your current desires.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the power of one's inherent nature, using words like 𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑍇𑌨 (by one's own nature), 𑌨𑌿𑌬𑌦𑍍𑌧𑌃 (bound), and 𑌅𑌵𑌶𑌃 (helpless). Krishna tells Arjuna that his actions are not just a matter of conscious choice; they are deeply influenced by his inner tendencies and past conditioning. Even if Arjuna, out of 𑌮𑍋𑌹𑌾𑌤𑍍 (delusion), tries to avoid his duty as a warrior, his essential nature will eventually drive him to act according to his role. The verse suggests that our innate qualities and accumulated habits can override temporary confusion or reluctance, making us act in ways we might not consciously choose in the moment.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the compelling force of 𑌸𑍍𑌵𑌭𑌾𑌵-one's inherent nature-is so powerful that even when Arjuna tries to resist his warrior duty out of delusion, he remains bound to act according to it. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights that this verse reveals the cosmic order where each soul is destined to follow its natural path, and any attempt to deny this leads to inner turmoil. This aligns with the Upanishadic teaching 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which means the true self neither takes birth nor dies, emphasizing the eternal nature of one's essential qualities that govern action. Thus, the verse underscores that our intrinsic disposition, shaped by past actions, inevitably directs our behavior, even when we consciously wish otherwise, preparing us to recognize how this principle manifests in daily life.

In modern life, this teaching is seen when someone tries to avoid a responsibility that aligns with their strengths or values, only to find themselves returning to it despite initial hesitation. For example, a person with a natural talent for teaching may try to pursue a different career but feels drawn back to education. Or someone who is naturally empathetic may resist helping others during a stressful period, but eventually finds themselves offering support anyway. Reflect for a moment: Is there an area in your life where you resist what feels like your true calling or duty? What happens when you try to avoid it? Consider how your own tendencies shape your choices, even when you consciously try to go against them.

𑌈𑌶𑍍𑌵𑌰𑌃 𑌸𑌰𑍍𑌵𑌭𑍂𑌤𑌾𑌨𑌾𑌂 𑌹𑍃𑌦𑍍𑌦𑍇𑌶𑍇𑌽𑌰𑍍𑌜𑍁𑌨 𑌤𑌿𑌷𑍍𑌠𑌤𑌿 ।
𑌭𑍍𑌰𑌾𑌮𑌯𑌨𑍍𑌸𑌰𑍍𑌵𑌭𑍂𑌤𑌾𑌨𑌿 𑌯𑌂𑌤𑍍𑌰𑌾𑌰𑍂𑌢𑌾𑌨𑌿 𑌮𑌾𑌯𑌯𑌾 ॥61॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌈𑌶𑍍𑌵𑌰𑌃 - the Lord, supreme controller
𑌸𑌰𑍍𑌵-𑌭𑍂𑌤𑌾𑌨𑌾𑌮𑍍 - of all beings (genitive plural of 𑌭𑍂𑌤, living entities)
𑌹𑍃𑌦𑍍-𑌦𑍇𑌸𑍇 - in the heart-region (locative singular of 𑌹𑍃𑌦𑍍-𑌦𑍇𑌸, seat of consciousness)
𑌅𑌰𑍍𑌜𑍁𑌨 - O Arjuna (vocative)
𑌤𑌿𑌷𑍍𑌠𑌤𑌿 - resides, remains (3rd person singular present of 𑌸𑍍𑌥𑌾)
𑌭𑍍𑌰𑌾𑌮𑌯𑌨𑍍 - causing to revolve, making go around (present participle of 𑌭𑍍𑌰𑌾𑌮𑍍)
𑌸𑌰𑍍𑌵-𑌭𑍂𑌤𑌾𑌨𑌿 - all beings (accusative plural of 𑌭𑍂𑌤)
𑌯𑌂𑌤𑍍𑌰-𑌅𑌰𑍂𑌢𑌾𑌨𑌿 - mounted on a machine (accusative plural compound: 𑌯𑌂𑌤𑍍𑌰, machine + 𑌅𑌰𑍂𑌢, mounted)
𑌮𑌾𑌯𑌯𑌾 - by (His) maya, through delusive power (instrumental singular of 𑌮𑌾𑌯𑌾)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, the Supreme Lord dwells in the hearts of all living beings, and by His power of illusion, He causes them to move as if they were mounted on a machine.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the words 𑌈𑌶𑍍𑌵𑌰𑌃, 𑌹𑍃𑌦𑍍-𑌦𑍇𑌸𑍇, 𑌭𑍍𑌰𑌾𑌮𑌯𑌨𑍍, and 𑌮𑌾𑌯𑌯𑌾. The Lord is described as residing in the innermost core of every being, not just as a distant overseer but as an intimate presence within the heart. The term 𑌭𑍍𑌰𑌾𑌮𑌯𑌨𑍍 suggests that all beings are set into motion by the Lord, while 𑌮𑌾𑌯𑌯𑌾 clarifies that this movement happens through the mysterious force of maya, or divine illusion. The phrase 𑌯𑌂𑌤𑍍𑌰-𑌅𑌰𑍂𑌢𑌾𑌨𑌿 paints a vivid image: living beings are compared to passengers on a machine, propelled by forces they do not fully control or understand. This metaphor emphasizes the subtle interplay between divine guidance and the apparent autonomy of individual beings.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 interprets this verse by emphasizing that the Lord, residing in the heart of all beings, controls their movements through 𑌮𑌯, the divine illusion that creates the appearance of independent agency. He explains that this apparent autonomy is ultimately unreal, as all actions are orchestrated by the supreme will. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights the Lord's intimate presence as the inner controller who operates the body and senses like a machine, directing actions according to the individual's 𑌗𑍁𑌨𑌸𑍍. This understanding aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which prays to be led from darkness (ignorance) to light (knowledge), illustrating the journey from illusion to the recognition of the divine presence within. Together, these perspectives deepen the insight that while beings seem to act independently, their true movement is guided by the Lord within, setting the stage for practical reflection on how one may awaken to this inner guidance and move beyond passive existence.

In modern life, this teaching can be seen in how people often feel swept along by circumstances, habits, or emotions, as if they are passengers rather than drivers of their own lives. For example, someone might find themselves repeating patterns in relationships or career choices, not fully understanding why. Another example is the experience of being caught up in social trends or digital distractions, feeling as though one's actions are dictated by forces beyond conscious control. A useful reflection exercise is to pause and ask: In what areas of my life do I feel like I am on autopilot? Can I sense a deeper presence or guidance within my own heart? By recognizing both the influence of external forces and the inner presence of the divine, one can begin to move from passive participation to conscious engagement with life.

𑌤𑌮𑍇𑌵 𑌶𑌰𑌣𑌂 𑌗𑌚𑍍𑌛 𑌸𑌰𑍍𑌵𑌭𑌾𑌵𑍇𑌨 𑌭𑌾𑌰𑌤 ।
𑌤𑌤𑍍𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍𑌪𑌰𑌾𑌂 𑌶𑌾𑌂𑌤𑌿𑌂 𑌸𑍍𑌥𑌾𑌨𑌂 𑌪𑍍𑌰𑌾𑌪𑍍𑌸𑍍𑌯𑌸𑌿 𑌶𑌾𑌶𑍍𑌵𑌤𑌮𑍍 ॥62॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌮𑍍 - him (the Lord, object of surrender)
𑌏𑌵 - alone (only, none other)
𑌶𑌰𑌣𑌂 - refuge (shelter, protection)
𑌗𑌚𑍍𑌛 - go (take, seek)
𑌸𑌰𑍍𑌵𑌭𑌾𑌵𑍇𑌨 - with your whole being (with all feelings, wholeheartedly)
𑌭𑌾𑌰𑌤 - O descendant of Bharata (Arjuna, addressed directly)
𑌤𑌤𑍍𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍 - by his grace (through his favor)
𑌪𑌰𑌾𑌂 - supreme (highest)
𑌶𑌾𑌂𑌤𑌿𑌂 - peace (tranquility, calmness)
𑌸𑍍𑌥𑌾𑌨𑌂 - abode (place, state)
𑌪𑍍𑌰𑌾𑌪𑍍𑌸𑍍𑌯𑌸𑌿 - you will attain (you will reach, you will obtain)
𑌶𑌾𑌶𑍍𑌵𑌤𑌮𑍍 - eternal (everlasting, unchanging)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Seek refuge in Him alone with all your heart, O Arjuna. By His grace, you will attain the highest peace and reach the everlasting state.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse emphasizes the importance of wholehearted surrender, using words like 𑌶𑌰𑌣𑌂 (refuge), 𑌸𑌰𑍍𑌵𑌭𑌾𑌵𑍇𑌨 (with your whole being), and 𑌤𑌤𑍍𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍 (by his grace). Krishna instructs Arjuna to direct his entire self-mind, emotions, and intentions-toward seeking shelter in the Divine. The phrase 𑌤𑌂 𑌏𑌵 (in Him alone) underscores exclusivity, suggesting that no other support or solution is ultimately sufficient. The promise that follows-attaining 𑌪𑌰𑌾𑌂 𑌶𑌾𑌂𑌤𑌿𑌂 (supreme peace) and 𑌶𑌾𑌶𑍍𑌵𑌤𑌂 𑌸𑍍𑌥𑌾𑌨𑌂 (eternal abode)-is not just about relief from temporary distress, but about reaching a lasting and unshakeable fulfillment. This is a culmination of the Gita's teachings, where the path of knowledge, action, and devotion all converge in surrender to the Divine will.

The essence of this verse as the core teaching of the Gita is underscored by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that surrendering with complete devotion and exclusivity removes all suffering and grants the highest peace, aligning with the verse's emphasis on 𑌸𑌰𑍍𑌵𑌭𑌾𑌵𑍇𑌨-with the whole being. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 elaborates on the personal and loving relationship with the Divine, noting that even if one is compelled by ignorance to act otherwise, true liberation and eternal peace arise only through conscious surrender to the Lord's grace. This grace is indispensable, as 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 points out, since human effort alone cannot secure the eternal abode without divine favor. The Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 beautifully complements this teaching by invoking the transition from death to immortality, symbolizing the transformation achieved through surrender and divine grace. Together, these insights deepen the understanding that wholehearted refuge in the Divine is not passive resignation but an active, trustful offering of oneself, preparing the seeker for the practical application of this surrender in daily life.

In modern life, this teaching can be applied when facing overwhelming challenges-such as a major career setback, a health crisis, or the loss of a loved one-where personal effort seems inadequate. Choosing to let go of anxiety and trust in a higher purpose can bring deep inner peace. For example, someone struggling with uncertainty about the future might find relief by sincerely dedicating their actions and outcomes to a higher power, rather than obsessing over control. Another example is a person in a leadership role who, after doing their best, consciously surrenders the results and accepts whatever comes, finding calmness regardless of success or failure. As a reflection exercise, consider a current worry or fear, and imagine what it would feel like to hand it over completely to a trusted guide or the Divine. How might this shift your sense of peace or your approach to the situation?

𑌇𑌤𑌿 𑌤𑍇 𑌜𑍍𑌞𑌾𑌨𑌮𑌾𑌖𑍍𑌯𑌾𑌤𑌂 𑌗𑍁𑌹𑍍𑌯𑌾𑌦𑍍𑌗𑍁𑌹𑍍𑌯𑌤𑌰𑌂 𑌮𑌯𑌾 ।
𑌵𑌿𑌮𑍃𑌶𑍍𑌯𑍈𑌤𑌦𑌶𑍇𑌷𑍇𑌣 𑌯𑌥𑍇𑌚𑍍𑌛𑌸𑌿 𑌤𑌥𑌾 𑌕𑍁𑌰𑍁 ॥63॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌇𑌤𑌿 - thus
𑌤𑍇 - to you
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge (wisdom, insight)
𑌆𑌖𑍍𑌯𑌾𑌤𑌮𑍍 - has been declared (spoken, explained)
𑌗𑍁𑌹𑍍𑌯𑌾𑌤𑍍 - than secret (from secret)
𑌗𑍁𑌹𑍍𑌯𑌤𑌰𑌂 - more secret (most confidential)
𑌮𑌯𑌾 - by Me
𑌵𑌿𑌮𑍃𑌶𑍍𑌯 - having reflected (pondered, considered)
𑌏𑌤𑌤𑍍 - this
𑌅𑌶𑍇𑌷𑍇𑌣 - completely (in entirety, without omission)
𑌯𑌥𑌾 - as
𑌇𑌚𑍍𑌛𑌸𑌿 - you wish (you desire)
𑌤𑌥𑌾 - so (in that way)
𑌕𑍁𑌰𑍁 - do (act)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Thus, I have explained to you this wisdom, which is more confidential than any secret. After reflecting thoroughly on all that I have taught, act as you see fit.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse marks a pivotal moment in the dialogue, where Krishna, having imparted the highest wisdom, steps back and gives Arjuna the freedom to choose. The words 𑌗𑍁𑌹𑍍𑌯𑌤𑌰𑌂 (most secret), 𑌵𑌿𑌮𑍃𑌶𑍍𑌯 (having reflected), and 𑌅𑌶𑍇𑌷𑍇𑌣 (completely) are crucial here. Krishna emphasizes that the knowledge shared is not ordinary; it is the deepest and most profound insight into the nature of life, duty, and liberation. By instructing Arjuna to reflect on this teaching in its entirety, Krishna underscores the importance of personal contemplation and understanding, rather than blind acceptance. The final phrase, 𑌯𑌥𑌾 𑌇𑌚𑍍𑌛𑌸𑌿 𑌤𑌥𑌾 𑌕𑍁𑌰𑍁 (do as you wish), is not an abdication of guidance but an affirmation of Arjuna's agency and responsibility. Krishna trusts Arjuna to make his own informed decision after careful consideration.

The profound freedom granted by Krishna in this verse is illuminated by the insights of 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the knowledge imparted is the supreme secret because it leads the seeker beyond ignorance to ultimate liberation, accessible only through deep reflection and sincere qualification. This aligns with the Upanishadic prayer 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌊𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from darkness to light,' emphasizing the transformative power of true knowledge. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets Krishna's instruction as an invitation for Arjuna to choose his path-whether action, knowledge, or devotion-according to his nature and readiness, underscoring the importance of personal discernment. Both Acharyas highlight that Krishna's command to act 𑌯𑌥𑌾 𑌇𑌚𑍍𑌚𑌸𑌿 𑌤𑌥𑌾 𑌕𑍁𑌰𑍁 is not mere permissiveness but a respectful acknowledgment of Arjuna's maturity and responsibility. This understanding naturally leads us to consider how such freedom and reflection apply in our own decision-making, as explored in the following paragraph.

In modern life, this teaching is highly relevant when facing major decisions-such as choosing a career, responding to ethical dilemmas, or navigating relationships. For instance, after receiving advice from mentors or elders, one must ultimately reflect and decide for oneself. Similarly, a student who has learned various subjects must choose a specialization based on personal reflection and interest. Another example is in spiritual practice: after exploring different paths, a seeker must select the one that resonates most deeply. As a reflection exercise, consider a significant choice you are facing. List the guidance you have received, reflect thoroughly on its implications, and then consciously choose your next step, accepting responsibility for your decision.

𑌸𑌰𑍍𑌵𑌗𑍁𑌹𑍍𑌯𑌤𑌮𑌂 𑌭𑍂𑌯𑌃 𑌶𑍃𑌣𑍁 𑌮𑍇 𑌪𑌰𑌮𑌂 𑌵𑌚𑌃 ।
𑌇𑌷𑍍𑌟𑍋𑌽𑌸𑌿 𑌮𑍇 𑌦𑍃𑌢𑌮𑌿𑌤𑌿 𑌤𑌤𑍋 𑌵𑌕𑍍𑌷𑍍𑌯𑌾𑌮𑌿 𑌤𑍇 𑌹𑌿𑌤𑌮𑍍 ॥64॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌰𑍍𑌵-𑌗𑍁𑌹𑍍𑌯𑌤𑌮𑌂 - the most confidential of all secrets
𑌭𑍂𑌯𑌃 - again, once more
𑌶𑍃𑌣𑍁 - listen, hear
𑌮𑍇 - from Me
𑌪𑌰𑌮𑌂 - supreme, highest
𑌵𑌚𑌃 - statement, word
𑌇𑌷𑍍𑌟𑌃 𑌅𑌸𑌿 - you are dear (to Me)
𑌮𑍇 - to Me
𑌦𑍃𑌢𑌮𑍍 - firmly, steadfastly
𑌇𑌤𑌿 - thus, because
𑌤𑌤𑌹𑍍 - therefore
𑌵𑌕𑍍𑌷𑍍𑌯𑌾𑌮𑌿 - I will speak, I shall tell
𑌤𑍇 - to you
𑌹𑌿𑌤𑌮𑍍 - what is beneficial, for your welfare

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Listen once more as I share with you My highest teaching, the deepest secret of all. Because you are truly dear to Me, I will tell you what is for your greatest good.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
In this verse, Krishna uses several significant terms to convey the gravity of His message. The word 𑌸𑌰𑍍𑌵-𑌗𑍁𑌹𑍍𑌯𑌤𑌮𑌂 highlights that what He is about to say is the most confidential teaching, surpassing all previous instructions in subtlety and importance. By saying 𑌭𑍂𑌯𑌃, Krishna indicates that He is repeating or emphasizing this teaching for Arjuna's benefit, not out of necessity but out of deep care. The phrase 𑌇𑌷𑍍𑌟𑌃 𑌅𑌸𑌿 𑌮𑍇 𑌦𑍃𑌢𑌮𑍍 underscores the unwavering affection Krishna feels for Arjuna, making it clear that this instruction is motivated by love and concern. Finally, 𑌹𑌿𑌤𑌮𑍍 points to the truly beneficial nature of the advice about to be given, suggesting it is meant for Arjuna's highest welfare, not just temporary relief or comfort.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that Krishna is revealing the most profound and secret teaching, reserved for those who are especially dear to Him, emphasizing the ultimate path to liberation. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that this supreme word refers to the path of loving devotion (𑌭𑌕𑍍𑌤𑌿 𑌯𑍋𑌗), which is the highest good and the deepest secret for the devotee. Both Acharyas stress that Krishna's repetition is motivated by unwavering affection and the desire for Arjuna's highest welfare, not by any deficiency in Arjuna's understanding. This loving intent aligns with the Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means "lead me from death to immortality," symbolizing the movement from ignorance to spiritual enlightenment. Thus, the verse connects the confidentiality and supreme benefit of Krishna's teaching with the compassionate care that inspires it, preparing us to recognize such guidance in our own lives.

In modern life, this verse reminds us that sometimes the most important advice comes from those who genuinely care for our well-being, even if we have heard it before. For example, a mentor might repeat crucial guidance before a major decision, or a parent might share heartfelt advice before a child leaves home. Another example is a doctor reiterating essential health instructions out of genuine concern for a patient's recovery. As a reflection exercise, consider a time when someone repeated advice out of love for you. Did you recognize the depth of their care? How might you listen differently if you knew their words were for your highest good?

𑌮𑌨𑍍𑌮𑌨𑌾 𑌭𑌵 𑌮𑌦𑍍𑌭𑌕𑍍𑌤𑌃 𑌮𑌦𑍍𑌯𑌾𑌜𑍀 𑌮𑌾𑌂 𑌨𑌮𑌸𑍍𑌕𑍁𑌰𑍁 ।
𑌮𑌾𑌮𑍇𑌵𑍈𑌷𑍍𑌯𑌸𑌿 𑌸𑌤𑍍𑌯𑌂 𑌤𑍇 𑌪𑍍𑌰𑌤𑌿𑌜𑌾𑌨𑍇 𑌪𑍍𑌰𑌿𑌯𑍋𑌽𑌸𑌿 𑌮𑍇 ॥65॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌮𑌨𑍍𑌮𑌨𑌾 (manmanaa) - having the mind fixed on Me
𑌭𑌵 - become
𑌮𑌦𑍍𑌭𑌕𑍍𑌤𑌃 (madbhaktO) - My devotee
𑌮𑌦𑍍𑌯𑌾𑌜𑍀 (madyaajee) - one who worships Me (as the object of sacrifice)
𑌮𑌾𑌂 (maaM) - to Me
𑌨𑌮𑌸𑍍𑌕𑍁𑌰𑍁 - bow down
𑌮𑌾𑌂 𑌏𑌵 (maamEva) - to Me alone
𑌏𑌷𑍍𑌯𑌸𑌿 (aiShyasi) - you will come
𑌸𑌤𑍍𑌯𑌂 (satyaM) - truly, certainly
𑌤𑍇 - to you
𑌪𑍍𑌰𑌤𑌿𑌜𑌾𑌨𑍇 (pratijaanE) - I promise, I declare
𑌪𑍍𑌰𑌿𑌯𑌃 𑌅𑌸𑌿 (priyO&si) - you are dear
𑌮𑍇 (mE) - to Me

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Keep your mind focused on Me, become devoted to Me, worship Me, and bow down to Me. By doing so, you will surely reach Me. I promise you this truthfully, because you are dear to Me.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights four essential actions: 𑌮𑌨𑍍𑌮𑌨𑌾 (fixing the mind on the Lord), 𑌮𑌦𑍍𑌭𑌕𑍍𑌤𑌃 (being a devoted follower), 𑌮𑌦𑍍𑌯𑌾𑌜𑍀 (worshipping the Lord as the highest object of sacrifice), and 𑌨𑌮𑌸𑍍𑌕𑍁𑌰𑍁 (offering respectful salutations). These are not just ritualistic acts, but are meant to reflect a deep, personal relationship with the Divine. The Lord assures that by sincerely performing these, one will attain Him. The phrase 𑌸𑌤𑍍𑌯𑌂 𑌤𑍇 𑌪𑍍𑌰𑌤𑌿𑌜𑌾𑌨𑍇 underscores the certainty and solemnity of this promise, emphasizing that it is not a casual assurance but a heartfelt commitment from the Lord to the devotee. The closing words, 'you are dear to Me,' reveal the personal and loving nature of this relationship, making the path of devotion accessible and inviting.

The profound instruction to fix the mind on the Lord and engage in devoted worship is elucidated with rich insight by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who views this surrender as the pinnacle of spiritual discipline, where all actions culminate in unwavering devotion, ensuring liberation. Complementing this, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets the verse as emphasizing continuous loving remembrance, where the mind's fixation is a steady stream of affectionate meditation on the Divine, and worship is total self-offering. This aligns with the Upanishadic invocation 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from death to immortality,' symbolizing the transformative power of surrender and devotion that transcends mortal limitations. These perspectives deepen the promise in the verse, showing that such heartfelt dedication is not mere ritual but a living path to union with the Lord. This understanding naturally leads to practical application, as explored in the following paragraph.

In modern life, this teaching can be applied by dedicating time daily to remember and think of the Divine, whether through meditation, prayer, or mindful reflection. For example, a person working in a busy office might silently dedicate their efforts to a higher purpose, or a student might offer their studies as a form of worship. Bowing down can be expressed as humility and gratitude in daily interactions, not just as a physical gesture. As a reflection exercise, consider: What does it mean for you personally to 'fix your mind' on something or someone you love? How might you consciously bring this focused devotion into your actions, relationships, or challenges today? Try to identify one area where you can practice this loving attention and see how it transforms your experience.

𑌸𑌰𑍍𑌵𑌧𑌰𑍍𑌮𑌾𑌨𑍍𑌪𑌰𑌿𑌤𑍍𑌯𑌜𑍍𑌯 𑌮𑌾𑌮𑍇𑌕𑌂 𑌶𑌰𑌣𑌂 𑌵𑍍𑌰𑌜 ।
𑌅𑌹𑌂 𑌤𑍍𑌵𑌾 𑌸𑌰𑍍𑌵𑌪𑌾𑌪𑍇𑌭𑍍𑌯𑌃 𑌮𑍋𑌕𑍍𑌷𑌯𑌿𑌷𑍍𑌯𑌾𑌮𑌿 𑌮𑌾 𑌶𑍁𑌚𑌃 ॥66॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌰𑍍𑌵-𑌧𑌰𑍍𑌮𑌾𑌨𑍍 - all forms of duties, obligations, or paths (accusative plural of 𑌧𑌰𑍍𑌮)
𑌪𑌰𑌿𑌤𑍍𑌯𑌜𑍍𑌯 - having completely abandoned, giving up entirely
𑌮𑌾𑌂 - to Me (accusative singular, first person pronoun)
𑌏𑌕𑌮𑍍 - alone, only, exclusively
𑌶𑌰𑌣𑌂 - refuge, shelter, surrender
𑌵𑍍𑌰𑌜 - go, approach, take (imperative)
𑌅𑌹𑌂 - I (nominative singular, first person pronoun)
𑌤𑍍𑌵𑌾 - you (accusative singular, second person pronoun)
𑌸𑌰𑍍𑌵-𑌪𑌾𑌪𑍇𑌭𑍍𑌯𑌃 - from all sins, from every wrongdoing (ablative plural)
𑌮𑍋𑌕𑍍𑌷𑌯𑌿𑌷𑍍𑌯𑌾𑌮𑌿 - will liberate, will release, will free (future tense, first person)
𑌮𑌾 - do not (prohibitive particle)
𑌶𑍁𑌚𑌃 - grieve, worry, be anxious (imperative, second person singular)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Abandon every form of duty and path, and seek refuge in Me alone. I will free you from all your sins and mistakes, so do not be troubled or afraid.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse centers on the powerful invitation to surrender, using words like 𑌸𑌰𑍍𑌵-𑌧𑌰𑍍𑌮𑌾𑌨𑍍 (all duties), 𑌪𑌰𑌿𑌤𑍍𑌯𑌜𑍍𑌯 (abandoning), 𑌶𑌰𑌣𑌂 (refuge), and 𑌮𑍋𑌕𑍍𑌷𑌯𑌿𑌷𑍍𑌯𑌾𑌮𑌿 (I will liberate). Krishna is asking Arjuna to let go of every external obligation, ritual, or prescribed path, and instead, to take exclusive refuge in Him. The emphasis is not just on giving up actions, but on a deep inner renunciation of the sense of doership and attachment to outcomes. By promising liberation from all sins, Krishna assures that surrendering to the Divine is sufficient to overcome even the deepest mistakes or shortcomings. The final reassurance, 'do not grieve,' is a compassionate reminder that spiritual refuge brings freedom from anxiety and guilt.

The interpretations of this verse by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 deepen our understanding of surrender. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌸𑌰𑍍𑌵-𑌧𑌰𑍍𑌮𑌾𑌨𑍍 𑌪𑌰𑌿𑌤𑍍𑌯𑌜𑍍𑌯 involves renouncing all external duties and internal attachments by realizing the Self as the ultimate refuge, transcending all dualities and actions. This aligns with the Upanishadic teaching 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which means the true Self is never born nor does it die, emphasizing the eternal refuge beyond all transient duties. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 clarifies that the abandonment here is not of devotional acts themselves but of the egoistic sense of doership and attachment to results, continuing devoted service with surrender to the Lord's will. This nuanced view connects the call to surrender in the first paragraph with the practical spiritual path, preparing us to see how such surrender can be applied in daily life as discussed next.

In modern life, this teaching can be applied when someone feels overwhelmed by conflicting responsibilities, guilt over past actions, or anxiety about making the right choices. For example, a person struggling to balance work, family, and personal aspirations might find relief by consciously letting go of the need to control every outcome and instead trusting a higher wisdom. Someone burdened by regret can take comfort in the assurance that sincere surrender and self-honesty can lead to forgiveness and renewal. As a reflection exercise, consider an area of your life where you feel stuck or anxious. Imagine what it would feel like to release your grip on the situation and trust that, by aligning with your highest values or sense of the Divine, you will be guided and supported. Notice how this shift affects your sense of peace and clarity.

𑌇𑌦𑌂 𑌤𑍇 𑌨𑌾𑌤𑌪𑌸𑍍𑌕𑌾𑌯 𑌨𑌾𑌭𑌕𑍍𑌤𑌾𑌯 𑌕𑌦𑌾𑌚𑌨 ।
𑌨 𑌚𑌾𑌶𑍁𑌶𑍍𑌰𑍂𑌷𑌵𑍇 𑌵𑌾𑌚𑍍𑌯𑌂 𑌨 𑌚 𑌮𑌾𑌂 𑌯𑍋𑌽𑌭𑍍𑌯𑌸𑍂𑌯𑌤𑌿 ॥6𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌇𑌦𑌂 - this (teaching, instruction)
𑌤𑍇 - by you
𑌨 - not
𑌅𑌤𑌪𑌸𑍍𑌕𑌾𑌯 - to one without austerity (a-tapas-kaaya)
𑌨 - not
𑌅𑌭𑌕𑍍𑌤𑌾𑌯 - to one who is not a devotee (a-bhakta)
𑌕𑌦𑌾𑌚𑌨 - ever, at any time
𑌨 - not
𑌚 - and
𑌅𑌶𑍁𑌶𑍍𑌰𑍂𑌶𑌵𑍇 - to one who does not listen or serve (a-shushroosha-ve)
𑌵𑌾𑌚𑍍𑌯𑌂 - should be spoken, should be told
𑌨 - not
𑌚 - and
𑌮𑌾𑌂 - Me
𑌯𑌃 - who
𑌅𑌭𑍍𑌯𑌸𑍂𑌯𑌤𑌿 - finds fault, criticizes (abhyasuyati)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
You should never share this teaching with anyone who lacks self-discipline, who is not devoted, who does not wish to listen or serve, or who finds fault with Me.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse sets clear boundaries on who is qualified to receive the teachings of the Gita. The words 𑌅𑌤𑌪𑌸𑍍𑌕𑌾𑌯 (one without austerity), 𑌅𑌭𑌕𑍍𑌤𑌾𑌯 (one who is not a devotee), 𑌅𑌶𑍁𑌶𑍍𑌰𑍂𑌶𑌵𑍇 (one who does not listen or serve), and 𑌅𑌭𑍍𑌯𑌸𑍂𑌯𑌤𑌿 (one who finds fault) are crucial here. Each term highlights a specific disqualification: lack of self-discipline, absence of devotion, unwillingness to listen or serve, and a critical or dismissive attitude. The verse emphasizes that spiritual knowledge is not meant for everyone indiscriminately, but should be shared only with those who have cultivated the right attitude and character. This protects the sanctity of the teachings and ensures they are received with the respect and seriousness they deserve.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the teachings of the Gita must be imparted only to those who possess 𑌤𑌪𑌸𑍍 (austerity), 𑌭𑌕𑍍𑌤𑌿 (devotion), and a willingness to serve and listen attentively. He interprets 𑌅𑌶𑍁𑌶𑍍𑌰𑍂𑌶𑌵𑍇 as the absence of such service and attentive listening, and 𑌅𑌭𑍍𑌯𑌸𑍂𑌯𑌤𑌿 as the attitude of one who disparages or doubts Krishna's divine nature. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that austerity alone is insufficient; devotion and receptivity are essential prerequisites. He stresses that the one who criticizes the Lord is the most unfit to receive these sacred teachings. This discernment aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which urges the seeker to 'Arise, awake, and learn from the best,' highlighting the importance of readiness and humility in spiritual learning. Thus, the verse continues the theme from the first paragraph by underscoring that spiritual knowledge requires a proper inner disposition, and it prepares us to consider practical implications of sharing wisdom, as discussed in the following paragraph.

In modern life, this verse reminds us to be thoughtful about sharing deep or sensitive knowledge. For example, a teacher might choose not to discuss advanced topics with students who are disruptive or disrespectful. In a workplace, a mentor may withhold critical advice from someone who repeatedly ignores guidance or mocks the process. Similarly, sharing personal wisdom with someone who is openly cynical or dismissive can lead to misunderstanding or even ridicule. As a reflection exercise, consider a time when you shared something important with someone who was not receptive. How did it feel, and what did you learn about choosing the right audience for your insights?

𑌯 𑌇𑌮𑌂 𑌪𑌰𑌮𑌂 𑌗𑍁𑌹𑍍𑌯𑌂 𑌮𑌦𑍍𑌭𑌕𑍍𑌤𑍇𑌷𑍍𑌵𑌭𑌿𑌧𑌾𑌸𑍍𑌯𑌤𑌿 ।
𑌭𑌕𑍍𑌤𑌿𑌂 𑌮𑌯𑌿 𑌪𑌰𑌾𑌂 𑌕𑍃𑌤𑍍𑌵𑌾 𑌮𑌾𑌮𑍇𑌵𑍈𑌷𑍍𑌯𑌤𑍍𑌯𑌸𑌂𑌶𑌯𑌃 ॥6𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌃 - whoever
𑌇𑌮𑌂 - this
𑌪𑌰𑌮𑌂 - supreme
𑌗𑍁𑌹𑍍𑌯𑌂 - secret
𑌮𑌦𑍍𑌭𑌕𑍍𑌤𑍇𑌷𑍁 - among My devotees
𑌅𑌭𑌿𑌧𑌾𑌸𑍍𑌯𑌤𑌿 - will speak (will explain, will teach)
𑌭𑌕𑍍𑌤𑌿𑌂 - devotion
𑌮𑌯𑌿 - to Me
𑌪𑌰𑌾𑌮𑍍 - supreme (highest)
𑌕𑍃𑌤𑍍𑌵𑌾 - having established (having performed)
𑌮𑌾𑌂 - Me
𑌏𑌵 - alone (only)
𑌏𑌶𑍍𑌯𑌤𑌿 - will attain (will reach)
𑌅𑌸𑌂𑌶𑌯𑌃 - without doubt

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Whoever explains this highest secret to My devotees, with deep devotion to Me, will surely come to Me without any doubt.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the special role of sharing spiritual wisdom. The words 𑌪𑌰𑌮𑌂 𑌗𑍁𑌹𑍍𑌯𑌂 (supreme secret) refer to the essential teachings of the Gita, especially those that lead to liberation. 𑌮𑌦𑍍𑌭𑌕𑍍𑌤𑍇𑌷𑍁 (among My devotees) indicates that this teaching is to be shared with sincere seekers who are devoted to the Divine. The phrase 𑌭𑌕𑍍𑌤𑌿𑌂 𑌮𑌯𑌿 𑌪𑌰𑌾𑌂 𑌕𑍃𑌤𑍍𑌵𑌾 (having established supreme devotion to Me) emphasizes that the act of teaching should be motivated by pure love and dedication to the Lord, not by ego or personal gain. The result, as stated in 𑌮𑌾𑌂 𑌏𑌵 𑌏𑌶𑍍𑌯𑌤𑌿 𑌅𑌸𑌂𑌶𑌯𑌃 (will surely come to Me, without doubt), is that such a teacher attains the Divine without any uncertainty. This verse thus elevates the act of transmitting spiritual knowledge, when done with the right attitude, to a sacred service that leads directly to union with the Divine.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the 'supreme secret' is the knowledge that leads to liberation, and teaching it with sincere devotion to the Supreme is itself an act of 𑌭𑌕𑍍𑌤𑌿. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that only those who have established deep devotion are truly qualified to receive and impart this wisdom, emphasizing the purity of intention required in both teacher and student. This aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which assures the immortal nature of the self and encourages steadfastness in spiritual knowledge. Together, these teachings affirm that sharing this sacred knowledge with devotion not only benefits the listener but also guarantees the teacher's own progress toward the Divine. This understanding naturally leads to the practical application of selfless teaching and guidance in daily life, as discussed in the following paragraph.

In modern life, this teaching can be seen in the selfless sharing of wisdom or guidance with those who are genuinely seeking growth, whether in spiritual, ethical, or personal matters. For example, a mentor who helps a student understand deeper values, or a person who supports a friend through a difficult time by sharing insights from their own experience, is embodying this principle. Another example is someone who volunteers to teach meditation or mindfulness to a group, motivated by a desire to help others rather than to gain recognition. Reflection exercise: Think of a time when you shared something meaningful with someone purely out of care for their well-being. Did you notice a sense of fulfillment or connection beyond the ordinary? Consider how you might bring this spirit of selfless sharing into your daily interactions.

𑌨 𑌚 𑌤𑌸𑍍𑌮𑌾𑌨𑍍𑌮𑌨𑍁𑌷𑍍𑌯𑍇𑌷𑍁 𑌕𑌶𑍍𑌚𑌿𑌨𑍍𑌮𑍇 𑌪𑍍𑌰𑌿𑌯𑌕𑍃𑌤𑍍𑌤𑌮𑌃 ।
𑌭𑌵𑌿𑌤𑌾 𑌨 𑌚 𑌮𑍇 𑌤𑌸𑍍𑌮𑌾𑌤𑍍 𑌅𑌨𑍍𑌯𑌃 𑌪𑍍𑌰𑌿𑌯𑌤𑌰𑍋 𑌭𑍁𑌵𑌿 ॥6𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 - not
𑌚 - and
𑌤𑌸𑍍𑌮𑌾𑌤𑍍 - than him (from that person)
𑌮𑌨𑍁𑌷𑍍𑌯𑍇𑌷𑍁 - among humans
𑌕𑌶𑍍𑌚𑌿𑌤𑍍 - anyone
𑌮𑍇 - to Me
𑌪𑍍𑌰𑌿𑌯𑌕𑍃𑌤𑍍𑌤𑌮𑌃 - the greatest doer of what is dear (most beloved doer)
𑌭𑌵𑌿𑌤𑌾 - will be
𑌨 - not
𑌚 - and
𑌮𑍇 - to Me
𑌤𑌸𑍍𑌮𑌾𑌤𑍍 - than him
𑌅𑌨𑍍𑌯𑌃 - another
𑌪𑍍𑌰𑌿𑌯𑌤𑌰𑌹𑍍 - dearer
𑌭𑍁𑌵𑌿 - on earth

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
There is no one among humans who does anything dearer to Me than this person, nor will there ever be anyone on earth who is more beloved to Me than him.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the unique position of one who shares the teachings of the Gita with others. The key words 𑌪𑍍𑌰𑌿𑌯𑌕𑍃𑌤𑍍𑌤𑌮𑌃 (the greatest doer of what is dear), 𑌪𑍍𑌰𑌿𑌯𑌤𑌰𑌹𑍍 (dearer), and 𑌮𑌨𑍁𑌷𑍍𑌯𑍇𑌷𑍁 (among humans) emphasize the exceptional affection Krishna feels for such a person. The phrase 𑌨 𑌚 𑌤𑌸𑍍𑌮𑌾𑌤𑍍 𑌮𑌨𑍁𑌷𑍍𑌯𑍇𑌷𑍁 𑌕𑌶𑍍𑌚𑌿𑌨𑍍 𑌮𑍇 𑌪𑍍𑌰𑌿𑌯𑌕𑍃𑌤𑍍𑌤𑌮𑌃 makes it clear that, among all people, none can surpass the one who spreads this wisdom in terms of being dear to the Lord. The repetition of 'than him' (𑌤𑌸𑍍𑌮𑌾𑌤𑍍) and 'to Me' (𑌮𑍇) underscores the personal and direct relationship Krishna claims with the teacher of the Gita. This is not just about affection but about the value placed on the act of transmitting spiritual knowledge, which is seen as the highest service.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the one who imparts the Gita's teachings is indeed the 𑌪𑍍𑌰𑌿𑌯𑌕𑍃𑌤𑍍𑌤𑌮𑌃, the best accomplisher of what is dear to Krishna, emphasizing that no other human being can be dearer to the Lord now or in the future. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights the unique spiritual status of this teacher, noting that Krishna's affection is reserved for the selfless act of sharing sacred knowledge with the qualified, and that withholding it from the worthy is more displeasing than teaching the unqualified. This aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which urges one to 'Arise, awake, and learn the best of knowledge,' underscoring the vital importance of both awakening oneself and guiding others to higher understanding. Thus, the verse not only honors the teacher's role but also sets the foundation for the practical application of sharing wisdom, which is further explored in the following paragraph.

In modern life, this teaching can be seen in those who dedicate themselves to sharing wisdom, whether by mentoring, teaching, or simply guiding others toward higher understanding. For example, a teacher who patiently explains ethical principles to students, or a counselor who helps others find meaning in adversity, both embody this spirit. Even someone who shares uplifting ideas with friends or family is participating in this sacred act. As a reflection exercise, consider a time when you helped someone grow by sharing knowledge or encouragement. How did it feel, and what impact did it have on your relationship? This verse invites us to value and seek out opportunities to uplift others through wisdom, recognizing the deep spiritual connection it creates.

𑌅𑌧𑍍𑌯𑍇𑌷𑍍𑌯𑌤𑍇 𑌚 𑌯 𑌇𑌮𑌂 𑌧𑌰𑍍𑌮𑍍𑌯𑌂 𑌸𑌂𑌵𑌾𑌦𑌮𑌾𑌵𑌯𑍋𑌃 ।
𑌜𑍍𑌞𑌾𑌨𑌯𑌜𑍍𑌞𑍇𑌨 𑌤𑍇𑌨𑌾𑌹𑌮𑍍 𑌇𑌷𑍍𑌟𑌃 𑌸𑍍𑌯𑌾𑌮𑌿𑌤𑌿 𑌮𑍇 𑌮𑌤𑌿𑌃 ॥𑍭0॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌧𑍍𑌯𑍇𑌷𑍍𑌯𑌤𑍇 - will study (future of 𑌅𑌧𑍍𑌯𑌾𑌯, to study or recite)
𑌚 - and
𑌯𑌃 - whoever
𑌇𑌮𑌂 - this
𑌧𑌰𑍍𑌮𑍍𑌯𑌂 - righteous, in accordance with 𑌧𑌰𑍍𑌮
𑌸𑌮𑍍𑌵𑌦𑌮𑍍 - dialogue, conversation
𑌆𑌵𑌯𑍋𑌹𑍍 - of us two (Krishna and Arjuna)
𑌜𑍍𑌞𑌾𑌨-𑌯𑌜𑍍𑌞𑍇𑌨 - by the sacrifice of knowledge
𑌤𑍇𑌨 - by him
𑌅𑌹𑌂 - I
𑌇𑌷𑍍𑌟𑌃 - am worshipped, pleased
𑌸𑍍𑌯𑌾𑌮𑍍 - may become, would be
𑌇𑌤𑌿 - thus
𑌮𑍇 - my
𑌮𑌤𑌿𑌃 - opinion, conviction

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Whoever studies this sacred and righteous conversation between us, I consider that person to have worshipped Me through the sacrifice of knowledge. This is My firm conviction.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the significance of engaging with the teachings of the Gita itself. The words 𑌅𑌧𑍍𑌯𑍇𑌷𑍍𑌯𑌤𑍇 (will study), 𑌧𑌰𑍍𑌮𑍍𑌯𑌂 (righteous), 𑌸𑌮𑍍𑌵𑌦𑌮𑍍 (dialogue), and 𑌜𑍍𑌞𑌾𑌨-𑌯𑌜𑍍𑌞𑍇𑌨 (by the sacrifice of knowledge) are central here. Krishna is emphasizing that the act of studying this dialogue, which is rooted in 𑌧𑌰𑍍𑌮, is itself a form of worship. Unlike ritualistic offerings, here the 'sacrifice' is intellectual and spiritual: the sincere study and contemplation of the Gita's message. This elevates the process of learning and reflection to the level of a sacred act, equating it to the highest form of worship. The verse assures that such study is not a mere academic exercise but a transformative spiritual practice that pleases the Divine.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that the 𑌜𑍍𑌞𑌾𑌨-𑌯𑌜𑍍𑌞, or sacrifice of knowledge, transcends external rituals by being an internal, mental offering, resonating with the Gita's earlier teaching that knowledge sacrifices are supreme. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that the very act of studying this dharmic dialogue is itself a form of worship, independent of ritualistic performance, as it aligns the aspirant with the path to realization. This internalization of study as sacred action is supported by the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which exhorts one to 'Arise, awake, and learn the excellent knowledge,' emphasizing the transformative power of spiritual study. Together, these insights deepen the understanding that engaging with the Gita's teachings is not merely intellectual but a devotional practice that pleases Krishna, thus preparing the ground for applying this wisdom in daily life as described next.

In modern life, this verse encourages us to treat the sincere study of spiritual wisdom as a meaningful offering, on par with any outward act of devotion. For example, a student who regularly reads and reflects on the Gita's teachings is engaging in a sacred practice, even if they do not perform elaborate rituals. A professional who applies the Gita's principles of duty and detachment in their work is also making a 'sacrifice of knowledge.' Even group discussions or study circles that explore the Gita's message can be seen as collective worship. As a reflection exercise, consider how you approach spiritual study: do you see it as a living practice that connects you to the Divine, or just as intellectual curiosity? Try dedicating your next reading session as an intentional act of devotion, noticing any difference in your mindset or experience.

𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌵𑌾𑌨𑌨𑌸𑍂𑌯𑌶𑍍𑌚 𑌶𑍃𑌣𑍁𑌯𑌾𑌦𑌪𑌿 𑌯𑍋 𑌨𑌰𑌃 ।
𑌸𑍋𑌽𑌪𑌿 𑌮𑍁𑌕𑍍𑌤𑌃 𑌶𑍁𑌭𑌾ఁ𑌲𑍍𑌲𑍋𑌕𑌾𑌨𑍍 𑌪𑍍𑌰𑌾𑌪𑍍𑌨𑍁𑌯𑌾𑌤𑍍𑌪𑍁𑌣𑍍𑌯𑌕𑌰𑍍𑌮𑌣𑌾𑌮𑍍 ॥𑍭1॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑍍𑌰𑌦𑍍𑌧𑌾𑌵𑌾𑌨𑍍 - one who has faith
𑌅𑌨𑌸𑍂𑌯𑌹𑍍 - without fault-finding or malice
𑌚 - and
𑌸𑍍𑌰𑍍𑌨𑍁𑌯𑌤𑍍 (SRuNuyaad) - might hear, listens
𑌅𑌪𑌿 - even, also
𑌯𑌃 - who
𑌨𑌰𑌃 - person, man
𑌸𑌹𑍍 - he
𑌅𑌪𑌿 - also
𑌮𑍁𑌕𑍍𑌤𑌃 - liberated, freed
𑌸𑍁𑌭𑌾𑌨𑍍 (Subhaa~~M) - auspicious, blessed
𑌲𑍋𑌕𑌾𑌨𑍍 - worlds, realms
𑌪𑍍𑌰𑌾𑌪𑍍𑌨𑍁𑌯𑌾𑌤𑍍 - attains, reaches
𑌪𑍁𑌨𑍍𑌯-𑌕𑌰𑍍𑌮𑌣𑌾𑌂 - of those who perform virtuous deeds

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Even a person who simply listens to this teaching with sincere faith and without criticism becomes liberated and attains the blessed realms reached by those who perform virtuous actions.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the transformative power of simply hearing the teachings of the Gita with the right attitude. The words 𑌸𑍍𑌰𑌦𑍍𑌧𑌾𑌵𑌾𑌨𑍍 (faithful), 𑌅𑌨𑌸𑍂𑌯𑌹𑍍 (free from fault-finding), and 𑌸𑍍𑌰𑍍𑌨𑍁𑌯𑌤𑍍 (hears) are crucial. The verse assures that not only those who study or practice, but even those who listen with an open and respectful mind, without cynicism or negativity, are uplifted. The term 𑌪𑍁𑌨𑍍𑌯-𑌕𑌰𑍍𑌮𑌣𑌾𑌂 refers to people who have performed good deeds, suggesting that the listener joins the company of the virtuous. The verse thus democratizes spiritual benefit, making it accessible to anyone who approaches the teachings with sincerity, regardless of their background or prior actions.

The significance of hearing the Gita with faith and without envy is deeply emphasized by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that such reverential listening purifies the heart and leads to auspicious outcomes, even if the listener does not grasp every subtlety intellectually. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that hearing from a qualified teacher removes obstacles to devotion and brings one into the company of virtuous souls, thereby accelerating spiritual progress. This aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which teaches that the true Self is never born nor does it die, encouraging the seeker to listen with faith to transcend ignorance and attain liberation. Together, these perspectives reinforce the verse's message that sincere, non-critical hearing itself is a powerful means of spiritual upliftment, preparing the ground for practical application in daily life.

In modern life, this teaching is highly relevant. For example, someone who attends a spiritual talk or reads about the Gita with genuine curiosity and respect, even if they do not fully grasp every concept, can still experience personal growth and peace. Another example is a person who listens to a podcast or discussion about ethical living, keeping an open mind rather than dismissing unfamiliar ideas. A reflection exercise: Recall a time when you listened to advice or wisdom with skepticism versus with openness. How did your attitude affect what you gained from the experience? This verse encourages us to approach all teachings, especially those about self-improvement or spirituality, with faith and without cynicism, trusting that sincere listening itself can be transformative.

𑌕𑌚𑍍𑌚𑌿𑌦𑍇𑌤𑌚𑍍𑌛𑍍𑌰𑍁𑌤𑌂 𑌪𑌾𑌰𑍍𑌥 𑌤𑍍𑌵𑌯𑍈𑌕𑌾𑌗𑍍𑌰𑍇𑌣 𑌚𑍇𑌤𑌸𑌾 ।
𑌕𑌚𑍍𑌚𑌿𑌦𑌜𑍍𑌞𑌾𑌨𑌸𑌮𑍍𑌮𑍋𑌹𑌃 𑌪𑍍𑌰𑌣𑌷𑍍𑌟𑌸𑍍𑌤𑍇 𑌧𑌨𑌂𑌜𑌯 ॥𑍭2॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑌚𑍍𑌚𑌿𑌤𑍍 - is it so? (interrogative particle)
𑌏𑌤𑌤𑍍 - this (teaching, instruction)
𑌶𑍍𑌰𑍁𑌤𑌮𑍍 - heard, listened to
𑌪𑌾𑌰𑍍𑌥 - O son of Pritha (Arjuna)
𑌤𑍍𑌵𑌯𑌾 - by you
𑌏𑌕𑌾𑌗𑍍𑌰𑍇𑌨 - with one-pointed (undistracted)
𑌚𑍇𑌤𑌸 - mind
𑌕𑌚𑍍𑌚𑌿𑌤𑍍 - is it so? (repeated for emphasis)
𑌅𑌜𑍍𑌞𑌾𑌨 - ignorance
𑌸𑌮𑍍𑌮𑍋𑌹𑌃 - confusion, delusion
𑌪𑍍𑌰𑌨𑌶𑍍𑌟𑌃 - destroyed, dispelled
𑌤𑍇 - your
𑌧𑌨𑌨𑍍𑌜𑌯 - O conqueror of wealth (Arjuna)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, have you listened to all this with a focused mind? Has your confusion, which arose from ignorance, now been removed, O Dhananjaya?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse marks a gentle inquiry from Krishna to Arjuna, using words like 𑌏𑌕𑌾𑌗𑍍𑌰𑍇𑌨 (with single-pointed attention), 𑌅𑌜𑍍𑌞𑌾𑌨 (ignorance), and 𑌸𑌮𑍍𑌮𑍋𑌹𑌃 (delusion). Krishna is not just asking if Arjuna has physically heard the teachings, but whether he has truly absorbed them with an undistracted mind. The repetition of 𑌕𑌚𑍍𑌚𑌿𑌤𑍍 underscores Krishna's concern for Arjuna's inner clarity. The question about the destruction (𑌪𑍍𑌰𑌨𑌶𑍍𑌟𑌃) of confusion signals the intended outcome of the entire teaching: to dispel the fog of ignorance that led Arjuna to his initial hesitation and sorrow. Krishna's tone is both compassionate and evaluative, inviting Arjuna to self-reflect on his own transformation through the dialogue.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that Krishna's question probes whether Arjuna's 𑌅𑌜𑍍𑌞𑌾𑌨-𑌸𑌮𑍍𑌮𑍋𑌹𑌃-the delusion born of ignorance-has been truly eradicated through attentive listening, emphasizing the need for a focused mind as stated in the verse's use of 𑌏𑌕𑌾𑌗𑍍𑌰𑍇𑌨 𑌚𑍇𑌤𑌸𑌾. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets this delusion specifically as the confusion that led Arjuna to reject his duty to fight, highlighting that Krishna's teaching aims to restore clarity and resolve that inner conflict. This aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which urges one to 'Arise, awake, and learn the excellent knowledge,' underscoring the transformative power of awakened, focused understanding. Thus, Krishna's inquiry is not merely about hearing but about the profound internalization and dispelling of doubt, setting the stage for practical application and self-reflection in the following paragraph.

In modern life, this verse is a reminder to check in with ourselves after any important learning or decision-making process. For example, after a difficult conversation with a mentor or a therapy session, it is valuable to ask: Did I really listen with my full attention? Has my confusion or uncertainty been resolved? Similarly, in a classroom or at work, we might pause after receiving instructions to ensure we have truly understood and that our doubts are cleared. As a reflection exercise, try recalling a recent situation where you received guidance-did you listen with a focused mind, and did you leave with clarity, or do you still have lingering doubts? This practice can help us become more conscious learners and decision-makers.

𑌅𑌰𑍍𑌜𑍁𑌨 𑌉𑌵𑌾𑌚
𑌨𑌷𑍍𑌟𑍋 𑌮𑍋𑌹𑌃 𑌸𑍍𑌮𑍃𑌤𑌿𑌰𑍍𑌲𑌬𑍍𑌧𑌾 𑌤𑍍𑌵𑌤𑍍𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌨𑍍𑌮𑌯𑌾𑌽𑌚𑍍𑌯𑍁𑌤 ।
𑌸𑍍𑌥𑌿𑌤𑍋𑌽𑌸𑍍𑌮𑌿 𑌗𑌤𑌸𑌂𑌦𑍇𑌹𑌃 𑌕𑌰𑌿𑌷𑍍𑌯𑍇 𑌵𑌚𑌨𑌂 𑌤𑌵 ॥𑍭3॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌰𑍍𑌜𑍁𑌨 - Arjuna (the speaker)
𑌉𑌵𑌾𑌚 - said
𑌨𑌷𑍍𑌟𑌃 - destroyed, lost
𑌮𑍋𑌹𑌃 - delusion, confusion
𑌸𑍍𑌮𑍃𑌤𑌿𑌹𑍍 - memory, right understanding
𑌲𑌬𑍍𑌧𑌾 - regained, obtained
𑌤𑍍𑌵𑌤𑍍-𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍 - by your grace (from 𑌤𑍍𑌵𑌤𑍍 - your, 𑌪𑍍𑌰𑌸𑌾𑌦 - grace)
𑌮𑌯𑌾 - by me
𑌅𑌚𑍍𑌯𑍁𑌤 - O Achyuta (Krishna, the infallible one)
𑌸𑍍𑌥𑌿𑌤𑌃 - standing firm, steady
𑌅𑌸𑍍𑌮𑌿 - I am
𑌗𑌤-𑌸𑌮𑍍𑌦𑍇𑌹𑌃 - free from doubt (from 𑌗𑌤 - gone, 𑌸𑌮𑍍𑌦𑍇𑌹 - doubt)
𑌕𑌰𑌿𑌷𑍍𑌯𑍇 - I will do, I shall act
𑌵𑌚𑌨𑌂 - word, instruction
𑌤𑌵 - your

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Arjuna said: My confusion is gone and my understanding is restored by your kindness, O Krishna. I am now steady and free from doubt. I will act according to your guidance.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse marks Arjuna's transformation, as he declares the end of his inner turmoil. The key terms 𑌨𑌷𑍍𑌟𑌃 (destroyed), 𑌮𑍋𑌹𑌃 (delusion), 𑌸𑍍𑌮𑍃𑌤𑌿𑌹𑍍 (memory), and 𑌗𑌤-𑌸𑌮𑍍𑌦𑍇𑌹𑌃 (doubt gone) highlight the process of inner clarity. Arjuna acknowledges that his confusion and indecision, which had paralyzed him at the start of the battle, have now been removed. The restoration of 𑌸𑍍𑌮𑍃𑌤𑌿𑌹𑍍 refers not just to ordinary memory, but to a deep recollection of his true nature and duty. By stating 𑌸𑍍𑌥𑌿𑌤𑌃 𑌅𑌸𑍍𑌮𑌿, Arjuna affirms his newfound steadiness, and with 𑌕𑌰𑌿𑌷𑍍𑌯𑍇 𑌵𑌚𑌨𑌂 𑌤𑌵, he expresses his resolve to follow Krishna's instructions. The verse encapsulates the journey from confusion to clarity, and from hesitation to committed action.

This verse represents the culmination of Arjuna's spiritual awakening, as highlighted by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that the destruction of 𑌮𑍋𑌹𑌃 (delusion) and the restoration of 𑌸𑍍𑌮𑍃𑌤𑌿𑌹𑍍 (true memory) occur through the grace of the divine (𑌤𑍍𑌵𑌤𑍍-𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍), enabling the seeker to transcend ignorance. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that Arjuna's prior confusion stemmed from misidentifying the self with the body and misunderstanding his 𑌧𑌰𑍍𑌮; this confusion is dispelled by recognizing the self's eternal relationship with the Supreme. The Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 (Kaha Upaniad 1.3.14) meaning "Arise, awake, and learn the excellent wisdom," underscores the call to shed ignorance and act with awakened knowledge, perfectly reflecting Arjuna's transformation. Together, these insights show that true clarity arises when doubts vanish and one is ready to engage in action aligned with divine guidance, thus bridging the inner realization described in the first paragraph with the practical application explored next.

In modern life, this verse can be seen in moments when we overcome confusion about our purpose-such as choosing a career path after much uncertainty, or making a difficult ethical decision with newfound confidence. Another example is recovering from a period of self-doubt or anxiety, and then moving forward with clarity and commitment. To reflect, consider a recent situation where you felt lost or indecisive. What helped you regain your clarity? How did guidance-whether from a mentor, a friend, or your own inner wisdom-play a role? Take a moment to write down one area of your life where you are now ready to act with conviction, inspired by Arjuna's resolve.

𑌸𑌂𑌜𑌯 𑌉𑌵𑌾𑌚
𑌇𑌤𑍍𑌯𑌹𑌂 𑌵𑌾𑌸𑍁𑌦𑍇𑌵𑌸𑍍𑌯 𑌪𑌾𑌰𑍍𑌥𑌸𑍍𑌯 𑌚 𑌮𑌹𑌾𑌤𑍍𑌮𑌨𑌃 ।
𑌸𑌂𑌵𑌾𑌦𑌮𑌿𑌮𑌮𑌶𑍍𑌰𑍌𑌷𑌮𑍍 𑌅𑌦𑍍𑌭𑍁𑌤𑌂 𑌰𑍋𑌮𑌹𑌰𑍍𑌷𑌣𑌮𑍍 ॥𑍭4॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌂𑌜𑌯𑌃 - Sanjaya
𑌉𑌵𑌾𑌚 - said
𑌇𑌤𑌿 - thus
𑌅𑌹𑌂 - I
𑌵𑌾𑌸𑍁𑌦𑍇𑌵𑌸𑍍𑌯 - of Vasudeva (Krishna)
𑌪𑌾𑌰𑍍𑌥𑌸𑍍𑌯 - of Partha (Arjuna)
𑌚 - and
𑌮𑌹𑌾𑌤𑍍𑌮𑌨𑌃 - of the great-souled
𑌸𑌂𑌵𑌾𑌦𑌮𑍍 - conversation, dialogue
𑌇𑌮𑌂 - this
𑌅𑌶𑍍𑌰𑍌𑌷𑌮𑍍 - have heard
𑌅𑌦𑍍𑌭𑍁𑌤𑌂 - wonderful, astonishing
𑌰𑍋𑌮-𑌹𑌰𑍍𑌷𑌣𑌮𑍍 - causing hair to stand on end, thrilling

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Sanjaya said: In this way, I have listened to this remarkable and awe-inspiring conversation between Vasudeva and the noble-hearted Arjuna, a dialogue so wondrous that it sent shivers down my spine.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse marks Sanjaya's personal response to the profound exchange he has just witnessed. The words 𑌅𑌦𑍍𑌭𑍁𑌤𑌂 (wonderful), 𑌰𑍋𑌮-𑌹𑌰𑍍𑌷𑌣𑌮𑍍 (hair-raising), 𑌮𑌹𑌾𑌤𑍍𑌮𑌨𑌃 (great-souled), and 𑌸𑌂𑌵𑌾𑌦𑌮𑍍 (dialogue) are central here. Sanjaya is not merely reporting events; he is deeply moved by the spiritual depth and transformative power of the conversation between Krishna and Arjuna. The use of 𑌰𑍋𑌮-𑌹𑌰𑍍𑌷𑌣𑌮𑍍 conveys a physical reaction to spiritual awe, suggesting that the truths revealed transcend intellectual understanding and touch the very core of one's being. By referring to Arjuna as 𑌮𑌹𑌾𑌤𑍍𑌮𑌨𑌃, Sanjaya highlights Arjuna's capacity to receive such wisdom, while 𑌅𑌦𑍍𑌭𑍁𑌤𑌂 underscores the extraordinary nature of the teachings imparted.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 interprets Sanjaya's expression of wonder as a reflection of the profound spiritual impact that the dialogue between Krishna and Arjuna has on the receptive soul, emphasizing that such transformative wisdom naturally evokes a deep, visceral response. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 stresses that this 𑌅𑌦𑍍𑌭𑍁𑌤𑌂 dialogue is not merely intellectual but awakens devotion and clarity, guiding the listener from ignorance to enlightenment. This aligns with the Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯, which means 'Lead me from darkness to light,' highlighting the movement from spiritual ignorance to illumination that the Gita facilitates. Thus, the verse captures not only Sanjaya's awe but also the universal potential of this sacred conversation to inspire inner transformation, preparing us to recognize and embrace such moments in our own lives.

In modern life, this verse reminds us of moments when we encounter something so profound-be it a moving speech, a work of art, or an act of kindness-that it leaves a lasting impression and even a physical response, like goosebumps. For example, hearing a story of selfless courage might inspire us to reflect on our own values, or witnessing a breakthrough in science or art could fill us with awe. As a reflection exercise, recall a time when you felt genuinely inspired or moved by someone else's words or actions. Consider what made that experience so powerful and how it might influence your own choices or outlook. This verse encourages us to remain open to transformative experiences and to recognize the impact that deep wisdom can have on our lives.

𑌵𑍍𑌯𑌾𑌸𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌚𑍍𑌛𑍍𑌰𑍁𑌤𑌵𑌾𑌨𑍍 𑌇𑌮𑌂 𑌗𑍁𑌹𑍍𑌯𑌤𑌮𑌂 𑌪𑌰𑌮𑍍 ।
𑌯𑍋𑌗𑌂 𑌯𑍋𑌗𑍇𑌶𑍍𑌵𑌰𑌾𑌤𑍍𑌕𑍃𑌷𑍍𑌣𑌾𑌤𑍍 𑌸𑌾𑌕𑍍𑌷𑌾𑌤𑍍𑌕𑌥𑌯𑌤𑌃 𑌸𑍍𑌵𑌯𑌮𑍍 ॥𑍭5॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌵𑍍𑌯𑌾𑌸-𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍 - by the grace of Vyasa
𑌶𑍍𑌰𑍁𑌤𑌵𑌾𑌨𑍍 - I have heard
𑌏𑌤𑌤𑍍 - this
𑌗𑍁𑌹𑍍𑌯𑌂 - secret (profound, hidden)
𑌅𑌹𑌂 - I
𑌪𑌰𑌮𑍍 - supreme
𑌯𑍋𑌗𑌂 - 𑌯𑍋𑌗 (union, spiritual teaching)
𑌯𑍋𑌗𑍇𑌶𑍍𑌵𑌰𑌾𑌤𑍍 - from the Lord of 𑌯𑍋𑌗
𑌕𑍍𑌰𑌿𑌶𑍍𑌨𑌾𑌤𑍍 - from Krishna
𑌸𑌾𑌕𑍍𑌶𑌾𑌤𑍍 - directly (in person)
𑌕𑌥𑌯𑌤𑌹𑍍 - as he was speaking
𑌸𑍍𑌵𑌯𑌮𑍍 - himself

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
By Vyasa's grace, I have directly heard this supreme and secret teaching about yoga from Krishna, the Lord of Yoga, as he himself spoke it.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights several important terms: 𑌵𑍍𑌯𑌾𑌸-𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍 (by Vyasa's grace), 𑌗𑍁𑌹𑍍𑌯𑌂 (secret), 𑌪𑌰𑌂 𑌯𑍋𑌗𑌂 (supreme 𑌯𑍋𑌗), and 𑌸𑌾𑌕𑍍𑌶𑌾𑌤𑍍 (directly). Sanjaya acknowledges that it was only through the special favor of Vyasa that he could witness and hear this profound conversation. The word 𑌗𑍁𑌹𑍍𑌯𑌂 suggests that the teachings are not easily accessible or understood by all, but are reserved for those who are prepared or blessed. 𑌪𑌰𑌂 𑌯𑍋𑌗𑌂 refers to the highest spiritual knowledge and practice, which is being revealed by Krishna himself. The use of 𑌸𑌾𑌕𑍍𑌶𑌾𑌤𑍍 and 𑌸𑍍𑌵𑌯𑌮𑍍 emphasizes the immediacy and authenticity of the experience-Sanjaya did not receive this knowledge secondhand, but heard it as Krishna personally delivered it.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that Sanjaya's hearing of this supreme secret was possible only through the divine grace of Vyasa, who granted him the extraordinary faculty of spiritual vision, enabling direct perception beyond ordinary senses. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets the term 𑌗𑍁𑌹𑍍𑌯𑌂 𑌪𑌰𑌂 𑌯𑍋𑌗𑌂 as the profound knowledge of the self's unity with the Supreme, a truth seldom revealed and central to all sacred teachings. This direct transmission (𑌸𑌾𑌕𑍍𑌶𑌾𑌤𑍍) from Krishna, the 𑌯𑍋𑌗𑍇𑌸𑍍𑌵𑌰, ensures the purity and authenticity of the knowledge, free from distortion. This is echoed in the Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯, which means 'Lead me from darkness to light,' symbolizing the movement from ignorance to the illumination of supreme wisdom. Thus, the verse not only highlights the exceptional source and nature of this knowledge but also prepares us to appreciate the importance of receiving spiritual truths directly and sincerely, as will be reflected in practical application.

In modern life, this verse reminds us of the value of direct experience and the importance of guidance from wise mentors. For example, a student may grasp complex ideas more deeply when a teacher explains them in person, rather than reading about them in a textbook. Similarly, someone might find inspiration by attending a live talk or workshop rather than watching a recording. Another example is how personal mentorship can open doors to insights and opportunities that would otherwise remain hidden. As a reflection exercise, consider a time when you received valuable knowledge or insight directly from someone you respect. How did that experience differ from learning indirectly? What role did gratitude play in your openness to receive that knowledge?

𑌰𑌾𑌜𑌨𑍍𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 𑌸𑌂𑌵𑌾𑌦𑌮𑌿𑌮𑌮𑌦𑍍𑌭𑍁𑌤𑌮𑍍 ।
𑌕𑍇𑌶𑌵𑌾𑌰𑍍𑌜𑍁𑌨𑌯𑍋𑌃 𑌪𑍁𑌣𑍍𑌯𑌂 𑌹𑍃𑌷𑍍𑌯𑌾𑌮𑌿 𑌚 𑌮𑍁𑌹𑍁𑌰𑍍𑌮𑍁𑌹𑍁𑌃 ॥𑍭6॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌰𑌾𑌜𑌨𑍍 - O king
𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 - having remembered, recalling
𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 - remembering again and again
𑌸𑌂𑌵𑌾𑌦𑌮𑍍 - dialogue, conversation
𑌇𑌮𑌂 - this
𑌅𑌦𑍍𑌭𑍁𑌤𑌂 - wonderful, astonishing
𑌕𑍇𑌶𑌵-𑌅𑌰𑍍𑌜𑍁𑌨𑌯𑍋𑌃 - between Keshava (Krishna) and Arjuna
𑌪𑍁𑌣𑍍𑌯𑌂 - sacred, auspicious
𑌹𑍃𑌷𑍍𑌯𑌾𑌮𑌿 - I rejoice, I am delighted
𑌚 - and
𑌮𑍁𑌹𑍁𑌰𑍍-𑌮𑍁𑌹𑍁𑌃 - again and again, repeatedly

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O King, as I keep recalling this marvelous and sacred conversation between Krishna and Arjuna, I feel joy again and again.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
In this verse, Sanjaya expresses his deep emotional response to the dialogue he has witnessed. The words 𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 (remembering repeatedly), 𑌅𑌦𑍍𑌭𑍁𑌤𑌂 (wonderful), and 𑌪𑍁𑌣𑍍𑌯𑌂 (sacred) highlight the profound impact the conversation had on him. By addressing Dhritarashtra as 𑌰𑌾𑌜𑌨𑍍, Sanjaya emphasizes the importance of the message not just for himself but for the king and, by extension, all listeners. The repetition of 𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 and 𑌮𑍁𑌹𑍁𑌰𑍍-𑌮𑍁𑌹𑍁𑌃 (again and again) conveys how the memory of this sacred dialogue brings him continual joy, suggesting that the teachings of the Gita are a source of ongoing inspiration and upliftment, not just a one-time event.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the dialogue is called 𑌪𑍁𑌣𑍍𑌯𑌂 because hearing it purifies the mind and dispels ignorance, making the soul receptive to higher knowledge. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights the repeated remembrance (𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯) as a vital practice that deepens devotion and joy, showing how the teachings continuously renew spiritual clarity. This ongoing reflection aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which urges one to 'Arise, awake, and learn the excellent wisdom,' emphasizing the need for persistent engagement with sacred knowledge. Thus, the verse not only celebrates the dialogue's sacredness but also encourages us to repeatedly return to it, preparing us to apply its wisdom in daily life.

In modern life, this verse reminds us of the value of returning to uplifting conversations or teachings, especially during times of uncertainty. For example, someone might find strength by revisiting a mentor's advice or rereading a favorite book that once inspired them. Another person may listen repeatedly to a meaningful speech or song that helps them stay positive. As a reflection exercise, consider recalling a conversation or lesson that once moved you deeply. Notice how remembering it now affects your mood and mindset. How might you make space in your routine to revisit such sources of inspiration regularly?

𑌤𑌚𑍍𑌚 𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 𑌰𑍂𑌪𑌮𑌤𑍍𑌯𑌦𑍍𑌭𑍁𑌤𑌂 𑌹𑌰𑍇𑌃 ।
𑌵𑌿𑌸𑍍𑌮𑌯𑍋 𑌮𑍇 𑌮𑌹𑌾𑌨𑍍𑌰𑌾𑌜𑌨𑍍 𑌹𑍃𑌷𑍍𑌯𑌾𑌮𑌿 𑌚 𑌪𑍁𑌨𑌃 𑌪𑍁𑌨𑌃 ॥𑍭𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌤𑍍 - that
𑌚 - and
𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 (𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯) - remembering, recalling
𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 - remembering, recalling (repeatedly)
𑌰𑍂𑌪𑌮𑍍 - form, appearance
𑌅𑌤𑌿-𑌅𑌦𑍍𑌭𑍁𑌤𑌂 - extremely wondrous, most extraordinary
𑌹𑌰𑍇𑌃 - of 𑌃𑌅𑌰𑌿 (the Lord, Krishna)
𑌵𑌿𑌸𑍍𑌮𑌯𑌃 - wonder, amazement
𑌮𑍇 - to me, in me
𑌮𑌹𑌾𑌨𑍍 - great, immense
𑌰𑌾𑌜𑌨𑍍 - O King
𑌹𑍃𑌷𑍍𑌯𑌾𑌮𑌿 - I rejoice, I am delighted
𑌚 - and
𑌪𑍁𑌨𑌃 𑌪𑍁𑌨𑌃 - again and again

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O King, as I recall again and again that astonishing and marvelous form of Hari, I am filled with immense wonder and feel joy rising in me over and over.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse centers on the vivid recollection of the divine vision experienced by Sanjaya. The words 𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 𑌸𑌂𑌸𑍍𑌮𑍃𑌤𑍍𑌯 emphasize the act of repeatedly remembering, suggesting that the memory is so powerful it keeps returning to his mind. The phrase 𑌰𑍂𑌪𑌂 𑌅𑌤𑍍𑌯𑌦𑍍𑌭𑍁𑌤𑌮𑍍 highlights the extraordinary and awe-inspiring nature of the form of 𑌃𑌅𑌰𑌿 (Krishna) that was revealed. Sanjaya expresses not only amazement (𑌵𑌿𑌸𑍍𑌮𑌯𑌃) but also a deep, recurring joy (𑌹𑍃𑌷𑍍𑌯𑌾𑌮𑌿), showing how the spiritual experience leaves a lasting emotional impact. The repetition in the verse mirrors the way profound moments can echo in our consciousness, bringing both wonder and happiness each time they are recalled.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that Sanjaya's repeated remembrance of the extraordinary form of 𑌃𑌅𑌰𑌿 is not merely a mental recall but a profound spiritual experience that fills him with continuous wonder and joy. This aligns with 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯's view that such divine visions, when deeply imprinted in the heart, become a source of lasting inspiration and bliss. The power of this remembrance is reflected in the Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍: 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯, meaning "Lead me from darkness to light." This verse highlights how the memory of the divine form dispels ignorance and uplifts the soul, transforming the act of recollection into a spiritual illumination. Thus, the verse not only portrays Sanjaya's emotional response but also points to the transformative potential of divine memory, preparing the reader to appreciate how such moments can inspire and sustain us in daily life.

In modern life, this verse resonates with anyone who has experienced a moment of deep inspiration or awe-such as witnessing a breathtaking natural scene, hearing a moving piece of music, or being present at a life-changing event. These memories can be a source of strength and joy when recalled, especially during challenging times. For example, someone might think back to a moment of personal achievement or a time they felt deeply connected to something greater than themselves, and find renewed motivation. As a reflection exercise, consider recalling a moment when you felt truly inspired or uplifted. Notice how revisiting that memory affects your mood and outlook, and how it might help you approach current challenges with greater positivity.

𑌯𑌤𑍍𑌰 𑌯𑍋𑌗𑍇𑌶𑍍𑌵𑌰𑌃 𑌕𑍃𑌷𑍍𑌣𑌃 𑌯𑌤𑍍𑌰 𑌪𑌾𑌰𑍍𑌥𑍋 𑌧𑌨𑍁𑌰𑍍𑌧𑌰𑌃 ।
𑌤𑌤𑍍𑌰 𑌶𑍍𑌰𑍀𑌰𑍍𑌵𑌿𑌜𑌯𑍋 𑌭𑍂𑌤𑌿𑌃 𑌧𑍍𑌰𑍁𑌵𑌾 𑌨𑍀𑌤𑌿𑌰𑍍𑌮𑌤𑌿𑌰𑍍𑌮𑌮 ॥𑍭𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌤𑍍𑌰 - where
𑌯𑍋𑌗𑍇𑌶𑍍𑌵𑌰𑌃 - master of 𑌯𑍋𑌗 (Krishna)
𑌕𑍃𑌷𑍍𑌣𑌃 - Krishna
𑌯𑌤𑍍𑌰 - where
𑌪𑌾𑌰𑍍𑌥𑌃 - Arjuna (son of Pritha)
𑌧𑌨𑍁𑌰𑍍𑌧𑌰𑌃 - wielder of the bow
𑌤𑌤𑍍𑌰 - there
𑌶𑍍𑌰𑍀𑌃 - fortune, auspiciousness
𑌵𑌿𑌜𑌯𑌃 - victory
𑌭𑍂𑌤𑌿𑌃 - prosperity, abundance
𑌧𑍍𑌰𑍁𑌵𑌾 - steadfast, certain
𑌨𑍀𑌤𑌿𑌃 - right conduct, policy
𑌮𑌤𑌿𑌃 - conviction, opinion
𑌮𑌮 - my

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Wherever Krishna, the master of yoga, stands together with Arjuna, the skilled archer, there will always be fortune, victory, prosperity, and unwavering righteousness. This is my firm belief.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse concludes the Bhagavad Gita with a powerful affirmation, highlighting the significance of both divine guidance and human effort. The words 𑌯𑍋𑌗𑍇𑌶𑍍𑌵𑌰𑌃 (master of 𑌯𑍋𑌗) and 𑌕𑍃𑌷𑍍𑌣𑌃 (Krishna) point to the presence of supreme wisdom and spiritual mastery. 𑌪𑌾𑌰𑍍𑌥𑌃 (Arjuna) and 𑌧𑌨𑍁𑌰𑍍𑌧𑌰𑌃 (wielder of the bow) emphasize the role of a committed, capable individual who is ready to act. The verse asserts that wherever these forces unite, there will be 𑌶𑍍𑌰𑍀𑌃 (fortune), 𑌵𑌿𑌜𑌯𑌃 (victory), 𑌭𑍂𑌤𑌿𑌃 (prosperity), and 𑌨𑍀𑌤𑌿𑌃 (righteous policy), all of which are described as 𑌧𑍍𑌰𑍁𑌵𑌾 (certain, unwavering). The verse thus encapsulates the Gita's message: success and righteousness are assured when divine wisdom and human action come together.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that this verse encapsulates the essence of the Gita by affirming that where 𑌕𑍃𑌷𑍍𑌣𑌃, the supreme 𑌯𑍋𑌗𑍇𑌶𑍍𑌵𑌰𑌃, is present alongside 𑌪𑌾𑌰𑍍𑌥𑌃, the determined 𑌧𑌨𑍁𑌰𑍍𑌧𑌰𑌃, there is an unshakable guarantee of fortune, victory, prosperity, and righteous conduct. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that Krishna's role as the controller of all beings combined with Arjuna's full surrender creates a perfect harmony of divine will and human effort, ensuring auspiciousness and moral success. This unity reflects the principle expressed in the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14): 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤, meaning 'Arise, awake, and learn by approaching the excellent ones,' which encourages active engagement with wisdom and action. Thus, the verse highlights that lasting success arises from the inseparable union of spiritual wisdom and committed action, preparing us to apply this insight practically in life.

In modern life, this verse reminds us that combining wise guidance-whether from mentors, spiritual teachings, or inner conscience-with determined personal effort leads to lasting success and ethical outcomes. For example, a business led by ethical principles and guided by experienced advisors is more likely to thrive. A student who seeks both good instruction and puts in disciplined effort will achieve academic and personal growth. As a reflection exercise, consider a situation where you faced a challenge: did you seek wise counsel and also act with commitment? How did the combination (or lack) of these two factors affect the outcome? This verse encourages us to consciously unite wisdom and action in all our endeavors.

॥ 𑌓𑌂 𑌤𑌤𑍍𑌸𑌦𑌿𑌤𑌿 𑌶𑍍𑌰𑍀𑌮𑌨𑍍𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑍇 𑌶𑌤𑌸𑌾𑌹𑌸𑍍𑌰𑌿𑌕𑌾𑌯𑌾𑌂 𑌸𑌂𑌹𑌿𑌤𑌾𑌯𑌾𑌂 𑌵𑍈𑌯𑌾𑌸𑌿𑌕𑍍𑌯𑌾𑌂 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑍀𑌷𑍍𑌮𑌪𑌰𑍍𑌵𑌣𑌿 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾𑌸𑍁 𑌉𑌪𑌨𑌿𑌷𑌤𑍍𑌸𑍁 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂
𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌰𑍍𑌜𑍁𑌨𑌸𑌂𑌵𑌾𑌦𑍇 𑌮𑍋𑌕𑍍𑌷𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌯𑍋𑌗𑍋 𑌨𑌾𑌮 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌓𑌂 - sacred syllable, symbolizing the Absolute
𑌤𑌤𑍍 - that, referring to the Supreme Reality
𑌸𑌤𑍍 - truth, existence, goodness
𑌇𑌤𑌿 - thus, in this way
𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 - the revered Bhagavad Gita
𑌅𑌸𑍂𑌪𑌨𑌿𑌷𑌤𑍍𑌸𑍁 - among the Upanishads
𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 - of the knowledge of Brahman
𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇 - in the scripture of 𑌯𑍋𑌗
𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌰𑍍𑌜𑍁𑌨𑌸𑌂𑌵𑌾𑌦𑍇 - in the dialogue between Sri Krishna and Arjuna
𑌮𑍋𑌕𑍍𑌷𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌯𑍋𑌗𑍋 - the 𑌯𑍋𑌗 of liberation and renunciation
𑌨𑌾𑌮 - named, called
𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑌃 - eighteenth
𑌅𑌧𑍍𑌯𑌾𑌯𑌃 - chapter

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Thus ends the eighteenth chapter, called the Yoga of Liberation through Renunciation, in the revered Bhagavad Gita, which is a scripture of yoga and the knowledge of Brahman, presented as a dialogue between Sri Krishna and Arjuna, and found among the Upanishads. OM tat sat.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This concluding verse is a colophon, summarizing the essence and context of the entire Bhagavad Gita. The words 𑌓𑌂, 𑌤𑌤𑍍, and 𑌸𑌤𑍍 are significant; they are traditional symbols representing the ultimate reality, truth, and auspiciousness. The verse also uses 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 to highlight that the Gita imparts knowledge of the highest reality, Brahman. The phrase 𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇 points to the Gita's role as a treatise on 𑌯𑍋𑌗, not just as physical practice but as a comprehensive spiritual discipline. By mentioning 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌰𑍍𑌜𑍁𑌨𑌸𑌂𑌵𑌾𑌦𑍇, the verse reminds us that the teachings are delivered through a profound dialogue, making the wisdom accessible and relatable. The chapter is named 𑌮𑍋𑌕𑍍𑌷𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌯𑍋𑌗𑍋, emphasizing the twin goals of liberation and renunciation, which are central to the Gita's message.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that the invocation 𑌓𑌂 𑌤𑌤𑍍 𑌸𑌤𑍍 affirms the Bhagavad Gita's foundation in the eternal truth and ultimate reality, aligning it firmly with the Upanishadic wisdom. He often cites the Upanishadic prayer 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯 from the Bhadrayaka Upanishad to illustrate the seeker's journey from falsehood to truth, which the Gita encapsulates through its teachings. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights the practical aspect of this invocation, viewing it as a call to sincere spiritual discipline and surrender, which prepares the aspirant for liberation. This connection between metaphysical knowledge and disciplined practice is further underscored by the phrase 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇 in the verse, linking the Gita's philosophical depth with its yogic methodology. Thus, the verse not only situates the Gita within the grand Upanishadic tradition but also sets the stage for applying its teachings in daily life, bridging the eternal truths with lived experience.

In modern life, this verse can serve as a reminder to conclude our own endeavors with a sense of sacredness and purpose, just as the Gita ends with an invocation of truth and auspiciousness. For example, someone finishing a major project at work might pause to dedicate the results to a higher ideal, rather than personal gain. A student completing their studies can reflect on the deeper purpose behind their learning, connecting it to personal growth and service. As a reflection exercise, consider how you might bring the spirit of 𑌓𑌂 𑌤𑌤𑍍 𑌸𑌤𑍍-truth, dedication, and higher purpose-into the way you end your daily activities or significant milestones.

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  • 𑌅𑌚𑍍𑌯𑍁𑌤𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑌾𑌲 𑌮𑍁𑌕𑍁𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌕𑍃𑌷𑍍𑌣𑌂 𑌕𑌲𑌯 𑌸𑌖𑌿
  • 𑌆𑌲𑍋𑌕𑌯𑍇 𑌶𑍍𑌰𑍀 𑌬𑌾𑌲𑌕𑍃𑌷𑍍𑌣𑌮𑍍
  • 𑌤𑍍𑌯𑌾𑌗𑌰𑌾𑌜 𑌕𑍀𑌰𑍍𑌤𑌨 𑌗𑌂𑌧𑌮𑍁 𑌪𑍂𑌯𑌰𑍁𑌗𑌾
  • 𑌗𑍋𑌪𑌾𑌲 𑌕𑍃𑌷𑍍𑌣 𑌦𑌶𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑍍𑌰𑌥𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌮𑍋𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌅𑌕𑍍𑌲𑍇𑌶 𑌕𑍇𑌶𑌵𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌤𑍃𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑍁𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
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  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑌂𑌚𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌕𑌾𑌂𑌕𑍍𑌷 𑌪𑍁𑌂𑌡𑌰𑍀𑌕𑌾𑌕𑍍𑌷𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌷𑌷𑍍𑌟𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌕𑍁𑌂𑌠 𑌵𑍈𑌕𑍁𑌂𑌠𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌸𑌪𑍍𑌤𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌨𑌾𑌗𑌰 𑌨𑌾𑌰𑌯𑌣𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌅𑌷𑍍𑌟𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌵𑌿𑌲𑌕𑍍𑌷𑍍𑌯 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌪𑌤𑌿𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌨𑌵𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑌂𑌦 𑌮𑍁𑌕𑍁𑌂𑌦𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑌶𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌚𑌤𑍁𑌰 𑌚𑌤𑍁𑌰𑍍𑌭𑍁𑌜𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌏𑌕𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌨𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍁𑌪𑍍𑌰𑍀𑌤 𑌪𑍀𑌤𑌾𑌂𑌬𑌰𑌃
  • 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰𑌶𑌤 𑌨𑌾𑌮𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌮𑍁𑌕𑍁𑌂𑌦𑌮𑌾𑌲𑌾 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑌵𑌚𑌂 (𑌤𑍍𑌰𑍈𑌲𑍋𑌕𑍍𑌯 𑌮𑌂𑌗𑌳 𑌕𑌵𑌚𑌮𑍍)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌨𑌂𑌦 𑌕𑍁𑌮𑌾𑌰 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑍍𑌰𑌹𑍍𑌮 𑌸𑌂𑌹𑌿𑌤𑌾
  • 𑌶𑍍𑌰𑍀 𑌪𑌾𑌂𑌡𑍁𑌰𑌂𑌗 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌮𑍁𑌰𑌾𑌰𑌿 𑌪𑌂𑌚 𑌰𑌤𑍍𑌨 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌵𑍇𑌣𑍁 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌸𑌂𑌤𑌾𑌨 𑌗𑍋𑌪𑌾𑌲 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌦𑌶𑌕𑌂 1 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌂 𑌤𑌥𑌾 𑌮𑌾𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌮𑌾𑌧𑍁𑌰𑍍𑌯𑌂 𑌤𑌥𑌾 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌸𑍍𑌯 𑌗𑍁𑌣𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4 - 𑌯𑍋𑌗𑌾𑌭𑍍𑌯𑌾𑌸𑌃 𑌤𑌥𑌾 𑌯𑍋𑌗𑌸𑌿𑌦𑍍𑌧𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌪𑍁𑌰𑍁𑌷𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌜𑌨𑍍𑌮, 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌮𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮 - 𑌪𑍍𑌰𑌲𑌯𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯 - 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌲𑍋𑌕𑌸𑍃𑌷𑍍𑌟𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 10 - 𑌸𑍃𑌷𑍍𑌟𑌿𑌵𑍈𑌵𑌿𑌧𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 11 - 𑌸𑌨𑌕𑌾𑌦𑍀𑌨𑌾𑌂 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌂 𑌚 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌸𑍍𑌯 𑌤𑌥𑌾 𑌹𑌿𑌰𑌣𑍍𑌯𑌕𑌶𑌿𑌪𑍋𑌃 𑌜𑌨𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 12 - 𑌵𑌰𑌾𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 13 - 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 14 - 𑌕𑌪𑌿𑌲𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 15 - 𑌕𑌪𑌿𑌲𑍋𑌪𑌦𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 16 - 𑌨𑌰𑌨𑌾𑌰𑌾𑌯𑌣𑌾𑌵𑌤𑌾𑌰𑌂 𑌤𑌥𑌾 𑌦𑌕𑍍𑌷𑌯𑌾𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍭 - 𑌧𑍍𑌰𑍁𑌵𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍮 - 𑌪𑍃𑌥𑍁𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍯 - 𑌪𑍍𑌰𑌚𑍇𑌤𑍃𑌣𑌾𑌂 𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 20 - 𑌋𑌷𑌭𑌯𑍋𑌗𑍀𑌶𑍍𑌵𑌰𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 21 - 𑌨𑌵 𑌵𑌰𑍍𑌷𑌾𑌃 𑌤𑌥𑌾 𑌸𑌪𑍍𑌤𑌦𑍍𑌵𑍀𑌪𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 22 - 𑌅𑌜𑌾𑌮𑌿𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 23 - 𑌦𑌕𑍍𑌷𑌚𑌰𑌿𑌤𑌂 𑌤𑌥𑌾 𑌚𑌿𑌤𑍍𑌰𑌕𑍇𑌤𑍂𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 24 - 𑌪𑍍𑌰𑌹𑍍𑌲𑌾𑌦𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 25 - 𑌨𑌰𑌸𑌿𑌂𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 26 - 𑌗𑌜𑍇𑌂𑌦𑍍𑌰𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍭 - 𑌕𑍍𑌷𑍀𑌰𑌾𑌬𑍍𑌧𑌿𑌮𑌥𑌨𑌂 𑌤𑌥𑌾 𑌕𑍂𑌰𑍍𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍮 - 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌸𑍍𑌵𑌯𑌂𑌵𑌰𑌂 𑌤𑌥𑌾 𑌅𑌮𑍃𑌤𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍯 - 𑌮𑍋𑌹𑌿𑌨𑍍𑌯𑌵𑌤𑌾𑌰𑌂 𑌆𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 30 - 𑌵𑌾𑌮𑌨𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 31 - 𑌬𑌲𑌿𑌦𑌰𑍍𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 32 - 𑌮𑌤𑍍𑌸𑍍𑌯𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 33 - 𑌅𑌂𑌬𑌰𑍀𑌷𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 34 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 35 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍-2
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 36 - 𑌪𑌰𑌶𑍁𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑍋𑌪𑌕𑍍𑌰𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍮 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍯 - 𑌯𑍋𑌗𑌮𑌾𑌯𑌾 𑌪𑍍𑌰𑌾𑌦𑍁𑌰𑍍𑌭𑌾𑌵𑌂 𑌤𑌥𑌾 𑌗𑍋𑌕𑍁𑌲𑍇 𑌕𑍃𑌷𑍍𑌣𑌜𑌨𑍍𑌮𑍋𑌤𑍍𑌸𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 40 - 𑌪𑍂𑌤𑌨𑌾𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 41 - 𑌪𑍂𑌤𑌨𑌾𑌦𑌹𑌨𑌂 𑌤𑌥𑌾 𑌕𑍃𑌷𑍍𑌣𑌲𑌾𑌲𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 42 - 𑌶𑌕𑌟𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 43 - 𑌤𑍃𑌣𑌾𑌵𑌰𑍍𑌤𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 44 - 𑌨𑌾𑌮𑌕𑌰𑌣𑌸𑌂𑌸𑍍𑌕𑌾𑌰𑌾𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 45 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌬𑌾𑌲𑌲𑍀𑌲𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 46 - 𑌵𑌿𑌶𑍍𑌵𑌰𑍂𑌪𑌦𑌰𑍍𑌶𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍭 - 𑌉𑌲𑍂𑌖𑌲𑌬𑌂𑌧𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍮 - 𑌨𑌳𑌕𑍂𑌬𑌰-𑌮𑌣𑌿𑌗𑍍𑌰𑍀𑌵𑌯𑍋𑌃 𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍯 - 𑌵𑍃𑌂𑌦𑌾𑌵𑌨𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 50 - 𑌵𑌤𑍍𑌸𑌾𑌸𑍁𑌰-𑌬𑌕𑌾𑌸𑍁𑌰𑌯𑍋𑌃 𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 51 - 𑌅𑌘𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 52 - 𑌵𑌤𑍍𑌸𑌸𑍍𑌤𑍇𑌯𑌂 𑌤𑌥𑌾 𑌬𑍍𑌰𑌹𑍍𑌮𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 53 - 𑌧𑍇𑌨𑍁𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 54 - 𑌕𑌾𑌲𑌿𑌯𑌸𑍍𑌯 𑌕𑌾𑌲𑌿𑌂𑌦𑍀𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃 𑌤𑌥𑌾 𑌵𑌿𑌷𑌬𑌾𑌧𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 55 - 𑌕𑌾𑌲𑌿𑌯𑌨𑌰𑍍𑌤𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 56 - 𑌕𑌾𑌲𑌿𑌯𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌂 𑌤𑌥𑌾 𑌭𑌗𑌵𑌦𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍭 - 𑌪𑍍𑌰𑌲𑌂𑌬𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍮 - 𑌦𑌾𑌵𑌾𑌗𑍍𑌨𑌿𑌸𑌂𑌰𑌕𑍍𑌷𑌣𑌂 𑌤𑌥𑌾 𑌋𑌤𑍁𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍯 - 𑌵𑍇𑌣𑍁𑌗𑌾𑌨𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 60 - 𑌗𑍋𑌪𑍀𑌵𑌸𑍍𑌤𑍍𑌰𑌾𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 61 - 𑌵𑌿𑌪𑍍𑌰𑌪𑌤𑍍𑌨𑍍𑌯𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 62 - 𑌇𑌂𑌦𑍍𑌰𑌯𑌜𑍍𑌞𑌨𑌿𑌰𑍋𑌧𑌨𑌂 𑌤𑌥𑌾 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑌯𑌾𑌗𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 63 - 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑍋𑌦𑍍𑌧𑌾𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 64 - 𑌗𑍋𑌵𑌿𑌂𑌦𑌪𑌟𑍍𑌟𑌾𑌭𑌿𑌷𑍇𑌕𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 65 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌭𑌗𑌵𑌤𑍍𑌸𑌾𑌮𑍀𑌪𑍍𑌯𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 66 - 𑌗𑍋𑌪𑍀𑌜𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌤𑌿𑌰𑍋𑌧𑌾𑌨𑌂 𑌤𑌥𑌾 𑌪𑍁𑌨𑌃 𑌪𑍍𑌰𑌤𑍍𑌯𑌕𑍍𑌷𑍀𑌭𑍂𑌯 𑌗𑍋𑌪𑌿𑌕𑌾𑌃 𑌪𑍍𑌰𑍀𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍮 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌆𑌹𑍍𑌲𑌾𑌦𑌪𑍍𑌰𑌕𑌟𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍯 - 𑌰𑌾𑌸𑌕𑍍𑌰𑍀𑌡𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭0 - 𑌸𑍁𑌦𑌰𑍍𑌶𑌨𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌂 𑌤𑌥𑌾 𑌶𑌂𑌖𑌚𑍂𑌡-𑌅𑌰𑌿𑌷𑍍𑌟𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭1 - 𑌕𑍇𑌶𑍀 𑌤𑌥𑌾 𑌵𑍍𑌯𑍋𑌮𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭2 - 𑌅𑌕𑍍𑌰𑍂𑌰𑌗𑍋𑌕𑍁𑌲𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭3 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌮𑌥𑍁𑌰𑌾𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭4 - 𑌭𑌗𑌵𑌤𑌃 𑌮𑌥𑍁𑌰𑌾𑌪𑍁𑌰𑍀𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭5 - 𑌕𑌂𑌸𑌵𑌧
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭6 - 𑌉𑌦𑍍𑌧𑌵𑌦𑍌𑌤𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍭 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌾𑌦𑌿𑌭𑌿𑌃 𑌸𑌹 𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍮 - 𑌦𑍍𑌵𑌾𑌰𑌕𑌾𑌵𑌾𑌸𑌃 𑌤𑌥𑌾 𑌰𑍁𑌕𑍍𑌮𑌣𑍀𑌸𑌂𑌦𑍇𑌶𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍯 - 𑌰𑍁𑌕𑍍𑌮𑌿𑌣𑍀𑌹𑌰𑌣𑌂 𑌵𑌿𑌵𑌾𑌹𑌂 𑌚
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮0 - 𑌸𑍍𑌯𑌮𑌂𑌤𑌕𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮1 - 𑌨𑌰𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 𑌤𑌥𑌾 𑌸𑍁𑌭𑌦𑍍𑌰𑌾𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮2 - 𑌬𑌾𑌣𑌾𑌸𑍁𑌰𑌯𑍁𑌦𑍍𑌧𑌂 𑌤𑌥𑌾 𑌨𑍃𑌗𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮3 - 𑌪𑍌𑌂𑌡𑍍𑌰𑌕𑌵𑌧𑌂 - 𑌦𑍍𑌨𑌿𑌨𑌿𑌦𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮4 - 𑌸𑌮𑌂𑌤𑌪𑌂𑌚𑌕𑌤𑍀𑌰𑍍𑌥𑌯𑌾𑌤𑍍𑌰𑌾 - 𑌬𑌂𑌧𑍁𑌮𑌿𑌤𑍍𑌰𑌾𑌦𑌿 𑌸𑌮𑌾𑌗𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮5 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌵𑌧𑌂 - 𑌶𑌿𑌶𑍁𑌪𑌾𑌲𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮6 - 𑌸𑌾𑌲𑍍𑌵𑌵𑌧𑌂 𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍭 - 𑌕𑍁𑌚𑍇𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍮 - 𑌸𑌂𑌤𑌾𑌨𑌗𑍋𑌪𑌾𑌲𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍯 - 𑌵𑍃𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 - 𑌭𑍃𑌗𑍁𑌪𑌰𑍀𑌕𑍍𑌷𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯0 - 𑌵𑌿𑌷𑍍𑌣𑍁𑌮𑌹𑌤𑍍𑌤𑌤𑍍𑌤𑍍𑌵𑌸𑍍𑌥𑌾𑌪𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯1 - 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯2 - 𑌕𑌰𑍍𑌮𑌮𑌿𑌶𑍍𑌰𑌭𑌕𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯3 - 𑌪𑌂𑌚𑌵𑌿𑌂𑌶𑌤𑌿 𑌗𑍁𑌰𑌵𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯4 - 𑌤𑌤𑍍𑌤𑍍𑌵𑌜𑍍𑌞𑌾𑌨𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯5 - 𑌧𑍍𑌯𑌾𑌨𑌯𑍋𑌗𑌃 - 𑌮𑍋𑌕𑍍𑌷𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌮𑌾𑌰𑍍𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯6 - 𑌭𑌗𑌵𑌦𑍍𑌵𑌿𑌭𑍂𑌤𑌯𑌃 𑌤𑌥𑌾 𑌜𑍍𑌞𑌾𑌨𑌕𑌰𑍍𑌮𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍭 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌿𑌪𑍍𑌰𑌾𑌰𑍍𑌥𑌨𑌾 𑌤𑌥𑌾 𑌮𑌾𑌰𑍍𑌕𑌂𑌡𑍇𑌯 𑌕𑌥𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍮 - 𑌨𑌿𑌷𑍍𑌕𑌲𑌬𑍍𑌰𑌹𑍍𑌮𑍋𑌪𑌾𑌸𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍯 - 𑌵𑍇𑌦𑌮𑌂𑌤𑍍𑌰𑌮𑍂𑌲𑌾𑌤𑍍𑌮𑌕𑌾 𑌵𑌿𑌷𑍍𑌣𑍁𑌸𑍍𑌤𑍁𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 100 - 𑌭𑌗𑌵𑌤𑌃 𑌕𑍇𑌶𑌾𑌦𑌿𑌪𑌾𑌦𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌵𑌾𑌸𑍁𑌦𑍇𑌵 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌮𑍍)
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌲𑌘𑍁)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌚𑍌𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍 (𑌶𑍍𑌰𑍀 𑌚𑍌𑌰𑌾𑌗𑍍𑌰𑌗𑌣𑍍𑌯 𑌪𑍁𑌰𑍁𑌷𑌾𑌷𑍍𑌟𑌕𑌮𑍍)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌷𑍍𑌣 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌗𑍋𑌕𑍁𑌲 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿𑌃
  • 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌶𑍍𑌰𑍀 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌂
  • 𑌭𑍀𑌷𑍍𑌮 𑌕𑍃𑌤 𑌭𑌗𑌵𑌤𑍍 𑌸𑍍𑌤𑍁𑌤𑌿𑌃 (𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑍍𑌤𑍁𑌤𑌿𑌃)
  • 𑌰𑌾𑌧𑌾 𑌸𑌹𑌸𑍍𑌰𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍋𑌪𑌾𑌲 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
• 𑌕𑌰𑍍𑌮 𑌸𑌿𑌦𑍍𑌧𑌾𑌂𑌤 (82)
  • 𑌭𑌜 𑌗𑍋𑌵𑌿𑌂𑌦𑌮𑍍 (𑌮𑍋𑌹 𑌮𑍁𑌦𑍍𑌗𑌰𑌮𑍍)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌪𑌦𑍇𑌶 𑌸𑌾𑌰𑌂 (𑌰𑌮𑌣 𑌮𑌹𑌰𑍍𑌷𑌿)
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑌷𑍍𑌟𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌵𑌿𑌂𑌶𑌤𑌿𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌵𑌿𑌵𑍇𑌕 𑌚𑍂𑌡𑌾𑌮𑌣𑌿
  • 𑌬𑍍𑌰𑌹𑍍𑌮𑌜𑍍𑌞𑌾𑌨𑌾𑌵𑌳𑍀𑌮𑌾𑌲𑌾
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌮𑌨𑍀𑌷𑌾 𑌪𑌂𑌚𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌵𑍇𑌦𑌾𑌂𑌤 𑌡𑌿𑌂𑌡𑌿𑌮𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌆𑌤𑍍𑌮 𑌪𑌂𑌚𑌕𑌮𑍍
  • 𑌯𑌤𑌿 𑌪𑌂𑌚𑌕𑌮𑍍 (𑌕𑍌𑌪𑍀𑌨 𑌪𑌂𑌚𑌕𑌮𑍍)
• 𑌗𑍀𑌤𑌾 (89)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑍍𑌰𑌥𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌮𑍋𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌅𑌕𑍍𑌲𑍇𑌶 𑌕𑍇𑌶𑌵𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌤𑍃𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑍁𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍍𑌨𑌿𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑌂𑌚𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌕𑌾𑌂𑌕𑍍𑌷 𑌪𑍁𑌂𑌡𑌰𑍀𑌕𑌾𑌕𑍍𑌷𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌷𑌷𑍍𑌟𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌕𑍁𑌂𑌠 𑌵𑍈𑌕𑍁𑌂𑌠𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌸𑌪𑍍𑌤𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌨𑌾𑌗𑌰 𑌨𑌾𑌰𑌯𑌣𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌅𑌷𑍍𑌟𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌵𑌿𑌲𑌕𑍍𑌷𑍍𑌯 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌪𑌤𑌿𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌨𑌵𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑌂𑌦 𑌮𑍁𑌕𑍁𑌂𑌦𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑌶𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌚𑌤𑍁𑌰 𑌚𑌤𑍁𑌰𑍍𑌭𑍁𑌜𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌏𑌕𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌨𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍁𑌪𑍍𑌰𑍀𑌤 𑌪𑍀𑌤𑌾𑌂𑌬𑌰𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑌷𑍍𑌟𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌵𑌿𑌂𑌶𑌤𑌿𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
• 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 (22)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
• 𑌗𑍀𑌤𑌾 𑌜𑌯𑌂𑌤𑌿 (79)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑌷𑍍𑌟𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌵𑌿𑌂𑌶𑌤𑌿𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌗𑍋𑌪𑌾𑌲 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
• 𑌵𑍇𑌦 𑌵𑍍𑌯𑌾𑌸 (63)
  • 𑌶𑍍𑌰𑍀 𑌵𑌿𑌷𑍍𑌣𑍁 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑌿𑌵 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨 - 1 (𑌦𑍇𑌵𑍀 𑌭𑌾𑌗𑌵𑌤𑌮𑍍)
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨 - 2 (𑌦𑍇𑌵𑍀 𑌭𑌾𑌗𑌵𑌤𑌮𑍍)
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨 - 3 (𑌦𑍇𑌵𑍀 𑌭𑌾𑌗𑌵𑌤𑌮𑍍)
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨𑌮𑍍 (𑌤𑍇𑌲𑍁𑌗𑍁)
  • 𑌶𑌤 𑌰𑍁𑌦𑍍𑌰𑍀𑌯𑌮𑍍
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌶𑍍𑌰𑍀 𑌵𑌿𑌷𑍍𑌣𑍁 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑌿𑌵 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮𑌾𑌵𑌳𑌿𑌃
• 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 (203)
  • 𑌮𑌧𑍁𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌅𑌚𑍍𑌯𑍁𑌤𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑌾𑌲 𑌮𑍁𑌕𑍁𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌕𑍃𑌷𑍍𑌣𑌂 𑌕𑌲𑌯 𑌸𑌖𑌿
  • 𑌆𑌲𑍋𑌕𑌯𑍇 𑌶𑍍𑌰𑍀 𑌬𑌾𑌲𑌕𑍃𑌷𑍍𑌣𑌮𑍍
  • 𑌤𑍍𑌯𑌾𑌗𑌰𑌾𑌜 𑌕𑍀𑌰𑍍𑌤𑌨 𑌗𑌂𑌧𑌮𑍁 𑌪𑍂𑌯𑌰𑍁𑌗𑌾
  • 𑌗𑍋𑌪𑌾𑌲 𑌕𑍃𑌷𑍍𑌣 𑌦𑌶𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑍍𑌰𑌥𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌮𑍋𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌅𑌕𑍍𑌲𑍇𑌶 𑌕𑍇𑌶𑌵𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌤𑍃𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑍁𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍍𑌨𑌿𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑌂𑌚𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌕𑌾𑌂𑌕𑍍𑌷 𑌪𑍁𑌂𑌡𑌰𑍀𑌕𑌾𑌕𑍍𑌷𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌷𑌷𑍍𑌟𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌕𑍁𑌂𑌠 𑌵𑍈𑌕𑍁𑌂𑌠𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌸𑌪𑍍𑌤𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌨𑌾𑌗𑌰 𑌨𑌾𑌰𑌯𑌣𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌅𑌷𑍍𑌟𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌵𑌿𑌲𑌕𑍍𑌷𑍍𑌯 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌪𑌤𑌿𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌨𑌵𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑌂𑌦 𑌮𑍁𑌕𑍁𑌂𑌦𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑌶𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌚𑌤𑍁𑌰 𑌚𑌤𑍁𑌰𑍍𑌭𑍁𑌜𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌏𑌕𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌨𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍁𑌪𑍍𑌰𑍀𑌤 𑌪𑍀𑌤𑌾𑌂𑌬𑌰𑌃
  • 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰𑌶𑌤 𑌨𑌾𑌮𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌮𑍁𑌕𑍁𑌂𑌦𑌮𑌾𑌲𑌾 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑌵𑌚𑌂 (𑌤𑍍𑌰𑍈𑌲𑍋𑌕𑍍𑌯 𑌮𑌂𑌗𑌳 𑌕𑌵𑌚𑌮𑍍)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌨𑌂𑌦 𑌕𑍁𑌮𑌾𑌰 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑍍𑌰𑌹𑍍𑌮 𑌸𑌂𑌹𑌿𑌤𑌾
  • 𑌶𑍍𑌰𑍀 𑌪𑌾𑌂𑌡𑍁𑌰𑌂𑌗 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌮𑍁𑌰𑌾𑌰𑌿 𑌪𑌂𑌚 𑌰𑌤𑍍𑌨 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌵𑍇𑌣𑍁 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌸𑌂𑌤𑌾𑌨 𑌗𑍋𑌪𑌾𑌲 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌦𑌶𑌕𑌂 1 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌂 𑌤𑌥𑌾 𑌮𑌾𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌮𑌾𑌧𑍁𑌰𑍍𑌯𑌂 𑌤𑌥𑌾 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌸𑍍𑌯 𑌗𑍁𑌣𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4 - 𑌯𑍋𑌗𑌾𑌭𑍍𑌯𑌾𑌸𑌃 𑌤𑌥𑌾 𑌯𑍋𑌗𑌸𑌿𑌦𑍍𑌧𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌪𑍁𑌰𑍁𑌷𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌜𑌨𑍍𑌮, 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌮𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮 - 𑌪𑍍𑌰𑌲𑌯𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯 - 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌲𑍋𑌕𑌸𑍃𑌷𑍍𑌟𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 10 - 𑌸𑍃𑌷𑍍𑌟𑌿𑌵𑍈𑌵𑌿𑌧𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 11 - 𑌸𑌨𑌕𑌾𑌦𑍀𑌨𑌾𑌂 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌂 𑌚 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌸𑍍𑌯 𑌤𑌥𑌾 𑌹𑌿𑌰𑌣𑍍𑌯𑌕𑌶𑌿𑌪𑍋𑌃 𑌜𑌨𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 12 - 𑌵𑌰𑌾𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 13 - 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 14 - 𑌕𑌪𑌿𑌲𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 15 - 𑌕𑌪𑌿𑌲𑍋𑌪𑌦𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 16 - 𑌨𑌰𑌨𑌾𑌰𑌾𑌯𑌣𑌾𑌵𑌤𑌾𑌰𑌂 𑌤𑌥𑌾 𑌦𑌕𑍍𑌷𑌯𑌾𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍭 - 𑌧𑍍𑌰𑍁𑌵𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍮 - 𑌪𑍃𑌥𑍁𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍯 - 𑌪𑍍𑌰𑌚𑍇𑌤𑍃𑌣𑌾𑌂 𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 20 - 𑌋𑌷𑌭𑌯𑍋𑌗𑍀𑌶𑍍𑌵𑌰𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 21 - 𑌨𑌵 𑌵𑌰𑍍𑌷𑌾𑌃 𑌤𑌥𑌾 𑌸𑌪𑍍𑌤𑌦𑍍𑌵𑍀𑌪𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 22 - 𑌅𑌜𑌾𑌮𑌿𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 23 - 𑌦𑌕𑍍𑌷𑌚𑌰𑌿𑌤𑌂 𑌤𑌥𑌾 𑌚𑌿𑌤𑍍𑌰𑌕𑍇𑌤𑍂𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 24 - 𑌪𑍍𑌰𑌹𑍍𑌲𑌾𑌦𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 25 - 𑌨𑌰𑌸𑌿𑌂𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 26 - 𑌗𑌜𑍇𑌂𑌦𑍍𑌰𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍭 - 𑌕𑍍𑌷𑍀𑌰𑌾𑌬𑍍𑌧𑌿𑌮𑌥𑌨𑌂 𑌤𑌥𑌾 𑌕𑍂𑌰𑍍𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍮 - 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌸𑍍𑌵𑌯𑌂𑌵𑌰𑌂 𑌤𑌥𑌾 𑌅𑌮𑍃𑌤𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍯 - 𑌮𑍋𑌹𑌿𑌨𑍍𑌯𑌵𑌤𑌾𑌰𑌂 𑌆𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 30 - 𑌵𑌾𑌮𑌨𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 31 - 𑌬𑌲𑌿𑌦𑌰𑍍𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 32 - 𑌮𑌤𑍍𑌸𑍍𑌯𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 33 - 𑌅𑌂𑌬𑌰𑍀𑌷𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 34 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 35 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍-2
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 36 - 𑌪𑌰𑌶𑍁𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑍋𑌪𑌕𑍍𑌰𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍮 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍯 - 𑌯𑍋𑌗𑌮𑌾𑌯𑌾 𑌪𑍍𑌰𑌾𑌦𑍁𑌰𑍍𑌭𑌾𑌵𑌂 𑌤𑌥𑌾 𑌗𑍋𑌕𑍁𑌲𑍇 𑌕𑍃𑌷𑍍𑌣𑌜𑌨𑍍𑌮𑍋𑌤𑍍𑌸𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 40 - 𑌪𑍂𑌤𑌨𑌾𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 41 - 𑌪𑍂𑌤𑌨𑌾𑌦𑌹𑌨𑌂 𑌤𑌥𑌾 𑌕𑍃𑌷𑍍𑌣𑌲𑌾𑌲𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 42 - 𑌶𑌕𑌟𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 43 - 𑌤𑍃𑌣𑌾𑌵𑌰𑍍𑌤𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 44 - 𑌨𑌾𑌮𑌕𑌰𑌣𑌸𑌂𑌸𑍍𑌕𑌾𑌰𑌾𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 45 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌬𑌾𑌲𑌲𑍀𑌲𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 46 - 𑌵𑌿𑌶𑍍𑌵𑌰𑍂𑌪𑌦𑌰𑍍𑌶𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍭 - 𑌉𑌲𑍂𑌖𑌲𑌬𑌂𑌧𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍮 - 𑌨𑌳𑌕𑍂𑌬𑌰-𑌮𑌣𑌿𑌗𑍍𑌰𑍀𑌵𑌯𑍋𑌃 𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍯 - 𑌵𑍃𑌂𑌦𑌾𑌵𑌨𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 50 - 𑌵𑌤𑍍𑌸𑌾𑌸𑍁𑌰-𑌬𑌕𑌾𑌸𑍁𑌰𑌯𑍋𑌃 𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 51 - 𑌅𑌘𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 52 - 𑌵𑌤𑍍𑌸𑌸𑍍𑌤𑍇𑌯𑌂 𑌤𑌥𑌾 𑌬𑍍𑌰𑌹𑍍𑌮𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 53 - 𑌧𑍇𑌨𑍁𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 54 - 𑌕𑌾𑌲𑌿𑌯𑌸𑍍𑌯 𑌕𑌾𑌲𑌿𑌂𑌦𑍀𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃 𑌤𑌥𑌾 𑌵𑌿𑌷𑌬𑌾𑌧𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 55 - 𑌕𑌾𑌲𑌿𑌯𑌨𑌰𑍍𑌤𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 56 - 𑌕𑌾𑌲𑌿𑌯𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌂 𑌤𑌥𑌾 𑌭𑌗𑌵𑌦𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍭 - 𑌪𑍍𑌰𑌲𑌂𑌬𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍮 - 𑌦𑌾𑌵𑌾𑌗𑍍𑌨𑌿𑌸𑌂𑌰𑌕𑍍𑌷𑌣𑌂 𑌤𑌥𑌾 𑌋𑌤𑍁𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍯 - 𑌵𑍇𑌣𑍁𑌗𑌾𑌨𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 60 - 𑌗𑍋𑌪𑍀𑌵𑌸𑍍𑌤𑍍𑌰𑌾𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 61 - 𑌵𑌿𑌪𑍍𑌰𑌪𑌤𑍍𑌨𑍍𑌯𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 62 - 𑌇𑌂𑌦𑍍𑌰𑌯𑌜𑍍𑌞𑌨𑌿𑌰𑍋𑌧𑌨𑌂 𑌤𑌥𑌾 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑌯𑌾𑌗𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 63 - 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑍋𑌦𑍍𑌧𑌾𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 64 - 𑌗𑍋𑌵𑌿𑌂𑌦𑌪𑌟𑍍𑌟𑌾𑌭𑌿𑌷𑍇𑌕𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 65 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌭𑌗𑌵𑌤𑍍𑌸𑌾𑌮𑍀𑌪𑍍𑌯𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 66 - 𑌗𑍋𑌪𑍀𑌜𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌤𑌿𑌰𑍋𑌧𑌾𑌨𑌂 𑌤𑌥𑌾 𑌪𑍁𑌨𑌃 𑌪𑍍𑌰𑌤𑍍𑌯𑌕𑍍𑌷𑍀𑌭𑍂𑌯 𑌗𑍋𑌪𑌿𑌕𑌾𑌃 𑌪𑍍𑌰𑍀𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍮 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌆𑌹𑍍𑌲𑌾𑌦𑌪𑍍𑌰𑌕𑌟𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍯 - 𑌰𑌾𑌸𑌕𑍍𑌰𑍀𑌡𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭0 - 𑌸𑍁𑌦𑌰𑍍𑌶𑌨𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌂 𑌤𑌥𑌾 𑌶𑌂𑌖𑌚𑍂𑌡-𑌅𑌰𑌿𑌷𑍍𑌟𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭1 - 𑌕𑍇𑌶𑍀 𑌤𑌥𑌾 𑌵𑍍𑌯𑍋𑌮𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭2 - 𑌅𑌕𑍍𑌰𑍂𑌰𑌗𑍋𑌕𑍁𑌲𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭3 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌮𑌥𑍁𑌰𑌾𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭4 - 𑌭𑌗𑌵𑌤𑌃 𑌮𑌥𑍁𑌰𑌾𑌪𑍁𑌰𑍀𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭5 - 𑌕𑌂𑌸𑌵𑌧
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭6 - 𑌉𑌦𑍍𑌧𑌵𑌦𑍌𑌤𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍭 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌾𑌦𑌿𑌭𑌿𑌃 𑌸𑌹 𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍮 - 𑌦𑍍𑌵𑌾𑌰𑌕𑌾𑌵𑌾𑌸𑌃 𑌤𑌥𑌾 𑌰𑍁𑌕𑍍𑌮𑌣𑍀𑌸𑌂𑌦𑍇𑌶𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍯 - 𑌰𑍁𑌕𑍍𑌮𑌿𑌣𑍀𑌹𑌰𑌣𑌂 𑌵𑌿𑌵𑌾𑌹𑌂 𑌚
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮0 - 𑌸𑍍𑌯𑌮𑌂𑌤𑌕𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮1 - 𑌨𑌰𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 𑌤𑌥𑌾 𑌸𑍁𑌭𑌦𑍍𑌰𑌾𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮2 - 𑌬𑌾𑌣𑌾𑌸𑍁𑌰𑌯𑍁𑌦𑍍𑌧𑌂 𑌤𑌥𑌾 𑌨𑍃𑌗𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮3 - 𑌪𑍌𑌂𑌡𑍍𑌰𑌕𑌵𑌧𑌂 - 𑌦𑍍𑌨𑌿𑌨𑌿𑌦𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮4 - 𑌸𑌮𑌂𑌤𑌪𑌂𑌚𑌕𑌤𑍀𑌰𑍍𑌥𑌯𑌾𑌤𑍍𑌰𑌾 - 𑌬𑌂𑌧𑍁𑌮𑌿𑌤𑍍𑌰𑌾𑌦𑌿 𑌸𑌮𑌾𑌗𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮5 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌵𑌧𑌂 - 𑌶𑌿𑌶𑍁𑌪𑌾𑌲𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮6 - 𑌸𑌾𑌲𑍍𑌵𑌵𑌧𑌂 𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍭 - 𑌕𑍁𑌚𑍇𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍮 - 𑌸𑌂𑌤𑌾𑌨𑌗𑍋𑌪𑌾𑌲𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍯 - 𑌵𑍃𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 - 𑌭𑍃𑌗𑍁𑌪𑌰𑍀𑌕𑍍𑌷𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯0 - 𑌵𑌿𑌷𑍍𑌣𑍁𑌮𑌹𑌤𑍍𑌤𑌤𑍍𑌤𑍍𑌵𑌸𑍍𑌥𑌾𑌪𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯1 - 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯2 - 𑌕𑌰𑍍𑌮𑌮𑌿𑌶𑍍𑌰𑌭𑌕𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯3 - 𑌪𑌂𑌚𑌵𑌿𑌂𑌶𑌤𑌿 𑌗𑍁𑌰𑌵𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯4 - 𑌤𑌤𑍍𑌤𑍍𑌵𑌜𑍍𑌞𑌾𑌨𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯5 - 𑌧𑍍𑌯𑌾𑌨𑌯𑍋𑌗𑌃 - 𑌮𑍋𑌕𑍍𑌷𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌮𑌾𑌰𑍍𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯6 - 𑌭𑌗𑌵𑌦𑍍𑌵𑌿𑌭𑍂𑌤𑌯𑌃 𑌤𑌥𑌾 𑌜𑍍𑌞𑌾𑌨𑌕𑌰𑍍𑌮𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍭 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌿𑌪𑍍𑌰𑌾𑌰𑍍𑌥𑌨𑌾 𑌤𑌥𑌾 𑌮𑌾𑌰𑍍𑌕𑌂𑌡𑍇𑌯 𑌕𑌥𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍮 - 𑌨𑌿𑌷𑍍𑌕𑌲𑌬𑍍𑌰𑌹𑍍𑌮𑍋𑌪𑌾𑌸𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍯 - 𑌵𑍇𑌦𑌮𑌂𑌤𑍍𑌰𑌮𑍂𑌲𑌾𑌤𑍍𑌮𑌕𑌾 𑌵𑌿𑌷𑍍𑌣𑍁𑌸𑍍𑌤𑍁𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 100 - 𑌭𑌗𑌵𑌤𑌃 𑌕𑍇𑌶𑌾𑌦𑌿𑌪𑌾𑌦𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌵𑌾𑌸𑍁𑌦𑍇𑌵 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌮𑍍)
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌲𑌘𑍁)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌚𑍌𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍 (𑌶𑍍𑌰𑍀 𑌚𑍌𑌰𑌾𑌗𑍍𑌰𑌗𑌣𑍍𑌯 𑌪𑍁𑌰𑍁𑌷𑌾𑌷𑍍𑌟𑌕𑌮𑍍)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌷𑍍𑌣 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌦𑌾𑌮𑍋𑌦𑌰 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌗𑍋𑌕𑍁𑌲 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿𑌃
  • 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌶𑍍𑌰𑍀 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌂
  • 𑌭𑍀𑌷𑍍𑌮 𑌕𑍃𑌤 𑌭𑌗𑌵𑌤𑍍 𑌸𑍍𑌤𑍁𑌤𑌿𑌃 (𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑍍𑌤𑍁𑌤𑌿𑌃)
  • 𑌰𑌾𑌧𑌾 𑌸𑌹𑌸𑍍𑌰𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍋𑌪𑌾𑌲 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍