The second section of the first Mundaka marks a sharp pedagogical turn. After introducing 𑌪𑌰𑌾 and 𑌅𑌪𑌰𑌾 𑌵𑌿𑌦𑍍𑌯𑌾, the Upanishad now examines ritual-centered life with both fairness and uncompromising clarity. It acknowledges the place of Vedic 𑌕𑌰𑍍𑌮, yet refuses to let seekers mistake finite merit for final freedom.

This section is therefore not anti-ritual; it is anti-delusion. It first lays out disciplined ritual procedure and its legitimate results, then shows the built-in limits of action-bound attainments. The intent is to move the seeker from karmic optimism to existential discernment.

Adi Shankaracharya's interpretive line treats this as a vital transition from 𑌕𑌰𑍍𑌮-𑌕𑌾𑌂𑌡 dependence to 𑌬𑍍𑌰𑌹𑍍𑌮-𑌵𑌿𑌦𑍍𑌯𑌾 orientation. The famous injunction 𑌪𑌰𑍀𑌕𑍍𑌷𑍍𑌯 𑌲𑍋𑌕𑌾𑌨𑍍 𑌕𑌰𑍍𑌮𑌚𑌿𑌤𑌾𑌨𑍍... emerges here as a decisive call to maturity: examine, recognize limitation, and seek the imperishable through right guidance.

For contemporary readers, this section has immediate relevance. It challenges every form of spiritual consumerism - ritual, status, identity, achievement - that avoids foundational inquiry. Read it as a compassionate confrontation: keep discipline, but do not settle for repeatable outcomes when liberation is the goal.

॥ 𑌪𑍍𑌰𑌥𑌮𑌮𑍁𑌂𑌡𑌕𑍇 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌖𑌂𑌡𑌃 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍍𑌰𑌥𑌮-𑌮𑍁𑌂𑌡𑌕𑍇 - in the first Mundaka
𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌖𑌂𑌡𑌃 - second section

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
This is the second section of the first Mundaka.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This heading signals a methodological shift within the same chapter. The first section established the knowledge hierarchy; the second section applies that hierarchy to spiritual life by examining 𑌕𑌰𑍍𑌮, its rigor, and its limits.

In traditional teaching flow, this is intentional sequencing: first define 𑌪𑌰𑌾/𑌅𑌪𑌰𑌾, then prevent confusion by showing why even refined karmic attainments remain within 𑌸𑌂𑌸𑌾𑌰 if not transcended by Self-knowledge. Shankara's pedagogical structure repeatedly follows this movement from orientation to discernment.

A practical study approach is to treat section breaks as cognitive checkpoints. Before moving on, ask: "What mistaken assumption is this new section correcting in me?" This keeps scriptural study transformative rather than merely cumulative.

𑌤𑌦𑍇𑌤𑌤𑍍 𑌸𑌤𑍍𑌯𑌂 𑌮𑌂𑌤𑍍𑌰𑍇𑌷𑍁 𑌕𑌰𑍍𑌮𑌾𑌣𑌿 𑌕𑌵𑌯𑍋
𑌯𑌾𑌨𑍍𑌯𑌪𑌶𑍍𑌯𑌂𑌸𑍍𑌤𑌾𑌨𑌿 𑌤𑍍𑌰𑍇𑌤𑌾𑌯𑌾𑌂 𑌬𑌹𑍁𑌧𑌾 𑌸𑌂𑌤𑌤𑌾𑌨𑌿 ।
𑌤𑌾𑌨𑍍𑌯𑌾𑌚𑌰𑌥 𑌨𑌿𑌯𑌤𑌂 𑌸𑌤𑍍𑌯𑌕𑌾𑌮𑌾 𑌏𑌷 𑌵𑌃
𑌪𑌂𑌥𑌾𑌃 𑌸𑍁𑌕𑍃𑌤𑌸𑍍𑌯 𑌲𑍋𑌕𑍇 ॥ 1॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌤𑍍 𑌏𑌤𑌤𑍍 - this indeed
𑌸𑌤𑍍𑌯𑌂 - true
𑌮𑌂𑌤𑍍𑌰𑍇𑌷𑍁 - in the mantras
𑌕𑌰𑍍𑌮𑌾𑌣𑌿 - ritual actions
𑌕𑌵𑌯𑌃 - seers
𑌯𑌾𑌨𑌿 - which
𑌅𑌪𑌶𑍍𑌯𑌨𑍍 - perceived
𑌤𑌾𑌨𑌿 - those
𑌤𑍍𑌰𑍇𑌤𑌾𑌯𑌾𑌂 - in the threefold Vedic arrangement
𑌬𑌹𑍁𑌧𑌾 - in many ways
𑌸𑌂𑌤𑌤𑌾𑌨𑌿 - extended/elaborated
𑌤𑌾𑌨𑌿 𑌆𑌚𑌰𑌥 - perform those
𑌨𑌿𑌯𑌤𑌂 - regularly, with discipline
𑌸𑌤𑍍𑌯𑌕𑌾𑌮𑌾𑌃 - O seekers of rightful fruits
𑌏𑌷𑌃 - this
𑌵𑌃 - for you
𑌪𑌂𑌥𑌾𑌃 - path
𑌸𑍁𑌕𑍃𑌤𑌸𑍍𑌯 𑌲𑍋𑌕𑍇 - to the world attained by merit
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
This is indeed true: the rites seen by the seers and taught in the mantras, elaborated in many forms, should be performed with discipline by those seeking rightful results; this is the path to the worlds gained by merit.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The Upanishad begins this section by affirming Vedic ritual validity within its domain. It does not caricature 𑌕𑌰𑍍𑌮; it acknowledges that disciplined action, rightly performed, yields ordered results. The verse is precise: this is a path to 𑌸𑍁𑌕𑍃𑌤-𑌲𑍋𑌕 (merit-worlds), not to the absolute.

Shastric tradition consistently preserves this domain-clarity. In Advaita, 𑌕𑌰𑍍𑌮 can purify and prepare (𑌚𑌿𑌤𑍍𑌤-𑌶𑍁𑌦𑍍𑌧𑌿) but cannot by itself reveal the non-produced absolute (𑌅𑌕𑍃𑌤). This distinction echoes Gita 9.20-21, where ritual merit grants higher worlds yet remains finite and return-bound.

Practically, the verse teaches respect without absolutization: do your duties and disciplines well, but know their scope. Confusion begins when provisional means are mistaken for final ends.

𑌯𑌦𑌾 𑌲𑍇𑌲𑌾𑌯𑌤𑍇 𑌹𑍍𑌯𑌰𑍍𑌚𑌿𑌃 𑌸𑌮𑌿𑌦𑍍𑌧𑍇 𑌹𑌵𑍍𑌯𑌵𑌾𑌹𑌨𑍇 ।
𑌤𑌦𑌾𑌽𑌽𑌜𑍍𑌯𑌭𑌾𑌗𑌾𑌵𑌂𑌤𑌰𑍇𑌣𑌾𑌽𑌽𑌹𑍁𑌤𑍀𑌃 𑌪𑍍𑌰𑌤𑌿𑌪𑌾𑌦𑌯𑍇𑌤𑍍 ॥ 2॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌦𑌾 - when
𑌲𑍇𑌲𑌾𑌯𑌤𑍇 - flickers/playfully moves
𑌹𑌿 𑌅𑌰𑍍𑌚𑌿𑌃 - indeed the flame
𑌸𑌮𑌿𑌦𑍍𑌧𑍇 - when well-kindled
𑌹𑌵𑍍𑌯𑌵𑌾𑌹𑌨𑍇 - in the sacrificial fire
𑌤𑌦𑌾 - then
𑌆𑌜𑍍𑌯-𑌭𑌾𑌗𑍌-𑌅𑌂𑌤𑌰𑍇𑌣𑌾 - between the two ghee-portions
𑌆𑌹𑍁𑌤𑍀𑌃 - oblations
𑌪𑍍𑌰𑌤𑌿𑌪𑌾𑌦𑌯𑍇𑌤𑍍 - one should place/offer
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
When the sacrificial fire is properly kindled and its flame is active, then one should offer the oblations at the prescribed point between the two ghee-offerings.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse emphasizes procedural precision. Vedic ritual is not casual symbolism; it is governed action with timing, sequence, and intentional correctness. Even in 𑌕𑌰𑍍𑌮-𑌕𑌾𑌂𑌡, maturity demands attentiveness.

𑌮𑍀𑌮𑌾𑌂𑌸𑌾 and Vedantic traditions alike treat 𑌵𑌿𑌧𑌿 (prescribed method) as central to ritual efficacy. The Upanishad here affirms that action-results are lawfully conditioned, not arbitrarily granted. That same lawfulness later supports its argument about action's limits.

A practical takeaway: spiritual seriousness includes procedural integrity. Whether mantra-japa, nitya 𑌕𑌰𑍍𑌮, or meditation routine, sloppiness weakens formation. Precision trains reverence and prepares the mind for higher inquiry.

𑌯𑌸𑍍𑌯𑌾𑌗𑍍𑌨𑌿𑌹𑍋𑌤𑍍𑌰𑌮𑌦𑌰𑍍𑌶𑌮𑌪𑍌𑌰𑍍𑌣𑌮𑌾𑌸-
𑌮𑌚𑌾𑌤𑍁𑌰𑍍𑌮𑌾𑌸𑍍𑌯𑌮𑌨𑌾𑌗𑍍𑌰𑌯𑌣𑌮𑌤𑌿𑌥𑌿𑌵𑌰𑍍𑌜𑌿𑌤𑌂 𑌚 ।
𑌅𑌹𑍁𑌤𑌮𑌵𑍈𑌶𑍍𑌵𑌦𑍇𑌵𑌮𑌵𑌿𑌧𑌿𑌨𑌾 𑌹𑍁𑌤-
𑌮𑌾𑌸𑌪𑍍𑌤𑌮𑌾𑌂𑌸𑍍𑌤𑌸𑍍𑌯 𑌲𑍋𑌕𑌾𑌨𑍍 𑌹𑌿𑌨𑌸𑍍𑌤𑌿 ॥ 3॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌸𑍍𑌯 - whose
𑌅𑌗𑍍𑌨𑌿𑌹𑍋𑌤𑍍𑌰𑌮𑍍 - agnihotra rite
𑌅𑌦𑌰𑍍𑌶𑌮𑍍 - lacking the new-moon observance
𑌅𑌪𑍌𑌰𑍍𑌣𑌮𑌾𑌸𑌮𑍍 - lacking the full-moon observance
𑌅𑌚𑌾𑌤𑍁𑌰𑍍𑌮𑌾𑌸𑍍𑌯𑌮𑍍 - lacking seasonal 𑌚𑌾𑌤𑍁𑌰𑍍𑌮𑌾𑌸𑍍𑌯 rites
𑌅𑌨𑌾𑌗𑍍𑌰𑌯𑌣𑌮𑍍 - lacking the first-fruit offering
𑌅𑌤𑌿𑌥𑌿-𑌵𑌰𑍍𑌜𑌿𑌤𑌮𑍍 - devoid of guest-hospitality
𑌚 - and
𑌅𑌹𑍁𑌤𑌮𑍍 - not duly offered
𑌅𑌵𑍈𑌶𑍍𑌵𑌦𑍇𑌵𑌮𑍍 - without 𑌵𑍈𑌶𑍍𑌵𑌦𑍇𑌵 offering
𑌅𑌵𑌿𑌧𑌿𑌨𑌾 𑌹𑍁𑌤𑌮𑍍 - offered against injunction
𑌆-𑌸𑌪𑍍𑌤𑌮𑌾𑌨𑍍 - up to the seventh
𑌤𑌸𑍍𑌯 - of that performer
𑌲𑍋𑌕𑌾𑌨𑍍 - worlds/merit-realms
𑌹𑌿𑌨𑌸𑍍𑌤𑌿 - destroys
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
If one performs agnihotra while neglecting its connected observances - new/full moon rites, seasonal rites, first-fruit offering, hospitality, universal offering - or performs it improperly, such action damages the performer's merit across the sevenfold result-fields.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse warns against selective religiosity - preserving prestige-symbols while dropping ethical and procedural foundations. Ritual divorced from wholeness becomes self-defeating.

Shastric hermeneutics reads this as interconnected obligation: 𑌕𑌰𑍍𑌮 is a system, not a menu. Advaita accepts this fully at the preparatory level; fragmented observance often strengthens ego while weakening refinement. The Upanishad uses this rigor to mature the seeker's honesty.

In modern terms, this is a warning against "display spirituality." If outer practice is not matched by integrity, care, and responsibility, it may increase self-deception. Keep practice whole, not performative.

𑌕𑌾𑌲𑍀 𑌕𑌰𑌾𑌲𑍀 𑌚 𑌮𑌨𑍋𑌜𑌵𑌾 𑌚
𑌸𑍁𑌲𑍋𑌹𑌿𑌤𑌾 𑌯𑌾 𑌚 𑌸𑍁𑌧𑍂𑌮𑍍𑌰𑌵𑌰𑍍𑌣𑌾 ।
𑌸𑍍𑌫𑍁𑌲𑌿𑌂𑌗𑌿𑌨𑍀 𑌵𑌿𑌶𑍍𑌵𑌰𑍁𑌚𑍀 𑌚 𑌦𑍇𑌵𑍀
𑌲𑍇𑌲𑌾𑌯𑌮𑌾𑌨𑌾 𑌇𑌤𑌿 𑌸𑌪𑍍𑌤 𑌜𑌿𑌹𑍍𑌵𑌾𑌃 ॥ 4॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑌾𑌲𑍀 - KAlI (a flame-tongue)
𑌕𑌰𑌾𑌲𑍀 - KarAlI (a fierce flame-tongue)
𑌚 - and
𑌮𑌨𑍋𑌜𑌵𑌾 - ManOjavA (swift as mind)
𑌸𑍁𑌲𑍋𑌹𑌿𑌤𑌾 - SulOhitA (deep-red flame)
𑌯𑌾 - and that
𑌸𑍁𑌧𑍂𑌮𑍍𑌰𑌵𑌰𑍍𑌣𑌾 - smoke-hued flame
𑌸𑍍𑌫𑍁𑌲𑌿𑌂𑌗𑌿𑌨𑍀 - spark-scattering flame
𑌵𑌿𑌶𑍍𑌵𑌰𑍁𑌚𑍀 - all-radiant flame
𑌦𑍇𑌵𑍀 - the divine (fire)
𑌲𑍇𑌲𑌾𑌯𑌮𑌾𑌨𑌾 - flickering
𑌇𑌤𑌿 - thus
𑌸𑌪𑍍𑌤 𑌜𑌿𑌹𑍍𑌵𑌾𑌃 - seven tongues (of fire)
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The sacrificial fire is described as having seven flickering tongues - Kali, Karali, Manojava, Sulohita, Sudhumravarna, Sphulingini, and Vishvaruchi.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse poetically encodes a sophisticated ritual phenomenology. Fire is not treated as inert matter but as dynamic sacred medium with differentiated modes of operation and reception.

In Vedic tradition, such naming supports contemplative attention within ritual action: the performer is trained to perceive subtle functional distinctions rather than mechanically "doing" a rite. Yet the Upanishad's larger strategy remains: even this richness is within 𑌕𑌰𑍍𑌮-domain and therefore finite in fruit.

Practically, this verse teaches mindful presence. Whatever the practice - ritual, prayer, meditation, service - move from autopilot to attentive participation. Depth begins where presence replaces routine.

𑌏𑌤𑍇𑌷𑍁 𑌯𑌶𑍍𑌚𑌰𑌤𑍇 𑌭𑍍𑌰𑌾𑌜𑌮𑌾𑌨𑍇𑌷𑍁 𑌯𑌥𑌾𑌕𑌾𑌲𑌂
𑌚𑌾𑌹𑍁𑌤𑌯𑍋 𑌹𑍍𑌯𑌾𑌦𑌦𑌾𑌯𑌨𑍍 ।
𑌤𑌂 𑌨𑌯𑌂𑌤𑍍𑌯𑍇𑌤𑌾𑌃 𑌸𑍂𑌰𑍍𑌯𑌸𑍍𑌯 𑌰𑌶𑍍𑌮𑌯𑍋 𑌯𑌤𑍍𑌰
𑌦𑍇𑌵𑌾𑌨𑌾𑌂 𑌪𑌤𑌿𑌰𑍇𑌕𑍋𑌽𑌧𑌿𑌵𑌾𑌸𑌃 ॥ 5॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌏𑌤𑍇𑌷𑍁 - in these
𑌯𑌃 - whoever
𑌚𑌰𑌤𑍇 - engages/practices
𑌭𑍍𑌰𑌾𑌜𑌮𑌾𑌨𑍇𑌷𑍁 - in the blazing forms
𑌯𑌥𑌾𑌕𑌾𑌲𑌂 - at the proper time
𑌆𑌹𑍁𑌤𑌯𑌃 - oblations
𑌹𑌿 𑌆𑌦𑌦𑌾𑌯𑌨𑍍 - indeed placing/offering
𑌤𑌂 - that sacrificer
𑌨𑌯𑌂𑌤𑌿 𑌏𑌤𑌾𑌃 - these lead
𑌸𑍂𑌰𑍍𑌯𑌸𑍍𑌯 𑌰𑌶𑍍𑌮𑌯𑌃 - rays of the sun
𑌯𑌤𑍍𑌰 - where
𑌦𑍇𑌵𑌾𑌨𑌾𑌂 𑌪𑌤𑌿𑌃 - lord of the devas
𑌏𑌕𑌃 𑌅𑌧𑌿𑌵𑌾𑌸𑌃 - the singular presiding abode
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
One who offers rightly and timely in these blazing sacrificial fires is led by the rays of the sun to the realm presided over by the lord of the gods.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse presents the positive fruit of disciplined 𑌕𑌰𑍍𑌮: ordered ascent to higher experiential realms. The Upanishad is being fair - properly performed action yields proper result.

Vedantic commentators treat such results as real within 𑌵𑍍𑌯𑌵𑌹𑌾𑌰 but not final in 𑌪𑌾𑌰𑌮𑌾𑌰𑍍𑌥𑌿𑌕 terms. Gita 9.20-21 gives the same arc: merit leads upward, but finite causes produce finite residence. This prepares the transition to renunciate inquiry.

Practically, this verse helps seekers respect karmic causality without idolizing outcomes. Good action matters deeply, but ultimate freedom requires knowledge beyond result-cycles.

𑌏𑌹𑍍𑌯𑍇𑌹𑍀𑌤𑌿 𑌤𑌮𑌾𑌹𑍁𑌤𑌯𑌃 𑌸𑍁𑌵𑌰𑍍𑌚𑌸𑌃
𑌸𑍂𑌰𑍍𑌯𑌸𑍍𑌯 𑌰𑌶𑍍𑌮𑌿𑌭𑌿𑌰𑍍𑌯𑌜𑌮𑌾𑌨𑌂 𑌵𑌹𑌂𑌤𑌿 ।
𑌪𑍍𑌰𑌿𑌯𑌾𑌂 𑌵𑌾𑌚𑌮𑌭𑌿𑌵𑌦𑌂𑌤𑍍𑌯𑍋𑌽𑌰𑍍𑌚𑌯𑌂𑌤𑍍𑌯
𑌏𑌷 𑌵𑌃 𑌪𑍁𑌣𑍍𑌯𑌃 𑌸𑍁𑌕𑍃𑌤𑍋 𑌬𑍍𑌰𑌹𑍍𑌮𑌲𑍋𑌕𑌃 ॥ 6॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌏𑌹𑌿 𑌏𑌹𑌿 𑌇𑌤𑌿 - "come, come" thus
𑌤𑌂 𑌆𑌹𑍁𑌤𑌯𑌃 - those oblations (addressing him)
𑌸𑍁𑌵𑌰𑍍𑌚𑌸𑌃 - radiant/lustrous
𑌸𑍂𑌰𑍍𑌯𑌸𑍍𑌯 𑌰𑌶𑍍𑌮𑌿𑌭𑌿𑌃 - by the sun's rays
𑌯𑌜𑌮𑌾𑌨𑌮𑍍 - the sacrificer
𑌵𑌹𑌂𑌤𑌿 - carry
𑌪𑍍𑌰𑌿𑌯𑌾𑌂 𑌵𑌾𑌚𑌮𑍍 - pleasing speech
𑌅𑌭𑌿𑌵𑌦𑌂𑌤𑌿 - speak/address
𑌅𑌰𑍍𑌚𑌯𑌂𑌤𑌿 - honor/praise
𑌏𑌷𑌃 - this
𑌵𑌃 - for you
𑌪𑍁𑌣𑍍𑌯𑌃 - meritorious
𑌸𑍁𑌕𑍃𑌤𑌃 - earned by good acts
𑌬𑍍𑌰𑌹𑍍𑌮𑌲𑍋𑌕𑌃 - the brahma-loka (karmic realm)
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The radiant sacrificial offerings, as though inviting "come, come," carry the sacrificer along the sun's rays, praising him and saying: this is your meritorious world attained by good works.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The language is intentionally attractive: 𑌕𑌰𑍍𑌮 appears rewarding, affirming, and exalted. The text acknowledges this experiential pull before delivering its deeper correction.

Shankara's reading of this passage treats the invitation imagery as 𑌫𑌲-𑌸𑍍𑌤𑍁𑌤𑌿 within 𑌕𑌰𑍍𑌮-𑌕𑌾𑌂𑌡, not as 𑌮𑍋𑌕𑍍𑌷-lakShaNa. Bhagavad Gita 9.20-21 states the same cycle explicitly - 𑌤𑍇 𑌤𑌂 𑌭𑍁𑌕𑍍𑌤𑍍𑌵𑌾 𑌸𑍍𑌵𑌰𑍍𑌗𑌲𑍋𑌕𑌂 𑌵𑌿𑌶𑌾𑌲𑌂 𑌕𑍍𑌷𑍀𑌣𑍇 𑌪𑍁𑌣𑍍𑌯𑍇 𑌮𑌰𑍍𑌤𑍍𑌯𑌲𑍋𑌕𑌂 𑌵𑌿𑌶𑌂𑌤𑌿 - showing that even exalted heaven-experience remains time-bound.

Practically, this verse warns about subtle spiritual complacency. Pleasant inner states, praise, and refined experiences can become new attachments. Enjoy without clinging; continue inquiry.

𑌪𑍍𑌲𑌵𑌾 𑌹𑍍𑌯𑍇𑌤𑍇 𑌅𑌦𑍃𑌢𑌾 𑌯𑌜𑍍𑌞𑌰𑍂𑌪𑌾
𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌕𑍍𑌤𑌮𑌵𑌰𑌂 𑌯𑍇𑌷𑍁 𑌕𑌰𑍍𑌮 ।
𑌏𑌤𑌚𑍍𑌛𑍍𑌰𑍇𑌯𑍋 𑌯𑍇𑌽𑌭𑌿𑌨𑌂𑌦𑌂𑌤𑌿 𑌮𑍂𑌢𑌾
𑌜𑌰𑌾𑌮𑍃𑌤𑍍𑌯𑍁𑌂 𑌤𑍇 𑌪𑍁𑌨𑌰𑍇𑌵𑌾𑌪𑌿 𑌯𑌂𑌤𑌿 ॥ 𑍭॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑍍𑌲𑌵𑌾𑌃 - rafts/boats
𑌹𑌿 𑌏𑌤𑍇 - indeed these
𑌅𑌦𑍃𑌢𑌾𑌃 - unstable/fragile
𑌯𑌜𑍍𑌞-𑌰𑍂𑌪𑌾𑌃 - of the nature of sacrifices
𑌅𑌷𑍍𑌟𑌾𑌦𑌶-𑌉𑌕𑍍𑌤𑌮𑍍 - declared as eighteenfold
𑌅𑌵𑌰𑌂 𑌕𑌰𑍍𑌮 - lower/inferior action (for liberation)
𑌯𑍇𑌷𑍁 - in which
𑌏𑌤𑌤𑍍 𑌶𑍍𑌰𑍇𑌯𑌃 - this as the highest good
𑌯𑍇 𑌅𑌭𑌿𑌨𑌂𑌦𑌂𑌤𑌿 - those who delight in
𑌮𑍂𑌢𑌾𑌃 - deluded ones
𑌜𑌰𑌾-𑌮𑍃𑌤𑍍𑌯𑍁𑌂 - old age and death
𑌤𑍇 - they
𑌪𑍁𑌨𑌃 𑌏𑌵 𑌅𑌪𑌿 - again and again
𑌯𑌂𑌤𑌿 - go/return
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
These ritual forms are fragile rafts; the eighteenfold sacrificial system is inferior with respect to liberation. Those deluded ones who celebrate it as supreme return again to old age and death.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This is the section's decisive critique. 𑌕𑌰𑍍𑌮 is now called 𑌅𑌦𑍃𑌢-𑌪𑍍𑌲𑌵 - useful for crossing short waters, incapable of crossing the ocean of 𑌸𑌂𑌸𑌾𑌰. The issue is not ritual itself, but absolutizing it.

Shankara emphasizes that action, being finite and produced, cannot yield the unproduced absolute (𑌅𑌕𑍃𑌤). This is a cornerstone Advaitic principle echoed directly in verse 12 of this very section. Thus the Upanishad shifts from karmic legitimacy to karmic limitation with precision.

In practical life, this verse asks: what am I using as a raft, and am I mistaking it for the shore? Means are sacred; mistaking means for end is bondage.

𑌅𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌮𑌂𑌤𑌰𑍇 𑌵𑌰𑍍𑌤𑌮𑌾𑌨𑌾𑌃
𑌸𑍍𑌵𑌯𑌂 𑌧𑍀𑌰𑌾𑌃 𑌪𑌂𑌡𑌿𑌤𑌂 𑌮𑌨𑍍𑌯𑌮𑌾𑌨𑌾𑌃 ।
𑌜𑌂𑌘𑌨𑍍𑌯𑌮𑌾𑌨𑌾𑌃 𑌪𑌰𑌿𑌯𑌂𑌤𑌿 𑌮𑍂𑌢𑌾
𑌅𑌂𑌧𑍇𑌨𑍈𑌵 𑌨𑍀𑌯𑌮𑌾𑌨𑌾 𑌯𑌥𑌾𑌂𑌧𑌾𑌃 ॥ 𑍮॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 𑌅𑌂𑌤𑌰𑍇 - in the midst of ignorance
𑌵𑌰𑍍𑌤𑌮𑌾𑌨𑌾𑌃 - living/moving
𑌸𑍍𑌵𑌯𑌂 - themselves
𑌧𑍀𑌰𑌾𑌃 - wise/steadfast
𑌪𑌂𑌡𑌿𑌤𑌂 - learned
𑌮𑌨𑍍𑌯𑌮𑌾𑌨𑌾𑌃 - thinking themselves to be
𑌜𑌂𑌘𑌨𑍍𑌯𑌮𑌾𑌨𑌾𑌃 - being repeatedly battered/afflicted
𑌪𑌰𑌿𑌯𑌂𑌤𑌿 - wander about
𑌮𑍂𑌢𑌾𑌃 - deluded ones
𑌅𑌂𑌧𑍇𑌨 𑌏𑌵 - by the blind itself
𑌨𑍀𑌯𑌮𑌾𑌨𑌾𑌃 - being led
𑌯𑌥𑌾 𑌅𑌂𑌧𑌾𑌃 - like the blind
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Dwelling in ignorance yet thinking themselves wise, the deluded wander in repeated confusion - like the blind led by the blind.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse exposes epistemic arrogance as a core obstacle. The sharp language is therapeutic, not insulting: false certainty blocks transformation more deeply than acknowledged confusion.

Upanishadic and Gita traditions repeatedly identify this pattern - self-certifying ignorance masquerading as insight. Shankara's pedagogy therefore gives high value to humility (𑌅𑌮𑌾𑌨𑌿𑌤𑍍𑌵) and 𑌸𑌂𑌪𑍍𑌰𑌦𑌾𑌯-guided correction. Without these, seekers circulate inside conceptual echo-chambers.

Practically, adopt one antidote: periodic "blind-spot review" with a trusted teacher or rigorous peer. Growth accelerates when one invites correction before crisis enforces it.

𑌅𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌂 𑌬𑌹𑍁𑌧𑌾 𑌵𑌰𑍍𑌤𑌮𑌾𑌨𑌾 𑌵𑌯𑌂
𑌕𑍃𑌤𑌾𑌰𑍍𑌥𑌾 𑌇𑌤𑍍𑌯𑌭𑌿𑌮𑌨𑍍𑌯𑌂𑌤𑌿 𑌬𑌾𑌲𑌾𑌃 ।
𑌯𑌤𑍍 𑌕𑌰𑍍𑌮𑌿𑌣𑍋 𑌨 𑌪𑍍𑌰𑌵𑍇𑌦𑌯𑌂𑌤𑌿 𑌰𑌾𑌗𑌾𑌤𑍍
𑌤𑍇𑌨𑌾𑌤𑍁𑌰𑌾𑌃 𑌕𑍍𑌷𑍀𑌣𑌲𑍋𑌕𑌾𑌶𑍍𑌚𑍍𑌯𑌵𑌂𑌤𑍇 ॥ 𑍯॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌮𑍍 - in ignorance
𑌬𑌹𑍁𑌧𑌾 - in many ways
𑌵𑌰𑍍𑌤𑌮𑌾𑌨𑌾𑌃 - moving/living
𑌵𑌯𑌂 - we
𑌕𑍃𑌤𑌾𑌰𑍍𑌥𑌾𑌃 - fulfilled/accomplished
𑌇𑌤𑌿 - thus
𑌅𑌭𑌿𑌮𑌨𑍍𑌯𑌂𑌤𑌿 - imagine/conceive
𑌬𑌾𑌲𑌾𑌃 - immature ones
𑌯𑌤𑍍 - because
𑌕𑌰𑍍𑌮𑌿𑌣𑌃 - ritual-action oriented people
𑌨 𑌪𑍍𑌰𑌵𑍇𑌦𑌯𑌂𑌤𑌿 - do not discern/understand
𑌰𑌾𑌗𑌾𑌤𑍍 - due to attachment
𑌤𑍇𑌨 - therefore/by that
𑌆𑌤𑍁𑌰𑌾𑌃 - afflicted
𑌕𑍍𑌷𑍀𑌣-𑌲𑍋𑌕𑌾𑌃 - with exhausted merit-worlds
𑌚𑍍𑌯𑌵𑌂𑌤𑍇 - fall away
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Immature people, moving in varied forms of ignorance, imagine themselves fulfilled. Attached to action, they fail to discern deeply; when their earned worlds are exhausted, they decline and fall again.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The verse refines the previous warning by naming the mechanism: 𑌰𑌾𑌗 (attachment). It is attachment that turns provisional attainment into imagined completion.

Advaita's analysis of bondage as misidentification plus attachment is directly relevant here. 𑌕𑌰𑍍𑌮 itself is not condemned; clinging and misvaluation are. This matches Gita's repeated teaching that attachment to fruits binds action to recurrence.

In practical terms, perform and serve wholeheartedly, but test for attachment by asking: "If this result changes, does my center collapse?" Where collapse is high, attachment is high; there purification is required.

𑌇𑌷𑍍𑌟𑌾𑌪𑍂𑌰𑍍𑌤𑌂 𑌮𑌨𑍍𑌯𑌮𑌾𑌨𑌾 𑌵𑌰𑌿𑌷𑍍𑌠𑌂
𑌨𑌾𑌨𑍍𑌯𑌚𑍍𑌛𑍍𑌰𑍇𑌯𑍋 𑌵𑍇𑌦𑌯𑌂𑌤𑍇 𑌪𑍍𑌰𑌮𑍂𑌢𑌾𑌃 ।
𑌨𑌾𑌕𑌸𑍍𑌯 𑌪𑍃𑌷𑍍𑌠𑍇 𑌤𑍇 𑌸𑍁𑌕𑍃𑌤𑍇𑌽𑌨𑍁𑌭𑍂𑌤𑍍𑌵𑍇𑌮𑌂
𑌲𑍋𑌕𑌂 𑌹𑍀𑌨𑌤𑌰𑌂 𑌵𑌾 𑌵𑌿𑌶𑌂𑌤𑌿 ॥ 10॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌇𑌷𑍍𑌟𑌾-𑌪𑍂𑌰𑍍𑌤𑌮𑍍 - sacrifice-and-charity duties
𑌮𑌨𑍍𑌯𑌮𑌾𑌨𑌾𑌃 - considering
𑌵𑌰𑌿𑌷𑍍𑌠𑌂 - as highest
𑌨 𑌅𑌨𑍍𑌯𑌤𑍍 𑌶𑍍𑌰𑍇𑌯𑌃 - no other higher good
𑌵𑍇𑌦𑌯𑌂𑌤𑌿 - they know/understand
𑌪𑍍𑌰𑌮𑍂𑌢𑌾𑌃 - deeply deluded ones
𑌨𑌾𑌕𑌸𑍍𑌯 𑌪𑍃𑌷𑍍𑌠𑍇 - on the heaven-plane
𑌤𑍇 - they
𑌸𑍁𑌕𑍃𑌤𑍇 𑌅𑌨𑍁𑌭𑍂𑌯 - after enjoying earned merit
𑌇𑌮𑌂 𑌲𑍋𑌕𑌂 - this world
𑌹𑍀𑌨𑌤𑌰𑌂 𑌵𑌾 - or a lower one
𑌵𑌿𑌶𑌂𑌤𑌿 - enter
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those deluded ones who consider sacrificial and charitable works to be the highest and know no greater good, after enjoying heavenly merit, return again to this world or a lower one.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse does not belittle charity or ritual duty; it rejects their absolutization. 𑌇𑌷𑍍𑌟𑌾-𑌪𑍂𑌰𑍍𑌤 has social and ethical value, but it does not by itself end existential ignorance.

Shastric synthesis preserves both truths: dharmic action is necessary for inner refinement and social order, yet liberation requires Self-knowledge. This is fully aligned with Mundaka's central distinction between finite-result means and imperishable realization.

A modern application: continue service and philanthropy, but pair them with inquiry into identity, attachment, and awareness. Outer good without inner transformation remains incomplete.

𑌤𑌪𑌃𑌶𑍍𑌰𑌦𑍍𑌧𑍇 𑌯𑍇 𑌹𑍍𑌯𑍁𑌪𑌵𑌸𑌂𑌤𑍍𑌯𑌰𑌣𑍍𑌯𑍇
𑌶𑌾𑌂𑌤𑌾 𑌵𑌿𑌦𑍍𑌵𑌾𑌂𑌸𑍋 𑌭𑍈𑌕𑍍𑌷𑍍𑌯𑌚𑌰𑍍𑌯𑌾𑌂 𑌚𑌰𑌂𑌤𑌃 ।
𑌸𑍂𑌰𑍍𑌯𑌦𑍍𑌵𑌾𑌰𑍇𑌣 𑌤𑍇 𑌵𑌿𑌰𑌜𑌾𑌃 𑌪𑍍𑌰𑌯𑌾𑌂𑌤𑌿
𑌯𑌤𑍍𑌰𑌾𑌮𑍃𑌤𑌃 𑌸 𑌪𑍁𑌰𑍁𑌷𑍋 𑌹𑍍𑌯𑌵𑍍𑌯𑌯𑌾𑌤𑍍𑌮𑌾 ॥ 11॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌪𑌃-𑌶𑍍𑌰𑌦𑍍𑌧𑍇 - austerity and faith
𑌯𑍇 - those who
𑌹𑌿 𑌉𑌪𑌵𑌸𑌂𑌤𑌿 - indeed dwell/abide
𑌅𑌰𑌣𑍍𑌯𑍇 - in contemplative seclusion (forest)
𑌶𑌾𑌂𑌤𑌾𑌃 - inwardly peaceful
𑌵𑌿𑌦𑍍𑌵𑌾𑌂𑌸𑌃 - knowers
𑌭𑍈𑌕𑍍𑌷𑍍𑌯-𑌚𑌰𑍍𑌯𑌾𑌮𑍍 - mendicant mode of living
𑌚𑌰𑌂𑌤𑌃 - practicing/moving in
𑌸𑍂𑌰𑍍𑌯-𑌦𑍍𑌵𑌾𑌰𑍇𑌣 - through the solar gate/path
𑌤𑍇 - they
𑌵𑌿𑌰𑌜𑌾𑌃 - purified, stainless
𑌪𑍍𑌰𑌯𑌾𑌂𑌤𑌿 - proceed
𑌯𑌤𑍍𑌰 - where
𑌅𑌮𑍃𑌤𑌃 𑌸𑌃 𑌪𑍁𑌰𑍁𑌷𑌃 - that deathless 𑌪𑍁𑌰𑍁𑌷
𑌹𑌿 𑌅𑌵𑍍𑌯𑌯𑌾𑌤𑍍𑌮𑌾 - indeed of imperishable nature
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those who live with austerity and faith, in peace and disciplined simplicity, moving in contemplative life, purified of stain, proceed by the luminous path toward the deathless imperishable conscious reality.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The text now turns from ritual complexity to contemplative simplicity. Emphasis shifts to 𑌤𑌪𑌸𑍍, 𑌶𑍍𑌰𑌦𑍍𑌧𑌾, 𑌶𑌾𑌂𑌤𑌿, and inward life - conditions favorable for 𑌬𑍍𑌰𑌹𑍍𑌮-𑌵𑌿𑌦𑍍𑌯𑌾 maturation.

In Advaita pedagogy, this does not mandate geography for all seekers; it mandates interior renunciation and disciplined orientation. The "solar path" imagery indicates luminosity and upward movement of consciousness beyond gross attachment. Shankara consistently centers preparedness and purity as indispensable.

Practically, create your own "inner forest" periods - daily device-free silence, reduced sensory overload, simple living blocks, and disciplined study. Without such intervals, subtle assimilation rarely stabilizes.

𑌪𑌰𑍀𑌕𑍍𑌷𑍍𑌯 𑌲𑍋𑌕𑌾𑌨𑍍 𑌕𑌰𑍍𑌮𑌚𑌿𑌤𑌾𑌨𑍍 𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑍋
𑌨𑌿𑌰𑍍𑌵𑍇𑌦𑌮𑌾𑌯𑌾𑌨𑍍𑌨𑌾𑌸𑍍𑌤𑍍𑌯𑌕𑍃𑌤𑌃 𑌕𑍃𑌤𑍇𑌨 ।
𑌤𑌦𑍍𑌵𑌿𑌜𑍍𑌞𑌾𑌨𑌾𑌰𑍍𑌥𑌂 𑌸 𑌗𑍁𑌰𑍁𑌮𑍇𑌵𑌾𑌭𑌿𑌗𑌚𑍍𑌛𑍇𑌤𑍍
𑌸𑌮𑌿𑌤𑍍𑌪𑌾𑌣𑌿𑌃 𑌶𑍍𑌰𑍋𑌤𑍍𑌰𑌿𑌯𑌂 𑌬𑍍𑌰𑌹𑍍𑌮𑌨𑌿𑌷𑍍𑌠𑌮𑍍 ॥ 12॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌪𑌰𑍀𑌕𑍍𑌷𑍍𑌯 - having examined
𑌲𑍋𑌕𑌾𑌨𑍍 𑌕𑌰𑍍𑌮-𑌚𑌿𑌤𑌾𑌨𑍍 - worlds gained by action
𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑌃 - the discerning seeker
𑌨𑌿𑌰𑍍𑌵𑍇𑌦𑌂 𑌆𑌯𑌾𑌤𑍍 - comes to dispassion
𑌨 𑌅𑌸𑍍𑌤𑌿 - there is not
𑌅𑌕𑍃𑌤𑌃 𑌕𑍃𑌤𑍇𑌨 - the unproduced (gained) by the produced
𑌤𑌤𑍍-𑌵𑌿𑌜𑍍𑌞𑌾𑌨-𑌅𑌰𑍍𑌥𑌮𑍍 - for realization of That
𑌸𑌃 - he
𑌗𑍁𑌰𑍁𑌂 𑌏𑌵 𑌅𑌭𑌿𑌗𑌚𑍍𑌛𑍇𑌤𑍍 - must approach a teacher alone
𑌸𑌮𑌿𑌤𑍍-𑌪𑌾𑌣𑌿𑌃 - with fuel in hand (humble readiness)
𑌶𑍍𑌰𑍋𑌤𑍍𑌰𑌿𑌯𑌂 - grounded in scripture/tradition
𑌬𑍍𑌰𑌹𑍍𑌮-𑌨𑌿𑌷𑍍𑌠𑌮𑍍 - established in Brahman
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Having examined the worlds attained through action, the seeker gains dispassion, recognizing that the unproduced absolute cannot be attained by produced means. Therefore, to realize That, one must approach a teacher - with humility - who is both rooted in scripture and established in Brahman.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This is one of the most decisive verses in all Vedanta. It defines the turning point from karmic optimism to liberating inquiry. The key statement 𑌨𑌾𑌸𑍍𑌤𑍍𑌯𑌕𑍃𑌤𑌃 𑌕𑍃𑌤𑍇𑌨 is ontological: finite action cannot produce the infinite.

Shankara treats this as foundational for 𑌸𑌂𑌨𑍍𑌯𑌾𑌸-oriented knowledge pursuit, while preserving the preparatory value of prior disciplines. The guru criteria are equally non-negotiable: 𑌶𑍍𑌰𑍋𑌤𑍍𑌰𑌿𑌯 (textual clarity in 𑌸𑌂𑌪𑍍𑌰𑌦𑌾𑌯) plus 𑌬𑍍𑌰𑌹𑍍𑌮-𑌨𑌿𑌷𑍍𑌠 (existential establishment). This dual criterion prevents both dry scholasticism and charisma without grounding.

Practically, this verse demands intellectual honesty: audit all achievement-paths and ask whether they can end existential insecurity. If not, begin committed guidance-based inquiry. This is the maturity threshold of spiritual life.

𑌤𑌸𑍍𑌮𑍈 𑌸 𑌵𑌿𑌦𑍍𑌵𑌾𑌨𑍁𑌪𑌸𑌨𑍍𑌨𑌾𑌯 𑌸𑌮𑍍𑌯𑌕𑍍
𑌪𑍍𑌰𑌶𑌾𑌂𑌤𑌚𑌿𑌤𑍍𑌤𑌾𑌯 𑌶𑌮𑌾𑌨𑍍𑌵𑌿𑌤𑌾𑌯 ।
𑌯𑍇𑌨𑌾𑌕𑍍𑌷𑌰𑌂 𑌪𑍁𑌰𑍁𑌷𑌂 𑌵𑍇𑌦 𑌸𑌤𑍍𑌯𑌂 𑌪𑍍𑌰𑍋𑌵𑌾𑌚
𑌤𑌾𑌂 𑌤𑌤𑍍𑌤𑍍𑌵𑌤𑍋 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌮𑍍 ॥ 13॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌸𑍍𑌮𑍈 - to that (seeker)
𑌸𑌃 𑌵𑌿𑌦𑍍𑌵𑌾𑌨𑍍 - the knower-teacher
𑌉𑌪𑌸𑌨𑍍𑌨𑌾𑌯 - who has approached
𑌸𑌮𑍍𑌯𑌕𑍍 - properly
𑌪𑍍𑌰𑌶𑌾𑌂𑌤-𑌚𑌿𑌤𑍍𑌤𑌾𑌯 - to one of tranquil mind
𑌶𑌮-𑌅𑌨𑍍𑌵𑌿𑌤𑌾𑌯 - endowed with inner quietude
𑌯𑍇𑌨 - by which
𑌅𑌕𑍍𑌷𑌰𑌮𑍍 - the imperishable
𑌪𑍁𑌰𑍁𑌷𑌂 - 𑌪𑍁𑌰𑍁𑌷
𑌵𑍇𑌦 - is known
𑌸𑌤𑍍𑌯𑌂 - truly/real
𑌪𑍍𑌰𑍋𑌵𑌾𑌚 - taught
𑌤𑌾𑌂 - that
𑌤𑌤𑍍𑌤𑍍𑌵𑌤𑌃 - in its true essence
𑌬𑍍𑌰𑌹𑍍𑌮-𑌵𑌿𑌦𑍍𑌯𑌾𑌮𑍍 - brahma-knowledge
Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
To such a properly approaching seeker - inwardly calm and disciplined - the realized teacher imparts, in truth, that knowledge of Brahman by which the imperishable conscious reality is known.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
The section closes by affirming reciprocal fitness: qualified seeker, qualified teacher, true transmission. Knowledge is not withheld arbitrarily; it is given where receptivity, humility, and mental preparation are present.

This verse operationalizes the prior injunction (1.2.12): the seeker approaches a 𑌶𑍍𑌰𑍋𑌤𑍍𑌰𑌿𑌯-𑌬𑍍𑌰𑌹𑍍𑌮-𑌨𑌿𑌷𑍍𑌠𑌾, and instruction flowers when 𑌪𑍍𑌰𑌶𑌾𑌂𑌤-𑌚𑌿𑌤𑍍𑌤 is present. Bhagavad Gita 4.34 mirrors the same method - 𑌪𑍍𑌰𑌣𑌿𑌪𑌾𑌤𑍇𑌨 𑌪𑌰𑌿𑌪𑍍𑌰𑌶𑍍𑌨𑍇𑌨 𑌸𑍇𑌵𑌯𑌾 - confirming that 𑌸𑌂𑌪𑍍𑌰𑌦𑌾𑌯 transmission is a disciplined pramANa-process, not personality dependence.

Practically, this verse can become a commitment statement: cultivate mental quiet (𑌶𑌮), reduce agitation, approach guidance sincerely, and prioritize assimilation over debate. When these conditions are honored, teaching becomes realization-path rather than intellectual ornament.

॥ 𑌇𑌤𑌿 𑌮𑍁𑌂𑌡𑌕𑍋𑌪𑌨𑌿𑌷𑌦𑌿 𑌪𑍍𑌰𑌥𑌮𑌮𑍁𑌂𑌡𑌕𑍇 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌖𑌂𑌡𑌃 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌇𑌤𑌿 - thus
𑌮𑍁𑌂𑌡𑌕𑍋𑌪𑌨𑌿𑌷𑌦𑌿 - in the Mundaka Upanishad
𑌪𑍍𑌰𑌥𑌮-𑌮𑍁𑌂𑌡𑌕𑍇 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌖𑌂𑌡𑌃 - second section of the first Mundaka

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Thus ends the second section of the first Mundaka in the Mundaka Upanishad.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This section performs a complete philosophical purification: it validates disciplined 𑌕𑌰𑍍𑌮, demonstrates its limits, critiques spiritual self-deception, and redirects the seeker toward knowledge through proper guidance. In one arc, it replaces complacency with maturity.

Within the broader Vedantic structure, this is a threshold chapter. It houses one of the tradition's most cited renunciate discernment lines (𑌨𑌾𑌸𑍍𑌤𑍍𑌯𑌕𑍃𑌤𑌃 𑌕𑍃𑌤𑍇𑌨) and the canonical guru-approach injunction, making it central for every serious aspirant.

A practical integration step is to end this chapter with a two-part vow: continue dharmic action without egoic absolutization, and begin (or deepen) guidance-based Self-inquiry with disciplined regularity. This is exactly the bridge this section intends.

Browse Related Categories:

• 𑌵𑍇𑌦 𑌮𑌂𑌤𑍍𑌰𑌾𑌃 (109)
  • 𑌗𑌣𑌪𑌤𑌿 𑌪𑍍𑌰𑌾𑌰𑍍𑌥𑌨 𑌘𑌨𑌪𑌾𑌠𑌃
  • 𑌗𑌾𑌯𑌤𑍍𑌰𑍀 𑌮𑌂𑌤𑍍𑌰𑌂 𑌘𑌨𑌪𑌾𑌠𑌃
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  • 𑌪𑍁𑌰𑍁𑌷 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌸𑍂𑌕𑍍𑌤𑌮𑍍
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  • 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
• 𑌮𑍁𑌂𑌡𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍 (6)
  • 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