𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌤𑍍 𑌅𑌧𑍍𑌯𑌾𑌯 1, 𑌵𑌲𑍍𑌲𑍀 2, is one of the most decisive teaching sections in all Vedanta because it explicitly distinguishes 𑌶𑍍𑌰𑍇𑌯𑌸𑍍 (the truly beneficial) from 𑌪𑍍𑌰𑍇𑌯𑌸𑍍 (the merely pleasant). This distinction is not moral simplification; it is an existential diagnostic that determines whether life matures toward freedom or circles within compulsion.

The entire conversation between 𑌯𑌮 and 𑌨𑌚𑌿𑌕𑍇𑌤𑌾 in this 𑌵𑌲𑍍𑌲𑍀 unfolds as a living test of spiritual maturity. 𑌯𑌮𑌃 offers comfort, pleasure, power, longevity, and celestial enjoyment; 𑌨𑌚𑌿𑌕𑍇𑌤𑌾 refuses everything that cannot survive death. In this refusal, the Upanishad presents authentic 𑌮𑍁𑌮𑍁𑌕𑍍𑌷𑍁𑌤𑍍𑌵 - not despair, but intelligent non-compromise.

Adi Shankaracharya's reading treats this section as a foundational gateway to Advaita: discrimination between permanent and impermanent, the limits of wealth and ritual merit, and the indispensability of qualified instruction for 𑌆𑌤𑍍𑌮-𑌜𑍍𑌞𑌾𑌨. The famous lines on 𑌓𑌂, the unborn Self, and the conditions for realization are all contained here.

For modern seekers, this 𑌵𑌲𑍍𑌲𑍀 is direct and uncompromising medicine. It addresses desire-overload, status anxiety, knowledge-arrogance, and fear of loss. Read it as a practical training text: choose the enduring over the immediate, refine attention, seek true guidance, and orient life toward the deathless.

𑌅𑌧𑍍𑌯𑌾𑌯 1
𑌵𑌲𑍍𑌲𑍀 2

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌧𑍍𑌯𑌾𑌯 1 - chapter 1 of the teaching progression
𑌵𑌲𑍍𑌲𑍀 2 - section 2 within this chapter
𑌸𑌂𑌦𑌰𑍍𑌭𑌃 - the thematic locus in the unfolding Katha instruction

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
This is Katha Upanishad chapter 1, section 2, the section that establishes the decisive beneficial-versus-pleasant discrimination and seeker-qualification teachings.

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.

𑌅𑌨𑍍𑌯𑌚𑍍𑌛𑍍𑌰𑍇𑌯𑍋𑌽𑌨𑍍𑌯𑌦𑍁𑌤𑍈𑌵 𑌪𑍍𑌰𑍇𑌯𑌸𑍍𑌤𑍇 𑌉𑌭𑍇 𑌨𑌾𑌨𑌾𑌰𑍍𑌥𑍇 𑌪𑍁𑌰𑍁𑌷𑌂 𑌸𑌿𑌨𑍀𑌤𑌃।
𑌤𑌯𑍋𑌃 𑌶𑍍𑌰𑍇𑌯 𑌆𑌦𑌦𑌾𑌨𑌸𑍍𑌯 𑌸𑌾𑌧𑍁𑌰𑍍𑌭𑌵𑌤𑌿 𑌹𑍀𑌯𑌤𑍇𑌽𑌰𑍍𑌥𑌾𑌦𑍍𑌯 𑌉 𑌪𑍍𑌰𑍇𑌯𑍋 𑌵𑍃𑌣𑍀𑌤𑍇 ॥1॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌨𑍍𑌯𑌤𑍍 𑌶𑍍𑌰𑍇𑌯𑌃 𑌅𑌨𑍍𑌯𑌤𑍍 𑌪𑍍𑌰𑍇𑌯𑌃 - one is the truly good, another the merely pleasant
𑌉𑌭𑍇 𑌨𑌾𑌨𑌾𑌰𑍍𑌥𑍇 - both have different ends
𑌪𑍁𑌰𑍁𑌷𑌂 𑌸𑌿𑌨𑍀𑌤𑌃 - both approach and bind the human being
𑌶𑍍𑌰𑍇𑌯𑌃 𑌆𑌦𑌦𑌾𑌨𑌸𑍍𑌯 𑌸𑌾𑌧𑍁 𑌭𑌵𑌤𑌿 - choosing the truly beneficial leads to true welfare
𑌪𑍍𑌰𑍇𑌯𑌃 𑌵𑍃𑌣𑍀𑌤𑍇 𑌹𑍀𑌯𑌤𑍇 - choosing Preyas causes decline from the real aim

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The beneficial and the pleasant are different: one leads to lasting good, the other to fleeting pleasure. Both come to a person. One who chooses the beneficial thrives in the highest sense; one who chooses the merely pleasant falls away from the true goal.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The Upanishad opens this section with a non-negotiable axis: all meaningful spiritual life depends on distinguishing enduring good from immediate gratification. This is not anti-pleasure rhetoric; it is teleological clarity about consequence.

Shankara interprets 𑌶𑍍𑌰𑍇𑌯𑌸𑍍 as that which supports liberation and 𑌪𑍍𑌰𑍇𑌯𑌸𑍍 as that which reinforces 𑌸𑌂𑌸𑌾𑌰 through attachment. This directly echoes Gita's long arc of preference re-education, where short-term craving repeatedly obstructs stable wisdom.

Practically, this verse is a daily decision filter: ask of every major choice, "Does this strengthen clarity and freedom, or only soothe discomfort for now?" Repeated use of this filter changes destiny through ordinary moments.

𑌶𑍍𑌰𑍇𑌯𑌶𑍍𑌚 𑌪𑍍𑌰𑍇𑌯𑌶𑍍𑌚 𑌮𑌨𑍁𑌷𑍍𑌯𑌮𑍇𑌤𑌸𑍍𑌤𑍌 𑌸𑌂𑌪𑌰𑍀𑌤𑍍𑌯 𑌵𑌿𑌵𑌿𑌨𑌕𑍍𑌤𑌿 𑌧𑍀𑌰𑌃।
𑌶𑍍𑌰𑍇𑌯𑍋 𑌹𑌿 𑌧𑍀𑌰𑍋𑌽𑌭𑌿 𑌪𑍍𑌰𑍇𑌯𑌸𑍋 𑌵𑍃𑌣𑍀𑌤𑍇 𑌪𑍍𑌰𑍇𑌯𑍋 𑌮𑌂𑌦𑍋 𑌯𑍋𑌗𑌕𑍍𑌶𑍇𑌮𑌾𑌦𑍍‌𑌵𑍃𑌣𑍀𑌤𑍇 ॥2॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑍍𑌰𑍇𑌯𑌃 𑌚 𑌪𑍍𑌰𑍇𑌯𑌃 𑌚 𑌮𑌨𑍁𑌷𑍍𑌯𑌂 𑌏𑌤𑌹𑍍 - both reach the human being
𑌸𑌂𑌪𑌰𑍀𑌤𑍍𑌯 𑌵𑌿𑌵𑌿𑌨𑌕𑍍𑌤𑌿 𑌧𑍀𑌰𑌃 - the wise examines and discriminates
𑌶𑍍𑌰𑍇𑌯𑌃 𑌵𑍃𑌣𑍀𑌤𑍇 - chooses the truly beneficial
𑌮𑌂𑌦𑌃 𑌯𑍋𑌗-𑌕𑍍𑌶𑍇𑌮𑌾𑌤𑍍 𑌪𑍍𑌰𑍇𑌯𑌹𑍍 𑌵𑍃𑌣𑍀𑌤𑍇 - the unsteady chooses pleasant for security/acquisition

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Both lasting good and temporary pleasure come to every person; the discerning examine and distinguish them. The wise choose lasting good over mere pleasure; the unreflective choose pleasure for gain and preservation.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The key verb is 𑌵𑌿𑌵𑌿-𑌨𑌕𑍍𑌤𑌿 - discrimination. Wisdom is not automatic; it is practiced discernment under pressure. Without examination, preyas appears rational because it promises immediate safety.

Advaita's preparatory framework (𑌨𑌿𑌤𑍍𑌯-𑌅𑌨𑌿𑌤𑍍𑌯-𑌵𑌸𑍍𑌤𑍁-𑌵𑌿𑌵𑍇𑌕) is already present in seed form here. Shankara repeatedly insists that discrimination must precede stable realization; otherwise scriptural learning remains decorative.

Practically, whenever fear of loss drives a decision, pause and separate "security impulse" from "truth alignment." This is how one moves from compulsive maintenance to conscious living.

𑌸 𑌤𑍍𑌵𑌂 𑌪𑍍𑌰𑌿𑌯𑌾𑌨𑍍𑌪𑍍𑌰𑌿𑌯𑌰𑍂𑌪𑌾𑌂𑌶𑍍𑌚 𑌕𑌾𑌮𑌾𑌨𑌭𑌿𑌧𑍍𑌯𑌾𑌯𑌨𑍍𑌨𑌚𑌿𑌕𑍇𑌤𑍋𑌽𑌤𑍍𑌯𑌸𑍍𑌰𑌾𑌕𑍍𑌷𑍀𑌃।
𑌨𑍈𑌤𑌾𑌂 𑌸𑍃𑌂𑌕𑌾𑌂 𑌵𑌿𑌤𑍍𑌤𑌮𑌯𑍀𑌮𑌵𑌾𑌪𑍍𑌤𑍋 𑌯𑌸𑍍𑌯𑌾𑌂 𑌮𑌜𑍍𑌜𑌂𑌤𑌿 𑌬𑌹𑌵𑍋 𑌮𑌨𑍁𑌷𑍍𑌯𑌾𑌃 ॥3॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍍𑌰𑌿𑌯𑌾𑌨𑍍 𑌪𑍍𑌰𑌿𑌯𑌰𑍂𑌪𑌾𑌨𑍍 𑌕𑌾𑌮𑌾𑌨𑍍 - attractive and pleasing desires
𑌅𑌭𑌿-𑌧𑍍𑌯𑌾𑌯𑌨𑍍 𑌅𑌤𑍍𑌯𑌸𑍍𑌰𑌾𑌕𑍍𑌷𑍀𑌃 - though considered, you rejected
𑌸𑍃𑌂𑌕𑌾𑌂 𑌵𑌿𑌤𑍍𑌤𑌮𑌯𑍀𑌮𑍍 - the wealth-made chain
𑌯𑌸𑍍𑌯𑌾𑌂 𑌬𑌹𑌵𑌃 𑌮𑌜𑍍𑌜𑌂𑌤𑌿 - in which many people sink

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Nachiketa, you examined pleasing desires and still renounced them. You did not accept the wealth-chain in which many humans drown.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Yama praises not repression but examined renunciation. Nachiketa does not reject blindly; he sees through seduction and chooses with clarity.

Shastric teaching often warns that wealth is not the issue - bondage to wealth is. Shankara's line treats such bondage as 𑌰𑌾𑌗-𑌗𑍍𑌰𑌂𑌥𑌿, a knot that prevents inquiry. The verse therefore honors freedom-from-clinging, not poverty as ideology.

Practically, this verse invites one audit: where has convenience become chain? Naming one such chain and reducing dependence on it is direct Nachiketa-practice.

𑌦𑍂𑌰𑌮𑍇𑌤𑍇 𑌵𑌿𑌪𑌰𑍀𑌤𑍇 𑌵𑌿𑌷𑍂𑌚𑍀 𑌅𑌵𑌿𑌦𑍍𑌯𑌾 𑌯𑌾 𑌚 𑌵𑌿𑌦𑍍𑌯𑍇𑌤𑌿 𑌜𑍍𑌞𑌾𑌤𑌾।
𑌵𑌿𑌦𑍍𑌯𑌾𑌭𑍀𑌪𑍍𑌸𑌿𑌨𑌂 𑌨𑌚𑌿𑌕𑍇𑌤𑌸𑌂 𑌮𑌨𑍍𑌯𑍇 𑌨 𑌤𑍍𑌵𑌾 𑌕𑌾𑌮𑌾 𑌬𑌹𑌵𑍋𑌽𑌲𑍋𑌲𑍁𑌪𑌂𑌤 ॥4॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌦𑍂𑌰𑌂 𑌏𑌤𑍇 𑌵𑌿𑌪𑌰𑍀𑌤𑍇 - these two are far apart and opposed
𑌅𑌵𑌿𑌦𑍍𑌯𑌾 𑌯𑌾 𑌚 𑌵𑌿𑌦𑍍𑌯𑌾 - ignorance and knowledge
𑌵𑌿𑌦𑍍𑌯𑌾-𑌅𑌭𑍀𑌪𑍍𑌸𑌿𑌨𑌮𑍍 - one who longs for true knowledge
𑌨 𑌤𑍍𑌵𑌾 𑌕𑌾𑌮𑌾𑌃 𑌲𑍋𑌲𑍁𑌪𑌂𑌤 - desires did not shake you

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Knowledge and ignorance are far apart and opposite. I regard you, Nachiketa, as a true seeker of knowledge, for many desires did not tempt you away.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse explicitly names polarity: 𑌵𑌿𑌦𑍍𑌯𑌾 and 𑌅𑌵𑌿𑌦𑍍𑌯𑌾 are not complementary in final aim. One clarifies reality; the other sustains confusion.

This mirrors 𑌮𑍁𑌂𑌡𑌕's parA/aparA distinction and Advaita's insistence that liberating knowledge cannot coexist with unchecked delusion as equal paths. Shankara treats this as orientation-defining, not optional nuance.

Practically, this verse asks for desire-resilience. Build a life where one's highest aim is not repeatedly negotiable under convenience pressure.

𑌅𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌮𑌂𑌤𑌰𑍇 𑌵𑌰𑍍𑌤𑌮𑌾𑌨𑌾𑌃 𑌸𑍍𑌵𑌯𑌂 𑌧𑍀𑌰𑌾𑌃 𑌪𑌂𑌡𑌿𑌤𑌮𑍍𑌮𑌨𑍍𑌯𑌮𑌾𑌨𑌾𑌃।
𑌦𑌂𑌦𑍍𑌰𑌮𑍍𑌯𑌮𑌾𑌣𑌾𑌃 𑌪𑌰𑌿𑌯𑌂𑌤𑌿 𑌮𑍂𑌢𑌾 𑌅𑌂𑌧𑍇𑌨𑍈𑌵 𑌨𑍀𑌯𑌮𑌾𑌨𑌾 𑌯𑌥𑌾𑌂𑌧𑌾𑌃 ॥5॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 𑌅𑌂𑌤𑌰𑍇 𑌵𑌰𑍍𑌤𑌮𑌾𑌨𑌾𑌃 - dwelling in ignorance
𑌸𑍍𑌵𑌯𑌂 𑌧𑍀𑌰𑌾𑌃 𑌪𑌂𑌡𑌿𑌤𑌂 𑌮𑌨𑍍𑌯𑌮𑌾𑌨𑌾𑌃 - thinking themselves wise and learned
𑌮𑍂𑌢𑌾𑌃 𑌪𑌰𑌿𑌯𑌂𑌤𑌿 - deluded wander around
𑌅𑌂𑌧𑍇𑌨 𑌇𑌵 𑌨𑍀𑌯𑌮𑌾𑌨𑌾𑌃 𑌯𑌥𑌾 𑌅𑌂𑌧𑌾𑌃 - like blind led by blind

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Living in ignorance yet imagining themselves wise, the deluded keep circling in confusion, like the blind led by the blind.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The Upanishad identifies performative wisdom as a major obstacle. Self-certifying ignorance is harder to cure than acknowledged uncertainty.

Shankara repeatedly places humility at the center of teachability. This is echoed in Gita's 𑌅𑌮𑌾𑌨𑌿𑌤𑍍𑌵𑌮𑍍 and 𑌗𑍁𑌰𑍁-𑌉𑌪𑌸𑌤𑍍𑌤𑌿 framework. Without correction culture, intellect becomes an echo chamber.

Practically, include periodic reality-check structures - teacher feedback, textual discipline, and honest peer dialogue. Growth requires correction bandwidth.

𑌨 𑌸𑌾𑌂𑌪𑌰𑌾𑌯𑌃 𑌪𑍍𑌰𑌤𑌿𑌭𑌾𑌤𑌿 𑌬𑌾𑌲𑌂 𑌪𑍍𑌰𑌮𑌾𑌦𑍍𑌯𑌂𑌤𑌂 𑌵𑌿𑌤𑍍𑌤𑌮𑍋𑌹𑍇𑌨 𑌮𑍂𑌢𑌮𑍍‌।
𑌅𑌯𑌂 𑌲𑍋𑌕𑍋 𑌨𑌾𑌸𑍍𑌤𑌿 𑌪𑌰 𑌇𑌤𑌿 𑌮𑌾𑌨𑍀 𑌪𑍁𑌨𑌃 𑌪𑍁𑌨𑌰𑍍𑌵𑌶𑌮𑌾𑌪𑌦𑍍𑌯𑌤𑍇 𑌮𑍇 ॥6॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 𑌸𑌾𑌂𑌪𑌰𑌾𑌯𑌃 𑌪𑍍𑌰𑌤𑌿𑌭𑌾𑌤𑌿 - the beyond/ultimate does not become clear
𑌬𑌾𑌲𑌂 𑌪𑍍𑌰𑌮𑌾𑌦𑍍𑌯𑌂𑌤𑌂 - to the immature and careless
𑌵𑌿𑌤𑍍𑌤-𑌮𑍋𑌹𑍇𑌨 𑌮𑍂𑌢𑌮𑍍 - deluded by wealth-obsession
𑌅𑌯𑌂 𑌲𑍋𑌕𑌃 𑌨 𑌅𑌸𑍍𑌤𑌿 𑌪𑌰𑌃 𑌇𑌤𑌿 𑌮𑌾𑌨𑍀 - thinking only this world exists
𑌪𑍁𑌨𑌃 𑌪𑍁𑌨𑌃 𑌵𑌶𑌂 𑌆𑌪𑌦𑍍𑌯𑌤𑍇 - falls repeatedly under death's control

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The ultimate does not become visible to the immature, careless, wealth-deluded person who believes only this visible world exists; such a one repeatedly falls under the sway of death.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse critiques reductionism: when reality is collapsed to material immediacy, depth-inquiry dies. The result is repetitive captivity to fear and compulsion.

Vedantic teaching does not deny the world; it denies that the world-experience is self-sufficient for final meaning. Shankara's line consistently invites ontological depth beyond surface empiricism.

Practically, keep existential inquiry alive even amid productivity. If life has only utility metrics, burnout and fear become default.

𑌶𑍍𑌰𑌵𑌣𑌾𑌯𑌾𑌪𑌿 𑌬𑌹𑍁𑌭𑌿𑌰𑍍𑌯𑍋 𑌨 𑌲𑌭𑍍𑌯𑌃 𑌶𑍃𑌣𑍍𑌵𑌂𑌤𑍋𑌽𑌪𑌿 𑌬𑌹𑌵𑍋 𑌯𑌂 𑌨 𑌵𑌿𑌦𑍍𑌯𑍁𑌃।
𑌆𑌶𑍍𑌚𑌰𑍍𑌯𑍋 𑌵𑌕𑍍𑌤𑌾 𑌕𑍁𑌶𑌲𑍋𑌽𑌸𑍍𑌯 𑌲𑌬𑍍𑌧𑌾𑌶𑍍𑌚𑌰𑍍𑌯𑍋 𑌜𑍍𑌞𑌾𑌤𑌾 𑌕𑍁𑌶𑌲𑌾𑌨𑍁𑌶𑌿𑌷𑍍𑌟𑌃 ॥𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑍍𑌰𑌵𑌣𑌾𑌯 𑌅𑌪𑌿 𑌬𑌹𑍁𑌭𑌿𑌃 𑌨 𑌲𑌭𑍍𑌯𑌃 - not easily available even for hearing by many
𑌶𑍃𑌣𑍍𑌵𑌂𑌤𑌹𑍍 𑌅𑌪𑌿 𑌬𑌹𑌵𑌃 𑌨 𑌵𑌿𑌦𑍍𑌯𑍁𑌃 - many hear yet do not understand
𑌆𑌶𑍍𑌚𑌰𑍍𑌯𑌃 𑌵𑌕𑍍𑌤𑌾 - rare is the true teacher
𑌆𑌶𑍍𑌚𑌰𑍍𑌯𑌃 𑌜𑍍𑌞𑌾𑌤𑌾 - rare is the true knower
𑌕𑍁𑌶𑌲-𑌅𑌨𑍁𑌶𑌿𑌷𑍍𑌟𑌃 - rightly instructed by the competent

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
This truth is not easily obtained even for hearing; many hear yet do not understand. Rare is the competent teacher, and rare the true knower properly instructed.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse dignifies the difficulty of 𑌬𑍍𑌰𑌹𑍍𑌮-𑌵𑌿𑌦𑍍𑌯𑌾 without discouraging the seeker. Rarity means subtlety, not exclusion by privilege.

Shankara underscores qualified teacher and qualified student as twin necessities. This aligns with 𑌮𑍁𑌂𑌡𑌕's 𑌶𑍍𑌰𑍋𑌤𑍍𑌰𑌿𑌯-𑌬𑍍𑌰𑌹𑍍𑌮-𑌨𑌿𑌷𑍍𑌠𑌾 𑌗𑍁𑌰𑍁 criterion. Without right pedagogy, hearing remains conceptual.

Practically, invest in learning ecosystem quality over quantity: fewer sources, deeper transmission, sustained practice.

𑌨 𑌨𑌰𑍇𑌣𑌾𑌵𑌰𑍇𑌣 𑌪𑍍𑌰𑍋𑌕𑍍𑌤 𑌏𑌷 𑌸𑍁𑌵𑌿𑌜𑍍𑌞𑍇𑌯𑍋 𑌬𑌹𑍁𑌧𑌾 𑌚𑌿𑌂𑌤𑍍𑌯𑌮𑌾𑌨𑌃।
𑌅𑌨𑌨𑍍𑌯𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑍇 𑌗𑌤𑌿𑌰𑌤𑍍𑌰 𑌨𑌾𑌸𑍍𑌤𑍍𑌯𑌣𑍀𑌯𑌾𑌨𑍍 𑌹𑍍𑌯𑌤𑌰𑍍𑌕𑍍𑌯𑌮𑌣𑍁𑌪𑍍𑌰𑌮𑌾𑌣𑌾𑌤𑍍‌ ॥𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 𑌨𑌰𑍇𑌣 𑌅𑌵𑌰𑍇𑌣 𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑌃 - when taught by an unqualified person
𑌨 𑌸𑍁-𑌵𑌿𑌜𑍍𑌞𑍇𑌯𑌃 - not well understood
𑌅𑌨𑌨𑍍𑌯-𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑍇 - when taught by one established in truth
𑌗𑌤𑌿𑌃 𑌅𑌤𑍍𑌰 𑌨𑌾𑌸𑍍𑌤𑌿 - otherwise no progress here
𑌅𑌣𑍀𑌯𑌾𑌨𑍍 ... 𑌅𑌤𑌰𑍍𑌕𑍍𑌯𑌮𑍍 - subtler than subtle, beyond mere logic measures

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
When taught by an unqualified teacher, this is not well understood, however much one speculates. Taught by one established in truth, it becomes knowable; being subtler than subtle, it is not grasped by argument alone.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The mantra rejects two errors: teacher-indifference and logic-absolutism. Reason is necessary, but not sufficient for non-objectifiable Self-knowledge.

Advaita's 𑌶𑍍𑌰𑌵𑌣-𑌮𑌨𑌨-𑌨𑌿𑌦𑌿𑌧𑍍𑌯𑌾𑌸𑌨 sequence places reason within revelation-guided inquiry, not against it. Shankara's emphasis on competent instruction is explicit throughout his bhAShyas.

Practically, choose guidance where textual rigor, lived depth, and pedagogical clarity coincide. Brilliant debate without realization does not liberate.

𑌨𑍈𑌷𑌾 𑌤𑌰𑍍𑌕𑍇𑌣 𑌮𑌤𑌿𑌰𑌾𑌪𑌨𑍇𑌯𑌾 𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑌾𑌨𑍍𑌯𑍇𑌨𑍈𑌵 𑌸𑍁𑌜𑍍𑌞𑌾𑌨𑌾𑌯 𑌪𑍍𑌰𑍇𑌷𑍍𑌠।
𑌯𑌾𑌂 𑌤𑍍𑌵𑌮𑌾𑌪𑌃 𑌸𑌤𑍍𑌯𑌧𑍃𑌤𑌿𑌰𑍍𑌬𑌤𑌾𑌸𑌿 𑌤𑍍𑌵𑌾𑌦𑍃𑌙 𑌨𑍋 𑌭𑍂𑌯𑌾𑌨𑍍𑌨𑌚𑌿𑌕𑍇𑌤𑌃 𑌪𑍍𑌰𑌷𑍍𑌟𑌾 ॥𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 𑌏𑌷𑌾 𑌮𑌤𑌿𑌃 𑌤𑌰𑍍𑌕𑍇𑌣 𑌆𑌪𑌨𑍇𑌯𑌾 - this understanding is not reached by logic alone
𑌅𑌨𑍍𑌯-𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑌾 𑌏𑌵 𑌸𑍁𑌜𑍍𑌞𑌾𑌨𑌾𑌯 - taught by a realized other, it becomes clear
𑌸𑌤𑍍𑌯𑌧𑍃𑌤𑌿𑌃 - steadfast in truth
𑌤𑍍𑌵𑌾𑌦𑍃𑌕𑍍 𑌪𑍍𑌰𑌷𑍍𑌟𑌾 - a questioner like you

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
This understanding is not attained by logic alone; taught by one who knows, it becomes clear. You, Nachiketa, are indeed steadfast in truth - may we always have such a questioner.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Yama praises Nachiketa's interior qualification: truth-steadiness. Teaching works fully only where sincerity is strong and ego-defensiveness low.

Shankara's tradition consistently emphasizes that the right student is not merely intelligent but 𑌸𑌤𑍍𑌯𑌧𑍃𑌤𑌿 - committed to reality over self-image. This is why pedagogy succeeds in some and fails in others with identical content.

Practically, become teachable by valuing correction over self-justification. That alone converts information into transformation.

𑌜𑌾𑌨𑌾𑌮𑍍𑌯𑌹𑌂 𑌶𑍇𑌵𑌧𑌿𑌰𑌿𑌤𑍍𑌯𑌨𑌿𑌤𑍍𑌯𑌂 𑌨 𑌹𑍍𑌯𑌧𑍍𑌰𑍁𑌵𑍈𑌃 𑌪𑍍𑌰𑌾𑌪𑍍𑌯𑌤𑍇 𑌹𑌿 𑌧𑍍𑌰𑍁𑌵𑌂 𑌤𑌤𑍍‌।
𑌤𑌤𑍋 𑌮𑌯𑌾 𑌨𑌾𑌚𑌿𑌕𑍇𑌤𑌶𑍍𑌚𑌿𑌤𑍋𑌽𑌗𑍍𑌨𑌿𑌰𑌨𑌿𑌤𑍍𑌯𑍈𑌰𑍍𑌦𑍍𑌰𑌵𑍍𑌯𑍈𑌃 𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌵𑌾𑌨𑌸𑍍𑌮𑌿 𑌨𑌿𑌤𑍍𑌯𑌮𑍍‌ ॥10॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑍇𑌵𑌧𑌿𑌃 𑌅𑌨𑌿𑌤𑍍𑌯𑌮𑍍 - treasure/wealth is impermanent
𑌅𑌧𑍍𑌰𑍁𑌵𑍈𑌃 𑌨 𑌪𑍍𑌰𑌾𑌪𑍍𑌯𑌤𑍇 𑌧𑍍𑌰𑍁𑌵𑌂 - the permanent is not attained by impermanent means
𑌨𑌾𑌚𑌿𑌕𑍇𑌤-𑌅𑌗𑍍𑌨𑌿𑌃 𑌚𑌿𑌤𑌹𑍍 - Nachiketa fire was established
𑌅𑌨𑌿𑌤𑍍𑌯𑍈𑌃 𑌦𑍍𑌰𑌵𑍍𑌯𑍈𑌃 - with impermanent materials
𑌨𑌿𑌤𑍍𑌯𑌂 𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌵𑌾𑌨𑍍 𑌅𑌸𑍍𑌮𑌿 - thereby I reached the relatively enduring (not absolute)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
I know well that treasure is impermanent; the permanent cannot be attained through impermanent means. Therefore I established the Nachiketa fire with impermanent materials and gained its promised result - but not the Absolute by that alone.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse contains one of Vedanta's clearest causal principles: finite means cannot generate the infinite. It is a turning-point from ritual competence to ontological clarity.

Advaita frequently echoes this as 𑌨𑌾𑌸𑍍𑌤𑍍𑌯𑌕𑍃𑌤𑌃 𑌕𑍃𑌤𑍇𑌨 (𑌮𑍁𑌂𑌡𑌕 1.2.12). Shankara upholds 𑌕𑌰𑍍𑌮's preparatory value while denying it final liberating sufficiency.

Practically, do not discard disciplines; correctly place them. Let 𑌕𑌰𑍍𑌮 purify and stabilize, then pursue direct knowledge for final freedom.

𑌕𑌾𑌮𑌸𑍍𑌯𑌾𑌪𑍍𑌤𑌿𑌂 𑌜𑌗𑌤𑌃 𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠𑌾𑌂 𑌕𑍍𑌰𑌤𑍋𑌰𑌾𑌨𑌂𑌤𑍍𑌯𑌮𑌭𑌯𑌸𑍍𑌯 𑌪𑌾𑌰𑌮𑍍‌।
𑌸𑍍𑌤𑍋𑌮𑌂 𑌅𑌹𑌦𑍁𑌰𑍁𑌗𑌾𑌯𑌂 𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠𑌾𑌂 𑌦𑍃𑌷𑍍𑌟𑍍𑌵𑌾 𑌧𑍃𑌤𑍍𑌯𑌾 𑌧𑍀𑌰𑍋 𑌨𑌚𑌿𑌕𑍇𑌤𑍋𑌽𑌤𑍍𑌯𑌸𑍍𑌰𑌾𑌕𑍍𑌷𑍀𑌃 ॥11॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑌾𑌮𑌸𑍍𑌯 𑌆𑌪𑍍𑌤𑌿𑌮𑍍 - fulfillment of desires
𑌜𑌗𑌤𑌃 𑌪𑍍𑌰𑌤𑌿𑌷𑍍𑌠𑌾𑌂 - worldly status/support
𑌕𑍍𑌰𑌤𑍋𑌃 𑌆𑌨𑌂𑌤𑍍𑌯𑌮𑍍 - vast ritual merit
𑌅𑌭𑌯𑌸𑍍𑌯 𑌪𑌾𑌰𑌮𑍍 - seeming far shore of fearlessness
𑌧𑍃𑌤𑍍𑌯𑌾 𑌅𑌤𑍍𑌯𑌸𑍍𑌰𑌾𑌕𑍍𑌷𑍀𑌃 - with firmness you let go

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
You saw through desire-fulfillment, worldly standing, vast ritual attainments, and even exalted promises of security - and with firm resolve, Nachiketa, you renounced them all.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Yama highlights total maturity: Nachiketa did not reject only crude pleasures; he also renounced subtle spiritual ego rewards. This is rare discernment.

Advaita stresses that even sattvic attainments can bind if appropriated by ego. Gita and Upanishadic traditions repeatedly warn against stopping at intermediate excellences.

Practically, examine subtle attachments to being "advanced," "pure," or "recognized." Liberation requires freedom even from spiritual self-image.

𑌤𑌂 𑌦𑍁𑌰𑍍𑌦𑌰𑍍𑌶𑌂 𑌗𑍂𑌢𑌮𑌨𑍁𑌪𑍍𑌰𑌵𑌿𑌷𑍍𑌟𑌂 𑌗𑍁𑌹𑌾𑌹𑌿𑌤𑌂 𑌗𑌹𑍍𑌵𑌰𑍇𑌷𑍍𑌠𑌂 𑌪𑍁𑌰𑌾𑌣𑌮𑍍‌।
𑌅𑌧𑍍𑌯𑌾𑌤𑍍𑌮𑌯𑍋𑌗𑌾𑌧𑌿𑌗𑌮𑍇𑌨 𑌦𑍇𑌵𑌂 𑌮𑌤𑍍𑌵𑌾 𑌧𑍀𑌰𑍋 𑌹𑌰𑍍𑌷𑌶𑍋𑌕𑍌 𑌜𑌹𑌾𑌤𑌿 ॥12॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌦𑍁𑌰𑍍𑌦𑌰𑍍𑌶𑌂 - difficult to perceive
𑌗𑍂𑌢𑌂 𑌅𑌨𑍁𑌪𑍍𑌰𑌵𑌿𑌷𑍍𑌟𑌮𑍍 - deeply hidden, entered within
𑌗𑍁𑌹𑌾𑌹𑌿𑌤𑌂 - lodged in the cave (heart)
𑌪𑍁𑌰𑌾𑌣𑌂 𑌦𑍇𑌵𑌂 - ancient luminous principle
𑌅𑌧𑍍𑌯𑌾𑌤𑍍𑌮-𑌯𑍋𑌗-𑌅𑌧𑌿𑌗𑌮𑍇𑌨 - reached by inward contemplative discipline
𑌹𑌰𑍍𑌷-𑌶𑍋𑌕𑍌 𑌜𑌹𑌾𑌤𑌿 - gives up elation and grief duality

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
That ancient luminous Self, hidden deep in the heart-cave and hard to perceive, is realized through inward contemplative discipline; realizing it, the wise transcend both elation and grief.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse defines realization as duality-transcending steadiness, not emotional numbness. Harsha and shoka lose their tyrannical hold when identity shifts to the witnessing Self.

Shankara reads 𑌅𑌧𑍍𑌯𑌾𑌤𑍍𑌮-𑌯𑍋𑌗 as sustained inward contemplation grounded in scriptural discernment. Similar outcomes appear in Gita's equanimity teachings where reactive polarity declines.

Practically, when emotional extremes arise, practice "cave return": acknowledge feeling fully, then re-anchor in awareness. Over time response replaces reactivity.

𑌏𑌤𑌚𑍍𑌛𑍍𑌰𑍁𑌤𑍍𑌵𑌾 𑌸𑌂𑌪𑌰𑌿𑌗𑍃𑌹𑍍𑌯 𑌮𑌰𑍍𑌤𑍍𑌯𑌃 𑌪𑍍𑌰𑌵𑍃𑌹𑍍𑌯 𑌧𑌰𑍍𑌮𑍍𑌯𑌮𑌣𑍁𑌮𑍇𑌤𑌮𑌾𑌪𑍍𑌯।
𑌸 𑌮𑍋𑌦𑌤𑍇 𑌮𑍋𑌦𑌨𑍀𑌯𑌂 𑌹𑌿 𑌲𑌬𑍍𑌧𑍍𑌵𑌾 𑌵𑌿𑌵𑍃𑌤𑌂 𑌸𑌦𑍍𑌮 𑌨𑌚𑌿𑌕𑍇𑌤𑌸𑌂 𑌮𑌨𑍍𑌯𑍇 ॥13॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌏𑌤𑌤𑍍 𑌶𑍍𑌰𑍁𑌤𑍍𑌵𑌾 𑌸𑌂𑌪𑌰𑌿𑌗𑍃𑌹𑍍𑌯 - hearing and fully assimilating this
𑌮𑌰𑍍𑌤𑍍𑌯𑌃 𑌪𑍍𑌰𑌵𑍃𑌹𑍍𑌯 - the mortal drawing out (the subtle Self)
𑌧𑌰𑍍𑌮𑍍𑌯𑌂 𑌅𑌣𑍁𑌂 𑌏𑌤𑌂 𑌆𑌪𑍍𑌯 - attaining this righteous subtle reality
𑌮𑍋𑌦𑌤𑍇 - rejoices deeply
𑌵𑌿𑌵𑍃𑌤𑌂 𑌸𑌦𑍍𑌮 - opened abode/inner domain

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A mortal, hearing and assimilating this teaching, drawing out and realizing this subtle righteous Self, rejoices on attaining the truly joyful state; the inner abode opens.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse emphasizes assimilation over exposure. Mere hearing is insufficient; one must "take in fully" and inwardly realize.

Advaita's threefold process is implied: 𑌶𑍍𑌰𑌵𑌣, 𑌮𑌨𑌨, 𑌨𑌿𑌦𑌿𑌧𑍍𑌯𑌾𑌸𑌨. Shankara's pedagogy repeatedly insists on this maturation arc before stable realization-fruit appears.

Practically, after each study sitting, convert one insight into one behavioral commitment. Assimilation is practiced translation of insight into life.

𑌅𑌨𑍍𑌯𑌤𑍍𑌰 𑌧𑌰𑍍𑌮𑌾𑌦𑌨𑍍𑌯𑌤𑍍𑌰𑌾𑌧𑌰𑍍𑌮𑌾𑌦𑌨𑍍𑌯𑌤𑍍𑌰𑌾𑌸𑍍𑌮𑌾𑌤𑍍𑌕𑍃𑌤𑌾𑌕𑍃𑌤𑌾𑌤𑍍‌।
𑌅𑌨𑍍𑌯𑌤𑍍𑌰 𑌭𑍂𑌤𑌾𑌚𑍍𑌚 𑌭𑌵𑍍𑌯𑌾𑌚𑍍𑌚 𑌯𑌤𑍍𑌤𑌤𑍍𑌪𑌶𑍍𑌯𑌸𑌿 𑌤𑌦𑍍𑌵𑌦 ॥14॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌨𑍍𑌯𑌤𑍍𑌰 𑌧𑌰𑍍𑌮𑌾𑌤𑍍 𑌅𑌨𑍍𑌯𑌤𑍍𑌰 𑌅𑌧𑌰𑍍𑌮𑌾𑌤𑍍 - beyond merit and demerit
𑌅𑌨𑍍𑌯𑌤𑍍𑌰 𑌅𑌸𑍍𑌮𑌾𑌤𑍍 𑌕𑍃𑌤-𑌅𑌕𑍃𑌤𑌾𑌤𑍍 - beyond done and not-done / cause-effect constructs
𑌅𑌨𑍍𑌯𑌤𑍍𑌰 𑌭𑍂𑌤𑌾𑌤𑍍 𑌚 𑌭𑌵𑍍𑌯𑌾𑌤𑍍 𑌚 - beyond past and future
𑌯𑌤𑍍 𑌤𑌤𑍍 𑌪𑌶𑍍𑌯𑌸𑌿 𑌤𑌤𑍍 𑌵𑌦 - that which you see, teach me that

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Teach me that reality which is beyond merit and demerit, beyond done and not-done, beyond past and future.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Nachiketa's question reaches metaphysical precision: he seeks not better karmic outcomes but the absolute beyond transactional duality and time.

This is a classic Advaitic turning-point question. Shankara's reading honors it as direct inquiry into Brahman free from empirical qualifiers. It parallels many Upanishadic moves from field-categories to substratum-truth.

Practically, this verse invites deep inquiry beyond moral bookkeeping: do 𑌧𑌰𑍍𑌮 fully, but seek the reality in whose presence all dual categories arise.

𑌸𑌰𑍍𑌵𑍇 𑌵𑍇𑌦𑌾 𑌯𑌤𑍍𑌪𑌦𑌮𑌾𑌮𑌨𑌂𑌤𑌿 𑌤𑌪𑌾𑌂𑌸𑌿 𑌸𑌰𑍍𑌵𑌾𑌣𑌿 𑌚 𑌯𑌦𑍍𑌵𑌦𑌂𑌤𑌿।
𑌯𑌦𑌿𑌚𑍍𑌛𑌂𑌤𑍋 𑌬𑍍𑌰𑌹𑍍𑌮𑌚𑌰𑍍𑌯𑌂 𑌚𑌰𑌂𑌤𑌿 𑌤𑌤𑍍𑌤𑍇 𑌪𑌦𑌂 𑌸𑌂𑌗𑍍𑌰𑌹𑍇𑌣 𑌬𑍍𑌰𑌵𑍀𑌮𑍍𑌯𑍋𑌮𑌿𑌤𑍍𑌯𑍇𑌤𑌤𑍍‌ ॥15॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌰𑍍𑌵𑍇 𑌵𑍇𑌦𑌾𑌃 𑌯𑌤𑍍 𑌪𑌦𑌂 𑌆𑌮𑌨𑌂𑌤𑌿 - that goal all Vedas declare
𑌤𑌪𑌾𑌂𑌸𑌿 𑌸𑌰𑍍𑌵𑌾𑌣𑌿 𑌯𑌤𑍍 𑌵𑌦𑌂𑌤𑌿 - all austerities point toward it
𑌯𑌦𑍍 𑌇𑌚𑍍𑌛𑌂𑌤𑌃 𑌬𑍍𑌰𑌹𑍍𑌮𑌚𑌰𑍍𑌯𑌂 𑌚𑌰𑌂𑌤𑌿 - seeking which, people practice disciplined sacred living
𑌤𑌤𑍍 𑌪𑌦𑌂 𑌸𑌂𑌗𑍍𑌰𑌹𑍇𑌣 𑌬𑍍𑌰𑌵𑍀𑌮𑌿 - I tell that briefly
𑌓𑌂 𑌇𑌤𑌿 𑌏𑌤𑌤𑍍 - it is 𑌓𑌂

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
That goal proclaimed by all the Vedas, spoken of by all austerities, and sought through disciplined sacred study - I declare to you briefly: it is the sacred syllable Om.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
Yama now condenses the entire Vedic quest into 𑌓𑌂, not as syllabic minimalism but as total-symbol of Brahman. The verse unifies scriptural study, austerity, and discipline into one contemplative seed.

𑌮𑌾𑌂𑌡𑍂𑌕𑍍𑌯 and other Upanishadic traditions elaborate this further, and Shankara treats 𑌓𑌂-𑌉𑌪𑌾𑌸𑌨𑌾 as profound doorway when rightly taught. 𑌓𑌂 here is not charm-sound; it is contemplative pointer to total reality.

Practically, use 𑌓𑌂 with understanding: brief daily recitation followed by silence and inquiry into the awareness in which 𑌓𑌂 is heard and subsides.

𑌏𑌤𑌦𑍍‌𑌧𑍍𑌯𑍇𑌵𑌾𑌕𑍍𑌷𑌰𑌂 𑌬𑍍𑌰𑌹𑍍𑌮 𑌏𑌤𑌦𑍍‌𑌧𑍍𑌯𑍇𑌵𑌾𑌕𑍍𑌷𑌰𑌂 𑌪𑌰𑌮𑍍‌।
𑌏𑌤𑌦𑍍‌𑌧𑍍𑌯𑍇𑌵𑌾𑌕𑍍𑌷𑌰𑌂 𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 𑌯𑍋 𑌯𑌦𑌿𑌚𑍍𑌛𑌤𑌿 𑌤𑌸𑍍𑌯 𑌤𑌤𑍍‌ ॥16॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌏𑌤𑌤𑍍 𑌹𑌿 𑌏𑌵 𑌅𑌕𑍍𑌷𑌰𑌂 𑌬𑍍𑌰𑌹𑍍𑌮 - this very syllable is Brahman-symbol
𑌏𑌤𑌤𑍍 𑌹𑌿 𑌏𑌵 𑌅𑌕𑍍𑌷𑌰𑌂 𑌪𑌰𑌮𑍍 - this very syllable is supreme support
𑌏𑌤𑌤𑍍 𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 - knowing this rightly
𑌯𑌃 𑌯𑌤𑍍 𑌇𑌚𑍍𑌛𑌤𑌿 𑌤𑌸𑍍𑌯 𑌤𑌤𑍍 - one attains according to the level of one's aspiration

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
This very imperishable syllable, Om, is the symbol of Brahman and the supreme support. Knowing and meditating upon it rightly, one attains in accordance with one's aspiration.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse links aspiration-quality to realization-quality. 𑌓𑌂-𑌉𑌪𑌾𑌸𑌨𑌾 is not mechanically uniform; intent, understanding, and depth shape fruit.

Shankara and later Advaitic exegesis distinguish lower and higher contemplative outcomes depending on whether 𑌓𑌂 is meditated upon as symbolic support or as direct non-dual pointer. Thus method and vision both matter.

Practically, clarify what you seek before practice - calm, clarity, devotion, or liberation. Practice aligns accordingly; vague aspiration yields diffuse outcomes.

𑌏𑌤𑌦𑌾𑌲𑌂𑌬𑌨𑌂 𑌶𑍍𑌰𑍇𑌷𑍍𑌠𑌮𑍇𑌤𑌦𑌾𑌲𑌂𑌬𑌨𑌂 𑌪𑌰𑌮𑍍‌।
𑌏𑌤𑌦𑌾𑌲𑌂𑌬𑌨𑌂 𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 𑌬𑍍𑌰𑌹𑍍𑌮𑌲𑍋𑌕𑍇 𑌮𑌹𑍀𑌯𑌤𑍇 ॥1𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌏𑌤𑌤𑍍 𑌆𑌲𑌂𑌬𑌨𑌂 𑌶𑍍𑌰𑍇𑌷𑍍𑌠𑌮𑍍 - this is the best support
𑌏𑌤𑌤𑍍 𑌆𑌲𑌂𑌬𑌨𑌂 𑌪𑌰𑌮𑍍 - this is the supreme support
𑌏𑌤𑌤𑍍 𑌆𑌲𑌂𑌬𑌨𑌂 𑌜𑍍𑌞𑌾𑌤𑍍𑌵𑌾 - knowing this support
𑌬𑍍𑌰𑌹𑍍𑌮-𑌲𑍋𑌕𑍇 𑌮𑌹𑍀𑌯𑌤𑍇 - one is exalted in Brahma-loka / exalted in Brahman-oriented attainment

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
This is the highest and supreme support. Knowing and taking refuge in this support, one is greatly exalted in Brahman-oriented attainment.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The term 𑌆𑌲𑌂𑌬𑌨 (support) is central: 𑌓𑌂 is contemplative stabilizer for minds not yet effortlessly abiding in the non-conceptual absolute.

Vedantic tradition values such supports while preserving their role as means, not end. Shankara consistently guides seekers from support-based contemplation to support-transcending realization.

Practically, choose one stable contemplative support and remain consistent. Frequent switching weakens depth; steady support matures mind toward subtle recognition.

𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌨𑍍𑌨𑌾𑌯𑌂 𑌕𑍁𑌤𑌶𑍍𑌚𑌿𑌨𑍍𑌨 𑌬𑌭𑍂𑌵 𑌕𑌶𑍍𑌚𑌿𑌤𑍍‌।
𑌅𑌜𑍋 𑌨𑌿𑌤𑍍𑌯𑌃 𑌶𑌾𑌶𑍍𑌵𑌤𑍋𑌽𑌯𑌂 𑌪𑍁𑌰𑌾𑌣𑍋 𑌨 𑌹𑌨𑍍𑌯𑌤𑍇 𑌹𑌨𑍍𑌯𑌮𑌾𑌨𑍇 𑌶𑌰𑍀𑌰𑍇 ॥1𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 - neither born nor dies
𑌅𑌜𑌃 𑌨𑌿𑌤𑍍𑌯𑌃 𑌶𑌾𑌶𑍍𑌵𑌤𑌃 𑌪𑍁𑌰𑌾𑌣𑌃 - unborn, eternal, abiding, ancient
𑌨 𑌹𑌨𑍍𑌯𑌤𑍇 𑌹𑌨𑍍𑌯𑌮𑌾𑌨𑍇 𑌶𑌰𑍀𑌰𑍇 - not slain when body is slain

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The knowing Self is never born and never dies. Unborn, eternal, abiding, ancient, it is not destroyed when the body is destroyed.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This is one of the clearest immortality declarations in the Upanishads, later echoed nearly verbatim in Gita 2.20. It dismantles body-equals-self error at the root.

Shankara's interpretation is direct: birth/death belong to body-mind complex, not to 𑌆𑌤𑍍𑌮𑌨𑍍. Recognizing this is not abstraction; it is fear-resolution through identity-correction.

Practically, contemplate this verse during loss and mortality anxiety. Grief may remain humanly, but existential annihilation panic can soften through right understanding.

𑌹𑌂𑌤𑌾 𑌚𑍇𑌨𑍍𑌮𑌨𑍍𑌯𑌤𑍇 𑌹𑌂𑌤𑍁𑌂 𑌹𑌤𑌶𑍍𑌚𑍇𑌨𑍍𑌮𑌨𑍍𑌯𑌤𑍇 𑌹𑌤𑌮𑍍‌।
𑌉𑌭𑍌 𑌤𑍌 𑌨 𑌵𑌿𑌜𑌾𑌨𑍀𑌤𑍋 𑌨𑌾𑌯𑌂 𑌹𑌂𑌤𑌿 𑌨 𑌹𑌨𑍍𑌯𑌤𑍇 ॥1𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌹𑌂𑌤𑌾 𑌮𑌨𑍍𑌯𑌤𑍇 𑌹𑌂𑌤𑍁𑌂 - if one thinks "I kill"
𑌹𑌤𑌃 𑌮𑌨𑍍𑌯𑌤𑍇 𑌹𑌤𑌮𑍍 - if one thinks "I am killed"
𑌉𑌭𑍌 𑌨 𑌵𑌿𑌜𑌾𑌨𑍀𑌤𑌃 - both do not know rightly
𑌨 𑌅𑌯𑌂 𑌹𑌂𑌤𑌿 𑌨 𑌹𑌨𑍍𑌯𑌤𑍇 - this Self neither kills nor is killed

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
If one thinks "I kill" and another thinks "I am killed," both fail to know truly; the Self neither kills nor is killed.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse continues ontological clarity while leaving transactional ethics intact. It denies absolute doership/slayership at Self-level, not moral responsibility at embodied level.

Gita 2.19 parallels this exactly, and Shankara carefully distinguishes paramArthika truth from vyavahArika accountability. Misusing this verse to justify harm is serious adharmic misreading.

Practically, hold two levels correctly: act ethically and responsibly in the world, while inwardly loosening absolute ego-doership claims.

𑌅𑌣𑍋𑌰𑌣𑍀𑌯𑌾𑌨𑍍𑌮𑌹𑌤𑍋 𑌮𑌹𑍀𑌯𑌾𑌨𑌾𑌤𑍍𑌮𑌾𑌸𑍍𑌯 𑌜𑌂𑌤𑍋𑌰𑍍𑌨𑌿𑌹𑌿𑌤𑍋 𑌗𑍁𑌹𑌾𑌯𑌾𑌮𑍍‌।
𑌤𑌮𑌕𑍍𑌰𑌤𑍁𑌃 𑌪𑌶𑍍𑌯𑌤𑌿 𑌵𑍀𑌤𑌶𑍋𑌕𑍋 𑌧𑌾𑌤𑍁𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌨𑍍𑌮𑌹𑌿𑌮𑌾𑌨𑌮𑌾𑌤𑍍𑌮𑌨𑌃 ॥20॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌣𑍋𑌃 𑌅𑌣𑍀𑌯𑌾𑌨𑍍 𑌮𑌹𑌤𑍋 𑌮𑌹𑍀𑌯𑌾𑌨𑍍 - subtler than subtle, greater than great
𑌆𑌤𑍍𑌮𑌾 ... 𑌗𑍁𑌹𑌾𑌯𑌾𑌂 𑌨𑌿𑌹𑌿𑌤𑌃 - Self lodged in the heart-cave
𑌅𑌕𑍍𑌰𑌤𑍁𑌃 𑌪𑌶𑍍𑌯𑌤𑌿 - one free from craving-driven ritualism sees
𑌵𑍀𑌤-𑌶𑍋𑌕𑌃 - becomes free of sorrow
𑌧𑌾𑌤𑍁-𑌪𑍍𑌰𑌸𑌾𑌦𑌾𑌤𑍍 - through purification/clarity of inner constituents

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The Self, subtler than the subtle and greater than the great, is hidden in the heart-cave. One free from compulsive craving, through inner purification, realizes its glory and becomes free from sorrow.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The paired paradox (smaller than small, greater than great) negates all spatial confinement. The Self is not measurable category; it is foundational reality.

Shankara interprets 𑌧𑌾𑌤𑍁-𑌪𑍍𑌰𑌸𑌾𑌦 as inward refinement that enables clear ascertainment. Thus ethics, mind-purity, and contemplation remain indispensable. This is not anti-ritual; it is anti-craving.

Practically, reduce craving-load and increase clarity-load: simplify compulsions, purify intention, and establish contemplative regularity.

𑌆𑌸𑍀𑌨𑍋 𑌦𑍂𑌰𑌂 𑌵𑍍𑌰𑌜𑌤𑌿 𑌶𑌯𑌾𑌨𑍋 𑌯𑌾𑌤𑌿 𑌸𑌰𑍍𑌵𑌤𑌃।
𑌕𑌸𑍍𑌤𑌂 𑌮𑌦𑌾𑌮𑌦𑌂 𑌦𑍇𑌵𑌂 𑌮𑌦𑌨𑍍𑌯𑍋 𑌜𑍍𑌞𑌾𑌤𑍁𑌮𑌰𑍍𑌹𑌤𑌿 ॥21॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌆𑌸𑍀𑌨𑌃 𑌦𑍂𑌰𑌂 𑌵𑍍𑌰𑌜𑌤𑌿 - seated, it goes far
𑌶𑌯𑌾𑌨𑌃 𑌯𑌾𑌤𑌿 𑌸𑌰𑍍𑌵𑌤𑌃 - lying, it goes everywhere
𑌮𑌦𑌾𑌮𑌦𑌂 𑌦𑍇𑌵𑌂 - the wonder beyond exhilaration and dejection
𑌕𑌃 𑌅𑌨𑍍𑌯𑌹𑍍 𑌜𑍍𑌞𑌾𑌤𑍁𑌂 𑌅𑌰𑍍𑌹𑌤𑌿 - who else can truly know that?

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Though seated, It goes far; though still, It reaches everywhere. Who else can truly know this wondrous luminous reality beyond excitement and dullness?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse uses paradox to indicate non-local awareness. Movement/non-movement categories apply to objects, not to consciousness-presence.

Advaita often uses such formulations to dissolve conceptual fixation. The Self is not a moving entity but the basis in whose presence all movement is known. Kena and Isa contain similar paradoxical pointers.

Practically, this verse helps during travel/rest polarity of modern life: whether active or still, awareness is constant. Recognize that constancy to reduce restlessness.

𑌅𑌶𑌰𑍀𑌰𑌂 𑌶𑌰𑍀𑌰𑍇𑌷𑍍𑌵𑌨𑌵𑌸𑍍𑌥𑍇𑌷𑍍𑌵𑌵𑌸𑍍𑌥𑌿𑌤𑌮𑍍‌।
𑌮𑌹𑌾𑌂𑌤𑌂 𑌵𑌿𑌭𑍁𑌮𑌾𑌤𑍍𑌮𑌾𑌨𑌂 𑌮𑌤𑍍𑌵𑌾 𑌧𑍀𑌰𑍋 𑌨 𑌶𑍋𑌚𑌤𑌿 ॥22॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌶𑌰𑍀𑌰𑌂 𑌶𑌰𑍀𑌰𑍇𑌷𑍁 - bodiless in bodies
𑌅𑌨𑌵𑌸𑍍𑌥𑍇𑌷𑍁 𑌅𑌵𑌸𑍍𑌥𑌿𑌤𑌮𑍍 - stable amidst unstable conditions
𑌮𑌹𑌾𑌂𑌤𑌂 𑌵𑌿𑌭𑍁𑌂 𑌆𑌤𑍍𑌮𑌾𑌨𑌮𑍍 - great all-pervading Self
𑌧𑍀𑌰𑌃 𑌨 𑌶𑍋𑌚𑌤𑌿 - the wise does not grieve

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Knowing the great all-pervading Self as bodiless amidst bodies and stable amidst instability, the wise no longer grieves.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This mantra is direct medicine for instability anxiety. Bodies and conditions fluctuate; the Self does not become unstable with them.

Shankara's Advaita emphasizes 𑌅𑌸𑌂𑌗 (unattached unaffectedness) here, similar to earlier sun-analogy teachings. Grief reduces when identity shifts from unstable envelope to stable essence.

Practically, when life conditions destabilize, consciously anchor in what remains unchanged - awareness, value, and dharmic intention. Stability can be practiced even amid change.

𑌨𑌾𑌯𑌮𑌾𑌤𑍍𑌮𑌾 𑌪𑍍𑌰𑌵𑌚𑌨𑍇𑌨 𑌲𑌭𑍍𑌯𑍋 𑌨 𑌮𑍇𑌧𑌯𑌾 𑌨 𑌬𑌹𑍁𑌨𑌾 𑌶𑍍𑌰𑍁𑌤𑍇𑌨।
𑌯𑌮𑍇𑌵𑍈𑌷 𑌵𑍃𑌣𑍁𑌤𑍇 𑌤𑍇𑌨 𑌲𑌭𑍍𑌯𑌸𑍍𑌤𑌸𑍍𑌯𑍈𑌷 𑌆𑌤𑍍𑌮𑌾 𑌵𑌿𑌵𑍃𑌣𑍁𑌤𑍇 𑌤𑌨𑍂𑌂 𑌸𑍍𑌵𑌾𑌮𑍍‌ ॥23॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 𑌅𑌯𑌂 𑌆𑌤𑍍𑌮𑌾 𑌪𑍍𑌰𑌵𑌚𑌨𑍇𑌨 𑌲𑌭𑍍𑌯𑌃 - not attained by eloquent discourse alone
𑌨 𑌮𑍇𑌧𑌯𑌾 - not by intellect alone
𑌨 𑌬𑌹𑍁𑌨𑌾 𑌶𑍍𑌰𑍁𑌤𑍇𑌨 - not by much hearing alone
𑌯𑌂 𑌏𑌵 𑌏𑌷 𑌵𑍃𑌣𑍁𑌤𑍇 - to whom this Self "chooses" (one deeply aligned)
𑌤𑌸𑍍𑌯 𑌆𑌤𑍍𑌮𑌾 𑌵𑌿𑌵𑍃𑌣𑍁𑌤𑍇 𑌤𑌨𑍂𑌂 𑌸𑍍𑌵𑌾𑌮𑍍 - to that one It reveals Its own nature

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
This Self is not attained by discourse alone, nor by mere intellect, nor by much hearing alone. It is attained by the one wholly aligned to it; to such a seeker the Self reveals Its own nature.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse rejects performative spirituality: speaking, cleverness, and information volume are insufficient without existential alignment. "Chosen by Self" indicates maturity of preparedness, not divine favoritism.

Shankara interprets this through qualification and assimilation: when ego-obstruction thins through discipline and insight, reality is self-revealed. This aligns with 𑌮𑍁𑌂𑌡𑌕's 𑌗𑍁𑌰𑍁-approach and all major Vedantic preparatory teachings.

Practically, convert knowledge habits into transformation habits. Ask not only "what did I learn?" but "what did I become less attached to today?"

𑌨𑌾𑌵𑌿𑌰𑌤𑍋 𑌦𑍁𑌶𑍍𑌚𑌰𑌿𑌤𑌾𑌨𑍍𑌨𑌾𑌶𑌾𑌂𑌤𑍋 𑌨𑌾𑌸𑌮𑌾𑌹𑌿𑌤𑌃।
𑌨𑌾𑌶𑌾𑌂𑌤𑌮𑌾𑌨𑌸𑍋 𑌵𑌾𑌪𑌿 𑌪𑍍𑌰𑌜𑍍𑌞𑌾𑌨𑍇𑌨𑍈𑌨𑌮𑌾𑌪𑍍𑌨𑍁𑌯𑌾𑌤𑍍‌ ॥24॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌨 𑌅𑌵𑌿𑌰𑌤𑌃 𑌦𑍁𑌶𑍍𑌚𑌰𑌿𑌤𑌾𑌤𑍍 - not one who has not ceased wrong conduct
𑌨 𑌅𑌶𑌾𑌂𑌤𑌃 - not one without tranquility
𑌨 𑌅𑌸𑌮𑌾𑌹𑌿𑌤𑌃 - not one without collectedness
𑌨 𑌅𑌶𑌾𑌂𑌤-𑌮𑌾𑌨𑌸𑌃 - not one with restless mind
𑌪𑍍𑌰𑌜𑍍𑌞𑌾𑌨𑍇𑌨 𑌏𑌨𑌂 𑌆𑌪𑍍𑌨𑍁𑌯𑌾𑌤𑍍 - can attain this Self by knowledge

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who has not turned away from misconduct, who lacks tranquility and concentration, and whose mind is unquiet - such a person cannot attain this Self through knowledge.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This is a clear qualification verse. Ethical restraint, tranquility, and concentration are not optional moral extras; they are epistemic necessities for Self-knowledge.

Shankara's framework of 𑌶𑌮-𑌦𑌮-𑌉𑌪𑌰𑌤𑌿 and allied disciplines is fully consonant with this mantra. Without preparatory refinement, non-dual teaching remains intellectually appreciated but existentially ineffective.

Practically, treat conduct purification as knowledge practice. Integrity is not prelude separate from realization; it is part of realization's possibility.

𑌯𑌸𑍍𑌯 𑌬𑍍𑌰𑌹𑍍𑌮 𑌚 𑌕𑍍𑌷𑌤𑍍𑌰𑌂 𑌚 𑌉𑌭𑍇 𑌭𑌵𑌤 𑌓𑌦𑌨𑌃।
𑌮𑍃𑌤𑍍𑌯𑍁𑌰𑍍𑌯𑌸𑍍𑌯𑍋𑌪𑌸𑍇𑌚𑌨𑌂 𑌕 𑌇𑌤𑍍𑌥𑌾 𑌵𑍇𑌦 𑌯𑌤𑍍𑌰 𑌸𑌃 ॥25॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌸𑍍𑌯 𑌬𑍍𑌰𑌹𑍍𑌮 𑌚 𑌕𑍍𑌷𑌤𑍍𑌰𑌂 𑌚 𑌉𑌭𑍇 𑌓𑌦𑌨𑌃 - for whom brahmaṇa and kShatra alike are as food
𑌮𑍃𑌤𑍍𑌯𑍁𑌃 𑌯𑌸𑍍𑌯 𑌉𑌪𑌸𑍇𑌚𑌨𑌮𑍍 - for whom death itself is like a condiment
𑌕𑌃 𑌇𑌤𑍍𑌥𑌾 𑌵𑍇𑌦 𑌯𑌤𑍍𑌰 𑌸𑌃 - who can fully comprehend where/what That is?

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
For that supreme reality, both priestly and royal powers are as food, and death itself as mere accompaniment. Who can fully grasp That in ordinary terms?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The closing verse establishes total transcendence of all worldly hierarchies and even death. What humans fear, wield, or worship is relativized before the absolute.

Advaita reads this as final de-centering of ego and institution: no social status, power, or mortality structure defines Brahman. The verse ends in reverential epistemic humility, not conceptual closure.

Practically, this mantra dissolves spiritual pride. In the face of the absolute, status-identity and fear narratives shrink; what remains is humility, sincerity, and committed inquiry.

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