𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌤𑍍 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌲𑍍𑌲𑍀 1, opens one of the most compelling 𑌗𑍁𑌰𑍁-𑌶𑌿𑌷𑍍𑌯 dialogues in world philosophy: the encounter of 𑌨𑌚𑌿𑌕𑍇𑌤𑌾 and 𑌯𑌮𑌃. This first section is narrative in form but deeply metaphysical in intent. It stages the central problem of human life - mortality, value, and meaning - then introduces a seeker whose sincerity is stronger than comfort, fear, or temptation.

The 𑌵𑌲𑍍𑌲𑍀 begins in a ritual setting (𑌵𑌾𑌜𑌶𑍍𑌰𑌵𑌸's sacrifice), but quickly shifts to ethical and existential scrutiny. 𑌨𑌚𑌿𑌕𑍇𑌤𑌾's questions expose hollowness in performative religiosity and reveal the demand for inner truth. His journey to 𑌯𑌮's abode symbolizes the shift from social 𑌧𑌰𑍍𑌮-performance to uncompromising inquiry into what survives death.

Adi Shankaracharya's interpretive tradition treats this section as preparatory but decisive: it establishes 𑌅𑌧𑌿𑌕𑌾𑌰𑌿𑌤𑍍𑌵 (qualification) through 𑌸𑌤𑍍𑌯 (truthfulness), 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 (inner reverence), and 𑌵𑍈𑌰𑌾𑌗𑍍𑌯 (non-clinging). The famous three-boon sequence is not episodic storytelling; it is pedagogical ascent from relational harmony, to ritual merit, to 𑌬𑍍𑌰𑌹𑍍𑌮-𑌵𑌿𑌦𑍍𑌯𑌾.

For modern readers, this 𑌵𑌲𑍍𑌲𑍀 is immediately relevant. It challenges token spirituality, transactional piety, and comfort-addiction. Read it as a mirror: what am I unwilling to question, what am I willing to give up for truth, and what do I ultimately seek when every distraction is removed?

𑌅𑌧𑍍𑌯𑌾𑌯 1
𑌵𑌲𑍍𑌲𑍀 1

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌧𑍍𑌯𑌾𑌯 1 - chapter 1 of the teaching progression
𑌵𑌲𑍍𑌲𑍀 1 - section 1 within this chapter
𑌸𑌂𑌦𑌰𑍍𑌭𑌃 - the thematic locus in the unfolding Katha instruction

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
This is Katha Upanishad chapter 1, section 1, the section that establishes the narrative and seeker-qualification foundation where Nachiketa's sincerity enters the teaching field.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This header is not a mere navigational label; it defines where the seeker stands in the pedagogical arc. 𑌅𑌧𑍍𑌯𑌾𑌯 marks macro-progression, while 𑌵𑌲𑍍𑌲𑍀 marks the precise contemplative segment being unfolded.

Traditional acharya method, including Shankara's krama-sensitive exposition, depends on such sequencing clarity: each 𑌵𑌲𑍍𑌲𑍀 is read in continuity with what precedes and as preparation for what follows. Ignoring section-locus often causes doctrinal flattening and loss of practical force.

Practically, this heading invites disciplined study order. Before reading individual mantras, locate the section-purpose and keep that thread active; this greatly improves retention, coherence, and life-application of the teaching.

𑌓𑌂 𑌉𑌶𑌨𑍍‌ 𑌹 𑌵𑍈 𑌵𑌾𑌜𑌶𑍍𑌰𑌵𑌸𑌃 𑌸𑌰𑍍𑌵𑌵𑍇𑌦𑌸𑌂 𑌦𑌦𑍌।
𑌤𑌸𑍍𑌯 𑌹 𑌨𑌚𑌿𑌕𑍇𑌤𑌾 𑌨𑌾𑌮 𑌪𑍁𑌤𑍍𑌰 𑌆𑌸 ॥1॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌵𑌾𑌜𑌶𑍍𑌰𑌵𑌸𑌃 - name of the sacrificer
𑌸𑌰𑍍𑌵-𑌵𑍇𑌦𑌸𑌂 𑌦𑌦𑍌 - gave away all possessions in sacrifice
𑌤𑌸𑍍𑌯 𑌪𑍁𑌤𑍍𑌰𑌃 𑌨𑌚𑌿𑌕𑍇𑌤𑌾 - his son was Nachiketa

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The sacrificer performed a rite in which he gave away all possessions; he had a son, the young seeker of this dialogue.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The opening sets ritual legitimacy and social context. Yet the Upanishad's deeper interest is not the outer act alone, but the inner integrity with which it is performed.

Shastric tradition often uses sacrificial frames to reveal ethical and epistemic depth. Here, the stage is set for testing whether 𑌯𑌜𑍍𑌞 is genuine surrender or symbolic display. Advaita accepts karmic frameworks while insisting that intention and truthfulness determine transformative value.

Practically, this verse asks: do my "good acts" reflect inner alignment or image management? Outer offering without inner honesty cannot open the path to higher knowledge.

𑌤𑌂 𑌹 𑌕𑍁𑌮𑌾𑌰𑌂 𑌸𑌂𑌤𑌂 𑌦𑌕𑍍𑌷𑌿𑌣𑌾𑌸𑍁 𑌨𑍀𑌯𑌮𑌾𑌨𑌾𑌸𑍁 𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌽𑌽𑌵𑌿𑌵𑍇𑌶। 𑌸𑍋𑌽𑌮𑌨𑍍𑌯𑌤 ॥2॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑍁𑌮𑌾𑌰𑌂 𑌸𑌂𑌤𑌂 - while he was still a young boy
𑌦𑌕𑍍𑌷𑌿𑌣𑌾𑌸𑍁 𑌨𑍀𑌯𑌮𑌾𑌨𑌾𑌸𑍁 - as gifts were being distributed
𑌶𑍍𑌰𑌦𑍍𑌧𑌾 𑌆𑌵𑌿𑌵𑍇𑌶 - deep reverent discernment entered him
𑌸𑌃 𑌅𑌮𑌨𑍍𑌯𑌤 - he reflected within

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
As the sacrificial gifts were being distributed, the young Nachiketa was filled with reverent trust and began to reflect deeply.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The decisive word is 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 - not blind belief, but reverential seriousness that compels truthful examination. Spiritual life begins when one cannot remain satisfied with superficial compliance.

Shankara's tradition values 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 as indispensable for receiving subtle teaching. In many Vedantic contexts, it denotes trust in 𑌶𑌾𑌸𑍍𑌤𑍍𑌰-𑌗𑍁𑌰𑍁 while retaining reflective intelligence. Nachiketa's 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 is active and discerning, not passive conformity.

Practically, cultivate this form of 𑌶𑍍𑌰𑌦𑍍𑌧𑌾: respect tradition enough to enter it sincerely, and love truth enough to question distortion within it.

𑌪𑍀𑌤𑍋𑌦𑌕𑌾 𑌜𑌗𑍍𑌧𑌤𑍃𑌣𑌾 𑌦𑍁𑌗𑍍𑌧𑌦𑍋𑌹𑌾 𑌨𑌿𑌰𑌿𑌂𑌦𑍍𑌰𑌿𑌯𑌾𑌃।
𑌅𑌨𑌂𑌦𑌾 𑌨𑌾𑌮 𑌤𑍇 𑌲𑍋𑌕𑌾𑌸𑍍𑌤𑌾𑌨𑍍𑌸 𑌗𑌚𑍍𑌛𑌤𑌿 𑌤𑌾 𑌦𑌦𑌤𑍍‌ ॥3॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍀𑌤-𑌉𑌦𑌕𑌾𑌃 - having drunk water (worn out)
𑌜𑌗𑍍𑌧-𑌤𑍃𑌣𑌾𑌃 - having eaten grass long ago
𑌦𑍁𑌗𑍍𑌧-𑌦𑍋𑌹𑌾𑌃 - no longer yielding milk
𑌨𑌿𑌰𑌿𑌂𑌦𑍍𑌰𑌿𑌯𑌾𑌃 - devoid of vitality
𑌅𑌨𑌂𑌦𑌾 𑌲𑍋𑌕𑌾𑌃 - joyless worlds
𑌤𑌾 𑌦𑌦𑌤𑍍 ... 𑌸𑌃 𑌗𑌚𑍍𑌛𑌤𑌿 - one who gives such (unworthy gifts) reaches those worlds

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Cows that had drunk their last, eaten their last, given their last milk, and lost all vitality were being given. One who gives such unworthy gifts reaches joyless worlds.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Nachiketa's discernment now becomes ethical critique: formal charity without real value is spiritual corruption. The verse rejects hollow offering disguised as sacrifice.

This aligns with broader dharmic teaching that dana must be timely, appropriate, and meaningful (cf. Gita 17.20-22 on sattvic/rajasic/tamasic giving). Shankara's moral-intellectual framework consistently links integrity with fitness for knowledge.

Practically, give in ways that carry real benefit, not residual disposal. In spiritual life, quality of offering matters more than appearance of sacrifice.

𑌸 𑌹𑍋𑌵𑌾𑌚 𑌪𑌿𑌤𑌰𑌂 𑌤𑌤 𑌕𑌸𑍍𑌮𑍈 𑌮𑌾𑌂 𑌦𑌾𑌸𑍍𑌯𑌸𑍀𑌤𑌿।
𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌂 𑌤𑍃𑌤𑍀𑌯𑌂 𑌤𑌂 𑌹𑍋𑌵𑌾𑌚 𑌮𑍃𑌤𑍍𑌯𑌵𑍇 𑌤𑍍𑌵𑌾 𑌦𑌦𑌾𑌮𑍀𑌤𑌿 ॥4॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑌿𑌤𑌰𑌂 𑌉𑌵𑌾𑌚 - he asked his father
𑌕𑌸𑍍𑌮𑍈 𑌮𑌾𑌂 𑌦𑌾𑌸𑍍𑌯𑌸𑌿 - to whom will you give me?
𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌂 𑌤𑍃𑌤𑍀𑌯𑌂 - asked again and again
𑌮𑍃𑌤𑍍𑌯𑌵𑍇 𑌤𑍍𑌵𑌾 𑌦𑌦𑌾𑌮𑌿 - "I give you to Death"

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Nachiketa asked his father, "To whom will you give me?" Repeating the question, he finally heard in anger: "I give you to Death."

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse dramatizes collision between sincerity and ego-defensiveness. Nachiketa's question is dharmic, but truth-pressure exposes unsteadiness in the father.

Shankara, in his 𑌖𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍-𑌭𑌾𑌷𑍍𑌯 on 1.1.4, treats the father's statement as spoken in anger yet still dharmically weighty because Nachiketa chooses truth-commitment over convenience; this reflects the Upanishadic ethic 𑌸𑌤𑍍𑌯𑌂 𑌵𑌦, 𑌧𑌰𑍍𑌮𑌂 𑌚𑌰 (𑌤𑍈𑌤𑍍𑌤𑌿𑌰𑍀𑌯 Upanishad 1.11.1). The verse thus marks the transition from social ritual to existential fidelity.

Practically, when truth-speaking triggers discomfort in relationships, maintain respect without abandoning clarity. Transformation often begins at this friction point.

𑌬𑌹𑍂𑌨𑌾𑌮𑍇𑌮𑌿 𑌪𑍍𑌰𑌥𑌮𑍋 𑌬𑌹𑍂𑌨𑌾𑌮𑍇𑌮𑌿 𑌮𑌧𑍍𑌯𑌮𑌃।
𑌕𑌿𑌂 𑌸𑍍𑌵𑌿𑌦𑍍𑌯𑌮𑌸𑍍𑌯 𑌕𑌰𑍍𑌤𑌵𑍍𑌯𑌂 𑌯𑌨𑍍𑌮𑌯𑌾𑌦𑍍𑌯 𑌕𑌰𑌿𑌷𑍍𑌯𑌤𑌿 ॥5॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌬𑌹𑍂𑌨𑌾𑌂 𑌏𑌮𑌿 𑌪𑍍𑌰𑌥𑌮𑌃 ... 𑌮𑌧𑍍𑌯𑌮𑌃 - among many I am worthy/at least not least
𑌕𑌿𑌂 𑌅𑌸𑍍𑌯 𑌕𑌰𑍍𑌤𑌵𑍍𑌯𑌂 - what purpose remains for me there?
𑌯𑌨𑍍 𑌮𑌯𑌾 𑌅𑌦𑍍𑌯 𑌕𑌰𑌿𑌷𑍍𑌯𑌤𑌿 - what will Death do with me now?

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Nachiketa reflected: among many I am not unworthy; what indeed is to be done with me there? What purpose does this sending to Death serve?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This is not ego assertion but reflective self-location. Nachiketa asks whether his life can be meaningfully directed even in the face of death.

Vedantic tradition values this kind of inquiry: neither self-negation nor vanity, but purposeful introspection. It prepares the seeker for receiving instruction with dignity and humility together.

Practically, ask in crisis: "What is being asked of me now at the level of growth, not comfort?" That question converts confusion into direction.

𑌅𑌨𑍁𑌪𑌶𑍍𑌯 𑌯𑌥𑌾 𑌪𑍂𑌰𑍍𑌵𑍇 𑌪𑍍𑌰𑌤𑌿𑌪𑌶𑍍𑌯 𑌤𑌥𑌾𑌽𑌪𑌰𑍇।
𑌸𑌸𑍍𑌯𑌮𑌿𑌵 𑌮𑌰𑍍𑌤𑍍𑌯𑌃 𑌪𑌚𑍍𑌯𑌤𑍇 𑌸𑌸𑍍𑌯𑌮𑌿𑌵𑌾𑌜𑌾𑌯𑌤𑍇 𑌪𑍁𑌨𑌃 ॥6॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌨𑍁𑌪𑌶𑍍𑌯 ... 𑌪𑍍𑌰𑌤𑌿𑌪𑌶𑍍𑌯 - look at those before and those after
𑌮𑌰𑍍𑌤𑍍𑌯𑌃 𑌸𑌸𑍍𑌯𑌂 𑌇𑌵 𑌪𑌚𑍍𑌯𑌤𑍇 - mortal withers like grain
𑌸𑌸𑍍𑌯𑌂 𑌇𑌵 𑌆𑌜𑌾𑌯𑌤𑍇 𑌪𑍁𑌨𑌃 - and is born again like grain

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Look at those before and after: mortals decay like grain and are born again like grain.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Nachiketa invokes impermanence with agricultural realism. Mortality is not exceptional tragedy; it is structural fact of embodied life.

This contemplative realism is central to 𑌵𑍈𑌰𑌾𑌗𑍍𑌯 in Vedanta. Shankara repeatedly treats impermanence-seeing as prerequisite to serious liberation inquiry. Without it, desire for permanence remains misdirected.

Practically, keep mortality awareness gentle but regular. It reduces procrastination and clarifies what is truly worth pursuing.

𑌵𑍈𑌶𑍍𑌵𑌾𑌨𑌰𑌃 𑌪𑍍𑌰𑌵𑌿𑌶𑌤𑍍𑌯𑌤𑌿𑌥𑌿𑌰𑍍𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑍋 𑌗𑍃𑌹𑌾𑌨𑍍‌।
𑌤𑌸𑍍𑌯𑍈𑌤𑌾𑌂 𑌶𑌾𑌂𑌤𑌿𑌂 𑌕𑍁𑌰𑍍𑌵𑌂𑌤𑌿 𑌹𑌰 𑌵𑍈𑌵𑌸𑍍𑌵𑌤𑍋𑌦𑌕𑌮𑍍‌ ॥𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌤𑌿𑌥𑌿𑌃 𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑌃 𑌵𑍈𑌶𑍍𑌵𑌾𑌨𑌰𑌃 - a brahmana guest is like sacred fire (VaiSvAnara)
𑌗𑍃𑌹𑌾𑌨𑍍 𑌪𑍍𑌰𑌵𑌿𑌶𑌤𑌿 - enters the house
𑌶𑌾𑌂𑌤𑌿𑌂 𑌕𑍁𑌰𑍍𑌵𑌂𑌤𑌿 - proper appeasement/hospitality must be offered
𑌹𑌰 ... 𑌉𑌦𑌕𑌮𑍍 - bring water, O son of Vivasvan (Yama's attendants)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A brahmana guest entering a house is like sacred fire. Therefore proper hospitality must be offered. Bring water (for welcome), O attendants of Yama.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The narrative shifts to Yama's house and immediately invokes 𑌅𑌤𑌿𑌥𑌿-𑌧𑌰𑍍𑌮. Hospitality is treated as sacred obligation, not social courtesy.

Shastric culture links guest-reverence with ritual reverence, indicating ethical continuity between 𑌯𑌜𑍍𑌞 and daily conduct. The Upanishad thereby integrates metaphysical inquiry with dharmic responsibility.

Practically, treat unplanned human encounters with dignity. How we receive vulnerability (guest, stranger, seeker) reveals the truth of our spiritual claims.

𑌆𑌶𑌾𑌪𑍍𑌰𑌤𑍀𑌕𑍍𑌷𑍇 𑌸𑌂𑌗𑌤𑌂 𑌸𑍂𑌨𑍃𑌤𑌾𑌂 𑌚𑍇𑌷𑍍𑌟𑌾𑌪𑍂𑌰𑍍𑌵𑍇 𑌪𑍁𑌤𑍍𑌰𑌪𑌶𑍂𑌂𑌶𑍍𑌚 𑌸𑌰𑍍𑌵𑌾𑌨𑍍‌।
𑌏𑌤𑌦𑍍‌ 𑌵𑍃𑌂𑌕𑍍𑌤𑍇 𑌪𑍁𑌰𑍁𑌷𑌸𑍍𑌯𑌾𑌲𑍍𑌪𑌮𑍇𑌧𑌸𑍋 𑌯𑌸𑍍𑌯𑌾𑌨𑌶𑍍𑌨𑌨𑍍𑌵𑌸𑌤𑌿 𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑍋 𑌗𑍃𑌹𑍇 ॥𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌆𑌶𑌾-𑌪𑍍𑌰𑌤𑍀𑌕𑍍𑌷𑍇 - hopes and expectations
𑌸𑌂𑌗𑌤𑌂 𑌸𑍂𑌨𑍃𑌤𑌾𑌂 - good company and truthful speech merit
𑌇𑌷𑍍𑌟𑌾-𑌪𑍂𑌰𑍍𑌤𑍇 - sacrificial and charitable merits
𑌪𑍁𑌤𑍍𑌰-𑌪𑌶𑍂𑌂𑌶𑍍 𑌚 𑌸𑌰𑍍𑌵𑌾𑌨𑍍 - offspring and prosperity assets
𑌅𑌲𑍍𑌪𑌮𑍇𑌧𑌸𑌃 ... 𑌵𑍃𑌂𑌕𑍍𑌤𑍇 - all these are consumed/diminished
𑌯𑌸𑍍𑌯𑌾𑌨𑌶𑍍𑌨𑌨𑍍 𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑌃 𑌵𑌸𑌤𑌿 𑌗𑍃𑌹𑍇 - when a brahmana guest stays unfed

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
For one of little understanding, if a brahmana guest remains unfed in his house, his hopes, merits, good associations, truthful gains, and prosperity are all diminished.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse stresses ethical consequence of negligence. Spiritual merit is not compartmentalized; disregard in one domain can corrode gains in another.

Traditional 𑌧𑌰𑍍𑌮 literature repeatedly emphasizes this integrated moral ecology. The Upanishad uses it here to frame Yama's urgency in making amends to Nachiketa.

Practically, do not separate spirituality from relational ethics. Neglect, insensitivity, and arrogance quietly erode inner progress.

𑌤𑌿𑌸𑍍𑌰𑍋 𑌰𑌾𑌤𑍍𑌰𑍀𑌰𑍍𑌯𑌦𑌵𑌾𑌤𑍍𑌸𑍀𑌰𑍍𑌗𑍃𑌹𑍇 𑌮𑍇𑌽𑌨𑌶𑍍𑌨𑌨𑍍𑌬𑍍𑌰𑌹𑍍𑌮𑌨𑍍𑌨𑌤𑌿𑌥𑌿𑌰𑍍𑌨𑌮𑌸𑍍𑌯𑌃।
𑌨𑌮𑌸𑍍𑌤𑍇𑌽𑌸𑍍𑌤𑍁 𑌬𑍍𑌰𑌹𑍍𑌮𑌨𑍍𑌸𑍍𑌵𑌸𑍍𑌤𑌿 𑌮𑍇𑌽𑌸𑍍𑌤𑍁 𑌤𑌸𑍍𑌮𑌾𑌤𑍍𑌪𑍍𑌰𑌤𑌿 𑌤𑍍𑌰𑍀𑌨𑍍𑌵𑌰𑌾𑌨𑍍𑌵𑍃𑌣𑍀𑌷𑍍𑌵 ॥𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌿𑌸𑍍𑌰𑌃 𑌰𑌾𑌤𑍍𑌰𑍀𑌃 𑌅𑌵𑌾𑌤𑍍𑌸𑍀𑌃 - you stayed three nights
𑌅𑌨𑌶𑍍𑌨𑌨𑍍 - without food
𑌅𑌤𑌿𑌥𑌿𑌃 𑌨𑌮𑌸𑍍𑌯𑌃 - venerable guest
𑌤𑍍𑌰𑍀𑌨𑍍 𑌵𑌰𑌾𑌨𑍍 𑌵𑍃𑌣𑍀𑌷𑍍𑌵 - therefore choose three boons

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O revered guest, you stayed in my house for three nights unfed. May peace be restored; therefore choose three boons in compensation.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Yama models corrective accountability: he does not excuse neglect; he rectifies it through principled response. This is 𑌧𑌰𑍍𑌮 in action.

Shastric teaching here demonstrates that even high authority is bound to 𑌧𑌰𑍍𑌮. Such humility before order is central to Upanishadic ethics and supports the trust necessary for transmission.

Practically, when you err, repair promptly and proportionately. Honest restitution preserves dignity and deepens credibility.

𑌶𑌾𑌂𑌤𑌸𑌂𑌕𑌲𑍍𑌪𑌃 𑌸𑍁𑌮𑌨𑌾 𑌯𑌥𑌾 𑌸𑍍𑌯𑌾𑌦𑍍𑌵𑍀𑌤𑌮𑌨𑍍𑌯𑍁𑌰𑍍𑌗𑍌𑌤𑌮𑍋 𑌮𑌾𑌭𑌿 𑌮𑍃𑌤𑍍𑌯𑍋।
𑌤𑍍𑌵𑌤𑍍𑌪𑍍𑌰𑌸𑍃𑌷𑍍𑌟𑌂 𑌮𑌾𑌭𑌿𑌵𑌦𑍇𑌤𑍍𑌪𑍍𑌰𑌤𑍀𑌤 𑌏𑌤𑌤𑍍𑌤𑍍𑌰𑌯𑌾𑌣𑌾𑌂 𑌪𑍍𑌰𑌥𑌮𑌂 𑌵𑌰𑌂 𑌵𑍃𑌣𑍇 ॥10॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑌾𑌂𑌤-𑌸𑌂𑌕𑌲𑍍𑌪𑌃 𑌸𑍁𑌮𑌨𑌾𑌃 - peaceful and kindly minded
𑌵𑍀𑌤-𑌮𑌨𑍍𑌯𑍁𑌃 𑌗𑍌𑌤𑌮𑌃 - Gautama (father) free from anger
𑌤𑍍𑌵𑌤𑍍-𑌪𑍍𑌰𑌸𑍃𑌷𑍍𑌟𑌂 𑌮𑌾𑌂 𑌅𑌭𑌿-𑌵𑌦𑍇𑌤𑍍 - may he welcome me when released by you
𑌪𑍍𑌰𑌥𑌮𑌂 𑌵𑌰𑌂 𑌵𑍃𑌣𑍇 - this is my first boon

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
For my first boon, may my father Gautama become peaceful, free of anger, and receive me with recognition and affection when I return from you.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Nachiketa's first boon is relational harmony, not personal gain. This reveals maturity: spiritual ascent does not bypass family 𑌧𑌰𑍍𑌮.

Advaita does not endorse emotional bypassing; it purifies relationship through clarity and compassion. The seeker resolves immediate dharmic knots before requesting higher instruction.

Practically, begin deep practice by healing essential relational fractures where possible. Peaceful conscience supports deeper contemplation.

𑌯𑌥𑌾 𑌪𑍁𑌰𑌸𑍍𑌤𑌾𑌦𑍍‌ 𑌭𑌵𑌿𑌤𑌾 𑌪𑍍𑌰𑌤𑍀𑌤 𑌔𑌦𑍍𑌦𑌾𑌲𑌕𑌿𑌰𑌾𑌰𑍁𑌣𑌿𑌰𑍍𑌮𑌤𑍍𑌪𑍍𑌰𑌸𑍃𑌷𑍍𑌟𑌃।
𑌸𑍁𑌖𑌂 𑌰𑌾𑌤𑍍𑌰𑍀𑌃 𑌶𑌯𑌿𑌤𑌾 𑌵𑍀𑌤𑌮𑌨𑍍𑌯𑍁𑌸𑍍𑌤𑍍𑌵𑌾𑌂 𑌦𑌦𑍃𑌶𑌿𑌵𑌾𑌨𑍍𑌮𑍃𑌤𑍍𑌯𑍁𑌮𑍁𑌖𑌾𑌤𑍍𑌪𑍍𑌰𑌮𑍁𑌕𑍍𑌤𑌮𑍍‌ ॥11॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌥𑌾 𑌪𑍁𑌰𑌸𑍍𑌤𑌾𑌤𑍍 𑌭𑌵𑌿𑌤𑌾 - he will be as before
𑌪𑍍𑌰𑌤𑍀𑌤𑌃 - fully reassured
𑌵𑍀𑌤-𑌮𑌨𑍍𑌯𑍁𑌃 - free of anger
𑌮𑍃𑌤𑍍𑌯𑍁-𑌮𑍁𑌖𑌾𑌤𑍍 𑌪𑍍𑌰𑌮𑍁𑌕𑍍𑌤𑌂 𑌤𑍍𑌵𑌾𑌂 𑌦𑌦𑍃𑌶𑌿𑌵𑌾𑌨𑍍 - seeing you released from death's mouth

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Yama grants: your father will be as before, free from anger, and will sleep peacefully after seeing you returned from death unharmed.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Yama confirms the first boon completely - restoration, reassurance, and emotional closure. This reinforces the reliability of dharmic covenant.

Shankara's gloss on 1.1.11 highlights complete restoration - 𑌵𑍀𑌤𑌮𑌨𑍍𑌯𑍁𑌃 and 𑌪𑍍𑌰𑌤𑍀𑌤𑌃 - as necessary closure before higher instruction proceeds. This aligns with Gita 16.2, where 𑌕𑍍𑌷𑌮𑌾 (forgiveness) and 𑌆𑌰𑍍𑌜𑌵𑌮𑍍 (straightforwardness) are counted as 𑌦𑍈𑌵𑍀-𑌸𑌂𑌪𑌤𑍍, making relational repair itself a spiritual qualification.

Practically, full repair includes emotional reassurance, not merely formal apology. Completion matters.

𑌸𑍍𑌵𑌰𑍍𑌗𑍇 𑌲𑍋𑌕𑍇 𑌨 𑌭𑌯𑌂 𑌕𑌿𑌂𑌚𑌨𑌾𑌸𑍍𑌤𑌿 𑌨 𑌤𑌤𑍍𑌰 𑌤𑍍𑌵𑌂 𑌨 𑌜𑌰𑌯𑌾 𑌬𑌿𑌭𑍇𑌤𑌿।
𑌉𑌭𑍇 𑌤𑍀𑌰𑍍𑌤𑍍𑌵𑌾𑌽𑌶𑌨𑌾𑌯𑌾𑌪𑌿𑌪𑌾𑌸𑍇 𑌶𑍋𑌕𑌾𑌤𑌿𑌗𑍋 𑌮𑍋𑌦𑌤𑍇 𑌸𑍍𑌵𑌰𑍍𑌗𑌲𑍋𑌕𑍇 ॥12॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑍍𑌵𑌰𑍍𑌗𑍇 𑌲𑍋𑌕𑍇 𑌨 𑌭𑌯𑌂 - in heaven there is no fear
𑌨 𑌜𑌰𑌯𑌾 𑌬𑌿𑌭𑍇𑌤𑌿 - no fear from old age
𑌅𑌶𑌨𑌾𑌯𑌾-𑌪𑌿𑌪𑌾𑌸𑍇 𑌤𑍀𑌰𑍍𑌤𑍍𑌵𑌾 - beyond hunger and thirst
𑌶𑍋𑌕-𑌅𑌤𑌿𑌗𑌃 𑌮𑍋𑌦𑌤𑍇 - free from sorrow, one rejoices

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
In the heavenly world there is no fear, no old age, no hunger or thirst; one who reaches it transcends sorrow and rejoices.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Nachiketa's second boon request now turns to the heavenly fire as means to exalted karmic state. The Upanishad fairly presents this as a legitimate aspiration within Vedic framework.

Yet within the broader Katha arc, this remains intermediate. Shankara's tradition preserves this hierarchy: svarga may be superior to ordinary suffering but is still not the non-returning absolute.

Practically, acknowledge legitimate relative goals (health, stability, prosperity), but keep them in perspective relative to ultimate freedom.

𑌸 𑌤𑍍𑌵𑌮𑌗𑍍𑌨𑌿𑌂 𑌸𑍍𑌵𑌰𑍍𑌗𑍍𑌯𑌮𑌧𑍍𑌯𑍇𑌷𑌿 𑌮𑍃𑌤𑍍𑌯𑍋 𑌪𑍍𑌰𑌬𑍍𑌰𑍂𑌹𑌿 𑌤𑍍𑌵𑌂 𑌶𑍍𑌰𑌦𑍍𑌦𑌧𑌾𑌨𑌾𑌯 𑌮𑌹𑍍𑌯𑌮𑍍‌।
𑌸𑍍𑌵𑌰𑍍𑌗𑌲𑍋𑌕𑌾 𑌅𑌮𑍃𑌤𑌤𑍍𑌵𑌂 𑌭𑌜𑌂𑌤 𑌏𑌤𑌦𑍍‌ 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍇𑌨 𑌵𑍃𑌣𑍇 𑌵𑌰𑍇𑌣 ॥13॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌗𑍍𑌨𑌿𑌂 𑌸𑍍𑌵𑌰𑍍𑌗𑍍𑌯𑌂 𑌅𑌧𑍍𑌯𑍇𑌷𑌿 - you know the fire leading to heaven
𑌶𑍍𑌰𑌦𑍍𑌦𑌧𑌾𑌨𑌾𑌯 𑌮𑌹𑍍𑌯𑌂 𑌪𑍍𑌰𑌬𑍍𑌰𑍂𑌹𑌿 - teach it to me who has faith
𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍇𑌨 𑌵𑌰𑍇𑌣 𑌵𑍃𑌣𑍇 - this I choose as second boon

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Death, you know the fire that leads to heavenly attainment; teach it to me, one who asks with reverent trust. This is my second boon.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Nachiketa asks with precision and 𑌶𑍍𑌰𑌦𑍍𑌧𑌾. Even intermediate goals are pursued with disciplined method, not vague aspiration.

Vedic method insists that means be learned from competent source: compare 𑌮𑍁𑌂𑌡𑌕 1.2.12, 𑌤𑌦𑍍 𑌵𑌿𑌜𑍍𑌞𑌾𑌨𑌾𑌰𑍍𑌥𑌂 𑌸 𑌗𑍁𑌰𑍁𑌂 𑌏𑌵 𑌅𑌭𑌿𑌗𑌚𑍍𑌚𑍇𑌤𑍍, and Gita 4.34, 𑌪𑍍𑌰𑌣𑌿𑌪𑌾𑌤𑍇𑌨 𑌪𑌰𑌿𑌪𑍍𑌰𑌶𑍍𑌨𑍇𑌨 𑌸𑍇𑌵𑌯𑌾. Shankara's teaching logic is identical here - 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 plus right instruction yields right assimilation.

Practically, whatever path you pursue, seek clear method, qualified guidance, and consistent execution.

𑌪𑍍𑌰 𑌤𑍇 𑌬𑍍𑌰𑌵𑍀𑌮𑌿 𑌤𑌦𑍁 𑌮𑍇 𑌨𑌿𑌬𑍋𑌧 𑌸𑍍𑌵𑌰𑍍𑌗𑍍𑌯𑌮𑌗𑍍𑌨𑌿𑌂 𑌨𑌚𑌿𑌕𑍇𑌤𑌃 𑌪𑍍𑌰𑌜𑌾𑌨𑌨𑍍‌।
𑌅𑌨𑌂𑌤𑌲𑍋𑌕𑌾𑌪𑍍𑌤𑌿𑌮𑌥𑍋 𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠𑌾𑌂 𑌵𑌿𑌦𑍍𑌧𑌿 𑌤𑍍𑌵𑌮𑍇𑌤𑌂 𑌨𑌿𑌹𑌿𑌤𑌂 𑌗𑍁𑌹𑌾𑌯𑌾𑌮𑍍‌ ॥14॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍍𑌰 𑌤𑍇 𑌬𑍍𑌰𑌵𑍀𑌮𑌿 - I shall tell you
𑌨𑌿𑌬𑍋𑌧 - understand well
𑌸𑍍𑌵𑌰𑍍𑌗𑍍𑌯𑌂 𑌅𑌗𑍍𑌨𑌿𑌮𑍍 - the heaven-leading fire
𑌅𑌨𑌂𑌤-𑌲𑍋𑌕-𑌆𑌪𑍍𑌤𑌿𑌂 𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠𑌾𑌂 - attainment and foundation of wide merit-worlds
𑌨𑌿𑌹𑌿𑌤𑌂 𑌗𑍁𑌹𑌾𑌯𑌾𑌮𑍍 - placed in the inner cave (also subtle significance)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Yama said: I will teach you this heaven-leading fire; understand it well. Know it as the means to vast merit-attainment and as a principle with deeper inner grounding.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Yama teaches with both procedural and symbolic depth. Ritual is taught as action, yet also hinted as inward principle (𑌗𑍁𑌹𑌾𑌯𑌾𑌮𑍍), preparing transition from external fire to inner knowledge.

Traditional commentators read this as graded pedagogy: 𑌮𑍁𑌂𑌡𑌕 1.1.4-5 first distinguishes 𑌅𑌪𑌰𑌾/𑌪𑌰𑌾 𑌵𑌿𑌦𑍍𑌯𑌾, and 𑌕𑌠 1.2.12 later speaks of the Self as 𑌗𑍁𑌹𑌾𑌹𑌿𑌤𑌮𑍍 (lodged in the inner cave). Shankara therefore treats ritual precision as preparatory, but insists it must mature into inward knowledge.

Practically, look for layered meaning in practice forms: what begins externally can mature inwardly if pursued with intelligence.

𑌲𑍋𑌕𑌾𑌦𑌿𑌮𑌗𑍍𑌨𑌿𑌂 𑌤𑌮𑍁𑌵𑌾𑌚 𑌤𑌸𑍍𑌮𑍈 𑌯𑌾 𑌇𑌷𑍍𑌟𑌕𑌾 𑌯𑌾𑌵𑌤𑍀𑌰𑍍𑌵𑌾 𑌯𑌥𑌾 𑌵𑌾।
𑌸 𑌚𑌾𑌪𑌿 𑌤𑌤𑍍𑌪𑍍𑌰𑌤𑍍𑌯𑌵𑌦𑌦𑍍𑌯𑌥𑍋𑌕𑍍𑌤𑌮𑌥𑌾𑌸𑍍𑌯 𑌮𑍃𑌤𑍍𑌯𑍁𑌃 𑌪𑍁𑌨𑌰𑍇𑌵𑌾𑌹 𑌤𑍁𑌷𑍍𑌟𑌃 ॥15॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌲𑍋𑌕𑌾𑌦𑌿-𑌅𑌗𑍍𑌨𑌿𑌂 𑌉𑌵𑌾𑌚 - he explained the world-attaining fire
𑌇𑌷𑍍𑌟𑌕𑌾𑌃 𑌯𑌾𑌵𑌤𑍀𑌃 𑌯𑌥𑌾 𑌵𑌾 - the number and arrangement of bricks/procedure
𑌪𑍍𑌰𑌤𑍍𑌯𑌵𑌦𑌤𑍍 𑌯𑌥𑍋𑌕𑍍𑌤𑌮𑍍 - Nachiketa repeated exactly
𑌮𑍃𑌤𑍍𑌯𑍁𑌃 𑌤𑍁𑌷𑍍𑌟𑌃 - Yama was pleased

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Yama explained the ritual in full detail - arrangement and method. Nachiketa repeated it exactly as taught, and Yama was pleased.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse highlights disciplined listening and exact assimilation. Nachiketa is not merely earnest; he is methodically precise.

This reflects 𑌗𑍁𑌰𑍁-𑌶𑌿𑌷𑍍𑌯 rigor valued in all traditional learning: attentive hearing, accurate retention, faithful execution. Shankara's pedagogical culture depends on this fidelity.

Practically, spiritual depth requires technical seriousness. Listen carefully, take notes, repeat accurately, and validate understanding before improvising.

𑌤𑌮𑌬𑍍𑌰𑌵𑍀𑌤𑍍𑌪𑍍𑌰𑍀𑌯𑌮𑌾𑌣𑍋 𑌮𑌹𑌾𑌤𑍍𑌮𑌾 𑌵𑌰𑌂 𑌤𑌵𑍇𑌹𑌾𑌦𑍍𑌯 𑌦𑌦𑌾𑌮𑌿 𑌭𑍂𑌯𑌃।
𑌤𑌵𑍈𑌵 𑌨𑌾𑌮𑍍𑌨𑌾 𑌭𑌵𑌿𑌤𑌾𑌽𑌯𑌮𑌗𑍍𑌨𑌿𑌃 𑌸𑍃𑌂𑌕𑌾𑌂 𑌚𑍇𑌮𑌾𑌮𑌨𑍇𑌕𑌰𑍂𑌪𑌾𑌂 𑌗𑍃𑌹𑌾𑌣 ॥16॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍍𑌰𑍀𑌯𑌮𑌾𑌣𑌃 𑌮𑌹𑌾𑌤𑍍𑌮𑌾 - pleased great-souled Yama
𑌵𑌰𑌂 𑌭𑍂𑌯𑌃 𑌦𑌦𑌾𑌮𑌿 - grants an additional boon
𑌤𑌵 𑌨𑌾𑌮𑍍𑌨𑌾 𑌭𑌵𑌿𑌤𑌾 𑌅𑌯𑌂 𑌅𑌗𑍍𑌨𑌿𑌃 - this fire will bear your name (Nachiketa fire)
𑌅𑌨𑍇𑌕𑌰𑍂𑌪𑌾𑌂 𑌸𑍃𑌂𑌕𑌾𑌂 𑌗𑍃𑌹𑌾𑌣 - accept this many-formed garland/reward (symbolic recognition)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Pleased with him, Yama granted an added gift: this fire shall be known by your name, and he offered further honors to Nachiketa.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Right learning earns trust and transmission continuity. Naming the fire after Nachiketa symbolizes validated competency and lineage memory.

The text itself canonizes this seal in 1.1.17-19 by repeating 𑌤𑍍𑌰𑌿𑌣𑌾𑌚𑌿𑌕𑍇𑌤 and declaring 𑌏𑌷 𑌤𑍇𑌽𑌗𑍍𑌨𑌿𑌰𑍍𑌨𑌚𑌿𑌕𑍇𑌤𑌃 - lineage memory preserves method, not personality-cult. This matches 𑌤𑍈𑌤𑍍𑌤𑌿𑌰𑍀𑌯's repeated injunction 𑌸𑍍𑌵𑌾𑌧𑍍𑌯𑌾𑌯-𑌪𑍍𑌰𑌵𑌚𑌨𑍇 𑌚 (1.9; 1.11): faithful transmission is a dharmic obligation.

Practically, focus on depth of assimilation; recognition, if needed, follows naturally and safely.

𑌤𑍍𑌰𑌿𑌣𑌾𑌚𑌿𑌕𑍇𑌤𑌸𑍍𑌤𑍍𑌰𑌿𑌭𑌿𑌰𑍇𑌤𑍍𑌯 𑌸𑌂𑌧𑌿𑌂 𑌤𑍍𑌰𑌿𑌕𑌰𑍍𑌮𑌕𑍃𑌤𑍍𑌤𑌰𑌤𑌿 𑌜𑌨𑍍𑌮𑌮𑍃𑌤𑍍𑌯𑍂।
𑌬𑍍𑌰𑌹𑍍𑌮𑌜𑌜𑍍𑌞𑌂 𑌦𑍇𑌵𑌮𑍀𑌡𑍍𑌯𑌂 𑌵𑌿𑌦𑌿𑌤𑍍𑌵𑌾 𑌨𑌿𑌚𑌾𑌯𑍍𑌯𑍇𑌮𑌾𑌂 𑌶𑌾𑌂𑌤𑌿𑌮𑌤𑍍𑌯𑌂𑌤𑌮𑍇𑌤𑌿 ॥1𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑍍𑌰𑌿-𑌨𑌾𑌚𑌿𑌕𑍇𑌤𑌃 - one who performs/understands Nachiketa fire in threefold way
𑌤𑍍𑌰𑌿𑌭𑌿𑌃 𑌏𑌤𑍍𑌯 𑌸𑌂𑌧𑌿𑌂 - linked through three junctions (interpretive layers)
𑌤𑍍𑌰𑌿-𑌕𑌰𑍍𑌮-𑌕𑍃𑌤𑍍 - performer of threefold karmic discipline
𑌜𑌨𑍍𑌮-𑌮𑍃𑌤𑍍𑌯𑍂 𑌤𑌰𑌤𑌿 - crosses birth and death (relative/transitional sense)
𑌶𑌾𑌂𑌤𑌿𑌂 𑌅𑌤𑍍𑌯𑌂𑌤𑌂 𑌏𑌤𑌿 - attains profound peace

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who properly knows and performs the threefold Nachiketa discipline, integrating its required links, crosses birth-death limitations in the promised sense and attains deep peace.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse states the ritual fruit at its highest expressed scope. Yet Katha's larger arc ensures this is not mistaken for final non-dual liberation.

Shankara and Vedantic tradition read such statements in graded context: exalted karmic peace is meaningful, but ultimate freedom still requires brahma-j~jAna.

Practically, honor intermediate fruits without stopping there. Use each attainment as preparation for deeper inquiry.

𑌤𑍍𑌰𑌿𑌣𑌾𑌚𑌿𑌕𑍇𑌤𑌸𑍍𑌤𑍍𑌰𑌯𑌮𑍇𑌤𑌦𑍍𑌵𑌿𑌦𑌿𑌤𑍍𑌵𑌾 𑌯 𑌏𑌵𑌂 𑌵𑌿𑌦𑍍𑌵𑌾𑌂𑌶𑍍𑌚𑌿𑌨𑍁𑌤𑍇 𑌨𑌾𑌚𑌿𑌕𑍇𑌤𑌮𑍍‌।
𑌸 𑌮𑍃𑌤𑍍𑌯𑍁𑌪𑌾𑌶𑌾𑌨𑍍𑌪𑍁𑌰𑌤𑌃 𑌪𑍍𑌰𑌣𑍋𑌦𑍍𑌯 𑌶𑍋𑌕𑌾𑌤𑌿𑌗𑍋 𑌮𑍋𑌦𑌤𑍇 𑌸𑍍𑌵𑌰𑍍𑌗𑌲𑍋𑌕𑍇 ॥1𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑍍𑌰𑌯𑌂 𑌏𑌤𑌤𑍍 𑌵𑌿𑌦𑌿𑌤𑍍𑌵𑌾 - knowing this threefold teaching
𑌨𑌾𑌚𑌿𑌕𑍇𑌤𑌂 𑌚𑌿𑌨𑍁𑌤𑍇 - performing/establishing Nachiketa fire
𑌮𑍃𑌤𑍍𑌯𑍁-𑌪𑌾𑌶𑌾𑌨𑍍 𑌪𑍍𑌰𑌣𑍋𑌦𑍍𑌯 - driving away death's snares (relative)
𑌶𑍋𑌕-𑌅𑌤𑌿𑌗𑌃 𑌮𑍋𑌦𑌤𑍇 𑌸𑍍𑌵𑌰𑍍𑌗-𑌲𑍋𑌕𑍇 - transcending sorrow, rejoices in heaven

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Whoever knows this threefold Nachiketa discipline and performs it properly overcomes the binding snares of mortality in its ritual sense and rejoices in heavenly attainment beyond ordinary sorrow.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse reiterates and strengthens the second-boon fruit. Repetition here secures ritual confidence before the text pivots to the highest inquiry.

Vedantic pedagogy often confirms each level before moving upward. This avoids contempt for prior disciplines and builds stable transition to final teaching.

Practically, respect stage-wise growth. Secure foundations before demanding summit experiences.

𑌏𑌷 𑌤𑍇𑌽𑌗𑍍𑌨𑌿𑌰𑍍𑌨𑌚𑌿𑌕𑍇𑌤𑌃 𑌸𑍍𑌵𑌰𑍍𑌗𑍍𑌯𑍋 𑌯𑌮𑌵𑍃𑌣𑍀𑌥𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍇𑌨 𑌵𑌰𑍇𑌣।
𑌏𑌤𑌮𑌗𑍍𑌨𑌿𑌂 𑌤𑌵𑍈𑌵 𑌪𑍍𑌰𑌵𑌕𑍍𑌶𑍍𑌯𑌂𑌤𑌿 𑌜𑌨𑌾𑌸𑌸𑍍𑌤𑍃𑌤𑍀𑌯𑌂 𑌵𑌰𑌂 𑌨𑌚𑌿𑌕𑍇𑌤𑍋 𑌵𑍃𑌣𑍀𑌷𑍍𑌵 ॥1𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌏𑌷 𑌤𑍇 𑌅𑌗𑍍𑌨𑌿𑌃 - this is the fire you asked
𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍇𑌨 𑌵𑌰𑍇𑌣 - as your second boon
𑌤𑌵𑍈𑌵 𑌪𑍍𑌰𑌵𑌕𑍍𑌶𑍍𑌯𑌂𑌤𑌿 𑌜𑌨𑌾𑌃 - people will teach/remember it by your name
𑌤𑍃𑌤𑍀𑌯𑌂 𑌵𑌰𑌂 𑌵𑍃𑌣𑍀𑌷𑍍𑌵 - now choose the third boon

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
This, Nachiketa, is the heaven-leading fire you asked as your second boon, and it will be remembered by your name. Now choose your third boon.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Yama formally closes the ritual segment and opens the highest segment. The structure matters: relational resolution first, ritual instruction second, existential inquiry third.

This progression mirrors Vedantic maturation - 𑌧𑌰𑍍𑌮, purification, then knowledge. Shankara's tradition preserves this architecture as psychologically and spiritually sound.

Practically, sequence your path wisely: unresolved basics obstruct subtle realization.

𑌯𑍇𑌯𑌂 𑌪𑍍𑌰𑍇𑌤𑍇 𑌵𑌿𑌚𑌿𑌕𑌿𑌤𑍍𑌸𑌾 𑌮𑌨𑍁𑌷𑍍𑌯𑍇𑌽𑌸𑍍𑌤𑍀𑌤𑍍𑌯𑍇𑌕𑍇 𑌨𑌾𑌯𑌮𑌸𑍍𑌤𑍀𑌤𑌿 𑌚𑍈𑌕𑍇।
𑌏𑌤𑌦𑍍𑌵𑌿𑌦𑍍𑌯𑌾𑌮𑌨𑍁𑌶𑌿𑌷𑍍𑌟𑌸𑍍𑌤𑍍𑌵𑌯𑌾𑌽𑌹𑌂 𑌵𑌰𑌾𑌣𑌾𑌮𑍇𑌷 𑌵𑌰𑌸𑍍𑌤𑍃𑌤𑍀𑌯𑌃 ॥20॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍍𑌰𑍇𑌤𑍇 𑌮𑌨𑍁𑌷𑍍𑌯𑍇 𑌵𑌿𑌚𑌿𑌕𑌿𑌤𑍍𑌸𑌾 - doubt regarding person after death
𑌅𑌸𑍍𑌤𑌿 𑌇𑌤𑌿 𑌏𑌕𑍇, 𑌨 𑌅𑌸𑍍𑌤𑌿 𑌇𑌤𑌿 𑌚 𑌏𑌕𑍇 - some say "exists," others "does not"
𑌏𑌤𑌤𑍍 𑌵𑌿𑌦𑍍𑌯𑌾𑌂 𑌅𑌨𑍁𑌶𑌿𑌷𑍍𑌟𑌃 𑌤𑍍𑌵𑌯𑌾 - instructed by you in this knowledge
𑌏𑌷 𑌤𑍃𑌤𑍀𑌯𑌃 𑌵𑌰𑌃 - this is my third boon

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
There is this doubt about the person after death - some say one continues, others deny it. I ask to be taught this truth by you; this is my third boon.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Now Nachiketa asks the essential question: not heaven, but ontological continuity and Self-truth beyond death. This marks full transition to 𑌬𑍍𑌰𑌹𑍍𑌮-𑌵𑌿𑌦𑍍𑌯𑌾 intent.

The question's precision is exemplary: he asks where philosophical schools diverge and seeks authoritative instruction, not opinion comfort. This is authentic Vedantic inquiry.

Practically, bring this seriousness to your own core questions. Seek clarity on what truly matters, not only what is socially discussable.

𑌦𑍇𑌵𑍈𑌰𑌤𑍍𑌰𑌾𑌪𑌿 𑌵𑌿𑌚𑌿𑌕𑌿𑌤𑍍𑌸𑌿𑌤𑌂 𑌪𑍁𑌰𑌾 𑌨 𑌹𑌿 𑌸𑍁𑌵𑌿𑌜𑍍𑌞𑍇𑌯𑌮𑌣𑍁𑌰𑍇𑌷 𑌧𑌰𑍍𑌮𑌃।
𑌅𑌨𑍍𑌯𑌂 𑌵𑌰𑌂 𑌨𑌚𑌿𑌕𑍇𑌤𑍋 𑌵𑍃𑌣𑍀𑌷𑍍𑌵 𑌮𑌾 𑌮𑍋𑌪𑌰𑍋𑌤𑍍𑌸𑍀𑌰𑌤𑌿 𑌮𑌾 𑌸𑍃𑌜𑍈𑌨𑌮𑍍‌ ॥21॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌦𑍇𑌵𑍈𑌃 𑌅𑌪𑌿 𑌵𑌿𑌚𑌿𑌕𑌿𑌤𑍍𑌸𑌿𑌤𑌂 - even gods have debated this
𑌨 𑌸𑍁-𑌵𑌿𑌜𑍍𑌞𑍇𑌯𑌂 𑌅𑌣𑍁𑌃 𑌏𑌷 𑌧𑌰𑍍𑌮𑌃 - this subtle truth is hard to know
𑌅𑌨𑍍𑌯𑌂 𑌵𑌰𑌂 𑌵𑍃𑌣𑍀𑌷𑍍𑌵 - choose another boon
𑌮𑌾 ... 𑌸𑍃𑌜 - do not press me on this

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Even the gods have doubted this matter; it is subtle and difficult to know. Choose another boon, Nachiketa - do not press me on this.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Yama tests perseverance. Difficulty warning is pedagogical screening, not refusal. Only a committed seeker continues through such threshold resistance.

Tradition often stages such testing before highest transmission. Shankara's pedagogical ethos supports this: subtle truth must be entrusted where seriousness is proven.

Practically, treat early obstacles in inquiry as qualification tests, not rejection signs. Stay steady.

𑌦𑍇𑌵𑍈𑌰𑌤𑍍𑌰𑌾𑌪𑌿 𑌵𑌿𑌚𑌿𑌕𑌿𑌤𑍍𑌸𑌿𑌤𑌂 𑌕𑌿𑌲 𑌤𑍍𑌵𑌂 𑌚 𑌮𑍃𑌤𑍍𑌯𑍋 𑌯𑌨𑍍𑌨 𑌸𑍁𑌜𑍍𑌞𑍇𑌯𑌮𑌾𑌤𑍍𑌥।
𑌵𑌕𑍍𑌤𑌾 𑌚𑌾𑌸𑍍𑌯 𑌤𑍍𑌵𑌾𑌦𑍃𑌗𑌨𑍍𑌯𑍋 𑌨 𑌲𑌭𑍍𑌯𑍋 𑌨𑌾𑌨𑍍𑌯𑍋 𑌵𑌰𑌸𑍍𑌤𑍁𑌲𑍍𑌯 𑌏𑌤𑌸𑍍𑌯 𑌕𑌶𑍍𑌚𑌿𑌤𑍍‌ ॥22॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌦𑍇𑌵𑍈𑌃 𑌅𑌪𑌿 𑌵𑌿𑌚𑌿𑌕𑌿𑌤𑍍𑌸𑌿𑌤𑌂 - debated even among gods
𑌤𑍍𑌵𑌂 𑌚 ... 𑌨 𑌸𑍁𑌜𑍍𑌞𑍇𑌯𑌂 𑌆𑌤𑍍𑌥 - you yourself say it is subtle
𑌵𑌕𑍍𑌤𑌾 𑌤𑍍𑌵𑌾𑌦𑍃𑌕𑍍 𑌅𑌨𑍍𑌯𑌃 𑌨 𑌲𑌭𑍍𑌯𑌃 - no teacher equal to you is available
𑌨𑌨𑍍𑌯𑌃 𑌵𑌰𑌃 𑌤𑍁𑌲𑍍𑌯𑌃 - no other boon is equal to this

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Yes, this is subtle and debated even among gods - and you are the best teacher of it. No other boon equals this one; therefore I ask only this.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Nachiketa responds with unwavering clarity and respectful persistence. He neither argues egoically nor retreats; he stays aligned to the highest aim.

This is model 𑌮𑍁𑌮𑍁𑌕𑍍𑌷𑍁𑌤𑍍𑌵: clear valuation, steady resolve, and proper regard for competent guidance. Shankara's tradition consistently prizes this seeker-quality.

Practically, once your highest value is clear, let lesser options lose bargaining power.

𑌶𑌤𑌾𑌯𑍁𑌷𑌃 𑌪𑍁𑌤𑍍𑌰𑌪𑍌𑌤𑍍𑌰𑌾𑌨𑍍𑌵𑍃𑌣𑍀𑌷𑍍𑌵 𑌬𑌹𑍂𑌨𑍍𑌪𑌶𑍂𑌨𑍍𑌹𑌸𑍍𑌤𑌿𑌹𑌿𑌰𑌣𑍍𑌯𑌮𑌶𑍍𑌵𑌾𑌨𑍍‌।
𑌭𑍂𑌮𑍇𑌰𑍍𑌮𑌹𑌦𑌾𑌯𑌤𑌨𑌂 𑌵𑍃𑌣𑍀𑌷𑍍𑌵 𑌸𑍍𑌵𑌯𑌂 𑌚 𑌜𑍀𑌵 𑌶𑌰𑌦𑍋 𑌯𑌾𑌵𑌦𑌿𑌚𑍍𑌛𑌸𑌿 ॥23॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑌤𑌾𑌯𑍁𑌷𑌃 𑌪𑍁𑌤𑍍𑌰-𑌪𑍌𑌤𑍍𑌰𑌾𑌨𑍍 - long-lived lineage and descendants
𑌬𑌹𑍂𑌨𑍍 𑌪𑌶𑍂𑌨𑍍 𑌹𑌸𑍍𑌤𑌿-𑌹𑌿𑌰𑌣𑍍𑌯-𑌅𑌶𑍍𑌵𑌾𑌨𑍍 - wealth, cattle, elephants, gold, horses
𑌭𑍂𑌮𑍇𑌃 𑌮𑌹𑌤𑍍 𑌆𑌯𑌤𑌨𑌮𑍍 - vast dominion
𑌜𑍀𑌵 𑌶𑌰𑌦𑌃 𑌯𑌾𑌵𑌤𑍍 𑌇𑌚𑍍𑌛𑌸𑌿 - live as many years as you wish

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Choose long life, descendants, wealth, power, vast dominion - and live as many years as you wish.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Yama now offers peak worldly package - longevity, prosperity, influence, continuity. The test is total: can the seeker remain oriented when offered the best of 𑌪𑍍𑌰𑍇𑌯𑌸𑍍?

Vedantic teaching treats such offerings as lawful but limited. Their purpose here is diagnostic: reveal whether desire still governs value hierarchy.

Practically, identify your strongest personal seduction (security, prestige, legacy) and ask whether it can displace your highest commitment.

𑌏𑌤𑌤𑍍𑌤𑍁𑌲𑍍𑌯𑌂 𑌯𑌦𑌿 𑌮𑌨𑍍𑌯𑌸𑍇 𑌵𑌰𑌂 𑌵𑍃𑌣𑍀𑌷𑍍𑌵 𑌵𑌿𑌤𑍍𑌤𑌂 𑌚𑌿𑌰𑌜𑍀𑌵𑌿𑌕𑌾𑌂 𑌚।
𑌮𑌹𑌾𑌭𑍂𑌮𑍌 𑌨𑌚𑌿𑌕𑍇𑌤𑌸𑍍𑌤𑍍𑌵𑌮𑍇𑌧𑌿 𑌕𑌾𑌮𑌾𑌨𑌾𑌂 𑌤𑍍𑌵𑌾𑌂 𑌕𑌾𑌮𑌭𑌾𑌜𑌂 𑌕𑌰𑍋𑌮𑌿 ॥24॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌏𑌤𑌤𑍍 𑌤𑍁𑌲𑍍𑌯𑌂 𑌵𑌰𑌂 - any boon equal to these
𑌵𑌿𑌤𑍍𑌤𑌂 𑌚𑌿𑌰𑌜𑍀𑌵𑌿𑌕𑌾𑌂 - wealth and long life
𑌮𑌹𑌾-𑌭𑍂𑌮𑍌 𑌤𑍍𑌵𑌂 𑌏𑌧𑌿 - become great ruler
𑌕𑌾𑌮𑌾𑌨𑌾𑌂 𑌤𑍍𑌵𑌾𑌂 𑌕𑌾𑌮-𑌭𑌾𑌜𑌂 𑌕𑌰𑍋𑌮𑌿 - I make you enjoyer of all desires

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
If you wish, choose any boon equal to these - wealth, long life, great sovereignty. I can make you enjoyer of all desired pleasures.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The test intensifies by removing scarcity: "anything you want." True dispassion is measured when options are abundant, not absent.

Advaita values this stage because it reveals whether renunciation is circumstantial or principled. Nachiketa's coming responses show principled renunciation.

Practically, rehearse value-clarity in abundance, not only in deprivation. Freedom proven only under lack is incomplete.

𑌯𑍇 𑌯𑍇 𑌕𑌾𑌮𑌾 𑌦𑍁𑌰𑍍𑌲𑌭𑌾 𑌮𑌰𑍍𑌤𑍍𑌯𑌲𑍋𑌕𑍇 𑌸𑌰𑍍𑌵𑌾𑌨𑍍𑌕𑌾𑌮𑌾𑌂𑌶𑍍𑌛𑌂𑌦𑌤𑌃 𑌪𑍍𑌰𑌾𑌰𑍍𑌥𑌯𑌸𑍍𑌵।
𑌇𑌮𑌾 𑌰𑌾𑌮𑌾𑌃 𑌸𑌰𑌥𑌾𑌃 𑌸𑌤𑍂𑌰𑍍𑌯𑌾 𑌨 𑌹𑍀𑌦𑍃𑌶𑌾 𑌲𑌂𑌭𑌨𑍀𑌯𑌾 𑌮𑌨𑍁𑌷𑍍𑌯𑍈𑌃।
𑌆𑌭𑌿𑌰𑍍𑌮𑌤𑍍𑌪𑍍𑌰𑌤𑍍𑌤𑌾𑌭𑌿𑌃 𑌪𑌰𑌿𑌚𑌾𑌰𑌯𑌸𑍍𑌵 𑌨𑌚𑌿𑌕𑍇𑌤𑍋 𑌮𑌰𑌣𑌂 𑌮𑌾𑌽𑌨𑍁𑌪𑍍𑌰𑌾𑌕𑍍𑌶𑍀𑌃 ॥25॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌦𑍁𑌰𑍍𑌲𑌭𑌾𑌃 𑌕𑌾𑌮𑌾𑌃 - rare desires in human world
𑌸𑌰𑍍𑌵𑌾𑌨𑍍 𑌪𑍍𑌰𑌾𑌰𑍍𑌥𑌯𑌸𑍍𑌵 - ask freely for all
𑌇𑌮𑌾𑌃 𑌰𑌾𑌮𑌾𑌃 𑌸-𑌰𑌥𑌾𑌃 𑌸-𑌤𑍂𑌰𑍍𑌯𑌾𑌃 - celestial pleasures, vehicles, music
𑌨 𑌹𑍀𑌦𑍃𑌶𑌾𑌃 𑌮𑌨𑍁𑌷𑍍𑌯𑍈𑌃 𑌲𑌂𑌭𑌨𑍀𑌯𑌾𑌃 - not ordinarily attainable by humans
𑌮𑌾 𑌅𑌨𑍁𑌪𑍍𑌰𑌾𑌕𑍍𑌷𑍀𑌃 𑌮𑌰𑌣𑌂 - do not ask about death

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Ask for all rare humanly unattainable pleasures - celestial delights, chariots, music, enjoyments. But do not ask me about death.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Here preyas is displayed at maximal refinement, including aesthetic and celestial seductions. The prohibition of death-question reveals the exact point of resistance.

Pedagogically, this isolates the seeker's aim: if he compromises now, inquiry collapses into comfort strategy. Nachiketa's refusal in next verses becomes the hallmark of Vedantic resolve.

Practically, watch where your core inquiry gets traded for stimulation. Every such trade delays depth.

𑌶𑍍𑌵𑍋𑌭𑌾𑌵𑌾 𑌮𑌰𑍍𑌤𑍍𑌯𑌸𑍍𑌯 𑌯𑌦𑌂𑌤𑌕𑍈𑌤𑌤𑍍𑌸𑌰𑍍𑌵𑍇𑌂𑌦𑍍𑌰𑌿𑌯𑌾𑌣𑌾𑌂 𑌜𑌰𑌯𑌂𑌤𑌿 𑌤𑍇𑌜𑌃।
𑌅𑌪𑌿 𑌸𑌰𑍍𑌵𑌂 𑌜𑍀𑌵𑌿𑌤𑌮𑌲𑍍𑌪𑌮𑍇𑌵 𑌤𑌵𑍈𑌵 𑌵𑌾𑌹𑌾𑌸𑍍𑌤𑌵 𑌨𑍃𑌤𑍍𑌯𑌗𑍀𑌤𑍇 ॥26॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑍍𑌵𑍋𑌭𑌾𑌵𑌾𑌃 - lasting only till tomorrow (ephemeral)
𑌮𑌰𑍍𑌤𑍍𑌯𑌸𑍍𑌯 - for the mortal
𑌜𑌰𑌯𑌂𑌤𑌿 𑌤𑍇𑌜𑌃 - they wear out sensory vigor
𑌸𑌰𑍍𑌵𑌂 𑌜𑍀𑌵𑌿𑌤𑌂 𑌅𑌲𑍍𑌪𑌂 𑌏𑌵 - even long life is short
𑌤𑌵 𑌏𑌵 𑌵𑌾𑌹𑌾𑌃 𑌨𑍃𑌤𑍍𑌯-𑌗𑍀𑌤𑍇 - keep your vehicles, dance, music

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
All these pleasures are short-lived and exhaust the senses. Even long life is brief for mortals. Keep your chariots, music, and dances - they are not what I seek.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Nachiketa's renunciation is analytical, not emotional. He rejects by reason: impermanence, sensory depletion, and insufficiency for ultimate aim.

This is textbook 𑌵𑍈𑌰𑌾𑌗𑍍𑌯 in Shankara's framework - clear seeing of limitation, not hatred of life. The refusal is lucid freedom, not suppression.

Practically, before indulging compulsively, ask: "Will this drain clarity or strengthen it?" Choose accordingly.

𑌨 𑌵𑌿𑌤𑍍𑌤𑍇𑌨 𑌤𑌰𑍍𑌪𑌣𑍀𑌯𑍋 𑌮𑌨𑍁𑌷𑍍𑌯𑍋 𑌲𑌪𑍍𑌸𑍍𑌯𑌾𑌮𑌹𑍇 𑌵𑌿𑌤𑍍𑌤𑌮𑌦𑍍𑌰𑌾𑌕𑍍𑌶𑍍𑌮 𑌚𑍇𑌤𑍍𑌤𑍍𑌵𑌾।
𑌜𑍀𑌵𑌿𑌷𑍍𑌯𑌾𑌮𑍋 𑌯𑌾𑌵𑌦𑍀𑌶𑌿𑌷𑍍𑌯𑌸𑌿 𑌤𑍍𑌵𑌂 𑌵𑌰𑌸𑍍𑌤𑍁 𑌮𑍇 𑌵𑌰𑌣𑍀𑌯𑌃 𑌸 𑌏𑌵 ॥2𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 𑌵𑌿𑌤𑍍𑌤𑍇𑌨 𑌤𑌰𑍍𑌪𑌣𑍀𑌯𑌃 𑌮𑌨𑍁𑌷𑍍𑌯𑌃 - human hunger is not finally satisfied by wealth
𑌅𑌦𑍍𑌰𑌾𑌕𑍍𑌶𑍍𑌮 𑌚𑍇𑌤𑍍 𑌤𑍍𑌵𑌾 𑌲𑌪𑍍𑌸𑍍𑌯𑌾𑌮𑌹𑍇 𑌵𑌿𑌤𑍍𑌤𑌂 - if we have you, wealth can come anyway
𑌜𑍀𑌵𑌿𑌷𑍍𑌯𑌾𑌮𑍋 𑌯𑌾𑌵𑌤𑍍 𑌈𑌶𑌿𑌷𑍍𑌯𑌸𑌿 - life-span is under your governance
𑌸 𑌏𑌵 𑌵𑌰𑌃 𑌮𑍇 𑌵𑌰𑌣𑍀𑌯𑌃 - that (third boon) alone is worthy for me

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A person is never truly fulfilled by wealth. If needed, wealth can be gained anyway under your governance; lifespan too is in your domain. Therefore the boon I seek is that one alone.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Nachiketa displays strategic clarity: he sees that offered substitutes are either obtainable otherwise or irrelevant to final aim. Thus he preserves inquiry integrity.

Vedantic maturity includes this reframing skill - distinguishing what is intrinsically necessary from what is contingently available. Shankara's viveka discipline trains exactly this capacity.

Practically, when offered distractions, ask: "Is this truly essential for my highest aim, or just negotiable convenience?"

𑌅𑌜𑍀𑌰𑍍𑌯𑌤𑌾𑌮𑌮𑍃𑌤𑌾𑌨𑌾𑌮𑍁𑌪𑍇𑌤𑍍𑌯 𑌜𑍀𑌰𑍍𑌯𑌨𑍍𑌮𑌰𑍍𑌤𑍍𑌯𑌃 𑌕𑍍𑌵𑌧𑌃𑌸𑍍𑌥𑌃 𑌪𑍍𑌰𑌜𑌾𑌨𑌨𑍍‌।
𑌅𑌭𑌿𑌧𑍍𑌯𑌾𑌯𑌨𑍍𑌵𑌰𑍍𑌣𑌰𑌤𑌿𑌪𑍍𑌰𑌮𑍋𑌦𑌾𑌨𑌤𑌿𑌦𑍀𑌰𑍍𑌘𑍇 𑌜𑍀𑌵𑌿𑌤𑍇 𑌕𑍋 𑌰𑌮𑍇𑌤 ॥2𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌜𑍀𑌰𑍍𑌯𑌤𑌾𑌂 𑌅𑌮𑍃𑌤𑌾𑌨𑌾𑌂 𑌉𑌪𑍇𑌤𑍍𑌯 - having approached the deathless and undecaying
𑌜𑍀𑌰𑍍𑌯𑌨𑍍 𑌮𑌰𑍍𑌤𑍍𑌯𑌃 - as a decaying mortal
𑌵𑌰𑍍𑌣-𑌰𑌤𑌿-𑌪𑍍𑌰𑌮𑍋𑌦𑌾𑌨𑍍 - delights of beauty and pleasure
𑌅𑌤𑌿-𑌦𑍀𑌰𑍍𑌘𑍇 𑌜𑍀𑌵𑌿𑌤𑍇 𑌕𑌃 𑌰𑌮𑍇𑌤 - who would cling even to long life (knowing this)?

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Having approached the deathless reality, what thoughtful mortal would still delight in merely sensory pleasures and long life as final aims?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse states value inversion after glimpsing the absolute: lower goods do not disappear, but their ultimacy collapses.

Advaita describes this as spontaneous devaluation of finite fascinations once nitya-vastu becomes central. It is not forced austerity but transformed taste (𑌰𑌸-𑌪𑌰𑌿𑌵𑌰𑍍𑌤𑌨).

Practically, expose yourself regularly to higher contemplation; refined taste grows by contact with depth, not by command.

𑌯𑌸𑍍𑌮𑌿𑌨𑍍𑌨𑌿𑌦𑌂 𑌵𑌿𑌚𑌿𑌕𑌿𑌤𑍍𑌸𑌂𑌤𑌿 𑌮𑍃𑌤𑍍𑌯𑍋 𑌯𑌤𑍍𑌸𑌾𑌂𑌪𑌰𑌾𑌯𑍇 𑌮𑌹𑌤𑌿 𑌬𑍍𑌰𑍂𑌹𑌿 𑌨𑌸𑍍𑌤𑌤𑍍‌।
𑌯𑍋𑌽𑌯𑌂 𑌵𑌰𑍋 𑌗𑍂𑌢𑌮𑌨𑍁𑌪𑍍𑌰𑌵𑌿𑌷𑍍𑌟𑍋 𑌨𑌾𑌨𑍍𑌯𑌂 𑌤𑌸𑍍𑌮𑌾𑌨𑍍𑌨𑌚𑌿𑌕𑍇𑌤𑌾 𑌵𑍃𑌣𑍀𑌤𑍇 ॥2𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌸𑍍𑌮𑌿𑌨𑍍 𑌇𑌦𑌂 𑌵𑌿𑌚𑌿𑌕𑌿𑌤𑍍𑌸𑌂𑌤𑌿 - that about which doubt persists
𑌯𑌤𑍍 𑌸𑌾𑌂𑌪𑌰𑌾𑌯𑍇 𑌮𑌹𑌤𑌿 - concerning the great beyond/departure
𑌬𑍍𑌰𑍂𑌹𑌿 𑌨𑌃 𑌤𑌤𑍍 - teach us that
𑌗𑍂𑌢𑌂 𑌅𑌨𑍁𑌪𑍍𑌰𑌵𑌿𑌷𑍍𑌟𑌃 𑌵𑌰𑌃 - this hidden penetrating boon
𑌨𑌾𑌨𑍍𑌯𑌂 𑌵𑍃𑌣𑍀𑌤𑍇 - Nachiketa chooses no other

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Teach me that great truth about which doubt remains concerning what lies beyond death. This hidden, penetrating boon alone I choose - no other.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The section ends with complete commitment to 𑌬𑍍𑌰𑌹𑍍𑌮-𑌵𑌿𑌦𑍍𑌯𑌾. Nachiketa's constancy is the model of qualification the Upanishad seeks to produce.

In Advaita pedagogy, this unwavering choice marks the threshold where teaching becomes truly transformative. Without such priority, even authentic teachings get diluted into lifestyle decoration.

Practically, define your non-negotiable spiritual question and protect it from substitution by comfort, status, or entertainment. Depth begins where refusal becomes clear.

Browse Related Categories:

• 𑌵𑍇𑌦 𑌮𑌂𑌤𑍍𑌰𑌾𑌃 (109)
  • 𑌗𑌣𑌪𑌤𑌿 𑌪𑍍𑌰𑌾𑌰𑍍𑌥𑌨 𑌘𑌨𑌪𑌾𑌠𑌃
  • 𑌗𑌾𑌯𑌤𑍍𑌰𑍀 𑌮𑌂𑌤𑍍𑌰𑌂 𑌘𑌨𑌪𑌾𑌠𑌃
  • 𑌶𑍍𑌰𑍀 𑌰𑍁𑌦𑍍𑌰𑌂 𑌲𑌘𑍁𑌨𑍍𑌯𑌾𑌸𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑍁𑌦𑍍𑌰𑌂 𑌨𑌮𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑍁𑌦𑍍𑌰𑌂 - 𑌚𑌮𑌕𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍁𑌰𑍁𑌷 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌦𑍁𑌰𑍍𑌗𑌾 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌮𑌂𑌤𑍍𑌰 𑌪𑍁𑌷𑍍𑌪𑌮𑍍
  • 𑌶𑌾𑌂𑌤𑌿 𑌮𑌂𑌤𑍍𑌰𑌮𑍍 (𑌦𑌶 𑌶𑌾𑌂𑌤𑌯𑌃)
  • 𑌨𑌿𑌤𑍍𑌯 𑌸𑌂𑌧𑍍𑌯𑌾 𑌵𑌂𑌦𑌨𑌮𑍍 (𑌕𑍃𑌷𑍍𑌣 𑌯𑌜𑍁𑌰𑍍𑌵𑍇𑌦𑍀𑌯)
  • 𑌶𑍍𑌰𑍀 𑌗𑌣𑌪𑌤𑌿 𑌅𑌥𑌰𑍍𑌵 𑌷𑍀𑌰𑍍𑌷𑌮𑍍 (𑌗𑌣𑌪𑌤𑍍𑌯𑌥𑌰𑍍𑌵𑌷𑍀𑌰𑍍𑌷𑍋𑌪𑌨𑌿𑌷𑌤𑍍)
  • 𑌈𑌶𑌾𑌵𑌾𑌸𑍍𑌯𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (𑌈𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍)
  • 𑌨𑌕𑍍𑌷𑌤𑍍𑌰 𑌸𑍂𑌕𑍍𑌤𑌮𑍍 (𑌨𑌕𑍍𑌷𑌤𑍍𑌰𑍇𑌷𑍍𑌟𑌿)
  • 𑌮𑌨𑍍𑌯𑍁 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌮𑍇𑌧𑌾 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌵𑌿𑌷𑍍𑌣𑍁 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌶𑌿𑌵 𑌪𑌂𑌚𑌾𑌮𑍃𑌤 𑌸𑍍𑌨𑌾𑌨𑌾𑌭𑌿𑌷𑍇𑌕𑌮𑍍
  • 𑌯𑌜𑍍𑌞𑍋𑌪𑌵𑍀𑌤 𑌧𑌾𑌰𑌣
  • 𑌸𑌰𑍍𑌵 𑌦𑍇𑌵𑌤𑌾 𑌗𑌾𑌯𑌤𑍍𑌰𑍀 𑌮𑌂𑌤𑍍𑌰𑌾𑌃
  • 𑌤𑍈𑌤𑍍𑌤𑌿𑌰𑍀𑌯 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌶𑍀𑌕𑍍𑌷𑌾𑌵𑌲𑍍𑌲𑍀
  • 𑌤𑍈𑌤𑍍𑌤𑌿𑌰𑍀𑌯 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌆𑌨𑌂𑌦𑌵𑌲𑍍𑌲𑍀
  • 𑌤𑍈𑌤𑍍𑌤𑌿𑌰𑍀𑌯 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌭𑍃𑌗𑍁𑌵𑌲𑍍𑌲𑍀
  • 𑌭𑍂 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌨𑌵𑌗𑍍𑌰𑌹 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌮𑌹𑌾𑌨𑌾𑌰𑌾𑌯𑌣 𑌉𑌪𑌨𑌿𑌷𑌦𑍍
  • 𑌅𑌰𑍁𑌣𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 (𑌪𑍂𑌰𑍍𑌣𑌂)
  • 𑌸𑌰𑌸𑍍𑌵𑌤𑍀 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌭𑌾𑌗𑍍𑌯 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌪𑌵𑌮𑌾𑌨 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌨𑌾𑌸𑌦𑍀𑌯 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌨𑌵𑌗𑍍𑌰𑌹 𑌸𑍂𑌕𑍍𑌤𑌮𑍍 (𑌨𑌵𑌗𑍍𑌰𑌹 𑌨𑌮𑌸𑍍𑌕𑌾𑌰𑌮𑍍)
  • 𑌪𑌿𑌤𑍃 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌰𑌾𑌤𑍍𑌰𑌿 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌸𑌰𑍍𑌪 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌹𑌿𑌰𑌣𑍍𑌯 𑌗𑌰𑍍𑌭 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌸𑌾𑌨𑍁𑌸𑍍𑌵𑌾𑌰 𑌪𑍍𑌰𑌶𑍍𑌨 (𑌸𑍁𑌨𑍍𑌨𑌾𑌲 𑌪𑌨𑍍𑌨𑌮𑍍)
  • 𑌗𑍋 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌤𑍍𑌰𑌿𑌸𑍁𑌪𑌰𑍍𑌣𑌮𑍍
  • 𑌚𑌿𑌤𑍍𑌤𑌿 𑌪𑌨𑍍𑌨𑌮𑍍
  • 𑌅𑌘𑌮𑌰𑍍𑌷𑌣 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌕𑍇𑌨 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌪𑍍𑌰𑌥𑌮𑌃 𑌖𑌂𑌡𑌃
  • 𑌕𑍇𑌨 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌖𑌂𑌡𑌃
  • 𑌕𑍇𑌨 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌤𑍃𑌤𑍀𑌯𑌃 𑌖𑌂𑌡𑌃
  • 𑌕𑍇𑌨 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌖𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌪𑍍𑌰𑌥𑌮 𑌮𑍁𑌂𑌡𑌕, 𑌪𑍍𑌰𑌥𑌮 𑌕𑌾𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌪𑍍𑌰𑌥𑌮 𑌮𑍁𑌂𑌡𑌕, 𑌦𑍍𑌵𑌿𑌤𑍀𑌯 𑌕𑌾𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯 𑌮𑍁𑌂𑌡𑌕, 𑌪𑍍𑌰𑌥𑌮 𑌕𑌾𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯 𑌮𑍁𑌂𑌡𑌕, 𑌦𑍍𑌵𑌿𑌤𑍀𑌯 𑌕𑌾𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌤𑍃𑌤𑍀𑌯 𑌮𑍁𑌂𑌡𑌕, 𑌪𑍍𑌰𑌥𑌮 𑌕𑌾𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌤𑍃𑌤𑍀𑌯 𑌮𑍁𑌂𑌡𑌕, 𑌦𑍍𑌵𑌿𑌤𑍀𑌯 𑌕𑌾𑌂𑌡𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣 𑌉𑌪𑌨𑌿𑌷𑌦𑍍
  • 𑌵𑌿𑌶𑍍𑌵𑌕𑌰𑍍𑌮 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌦𑍇𑌵𑍍𑌯𑌥𑌰𑍍𑌵𑌶𑍀𑌰𑍍𑌷𑌮𑍍
  • 𑌦𑍁𑌰𑍍𑌵𑌾 𑌸𑍂𑌕𑍍𑌤𑌮𑍍 (𑌮𑌹𑌾𑌨𑌾𑌰𑌾𑌯𑌣 𑌉𑌪𑌨𑌿𑌷𑌦𑍍)
  • 𑌮𑍃𑌤𑍍𑌤𑌿𑌕𑌾 𑌸𑍂𑌕𑍍𑌤𑌮𑍍 (𑌮𑌹𑌾𑌨𑌾𑌰𑌾𑌯𑌣 𑌉𑌪𑌨𑌿𑌷𑌦𑍍)
  • 𑌶𑍍𑌰𑍀 𑌦𑍁𑌰𑍍𑌗𑌾 𑌅𑌥𑌰𑍍𑌵𑌶𑍀𑌰𑍍𑌷𑌮𑍍
  • 𑌅𑌗𑍍𑌨𑌿 𑌸𑍂𑌕𑍍𑌤𑌮𑍍 (𑌋𑌗𑍍𑌵𑍇𑌦)
  • 𑌕𑍍𑌰𑌿𑌮𑌿 𑌸𑌂𑌹𑌾𑌰𑌕 𑌸𑍂𑌕𑍍𑌤𑌮𑍍 (𑌯𑌜𑍁𑌰𑍍𑌵𑍇𑌦)
  • 𑌨𑍀𑌲𑌾 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌵𑍇𑌦 𑌆𑌶𑍀𑌰𑍍𑌵𑌚𑌨𑌮𑍍
  • 𑌵𑍇𑌦 𑌸𑍍𑌵𑌸𑍍𑌤𑌿 𑌵𑌾𑌚𑌨𑌮𑍍
  • 𑌐𑌕𑌮𑌤𑍍𑌯 𑌸𑍂𑌕𑍍𑌤𑌮𑍍 (𑌋𑌗𑍍𑌵𑍇𑌦)
  • 𑌆𑌯𑍁𑌷𑍍𑌯 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌗𑌣𑍇𑌶 (𑌗𑌣𑌪𑌤𑌿) 𑌸𑍂𑌕𑍍𑌤𑌮𑍍 (𑌋𑌗𑍍𑌵𑍇𑌦)
  • 𑌶𑌿𑌵𑍋𑌪𑌾𑌸𑌨 𑌮𑌂𑌤𑍍𑌰𑌾𑌃
  • 𑌶𑌾𑌂𑌤𑌿 𑌪𑌂𑌚𑌕𑌮𑍍
  • 𑌶𑍁𑌕𑍍𑌲 𑌯𑌜𑍁𑌰𑍍𑌵𑍇𑌦 𑌸𑌂𑌧𑍍𑌯𑌾𑌵𑌂𑌦𑌨𑌮𑍍
  • 𑌮𑌾𑌂𑌡𑍂𑌕𑍍𑌯 𑌉𑌪𑌨𑌿𑌷𑌦𑍍
  • 𑌋𑌗𑍍𑌵𑍇𑌦 𑌸𑌂𑌧𑍍𑌯𑌾𑌵𑌂𑌦𑌨𑌮𑍍
  • 𑌏𑌕𑌾𑌤𑍍𑌮𑌤𑌾 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌭𑌾𑌵𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌳𑍍𑌳𑍀 1
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌳𑍍𑌳𑍀 2
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌳𑍍𑌳𑍀 3
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 2, 𑌵𑌳𑍍𑌳𑍀 1
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 2, 𑌵𑌳𑍍𑌳𑍀 2
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 2, 𑌵𑌳𑍍𑌳𑍀 3
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌪𑍍𑌰𑌥𑌮𑌃 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌤𑍍𑌰𑌿𑌤𑍀𑌯𑌃 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌪𑌂𑌚 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌷𑌷𑍍𑌠𑌃 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌅𑌨𑍍𑌨 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌋𑌗𑍍𑌵𑍇𑌦𑍀𑌯 𑌪𑌂𑌚 𑌰𑍁𑌦𑍍𑌰𑌂
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 0. 𑌕𑌲𑌶 𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠𑌾𑌪𑌨 𑌮𑌂𑌤𑍍𑌰𑌾𑌃
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 1. 𑌪𑌂𑌚𑌾𑌂𑌗 𑌰𑍁𑌦𑍍𑌰𑌨𑍍𑌯𑌾𑌸𑌃
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 2. 𑌪𑌂𑌚𑌮𑍁𑌖 𑌧𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 3. 𑌅𑌂𑌗𑌨𑍍𑌯𑌾𑌸𑌃
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 4. 𑌦𑌶𑌾𑌂𑌗 𑌨𑍍𑌯𑌾𑌸𑌃
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 5. 𑌪𑌂𑌚𑌾𑌂𑌗 𑌨𑍍𑌯𑌾𑌸𑌃
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 5.1. 𑌹𑌂𑌸 𑌗𑌾𑌯𑌤𑍍𑌰𑍀
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 5.2. 𑌦𑌿𑌕𑍍 𑌸𑌂𑌪𑍁𑌟𑌨𑍍𑌯𑌾𑌸𑌃 (𑌸𑌂𑌪𑍁𑌟𑍀𑌕𑌰𑌣𑌮𑍍)
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 5.3. 𑌦𑌶𑌾𑌂𑌗 𑌰𑍌𑌦𑍍𑌰𑍀𑌕𑌰𑌣𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 5.4. 𑌷𑍋𑌡𑌶𑌾𑌂𑌗 𑌰𑍌𑌦𑍍𑌰𑍀𑌕𑌰𑌣𑌂
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 6.1. 𑌮𑌨𑍋 𑌜𑍍𑌯𑍋𑌤𑌿𑌃
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 6.2. 𑌆𑌤𑍍𑌮𑌰𑌕𑍍𑌷𑌾
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 𑍭.1. 𑌶𑌿𑌵𑌸𑌂𑌕𑌲𑍍𑌪𑌾𑌃
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 𑍭.2. 𑌪𑍁𑌰𑍁𑌷 𑌸𑍂𑌕𑍍𑌤𑌂
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 𑍭.3. 𑌉𑌤𑍍𑌤𑌰 𑌨𑌾𑌰𑌾𑌯𑌣𑌂
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 𑍭.4. 𑌅𑌪𑍍𑌰𑌤𑌿𑌰𑌥𑌂
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 𑍭.5. 𑌪𑍍𑌰𑌤𑌿 𑌪𑍂𑌰𑍁𑌷𑌂
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 𑍭.6. 𑌶𑌤 𑌰𑍁𑌦𑍍𑌰𑍀𑌯𑌂 (𑌤𑍍𑌵𑌮𑌗𑍍𑌨𑍇 𑌰𑍁𑌦𑍍𑌰𑍋𑌽𑌨𑍁𑌵𑌾𑌕𑌃)
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 𑍭.𑍭. 𑌪𑌂𑌚𑌾𑌂𑌗 𑌜𑌪𑌃
  • 𑌶𑍍𑌰𑍀 𑌮𑌹𑌾𑌨𑍍𑌯𑌾𑌸𑌮𑍍 - 𑍭.𑍮. 𑌅𑌷𑍍𑌟𑌾𑌂𑌗 𑌪𑍍𑌰𑌣𑌾𑌮𑌃
• 𑌉𑌪𑌨𑌿𑌷𑌦𑌃 (34)
  • 𑌈𑌶𑌾𑌵𑌾𑌸𑍍𑌯𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (𑌈𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍)
  • 𑌶𑌿𑌵𑌸𑌂𑌕𑌲𑍍𑌪𑍋𑌪𑌨𑌿𑌷𑌤𑍍 (𑌶𑌿𑌵 𑌸𑌂𑌕𑌲𑍍𑌪𑌮𑌸𑍍𑌤𑍁)
  • 𑌤𑍈𑌤𑍍𑌤𑌿𑌰𑍀𑌯 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌶𑍀𑌕𑍍𑌷𑌾𑌵𑌲𑍍𑌲𑍀
  • 𑌤𑍈𑌤𑍍𑌤𑌿𑌰𑍀𑌯 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌆𑌨𑌂𑌦𑌵𑌲𑍍𑌲𑍀
  • 𑌤𑍈𑌤𑍍𑌤𑌿𑌰𑍀𑌯 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌭𑍃𑌗𑍁𑌵𑌲𑍍𑌲𑍀
  • 𑌮𑌹𑌾𑌨𑌾𑌰𑌾𑌯𑌣 𑌉𑌪𑌨𑌿𑌷𑌦𑍍
  • 𑌕𑍇𑌨 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌪𑍍𑌰𑌥𑌮𑌃 𑌖𑌂𑌡𑌃
  • 𑌕𑍇𑌨 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌖𑌂𑌡𑌃
  • 𑌕𑍇𑌨 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌤𑍃𑌤𑍀𑌯𑌃 𑌖𑌂𑌡𑌃
  • 𑌕𑍇𑌨 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌖𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌪𑍍𑌰𑌥𑌮 𑌮𑍁𑌂𑌡𑌕, 𑌪𑍍𑌰𑌥𑌮 𑌕𑌾𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌪𑍍𑌰𑌥𑌮 𑌮𑍁𑌂𑌡𑌕, 𑌦𑍍𑌵𑌿𑌤𑍀𑌯 𑌕𑌾𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯 𑌮𑍁𑌂𑌡𑌕, 𑌪𑍍𑌰𑌥𑌮 𑌕𑌾𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯 𑌮𑍁𑌂𑌡𑌕, 𑌦𑍍𑌵𑌿𑌤𑍀𑌯 𑌕𑌾𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌤𑍃𑌤𑍀𑌯 𑌮𑍁𑌂𑌡𑌕, 𑌪𑍍𑌰𑌥𑌮 𑌕𑌾𑌂𑌡𑌃
  • 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌤𑍃𑌤𑍀𑌯 𑌮𑍁𑌂𑌡𑌕, 𑌦𑍍𑌵𑌿𑌤𑍀𑌯 𑌕𑌾𑌂𑌡𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣 𑌉𑌪𑌨𑌿𑌷𑌦𑍍
  • 𑌚𑌾𑌕𑍍𑌷𑍁𑌷𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (𑌚𑌕𑍍𑌷𑍁𑌷𑍍𑌮𑌤𑍀 𑌵𑌿𑌦𑍍𑌯𑌾)
  • 𑌅𑌪𑌰𑌾𑌧 𑌕𑍍𑌷𑌮𑌾𑌪𑌣 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌸𑍂𑌰𑍍𑌯𑍋𑌪𑌨𑌿𑌷𑌦𑍍
  • 𑌮𑌾𑌂𑌡𑍂𑌕𑍍𑌯 𑌉𑌪𑌨𑌿𑌷𑌦𑍍
  • 𑌭𑌾𑌵𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌳𑍍𑌳𑍀 1
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌳𑍍𑌳𑍀 2
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌳𑍍𑌳𑍀 3
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 2, 𑌵𑌳𑍍𑌳𑍀 1
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 2, 𑌵𑌳𑍍𑌳𑍀 2
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 2, 𑌵𑌳𑍍𑌳𑍀 3
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌪𑍍𑌰𑌥𑌮𑌃 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌤𑍍𑌰𑌿𑌤𑍀𑌯𑌃 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌪𑌂𑌚 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
  • 𑌪𑍍𑌰𑌶𑍍𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌷𑌷𑍍𑌠𑌃 𑌪𑍍𑌰𑌶𑍍𑌨𑌃
• 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (7)
  • 𑌭𑌾𑌵𑌨𑍋𑌪𑌨𑌿𑌷𑌦𑍍
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌳𑍍𑌳𑍀 1
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌳𑍍𑌳𑍀 2
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌳𑍍𑌳𑍀 3
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 2, 𑌵𑌳𑍍𑌳𑍀 1
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 2, 𑌵𑌳𑍍𑌳𑍀 2
  • 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 - 𑌅𑌧𑍍𑌯𑌾𑌯 2, 𑌵𑌳𑍍𑌳𑍀 3