The fifth chapter of the Bhagavad Gita, called 𑌕𑌰𑍍𑌮𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌯𑍋𑌗𑌃 or 𑌕𑌰𑍍𑌮-Sannyasa 𑌯𑍋𑌗, opens on the battlefield of 𑌕𑍁𑌰𑍁𑌕𑍍𑌷𑍇𑌤𑍍𑌰. Here, in the heart of the 𑌮𑌹𑌾𑌭𑍍𑌹𑌾𑌰𑌤 epic, two cousins-𑌅𑌰𑍍𑌜𑍁𑌨 of the 𑌪𑌾𑌂𑌡𑌵𑌾𑌃 and 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣, his charioteer and guide-continue their profound dialogue. The tension of war hangs heavy, but the real battle is within: 𑌅𑌰𑍍𑌜𑍁𑌨 is torn between his duty as a warrior and his longing for inner peace.

In the previous chapter, 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 introduced the path of 𑌜𑍍𑌞𑌾𑌨-𑌯𑍋𑌗, the 𑌯𑍋𑌗 of knowledge, and contrasted it with 𑌕𑌰𑍍𑌮-𑌯𑍋𑌗, the 𑌯𑍋𑌗 of selfless action. 𑌅𑌰𑍍𑌜𑍁𑌨 is left wondering: is it better to renounce action entirely, or to act without attachment? The fourth chapter ended with the promise that knowledge and action, when rightly understood, lead to freedom. But for 𑌅𑌰𑍍𑌜𑍁𑌨, the lines still seem blurred.

This chapter dives into the heart of that confusion. 𑌅𑌰𑍍𑌜𑍁𑌨 asks 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 to clarify: should he embrace renunciation (𑌸𑌂𑌨𑍍𑌯𑌾𑌸) or continue to act in the world? 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 responds with warmth and clarity, explaining that both paths-renunciation and selfless action-can lead to liberation, but acting with detachment is often more practical and effective for most people. Through vivid examples, he shows that true renunciation is not about escaping life, but about letting go of selfish motives while still fulfilling one's responsibilities.

The chapter's key theme is the harmony between action and renunciation. 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 urges 𑌅𑌰𑍍𑌜𑍁𑌨 to see that it is not the outward act that binds or frees us, but the attitude with which we act. When we act without craving for results, dedicating all actions to the divine, we remain untouched by the world's turmoil-like a lotus leaf that stays dry in muddy water. This is the spirit of 𑌕𑌰𑍍𑌮-𑌯𑍋𑌗.

As the chapter closes, 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 paints a picture of the liberated soul-one who is at peace, seeing the same Self (𑌆𑌤𑍍𑌮𑌾) in all beings, beyond likes and dislikes, beyond pride and possessiveness. This sets the stage for the next chapter, where 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 will introduce the path of meditation and inner discipline, showing how the mind can be trained to rest in this deep peace. The journey continues, but with each step, 𑌅𑌰𑍍𑌜𑍁𑌨 is invited to discover a freedom that is not found in running away from life, but in living it with wisdom and love.

𑌓𑌂 𑌶𑍍𑌰𑍀 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 𑌨𑌮𑌃
𑌅𑌥 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
𑌕𑌰𑍍𑌮𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌯𑍋𑌗𑌃

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
𑌪𑌂𑌚𑌮𑌃 - fifth
𑌅𑌧𑍍𑌯𑌾𑌯𑌃 - chapter
𑌕𑌰𑍍𑌮 - action, deed
𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 - renunciation, abandonment
𑌯𑍋𑌗𑌃 - discipline, union

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Salutations to the Supreme Self. Now begins the fifth chapter, titled The Yoga of Renunciation of Action.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This opening invocation and chapter heading set the stage for the fifth chapter of the Bhagavad Gita. The words 𑌕𑌰𑍍𑌮 (action), 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 (renunciation), and 𑌯𑍋𑌗 (discipline or union) are central to the theme. The term 𑌕𑌰𑍍𑌮 points to all forms of activity, while 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 refers to the conscious giving up of attachment to those actions. 𑌯𑍋𑌗 here suggests a method or path that harmonizes these ideas. The phrase 𑌓𑌂 𑌶𑍍𑌰𑍀 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 𑌨𑌮𑌃 is a respectful invocation, acknowledging the Supreme Self as the ultimate witness and guide for the teachings that follow. The chapter title, 𑌕𑌰𑍍𑌮𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌯𑍋𑌗𑌃, signals a discussion on the relationship between acting in the world and the inner renunciation of desires, which is a recurring theme in the Gita.

The revered Acharyas 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 offer profound insights into the interplay of 𑌕𑌰𑍍𑌮, 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸, and 𑌯𑍋𑌗 introduced in this chapter. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 clarifies that true 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 transcends mere external renunciation; it is an inner state of detachment where one performs duties without attachment to results, aligning with the teaching that the path is as much mental as physical. Complementing this, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that dedicated action performed with devotion to the Supreme integrates 𑌕𑌰𑍍𑌮 and 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸 through 𑌯𑍋𑌗, the disciplined union of effort and surrender. This synthesis is echoed in the Upanishadic prayer 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯 (Lead me from the unreal to the real), which reminds us that the spiritual journey involves moving beyond superficial appearances of action and renunciation toward their true essence. Thus, the invocation and chapter title together prepare us to explore how inner renunciation harmonizes with active engagement, setting the stage for practical application in daily life.

In modern life, the idea of renouncing attachment while still acting can be seen in situations like working diligently at a job without being obsessed with promotions or recognition, or volunteering for a cause without expecting gratitude. Another example is a student preparing for exams with full effort, yet remaining calm regardless of the outcome. As a reflection exercise, consider an area where you feel overly attached to results-ask yourself how you might approach it with the spirit of 𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸, focusing on the action itself rather than the outcome. This mindset can bring greater peace and clarity, echoing the teachings that will unfold in this chapter.

𑌅𑌰𑍍𑌜𑍁𑌨 𑌉𑌵𑌾𑌚
𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌂 𑌕𑌰𑍍𑌮𑌣𑌾𑌂 𑌕𑍃𑌷𑍍𑌣 𑌪𑍁𑌨𑌰𑍍𑌯𑍋𑌗𑌂 𑌚 𑌶𑌂𑌸𑌸𑌿 ।
𑌯𑌚𑍍𑌛𑍍𑌰𑍇𑌯 𑌏𑌤𑌯𑍋𑌰𑍇𑌕𑌂 𑌤𑌨𑍍𑌮𑍇 𑌬𑍍𑌰𑍂𑌹𑌿 𑌸𑍁𑌨𑌿𑌶𑍍𑌚𑌿𑌤𑌮𑍍 ॥1॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌰𑍍𑌜𑍁𑌨 - Arjuna (the questioner)
𑌉𑌵𑌾𑌚 - said
𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - renunciation (of actions)
𑌕𑌰𑍍𑌮𑌣𑌾𑌂 - of actions (plural, genitive)
𑌕𑍃𑌷𑍍𑌣 - O Krishna (addressing)
𑌪𑍁𑌨𑌹𑍍 - again
𑌯𑍋𑌗𑌂 - 𑌯𑍋𑌗 (here, 𑌕𑌰𑍍𑌮 𑌯𑍋𑌗 or path of action)
𑌚 - and
𑌶𑌂𑌸𑌸𑌿 - you praise / you speak of
𑌯𑌤𑍍 - which
𑌶𑍍𑌰𑍇𑌯𑌹𑍍 - is better (more beneficial, leading to highest good)
𑌏𑌤𑌯𑍋𑌃 - of these two
𑌏𑌕𑌂 - one
𑌤𑌤𑍍 - that
𑌮𑍇 - to me
𑌬𑍍𑌰𑍂𑌹𑌿 - tell (imperative)
𑌸𑍁𑌨𑌿𑌶𑍍𑌚𑌿𑌤𑌮𑍍 - with certainty (definitely, conclusively)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Arjuna said: Krishna, you have spoken about both giving up actions and also about the path of action. Please tell me clearly which one of these two is truly better, so I can follow it with confidence.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
In this verse, Arjuna directly addresses Krishna with a question that reveals his confusion. He refers to both 𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌮𑍍 (renunciation of actions) and 𑌯𑍋𑌗𑌂 (the path of action, specifically 𑌕𑌰𑍍𑌮 𑌯𑍋𑌗), highlighting that Krishna has praised both approaches at different times. The words 𑌶𑍍𑌰𑍇𑌯𑌹𑍍 (better, superior) and 𑌸𑍁𑌨𑌿𑌶𑍍𑌚𑌿𑌤𑌮𑍍 (with certainty) show Arjuna's desire for a clear, unambiguous answer. He wants to know which path is truly the most beneficial for spiritual progress. The context is that Arjuna feels torn between two seemingly opposite teachings: one that emphasizes withdrawing from action and another that insists on active engagement in duty. His request is for Krishna to resolve this apparent contradiction and guide him toward the path that leads most surely to the highest good.

The question posed by Arjuna encapsulates a profound spiritual inquiry that has been thoughtfully examined by revered Acharyas. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 interprets this doubt as arising from Krishna's praise of both 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 and 𑌕𑌰𑍍𑌮 𑌯𑍋𑌗 in different contexts, which naturally leads Arjuna to seek clarity on the superior path. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 stresses that Arjuna's inquiry is practical, focusing on which path is more accessible and effective for attaining liberation. This tension between renunciation and action reflects the deeper spiritual principle expressed in the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the true Self is unborn, eternal, and beyond death, thus underscoring that the choice of path must align with realizing this unchanging reality. This verse thus sets the stage for Krishna to elucidate how both paths, though seemingly opposed, can lead to the same ultimate goal depending on the aspirant's nature and readiness, preparing the seeker to reflect on their own spiritual journey and decisions.

This verse is highly relevant for anyone facing a crossroads in life, especially when choosing between two seemingly opposite paths-such as dedicating oneself to contemplative study versus engaging in active service. For example, a person might wonder whether to focus on meditation and personal growth or to devote time to helping others through social work. Another might struggle between pursuing a career that promises personal fulfillment and one that serves the greater good. As a reflection exercise, consider a current decision in your life where you feel pulled in two directions. Ask yourself: What are the deeper values behind each option? What guidance would you seek if you could ask a wise mentor for clarity, just as Arjuna does here? This process can help reveal which path aligns more closely with your own sense of purpose and well-being.

𑌶𑍍𑌰𑍀 𑌭𑌗𑌵𑌾𑌨𑍁𑌵𑌾𑌚
𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌃 𑌕𑌰𑍍𑌮𑌯𑍋𑌗𑌶𑍍𑌚 𑌨𑌿𑌶𑍍𑌶𑍍𑌰𑍇𑌯𑌸𑌕𑌰𑌾𑌵𑍁𑌭𑍌 ।
𑌤𑌯𑍋𑌸𑍍𑌤𑍁 𑌕𑌰𑍍𑌮𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌾𑌤𑍍 𑌕𑌰𑍍𑌮𑌯𑍋𑌗𑍋 𑌵𑌿𑌶𑌿𑌷𑍍𑌯𑌤𑍇 ॥2॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌃 - renunciation (of actions, withdrawal from worldly duties)
𑌕𑌰𑍍𑌮𑌯𑍋𑌗𑌃 - 𑌯𑍋𑌗 of action (disciplined action, selfless work)
𑌚 - and
𑌨𑌿𑌃𑌶𑍍𑌰𑍇𑌯𑌸𑌕𑌰𑌊 - both lead to the highest good (liberation, supreme welfare)
𑌉𑌭𑍌 - both (these two)
𑌤𑌯𑍋𑌃 - of these two
𑌤𑍁 - however, but
𑌕𑌰𑍍𑌮𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌾𑌤𑍍 - than renunciation of action
𑌕𑌰𑍍𑌮𑌯𑍋𑌗𑌃 - 𑌯𑍋𑌗 of action
𑌵𑌿𑌶𑌿𑌷𑍍𑌯𑌤𑍇 - is superior, excels

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The Blessed Lord said: Both renunciation of actions and the path of selfless action lead to the highest spiritual fulfillment, but between the two, the yoga of action is considered superior to the mere renunciation of work.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse draws a clear comparison between two spiritual approaches: 𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌃 (renunciation) and 𑌕𑌰𑍍𑌮𑌯𑍋𑌗𑌃 (the 𑌯𑍋𑌗 of action). The word 𑌨𑌿𑌃𑌶𑍍𑌰𑍇𑌯𑌸𑌕𑌰𑌊 emphasizes that both these paths are capable of leading a person to the highest good, which is liberation or spiritual perfection. However, the phrase 𑌕𑌰𑍍𑌮𑌯𑍋𑌗𑌃 𑌵𑌿𑌶𑌿𑌷𑍍𑌯𑌤𑍇 highlights that, in practice, the disciplined performance of duty without attachment is more effective than simply giving up actions. The Lord is not dismissing renunciation, but rather pointing out that engaging in selfless action is generally more accessible and beneficial for most seekers, especially those still engaged with the world.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that while both 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 and 𑌕𑌰𑍍𑌮𑌯𑍋𑌗 ultimately lead to liberation, 𑌕𑌰𑍍𑌮𑌯𑍋𑌗 is superior because it engages the aspirant in active duty, purifying the mind and preparing it for true knowledge. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that 𑌕𑌰𑍍𑌮𑌯𑍋𑌗 is more accessible and beneficial for most practitioners, as it cultivates detachment through selfless action, whereas renunciation suits only those firmly established in wisdom. This preference is supported by 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 active engagement rather than passive withdrawal. Thus, the verse encourages seekers to embrace selfless action as a practical and effective path, setting the stage for the application of these teachings in daily life.

In modern life, this teaching can be seen in the choice between withdrawing from responsibilities versus engaging in work with a selfless attitude. For example, a person might consider quitting their job to meditate full-time, thinking this is the only way to progress spiritually. However, this verse suggests that continuing to work with dedication and without selfish motives can be just as, if not more, effective. Another example is volunteering for a cause without expecting recognition or reward, which embodies 𑌕𑌰𑍍𑌮 𑌯𑍋𑌗. As a reflection exercise, consider an area of your life where you are tempted to avoid responsibility for the sake of peace. Ask yourself: can you approach this duty with a spirit of selfless service instead, and observe how this changes your inner experience?

𑌜𑍍𑌞𑍇𑌯𑌃 𑌸 𑌨𑌿𑌤𑍍𑌯𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑍀 𑌯𑍋 𑌨 𑌦𑍍𑌵𑍇𑌷𑍍𑌟𑌿 𑌨 𑌕𑌾𑌂𑌕𑍍𑌷𑌤𑌿 ।
𑌨𑌿𑌰𑍍𑌦𑍍𑌵𑌂𑌦𑍍𑌵𑍋 𑌹𑌿 𑌮𑌹𑌾𑌬𑌾𑌹𑍋 𑌸𑍁𑌖𑌂 𑌬𑌂𑌧𑌾𑌤𑍍𑌪𑍍𑌰𑌮𑍁𑌚𑍍𑌯𑌤𑍇 ॥3॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌜𑍍𑌞𑍇𑌯𑌃 - should be known
𑌸𑌃 - he
𑌨𑌿𑌤𑍍𑌯-𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑍀 - perpetual renouncer (one who is always renounced)
𑌯𑌃 - who
𑌨 - not
𑌦𑍍𑌵𑍇𑌷𑍍𑌟𑌿 - hates
𑌨 - not
𑌕𑌾𑌂𑌕𑍍𑌷𑌤𑌿 - desires (craves)
𑌨𑌿𑌰𑍍𑌦𑍍𑌵𑌂𑌦𑍍𑌵𑌃 - free from dualities (pairs of opposites)
𑌹𑌿 - indeed
𑌮𑌹𑌾-𑌬𑌾𑌹𑍋 - O mighty-armed (Arjuna)
𑌸𑍁𑌖𑌂 - easily (with ease)
𑌬𑌂𑌧𑌾𑌤𑍍 - from bondage
𑌪𑍍𑌰𑌮𑍁𑌚𑍍𑌯𑌤𑍇 - is released (becomes free)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who neither hates nor desires, who is free from the pull of opposites, should be understood as a true renouncer. Such a person, O Arjuna, is easily freed from all bondage.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities of a true renouncer by focusing on the terms 𑌨 𑌦𑍍𑌵𑍇𑌷𑍍𑌟𑌿 (does not hate), 𑌨 𑌕𑌾𑌂𑌕𑍍𑌷𑌤𑌿 (does not crave), and 𑌨𑌿𑌰𑍍𑌦𑍍𑌵𑌂𑌦𑍍𑌵𑌃 (free from dualities). The Gita here redefines renunciation not as mere abandonment of actions or outward withdrawal, but as an inner state where one is unaffected by attraction or aversion. The phrase 𑌨𑌿𑌤𑍍𑌯-𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑍀 (constant renouncer) emphasizes that this state is not temporary or situational, but a steady disposition. The verse assures that such equanimity leads to liberation from bondage, suggesting that freedom is more about mental attitude than external circumstances. The use of 𑌸𑍁𑌖𑌂 (easily) points to the naturalness and effortlessness with which one who is balanced attains release.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the essence of true renunciation lies in the inner state of being free from hatred and craving, even while actively engaged in the world. He teaches that such a person embodies 𑌨𑌿𑌤𑍍𑌯-𑌸𑌂𑌨𑍍𑌯𑌾𑌸-constant renunciation-not by external withdrawal but by maintaining equanimity amid dualities. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that satisfaction in the self, attained through dedicated 𑌕𑌰𑍍𑌮 𑌯𑍋𑌗, enables one to endure opposites without attachment or aversion, thus harmonizing 𑌕𑌰𑍍𑌮 𑌯𑍋𑌗 and 𑌜𑍍𑌞𑌾𑌨 𑌯𑍋𑌗 as complementary paths. This inner detachment aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning the true Self neither is born nor dies, nor is it subject to sorrow. This teaching reinforces that renunciation is not about renouncing action but about transcending the pairs of opposites within the mind. Understanding this prepares us to apply such equanimity practically, as discussed in the following paragraph.

In modern life, this teaching applies to situations like workplace competition, where one might feel jealousy or resentment towards a colleague's success, or crave recognition. Practicing non-hatred and non-craving, as described here, means maintaining composure and goodwill regardless of outcomes. Another example is in relationships, where letting go of grudges and not being overly attached to praise or blame leads to healthier interactions. A practical reflection: recall a recent event where you felt strong aversion or desire. Ask yourself how you might have responded if you were free from both, and what effect that would have had on your peace of mind. This verse invites us to experiment with inner neutrality, noticing how it can bring a sense of ease and freedom even in challenging circumstances.

𑌸𑌾𑌂𑌖𑍍𑌯𑌯𑍋𑌗𑍌 𑌪𑍃𑌥𑌗𑍍𑌬𑌾𑌲𑌾𑌃 𑌪𑍍𑌰𑌵𑌦𑌂𑌤𑌿 𑌨 𑌪𑌂𑌡𑌿𑌤𑌾𑌃 ।
𑌏𑌕𑌮𑌪𑍍𑌯𑌾𑌸𑍍𑌥𑌿𑌤𑌃 𑌸𑌮𑍍𑌯𑌕𑍍 𑌉𑌭𑌯𑍋𑌰𑍍𑌵𑌿𑌂𑌦𑌤𑍇 𑌫𑌲𑌮𑍍 ॥4॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌾𑌂𑌖𑍍𑌯 - the path of knowledge, discrimination of the Self
𑌯𑍋𑌗 - the path of action, disciplined engagement
𑌪𑍃𑌥𑌕𑍍 - as separate, distinct
𑌬𑌾𑌲𑌃 - the immature, those lacking insight
𑌪𑍍𑌰𑌵𑌦𑌂𑌤𑌿 - speak, declare
𑌨 - not
𑌪𑌂𑌡𑌿𑌤𑌾𑌃 - the wise, those with true understanding
𑌏𑌕𑌂 - one (either path)
𑌅𑌪𑌿 - even
𑌆𑌸𑍍𑌥𑌿𑌤𑌃 - established in, firmly practicing
𑌸𑌮𑍍𑌯𑌕𑍍 - properly, correctly
𑌉𑌭𑌯𑍋𑌃 - of both
𑌵𑌿𑌂𑌦𑌤𑍇 - attains, obtains
𑌫𑌲𑌮𑍍 - the result, fruit

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those who lack true understanding claim that the path of knowledge and the path of action are separate, but the wise do not see them as different. Whoever is sincerely established in either one of these paths will attain the results of both.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the misunderstanding that arises from seeing 𑌸𑌾𑌂𑌖𑍍𑌯 (the path of knowledge) and 𑌯𑍋𑌗 (the path of action) as fundamentally separate, a view held by the 𑌬𑌾𑌲𑌃 or those who have not matured in spiritual insight. The wise, referred to as 𑌪𑌂𑌡𑌿𑌤𑌾𑌃, recognize that both paths ultimately lead to the same goal. The verse uses 𑌪𑍃𑌥𑌕𑍍 to emphasize the mistaken notion of separateness and 𑌫𑌲𑌮𑍍 to point out that the fruit or result is shared. By stating that one who is properly established (𑌸𑌮𑍍𑌯𑌕𑍍 𑌆𑌶𑍍𑌰𑌿𑌤𑌃) in either path attains the fruit of both, the verse dissolves the apparent contradiction and encourages a more integrated understanding of spiritual practice.

The profound unity of 𑌸𑌾𑌂𑌖𑍍𑌯 and 𑌯𑍋𑌗 is emphasized by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that 𑌸𑌾𑌂𑌖𑍍𑌯 represents the path of renunciation and knowledge, while 𑌯𑍋𑌗 denotes the path of selfless action; both, when pursued with true understanding, lead to the same ultimate liberation. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that those who perceive a difference in their fruits lack full knowledge, since the final fruit of both paths is the direct vision of the Self. This convergence is supported by the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning the Self is unborn, eternal, and beyond decay, which both paths ultimately reveal. Thus, the verse's teaching that the wise do not see a real separation between these paths prepares us to apply this integrated understanding practically, as discussed in the following paragraph.

In modern life, this teaching can be applied by recognizing that intellectual pursuits (like deep study or contemplation) and active engagement (such as service or ethical work) are not mutually exclusive in leading to personal growth or fulfillment. For example, a person dedicated to social service who acts selflessly may reach the same inner peace as someone who spends time in meditation and self-inquiry. Similarly, a professional who approaches work with mindfulness and integrity can experience the same sense of purpose as a philosopher seeking truth. As a reflection exercise, consider a current challenge and ask yourself: Am I favoring only thinking or only doing? How might integrating both approaches help me move forward with greater wisdom and effectiveness?

𑌯𑌤𑍍𑌸𑌾𑌂𑌖𑍍𑌯𑍈𑌃 𑌪𑍍𑌰𑌾𑌪𑍍𑌯𑌤𑍇 𑌸𑍍𑌥𑌾𑌨𑌂 𑌤𑌦𑍍𑌯𑍋𑌗𑍈𑌰𑌪𑌿 𑌗𑌮𑍍𑌯𑌤𑍇 ।
𑌏𑌕𑌂 𑌸𑌾𑌂𑌖𑍍𑌯𑌂 𑌚 𑌯𑍋𑌗𑌂 𑌚 𑌯𑌃 𑌪𑌶𑍍𑌯𑌤𑌿 𑌸 𑌪𑌶𑍍𑌯𑌤𑌿 ॥5॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌤𑍍 - that which
𑌸𑌾𑌂𑌖𑍍𑌯𑍈𑌃 - by those established in 𑌸𑌾𑌂𑌖𑍍𑌯 (the path of knowledge, renunciation)
𑌪𑍍𑌰𑌾𑌪𑍍𑌯𑌤𑍇 - is attained, is reached
𑌸𑍍𑌥𑌾𑌨𑌂 - the state, the goal (here: liberation or realization)
𑌤𑌤𑍍 - that
𑌯𑍋𑌗𑍈𑌃 - by those established in 𑌯𑍋𑌗 (the path of action, 𑌕𑌰𑍍𑌮 𑌯𑍋𑌗)
𑌅𑌪𑌿 - also, as well
𑌗𑌮𑍍𑌯𑌤𑍇 - is reached, is attained
𑌏𑌕𑌂 - one, the same
𑌸𑌾𑌂𑌖𑍍𑌯𑌂 - 𑌸𑌾𑌂𑌖𑍍𑌯 (the path of knowledge)
𑌚 - and
𑌯𑍋𑌗𑌂 - 𑌯𑍋𑌗 (the path of action)
𑌚 - and
𑌯𑌃 - who
𑌪𑌶𑍍𑌯𑌤𑌿 - sees, understands
𑌸𑌃 - he
𑌪𑌶𑍍𑌯𑌤𑌿 - truly sees, truly understands

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The state that is reached by those who follow the path of knowledge is also attained by those who follow the path of selfless action. Whoever understands that knowledge and action, when properly practiced, lead to the same ultimate goal, truly sees things as they are.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the essential unity between the two main spiritual disciplines described in the Gita: 𑌸𑌾𑌂𑌖𑍍𑌯 (the path of knowledge or renunciation) and 𑌯𑍋𑌗 (the path of selfless action). The key words 𑌸𑍍𑌥𑌾𑌨𑌂 (the state or goal), 𑌪𑍍𑌰𑌾𑌪𑍍𑌯𑌤𑍇 (is attained), and 𑌗𑌮𑍍𑌯𑌤𑍇 (is reached) emphasize that both approaches ultimately lead to the same destination-liberation or self-realization. The verse also uses 𑌏𑌕𑌂 (one) to stress that the distinction between these paths is only apparent; at the highest level, their results are identical. The true seer is the one who recognizes this unity, understanding that both knowledge and action, when pursued with the right attitude, are equally valid and effective means to spiritual fulfillment.

The great Acharyas 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 elucidate that this verse affirms the essential unity of the paths of 𑌸𑌾𑌂𑌖𑍍𑌯 and 𑌯𑍋𑌗 by showing that both lead to the same ultimate state of liberation. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the renunciate who attains knowledge and the yogi who performs selfless action both reach the same 𑌸𑍍𑌥𑌾𑌨𑌂, the supreme state beyond duality. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights that the apparent difference between knowledge and action dissolves upon realization, as both culminate in the vision of the true Self. This teaching is beautifully supported by the Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍: 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯, which means 'From death lead me to immortality,' emphasizing the shared goal of transcending the cycle of birth and death through either path. Thus, the verse encourages us to recognize the complementary nature of knowledge and action, preparing us to apply this insight practically in daily life.

In modern life, this teaching encourages us not to get caught up in debates about which spiritual or ethical path is superior. For example, someone who pursues contemplative study and meditation (akin to 𑌸𑌾𑌂𑌖𑍍𑌯) and another who dedicates themselves to selfless service and ethical action (akin to 𑌯𑍋𑌗) are both moving toward the same inner realization, as long as their motivation is pure and their understanding is clear. A professional who balances deep reflection with meaningful work, or a volunteer who serves without attachment to results, both embody this unity. As a reflection exercise, consider your own approach to growth: do you lean more toward contemplation or action? How might you integrate both, recognizing their shared goal of inner freedom?

𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌸𑍍𑌤𑍁 𑌮𑌹𑌾𑌬𑌾𑌹𑍋 𑌦𑍁𑌃𑌖𑌮𑌾𑌪𑍍𑌤𑍁𑌮𑌯𑍋𑌗𑌤𑌃 ।
𑌯𑍋𑌗𑌯𑍁𑌕𑍍𑌤𑍋 𑌮𑍁𑌨𑌿𑌰𑍍𑌬𑍍𑌰𑌹𑍍𑌮 𑌨𑌚𑌿𑌰𑍇𑌣𑌾𑌧𑌿𑌗𑌚𑍍𑌛𑌤𑌿 ॥6॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌹𑍍 - renunciation (of actions or desires)
𑌤𑍁 - but
𑌮𑌹𑌾𑌬𑌾𑌹𑍋 - O mighty-armed (Arjuna)
𑌦𑍁𑌹𑍍𑌖𑌮𑍍 - difficult, hard
𑌆𑌪𑍍𑌤𑍁𑌮𑍍 - to attain, to achieve
𑌅𑌯𑍋𑌗𑌤𑌹𑍍 - without 𑌯𑍋𑌗 (without disciplined action)
𑌯𑍋𑌗-𑌯𑍁𑌕𑍍𑌤𑌃 - one engaged in 𑌯𑍋𑌗 (disciplined action)
𑌮𑍁𑌨𑌿𑌹𑍍 - sage, contemplative person
𑌬𑍍𑌰𑌹𑍍𑌮 - Brahman (the supreme reality)
𑌨 𑌚𑌿𑌰𑍇𑌨 - not after a long time, without delay
𑌅𑌧𑌿𑌗𑌚𑍍𑌚𑌤𑌿 - attains, reaches

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
However, O mighty-armed Arjuna, renunciation is difficult to achieve without practicing yoga. The sage who is disciplined in yoga swiftly attains the supreme reality.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the relationship between 𑌸𑌂𑌨𑍍𑌯𑌾𑌸𑌹𑍍 (renunciation), 𑌯𑍋𑌗 (disciplined action), and 𑌬𑍍𑌰𑌹𑍍𑌮 (supreme reality). Krishna addresses Arjuna as 𑌮𑌹𑌾𑌬𑌾𑌹𑍋, emphasizing his strength, but points out that inner renunciation is not easily accomplished through mere withdrawal from action. Without the preparatory discipline of 𑌯𑍋𑌗-meaning selfless action and mental focus-true renunciation remains out of reach. The word 𑌯𑍋𑌗-𑌯𑍁𑌕𑍍𑌤𑌃 refers to one who is harmonized through 𑌯𑍋𑌗, suggesting that steady practice and engagement with duty purifies the mind, making it fit for higher realization. The verse concludes that such a person, a 𑌮𑍁𑌨𑌿𑌹𑍍 (contemplative sage), attains 𑌬𑍍𑌰𑌹𑍍𑌮 (the absolute) quickly, indicating that the path of action leads efficiently to spiritual fulfillment.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that true 𑌸𑌂𑌨𑍍𑌯𑌾𑌸 cannot be attained without the steady practice of 𑌕𑌰𑍍𑌮 𑌯𑍋𑌗, as the restless mind clings to attachments unless purified by selfless action. He interprets 𑌯𑍋𑌗-𑌯𑍁𑌕𑍍𑌤𑌃 as one united with disciplined action, which prepares the aspirant for the direct realization of 𑌬𑍍𑌰𑌹𑍍𑌮. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that renunciation is difficult without the maturity and mental control gained through 𑌯𑍋𑌗, highlighting that mere withdrawal from duties is insufficient. This is supported by the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 injunction, 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤, meaning 'Arise, awake, and learn from the best,' which underscores the necessity of active effort and disciplined practice before one can attain higher knowledge. Thus, the verse teaches that the path of renunciation is integrally linked to the preparatory discipline of 𑌯𑍋𑌗, setting the foundation for the practical applications discussed next.

In modern life, this teaching is relevant for anyone seeking inner peace or self-mastery. For example, someone trying to quit a harmful habit may struggle if they simply try to stop without first cultivating discipline and positive routines. Similarly, a professional aiming for work-life balance cannot just withdraw from responsibilities but must learn to act with detachment and purpose. Another example is a student who wants to meditate deeply; without first establishing focus and discipline through regular study and self-control, meditation remains difficult. As a reflection exercise, consider an area where you want to 'renounce' or let go. Ask yourself: Have you built the necessary discipline and positive habits to support this change, or are you trying to leap ahead without preparation?

𑌯𑍋𑌗𑌯𑍁𑌕𑍍𑌤𑍋 𑌵𑌿𑌶𑍁𑌦𑍍𑌧𑌾𑌤𑍍𑌮𑌾 𑌵𑌿𑌜𑌿𑌤𑌾𑌤𑍍𑌮𑌾 𑌜𑌿𑌤𑍇𑌂𑌦𑍍𑌰𑌿𑌯𑌃 ।
𑌸𑌰𑍍𑌵𑌭𑍂𑌤𑌾𑌤𑍍𑌮𑌭𑍂𑌤𑌾𑌤𑍍𑌮𑌾 𑌕𑍁𑌰𑍍𑌵𑌨𑍍𑌨𑌪𑌿 𑌨 𑌲𑌿𑌪𑍍𑌯𑌤𑍇 ॥𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑍋𑌗-𑌯𑍁𑌕𑍍𑌤𑌃 - one united with 𑌯𑍋𑌗 (disciplined action and contemplation)
𑌵𑌿𑌶𑍁𑌦𑍍𑌧-𑌅𑌤𑍍𑌮𑌾 - pure in mind and heart
𑌵𑌿𑌜𑌿𑌤-𑌅𑌤𑍍𑌮𑌾 - self-conquered; one who has mastered the mind
𑌜𑌿𑌤-𑌇𑌂𑌦𑍍𑌰𑌿𑌯𑌃 - one who has subdued the senses
𑌸𑌰𑍍𑌵-𑌭𑍂𑌤-𑌅𑌤𑍍𑌮-𑌭𑍂𑌤-𑌅𑌤𑍍𑌮𑌾 - one whose self is identified with the selves of all beings
𑌕𑍁𑌰𑍍𑌵𑌨𑍍 𑌅𑌪𑌿 - even while acting (performing actions)
𑌨 𑌲𑌿𑌪𑍍𑌯𑌤𑍇 - is not tainted (remains unaffected)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A person who is established in yoga, whose mind is pure, who has mastered himself and his senses, and who sees his own self in all beings, is not affected by actions, even while actively engaged in them.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities of a true 𑌕𑌰𑍍𑌮 yogi by focusing on several key terms: 𑌯𑍋𑌗-𑌯𑍁𑌕𑍍𑌤𑌃 (one united with 𑌯𑍋𑌗), 𑌵𑌿𑌶𑍁𑌦𑍍𑌧-𑌅𑌤𑍍𑌮𑌾 (pure in mind), 𑌵𑌿𑌜𑌿𑌤-𑌅𑌤𑍍𑌮𑌾 (self-conquered), and 𑌸𑌰𑍍𑌵-𑌭𑍂𑌤-𑌅𑌤𑍍𑌮-𑌭𑍂𑌤-𑌅𑌤𑍍𑌮𑌾 (one whose self is the self of all beings). The verse teaches that when a person is deeply established in the discipline of 𑌯𑍋𑌗, their mind becomes purified and their sense of individuality expands to embrace all living beings. Such a person, having conquered both mind and senses, acts in the world without being entangled by the results or residues of those actions. The phrase 'even while acting, is not tainted' points to a state where action is performed selflessly and with awareness, so that the doer remains untouched by attachment or ego.

The profound meaning of this verse is illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that the 𑌯𑍋𑌗-𑌯𑍁𑌕𑍍𑌤 individual is one whose mind is purified and senses conquered, so that even while performing actions, the self remains unattached and untainted, embodying the universal Self as described by 𑌸𑌰𑍍𑌵-𑌭𑍁𑌤𑌤𑍍𑌮-𑌭𑍁𑌤𑌤𑍍𑌮. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 complements this by emphasizing that such purity and mastery arise through disciplined practice and divine grace, enabling the yogi to act without accruing karmic bondage. This transformation of consciousness aligns with the teaching in the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the true Self neither takes birth nor dies, underscoring the eternal nature of the realized being who transcends the cycle of action and reaction. Thus, the verse reveals that true 𑌯𑍋𑌗 is not mere external action but an inner state of freedom, setting the foundation for applying these principles in daily life.

In modern life, this teaching is relevant for anyone juggling responsibilities while seeking inner peace. For example, a healthcare worker who serves patients with compassion but does not become overwhelmed by outcomes, or a parent who cares for their family without clinging to expectations, can embody this spirit. Similarly, a leader who makes decisions for the benefit of all, rather than personal gain, acts without being tainted by ego. As a reflection exercise, consider a recent action you performed-did you act with selfless intent, or was there attachment to results? Notice how your mindset affected your sense of peace. Practicing awareness and self-mastery in daily tasks can gradually lead to the freedom described in this verse.

𑌨𑍈𑌵 𑌕𑌿𑌂𑌚𑌿𑌤𑍍𑌕𑌰𑍋𑌮𑍀𑌤𑌿 𑌯𑍁𑌕𑍍𑌤𑍋 𑌮𑌨𑍍𑌯𑍇𑌤 𑌤𑌤𑍍𑌤𑍍𑌵𑌵𑌿𑌤𑍍 ।
𑌪𑌶𑍍𑌯𑌨𑍍𑌶𑍃𑌣𑍍𑌵𑌨𑍍𑌸𑍍𑌪𑍃𑌶𑌂𑌜𑌿𑌘𑍍𑌰𑌨𑍍 𑌅𑌶𑍍𑌨𑌨𑍍𑌗𑌚𑍍𑌛𑌨𑍍𑌸𑍍𑌵𑌪𑌨𑍍𑌶𑍍𑌵𑌸𑌨𑍍 ॥𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 - not
𑌏𑌵 - certainly
𑌕𑌿𑌂𑌚𑌿𑌤𑍍 - anything
𑌕𑌰𑍋𑌮𑌿 - I do (from 𑌕𑍃, to do)
𑌇𑌤𑌿 - thus
𑌯𑍁𑌕𑍍𑌤𑌃 - one who is united (in 𑌯𑍋𑌗, self-controlled)
𑌮𑌨𑍍𑌯𑍇𑌤 - should think
𑌤𑌤𑍍𑌤𑍍𑌵𑌵𑌿𑌤𑍍 - knower of reality/truth
𑌪𑌶𑍍𑌯𑌨𑍍 - seeing
𑌶𑍃𑌣𑍍𑌵𑌨𑍍 - hearing
𑌸𑍍𑌪𑍃𑌶𑌨𑍍 - touching
𑌜𑌿𑌘𑍍𑌹𑍍𑌰𑌨𑍍 - smelling
𑌅𑌶𑍍𑌨𑌨𑍍 - eating
𑌗𑌚𑍍𑌛𑌨𑍍 - going, moving
𑌸𑍍𑌵𑌪𑌨𑍍 - sleeping
𑌶𑍍𑌵𑌸𑌨𑍍 - breathing

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The person who is steady in yoga and knows the truth should think, 'I am not doing anything at all,' even while seeing, hearing, touching, smelling, eating, moving, sleeping, or breathing.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the attitude of a realized person, focusing on words like 𑌯𑍁𑌕𑍍𑌤𑌃 (self-controlled or united in 𑌯𑍋𑌗), 𑌤𑌤𑍍𑌤𑍍𑌵𑌵𑌿𑌤𑍍 (knower of reality), and 𑌮𑌨𑍍𑌯𑍇𑌤 (should think). The verse lists everyday actions-seeing, hearing, touching, and so on-yet insists that the wise person recognizes their true self is not the doer of these acts. Instead, these actions are seen as natural processes of the senses and body, not as activities of the real self. The phrase 𑌨 𑌏𑌵 𑌕𑌿𑌂𑌚𑌿𑌤𑍍 𑌕𑌰𑍋𑌮𑌿 ('I certainly do not do anything') is not a denial of physical activity, but a shift in perspective: the self is a witness, not the agent. This teaching invites a deep inner detachment, even while fully participating in daily life.

The profound insight of this verse is further illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that the realized individual, discerning the true self as distinct from the body and senses, perceives all actions as merely the functioning of the senses and not as deeds of the self. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 teaches that the sense of doership arises solely from the self's association with the body and mind, which are transient and active, whereas the self itself remains untouched and inactive. This detachment from doership aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning the self is not born, nor does it die, nor does it undergo change, reinforcing its immutable nature beyond all actions. These teachings collectively emphasize that while the body and senses engage with the world, the wise person maintains an inner freedom by recognizing that their true self is the eternal witness, not the agent. This understanding naturally leads to the practical application of performing duties without egoistic attachment, as will be discussed next.

In modern life, this teaching can be applied by recognizing that many of our daily actions-driving, eating, working-are carried out by our bodies and minds, but our deeper self remains unchanged. For example, a surgeon performing a complex operation, a parent caring for a child, or an athlete in motion can all practice this attitude by seeing themselves as instruments through which action happens, rather than as the ultimate doers. As a reflection exercise, try observing your actions for a day and notice moments when you feel a strong sense of 'I am doing this.' Pause and ask yourself: is this action arising from my true self, or is it simply the body and mind at work? This shift in perspective can bring greater peace and reduce anxiety about outcomes.

𑌪𑍍𑌰𑌲𑌪𑌨𑍍𑌵𑌿𑌸𑍃𑌜𑌨𑍍𑌗𑍃𑌹𑍍𑌣𑌨𑍍 𑌉𑌨𑍍𑌮𑌿𑌷𑌨𑍍𑌨𑌿𑌮𑌿𑌷𑌨𑍍𑌨𑌪𑌿 ।
𑌇𑌂𑌦𑍍𑌰𑌿𑌯𑌾𑌣𑍀𑌂𑌦𑍍𑌰𑌿𑌯𑌾𑌰𑍍𑌥𑍇𑌷𑍁 𑌵𑌰𑍍𑌤𑌂𑌤 𑌇𑌤𑌿 𑌧𑌾𑌰𑌯𑌨𑍍 ॥𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍍𑌰𑌲𑌪𑌨𑍍 - speaking
𑌵𑌿𑌸𑍃𑌜𑌨𑍍 - releasing (letting go, discarding)
𑌗𑍃𑌹𑍍𑌣𑌨𑍍 - grasping (holding, taking)
𑌉𑌨𑍍𑌮𑌿𑌷𑌨𑍍 - opening (especially of the eyes)
𑌨𑌿𑌮𑌿𑌷𑌨𑍍 - closing (especially of the eyes)
𑌅𑌪𑌿 - even (while, also)
𑌇𑌂𑌦𑍍𑌰𑌿𑌯𑌾𑌣𑌿 - senses (sense organs)
𑌇𑌂𑌦𑍍𑌰𑌿𑌯-𑌅𑌰𑍍𑌥𑍇𑌷𑍁 - among sense-objects (in relation to objects of the senses)
𑌵𑌰𑍍𑌤𑌂𑌤𑍇 - act (function, operate)
𑌇𑌤𑌿 - thus (in this way)
𑌧𑌾𑌰𑌯𑌨𑍍 - considering (holding, regarding)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Even while speaking, letting go, grasping, opening or closing the eyes, one should recognize that it is simply the senses interacting with their respective objects.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the continuous activities of the body and senses, using terms like 𑌪𑍍𑌰𑌲𑌪𑌨𑍍 (speaking), 𑌵𑌿𑌸𑍃𑌜𑌨𑍍 (releasing), 𑌗𑍃𑌹𑍍𑌣𑌨𑍍 (grasping), 𑌉𑌨𑍍𑌮𑌿𑌷𑌨𑍍 (opening), and 𑌨𑌿𑌮𑌿𑌷𑌨𑍍 (closing). The phrase 𑌇𑌂𑌦𑍍𑌰𑌿𑌯𑌾𑌣𑌿 𑌇𑌂𑌦𑍍𑌰𑌿𑌯-𑌅𑌰𑍍𑌥𑍇𑌷𑍁 𑌵𑌰𑍍𑌤𑌂𑌤𑍇 underscores that these actions are not performed by the true Self, but by the senses in contact with their respective objects. The key teaching is to maintain the understanding-𑌧𑌾𑌰𑌯𑌨𑍍-that all such activities are natural processes of the body and mind, not actions of the innermost Self. This insight helps dissolve the sense of personal doership and fosters detachment from the outcomes of actions.

The profound insight of this verse is further illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that the enlightened individual perceives all bodily and sensory activities as mere functions of the senses, not as actions of the true Self. This understanding dissolves the false sense of doership, aligning with the teaching that the Self is untouched by these movements. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 complements this by emphasizing that the sense of agency arises solely from the Self's association with the senses and vital energies, which are bound by 𑌕𑌰𑍍𑌮, whereas the Self itself is pure, unchanging knowledge. This distinction is crucial for liberation, as it helps one remain detached from the fruits of action. The Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯, meaning 'Lead me from the unreal to the real,' beautifully encapsulates this journey from identifying with transient sensory activities to abiding in the eternal Self. This teaching prepares the seeker to observe daily actions without attachment, setting the stage for practical application in everyday life.

In modern life, this teaching can be applied when you find yourself caught up in routine tasks-typing emails, driving, or even just blinking and speaking. Instead of identifying with every action, try to observe that these are simply functions of your body and mind, not your deepest identity. For example, when you feel frustrated during a long meeting, remind yourself that your reactions are just mental processes, not the essence of who you are. Or, while multitasking at work, notice how your hands, eyes, and speech operate almost automatically. Reflection exercise: For one hour today, periodically pause and remind yourself, 'These actions are happening through my senses; my true Self is the witness.' Notice how this perspective shifts your sense of involvement and stress.

𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑍍𑌯𑌾𑌧𑌾𑌯 𑌕𑌰𑍍𑌮𑌾𑌣𑌿 𑌸𑌂𑌗𑌂 𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 𑌕𑌰𑍋𑌤𑌿 𑌯𑌃 ।
𑌲𑌿𑌪𑍍𑌯𑌤𑍇 𑌨 𑌸 𑌪𑌾𑌪𑍇𑌨 𑌪𑌦𑍍𑌮𑌪𑌤𑍍𑌰𑌮𑌿𑌵𑌾𑌂𑌭𑌸𑌾 ॥10॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌿 - in Brahman; upon the Absolute; (locative singular of 𑌬𑍍𑌰𑌹𑍍𑌮𑌨𑍍)
𑌆𑌧𑌾𑌯 - having placed; dedicating; (absolutive of 𑌆𑌧, to place upon)
𑌕𑌰𑍍𑌮𑌾𑌣𑌿 - actions; deeds; (accusative plural of 𑌕𑌰𑍍𑌮)
𑌸𑌞𑍍𑌗𑌮𑍍 - attachment; clinging; (accusative singular of 𑌸𑌞𑍍𑌗)
𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 - having abandoned; giving up; (absolutive of 𑌤𑍍𑌯𑌜𑍍, to abandon)
𑌕𑌰𑍋𑌤𑌿 - acts; performs; (3rd person singular present of 𑌕𑍃𑌇, to do)
𑌯𑌃 - whoever; the one who; (nominative singular masculine pronoun)
𑌨 - not
𑌲𑌿𑌪𑍍𑌯𑌤𑍇 - is tainted; is affected; (3rd person singular passive present of 𑌲𑌿𑌪𑍍, to smear, to taint)
𑌸 - he; that person
𑌪𑌾𑌪𑍇𑌨 - by sin; by evil; (instrumental singular of 𑌪𑌾𑌪)
𑌪𑌦𑍍𑌮-𑌪𑌤𑍍𑌰𑌮𑍍 - lotus leaf; (compound: 𑌪𑌦𑍍𑌮 - lotus, 𑌪𑌤𑍍𑌰 - leaf; accusative singular)
𑌇𑌵 - like; as
𑌅𑌂𑌭𑌸𑌾 - by water; (instrumental singular of 𑌅𑌂𑌭𑌸𑍍)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who performs actions by dedicating them to the Absolute and letting go of attachment is not stained by wrongdoing, just as a lotus leaf remains untouched by water.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the transformative power of dedicating actions to a higher reality, using terms like 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌿 (in Brahman), 𑌆𑌧𑌾𑌯 (having placed), 𑌸𑌞𑍍𑌗𑌮𑍍 (attachment), and 𑌲𑌿𑌪𑍍𑌯𑌤𑍇 (is tainted). The teaching is that when a person offers all their actions to the Absolute and releases personal attachment to outcomes, their actions do not bind them or leave a residue of guilt or impurity. The metaphor of the lotus leaf, which remains dry even when surrounded by water, illustrates how someone can live in the world, engage in all necessary duties, and yet remain unaffected by the negative consequences that usually arise from self-centered motives. The verse encourages a mindset where the sense of doership and craving for results are surrendered, allowing for inner freedom even amidst activity.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that by dedicating all actions to 𑌭𑍍𑌰𑌹𑍍𑌮𑌨𑍍 and renouncing attachment, the practitioner's mind is purified and the false sense of doership is dissolved, preventing karmic bondage. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets 𑌭𑍍𑌰𑌹𑍍𑌮𑌨𑍍 here as 𑌪𑍍𑌰𑌕𑍃𑌤𑌿, the material cause, emphasizing that understanding all actions as manifestations of nature rather than the self leads to freedom from sin. This aligns with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which teaches that the true Self neither takes birth nor dies, highlighting the distinction between the eternal witness and transient actions. Both Acharyas stress that the key to remaining untouched by sin is the inner attitude of surrender and detachment, which dissolves egoistic identification and allows one to act without binding consequences. This understanding naturally leads to practical application, as discussed in the following paragraph.

In modern life, this teaching can be applied by professionals who dedicate their work to a greater good rather than just personal gain, such as a doctor serving patients with compassion without being attached to praise or criticism. A parent caring for their child without expecting gratitude or specific outcomes also embodies this spirit. For a reflection exercise, consider an area of your life where you feel overly attached to results. Ask yourself: How would it feel to perform this action wholeheartedly, but let go of the need for a particular outcome? Try dedicating your next important task to a higher principle or value, and observe if it changes your sense of stress or involvement.

𑌕𑌾𑌯𑍇𑌨 𑌮𑌨𑌸𑌾 𑌬𑍁𑌦𑍍𑌧𑍍𑌯𑌾 𑌕𑍇𑌵𑌲𑍈𑌰𑌿𑌂𑌦𑍍𑌰𑌿𑌯𑍈𑌰𑌪𑌿 ।
𑌯𑍋𑌗𑌿𑌨𑌃 𑌕𑌰𑍍𑌮 𑌕𑍁𑌰𑍍𑌵𑌂𑌤𑌿 𑌸𑌂𑌗𑌂 𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾𑌤𑍍𑌮𑌶𑍁𑌦𑍍𑌧𑌯𑍇 ॥11॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑌾𑌯𑍇𑌨 - by the body
𑌮𑌨𑌸𑌾 - by the mind
𑌬𑍁𑌦𑍍𑌧𑍍𑌯𑌾 - by the intellect
𑌕𑍇𑌵𑌲𑍈𑌹𑍍 - alone, only (with each of the above)
𑌇𑌂𑌦𑍍𑌰𑌿𑌯𑍈𑌹𑍍 - by the senses (organs of action and perception)
𑌅𑌪𑌿 - even, also
𑌯𑍋𑌗𑌿𑌨𑌃 - yogis, those disciplined in 𑌯𑍋𑌗
𑌕𑌰𑍍𑌮 - actions, deeds
𑌕𑍁𑌰𑍍𑌵𑌂𑌤𑌿 - perform, do
𑌸𑌂𑌗𑌂 - attachment, clinging
𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 - having given up, renouncing
𑌆𑌤𑍍𑌮𑌶𑍁𑌦𑍍𑌧𑌯𑍇 - for self-purification, for the purification of the self

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Yogis, having let go of attachment, perform actions using only the body, mind, intellect, and senses, acting simply for their own self-purification.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse emphasizes the disciplined approach of yogis to action, highlighting key terms such as 𑌕𑌾𑌯𑍇𑌨 (body), 𑌮𑌨𑌸𑌾 (mind), 𑌬𑍁𑌦𑍍𑌧𑍍𑌯𑌾 (intellect), and 𑌸𑌂𑌗𑌂 𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 (having given up attachment). The yogi acts through these faculties, but crucially, without personal attachment to the outcomes. The word 𑌕𑍇𑌵𑌲𑍈𑌹𑍍 (only) underscores that actions are performed solely through these instruments, not from a sense of ego or ownership. The goal is 𑌆𑌤𑍍𑌮𑌶𑍁𑌦𑍍𑌧𑌯𑍇-purification of the self-rather than external achievement or reward. This attitude transforms ordinary actions into a means of inner growth, as the yogi remains detached from results and uses action as a tool for self-improvement.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that the yogi, by renouncing 𑌸𑌂𑌗 or attachment, performs actions through the body, mind, intellect, and senses without claiming doership, thus offering all deeds to the divine. This detachment ensures that the yogi's actions are free from egoistic ownership, aligning with the verse's emphasis on acting solely through these faculties. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that such renunciation is indispensable for true 𑌯𑍋𑌗, as actions done without attachment do not bind the soul, facilitating purification and liberation. This understanding resonates with the Upanishadic injunction from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the wise soul is neither born nor dies, highlighting the eternal self beyond transient actions. Together, these insights deepen the verse's teaching that disciplined, detached action purifies the self, preparing the seeker to apply this wisdom practically in daily life.

In modern life, this teaching can be applied by performing daily responsibilities-such as work, family care, or community service-without obsessing over recognition or results. For example, a teacher can focus on imparting knowledge sincerely, regardless of whether every student excels, or a volunteer can serve without expecting praise. Another example is practicing mindfulness while doing routine chores, treating them as opportunities for self-discipline rather than burdens. As a reflection exercise, consider one area of your life where you feel attached to outcomes. For a week, consciously perform those actions with full attention but without worrying about the result, noticing how this shift affects your peace of mind.

𑌯𑍁𑌕𑍍𑌤𑌃 𑌕𑌰𑍍𑌮𑌫𑌲𑌂 𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 𑌶𑌾𑌂𑌤𑌿𑌮𑌾𑌪𑍍𑌨𑍋𑌤𑌿 𑌨𑍈𑌷𑍍𑌠𑌿𑌕𑍀𑌮𑍍 ।
𑌅𑌯𑍁𑌕𑍍𑌤𑌃 𑌕𑌾𑌮𑌕𑌾𑌰𑍇𑌣 𑌫𑌲𑍇 𑌸𑌕𑍍𑌤𑍋 𑌨𑌿𑌬𑌧𑍍𑌯𑌤𑍇 ॥12॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑍁𑌕𑍍𑌤𑌃 - one who is disciplined, integrated, or steadfast
𑌕𑌰𑍍𑌮-𑌫𑌲𑌮𑍍 - the result (fruit) of action
𑌤𑍍𑌯𑌕𑍍𑌤𑍍𑌵𑌾 - having given up, renounced
𑌶𑌾𑌂𑌤𑌿𑌮𑍍 - peace, tranquility
𑌆𑌪𑍍𑌨𑍋𑌤𑌿 - attains, reaches
𑌨𑍈𑌷𑍍𑌠𑌿𑌕𑍀𑌮𑍍 - arising from steadfastness, of a resolute kind
𑌅𑌯𑍁𑌕𑍍𑌤𑌃 - one who is not disciplined, unsteady
𑌕𑌾𑌮-𑌕𑌾𑌰𑍇𑌣 - driven by desire, impelled by craving
𑌫𑌲𑍇 - in the result (fruit)
𑌸𑌕𑍍𑌤𑌃 - attached, clinging
𑌨𑌿𑌬𑌧𑍍𑌯𑌤𑍇 - becomes bound, gets entangled

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A person who is steadfast and has given up attachment to the results of their actions attains a deep and lasting peace. But someone who is not disciplined, acting out of desire and clinging to the outcomes, becomes entangled and bound by their actions.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse contrasts two types of people using the words 𑌯𑍁𑌕𑍍𑌤𑌃 (steadfast or integrated) and 𑌅𑌯𑍁𑌕𑍍𑌤𑌃 (unsteady or undisciplined). The 𑌯𑍁𑌕𑍍𑌤𑌃 is described as having renounced the 𑌕𑌰𑍍𑌮-𑌫𑌲𑌮𑍍 (results of action), which means acting without selfish expectation. Such a person attains 𑌶𑌾𑌂𑌤𑌿𑌮𑍍 (peace), specifically the 𑌨𑍈𑌷𑍍𑌠𑌿𑌕𑍀𑌮𑍍 (steadfast or enduring) peace that arises from inner stability. On the other hand, the 𑌅𑌯𑍁𑌕𑍍𑌤𑌃, who acts out of 𑌕𑌾𑌮-𑌕𑌾𑌰𑍇𑌣 (desire-driven motives) and is attached to 𑌫𑌲𑍇 (results), becomes 𑌨𑌿𑌬𑌧𑍍𑌯𑌤𑍇 (bound or entangled). The verse highlights that true peace is not just the absence of conflict, but a positive state achieved by letting go of personal gain and acting with clarity and purpose.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the 𑌯𑍁𑌕𑍍𑌤𑌃 attains peace by renouncing attachment to the fruits of action, performing duties as an offering to the Divine, which purifies the mind and leads to liberation. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that such a yogin acts without desire for personal gain, focusing instead on self-purification and devotion, thereby escaping the cycle of bondage caused by attachment. This teaching aligns with the Upanishadic injunction 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, meaning 'Lead me from the unreal to the real,' emphasizing the transition from delusion and desire to steadfast peace through dispassion. These insights deepen the verse's message that true peace arises from inner steadiness and detachment, preparing us to apply this wisdom practically in daily life.

In modern life, this teaching applies to anyone who feels stressed by the outcomes of their efforts-whether in career, relationships, or personal goals. For example, a student who studies purely for grades may feel constant anxiety, but one who learns for the sake of growth finds satisfaction regardless of results. Similarly, a professional who works only for promotions may experience disappointment, while someone focused on doing their best work finds peace in the process. As a reflection exercise, consider an area where you feel anxious about results. Ask yourself: What would change if you focused on the action itself, letting go of the outcome? Notice how your sense of peace shifts when you release attachment to results.

𑌸𑌰𑍍𑌵𑌕𑌰𑍍𑌮𑌾𑌣𑌿 𑌮𑌨𑌸𑌾 𑌸𑌨𑍍𑌨𑍍𑌯𑌸𑍍𑌯𑌾𑌸𑍍𑌤𑍇 𑌸𑍁𑌖𑌂 𑌵𑌶𑍀 ।
𑌨𑌵𑌦𑍍𑌵𑌾𑌰𑍇 𑌪𑍁𑌰𑍇 𑌦𑍇𑌹𑍀 𑌨𑍈𑌵 𑌕𑍁𑌰𑍍𑌵𑌨𑍍𑌨 𑌕𑌾𑌰𑌯𑌨𑍍 ॥13॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌰𑍍𑌵-𑌕𑌰𑍍𑌮𑌾𑌣𑌿 - all actions (plural, base form of 'sarva-karmaaNi')
𑌮𑌨𑌸𑌾 - by the mind (instrumental singular of 'manas')
𑌸𑌮𑍍𑌨𑍍𑌯𑌸𑍍𑌯 - having renounced, having set aside (absolutive of 'sam-nyas')
𑌆𑌸𑍍𑌤𑍇 - remains, dwells (3rd person singular of 'aas')
𑌸𑍁𑌖𑌂 - happily, with ease (accusative singular of 'sukha')
𑌵𑌶𑍀 - self-controlled, one who has mastery (nominative singular of 'vashi')
𑌨𑌵-𑌦𑍍𑌵𑌾𑌰𑍇 - in the nine-gated (locative singular of 'nava-dvaara')
𑌪𑍁𑌰𑍇 - in the city, in the body (locative singular of 'pura')
𑌦𑍇𑌹𑍀 - the embodied one, the soul in the body (nominative singular of 'dehin')
𑌨 𑌏𑌵 - not at all, indeed not
𑌕𑍁𑌰𑍍𑌵𑌨𑍍 - doing, acting (present participle of 'kri')
𑌨 𑌕𑌾𑌰𑌯𑌨𑍍 - nor causing to act, nor making others act (present participle of 'kaaray')

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The self-controlled person, having mentally given up all actions, lives happily in the body, which is like a city with nine gates, neither acting nor causing actions to be done.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the state of a person who has mastered self-control, using terms like 𑌵𑌶𑍀 (self-controlled), 𑌸𑌮𑍍𑌨𑍍𑌯𑌸𑍍𑌯 (having renounced), and 𑌨𑌵-𑌦𑍍𑌵𑌾𑌰𑍇 𑌪𑍁𑌰𑍇 (in the city of nine gates). The 'city of nine gates' is a metaphor for the human body, which has nine main openings. The verse describes how, by mentally renouncing all actions (𑌮𑌨𑌸𑌾 𑌸𑌮𑍍𑌨𑍍𑌯𑌸𑍍𑌯), the embodied soul (𑌦𑍇𑌹𑍀) can remain at peace, not identifying with bodily actions or the activities of the senses. The emphasis is on an internal renunciation, where the mind withdraws from the sense of doership, even while the body continues to function in the world. This does not mean abandoning responsibilities, but rather letting go of the ego's claim over actions.

The verse's depiction of the embodied soul who mentally renounces all actions while dwelling in the 'city of nine gates' is deeply elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the wise one, through discriminative knowledge, perceives the Self as distinct from the body and its activities, thus remaining unaffected by them. This inner renunciation is not physical withdrawal but a mental disengagement from the sense of doership, aligning with the teaching of 𑌭𑌜 𑌗𑍋𑌵𑌿𑌂𑌦𑌮𑍍 where 𑌕𑌾𑌲𑌃 𑌕𑍍𑌰𑍀𑌡𑌤𑌿 𑌗𑌚𑍍𑌛𑌤𑍍𑌯𑌾𑌯𑍁𑌃 reminds us of the fleeting nature of life and the importance of focusing on the eternal Self. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 complements this by emphasizing that all bodily actions arise from past 𑌕𑌰𑍍𑌮 binding the soul to the body, and the true Self merely abides as the witness without identification. This understanding bridges the verse's metaphor of the nine-gated city with the practical realization that true freedom comes from self-mastery and knowledge, preparing us to apply this insight in daily life as discussed next.

In modern life, this teaching can be applied by recognizing that while we engage in daily tasks-working, caring for family, or managing responsibilities-we can maintain an inner detachment from the results and the sense of personal doership. For example, a manager can lead a team without being consumed by pride or anxiety over outcomes, or a parent can care for children without feeling that their identity is defined solely by their parental role. Another example is a student preparing for exams, focusing on effort rather than obsessing over results. As a reflection exercise, consider a recent situation where you felt overly identified with your actions or their outcomes. Ask yourself: Could you have performed the same actions with a sense of inner freedom, seeing yourself as the witness rather than the doer? This shift in perspective can bring greater peace and happiness, even amidst activity.

𑌨 𑌕𑌰𑍍𑌤𑍃𑌤𑍍𑌵𑌂 𑌨 𑌕𑌰𑍍𑌮𑌾𑌣𑌿 𑌲𑍋𑌕𑌸𑍍𑌯 𑌸𑍃𑌜𑌤𑌿 𑌪𑍍𑌰𑌭𑍁𑌃 ।
𑌨 𑌕𑌰𑍍𑌮𑌫𑌲𑌸𑌂𑌯𑍋𑌗𑌂 𑌸𑍍𑌵𑌭𑌾𑌵𑌸𑍍𑌤𑍁 𑌪𑍍𑌰𑌵𑌰𑍍𑌤𑌤𑍇 ॥14॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 - not
𑌕𑌰𑍍𑌤𑍃𑌤𑍍𑌵𑌂 - doership, sense of agency
𑌨 - not
𑌕𑌰𑍍𑌮𑌾𑌣𑌿 - actions (plural of 𑌕𑌰𑍍𑌮)
𑌲𑍋𑌕𑌸𑍍𑌯 - of the world, for people
𑌸𑍃𑌜𑌤𑌿 - creates, causes
𑌪𑍍𑌰𑌭𑍁𑌃 - the Lord, the Self (master)
𑌨 - not
𑌕𑌰𑍍𑌮𑌫𑍍𑌹𑌲-𑌸𑌂𑌯𑍋𑌗𑌮𑍍 - connection with the results of actions
𑌸𑍍𑌵𑌭𑌾𑌵𑌃 - inherent nature, natural tendencies
𑌤𑍁 - but
𑌪𑍍𑌰𑌵𑌰𑍍𑌤𑌤𑍇 - acts, operates

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The Self does not create the sense of agency, actions, or the connection with the results of actions for anyone in the world. Instead, it is only natural tendencies that operate and bring these about.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the distinction between the true Self and the apparent doer in worldly experience. The key terms here are 𑌕𑌰𑍍𑌤𑍃𑌤𑍍𑌵𑌂 (agency), 𑌕𑌰𑍍𑌮𑌾𑌣𑌿 (actions), 𑌕𑌰𑍍𑌮𑌫𑍍𑌹𑌲-𑌸𑌂𑌯𑍋𑌗𑌮𑍍 (connection with results), and 𑌸𑍍𑌵𑌭𑌾𑌵𑌃 (nature or inherent tendencies). The verse asserts that the Self, or 𑌪𑍍𑌰𑌭𑍁𑌃, does not generate the sense of being a doer, nor does it initiate actions or bind anyone to the fruits of those actions. Instead, it is the inherent nature-composed of accumulated habits, impressions, and tendencies-that drives activity and the sense of doership. This teaching helps separate the pure awareness of the Self from the ever-changing play of actions and consequences in the world.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the 𑌪𑍍𑌰𑌭𑍁𑌃, or Self, is beyond all actions, agency, and their results, which arise solely due to 𑌮𑌾𑌯𑌾 and ignorance. He clarifies that the Self neither commands nor performs actions; rather, it is the 𑌸𑍍𑌵𑌭𑌾𑌵𑌃-the natural tendencies and impressions-that propels the mind and senses, creating the illusion of doership. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 similarly emphasizes that the embodied soul, in its pure essence, does not originate agency or action; these emerge only through its conjunction with 𑌪𑍍𑌰𑌕𑍃𑌤𑌿 and the accumulated karmic impressions. This distinction aligns with the Upanishadic teaching 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning the true Self is unborn, eternal, and beyond decay or death. Recognizing this helps clarify that doership and its fruits belong to the realm of nature and habit, not the pure Self. This understanding prepares us to observe how, in daily life, we often misidentify with these tendencies, leading to misplaced pride or guilt, which the next paragraph will explore.

In modern life, this teaching can be seen when someone blames themselves harshly for outcomes beyond their control, forgetting the role of habits, upbringing, and environment in shaping their actions. For example, a student might feel entirely responsible for exam stress, overlooking how their study habits and social pressures contribute. Similarly, a manager may take full credit or blame for a team's performance, ignoring the collective dynamics at play. As a reflection exercise, consider a recent situation where you felt strong pride or guilt about an outcome. Pause and ask: What natural tendencies, habits, or circumstances influenced this event? This can help cultivate humility and reduce unnecessary self-blame or egoism.

𑌨𑌾𑌦𑌤𑍍𑌤𑍇 𑌕𑌸𑍍𑌯𑌚𑌿𑌤𑍍𑌪𑌾𑌪𑌂 𑌨 𑌚𑍈𑌵 𑌸𑍁𑌕𑍃𑌤𑌂 𑌵𑌿𑌭𑍁𑌃 ।
𑌅𑌜𑍍𑌞𑌾𑌨𑍇𑌨𑌾𑌵𑍃𑌤𑌂 𑌜𑍍𑌞𑌾𑌨𑌂 𑌤𑍇𑌨 𑌮𑍁𑌹𑍍𑌯𑌂𑌤𑌿 𑌜𑌂𑌤𑌵𑌃 ॥15॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 - not
𑌆𑌦𑌤𑍍𑌤𑍇 - accepts, takes upon (from 𑌆-𑌦)
𑌕𑌸𑍍𑌯𑌚𑌿𑌤𑍍 - of anyone, from anyone
𑌪𑌾𑌪𑌮𑍍 - sin, negative action
𑌨 - not
𑌚 - and
𑌏𑌵 - indeed, even
𑌸𑍁𑌕𑍃𑌤𑌂 - virtue, meritorious action
𑌵𑌿𑌭𑍁𑌃 - the all-pervading (Lord, Self)
𑌅𑌜𑍍𑌞𑌾𑌨𑍇𑌨𑌾𑌵𑍃𑌤𑌂 - covered by ignorance (𑌅𑌜𑍍𑌞𑌾𑌨 + 𑌆𑌵𑍃𑌤𑌮𑍍)
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge, awareness
𑌤𑍇𑌨 - by that (ignorance)
𑌮𑍁𑌹𑍍𑌯𑌂𑌤𑌿 - become deluded, are confused
𑌜𑌂𑌤𑌵𑌃 - living beings, creatures

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The all-pervading Self does not take on anyone's sins or good deeds. Instead, knowledge is hidden by ignorance, and because of this, living beings become confused.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the impartiality of the all-pervading Self, using terms like 𑌵𑌿𑌭𑍁𑌃 (the all-pervading), 𑌪𑌾𑌪𑌮𑍍 (sin), 𑌸𑍁𑌕𑍃𑌤𑌂 (virtue), and 𑌅𑌜𑍍𑌞𑌾𑌨𑍇𑌨𑌾𑌵𑍃𑌤𑌂 (covered by ignorance). The teaching is that the Self, or the divine presence, does not personally accept or reject the results of anyone's actions, whether good or bad. Instead, it is the individual's own ignorance that veils true knowledge, leading to confusion and misidentification. This ignorance causes people to believe they are the doers of actions and the recipients of their results, when in reality, the Self remains untouched and neutral. The emphasis is on the distinction between the unchanging Self and the ever-changing experiences of virtue and vice, which are products of ignorance.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the all-pervading 𑌵𑌿𑌭𑍁𑌃 neither accepts nor rejects the fruits of actions, emphasizing that it is the individual's own 𑌅𑌜𑍍𑌞𑌾𑌨 or ignorance that causes the illusion of doership and the experience of merit and demerit. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 clarifies that the Self is impartial and unaffected by the dualities of virtue and sin; these arise solely from the accumulated impressions and 𑌕𑌰𑍍𑌮 of the individual, not from any partiality of the divine. This aligns with the Upanishadic teaching 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌚𑌕𑍍𑌷𑍁𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from darkness to light,' symbolizing the journey from ignorance to true knowledge. Together, these insights reinforce that ignorance, not the will of the Lord, is the root cause of delusion and bondage, preparing us to recognize how this misunderstanding manifests in daily life and personal experience.

In modern life, this teaching can be seen when people blame external forces or fate for their successes and failures, rather than recognizing their own misunderstandings or lack of self-awareness. For example, someone may feel unfairly punished for a mistake, believing that life or God is against them, when in reality, it is their own ignorance of the bigger picture that causes suffering. Similarly, a person might take excessive pride in their achievements, attributing them to personal merit alone, without seeing the deeper, impartial reality. As a reflection exercise, consider a recent situation where you felt wronged or overly proud. Ask yourself: was my perception clouded by limited understanding? How might greater self-knowledge change my response?

𑌜𑍍𑌞𑌾𑌨𑍇𑌨 𑌤𑍁 𑌤𑌦𑌜𑍍𑌞𑌾𑌨𑌂 𑌯𑍇𑌷𑌾𑌂 𑌨𑌾𑌶𑌿𑌤𑌮𑌾𑌤𑍍𑌮𑌨𑌃 ।
𑌤𑍇𑌷𑌾𑌮𑌾𑌦𑌿𑌤𑍍𑌯𑌵𑌜𑍍𑌜𑍍𑌞𑌾𑌨𑌂 𑌪𑍍𑌰𑌕𑌾𑌶𑌯𑌤𑌿 𑌤𑌤𑍍𑌪𑌰𑌮𑍍 ॥16॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌜𑍍𑌞𑌾𑌨 - knowledge (of the Self)
𑌤𑍁 - but
𑌤𑌤𑍍 - that (ignorance)
𑌅𑌜𑍍𑌞𑌾𑌨 - ignorance
𑌯𑍇𑌷𑌾𑌂 - of whom
𑌨𑌾𑌶𑌿𑌤𑌮𑍍 - is destroyed
𑌆𑌤𑍍𑌮𑌨𑌹𑍍 - of themselves (their own)
𑌤𑍇𑌷𑌾𑌮𑍍 - for them
𑌆𑌦𑌿𑌤𑍍𑌯𑌵𑌤𑍍 - like the sun
𑌜𑍍𑌞𑌾𑌨𑌂 - knowledge
𑌪𑍍𑌰𑌕𑌾𑌶𑌯𑌤𑌿 - illuminates, reveals
𑌤𑌤𑍍 - that
𑌪𑌰𑌮𑍍 - supreme (reality)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
But for those whose ignorance has been removed by knowledge of the Self, their awareness shines like the sun, revealing the highest reality.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the transformative power of 𑌜𑍍𑌞𑌾𑌨 (knowledge), especially when it dispels 𑌅𑌜𑍍𑌞𑌾𑌨 (ignorance) from the individual (𑌆𑌤𑍍𑌮𑌨𑌹𑍍). The phrase 𑌆𑌦𑌿𑌤𑍍𑌯𑌵𑌤𑍍 𑌜𑍍𑌞𑌾𑌨𑌂 𑌪𑍍𑌰𑌕𑌾𑌶𑌯𑌤𑌿 draws a vivid comparison between the illuminating nature of knowledge and the sun, which effortlessly reveals everything in its light. Here, knowledge is not just intellectual understanding but a direct, experiential realization that removes the darkness of misunderstanding about one's true nature. The word 𑌪𑌰𑌮𑍍 (supreme) underscores that what is revealed is not ordinary knowledge, but the ultimate reality, the highest truth that lies beyond all appearances. The verse thus assures that when ignorance is truly destroyed, the resulting clarity is total and all-encompassing, just as sunlight leaves no corner in darkness.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that the eradication of 𑌅𑌜𑍍𑌞𑌾𑌨 by discriminative 𑌜𑍍𑌞𑌾𑌨 leads to the direct, self-luminous realization of the 𑌆𑌤𑍍𑌮𑌨𑍍, which reveals the supreme truth effortlessly, like the sun illuminating all without obstruction. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights the essential distinctness of individual souls and stresses that true knowledge, which dispels ignorance, is both a divine grace and the fruit of dedicated effort. This aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌚𑌕𑍍𑌷𑍁𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (Brihadaranyaka Upanishad), meaning 'Lead me from darkness to light,' which poetically captures the transformative journey from ignorance to supreme knowledge. Together, these insights deepen the verse's message that when ignorance is destroyed, knowledge shines forth as the ultimate illumination, setting the stage for practical application in daily life.

In modern life, this teaching can be seen when someone overcomes deep-seated misconceptions about themselves, leading to a profound shift in how they see the world and their place in it. For example, a person who lets go of limiting beliefs about their abilities may suddenly find new opportunities and confidence, as if a light has been switched on. Another example is when someone who has struggled with self-doubt gains clarity through self-inquiry or therapy, and their whole outlook becomes brighter and more positive. As a reflection exercise, consider an area of your life where you feel 'in the dark' or confused. Ask yourself: What belief or assumption might be clouding your understanding? Imagine what it would feel like if that confusion was cleared away, and what new possibilities might become visible to you.

𑌤𑌦𑍍𑌬𑍁𑌦𑍍𑌧𑌯𑌸𑍍𑌤𑌦𑌾𑌤𑍍𑌮𑌾𑌨𑌃 𑌤𑌨𑍍𑌨𑌿𑌷𑍍𑌠𑌾𑌸𑍍𑌤𑌤𑍍𑌪𑌰𑌾𑌯𑌣𑌾𑌃 ।
𑌗𑌚𑍍𑌛𑌂𑌤𑍍𑌯𑌪𑍁𑌨𑌰𑌾𑌵𑍃𑌤𑍍𑌤𑌿𑌂 𑌜𑍍𑌞𑌾𑌨𑌨𑌿𑌰𑍍𑌧𑍂𑌤𑌕𑌲𑍍𑌮𑌷𑌾𑌃 ॥1𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌤𑍍-𑌬𑍁𑌦𑍍𑌧𑌯𑌃 - those whose intellect is absorbed in That (Brahman or the Self)
𑌤𑌤𑍍-𑌆𑌤𑍍𑌮𑌨𑌃 - those whose self is identified with That (Brahman)
𑌤𑌤𑍍-𑌨𑌿𑌷𑍍𑌠𑌾𑌃 - those who are steadfast in That (firmly established in Brahman)
𑌤𑌤𑍍-𑌪𑌰𑌾𑌯𑌣𑌾𑌃 - those who have That as their supreme goal or refuge
𑌗𑌚𑍍𑌛𑌂𑌤𑌿 - they go, they attain
𑌅𑌪𑍁𑌨𑌰𑍍-𑌆𑌵𑍃𑌤𑍍𑌤𑌿𑌮𑍍 - the state of no return (liberation, not returning to birth)
𑌜𑍍𑌞𑌾𑌨-𑌨𑌿𑌰𑍍𑌧𑍂𑌤-𑌕𑌲𑍍𑌮𑌾𑌷𑌾𑌃 - whose impurities have been removed by knowledge

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those whose understanding is centered in the Supreme, whose very identity is rooted in That, who are unwaveringly dedicated to That, and who hold That as their highest purpose, reach the state from which there is no return. Their faults have been washed away by knowledge.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the transformative power of knowledge and unwavering focus on the Supreme. The key terms 𑌤𑌤𑍍-𑌬𑍁𑌦𑍍𑌧𑌯𑌃, 𑌤𑌤𑍍-𑌆𑌤𑍍𑌮𑌨𑌃, 𑌤𑌤𑍍-𑌨𑌿𑌷𑍍𑌠𑌾𑌃, and 𑌤𑌤𑍍-𑌪𑌰𑌾𑌯𑌣𑌾𑌃 describe different aspects of spiritual absorption. 𑌤𑌤𑍍-𑌬𑍁𑌦𑍍𑌧𑌯𑌃 refers to those whose intellect is wholly directed toward the ultimate reality, not distracted by worldly concerns. 𑌤𑌤𑍍-𑌆𑌤𑍍𑌮𑌨𑌃 points to those who see their true self as inseparable from the Supreme. 𑌤𑌤𑍍-𑌨𑌿𑌷𑍍𑌠𑌾𑌃 emphasizes steadfastness, a firm commitment to spiritual realization, while 𑌤𑌤𑍍-𑌪𑌰𑌾𑌯𑌣𑌾𑌃 indicates making the Supreme the sole refuge and goal. When these qualities are present, knowledge becomes a purifying force, removing inner impurities (𑌕𑌲𑍍𑌮𑌷𑌾𑌃) and leading to liberation (𑌅𑌪𑍁𑌨𑌰𑍍-𑌆𑌵𑍃𑌤𑍍𑌤𑌿𑌮𑍍), the state of no return to the cycle of birth and death.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 interprets this verse by emphasizing the complete absorption of the intellect, self, and steadfastness in Brahman, which leads to the destruction of ignorance and guarantees liberation. He explains that such unwavering focus on the Supreme purifies the mind of all impurities. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights the disciplined pursuit of self-realization, where knowledge combined with dedicated practice and devotion culminates in a state of no return to worldly existence. This aligns with the Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌊𑌪𑌨𑌿𑌷𑌦𑍍, 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯, meaning 'lead me from death to immortality,' which encapsulates the transformative journey from ignorance to eternal freedom. Together, these teachings deepen the understanding that steadfast absorption in the Supreme is not merely intellectual but a transformative process that eradicates inner impurities, preparing the seeker for the ultimate liberation described in the following practical reflections.

In modern life, this teaching can be seen in someone who dedicates their thoughts, identity, and actions to a higher purpose-whether that is spiritual growth, selfless service, or pursuit of truth. For example, a scientist who is wholly committed to uncovering deeper realities, or a social worker who sees their own well-being as tied to the welfare of others, both reflect this absorption. Another example is a meditator who makes inner peace their highest goal, letting go of distractions and past regrets. As a reflection exercise, consider what your mind is most often absorbed in, and whether your daily choices align with your deepest values. Ask yourself: What would it look like to make your highest ideal the center of your life, and what impurities or distractions would need to be let go for that to happen?

𑌵𑌿𑌦𑍍𑌯𑌾𑌵𑌿𑌨𑌯𑌸𑌂𑌪𑌨𑍍𑌨𑍇 𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑍇 𑌗𑌵𑌿 𑌹𑌸𑍍𑌤𑌿𑌨𑌿 ।
𑌶𑍁𑌨𑌿 𑌚𑍈𑌵 𑌶𑍍𑌵𑌪𑌾𑌕𑍇 𑌚 𑌪𑌂𑌡𑌿𑌤𑌾𑌃 𑌸𑌮𑌦𑌰𑍍𑌶𑌿𑌨𑌃 ॥1𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌵𑌿𑌦𑍍𑌯𑌾 - knowledge, learning
𑌵𑌿𑌨𑌯 - humility, modesty
𑌸𑌂𑌪𑌨𑍍𑌨 - endowed with, possessing
𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣 - a Brahmin (member of priestly class)
𑌗𑌵𑌿 - in a cow
𑌹𑌸𑍍𑌤𑌿𑌨𑌿 - in an elephant
𑌸𑍁𑌨𑌿 - in a dog
𑌚 - and, also
𑌏𑌵 - even, indeed
𑌸𑍍𑌵𑌪𑌾𑌕𑍇 - in a dog-eater (one who cooks/eats dog meat, considered an outcaste)
𑌪𑌂𑌡𑌿𑌤𑌾𑌃 - the wise, learned ones
𑌸𑌮-𑌦𑌰𑍍𑌶𑌿𑌨𑌃 - those who see equally, impartial observers

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The wise, who are endowed with true knowledge and humility, see with equal vision a learned and humble Brahmin, a cow, an elephant, a dog, and even a person considered an outcaste who eats dog meat.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the quality of 𑌸𑌮-𑌦𑌰𑍍𑌶𑌿𑌨𑌃, or seeing with equal vision, as the hallmark of true wisdom. The Sanskrit terms 𑌵𑌿𑌦𑍍𑌯𑌾 (knowledge), 𑌵𑌿𑌨𑌯 (humility), 𑌪𑌂𑌡𑌿𑌤𑌾𑌃 (the wise), and 𑌸𑍍𑌵𑌪𑌾𑌕𑍇 (dog-eater) are central here. The verse lists a range of beings, from a learned Brahmin to animals and even those on the margins of society, to emphasize that the truly wise do not discriminate based on external identities or social status. Instead, they recognize the same essential self in all, regardless of outward form or cultural labels. By pairing knowledge with humility, the verse suggests that wisdom is not merely intellectual but is also expressed through an attitude of respect and equality toward all beings.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 interprets 𑌸𑌮-𑌦𑌰𑍍𑌶𑌿𑌨𑌃 as one who perceives the same 𑌆𑌤𑍍𑌮𑌾 underlying all beings, recognizing that apparent differences arise only from 𑌉𑌪𑌾𑌧𑌿 or limiting adjuncts, not from the Self itself. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that while embodied forms differ, the essential nature of all souls is identical, and true knowledge naturally leads to humility rather than pride. This teaching is echoed in the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 - the wise one is not born and does not die, highlighting the eternal, unchanging Self present in all. Such insight fosters an equal vision that transcends external distinctions, preparing the ground for the practical application of 𑌸𑌮-𑌦𑌰𑍍𑌶𑌨 in daily life, as discussed in the following paragraph.

In modern life, 𑌸𑌮-𑌦𑌰𑍍𑌶𑌨 is a daily discipline, not a slogan. It means speaking respectfully to the people we usually ignore (security guards, housekeeping staff, delivery workers), not performing kindness only when there is social reward. It means noticing how quickly we categorize others online - by language, politics, caste, class, race, education, or "my kind of people" - and then choosing to respond from dignity rather than contempt. Try a practical exercise for one week: when you meet someone you instinctively look down on or fear, silently remember, "The same life seeks happiness here too." Then ask one sincere question and listen without preparing your counter-argument. This does not erase differences or deny injustice; it trains the heart to see the person first, so that even when you must oppose harmful actions, you do it without hatred. Over time, such practice makes relationships lighter and conscience clearer - the real sign that knowledge is becoming wisdom.

𑌇𑌹𑍈𑌵 𑌤𑍈𑌰𑍍𑌜𑌿𑌤𑌃 𑌸𑌰𑍍𑌗𑌃 𑌯𑍇𑌷𑌾𑌂 𑌸𑌾𑌮𑍍𑌯𑍇 𑌸𑍍𑌥𑌿𑌤𑌂 𑌮𑌨𑌃 ।
𑌨𑌿𑌰𑍍𑌦𑍋𑌷𑌂 𑌹𑌿 𑌸𑌮𑌂 𑌬𑍍𑌰𑌹𑍍𑌮 𑌤𑌸𑍍𑌮𑌾𑌤𑍍 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌿 𑌤𑍇 𑌸𑍍𑌥𑌿𑌤𑌾𑌃 ॥1𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌇𑌹 - here (in this very life)
𑌏𑌵 - indeed, even
𑌤𑍈𑌃 - by them
𑌜𑌿𑌤𑌃 - conquered, overcome
𑌸𑌰𑍍𑌗𑌃 - birth, worldly existence (𑌸𑌂𑌸𑌾𑌰)
𑌯𑍇𑌷𑌾𑌂 - whose
𑌸𑌾𑌮𑍍𑌯𑍇 - in sameness, in equality
𑌸𑍍𑌥𑌿𑌤𑌂 - established, fixed
𑌮𑌨𑌃 - mind
𑌨𑌿𑌰𑍍𑌦𑍋𑌷𑌂 - flawless, without defect
𑌹𑌿 - indeed, surely
𑌸𑌮𑌂 - the same, equal
𑌬𑍍𑌰𑌹𑍍𑌮 - Brahman, the Absolute
𑌤𑌸𑍍𑌮𑌾𑌤𑍍 - therefore
𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌿 - in Brahman
𑌤𑍇 - they
𑌸𑍍𑌥𑌿𑌤𑌾𑌃 - are established, abide

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those whose minds are firmly set in seeing equality overcome the cycle of birth and death even while living in this world. Because Brahman is flawless and the same in all, such people are truly established in Brahman.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse centers on the words 𑌸𑌾𑌮𑍍𑌯𑍇 (equality), 𑌸𑍍𑌥𑌿𑌤𑌂 (established), 𑌨𑌿𑌰𑍍𑌦𑍋𑌷𑌂 (flawless), and 𑌬𑍍𑌰𑌹𑍍𑌮 (the Absolute). Krishna teaches that when a person's mind is unwaveringly rooted in the vision of equality-seeing the same Self in all beings-they transcend the limitations of worldly existence, or 𑌸𑌰𑍍𑌗𑌃. The phrase 𑌇𑌹𑍈𑌵 emphasizes that this liberation is not a distant promise but can be realized here and now, in one's present life. The verse highlights that Brahman, the ultimate reality, is inherently pure and undivided, unaffected by the apparent differences among beings. As a result, those who internalize this sameness are said to be firmly established in Brahman, untouched by the dualities and impurities of the world.

The profound insight of this verse is illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that the mind established in 𑌸𑌾𑌮𑍍𑌯 perceives Brahman as 𑌨𑌿𑌰𑍍𑌦𑍋𑌶-free from all faults and distinctions-thus recognizing the essential oneness underlying apparent diversity. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that this sameness is the realization of the pure Self, uncontaminated by material nature, which leads to liberation even amidst action. This teaching aligns with the Upanishadic invocation 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, meaning "Lead me from the unreal to the real," emphasizing the transition from seeing multiplicity to perceiving the unchanging Brahman. Together, these perspectives affirm that unwavering mental equipoise on this unity is the key to overcoming worldly bondage, preparing the seeker to embody this vision in daily life and relationships.

In modern life, this teaching can be applied when we treat colleagues, family, and strangers with the same respect and compassion, regardless of their background or status. For example, a manager who values every team member equally fosters a harmonious and productive environment. Similarly, someone who volunteers for both the privileged and the underprivileged without bias embodies this principle of sameness. As a reflection exercise, consider a recent situation where you felt partiality or judgment toward someone. Ask yourself: how might your response have changed if you had seen the same divine essence in them as in yourself? Practicing this mindset gradually dissolves inner barriers and brings a sense of peace and unity, echoing the state described in this verse.

𑌨 𑌪𑍍𑌰𑌹𑍃𑌷𑍍𑌯𑍇𑌤𑍍𑌪𑍍𑌰𑌿𑌯𑌂 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌨𑍋𑌦𑍍𑌵𑌿𑌜𑍇𑌤𑍍𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌚𑌾𑌪𑍍𑌰𑌿𑌯𑌮𑍍 ।
𑌸𑍍𑌥𑌿𑌰𑌬𑍁𑌦𑍍𑌧𑌿𑌰𑌸𑌮𑍍𑌮𑍂𑌢𑌃 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌤𑍍 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌿 𑌸𑍍𑌥𑌿𑌤𑌃 ॥20॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 - not
𑌪𑍍𑌰𑌹𑍃𑌷𑍍𑌯𑍇𑌤𑍍 (prahRuShyEt) - should rejoice
𑌪𑍍𑌰𑌿𑌯𑌮𑍍 - what is pleasant or desirable
𑌪𑍍𑌰𑌾𑌪𑍍𑌯 - upon obtaining
𑌨 - not
𑌉𑌦𑍍𑌵𑌿𑌜𑍇𑌤𑍍 (udvijEt) - should be disturbed or grieve
𑌪𑍍𑌰𑌾𑌪𑍍𑌯 - upon obtaining
𑌚 - and
𑌅𑌪𑍍𑌰𑌿𑌯𑌮𑍍 - what is unpleasant or undesirable
𑌸𑍍𑌥𑌿𑌰𑌬𑍁𑌦𑍍𑌧𑌿𑌹𑍍 - one whose intellect is steady
𑌅𑌸𑌂𑌮𑍂𑌢𑌹𑍍 - undeluded, not confused
𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌤𑍍 - knower of 𑌬𑍍𑌰𑌹𑍍𑌮𑌨𑍍
𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌿 - in 𑌬𑍍𑌰𑌹𑍍𑌮𑌨𑍍
𑌸𑍍𑌥𑌿𑌤𑌃 - established

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who knows the absolute reality and is firmly established in it, with a steady and undeluded mind, does not become elated when encountering pleasant things nor disturbed when facing unpleasant experiences.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities of a person established in self-knowledge, focusing on the terms 𑌸𑍍𑌥𑌿𑌰𑌬𑍁𑌦𑍍𑌧𑌿𑌹𑍍 (steady intellect), 𑌅𑌸𑌂𑌮𑍂𑌢𑌹𑍍 (undeluded), 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌤𑍍 (knower of Brahman), and 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌿 𑌸𑍍𑌥𑌿𑌤𑌃 (established in Brahman). Such a person remains emotionally balanced, not swayed by the ups and downs of life. The verse specifically instructs not to rejoice excessively upon gaining what is pleasant (𑌪𑍍𑌰𑌿𑌯𑌮𑍍) nor to be disturbed by what is unpleasant (𑌅𑌪𑍍𑌰𑌿𑌯𑌮𑍍). This emotional steadiness is rooted in a deep understanding that both pleasure and pain are fleeting and external, while the true self remains unchanged. The teaching encourages cultivating a mind that is not attached to outcomes, recognizing that both joy and sorrow arise from contact with the external world and do not touch the core of one's being.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the one established in Brahman transcends the dualities of pleasure and pain by realizing the self as distinct from the body and mind, thus remaining undisturbed by external changes. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights that this steadiness of intellect is the natural outcome of true knowledge of Brahman, where the knower neither rejoices at gaining the pleasant nor grieves at the unpleasant, because such experiences do not affect the immutable self. This teaching aligns with the Upanishadic truth expressed in 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the self is never born nor does it die, nor is it subject to grief. Thus, the verse continues the theme from paragraph one by emphasizing that emotional equanimity arises from the firm conviction in the eternal nature of the self, and it prepares the ground for practical application in daily life, as discussed in the next paragraph.

In modern life, this teaching is especially relevant when facing everyday successes and setbacks. For example, someone who receives a job promotion might feel elated, while another who faces criticism at work may feel dejected. The verse suggests developing an inner steadiness that is not dependent on such external events. Another example is in personal relationships: praise or blame from others can easily disturb our peace, but a person grounded in self-knowledge remains calm and centered. As a reflection exercise, consider a recent situation where you felt either very happy or upset due to external circumstances. Ask yourself: was my reaction rooted in my true self, or was it a response to something temporary? This awareness can help cultivate the balanced mind described in the verse.

𑌬𑌾𑌹𑍍𑌯𑌸𑍍𑌪𑌰𑍍𑌶𑍇𑌷𑍍𑌵𑌸𑌕𑍍𑌤𑌾𑌤𑍍𑌮𑌾 𑌵𑌿𑌂𑌦𑌤𑍍𑌯𑌾𑌤𑍍𑌮𑌨𑌿 𑌯𑌤𑍍𑌸𑍁𑌖𑌮𑍍 ।
𑌸 𑌬𑍍𑌰𑌹𑍍𑌮𑌯𑍋𑌗𑌯𑍁𑌕𑍍𑌤𑌾𑌤𑍍𑌮𑌾 𑌸𑍁𑌖𑌮𑌕𑍍𑌷𑌯𑌮𑌶𑍍𑌨𑍁𑌤𑍇 ॥21॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌬𑌾𑌹𑍍𑌯-𑌸𑍍𑌪𑌰𑍍𑌶𑍇𑌷𑍁 - in external sense contacts (baahya - external, sparSa - contact, Shashti plural)
𑌅𑌸𑌕𑍍𑌤-𑌅𑌤𑍍𑌮𑌾 - one whose mind/self is unattached (asakta - unattached, atmaa - mind/self)
𑌵𑌿𑌂𑌦𑌤𑌿 - attains, finds
𑌆𑌤𑍍𑌮𑌨𑌿 - in the self (aatman - self, locative singular)
𑌯𑌤𑍍 𑌸𑍁𑌖𑌂 - that happiness (yat - which, suKham - happiness)
𑌸𑌃 - he
𑌬𑍍𑌰𑌹𑍍𑌮-𑌯𑍋𑌗-𑌯𑍁𑌕𑍍𑌤-𑌅𑌤𑍍𑌮𑌾 - one whose mind is joined with the 𑌯𑍋𑌗 of Brahman (brahma - Brahman, 𑌯𑍋𑌗 - union/meditation, yukta - joined, atmaa - mind/self)
𑌸𑍁𑌖𑌂 𑌅𑌕𑍍𑌷𑌯𑌮𑍍 - imperishable happiness (suKham - happiness, akShayam - undecaying)
𑌅𑌶𑍍𑌨𑍁𑌤𑍇 - enjoys, experiences

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One whose mind is not attached to external sense experiences finds true happiness within the self. Such a person, whose consciousness is united with meditation on Brahman, enjoys a happiness that does not fade or end.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse focuses on the contrast between fleeting pleasures from external sources and the lasting joy found within. The key terms 𑌬𑌾𑌹𑍍𑌯-𑌸𑍍𑌪𑌰𑍍𑌶𑍇𑌷𑍁 (external sense contacts), 𑌅𑌸𑌕𑍍𑌤-𑌅𑌤𑍍𑌮𑌾 (unattached mind), and 𑌆𑌤𑍍𑌮𑌨𑌿 𑌯𑌤𑍍 𑌸𑍁𑌖𑌂 (the happiness in the self) highlight this distinction. The verse asserts that when a person's mind is not entangled in the pursuit of sensory pleasures, but instead turns inward, they discover a deeper, more stable happiness. The phrase 𑌬𑍍𑌰𑌹𑍍𑌮-𑌯𑍋𑌗-𑌯𑍁𑌕𑍍𑌤-𑌅𑌤𑍍𑌮𑌾 (mind joined with the 𑌯𑍋𑌗 of Brahman) further clarifies that this inner happiness is not mere withdrawal, but an active engagement in meditative union with the highest reality. The result is 𑌸𑍁𑌖𑌂 𑌅𑌕𑍍𑌷𑌯𑌮𑍍-a happiness that does not diminish over time, unlike the temporary satisfaction from external objects.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the bliss mentioned here is the innate joy of the 𑌅𑌤𑍍𑌮𑌨𑍍, which becomes manifest when the mind is detached from external sensory objects. He interprets 𑌬𑍍𑌰𑌹𑍍𑌮-𑌯𑍋𑌗 as the meditative absorption in Brahman, through which one attains this imperishable happiness. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 underscores the contrast between the transient pleasures derived from the senses and the eternal joy that arises from union with the divine self. This aligns with the Upanishadic teaching 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning the self is unborn, eternal, and wise, thus beyond birth and death. This verse reinforces the idea that true happiness is found not in fleeting external experiences but in the steady realization of the self's eternal nature. By cultivating detachment and focusing inward, as the verse advises, one prepares the ground for lasting contentment, which is further explored in the following paragraph's practical reflections.

In modern life, this teaching is relevant for anyone caught in the cycle of chasing external achievements or sensory pleasures, such as constantly seeking validation on social media or relying on material possessions for happiness. Someone who practices mindfulness or meditation, turning their attention inward, may find a more lasting sense of contentment. Another example is a person who, despite professional success, feels unfulfilled until they connect with a deeper purpose or inner peace. As a reflection exercise, consider moments when external pleasures have faded quickly and compare them to times when inner calm or satisfaction lasted longer. What practices help you shift your focus from external gratification to inner well-being?

𑌯𑍇 𑌹𑌿 𑌸𑌂𑌸𑍍𑌪𑌰𑍍𑌶𑌜𑌾 𑌭𑍋𑌗𑌾𑌃 𑌦𑍁𑌃𑌖𑌯𑍋𑌨𑌯 𑌏𑌵 𑌤𑍇 ।
𑌆𑌦𑍍𑌯𑌂𑌤𑌵𑌂𑌤𑌃 𑌕𑍌𑌂𑌤𑍇𑌯 𑌨 𑌤𑍇𑌷𑍁 𑌰𑌮𑌤𑍇 𑌬𑍁𑌧𑌃 ॥22॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑍇 - those (plural nominative, referring to enjoyments)
𑌹𑌿 - indeed, certainly
𑌸𑌂𑌸𑍍𑌪𑌰𑍍𑌶𑌜𑌾𑌃 - born from contact (with sense objects)
𑌭𑍋𑌗𑌾𑌃 - pleasures, enjoyments
𑌦𑍁𑌃𑌖𑌯𑍋𑌨𑌯𑌃 - sources (wombs) of sorrow
𑌏𑌵 - indeed, verily
𑌤𑍇 - they (those pleasures)
𑌆𑌦𑌿-𑌅𑌂𑌤𑌵𑌂𑌤𑌃 - having a beginning and an end
𑌕𑍌𑌂𑌤𑍇𑌯 - O son of Kunti (Arjuna)
𑌨 - not
𑌤𑍇𑌷𑍁 - in them (those pleasures)
𑌰𑌮𑌤𑍇 - delights, rejoices
𑌬𑍁𑌧𑌃 - the wise person

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Pleasures that arise from contact with external objects are truly sources of suffering, since they have both a beginning and an end. Therefore, Arjuna, a wise person does not seek happiness in them.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the fleeting and ultimately unsatisfying nature of sensory pleasures. The key terms 𑌸𑌂𑌸𑍍𑌪𑌰𑍍𑌶𑌜𑌾𑌃 (born from contact), 𑌦𑍁𑌃𑌖𑌯𑍋𑌨𑌯𑌃 (sources of sorrow), and 𑌆𑌦𑌿-𑌅𑌂𑌤𑌵𑌂𑌤𑌃 (having a beginning and an end) are central to understanding the message. Enjoyments that depend on the meeting of senses and objects are inherently temporary; they start when contact is made and end when it is broken. The wise, described here as 𑌬𑍁𑌧𑌃, recognize that such pleasures are inevitably followed by dissatisfaction or pain, either because the pleasure fades or because attachment and craving increase. Thus, the verse advises discernment in where we seek lasting happiness.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that sensory pleasures, being born of contact, are not only transient but also rooted in 𑌅𑌵𑌿𑌦𑍍𑌯𑌾 (ignorance), which veils the true Self and binds one to the cycle of suffering. He stresses that the wise withdraw their senses from these fleeting enjoyments, recognizing their illusory and sorrowful nature as emphasized in the verse. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights that such pleasures inevitably lead to pain and distraction from spiritual progress, urging aspirants to cultivate detachment and focus on the eternal Self. This understanding aligns with the Upanishadic injunction from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the Self is unborn, eternal, and beyond decay or death. By discerning the impermanence and pain inherent in sensory pleasures, the wise turn away from them, preparing the ground for practical detachment and deeper fulfillment, which is explored in the following paragraph.

In modern life, this teaching is relevant when we chase after new gadgets, social media likes, or luxury experiences, expecting them to bring lasting happiness. The initial excitement quickly fades, often leaving us wanting more or feeling empty. Another example is emotional eating or shopping to cope with stress, which may provide brief relief but eventually leads to regret or dissatisfaction. As a reflection exercise, consider a recent pleasure you pursued-did it bring lasting contentment, or did it leave you wanting something else? Notice how recognizing the temporary nature of such experiences can help shift your focus toward more enduring sources of fulfillment, such as meaningful relationships or personal growth.

𑌶𑌕𑍍𑌨𑍋𑌤𑍀𑌹𑍈𑌵 𑌯𑌃 𑌸𑍋𑌢𑍁𑌂 𑌪𑍍𑌰𑌾𑌕𑍍𑌶𑌰𑍀𑌰𑌵𑌿𑌮𑍋𑌕𑍍𑌷𑌣𑌾𑌤𑍍 ।
𑌕𑌾𑌮𑌕𑍍𑌰𑍋𑌧𑍋𑌦𑍍𑌭𑌵𑌂 𑌵𑍇𑌗𑌂 𑌸 𑌯𑍁𑌕𑍍𑌤𑌃 𑌸 𑌸𑍁𑌖𑍀 𑌨𑌰𑌃 ॥23॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌕𑍍𑌨𑍋𑌤𑌿 - is able (from saknoti)
𑌇𑌹 𑌏𑌵 - right here, in this world
𑌯𑌃 - whoever
𑌸𑍋𑌢𑍁𑌂 - to endure, to withstand
𑌪𑍍𑌰𑌕𑍍 - before
𑌸𑌰𑌿𑌰-𑌵𑌿𑌮𑍋𑌕𑍍𑌸𑌨𑌤𑍍 - release from the body (i.e., before death)
𑌕𑌮-𑌕𑍍𑌰𑍋𑌧-𑌉𑌦𑍍𑌭𑌵𑌮𑍍 - arising from desire and anger
𑌵𑍇𑌗𑌂 - the force, the impulse
𑌸𑌃 - he
𑌯𑍁𑌕𑍍𑌤𑌃 - disciplined, self-controlled
𑌸𑌃 - he
𑌸𑍁𑌖𑌿 𑌨𑌰𑌃 - happy person

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Whoever, while still alive, can withstand the powerful urges that arise from desire and anger before leaving the body, that person is truly disciplined and finds real happiness.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of self-mastery over the impulses generated by desire (𑌕𑌮) and anger (𑌕𑍍𑌰𑍋𑌧). The phrase 𑌸𑌕𑍍𑌨𑍋𑌤𑌿 𑌇𑌹 𑌏𑌵 𑌸𑍋𑌢𑍁𑌂 emphasizes the ability to endure these forces in this very life, not postponing the effort for some future state. The term 𑌵𑍇𑌗𑌂 refers to the surge or force of these emotions, which can be overwhelming and difficult to control. By specifying 𑌪𑍍𑌰𑌕𑍍 𑌸𑌰𑌿𑌰-𑌵𑌿𑌮𑍋𑌕𑍍𑌸𑌨𑌤𑍍, the verse makes it clear that this inner discipline must be achieved before death, while one is still embodied. The person who can do this is called 𑌯𑍁𑌕𑍍𑌤𑌃, meaning one who is united or integrated, and is described as 𑌸𑍁𑌖𑌿 𑌨𑌰𑌃, a truly happy individual. The verse thus sets a practical and immediate goal for spiritual aspirants: to develop the strength to face and withstand emotional storms as they arise, rather than being swept away by them.

The profound insight of this verse is further illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯, who both underscore the necessity of enduring the impulses of 𑌕𑌮 and 𑌕𑍍𑌰𑍋𑌧 throughout one's embodied existence. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that since these impulses arise from countless sources and are inevitable for the living, true spiritual strength lies in steadfastly withstanding them until death. In contrast, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that this endurance is born from an intense yearning for the realization of the true self, enabling one to attain a state of steady wisdom and inner peace even before liberation. This teaching resonates with the Upanishadic injunction 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which affirms the immortal nature of the self beyond birth and death, encouraging the aspirant to rise above transient impulses. Together, these perspectives deepen the verse's call to confront and master emotional turbulence in daily life, setting the stage for practical application and mindful resilience.

In modern life, this teaching is especially relevant when dealing with situations that provoke strong emotional reactions. For example, someone might feel intense anger when criticized at work, or overwhelming desire when tempted by unhealthy habits. The verse suggests that happiness comes not from suppressing these feelings, but from developing the resilience to endure and process them without acting impulsively. Another example is in relationships, where misunderstandings can trigger both desire for validation and anger at perceived slights. Practicing mindful awareness and self-restraint in these moments leads to greater harmony and satisfaction. As a reflection exercise, try to notice the next time you feel a surge of desire or anger. Pause, acknowledge the feeling, and see if you can let it pass without immediately reacting. Over time, this practice builds the inner strength described in the verse, leading to a deeper sense of happiness and self-mastery.

𑌯𑍋𑌽𑌂𑌤𑌃𑌸𑍁𑌖𑍋𑌽𑌂𑌤𑌰𑌾𑌰𑌾𑌮𑌃 𑌤𑌥𑌾𑌂𑌤𑌰𑍍𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍇𑌵 𑌯𑌃 ।
𑌸 𑌯𑍋𑌗𑍀 𑌬𑍍𑌰𑌹𑍍𑌮𑌨𑌿𑌰𑍍𑌵𑌾𑌣𑌂 𑌬𑍍𑌰𑌹𑍍𑌮𑌭𑍂𑌤𑍋𑌽𑌧𑌿𑌗𑌚𑍍𑌛𑌤𑌿 ॥24॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌃 - who
𑌅𑌂𑌤𑌃-𑌸𑍁𑌖𑌃 (yO&ntaHsuKaH) - happy within, whose happiness is internal
𑌅𑌂𑌤𑌃-𑌆𑌰𑌾𑌮𑌃 (antaraaraamaH) - who delights within, whose pleasure is internal
𑌤𑌥𑌾 - and also, likewise
𑌅𑌂𑌤𑌃-𑌜𑍍𑌯𑍋𑌤𑌿𑌃 𑌏𑌵 (antarjyOtirEva) - whose light is only within, who is illumined from within
𑌸𑌃 - that person, he
𑌯𑍋𑌗𑍀 - yogi, spiritual practitioner
𑌬𑍍𑌰𑌹𑍍𑌮-𑌨𑌿𑌰𑍍𑌵𑌾𑌣𑌮𑍍 - liberation in Brahman, absorption in the Absolute
𑌬𑍍𑌰𑌹𑍍𑌮-𑌭𑍂𑌤𑌃 - having become Brahman, identified with Brahman
𑌅𑌧𑌿𑌗𑌚𑍍𑌚𑌤𑌿 - attains, reaches

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The yogi who finds happiness, delight, and illumination entirely within himself, having become one with Brahman, attains the ultimate liberation that is absorption in Brahman.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the inner transformation of a true yogi by focusing on four key terms: 𑌅𑌂𑌤𑌃-𑌸𑍁𑌖𑌃 (inner happiness), 𑌅𑌂𑌤𑌃-𑌆𑌰𑌾𑌮𑌃 (inner delight), 𑌅𑌂𑌤𑌃-𑌜𑍍𑌯𑍋𑌤𑌿𑌃 (inner light), and 𑌬𑍍𑌰𑌹𑍍𑌮-𑌨𑌿𑌰𑍍𑌵𑌾𑌣𑌮𑍍 (liberation in Brahman). The emphasis is on turning away from external sources of pleasure and fulfillment, and instead discovering a profound sense of contentment, joy, and clarity that arises from within. The yogi described here does not depend on external circumstances or sensory experiences for happiness. Instead, their mind is anchored in the Self, and their awareness is illuminated by the light of inner wisdom. This state is not just a temporary mood but a deep, abiding realization that leads to liberation, where the individual self merges with the universal consciousness.

The profound inner state described in this verse is elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that the yogi transcends all external dependencies, resting solely in the Self as the source of unchanging joy and illumination. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights that this inner delight and light are not borrowed from outside but are intrinsic qualities of the Self, which the realized soul experiences directly. This aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, meaning 'lead me from darkness to light,' symbolizing the yogi's journey from ignorance to the inner illumination of Self-knowledge. Thus, the verse not only portrays the yogi's inner transformation but also points toward the practical possibility of abiding in this luminous state, preparing the seeker to apply these insights in daily life.

In modern life, this teaching is especially relevant for those who feel pressured by constant external achievements or social validation. For example, someone who finds joy in creative expression, regardless of recognition, is embodying inner happiness. Another example is a person who, despite facing setbacks, maintains a sense of peace by connecting with their core values and inner strengths. A third scenario might be someone who meditates regularly and feels a quiet contentment that is not shaken by daily ups and downs. As a reflection exercise, consider where you currently seek happiness and fulfillment. Are these sources mostly external, or do you nurture an inner sense of joy and clarity? Try spending a few minutes each day in silence, simply observing your thoughts and feelings, and notice if you can touch that inner light described in this verse.

𑌲𑌭𑌂𑌤𑍇 𑌬𑍍𑌰𑌹𑍍𑌮𑌨𑌿𑌰𑍍𑌵𑌾𑌣𑌮𑍍 𑌋𑌷𑌯𑌃 𑌕𑍍𑌷𑍀𑌣𑌕𑌲𑍍𑌮𑌷𑌾𑌃 ।
𑌛𑌿𑌨𑍍𑌨𑌦𑍍𑌵𑍈𑌧𑌾 𑌯𑌤𑌾𑌤𑍍𑌮𑌾𑌨𑌃 𑌸𑌰𑍍𑌵𑌭𑍂𑌤𑌹𑌿𑌤𑍇 𑌰𑌤𑌾𑌃 ॥25॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌲𑌭𑌂𑌤𑍇 - attain, obtain
𑌬𑍍𑌰𑌹𑍍𑌮-𑌨𑌿𑌰𑍍𑌵𑌾𑌨𑌮𑍍 - liberation in Brahman, absorption in the Absolute
𑌋𑌷𑌯𑌃 - sages, seers
𑌕𑍍𑌷𑍀𑌣-𑌕𑌲𑍍𑌮𑌾𑌷𑌾𑌃 - whose impurities (sins) are diminished or destroyed
𑌚𑌿𑌨𑍍𑌨-𑌦𑍍𑌵𑍈𑌧𑌾𑌃 - whose doubts or sense of duality are cut off
𑌯𑌤-𑌆𑌤𑍍𑌮𑌾𑌨𑌃 - those who have self-control (mastery over mind and senses)
𑌸𑌰𑍍𑌵-𑌭𑍂𑌤-𑌹𑌿𑌤𑍇 - in the welfare of all beings
𑌰𑌤𑌾𑌃 - engaged, devoted

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those sages whose faults have been worn away, who have overcome all doubts and dualities, who have mastered themselves, and who are dedicated to the well-being of all creatures, attain liberation in the Absolute.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities that lead to liberation, focusing on the words 𑌕𑍍𑌷𑍀𑌣-𑌕𑌲𑍍𑌮𑌾𑌷𑌾𑌃 (those whose impurities are diminished), 𑌚𑌿𑌨𑍍𑌨-𑌦𑍍𑌵𑍈𑌧𑌾𑌃 (those free from duality or doubt), 𑌯𑌤-𑌆𑌤𑍍𑌮𑌾𑌨𑌃 (those with self-mastery), and 𑌸𑌰𑍍𑌵-𑌭𑍂𑌤-𑌹𑌿𑌤𑍇 𑌰𑌤𑌾𑌃 (those devoted to the welfare of all beings). The text suggests that liberation is not just a matter of personal discipline or inner purity, but also of an expansive attitude toward others. The destruction of inner impurities and doubts is paired with active engagement in the good of all. The verse thus presents a holistic path: inner purification, clarity of understanding, self-control, and universal compassion are all essential for attaining the highest realization.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the cleansing of impurities (𑌕𑍍𑌷𑍀𑌣-𑌕𑌲𑍍𑌮𑌾𑌷𑌾𑌃) and the removal of doubt (𑌚𑌿𑌨𑍍𑌨-𑌦𑍍𑌵𑍈𑌧𑌾𑌃) arise through the cultivation of 𑌜𑍍𑌞𑌾𑌨 (knowledge) and 𑌵𑍈𑌰𑌗𑍍𑌯 (renunciation), which together purify the mind and prepare it for union with Brahman. He supports this by referencing the Upanishadic prayer 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from darkness to light,' symbolizing the journey from ignorance to spiritual illumination. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights the importance of selfless devotion expressed in 𑌸𑌰𑍍𑌵𑌭𑍂𑌤𑌹𑌿𑌤𑍇 𑌰𑌤𑌾𑌃, emphasizing that true liberation includes an active commitment to the welfare of all beings, reflecting the highest spiritual maturity. This integration of inner purification and outward compassion, as taught by these Acharyas, connects the verse's focus on personal transformation with the practical expression of universal care, setting the stage for applying these principles in daily life.

In modern life, this teaching can be seen in the actions of individuals who, after overcoming personal struggles or doubts, dedicate themselves to the service of others-such as a recovered addict helping others find sobriety, or a person who has resolved inner conflicts working for social justice. Another example is someone who practices mindfulness and self-discipline, yet also volunteers regularly for community welfare. To reflect: consider an area where you have overcome a personal limitation or doubt. How might you use that growth to benefit others around you? Take a moment to identify one concrete way you can contribute to the well-being of your community, linking your inner progress with outward action.

𑌕𑌾𑌮𑌕𑍍𑌰𑍋𑌧𑌵𑌿𑌯𑍁𑌕𑍍𑌤𑌾𑌨𑌾𑌂 𑌯𑌤𑍀𑌨𑌾𑌂 𑌯𑌤𑌚𑍇𑌤𑌸𑌾𑌮𑍍 ।
𑌅𑌭𑌿𑌤𑍋 𑌬𑍍𑌰𑌹𑍍𑌮𑌨𑌿𑌰𑍍𑌵𑌾𑌣𑌂 𑌵𑌰𑍍𑌤𑌤𑍇 𑌵𑌿𑌦𑌿𑌤𑌾𑌤𑍍𑌮𑌨𑌾𑌮𑍍 ॥26॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑌾𑌮 - desire
𑌕𑍍𑌰𑍋𑌧 - anger
𑌵𑌿𑌯𑍁𑌕𑍍𑌤𑌾𑌨𑌾𑌮𑍍 (viyukta-anaam) - of those who are free/separated from
𑌯𑌤𑍀𑌨𑌾𑌂 (yatinaam) - of the disciplined/ascetics
𑌯𑌤𑌚𑍇𑌤𑌸𑌾𑌮𑍍 (yata-cetasam) - of those with controlled minds
𑌅𑌭𑌿𑌤𑌹𑍍 - on all sides, everywhere
𑌬𑍍𑌰𑌹𑍍𑌮-𑌨𑌿𑌰𑍍𑌵𑌾𑌨𑌮𑍍 - liberation in Brahman, spiritual freedom
𑌵𑌰𑍍𑌤𑌤𑍇 - exists, is present
𑌵𑌿𑌦𑌿𑌤-𑌅𑌤𑍍𑌮𑌨𑌾𑌮𑍍 (vidita-atmanam) - of those who have realized the Self

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
For those who are free from desire and anger, who are self-disciplined and have mastered their minds, and who have realized their true nature, liberation in Brahman is present everywhere.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities necessary for attaining spiritual liberation, focusing on the terms 𑌕𑌾𑌮 (desire), 𑌕𑍍𑌰𑍋𑌧 (anger), 𑌯𑌤𑌚𑍇𑌤𑌸𑌾𑌮𑍍 (those with controlled minds), and 𑌵𑌿𑌦𑌿𑌤-𑌅𑌤𑍍𑌮𑌨𑌾𑌮𑍍 (those who have realized the Self). The verse states that for individuals who have let go of both desire and anger, who have disciplined themselves through self-control, and who have come to know their true inner nature, the state of liberation-described as 𑌬𑍍𑌰𑌹𑍍𑌮-𑌨𑌿𑌰𑍍𑌵𑌾𑌨𑌮𑍍-is not distant or abstract, but immediately accessible and present everywhere. The use of 𑌅𑌭𑌿𑌤𑌹𑍍 (on all sides) emphasizes that this freedom is not limited by place or circumstance, but is a pervasive reality for those who embody these qualities. The verse thus sets out a clear path: by mastering the mind and emotions, and by deeply understanding the Self, one naturally abides in spiritual freedom.

The profound insight of this verse is further illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who teaches that liberation is immediate for those who have transcended desire and anger and have realized the Self, whether in life or after death. He underscores the importance of mental control as the foundation for this freedom. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 stresses that the bliss of Brahman is not a distant attainment but is accessible to those who have disciplined their minds and subdued their senses, highlighting the necessity of self-mastery and inner purification. This aligns with the Upanishadic injunction from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the Self is unborn, eternal, and beyond death, reinforcing that realization of this truth brings liberation here and now. Together, these teachings emphasize that by overcoming desire and anger through disciplined effort and self-knowledge, one dwells in the ever-present state of spiritual freedom, thus preparing the seeker to apply these principles in daily life.

In modern life, this teaching can be applied by observing how often our peace is disturbed by desires or anger-such as craving recognition at work or reacting harshly to criticism. A person who practices mindfulness and self-control, for example by pausing before responding in a heated conversation, is already moving toward the state described here. Similarly, someone who regularly reflects on their deeper values and identity, rather than being swept up by passing emotions, is aligning with the path of self-realization. As a reflection exercise, try to notice one situation today where you feel desire or anger arise, and consciously choose to respond with calm awareness. Over time, this practice can help reveal the inner freedom that is always available, regardless of external circumstances.

𑌸𑍍𑌪𑌰𑍍𑌶𑌾𑌨𑍍𑌕𑍃𑌤𑍍𑌵𑌾 𑌬𑌹𑌿𑌰𑍍𑌬𑌾𑌹𑍍𑌯𑌾𑌨𑍍 𑌚𑌕𑍍𑌷𑍁𑌶𑍍𑌚𑍈𑌵𑌾𑌂𑌤𑌰𑍇 𑌭𑍍𑌰𑍁𑌵𑍋𑌃
𑌪𑍍𑌰𑌾𑌣𑌾𑌪𑌾𑌨𑍌 𑌸𑌮𑍌 𑌕𑍃𑌤𑍍𑌵𑌾 𑌨𑌾𑌸𑌾𑌭𑍍𑌯𑌂𑌤𑌰𑌚𑌾𑌰𑌿𑌣𑍌 ॥2𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑍍𑌪𑌰𑍍𑌶𑌾𑌨𑍍 (sparSAn) - sense contacts, external sensory objects
𑌕𑍃𑌤𑍍𑌵𑌾 - having kept, having set aside
𑌬𑌹𑌿𑌹𑍍 - outside, external
𑌬𑌾𑌹𑍍𑌯𑌾𑌨𑍍 - external (objects)
𑌚𑌕𑍍𑌶𑍁𑌃 - eyes
𑌚 - and
𑌏𑌵 - indeed, also
𑌅𑌂𑌤𑌰𑍇 - in between, at the center
𑌭𑍍𑌰𑍁𑌵𑍋𑌃 - of the eyebrows
𑌪𑍍𑌰𑌾𑌣 - outgoing breath (exhalation)
𑌆𑌪𑌾𑌨𑍌 - incoming breath (inhalation)
𑌸𑌮𑍌 - both, eal
𑌕𑍃𑌤𑍍𑌵𑌾 - having made
𑌨𑌾𑌸 - nose
𑌅𑌭𑍍𑌯𑌂𑌤𑌰 - inner, within
𑌚𑌾𑌰𑌿𑌣𑍌 - moving, passing

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Withdrawing attention from all external sensory contacts, fixing the gaze steadily between the eyebrows, and balancing both the outgoing and incoming breaths moving through the nostrils,

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse describes a meditative discipline using specific physical and mental techniques. The key terms 𑌸𑍍𑌪𑌰𑍍𑌶𑌾𑌨𑍍 (sense contacts), 𑌚𑌕𑍍𑌶𑍁𑌃 (eyes), 𑌪𑍍𑌰𑌾𑌣 (outgoing breath), and 𑌆𑌪𑌾𑌨𑍌 (incoming breath) highlight the focus on withdrawing from external distractions, steadying the gaze, and regulating the breath. By intentionally keeping sensory objects outside one's awareness, the practitioner reduces external stimulation. Directing the eyes to the space between the eyebrows helps concentrate the mind, while equalizing inhalation and exhalation through the nostrils stabilizes the body's vital energies. These steps together create a foundation for deeper meditation, preparing the mind for inner realization by minimizing disturbances from both the senses and the breath.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the deliberate withdrawal from external sense contacts (𑌸𑍍𑌪𑌰𑍍𑌶𑌾𑌨𑍍) and fixing the gaze at the space between the eyebrows (𑌚𑌕𑍍𑌶𑍁𑌃 𑌅𑌂𑌤𑌰𑍇 𑌭𑍍𑌰𑍁𑌵𑍋𑌃) are vital steps for turning the mind inward and quieting distractions. He further highlights balancing the outgoing and incoming breaths (𑌪𑍍𑌰𑌾𑌣-𑌆𑌪𑌾𑌨𑍌 𑌸𑌮𑍌 𑌕𑍃𑌤𑍍𑌵𑌾) as essential for calming the mind and senses, enabling deeper concentration. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets these practices as preparatory disciplines that align the senses, mind, and intellect toward the vision of the self, making liberation the exclusive goal. This inner focus is supported by the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌚𑌕𑍍𑌷𑍁𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from darkness to light,' symbolizing the movement from ignorance to spiritual illumination through such disciplined meditation. These teachings collectively emphasize that controlling the senses and breath is not merely physical exercise but a profound method to steady the mind, setting the stage for the practical applications of meditation and mindful living discussed next.

In modern life, this verse's guidance can be applied through practices like mindful breathing, 𑌯𑍋𑌗, or simply taking a few moments to close your eyes and withdraw from digital and sensory overload. For example, before a stressful meeting, you might focus your attention on your breath and gently bring your gaze to a neutral point, helping to calm your mind. Another example is using breath regulation to manage anxiety or emotional reactivity, allowing you to respond more thoughtfully rather than impulsively. As a reflection exercise, try sitting quietly for five minutes, closing your eyes, and observing your breath as it moves in and out through your nostrils, noticing how your mind settles when you let go of external distractions. Consider how this simple withdrawal can create space for clarity and inner peace, even amidst a busy day.

𑌯𑌤𑍇𑌂𑌦𑍍𑌰𑌿𑌯𑌮𑌨𑍋𑌬𑍁𑌦𑍍𑌧𑌿𑌃 𑌮𑍁𑌨𑌿𑌰𑍍𑌮𑍋𑌕𑍍𑌷𑌪𑌰𑌾𑌯𑌣𑌃 ।
𑌵𑌿𑌗𑌤𑍇𑌚𑍍𑌛𑌾𑌭𑌯𑌕𑍍𑌰𑍋𑌧𑌃 𑌯𑌃 𑌸𑌦𑌾 𑌮𑍁𑌕𑍍𑌤 𑌏𑌵 𑌸𑌃 ॥2𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌤-𑌇𑌂𑌦𑍍𑌰𑌿𑌯-𑌮𑌨𑌃-𑌬𑍁𑌦𑍍𑌧𑌿𑌃 - one whose senses, mind, and intellect are controlled
𑌮𑍁𑌨𑌿𑌃 - the contemplative sage
𑌮𑍋𑌕𑍍𑌷-𑌪𑌰𑌾𑌯𑌣𑌃 - whose supreme goal is liberation
𑌵𑌿𑌗𑌤-𑌇𑌚𑍍𑌛𑌾-𑌭𑌯-𑌕𑍍𑌰𑍋𑌧𑌃 - free from desire, fear, and anger
𑌯𑌃 - who
𑌸𑌦𑌾 - always
𑌮𑍁𑌕𑍍𑌤𑌃 - liberated
𑌏𑌵 - indeed
𑌸𑌃 - he

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The sage who has mastered his senses, mind, and intellect, who is fully dedicated to liberation, and who is free from desire, fear, and anger, is always liberated.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities of a truly liberated person by focusing on several key terms: 𑌯𑌤-𑌇𑌂𑌦𑍍𑌰𑌿𑌯-𑌮𑌨𑌃-𑌬𑍁𑌦𑍍𑌧𑌿𑌃 (self-control over senses, mind, and intellect), 𑌮𑍋𑌕𑍍𑌷-𑌪𑌰𑌾𑌯𑌣𑌃 (one whose ultimate aim is liberation), and 𑌵𑌿𑌗𑌤-𑌇𑌚𑍍𑌛𑌾-𑌭𑌯-𑌕𑍍𑌰𑍋𑌧𑌃 (absence of desire, fear, and anger). The verse describes a state where the practitioner is not just temporarily calm, but has established a lasting mastery over internal impulses and reactions. Such a person is called a 𑌮𑍁𑌨𑌿𑌃, a contemplative who has turned inward, making liberation the sole focus. The phrase 𑌸𑌦𑌾 𑌮𑍁𑌕𑍍𑌤𑌃 𑌏𑌵 𑌸𑌃 asserts that this state is not fleeting; rather, it is a continuous, ever-present freedom, not dependent on external circumstances. The verse suggests that true liberation is a lived reality for those who have achieved this inner discipline and clarity.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that the sage's liberation is a present and continuous reality, achieved through steadfast withdrawal from external distractions and unwavering focus on the Self, aligning with the verse's emphasis on constant freedom (𑌸𑌦𑌾 𑌮𑍁𑌕𑍍𑌤𑌃 𑌏𑌵 𑌸𑌃). Meanwhile, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 stresses that mastery over the senses, mind, and intellect is essential for this liberation, as only then can one transcend desire, fear, and anger. This inner transformation is echoed in the Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means "lead me from death to immortality," symbolizing the movement from bondage to eternal freedom. Together, these insights deepen our understanding of the verse's portrayal of liberation as an ever-present state attained through disciplined self-control and singular devotion to 𑌮𑍋𑌕𑍍𑌷, preparing us to apply these principles practically in daily life.

In modern life, this teaching can be applied by observing how often our actions are driven by desire, fear, or anger, and by practicing techniques to regain composure and clarity. For example, a professional facing workplace stress can use mindfulness to notice and release anger before it shapes their response. Someone striving for a major goal can reflect on whether their motivation is rooted in genuine aspiration or in restless desire. A student preparing for exams might notice fear arising and choose to focus on steady effort instead. As a reflection exercise, consider a recent situation where you felt strong desire, fear, or anger. What would it look like to respond with the calm self-mastery described in this verse? Try to recall that state of mind and imagine acting from a place of inner freedom.

𑌭𑍋𑌕𑍍𑌤𑌾𑌰𑌂 𑌯𑌜𑍍𑌞𑌤𑌪𑌸𑌾𑌂 𑌸𑌰𑍍𑌵𑌲𑍋𑌕𑌮𑌹𑍇𑌶𑍍𑌵𑌰𑌮𑍍 ।
𑌸𑍁𑌹𑍃𑌦𑌂 𑌸𑌰𑍍𑌵𑌭𑍂𑌤𑌾𑌨𑌾𑌂 𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 𑌮𑌾𑌂 𑌶𑌾𑌂𑌤𑌿𑌮𑍃𑌚𑍍𑌛𑌤𑌿 ॥2𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌭𑍋𑌕𑍍𑌤𑌾𑌰𑌂 (bhOktaaraM) - the enjoyer, recipient
𑌯𑌜𑍍𑌞 - sacrifice, ritual offering
𑌤𑌪𑌸𑌾𑌮𑍍 (tapasaaM) - of austerities, penances
𑌸𑌰𑍍𑌵 - all, every
𑌲𑍋𑌕 - worlds, realms
𑌮𑌹𑍇𑌶𑍍𑌵𑌰𑌮𑍍 - the great Lord, supreme controller
𑌸𑍁𑌹𑍃𑌦𑌂 (suhRudaM) - friend, well-wisher
𑌸𑌰𑍍𑌵 - all
𑌭𑍂𑌤𑌾𑌨𑌾𑌮𑍍 (bhootaanaaM) - of beings, creatures
𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 - having known, realizing
𑌮𑌾𑌂 (maaM) - Me (Krishna, the speaker)
𑌶𑌾𑌂𑌤𑌿𑌮𑍍 - peace, tranquility
𑌋𑌚𑍍𑌛𑌤𑌿 - attains, reaches

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who recognizes Me as the ultimate recipient of all sacrifices and austerities, the supreme Lord of all worlds, and the true friend of every being, attains lasting peace.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights three central aspects of the Divine: 𑌭𑍋𑌕𑍍𑌤𑌾𑌰𑌂 (the enjoyer), 𑌮𑌹𑍇𑌶𑍍𑌵𑌰𑌮𑍍 (the great Lord), and 𑌸𑍁𑌹𑍃𑌦𑌂 (the friend). Krishna declares that He is the true recipient of all acts of worship and self-discipline, not just a distant deity but the one who accepts and responds to every sincere offering. By calling Himself 𑌮𑌹𑍇𑌶𑍍𑌵𑌰𑌮𑍍, He asserts His role as the supreme controller and protector of all realms, transcending any single world or domain. The term 𑌸𑍁𑌹𑍃𑌦𑌂 is especially significant; it means more than just a well-wisher, but a genuine friend who cares for the welfare of all beings without expectation. The verse concludes by stating that understanding these truths about the Divine leads to inner peace, suggesting that spiritual tranquility is rooted in recognizing the all-encompassing, benevolent nature of the Supreme.

The profound significance of this verse is illuminated by the insights of revered Acharyas. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 teaches that recognizing Krishna as the impartial 𑌭𑍋𑌕𑍍𑌤𑌾𑌰-the enjoyer and witness of all sacrifices and austerities-enables one to transcend the cycle of birth and death, attaining ultimate peace. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes the transformation that occurs when the Lord is seen as the supreme 𑌮𑌹𑍇𑌶𑍍𑌵𑌰𑌮𑍍 and the intimate 𑌸𑍁𑌹𑍃𑌦𑌂 of all beings; this realization inspires a heartfelt devotion that turns every action into loving service, dissolving egoistic motives. This aligns with the Upanishadic wisdom from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the true Self neither is born nor dies, highlighting the eternal nature of the Divine who is the friend and benefactor of all. Such understanding bridges the knowledge of the Divine's all-encompassing presence with practical living, preparing the seeker to embody this peace in daily actions and relationships.

In modern life, this teaching can be applied by seeing our work and daily efforts as offerings, not just to personal gain or recognition, but as contributions to a greater good. For example, a teacher who dedicates their efforts to the growth of students, or a healthcare worker who serves with compassion, can find peace by viewing their actions as service to the Divine in all. Similarly, when facing conflict, remembering that the same Divine is the friend of all can help us approach others with empathy and reduce hostility. As a reflection exercise, consider a recent situation where you felt disturbed or competitive. Pause and ask: How would my response change if I truly saw the Divine as the friend and well-wisher of everyone involved, including myself? This shift in perspective can open the door to deeper peace and connection.

॥ 𑌓𑌂 𑌤𑌤𑍍𑌸𑌦𑌿𑌤𑌿 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾𑌸𑍁 𑌉𑌪𑌨𑌿𑌷𑌤𑍍𑌸𑍁 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂
𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌰𑍍𑌜𑍁𑌨𑌸𑌂𑌵𑌾𑌦𑍇 𑌕𑌰𑍍𑌮𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸𑌯𑍋𑌗𑍋 𑌨𑌾𑌮 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌓𑌂 - sacred syllable; invocation
𑌤𑌤𑍍𑌸𑌤𑍍 - that is truth; traditional formula denoting the Absolute
𑌇𑌤𑌿 - thus; so
𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾𑌸𑍂𑌪𑌨𑌿𑌷𑌤𑍍𑌸𑍁 - in the glorious Bhagavad Gita, which is like an Upanishad
𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 - in the knowledge of Brahman; spiritual wisdom
𑌯𑍋𑌗𑌶𑌸𑍍𑌤𑍍𑌰𑍇 - in the scripture of 𑌯𑍋𑌗; treatise on discipline
𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌰𑍍𑌜𑍁𑌨-𑌸𑌂𑌵𑌾𑌦𑍇 - in the dialogue between Sri Krishna and Arjuna
𑌕𑌰𑍍𑌮-𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸-𑌯𑍋𑌗𑌃 - the 𑌯𑍋𑌗 of renunciation of action
𑌨𑌾𑌮 - named; called
𑌪𑌂𑌚𑌮𑌃 - fifth
𑌅𑌧𑍍𑌯𑌾𑌯𑌃 - chapter

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Thus ends the fifth chapter, called The Yoga of Renunciation of Action, in the dialogue between Sri Krishna and Arjuna, which is found in the glorious Bhagavad Gita, a scripture on yoga and the knowledge of Brahman.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This concluding colophon uses several key Sanskrit terms: 𑌓𑌂, 𑌤𑌤𑍍𑌸𑌤𑍍, 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂, and 𑌕𑌰𑍍𑌮-𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸-𑌯𑍋𑌗𑌃. The phrase 𑌓𑌂 𑌤𑌤𑍍𑌸𑌤𑍍 is a traditional invocation, signifying the highest reality and truth. 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 refers to the spiritual wisdom or knowledge of the ultimate, while 𑌯𑍋𑌗𑌶𑌸𑍍𑌤𑍍𑌰𑍇 frames the Gita as a manual for disciplined living. The chapter title, 𑌕𑌰𑍍𑌮-𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸-𑌯𑍋𑌗𑌃, highlights the focus on renunciation of action, not as abandonment of duty, but as an inner detachment from the fruits of action. The colophon also situates the teaching within the sacred conversation between Krishna and Arjuna, reinforcing the Gita's role as both a philosophical and practical guide.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates 𑌤𑌤𑍍𑌸𑌤𑍍 as the supreme reality that guides the seeker beyond illusion, aligning the Gita's teaching with the Upanishadic quest for Brahman. He often references the Upanishadic prayer 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯, meaning 'lead me from the unreal to the real,' to emphasize the transformative knowledge imparted here. Meanwhile, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights the dialogic form (𑌸𑌂𑌵𑌾𑌦𑍇) between Krishna and Arjuna as essential for resolving doubts and deepening understanding, which is crucial for true renunciation. This synthesis of renunciation and action (𑌕𑌰𑍍𑌮-𑌸𑌨𑍍𑌨𑍍𑌯𑌾𑌸-𑌯𑍋𑌗𑌃) prepares the aspirant to integrate wisdom into daily life, setting the stage for practical application and mindful engagement, as discussed in the following paragraph.

In modern life, this colophon reminds us to approach our studies and actions with a sense of sacredness and purpose, much like beginning a project with a mindful intention. For example, before starting a new job or major life transition, one might pause to reflect on their deeper motivations and the values guiding their choices. Similarly, students can dedicate their learning to a higher ideal, not just personal gain. As a reflection exercise, consider what 'truth' or 'higher purpose' you invoke at the start or end of your daily activities. How might you bring a sense of sacredness or intentionality to even routine tasks, seeing them as part of a larger journey toward wisdom and fulfillment?

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  • 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
  • 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