The seventeenth chapter of the Bhagavad Gita, called 𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌤𑍍𑌰𑌯𑌵𑌿𑌭𑌾𑌗𑌯𑍋𑌗𑌃 or the 𑌯𑍋𑌗 of the Threefold Faith, unfolds on the battlefield of 𑌕𑍁𑌰𑍁𑌕𑍍𑌷𑍇𑌤𑍍𑌰, in the heart of the 𑌮𑌹𑌾𑌭𑍍𑌹𑌾𑌰𑌤 epic. Here, amidst the tension between the 𑌪𑌾𑌂𑌡𑌵𑌾𑌃 and the 𑌕𑍌𑌰𑌵𑌾𑌃, 𑌅𑌰𑍍𑌜𑍁𑌨 continues his profound conversation with 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣. The chaos of war is not just outside but also within, as 𑌅𑌰𑍍𑌜𑍁𑌨 wrestles with questions about the right way to live, act, and believe. This chapter picks up the thread of those inner struggles, focusing on the nature of faith itself-what it means to believe, and how our beliefs shape our actions and destinies.

In the previous chapter, 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 revealed the power of selfless action and the importance of dedicating all deeds to the divine. He explained how the highest form of 𑌕𑌰𑍍𑌮-𑌯𑍋𑌗 is to act without attachment, surrendering the fruits of action. Yet, 𑌅𑌰𑍍𑌜𑍁𑌨 is left wondering: what about those who act with faith but do not know the scriptures? Is their devotion valid? What happens when people follow different paths, guided by different beliefs?

𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌤𑍍𑌰𑌯𑌵𑌿𑌭𑌾𑌗𑌯𑍋𑌗𑌃 dives into these questions by exploring the concept of 𑌶𑍍𑌰𑌦𑍍𑌧𑌾-faith or conviction. 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 explains that faith is not one-size-fits-all. Instead, it is colored by the qualities of nature-𑌸𑌤𑍍𑌤𑍍𑌵 (purity), 𑌰𑌜𑌸𑍍 (passion), and 𑌤𑌮𑌸𑍍 (ignorance). These qualities shape not just our beliefs, but also the way we worship, the food we eat, the vows we take, and the sacrifices we make. For example, someone with 𑌸𑌤𑍍𑌤𑍍𑌵𑌿𑌕 faith might be drawn to truth, compassion, and clarity, while a person influenced by 𑌰𑌜𑌸𑍍 may be restless or self-centered in their devotion. The chapter is full of vivid examples, showing how even the simplest choices-like what we offer in worship or how we speak-reflect the deeper currents of our faith.

This chapter also challenges us to look beyond surface rituals and question the motives behind our actions. Are we acting out of genuine devotion, or just following empty customs? 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 encourages 𑌅𑌰𑍍𑌜𑍁𑌨 (and us) to cultivate faith that is thoughtful, sincere, and grounded in understanding, rather than blind or mechanical. The message is clear: true 𑌧𑌰𑍍𑌮 is not about rigid rules, but about the spirit in which we live and act.

As the Gita nears its conclusion, this chapter sets the stage for the final teachings. The next and last chapter will bring together all the threads-action, knowledge, and devotion (𑌕𑌰𑍍𑌮-𑌯𑍋𑌗, 𑌜𑍍𑌞𑌾𑌨-𑌯𑍋𑌗, 𑌭𑌕𑍍𑌤𑌿-𑌯𑍋𑌗)-offering a grand synthesis and ultimate guidance for a life of meaning and freedom. But before that, 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣 reminds us that the foundation of all spiritual practice is the quality of our faith. What we believe, we become.

𑌓𑌂 𑌶𑍍𑌰𑍀 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 𑌨𑌮𑌃
𑌅𑌥 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃 ।
𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌤𑍍𑌰𑌯𑌵𑌿𑌭𑌾𑌗𑌯𑍋𑌗𑌃

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌓𑌂 - sacred syllable, invocation
𑌶𑍍𑌰𑍀 - auspicious, revered
𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 - to the Supreme Self (dative case of 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍍)
𑌨𑌮𑌃 - salutations, bowing
𑌅𑌥 - now, thus, here begins
𑌸𑌪𑍍𑌤𑌦𑌶𑌃 - seventeenth
𑌅𑌧𑍍𑌯𑌾𑌯𑌃 - chapter
𑌶𑍍𑌰𑌦𑍍𑌧𑌾 - faith, conviction
𑌤𑍍𑌰𑌯 - three, triad
𑌵𑌿𑌭𑌾𑌗 - division, classification
𑌯𑍋𑌗𑌃 - union, topic, discipline

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Om. Salutations to the Supreme Self. Now begins the seventeenth chapter, called The Yoga of the Threefold Division of Faith.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This opening invocation sets the tone for the seventeenth chapter, introducing it as the section dealing with the threefold nature of faith. The words 𑌓𑌂, 𑌶𑍍𑌰𑍀, and 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 𑌨𑌮𑌃 serve as a respectful salutation, acknowledging the divine source and auspiciousness before delving into the teachings. The phrase 𑌅𑌥 𑌸𑌪𑍍𑌤𑌦𑌶𑌃 𑌅𑌧𑍍𑌯𑌾𑌯𑌃 signals the formal commencement of the seventeenth chapter, while 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 𑌤𑍍𑌰𑌯 𑌵𑌿𑌭𑌾𑌗 𑌯𑍋𑌗𑌃 succinctly describes the subject matter: the classification of faith into three types and the discipline or path associated with understanding them. This structure is typical in the Bhagavad Gita, where each chapter is introduced with a clear thematic focus, preparing the reader or listener for the teachings that follow.

The invocation 𑌓𑌂 and the respectful address 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 𑌨𑌮𑌃 are deeply significant, as 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌓𑌂 symbolizes the ultimate reality, creating a sacred atmosphere for the teachings that follow. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that 𑌪𑌰𑌮𑌾𑌤𑍍𑌮𑌨𑍇 𑌨𑌮𑌃 expresses the devotee's surrender and humility before the Supreme Self, aligning the seeker's heart with the divine. This reverence is further illuminated by the Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯, which means 'Lead me from the unreal to the real,' highlighting the aspirant's journey toward truth that the chapter's theme of 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 𑌤𑍍𑌰𑌯 𑌵𑌿𑌭𑌾𑌗 𑌯𑍋𑌗𑌃-the classification of faith-supports. Thus, the Acharyas collectively show that beginning with such a solemn invocation not only honors the divine but also clarifies the spiritual path, preparing the practitioner to engage with the teachings consciously and with devotion, which naturally leads into practical application as discussed next.

In modern life, this invocation can be compared to starting a meeting or important project with a moment of mindfulness or a statement of purpose, setting a respectful and focused tone. For example, a teacher might begin a class with a short reflection to center the students, or a team leader might acknowledge the collective effort before a challenging task. Another example is individuals setting an intention before meditation or 𑌯𑍋𑌗 practice, aligning their minds with their goals. As a reflection exercise, consider how you begin significant activities in your life-do you take a moment to pause, acknowledge your purpose, or express gratitude? Try consciously introducing a brief invocation or intention before your next important endeavor and observe how it influences your mindset and actions.

𑌅𑌰𑍍𑌜𑍁𑌨 𑌉𑌵𑌾𑌚
𑌯𑍇 𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑌵𑌿𑌧𑌿𑌮𑍁𑌤𑍍𑌸𑍃𑌜𑍍𑌯 𑌯𑌜𑌂𑌤𑍇 𑌶𑍍𑌰𑌦𑍍𑌧𑌯𑌾𑌨𑍍𑌵𑌿𑌤𑌾𑌃 ।
𑌤𑍇𑌷𑌾𑌂 𑌨𑌿𑌷𑍍𑌠𑌾 𑌤𑍁 𑌕𑌾 𑌕𑍃𑌷𑍍𑌣 𑌸𑌤𑍍𑌤𑍍𑌵𑌮𑌾𑌹𑍋 𑌰𑌜𑌸𑍍𑌤𑌮𑌃 ॥ 1 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌰𑍍𑌜𑍁𑌨 - Arjuna (the questioner)
𑌉𑌵𑌾𑌚 - said
𑌯𑍇 - those who
𑌶𑌾𑌸𑍍𑌤𑍍𑌰-𑌵𑌿𑌧𑌿𑌮𑍍 - scriptural injunctions (rules of the scriptures)
𑌉𑌤𑍍𑌸𑍍𑌰𑍁𑌜𑍍𑌯 - abandoning, disregarding
𑌯𑌜𑌂𑌤𑍇 - perform worship, offer sacrifices
𑌶𑍍𑌰𑌦𑍍𑌧𑌯𑌾-𑌅𑌨𑍍𑌵𑌿𑌤𑌾𑌹𑍍 - endowed with faith, filled with devotion
𑌤𑍇𑌷𑌾𑌂 - of them, their
𑌨𑌿𑌷𑍍𑌠𑌾 - state, position, foundation
𑌤𑍁 - but
𑌕𑌾 - what, which
𑌕𑍃𑌷𑍍𑌣 - O Krishna (addressing the Lord)
𑌸𑌤𑍍𑌤𑍍𑌵𑌮𑍍 - sattva (the quality of clarity and harmony)
𑌅𑌹𑍋 - or
𑌰𑌜𑌃 - rajas (the quality of activity and passion)
𑌤𑌮𑌃 - tamas (the quality of inertia and ignorance)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Arjuna said: O Krishna, what is the condition of those who, setting aside the rules of scripture, worship with sincere faith? Is their foundation in clarity (sattva), passion (rajas), or ignorance (tamas)?

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
In this verse, Arjuna raises a thoughtful question using key terms like 𑌶𑌾𑌸𑍍𑌤𑍍𑌰-𑌵𑌿𑌧𑌿𑌮𑍍 (scriptural injunctions), 𑌶𑍍𑌰𑌦𑍍𑌧𑌯𑌾-𑌅𑌨𑍍𑌵𑌿𑌤𑌾𑌹𑍍 (endowed with faith), and 𑌨𑌿𑌷𑍍𑌠𑌾 (state or foundation). He observes that some people, even without strictly following scriptural rules, still engage in acts of worship with genuine faith. Arjuna wants to know whether the underlying quality of such faith-driven actions is rooted in clarity and harmony (𑌸𑌤𑍍𑌤𑍍𑌵𑌮𑍍), in restless activity (𑌰𑌜𑌃), or in dullness and confusion (𑌤𑌮𑌃). The question is not just about the external act of worship, but about the inner disposition and the resulting spiritual outcome for those who act outside prescribed norms yet remain sincere.

The inquiry posed by Arjuna invites profound reflections from revered Acharyas such as 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 interprets this question as addressing those who, though lacking scriptural sanction, worship with sincere faith, and he probes whether such faith is inherently sattvic, rajasic, or tamasic in nature. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 highlights the significance of 𑌨𑌿𑌷𑍍𑌠𑌾-the abiding state or foundation-questioning if faith detached from scriptural authority can sustain spiritual progress. This nuanced exploration aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which beseeches the seeker to be led from darkness (ignorance) to light (knowledge). Here, the verse challenges us to discern whether faith without scriptural guidance leads toward illumination or remains shrouded in darkness. This sets the stage for understanding how inner disposition governs the efficacy of worship, preparing us to reflect on the practical implications of faith-driven actions beyond formal prescriptions.

This question is highly relevant today. For example, someone might meditate daily without following any particular religious tradition, simply because they believe it helps them grow. Another person might donate to charity out of heartfelt conviction, even if their actions do not align with any formal religious guidelines. Or, a group may celebrate a festival in their own way, unaware of the traditional rituals. Reflect: Think of a time when you did something meaningful without following a set rule or tradition. What motivated you? Was your action driven by clarity, excitement, or habit? Consider how your intention and awareness shaped the outcome, regardless of external approval.

𑌶𑍍𑌰𑍀𑌭𑌗𑌵𑌾𑌨𑍁𑌵𑌾𑌚
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌾 𑌭𑌵𑌤𑌿 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 𑌦𑍇𑌹𑌿𑌨𑌾𑌂 𑌸𑌾 𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌾 ।
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑍀 𑌰𑌾𑌜𑌸𑍀 𑌚𑍈𑌵 𑌤𑌾𑌮𑌸𑍀 𑌚𑍇𑌤𑌿 𑌤𑌾𑌂 𑌶𑍃𑌣𑍁 ॥ 2 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌶𑍍𑌰𑍀𑌭𑌗𑌵𑌾𑌨𑍍 - the Blessed Lord
𑌉𑌵𑌾𑌚 - said
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌾 - threefold
𑌭𑌵𑌤𑌿 - is (becomes)
𑌶𑍍𑌰𑌦𑍍𑌧𑌾 - faith
𑌦𑍇𑌹𑌿𑌨𑌾𑌂 - of embodied beings (those with bodies)
𑌸𑌾 - that (faith)
𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌾 - born of one's own nature
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑍀 - of the nature of sattva (purity)
𑌰𑌾𑌜𑌸𑍀 - of the nature of rajas (passion)
𑌚 - and
𑌏𑌵 - indeed
𑌤𑌾𑌮𑌸𑍀 - of the nature of tamas (inertia)
𑌚 - and
𑌇𑌤𑌿 - thus
𑌤𑌾𑌂 - that (faith)
𑌶𑍃𑌣𑍁 - listen

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The Blessed Lord said: Faith in people arises from their own nature and is of three types: shaped by clarity, passion, or inertia. Listen as I explain this further.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces the concept of faith (𑌶𑍍𑌰𑌦𑍍𑌧𑌾) as something that is not uniform but instead takes on three distinct forms. The Lord addresses Arjuna as the one who is embodied (𑌦𑍇𑌹𑌿𑌨𑌾𑌂), emphasizing that these differences in faith arise specifically in those living with a physical identity. The term 𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌾 highlights that faith is born from one's inherent disposition or nature, shaped by past impressions and tendencies. The three adjectives-𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑍀, 𑌰𑌾𑌜𑌸𑍀, and 𑌤𑌾𑌮𑌸𑍀-point to the three 𑌗𑍁𑌣s (qualities) that color a person's faith: purity and harmony (sattva), activity and desire (rajas), and dullness or ignorance (tamas). The Lord invites Arjuna to listen (𑌶𑍃𑌣𑍁), signaling that a deeper understanding of these types will follow.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that 𑌸𑍍𑌵𑌭𑌾𑌵𑌜𑌾 faith arises from the deep-seated impressions (𑌵𑌾𑌸𑌨𑌾s) accumulated through past actions, which shape the natural disposition manifesting in this life. This faith is not a mere intellectual choice but an intrinsic quality born of one's inherent nature. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 explains that faith is rooted in one's unique predilections (𑌰𑍁𑌚𑌿), formed by subtle impressions that guide the direction of one's devotion and actions. This understanding aligns with the Upanishadic injunction from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯, meaning 'Lead me from the unreal to the real,' which highlights the transformative journey faith initiates, moving one from ignorance to truth. Thus, the threefold faith colored by the 𑌗𑍁𑌣s is a profound reflection of the soul's inner constitution, setting the foundation for the varied paths and practices that follow.

In modern life, this teaching can be seen in how people are drawn to different philosophies, lifestyles, or even careers based on their inner inclinations. For example, someone with a sattvic disposition may naturally seek out environments of learning and service, while a rajasic person might be driven by ambition and achievement, and a tamasic person may gravitate toward comfort or escapism. Consider your own preferences-do you notice patterns in what inspires or motivates you? Take a few minutes to reflect on a recent decision you made: was it motivated by clarity and harmony, by desire and restlessness, or by inertia and avoidance? This exercise can help you recognize the underlying quality shaping your faith and choices.

𑌸𑌤𑍍𑌤𑍍𑌵𑌾𑌨𑍁𑌰𑍂𑌪𑌾 𑌸𑌰𑍍𑌵𑌸𑍍𑌯 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 𑌭𑌵𑌤𑌿 𑌭𑌾𑌰𑌤 ।
𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌮𑌯𑍋𑌽𑌯𑌂 𑌪𑍁𑌰𑍁𑌷𑍋 𑌯𑍋 𑌯𑌚𑍍𑌛𑍍𑌰𑌦𑍍𑌧𑌃 𑌸 𑌏𑌵 𑌸𑌃 ॥ 3 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌤𑍍𑌤𑍍𑌵 - mind, inner disposition, nature
𑌅𑌨𑍁𑌰𑍂𑌪𑌾 - corresponding to, in accordance with
𑌸𑌰𑍍𑌵𑌸𑍍𑌯 - of all (beings)
𑌶𑍍𑌰𑌦𑍍𑌧𑌾 - faith, conviction
𑌭𑌵𑌤𑌿 - becomes, is
𑌭𑌾𑌰𑌤 - O descendant of Bharata (Arjuna)
𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌮𑌯𑌃 - composed of faith, made of faith
𑌅𑌯𑌮𑍍 - this (person)
𑌪𑍁𑌰𑍁𑌷𑌃 - person, individual
𑌯𑌃 - who
𑌯𑌤𑍍 - whichever, whatever
𑌶𑍍𑌰𑌦𑍍𑌧𑌃 - faith (he has)
𑌸𑌃 𑌏𑌵 𑌸𑌃 - he indeed is that (he becomes that)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, the faith of every person matches their inner nature. A person is shaped by their faith; whatever their faith is, that is what they become.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse centers on the words 𑌸𑌤𑍍𑌤𑍍𑌵 (mind or inner disposition), 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 (faith), and 𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌮𑌯𑌃 (composed of faith). Krishna explains that faith is not an external attribute but springs from the core of one's being, shaped by the mind's qualities. The term 𑌸𑌤𑍍𑌤𑍍𑌵𑌾𑌨𑍁𑌰𑍂𑌪𑌾 emphasizes that faith aligns with the prevailing tendencies of one's mind, whether pure, passionate, or inert. The phrase 𑌯𑌃 𑌯𑌚𑍍𑌛𑍍𑌰𑌦𑍍𑌧𑌃 𑌸 𑌏𑌵 𑌸𑌃 underlines the transformative power of faith: a person's identity and actions are deeply influenced by what they truly believe in. Thus, faith is both a reflection and a driver of character, shaping not just beliefs but the very nature of the individual.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that faith arises from the impressions and qualities inherent in the 𑌸𑌤𑍍𑌤𑍍𑌵 of the mind, making it the foundation of a person's nature and actions. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 expands this understanding by including the body and senses within the scope of 𑌸𑌤𑍍𑌤𑍍𑌵, highlighting that faith permeates the entire being and directs its orientation. This aligns with the Upanishadic teaching 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), which affirms the eternal nature of the self beyond birth and death, emphasizing that faith rooted in true knowledge shapes the enduring identity of the individual. Together, these insights deepen the verse's message that faith is not superficial or accidental but is integrally connected to one's inner disposition, thereby preparing us to reflect on how our core beliefs influence our daily lives and choices.

In modern life, this teaching can be seen in how people's core beliefs shape their choices, relationships, and even careers. For example, someone with faith in honesty will naturally act with integrity, while another who believes in competition above all else may prioritize personal gain. A student who believes in their ability to learn will persist through challenges, while one who doubts themselves may give up easily. As a reflection exercise, consider what you truly have faith in-about yourself, others, or the world-and observe how these beliefs influence your daily actions and long-term goals. Are your actions aligned with the faith you wish to cultivate?

𑌯𑌜𑌂𑌤𑍇 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌾 𑌦𑍇𑌵𑌾𑌨𑍍𑌯𑌕𑍍𑌷𑌰𑌕𑍍𑌷𑌾𑌂𑌸𑌿 𑌰𑌾𑌜𑌸𑌾𑌃 ।
𑌪𑍍𑌰𑍇𑌤𑌾𑌨𑍍𑌭𑍂𑌤𑌗𑌣𑌾𑌂𑌶𑍍𑌚𑌾𑌨𑍍𑌯𑍇 𑌯𑌜𑌂𑌤𑍇 𑌤𑌾𑌮𑌸𑌾 𑌜𑌨𑌾𑌃 ॥ 4 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌜𑌂𑌤𑍇 - worship (they perform sacrifices or acts of devotion)
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌾𑌹𑍍 - those of sattva (pure, harmonious disposition)
𑌦𑍇𑌵𑌾𑌨𑍍 - gods (divine beings, deities)
𑌯𑌕𑍍𑌷-𑌰𑌕𑍍𑌷𑌾𑌮𑍍𑌸𑌿 - yakshas and rakshasas (nature spirits and ogres; verse form: 𑌯𑌕𑍍𑌷𑌰𑌕𑍍𑌷𑌾𑌂𑌸𑌿)
𑌰𑌾𑌜𑌸𑌾𑌃 - those of rajas (passionate, restless disposition)
𑌪𑍍𑌰𑍇𑌤𑌾𑌨𑍍 - ghosts (departed spirits)
𑌭𑍂𑌤-𑌗𑌣𑌾𑌨𑍍 - groups of spirits (elemental beings; verse form: 𑌭𑍂𑌤𑌗𑌣𑌾𑌂)
𑌚 - and
𑌅𑌨𑍍𑌯𑍇 - others
𑌤𑌾𑌮𑌸𑌾𑌃 - those of tamas (ignorant, inert disposition)
𑌜𑌨𑌾𑌃 - people (persons, individuals)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those with a predominance of clarity and harmony worship the gods. Those driven by passion and restlessness turn to nature spirits and powerful beings. Others, whose minds are clouded by ignorance, direct their worship toward ghosts and various lower spirits.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the influence of the three qualities, or 𑌗𑍁𑌣-s, on the objects of worship chosen by different people. The key terms here are 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌾𑌹𑍍, 𑌰𑌾𑌜𑌸𑌾𑌃, and 𑌤𑌾𑌮𑌸𑌾𑌃, which refer to people dominated by the qualities of harmony, passion, and ignorance, respectively. The verse also mentions 𑌦𑍇𑌵𑌾𑌨𑍍 (gods), 𑌯𑌕𑍍𑌷-𑌰𑌕𑍍𑌷𑌾𑌮𑍍𑌸𑌿 (nature spirits and ogres), and 𑌪𑍍𑌰𑍇𑌤𑌾𑌨𑍍 and 𑌭𑍂𑌤-𑌗𑌣𑌾𑌨𑍍 (ghosts and groups of spirits), showing a spectrum of worship targets. The implication is that the inner disposition of a person shapes not only their actions but also the very ideals or beings they revere. Those who cultivate clarity and balance are naturally drawn to higher, benevolent forces, while those caught in agitation or delusion seek out beings that reflect their own internal state.

The relationship between a person's predominant 𑌗𑍁𑌣 and their chosen objects of worship is deeply examined by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that only those firmly rooted in 𑌸𑌾𑌤𑍍𑌤𑍍𑌵 genuinely worship the gods, embodying purity and harmony, while most individuals, influenced by 𑌰𑌜𑌸𑍍 or 𑌤𑌮𑌸𑍍, tend to venerate lesser beings such as 𑌯𑌕𑍍𑌷-𑌰𑌕𑍍𑌷 or even ghosts, reflecting their inner turmoil or ignorance. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 adds that the quality of faith accompanying worship determines its fruits: 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕 faith brings unalloyed joy, 𑌰𑌜𑌸 faith yields mixed happiness, and 𑌤𑌾𑌮𑌸 faith results in suffering or delusion. This gradation aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which prays to be led from darkness (ignorance) to light (knowledge). Thus, the verse not only describes external worship but also highlights the inner disposition and clarity that shape spiritual progress, preparing us to consider how these qualities manifest in everyday choices and influences.

In modern life, this teaching can be seen in the way people are drawn to different forms of inspiration or authority. Someone with a calm, thoughtful mind may seek guidance from wise mentors or uplifting philosophies, while someone driven by ambition might idolize celebrities or powerful figures. Others, feeling lost or fearful, might turn to superstitions or unhealthy obsessions. Reflect for a moment: What kinds of people, ideas, or symbols do you find yourself admiring or following? Consider whether these reflect your highest values or simply your current state of mind. By becoming aware of this connection, you can choose to cultivate qualities that lead you toward more uplifting and beneficial influences.

𑌅𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑌵𑌿𑌹𑌿𑌤𑌂 𑌘𑍋𑌰𑌂 𑌤𑌪𑍍𑌯𑌂𑌤𑍇 𑌯𑍇 𑌤𑌪𑍋 𑌜𑌨𑌾𑌃 ।
𑌦𑌂𑌭𑌾𑌹𑌂𑌕𑌾𑌰𑌸𑌂𑌯𑍁𑌕𑍍𑌤𑌾𑌃 𑌕𑌾𑌮𑌰𑌾𑌗𑌬𑌲𑌾𑌨𑍍𑌵𑌿𑌤𑌾𑌃 ॥ 5 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑌵𑌿𑌹𑌿𑌤𑌂 - not prescribed by scripture (aShaastra-vihitam)
𑌘𑍋𑌰𑌂 - harsh, severe, terrifying
𑌤𑌪𑍍𑌯𑌂𑌤𑍇 - practice, perform austerities (tapyante)
𑌯𑍇 - those who
𑌤𑌪𑌃 - austerity, penance
𑌜𑌨𑌾𑌃 - people, persons
𑌦𑌂𑌭 - hypocrisy, showiness
𑌅𑌹𑌨𑍍𑌕𑌾𑌰 - pride, ego
𑌸𑌮𑍍𑌯𑍁𑌕𑍍𑌤𑌾𑌹𑍍 - endowed with, joined with
𑌕𑌾𑌮 - desire, craving
𑌰𑌾𑌗 - attachment, passion
𑌬𑌲 - force, strength
𑌅𑌨𑍍𑌵𑌿𑌤𑌾𑌹𑍍 - possessed of, impelled by

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those people who, driven by hypocrisy and pride, and fueled by desire, attachment, and the force of passion, undertake harsh austerities that are not authorized by scripture-such individuals engage in practices that are not truly spiritual.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the dangers of performing extreme austerities (𑌘𑍋𑌰𑌂), especially when such acts are not sanctioned by sacred texts (𑌅𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑌵𑌿𑌹𑌿𑌤𑌂). Krishna points out that some individuals, motivated by hypocrisy (𑌦𑌂𑌭) and pride (𑌅𑌹𑌨𑍍𑌕𑌾𑌰), pursue severe penances not for spiritual growth, but to satisfy their own ego or to impress others. Their actions are further driven by desire (𑌕𑌾𑌮) and attachment (𑌰𑌾𑌗), showing that their motivations are rooted in personal gain or recognition rather than genuine self-discipline or devotion. The verse warns that such misguided practices, lacking scriptural foundation, do not lead to true spiritual progress and may even cause harm.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that austerities performed without scriptural sanction are not only ineffective but also harmful, as they arise from 𑌦𑌂𑌭 and 𑌅𑌹𑌨𑍍𑌕𑌾𑌰, leading to spiritual decline rather than upliftment. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 stresses that when austerities are driven by 𑌕𑌾𑌮 and 𑌰𑌾𑌗, their true purpose of purification is corrupted, turning them into acts of self-glorification. This aligns with the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from darkness to light,' emphasizing that spiritual practices must be illumined by scriptural wisdom to dispel ignorance and ego. Thus, both Acharyas affirm that authentic austerity requires adherence to sacred teachings and pure intention, setting the foundation for practical application in daily life.

In modern life, this teaching is relevant whenever people engage in extreme diets, fitness regimens, or self-imposed hardships purely for attention or to boost their ego, rather than for genuine well-being or spiritual growth. For example, someone might undertake a difficult fast and broadcast it on social media for praise, or push themselves to unhealthy limits at work to outshine colleagues. Another example is following unverified spiritual practices found online, ignoring traditional wisdom. As a reflection exercise, consider your own motivations before starting any challenging practice: Are you doing it for inner growth, or to impress others? Take a moment to honestly assess whether your actions align with authentic guidance and your deeper values.

𑌕𑌰𑍍𑌷𑌯𑌂𑌤𑌃 𑌶𑌰𑍀𑌰𑌸𑍍𑌥𑌂 𑌭𑍂𑌤𑌗𑍍𑌰𑌾𑌮𑌮𑌚𑍇𑌤𑌸𑌃 ।
𑌮𑌾𑌂 𑌚𑍈𑌵𑌾𑌂𑌤𑌃𑌶𑌰𑍀𑌰𑌸𑍍𑌥𑌂 𑌤𑌾𑌨𑍍𑌵𑌿𑌦𑍍𑌧𑍍𑌯𑌾𑌸𑍁𑌰𑌨𑌿𑌶𑍍𑌚𑌯𑌾𑌨𑍍 ॥ 6 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑌰𑍍𑌷𑌯𑌂𑌤𑌃 - tormenting, afflicting
𑌶𑌰𑍀𑌰𑌸𑍍𑌥𑌂 - situated in the body
𑌭𑍂𑌤-𑌗𑍍𑌰𑌾𑌮𑌮𑍍 - the group of elements (the physical body and its constituents)
𑌅𑌚𑍇𑌤𑌸𑌃 - lacking discrimination, senseless
𑌮𑌾𑌂 - Me (the Supreme, indwelling Self)
𑌚 - and
𑌏𑌵 - also, even
𑌅𑌂𑌤𑌃-𑌶𑌰𑍀𑌰𑌸𑍍𑌥𑌂 - residing within the body
𑌤𑌾𑌨𑍍 - those people
𑌵𑌿𑌦𑍍𑌧𑌿 - know, understand
𑌅𑌸𑍁𑌰-𑌨𑌿𑌶𑍍𑌚𑌯𑌾𑌨𑍍 - of demonic determination, with asuric resolve

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Those who, lacking understanding, torment the elements of their own bodies and even Me who dwell within, know them to be driven by demonic resolve.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the consequences of misguided austerities and practices. The words 𑌕𑌰𑍍𑌷𑌯𑌂𑌤𑌃 (tormenting), 𑌅𑌚𑍇𑌤𑌸𑌃 (lacking discrimination), 𑌭𑍂𑌤-𑌗𑍍𑌰𑌾𑌮𑌮𑍍 (the group of elements), and 𑌅𑌸𑍁𑌰-𑌨𑌿𑌶𑍍𑌚𑌯𑌾𑌨𑍍 (demonic resolve) are central here. Krishna points out that some people, in the name of spiritual discipline, inflict harm upon their own bodies and minds, failing to recognize the sacredness of their own being. By doing so, they also disrespect the divine presence within themselves. Such actions are not born of wisdom or true devotion but stem from confusion and a lack of discernment. The verse warns against extreme or harmful practices that go against the well-being of the body and the spirit, labeling such tendencies as demonic in nature.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that those who inflict suffering on their own bodies while neglecting scriptural wisdom demonstrate profound ignorance, as they fail to honor the 𑌆𑌤𑍍𑌮𑌨𑍍 residing within, which is none other than the Supreme Self. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 warns that such self-torture contradicts the divine injunctions and reflects a demonic disposition, since it harms both the physical vessel and the indwelling divine presence. This idea is reinforced by the Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯, meaning 'Lead me from darkness to light,' which highlights the need to transcend ignorance and harmful practices through true knowledge and discrimination. Thus, the verse cautions against misguided austerities that arise from tamas (darkness and ignorance) rather than from sattva (clarity and harmony), preparing the way for practical guidance on balanced self-care in the following paragraph.

In modern life, this teaching cautions against extreme diets, punishing exercise regimens, or self-denial that harms physical or mental health, especially when done to impress others or out of guilt rather than genuine spiritual intent. For example, someone might fast excessively without medical advice, or push themselves to exhaustion in the name of discipline, ignoring their body's signals. Another example is neglecting mental health, believing that suffering is inherently purifying. A reflection exercise: Consider your daily habits and ask, 'Am I caring for my body and mind as a sacred trust, or am I harming myself in the name of achievement or spirituality?' Notice if any of your practices are motivated by ego, comparison, or self-rejection, and explore ways to bring more compassion and wisdom into your self-care.

𑌆𑌹𑌾𑌰𑌸𑍍𑌤𑍍𑌵𑌪𑌿 𑌸𑌰𑍍𑌵𑌸𑍍𑌯 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑍋 𑌭𑌵𑌤𑌿 𑌪𑍍𑌰𑌿𑌯𑌃 ।
𑌯𑌜𑍍𑌞𑌸𑍍𑌤𑌪𑌸𑍍𑌤𑌥𑌾 𑌦𑌾𑌨𑌂 𑌤𑍇𑌷𑌾𑌂 𑌭𑍇𑌦𑌮𑌿𑌮𑌂 𑌶𑍃𑌣𑍁 ॥ 𑍭 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌆𑌹𑌾𑌰𑌃 - food, nourishment
𑌤𑍁 - but, also
𑌅𑌪𑌿 - even, also
𑌸𑌰𑍍𑌵𑌸𑍍𑌯 - of all (beings)
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌃 - of three kinds
𑌭𑌵𑌤𑌿 - is, becomes
𑌪𑍍𑌰𑌿𑌯𑌃 - dear, pleasing
𑌯𑌜𑍍𑌞𑌃 - sacrifice, ritual offering
𑌤𑌪𑌃 - austerity, discipline
𑌤𑌥𑌾 - likewise, so also
𑌦𑌾𑌨𑌂 - charity, giving
𑌤𑍇𑌷𑌾𑌂 - of these
𑌭𑍇𑌦𑌮𑍍 - distinction, classification
𑌇𑌮𑌮𑍍 - this
𑌶𑍃𑌣𑍁 - listen, hear

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Food, which everyone values, can be divided into three types. The same is true for sacrifice, austerity, and charity. Now, listen as I explain the differences among them.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces the idea that not only actions but also the things we consume and the ways we engage in spiritual practices are influenced by three fundamental qualities. The key terms here are 𑌆𑌹𑌾𑌰𑌃 (food), 𑌯𑌜𑍍𑌞𑌃 (sacrifice), 𑌤𑌪𑌃 (austerity), and 𑌦𑌾𑌨𑌂 (charity). Each of these is said to be 𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌃, or threefold, reflecting the influence of the three 𑌗𑍁𑌣s: 𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍. The verse sets the stage for a detailed analysis of how these qualities shape our preferences and behaviors, emphasizing that even basic aspects of life like food are not neutral but are colored by our inner tendencies. By asking us to 'listen' (𑌶𑍃𑌣𑍁), the verse signals that a careful understanding of these distinctions is essential for spiritual growth.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 explain that the threefold classification of 𑌆𑌹𑌾𑌰𑌃, 𑌯𑌜𑍍𑌞𑌃, 𑌤𑌪𑌃, and 𑌦𑌾𑌨𑌂 arises from the predominance of the three 𑌗𑍁𑌣s-𑌸𑌤𑍍𑌤𑍍𑌵, 𑌰𑌜𑌸𑍍, and 𑌤𑌮𑌸𑍍-in each of these. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that this distinction is not merely external but reflects the inner nature of the individual performing or partaking in these acts, thus linking the external choice to internal disposition. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that understanding these differences enables one to consciously select foods and practices that promote spiritual clarity and progress, rather than those that bind or confuse. This teaching resonates with the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌚𑌕𑍍𑌷𑍁𑌶𑍋𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from darkness to light,' highlighting the aspirant's journey from ignorance and inertia toward knowledge and purity. Thus, the verse prepares us to discern and choose rightly, setting the foundation for practical application in daily life.

In modern life, this teaching can be seen in the choices we make about what we eat, how we give to others, and the way we approach personal discipline. For example, someone might choose wholesome, nourishing food that supports health and clarity, while another might prefer food that is overly processed or stimulating, reflecting different inner tendencies. Similarly, giving to charity can be done selflessly, with a sense of duty, or for recognition. When practicing discipline, one might do so with sincerity or simply for show. As a reflection exercise, consider your last meal, act of giving, or personal discipline: What motivated your choice? Was it guided by clarity and goodness, by restlessness, or by inertia? This awareness can help you align your daily actions with your deeper values.

𑌆𑌯𑍁𑌃𑌸𑌤𑍍𑌤𑍍𑌵𑌬𑌲𑌾𑌰𑍋𑌗𑍍𑌯𑌸𑍁𑌖𑌪𑍍𑌰𑍀𑌤𑌿𑌵𑌿𑌵𑌰𑍍𑌧𑌨𑌾𑌃 ।
𑌰𑌸𑍍𑌯𑌾𑌃 𑌸𑍍𑌨𑌿𑌗𑍍𑌧𑌾𑌃 𑌸𑍍𑌥𑌿𑌰𑌾 𑌹𑍃𑌦𑍍𑌯𑌾 𑌆𑌹𑌾𑌰𑌾𑌃 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌪𑍍𑌰𑌿𑌯𑌾𑌃 ॥ 𑍮 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌆𑌯𑍁𑌃 - life, longevity
𑌸𑌤𑍍𑌤𑍍𑌵 - clarity, mental purity, firmness of mind
𑌬𑌲 - strength, vigor
𑌅𑌰𑍋𑌗𑍍𑌯 - health, absence of disease
𑌸𑍁𑌖 - happiness, comfort
𑌪𑍍𑌰𑍀𑌤𑌿 - delight, satisfaction
𑌵𑌿𑌵𑌰𑍍𑌧𑌨𑌾𑌃 - those which increase or promote
𑌰𑌸𑍍𑌯𑌾𑌃 - juicy, flavorful, succulent
𑌸𑍍𑌨𑌿𑌗𑍍𑌧𑌾𑌃 - oily, unctuous, moist
𑌸𑍍𑌥𑌿𑌰𑌾𑌃 - solid, substantial, stable
𑌹𑍃𑌦𑍍𑌯𑌾𑌃 - pleasing to the heart, agreeable
𑌆𑌹𑌾𑌰𑌾𑌃 - foods
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕 - of sattva nature, pure-minded
𑌪𑍍𑌰𑌿𑌯𑌾𑌃 - dear, preferred

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Foods that nourish life, mental clarity, strength, health, happiness, and contentment, and which are juicy, mildly oily, substantial, and pleasing to the senses, are favored by those with a pure and balanced disposition.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities of foods that are preferred by individuals with a predominance of 𑌸𑌤𑍍𑌤𑍍𑌵 (purity and clarity). The key terms here are 𑌆𑌯𑍁𑌃 (life), 𑌸𑌤𑍍𑌤𑍍𑌵 (mental clarity), 𑌬𑌲 (strength), and 𑌅𑌰𑍋𑌗𑍍𑌯 (health). Foods that enhance these qualities are described as 𑌰𑌸𑍍𑌯𑌾𑌃 (juicy), 𑌸𑍍𑌨𑌿𑌗𑍍𑌧𑌾𑌃 (mildly oily), 𑌸𑍍𑌥𑌿𑌰𑌾𑌃 (substantial), and 𑌹𑍃𑌦𑍍𑌯𑌾𑌃 (pleasing to the heart). Such foods not only sustain the body but also uplift the mind and emotions, creating a sense of well-being and satisfaction. The verse suggests that what we eat directly influences our vitality, mood, and mental state, and that those who seek harmony and clarity naturally gravitate toward foods that are nourishing and agreeable.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌸𑌤𑍍𑌤𑍍𑌵𑌿𑌕 foods not only enhance physical longevity but also cultivate mental firmness and joy, reinforcing the verse's emphasis on holistic well-being. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets 𑌸𑌤𑍍𑌤𑍍𑌵 as the internal organ or mind, highlighting that such foods promote knowledge, alertness, and happiness both during and after consumption. This aligns with the Upanishadic exhortation 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from death to immortality,' symbolizing the transformative power of pure nourishment on body and mind. Together, these insights connect the qualities of sattvic foods to the cultivation of clarity and strength, preparing the seeker for practical application in daily life as discussed next.

In modern life, choosing sattvic foods might mean opting for fresh fruits, whole grains, and lightly cooked vegetables instead of processed or overly spicy foods. For example, someone preparing for an important exam may notice improved focus and calmness when eating wholesome, nourishing meals. Similarly, a person recovering from illness may find that simple, fresh foods help restore both energy and mood. As a reflection exercise, consider tracking your meals for a week and noting how different foods affect your energy, mood, and clarity. Are there foods that consistently leave you feeling more balanced and content? This awareness can guide you toward choices that support both physical health and mental well-being.

𑌕𑌟𑍍𑌵𑌮𑍍𑌲𑌲𑌵𑌣𑌾𑌤𑍍𑌯𑍁𑌷𑍍𑌣𑌤𑍀𑌕𑍍𑌷𑍍𑌣𑌰𑍂𑌕𑍍𑌷𑌵𑌿𑌦𑌾𑌹𑌿𑌨𑌃 ।
𑌆𑌹𑌾𑌰𑌾 𑌰𑌾𑌜𑌸𑌸𑍍𑌯𑍇𑌷𑍍𑌟𑌾 𑌦𑍁𑌃𑌖𑌶𑍋𑌕𑌾𑌮𑌯𑌪𑍍𑌰𑌦𑌾𑌃 ॥ 𑍯 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌕𑌟𑍍𑌵 (kaTvu) - bitter
𑌅𑌮𑍍𑌲 - sour
𑌲𑌵𑌣 - salty
𑌅𑌤𑍍𑌯𑍁𑌷𑍍𑌣 - excessively hot
𑌤𑍀𑌕𑍍𑌷𑍍𑌣 - very pungent or sharp
𑌰𑍂𑌕𑍍𑌷 - dry (lacking oil or moisture)
𑌵𑌿𑌦𑌾𑌹𑌿𑌨𑌃 - causing burning sensation
𑌆𑌹𑌾𑌰𑌾𑌃 - foods
𑌰𑌾𑌜𑌸𑌸𑍍𑌯 - of a person dominated by rajas (passion)
𑌇𑌷𑍍𑌟𑌾𑌃 - are dear or preferred
𑌦𑍁𑌃𑌖 - pain
𑌶𑍋𑌕 - sorrow
𑌆𑌮𑌯 - disease
𑌪𑍍𑌰𑌦𑌾𑌃 - producing, causing

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Foods that are extremely bitter, sour, salty, overly hot, intensely pungent, dry, or that cause a burning feeling are favored by those with a passionate temperament. Such foods tend to bring about pain, distress, and illness.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights how certain types of food, described by the words 𑌕𑌟𑍍𑌵 (bitter), 𑌅𑌮𑍍𑌲 (sour), 𑌲𑌵𑌣 (salty), 𑌅𑌤𑍍𑌯𑍁𑌷𑍍𑌣 (very hot), 𑌤𑍀𑌕𑍍𑌷𑍍𑌣 (pungent), 𑌰𑍂𑌕𑍍𑌷 (dry), and 𑌵𑌿𑌦𑌾𑌹𑌿𑌨𑌃 (causing burning), are especially attractive to those whose minds are dominated by rajas, the quality of passion and restlessness. These foods are not just about taste but also about their impact on the body and mind. The verse points out that such foods, while stimulating, ultimately result in 𑌦𑍁𑌃𑌖 (pain), 𑌶𑍋𑌕 (sorrow), and 𑌆𑌮𑌯 (disease). The connection between dietary choices and mental states is emphasized, suggesting that what we eat can reinforce certain qualities within us and affect our well-being.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 clarifies that foods characterized by bitterness, sourness, excessive saltiness, intense heat, pungency, dryness, and burning qualities inflame the mind and body, thereby obstructing the attainment of mental peace and clarity essential for spiritual growth. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 further explains that such foods are favored by those dominated by 𑌰𑌜𑌸𑍍, as they stimulate restlessness and attachment, which hinder the cultivation of 𑌸𑌤𑍍𑌤𑍍𑌵, the quality of harmony and balance. This aligns with the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, meaning 'Lead me from darkness to light,' emphasizing the need to move away from tamasic and rajasic influences-including rajasic foods-toward sattvic clarity. Recognizing the subtle but profound impact of diet on mind and spirit prepares one to observe and adjust eating habits, as discussed in the following paragraph.

In modern life, we can see this teaching reflected in the popularity of extremely spicy fast foods, heavily salted snacks, and highly processed items that are engineered to be intensely flavorful but often leave us feeling uncomfortable or unwell afterward. Someone who constantly craves such foods may notice increased irritability or digestive issues. Another example is the tendency to overindulge in caffeinated or energy drinks, which can temporarily boost alertness but later lead to restlessness or even health problems. As a reflection exercise, consider tracking your food choices for a week and noting how different foods affect your mood and energy. Are there patterns where certain foods lead to discomfort or agitation? This awareness can help in making more balanced choices that support both physical and mental health.

𑌯𑌾𑌤𑌯𑌾𑌮𑌂 𑌗𑌤𑌰𑌸𑌂 𑌪𑍂𑌤𑌿 𑌪𑌰𑍍𑌯𑍁𑌷𑌿𑌤𑌂 𑌚 𑌯𑌤𑍍 ।
𑌉𑌚𑍍𑌛𑌿𑌷𑍍𑌟𑌮𑌪𑌿 𑌚𑌾𑌮𑍇𑌧𑍍𑌯𑌂 𑌭𑍋𑌜𑌨𑌂 𑌤𑌾𑌮𑌸𑌪𑍍𑌰𑌿𑌯𑌮𑍍 ॥ 10 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌾𑌤𑌯𑌾𑌮𑌂 - food that is stale or kept for a long time (not fresh, verse form: yaatayaamaM)
𑌗𑌤-𑌰𑌸𑌮𑍍 - lacking in natural taste or essence (verse form: gatarasaM)
𑌪𑍁𑌤𑌿 - putrid, emitting a foul smell
𑌪𑌰𑍍𑌯𑍁𑌷𑌿𑌤𑌂 - old or left overnight, decayed (verse form: paryuShitaM)
𑌯𑌤𑍍 - which, that which
𑌉𑌚𑍍𑌚𑌿𑌶𑍍𑌤𑌮𑍍 - remnants of food already eaten by others (verse form: uchCiShTam)
𑌅𑌪𑌿 - even, also
𑌚 - and
𑌅𑌮𑍇𑌧𑍍𑌯𑌮𑍍 - impure, unclean, unfit for ritual (verse form: aamEdhyaM)
𑌭𑍋𑌜𑌨𑌂 - food, that which is eaten
𑌤𑌾𑌮𑌸-𑌪𑍍𑌰𑌿𑌯𑌮𑍍 - dear to those of tamasic nature (verse form: taamasapriyam)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Food that is stale, tasteless, foul-smelling, left over from previous days, remnants from others, or impure and unfit for ritual use is preferred by those with a tamasic disposition.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights how the nature of food reflects and reinforces one's inner qualities. The terms 𑌯𑌾𑌤𑌯𑌾𑌮𑌂 (stale), 𑌗𑌤-𑌰𑌸𑌮𑍍 (lacking taste), 𑌪𑍁𑌤𑌿 (putrid), and 𑌪𑌰𑍍𑌯𑍁𑌷𑌿𑌤𑌂 (decayed) all point to food that has lost its freshness, vitality, and purity. Such food is not only physically unappealing but also symbolically represents inertia, dullness, and a lack of discernment. The mention of 𑌉𑌚𑍍𑌚𑌿𑌶𑍍𑌤𑌮𑍍 (remnants) and 𑌅𑌮𑍇𑌧𑍍𑌯𑌮𑍍 (impure) further emphasizes disregard for cleanliness and ritual propriety. The verse suggests that those dominated by 𑌤𑌮𑌸𑍍 are drawn to such foods, which in turn perpetuate their tamasic tendencies, creating a cycle of dullness and neglect.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌯𑌾𑌤𑌯𑌾𑌮𑌂 refers to food that has lost its freshness and nourishing essence, reinforcing the tamasic qualities described in the previous paragraph. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that such food is considered unfit for sacred offerings, thus it cannot be sanctified or elevate the mind. This aligns with the teaching that what we consume directly influences our mental and spiritual state. The 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14) states 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤, urging one to 'Arise, awake, and learn the excellent wisdom,' which implies that conscious awareness in all actions, including eating, is essential for spiritual progress. Together, these insights emphasize that tamasic food not only dulls the body but also clouds the intellect and hinders the pursuit of higher knowledge, thus preparing the ground for practical reflection on dietary choices in the next paragraph.

In modern life, this teaching can be seen in the preference for processed, leftover, or junk food, which often lacks freshness and nutritional value. For example, someone who regularly eats fast food that has been sitting out or reheated multiple times may notice a decrease in energy and motivation. Another example is consuming food in a careless or unclean environment, leading to both physical and mental lethargy. As a reflection exercise, consider observing your eating habits for a week: note when you choose fresh, wholesome meals versus stale or leftover foods, and reflect on how each type affects your mood and clarity. This awareness can guide you toward choices that support both physical health and mental well-being.

𑌅𑌫𑌲𑌾𑌕𑌾𑌂𑌕𑍍𑌷𑌿𑌭𑌿𑌰𑍍𑌯𑌜𑍍𑌞𑍋 𑌵𑌿𑌧𑌿𑌦𑍃𑌷𑍍𑌟𑍋 𑌯 𑌇𑌜𑍍𑌯𑌤𑍇 ।
𑌯𑌷𑍍𑌟𑌵𑍍𑌯𑌮𑍇𑌵𑍇𑌤𑌿 𑌮𑌨𑌃 𑌸𑌮𑌾𑌧𑌾𑌯 𑌸 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌃 ॥ 11 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅-𑌫𑌲-𑌅𑌕𑌾𑌂𑌕𑍍𑌷𑌿𑌭𑌿𑌹𑍍 - by those without desire for results
𑌯𑌜𑍍𑌞𑌹𑍍 - sacrifice (ritual offering)
𑌵𑌿𑌧𑌿-𑌦𑍃𑌷𑍍𑌟𑌹𑍍 - prescribed by scriptural injunctions
𑌯𑌹𑍍 - which
𑌇𑌜𑍍𑌯𑌤𑍇 - is performed
𑌯𑌷𑍍𑌟𑌵𑍍𑌯𑌮𑍍 - ought to be performed (as a duty)
𑌏𑌵 - indeed, certainly
𑌇𑌤𑌿 - thus, in this way
𑌮𑌨𑌃 𑌸𑌮𑌾𑌧𑌾𑌯 - with mind firmly resolved
𑌸𑌃 - that (sacrifice)
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌃 - of the nature of 𑌸𑌤𑍍𑌤𑍍𑌵 (purity, clarity)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A sacrifice that is performed as prescribed in the scriptures, by people who have no expectation of personal gain, and with a steady conviction that it should be done simply because it is a duty-such a sacrifice is considered to be pure and guided by clarity.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse describes the qualities of a pure or 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕 sacrifice, focusing on several key terms: 𑌅-𑌫𑌲-𑌅𑌕𑌾𑌂𑌕𑍍𑌷𑌿𑌭𑌿𑌹𑍍 (without desire for results), 𑌵𑌿𑌧𑌿-𑌦𑍃𑌷𑍍𑌟𑌹𑍍 (as prescribed by scriptural rules), 𑌮𑌨𑌃 𑌸𑌮𑌾𑌧𑌾𑌯 (with a firm and focused mind), and 𑌯𑌷𑍍𑌟𑌵𑍍𑌯𑌂 𑌏𑌵 𑌇𑌤𑌿 (with the conviction that it must be done). The essence here is that the act of sacrifice is not motivated by personal gain or reward, but is carried out because it is the right thing to do, following the proper procedures. The mental attitude is crucial-one performs the action with a sense of duty and inner steadiness, not for recognition or material benefit. This approach purifies both the act and the actor, aligning them with the quality of 𑌸𑌤𑍍𑌤𑍍𑌵, which is associated with clarity, harmony, and selflessness.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 underscores that the sacrifice must be performed strictly according to scriptural injunctions, free from any desire for personal gain, thus embodying the pure quality of 𑌸𑌤𑍍𑌤𑍍𑌵. He explains that such selfless action aligns the practitioner with the eternal truth, as reflected in the Upanishadic prayer 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18), meaning 'the wise one is neither born nor dies,' highlighting the transcendence achieved through detached duty. Meanwhile, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes the devotional dimension, viewing the sacrifice as an offering to the Supreme Lord, performed with proper materials and rituals as commanded by the scriptures, and motivated by loving surrender rather than expectation of reward. This mental resolve (𑌮𑌨𑌃 𑌸𑌮𑌾𑌧𑌾𑌯) transforms the act into a sacred duty, purifying both the action and the actor. Together, these perspectives deepen the understanding of the verse's key idea that true sacrifice is an act of inner conviction and adherence to 𑌧𑌰𑍍𑌮, setting the foundation for applying this teaching in everyday life as discussed next.

In modern life, this teaching can be applied to any action done as a duty-such as volunteering, helping a colleague, or fulfilling family responsibilities-without expecting praise, reward, or recognition. For example, a teacher who educates students out of genuine care for their growth, or a citizen who follows civic duties without seeking personal benefit, embodies this spirit. Another example is donating to charity simply because it is the right thing to do, not for publicity or tax benefits. As a reflection exercise, consider one regular activity you do: ask yourself if you are motivated by external rewards or by a sense of responsibility and inner clarity. Try performing that action this week with the sole intention of doing what is right, letting go of any expectation for outcomes.

𑌅𑌭𑌿𑌸𑌂𑌧𑌾𑌯 𑌤𑍁 𑌫𑌲𑌂 𑌦𑌂𑌭𑌾𑌰𑍍𑌥𑌮𑌪𑌿 𑌚𑍈𑌵 𑌯𑌤𑍍 ।
𑌇𑌜𑍍𑌯𑌤𑍇 𑌭𑌰𑌤𑌶𑍍𑌰𑍇𑌷𑍍𑌠 𑌤𑌂 𑌯𑌜𑍍𑌞𑌂 𑌵𑌿𑌦𑍍𑌧𑌿 𑌰𑌾𑌜𑌸𑌮𑍍 ॥ 12 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌭𑌿𑌸𑌂𑌧𑌾𑌯 - having as intention, with expectation
𑌤𑍁 - but
𑌫𑌲𑌮𑍍 - result, fruit (of action)
𑌦𑌂𑌭-𑌅𑌰𑍍𑌥𑌮𑍍 - for the sake of show, for ostentation
𑌅𑌪𑌿 - also, even
𑌚 - and
𑌏𑌵 - certainly, indeed
𑌯𑌤𑍍 - which
𑌇𑌜𑍍𑌯𑌤𑍇 - is performed, is offered (as sacrifice)
𑌭𑌰𑌤-𑌸𑍍𑌰𑍇𑌶𑍍𑌥 - O best of the Bharatas (Arjuna)
𑌤𑌂 - that
𑌯𑌜𑍍𑌨𑌮𑍍 - sacrifice
𑌵𑌿𑌦𑍍𑌧𑌿 - know
𑌰𑌾𑌜𑌸𑌮𑍍 - of the nature of rajas, passionate

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
But that sacrifice which is performed with the aim of gaining some result, or for the sake of showing off, know that sacrifice to be driven by passion, Arjuna.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities that make a sacrifice 𑌰𑌾𑌜𑌸𑌮𑍍, or born of passion. The key terms here are 𑌅𑌭𑌿𑌸𑌂𑌧𑌾𑌯 (with expectation), 𑌫𑌲𑌮𑍍 (result), and 𑌦𑌂𑌭-𑌅𑌰𑍍𑌥𑌮𑍍 (for ostentation). When a person performs a ritual or offering not out of sincerity or devotion, but with the hope of gaining some benefit or to impress others, the act loses its purity. The focus shifts from selfless action to personal gain and social recognition. Such motivation colors the sacrifice with restlessness and desire, which are hallmarks of the rajas quality in the 𑌗𑍁𑌣 system described throughout the Gita.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that when a sacrifice is performed with the desire for 𑌫𑌲 (results) and for 𑌦𑌂𑌭 (show), it is inherently 𑌰𑌾𑌜𑌸𑌮𑍍, as these motives arise from attachment and restlessness, qualities of 𑌰𑌜𑌸𑍍 described in the previous paragraph. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that even if the external rituals are executed flawlessly, the inner intention governs the true nature of the sacrifice; without purity of heart, the act cannot transcend the binding effects of 𑌕𑌰𑍍𑌮. This is supported by the Upanishadic teaching from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, meaning the wise one is not born nor does he die, highlighting that spiritual progress depends on transcending desires and ego, not on external acts alone. Thus, the Acharyas emphasize that the attitude behind the action is paramount, and seeking recognition or reward only perpetuates bondage, setting the stage for the practical reflections in the next paragraph.

In modern life, this teaching is relevant whenever we do good deeds mainly for praise, promotions, or social media approval, rather than from genuine care or principle. For example, donating to charity for publicity, volunteering only to enhance a resume, or performing religious rituals to impress family or community are all examples of 𑌰𑌾𑌜𑌸𑌮𑍍 sacrifice. To reflect: consider a recent action you took for others-was your primary motivation selfless, or were you hoping for some recognition or benefit? Try to identify one area where you can shift your intention from personal gain to genuine service.

𑌵𑌿𑌧𑌿𑌹𑍀𑌨𑌮𑌸𑍃𑌷𑍍𑌟𑌾𑌨𑍍𑌨𑌂 𑌮𑌂𑌤𑍍𑌰𑌹𑍀𑌨𑌮𑌦𑌕𑍍𑌷𑌿𑌣𑌮𑍍 ।
𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌵𑌿𑌰𑌹𑌿𑌤𑌂 𑌯𑌜𑍍𑌞𑌂 𑌤𑌾𑌮𑌸𑌂 𑌪𑌰𑌿𑌚𑌕𑍍𑌷𑌤𑍇 ॥ 13 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌵𑌿𑌧𑌿-𑌹𑍀𑌨 (vidhiheenam) - lacking prescribed rules or scriptural injunctions
𑌅𑌸𑍃𑌷𑍍𑌟-𑌅𑌨𑍍𑌨 (asRuShTaannam) - without distribution of food (especially to deserving recipients)
𑌮𑌂𑌤𑍍𑌰-𑌹𑍀𑌨 (mantraheenam) - lacking proper recitation of mantras
𑌅-𑌦𑌕𑍍𑌷𑌿𑌣 (adakShiNam) - without giving gifts or honoraria to priests
𑌶𑍍𑌰𑌦𑍍𑌧𑌾-𑌵𑌿𑌰𑌹𑌿𑌤 (Sraddhaavirahitam) - devoid of faith or sincere intention
𑌯𑌜𑍍𑌞 (yaj~jam) - sacrifice or ritual offering
𑌤𑌾𑌮𑌸 (taamasam) - of the nature of tamas, characterized by ignorance or darkness
𑌪𑌰𑌿𑌚𑌕𑍍𑌷𑌤𑍇 - they declare or describe

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A sacrifice is called tamasic when it disregards scriptural guidelines, does not share food, omits the chanting of mantras, neglects to offer gifts to priests, and is performed without genuine faith.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the characteristics of a tamasic sacrifice by using key terms such as 𑌵𑌿𑌧𑌿-𑌹𑍀𑌨 (lacking proper rules), 𑌅𑌸𑍃𑌷𑍍𑌟-𑌅𑌨𑍍𑌨 (not sharing food), 𑌮𑌂𑌤𑍍𑌰-𑌹𑍀𑌨 (without mantras), and 𑌅-𑌦𑌕𑍍𑌷𑌿𑌣 (without gifts). The absence of 𑌶𑍍𑌰𑌦𑍍𑌧𑌾 (faith) is especially emphasized as a critical flaw. Such a ritual, even if outwardly performed, is considered spiritually fruitless because it ignores the essential elements that give meaning and value to sacrifice. The verse suggests that simply going through the motions, without respect for tradition, generosity, or inner conviction, results in a ritual that is empty and rooted in ignorance.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that a sacrifice lacking scriptural sanction (𑌵𑌿𑌧𑌿-𑌹𑍀𑌨) and faith (𑌸𑍍𑌰𑌦𑍍𑌧𑌾) is essentially void of spiritual power, as these elements are the foundation for its efficacy. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 stresses that performing yajna without proper mantras and without offering gifts (𑌅-𑌦𑌕𑍍𑌷𑌿𑌣) to the priests violates 𑌧𑌰𑍍𑌮 and reflects tamasic qualities. This absence of generosity and reverence undermines the true purpose of sacrifice, which is to cultivate humility and devotion. The 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14) states, 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤, urging one to 'Arise, awake, and learn from the best,' highlighting the necessity of sincere effort and guidance in spiritual practices. Together, these teachings emphasize that both the external observances and the inner attitude must harmonize with sacred injunctions and heartfelt faith to avoid the tamasic pitfalls described in the previous paragraph and to prepare for the practical reflections discussed next.

In modern life, this teaching can be seen when people perform rituals or ceremonies purely for show, without understanding or sincerity, such as hosting a charity event just for publicity or celebrating festivals without any sense of sharing or gratitude. Another example is when someone donates to a cause but does so grudgingly, without genuine care or respect for those involved. A reflection exercise: Think about a recent act of giving or ritual you participated in. Was it done with awareness, generosity, and faith, or was it merely a formality? Consider how you might bring more sincerity and mindfulness into such actions in the future.

𑌦𑍇𑌵𑌦𑍍𑌵𑌿𑌜𑌗𑍁𑌰𑍁𑌪𑍍𑌰𑌾𑌜𑍍𑌞𑌪𑍂𑌜𑌨𑌂 𑌶𑍌𑌚𑌮𑌾𑌰𑍍𑌜𑌵𑌮𑍍 ।
𑌬𑍍𑌰𑌹𑍍𑌮𑌚𑌰𑍍𑌯𑌮𑌹𑌿𑌂𑌸𑌾 𑌚 𑌶𑌾𑌰𑍀𑌰𑌂 𑌤𑌪 𑌉𑌚𑍍𑌯𑌤𑍇 ॥ 14 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌦𑍇𑌵 - deity, god
𑌦𑍍𑌵𑌿𑌜 - twice-born (Brahmin or one initiated into sacred knowledge)
𑌗𑍁𑌰𑍁 - teacher, spiritual guide
𑌪𑍍𑌰𑌾𑌜𑍍𑌞 - wise person, sage
𑌪𑍂𑌜𑌨𑌮𑍍 - worship, reverence
𑌸𑍌𑌚𑌮𑍍 - purity, cleanliness
𑌅𑌰𑍍𑌜𑌵𑌮𑍍 - straightforwardness, honesty
𑌬𑍍𑌰𑌹𑍍𑌮𑌚𑌰𑍍𑌯𑌮𑍍 - celibacy, self-restraint
𑌅𑌹𑌿𑌂𑌸𑌾 - non-injury, non-violence
𑌶𑌾𑌰𑍀𑌰𑌂 - of the body, bodily
𑌤𑌪𑌃 - austerity, discipline
𑌉𑌚𑍍𑌯𑌤𑍇 - is said, is called

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Revering the divine, the learned, teachers, and the wise; maintaining cleanliness, honesty, self-control in conduct, and not harming others-these are considered bodily forms of discipline.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse outlines what constitutes physical discipline or austerity, focusing on actions performed through the body. The key terms here are 𑌪𑍂𑌜𑌨𑌮𑍍 (worship or reverence), 𑌸𑍌𑌚𑌮𑍍 (purity), 𑌅𑌰𑍍𑌜𑌵𑌮𑍍 (straightforwardness), and 𑌅𑌹𑌿𑌂𑌸𑌾 (non-injury). Together, these practices shape the ethical and spiritual foundation for one's outward behavior. Worship is not limited to ritual but extends to genuine respect for those who embody wisdom and virtue. Purity refers both to external cleanliness and the intention behind one's actions. Straightforwardness means acting with honesty and integrity, ensuring that one's deeds align with one's words and thoughts. Non-injury is the commitment to avoid causing harm to any living being, reflecting compassion in all physical actions. These disciplines are not just religious observances but practical guidelines for living harmoniously with oneself and others.

The significance of bodily austerity in this verse is further illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 and 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯. 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 teaches that true 𑌪𑍂𑌜𑌨𑌮𑍍 transcends mere ritual and involves a heartfelt reverence toward the gods, the twice-born, and especially the wise, reflecting an inner purity and sincerity in all physical acts. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 complements this by emphasizing that 𑌸𑍌𑌚𑌮𑍍 is not only external cleanliness but also the integration of bodily actions with pure intentions, ensuring that 𑌅𑌰𑍍𑌜𑌵𑌮𑍍-straightforwardness-is maintained in thought, word, and deed. This harmony is essential for cultivating 𑌅𑌹𑌿𑌂𑌸𑌾 and 𑌬𑍍𑌰𑌹𑍍𑌮𑌚𑌰𑍍𑌯𑌮𑍍, which together form the foundation of bodily discipline. The 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14) encapsulates this spiritual striving: 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤-'Arise, awake, and learn by approaching the excellent ones.' This call to wakefulness and disciplined action bridges the ethical principles outlined here with their practical application, preparing the seeker for the deeper austerities of mind and speech discussed subsequently.

In modern life, these principles can be applied in various ways. For example, showing respect to elders, teachers, and mentors-whether at home, work, or in the community-reflects the spirit of 𑌪𑍂𑌜𑌨𑌮𑍍. Practicing 𑌸𑍌𑌚𑌮𑍍 could mean maintaining personal hygiene and keeping one's environment clean. 𑌆𑌰𑍍𑌜𑌵𑌮𑍍 is seen when someone is honest in their dealings, such as admitting mistakes at work or being transparent in relationships. 𑌆𑌹𑌿𑌂𑌸𑌾 can be practiced by choosing not to harm others, whether physically or through careless actions, such as refraining from aggressive driving or avoiding waste that impacts the environment. As a reflection exercise, consider one area in your daily routine where you could be more straightforward or less harmful-what small change could you make today to embody these bodily disciplines?

𑌅𑌨𑍁𑌦𑍍𑌵𑍇𑌗𑌕𑌰𑌂 𑌵𑌾𑌕𑍍𑌯𑌂 𑌸𑌤𑍍𑌯𑌂 𑌪𑍍𑌰𑌿𑌯𑌹𑌿𑌤𑌂 𑌚 𑌯𑌤𑍍 ।
𑌸𑍍𑌵𑌾𑌧𑍍𑌯𑌾𑌯𑌾𑌭𑍍𑌯𑌸𑌨𑌂 𑌚𑍈𑌵 𑌵𑌾𑌙𑍍𑌮𑌯𑌂 𑌤𑌪 𑌉𑌚𑍍𑌯𑌤𑍇 ॥ 15 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌨𑍁𑌦𑍍𑌵𑍇𑌗𑌕𑌰𑌂 - causing no agitation or distress
𑌵𑌾𑌕𑍍𑌯𑌂 - speech, utterance
𑌸𑌤𑍍𑌯𑌂 - truth, truthful
𑌪𑍍𑌰𑌿𑌯𑌹𑌿𑌤𑌂 - pleasant and beneficial
𑌚 - and
𑌯𑌤𑍍 - which
𑌸𑍍𑌵𑌾𑌧𑍍𑌯𑌾𑌯 - study of scriptures
𑌅𑌭𑍍𑌯𑌸𑌨𑌮𑍍 - regular practice or recitation
𑌚 - and
𑌏𑌵 - indeed
𑌵𑌾𑌨𑍍𑌗𑍍𑌮𑌯𑌮𑍍 - of speech, verbal
𑌤𑌪𑌃 - austerity, discipline
𑌉𑌚𑍍𑌯𑌤𑍇 - is called

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Speech that does not disturb or hurt others, that is truthful, pleasant, and helpful, along with the regular study and recitation of sacred texts, is considered the discipline of speech.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities that define true verbal discipline, focusing on the words 𑌅𑌨𑍁𑌦𑍍𑌵𑍇𑌗𑌕𑌰𑌂 (not causing agitation), 𑌸𑌤𑍍𑌯𑌂 (truthful), 𑌪𑍍𑌰𑌿𑌯𑌹𑌿𑌤𑌂 (pleasant and beneficial), and 𑌸𑍍𑌵𑌾𑌧𑍍𑌯𑌾𑌯-𑌅𑌭𑍍𑌯𑌸𑌨𑌮𑍍 (study and recitation of scriptures). The verse teaches that speech should be crafted with care, ensuring it does not disturb or harm others, is rooted in truth, and brings benefit and comfort. Additionally, the regular practice of scriptural study is included as part of this discipline, suggesting that what we say should be informed by wisdom and reflection. The combination of these qualities elevates everyday communication into a spiritual practice, making our words a means of self-purification and service to others.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 teaches that the four qualities of speech-truthfulness, non-agitation, agreeableness, and benefit-must be united to truly embody 𑌤𑌪, or austerity, in speech. He explains that lacking even one of these qualities means the discipline is incomplete, emphasizing the holistic nature of verbal austerity. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 stresses that speech should not only be truthful but also pleasing and beneficial, and he highlights the essential role of 𑌸𑍍𑌵𑌾𑌧𑍍𑌯𑌾𑌯-𑌅𑌭𑍍𑌯𑌾𑌸, the diligent study and recitation of sacred texts, in cultivating this discipline. This practice refines the mind and aligns speech with 𑌧𑌰𑍍𑌮, as 𑌶𑍍𑌰𑍀𑌧𑌰 𑌸𑍍𑌵𑌾𑌮𑌿 also notes, ensuring that our words are grounded in wisdom and compassion. This comprehensive approach to speech is reflected in the Upanishadic injunction 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯-"lead me from the unreal to the real"-which reminds us that disciplined speech guides us away from falsehood and harm toward truth and harmony. Thus, the verse's teaching on verbal austerity not only defines ideal speech but also prepares us to apply these principles practically in daily life.

In modern life, this teaching applies to how we communicate at work, home, and online. For example, giving feedback to a colleague should be honest but also encouraging and constructive, avoiding harshness. When discussing sensitive topics with family, choosing words that are gentle and supportive can prevent misunderstandings and hurt. Practicing daily reading or recitation of inspiring texts can help anchor our speech in wisdom. As a reflection, consider a recent conversation where your words could have been more mindful-what could you have changed to make your speech more truthful, kind, and helpful? Try applying this awareness in your next interaction and notice the difference it makes.

𑌮𑌨𑌃 𑌪𑍍𑌰𑌸𑌾𑌦𑌃 𑌸𑍌𑌮𑍍𑌯𑌤𑍍𑌵𑌂 𑌮𑍌𑌨𑌮𑌾𑌤𑍍𑌮𑌵𑌿𑌨𑌿𑌗𑍍𑌰𑌹𑌃 ।
𑌭𑌾𑌵𑌸𑌂𑌶𑍁𑌦𑍍𑌧𑌿𑌰𑌿𑌤𑍍𑌯𑍇𑌤𑌤𑍍𑌤𑌪𑍋 𑌮𑌾𑌨𑌸𑌮𑍁𑌚𑍍𑌯𑌤𑍇 ॥ 16 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌮𑌨𑌃 - mind
𑌪𑍍𑌰𑌸𑌾𑌦𑌃 - clarity, tranquility
𑌸𑍌𑌮𑍍𑌯𑌤𑍍𑌵𑌂 - gentleness, kindness
𑌮𑍌𑌨𑌮𑍍 - silence, restraint of speech
𑌆𑌤𑍍𑌮-𑌵𑌿𑌨𑌿𑌗𑍍𑌰𑌹𑌃 - self-control, mastery over oneself
𑌭𑌾𑌵-𑌸𑌂𑌸𑍁𑌦𑍍𑌧𑌿𑌃 - purity of intention, sincerity
𑌇𑌤𑌿 - thus
𑌏𑌤𑌤𑍍 - these
𑌤𑌪𑌃 - austerity, discipline
𑌮𑌾𑌨𑌸𑌮𑍍 - mental, of the mind
𑌉𑌚𑍍𑌯𑌤𑍇 - is called

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Calmness of mind, kindness, thoughtful silence, self-mastery, and sincerity of heart are considered the disciplines of mental austerity.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the subtle practices that form true mental discipline. The words 𑌮𑌨𑌃 𑌪𑍍𑌰𑌸𑌾𑌦𑌃 refer to a mind that is peaceful and free from agitation, while 𑌸𑍌𑌮𑍍𑌯𑌤𑍍𑌵𑌂 points to a gentle and compassionate attitude towards others. 𑌮𑍌𑌨𑌮𑍍 is not just external silence, but an inner quietude where unnecessary thoughts and speech are restrained. 𑌆𑌤𑍍𑌮-𑌵𑌿𑌨𑌿𑌗𑍍𑌰𑌹𑌃 means having control over one's own impulses and desires, and 𑌭𑌾𑌵-𑌸𑌂𑌸𑍁𑌦𑍍𑌧𑌿𑌃 emphasizes the importance of pure motives and honesty in one's intentions. Together, these qualities define what it means to practice austerity at the level of thought and emotion, beyond mere physical or verbal restraint.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that the essence of 𑌮𑍌𑌨𑌮𑍍 lies in the mastery over the mind itself, not merely in refraining from speech, emphasizing that true mental austerity requires inner silence and control. Complementing this, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets 𑌸𑍌𑌮𑍍𑌯𑌤𑍍𑌵𑌂 as the gentle and benevolent orientation of the mind towards the welfare of all beings, while 𑌆𑌤𑍍𑌮-𑌵𑌿𑌨𑌿𑌗𑍍𑌰𑌹𑌃 is understood as the focused withdrawal of the mind from distractions to higher contemplation. This aligns with the Upanishadic injunction 𑌯𑍋𑌗𑌶𑍍𑌚𑌿𑌤𑍍𑌤𑌵𑍃𑌤𑍍𑌤𑌿 𑌨𑌿𑌰𑍋𑌧𑌃 from 𑌪𑌾𑌤𑌂𑌜𑌲𑌿 𑌯𑍋𑌗 𑌸𑍂𑌤𑍍𑌰𑌾𑌣𑌿 (1.2), meaning '𑌯𑍋𑌗 is the cessation of the fluctuations of the mind,' highlighting that controlling mental modifications is central to spiritual discipline. Together, these insights deepen the understanding of mental austerity as a purification and steadying of the inner instrument, preparing one to embody the calmness and kindness described earlier and to apply these qualities practically in daily life.

In modern life, practicing mental austerity could mean maintaining calmness during stressful meetings, responding to criticism with kindness, or choosing not to engage in gossip even when tempted. For example, when faced with a difficult coworker, one might consciously cultivate goodwill and avoid negative thoughts. Another instance is taking a few moments of silence each day to reflect and center oneself, rather than reacting impulsively. As a reflection exercise, try observing your thoughts for a day and notice when your intentions are not entirely pure or when agitation arises. Consider how you might bring more tranquility, kindness, and sincerity into those moments.

𑌶𑍍𑌰𑌦𑍍𑌧𑌯𑌾 𑌪𑌰𑌯𑌾 𑌤𑌪𑍍𑌤𑌂 𑌤𑌪𑌸𑍍𑌤𑌤𑍍𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌂 𑌨𑌰𑍈𑌃 ।
𑌅𑌫𑌲𑌾𑌕𑌾𑌂𑌕𑍍𑌷𑌿𑌭𑌿𑌰𑍍𑌯𑍁𑌕𑍍𑌤𑍈𑌃 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌂 𑌪𑌰𑌿𑌚𑌕𑍍𑌷𑌤𑍇 ॥ 1𑍭 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑍍𑌰𑌦𑍍𑌧𑌯𑌾 - with faith
𑌪𑌰𑌯𑌾 - supreme (highest)
𑌤𑌪𑍍𑌤𑌂 - practiced, performed (from 𑌤𑌪𑍍 - to practice austerity)
𑌤𑌪𑌃 - austerity, discipline
𑌤𑌤𑍍 - that
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌮𑍍 - threefold (of three kinds)
𑌨𑌰𑍈𑌃 - by people, by individuals
𑌅𑌫𑌲𑌾𑌕𑌾𑌨𑍍𑌕𑍍𑌷𑌿𑌭𑌿𑌹𑍍 - by those not desiring results (from 𑌅-𑌫𑌲-𑌆𑌕𑌾𑌨𑍍𑌕𑍍𑌷𑌿)
𑌯𑍁𑌕𑍍𑌤𑍈𑌹𑍍 - by the disciplined, self-controlled
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌂 - of the nature of 𑌸𑌤𑍍𑌤𑍍𑌵 (purity, clarity)
𑌪𑌰𑌿𑌚𑌕𑍍𑌷𑌤𑍇 - they call, they describe

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
When people practice this threefold discipline with deep faith, without seeking any personal gain, and with self-mastery, it is recognized as an austerity rooted in purity.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities that make austerity truly pure or 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕. The key terms here are 𑌸𑍍𑌰𑌦𑍍𑌧𑌯𑌾 (faith), 𑌪𑌰𑌯𑌾 (supreme), 𑌅𑌫𑌲𑌾𑌕𑌾𑌨𑍍𑌕𑍍𑌷𑌿𑌭𑌿𑌹𑍍 (without desire for results), and 𑌯𑍁𑌕𑍍𑌤𑍈𑌹𑍍 (self-controlled). The verse teaches that the value of any discipline-whether of body, speech, or mind-depends not just on the external act, but on the inner attitude. When austerity is performed with unwavering faith, not for recognition or reward, and by those who have mastered themselves, it is considered pure and uplifting. The emphasis is on intention and inner alignment rather than outward show or expectation of benefits.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that 𑌸𑍍𑌰𑌦𑍍𑌧𑌾 signifies unwavering faith in the ultimate truth and the transformative power of sincere austerity, while 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that 𑌅𑌫𑌲𑌾𑌕𑌾𑌨𑍍𑌕𑍍𑌷𑌿𑌭𑌿𑌹𑍍-the absence of desire for fruits-is essential to purify the devotee's intention. Together, they show that austerity must be performed with a mind disciplined and free from attachment, as indicated by 𑌯𑍁𑌕𑍍𑌤𑍈𑌹𑍍, meaning self-controlled and focused practitioners. This aligns with the Upanishadic injunction 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤 from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14), which urges one to 'Arise, awake, and learn the best knowledge,' highlighting the necessity of conscious effort and inner awakening in spiritual discipline. Thus, the threefold austerity-of body, speech, and mind-becomes truly 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕 when it is rooted in faith, free from desire, and practiced with self-mastery, preparing the ground for applying these principles in daily life.

In modern life, this teaching applies to any effort or discipline, such as volunteering, studying, or practicing self-care. For example, someone who helps others out of genuine care, without expecting praise, is acting in a 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕 way. Similarly, a student who studies with sincere curiosity rather than just for grades, or a person who maintains healthy habits for well-being rather than appearance, reflects this attitude. As a reflection exercise, consider an area where you put in effort-ask yourself if your motivation is rooted in faith and self-mastery, or if it is influenced by the desire for external rewards. Notice how your experience changes when you shift your focus to inner growth and sincerity.

𑌸𑌤𑍍𑌕𑌾𑌰𑌮𑌾𑌨𑌪𑍂𑌜𑌾𑌰𑍍𑌥𑌂 𑌤𑌪𑍋 𑌦𑌂𑌭𑍇𑌨 𑌚𑍈𑌵 𑌯𑌤𑍍 ।
𑌕𑍍𑌰𑌿𑌯𑌤𑍇 𑌤𑌦𑌿𑌹 𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑌂 𑌰𑌾𑌜𑌸𑌂 𑌚𑌲𑌮𑌧𑍍𑌰𑍁𑌵𑌮𑍍 ॥ 1𑍮 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌤𑍍𑌕𑌾𑌰 - honor, good reception
𑌮𑌾𑌨 - respect, recognition
𑌪𑍂𑌜𑌾𑌰𑍍𑌥𑌮𑍍 - for the sake of worship (purpose of being worshipped)
𑌤𑌪𑌃 - austerity, discipline
𑌦𑌂𑌭𑍇𑌨 - with hypocrisy, ostentation
𑌚 - and
𑌏𑌵 - indeed, also
𑌯𑌤𑍍 - which, that which
𑌕𑍍𑌰𑌿𑌯𑌤𑍇 - is performed, undertaken
𑌤𑌤𑍍 - that
𑌇𑌹 - here (in this world)
𑌪𑍍𑌰𑍋𑌕𑍍𑌤𑌂 - is said, is called
𑌰𑌾𑌜𑌸𑌮𑍍 - of the quality of rajas (passionate, driven by desire)
𑌚𑌲𑌮𑍍 - unstable, wavering
𑌅𑌧𑍍𑌰𑍁𑌵𑌮𑍍 - impermanent, not lasting

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Austerity performed for the sake of gaining honor, respect, or worship, and carried out with show or hypocrisy, is described as rajasic. Such discipline is unstable and its results are fleeting, lasting only in this world.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of rajasic austerity by focusing on the motivations and manner in which it is performed. The key terms 𑌸𑌤𑍍𑌕𑌾𑌰 (honor), 𑌮𑌾𑌨 (respect), and 𑌪𑍂𑌜𑌾𑌰𑍍𑌥𑌮𑍍 (for worship) point to external validation as the driving force behind such practices. When 𑌤𑌪𑌃 (austerity) is undertaken not for self-purification or spiritual growth, but to impress others or gain social standing, it loses its inner value. The word 𑌦𑌂𑌭𑍇𑌨 (with hypocrisy or ostentation) further clarifies that the display is more important than the substance. The verse concludes by labeling such actions as 𑌰𑌾𑌜𑌸𑌮𑍍 (of rajas), emphasizing their restless, desire-driven nature, and describes them as 𑌚𑌲𑌮𑍍 (unstable) and 𑌅𑌧𑍍𑌰𑍁𑌵𑌮𑍍 (impermanent), warning that their effects are short-lived and uncertain.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 clarifies that austerities performed for external recognition, such as gaining respect or ceremonial honors, are inherently unstable and yield only transient worldly results, lacking true spiritual merit. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 explains that such rajasic austerity is driven by desire for praise and reverence, making it dependent on others' approval and thus subject to fear and insecurity. This aligns with the teaching in the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.2.18): 𑌨 𑌜𑌾𑌯𑌤𑍇 𑌮𑍍𑌰𑌿𑌯𑌤𑍇 𑌵𑌾 𑌵𑌿𑌪𑌶𑍍𑌚𑌿𑌤𑍍, which means the wise soul neither takes birth nor dies, highlighting the impermanence of worldly gains compared to the eternal self. These insights deepen the understanding from the first paragraph by emphasizing that austerity motivated by ostentation is disconnected from lasting spiritual progress and prepares the ground for the practical reflections in the following paragraph.

In modern life, this teaching is relevant whenever someone undertakes a discipline-such as fasting, charity, or meditation-mainly to be seen and praised by others, rather than for personal growth or inner transformation. For example, posting about one's charitable acts on social media for likes, or participating in community service only to enhance one's reputation, are contemporary forms of rajasic austerity. Another example is adopting a healthy lifestyle just to fit in with a trend or to receive compliments, rather than for genuine well-being. As a reflection exercise, consider your own motivations for any discipline or good deed: Are you seeking approval, or is your intention rooted in sincerity and self-improvement? Noticing where external validation is driving your actions can help redirect your efforts toward more lasting and meaningful outcomes.

𑌮𑍂𑌢𑌗𑍍𑌰𑌾𑌹𑍇𑌣𑌾𑌤𑍍𑌮𑌨𑍋 𑌯𑌤𑍍𑌪𑍀𑌡𑌯𑌾 𑌕𑍍𑌰𑌿𑌯𑌤𑍇 𑌤𑌪𑌃 ।
𑌪𑌰𑌸𑍍𑌯𑍋𑌤𑍍𑌸𑌾𑌦𑌨𑌾𑌰𑍍𑌥𑌂 𑌵𑌾 𑌤𑌤𑍍𑌤𑌾𑌮𑌸𑌮𑍁𑌦𑌾𑌹𑍃𑌤𑌮𑍍 ॥ 1𑍯 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌮𑍂𑌢𑌗𑍍𑌰𑌾𑌹𑍇𑌣 - with misguided conviction (instrumental singular of 𑌮𑍂𑌢𑌗𑍍𑌰𑌾𑌹, mistaken understanding)
𑌆𑌤𑍍𑌮𑌨𑌃 - of oneself (genitive singular of 𑌆𑌤𑍍𑌮𑌨𑍍, self)
𑌯𑌤𑍍 - which (relative pronoun, neuter singular)
𑌪𑍀𑌡𑌯𑌾 - by torment (instrumental singular of 𑌪𑍀𑌡𑌾, suffering or pain)
𑌕𑍍𑌰𑌿𑌯𑌤𑍇 - is performed (third person singular, passive)
𑌤𑌪𑌃 - austerity (nominative singular of 𑌤𑌪𑌸𑍍)
𑌪𑌰𑌸𑍍𑌯 - of another (genitive singular of 𑌪𑌰, another person)
𑌉𑌤𑍍𑌸𑌾𑌦𑌨𑌾𑌰𑍍𑌥𑌮𑍍 - for the purpose of harming or destroying (accusative singular compound: 𑌉𑌤𑍍𑌸𑌾𑌦𑌨, destruction + 𑌅𑌰𑍍𑌥𑌮𑍍, for the sake of)
𑌵𑌾 - or (particle)
𑌤𑌤𑍍 - that (demonstrative pronoun, neuter singular)
𑌤𑌾𑌮𑌸 - of tamas, darkness or ignorance (adjective, neuter singular)
𑌉𑌦𑌾𑌹𑍃𑌤𑌮𑍍 - is declared, is said (past participle, neuter singular)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Austerity performed with a misguided mindset, causing pain to oneself or intended to harm others, is considered to be of the nature of darkness and ignorance.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the characteristics of tamasic austerity by focusing on key words such as 𑌮𑍂𑌢𑌗𑍍𑌰𑌾𑌹𑍇𑌣 (with misguided conviction), 𑌪𑍀𑌡𑌯𑌾 (by torment), and 𑌉𑌤𑍍𑌸𑌾𑌦𑌨𑌾𑌰𑍍𑌥𑌮𑍍 (for the purpose of harming). Here, the Gita warns against practices that are rooted in confusion or delusion, where a person either inflicts unnecessary suffering upon themselves or uses austerity as a tool to cause harm to others. The term 𑌮𑍂𑌢𑌗𑍍𑌰𑌾𑌹𑍇𑌣 suggests a lack of discernment or wisdom, leading to actions that are not only unhelpful but potentially destructive. 𑌪𑍀𑌡𑌯𑌾 points to self-inflicted pain, which is not a sign of spiritual progress but rather a misunderstanding of what true discipline means. When austerity is performed with the intention of 𑌉𑌤𑍍𑌸𑌾𑌦𑌨𑌾𑌰𑍍𑌥𑌮𑍍, or harming another, it completely loses its spiritual value and becomes an act of darkness.

The verse's emphasis on misguided intent in austerity is further elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that such tamasic austerities arise from a lack of true discrimination, leading one to inflict suffering on oneself or others without spiritual insight. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 similarly stresses that austerity performed with ignorance and harmful intent contradicts the very purpose of spiritual discipline, which is to purify and elevate the soul. This aligns with the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from darkness to light,' underscoring the need to move away from tamasic darkness toward spiritual illumination. Thus, the verse warns that austerity rooted in delusion and cruelty not only fails to bring liberation but also deepens spiritual darkness, preparing the ground for the practical reflections on true discipline that follow.

In modern life, this teaching is relevant when people engage in extreme self-denial, such as unhealthy fasting or punishing exercise routines, believing it will make them spiritually superior. Another example is when someone uses their discipline or sacrifices to manipulate or hurt others, perhaps by making others feel guilty or inferior. A third scenario could be someone enduring toxic work environments or relationships, thinking that suffering itself is virtuous. Reflect for a moment: Are there areas in your life where you are enduring pain or hardship not out of wisdom, but from a mistaken belief that it is necessary or noble? Consider whether your motivations are truly aligned with clarity and compassion, or if they are rooted in confusion or a desire to harm.

𑌦𑌾𑌤𑌵𑍍𑌯𑌮𑌿𑌤𑌿 𑌯𑌦𑍍𑌦𑌾𑌨𑌂 𑌦𑍀𑌯𑌤𑍇𑌽𑌨𑍁𑌪𑌕𑌾𑌰𑌿𑌣𑍇 ।
𑌦𑍇𑌶𑍇 𑌕𑌾𑌲𑍇 𑌚 𑌪𑌾𑌤𑍍𑌰𑍇 𑌚 𑌤𑌦𑍍𑌦𑌾𑌨𑌂 𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌂 𑌸𑍍𑌮𑍃𑌤𑌮𑍍 ॥ 20 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌦𑌾𑌤𑌵𑍍𑌯𑌮𑍍 - to be given (as a duty)
𑌇𑌤𑌿 - thus
𑌯𑌤𑍍 - which
𑌦𑌾𑌨𑌂 - gift
𑌦𑍀𑌯𑌤𑍇 - is given
𑌅𑌨𑍁𑌪𑌕𑌰𑌿𑌣𑍇 - to one who does not return the favor
𑌦𑍇𑌸𑍇 - in the right place
𑌕𑌾𑌲𑍇 - at the right time
𑌚 - and
𑌪𑌤𑍍𑌰𑍇 - to a worthy recipient
𑌚 - and
𑌤𑌤𑍍 - that
𑌦𑌾𑌨𑌂 - gift
𑌸𑌾𑌤𑍍𑌤𑍍𑌵𑌿𑌕𑌂 - of sattvic (pure) nature
𑌸𑍍𑌮𑍃𑌤𑌮𑍍 - is considered

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A gift is considered sattvic when it is given simply because it should be given, to someone who cannot repay, at the right place and time, and to a deserving person.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities that make a gift truly pure or sattvic. The key terms here are 𑌦𑌾𑌤𑌵𑍍𑌯𑌮𑍍 (to be given as a duty), 𑌅𑌨𑍁𑌪𑌕𑌰𑌿𑌣𑍇 (to one who does not reciprocate), 𑌦𑍇𑌸𑍇 (in the right place), and 𑌕𑌾𑌲𑍇 (at the right time). The emphasis is on the intention behind giving: it should be done out of a sense of responsibility, not for recognition or reward. The recipient should be someone who cannot or will not return the favor, which removes any expectation of personal gain. Additionally, the act of giving should be mindful of context-choosing the appropriate time and place, and ensuring the recipient is worthy (𑌪𑌤𑍍𑌰𑍇). This approach elevates the act of charity from a transactional exchange to an expression of selfless virtue.

The essence of a sattvic gift is its selfless nature, as emphasized by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that such a gift is given without any expectation of return, especially to those who cannot reciprocate, and is offered at sacred places and auspicious times. 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 further highlights that the gift must be given out of a sense of duty, to a deserving recipient, reinforcing the importance of intention and discernment in charity. This aligns with the Upanishadic guidance from the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14): 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤-'Arise, awake, and learn by approaching the excellent ones'-which inspires the giver to act with awareness and righteousness. Together, these teachings deepen the understanding that sattvic giving transcends material value, embodying 𑌧𑌰𑍍𑌮 through mindful, timely, and worthy acts of generosity, thus preparing one to apply these principles practically in daily life.

In modern life, this teaching can be seen in actions like donating anonymously to a cause that cannot benefit you in return, supporting someone in need without expecting gratitude, or volunteering your time at a shelter simply because it is the right thing to do. Another example is giving to a scholarship fund for underprivileged students, where you may never meet or benefit from the recipients. To reflect: Think of a recent time you gave something-was it truly selfless, or was there an expectation of acknowledgment or return? Consider how you might shift your giving to align more with the sattvic spirit described here.

𑌯𑌤𑍍𑌤𑍁 𑌪𑍍𑌰𑌤𑍍𑌤𑍍𑌯𑍁𑌪𑌕𑌾𑌰𑌾𑌰𑍍𑌥𑌂 𑌫𑌲𑌮𑍁𑌦𑍍𑌦𑌿𑌶𑍍𑌯 𑌵𑌾 𑌪𑍁𑌨𑌃 ।
𑌦𑍀𑌯𑌤𑍇 𑌚 𑌪𑌰𑌿𑌕𑍍𑌲𑌿𑌷𑍍𑌟𑌂 𑌤𑌦𑍍𑌦𑌾𑌨𑌂 𑌰𑌾𑌜𑌸𑌂 𑌸𑍍𑌮𑍃𑌤𑌮𑍍 ॥ 21 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌤𑍍 - which
𑌤𑍁 - but
𑌪𑍍𑌰𑌤𑍍𑌤𑍍𑌯𑍁𑌪𑌕𑌾𑌰𑌾𑌰𑍍𑌥𑌂 - for the sake of reciprocation (expecting a return favor)
𑌫𑌲𑌮𑍍 - result, reward
𑌉𑌦𑍍𑌦𑌿𑌶𑍍𑌯 - aiming at, with intention towards
𑌵𑌾 - or
𑌪𑍁𑌨𑌃 - again
𑌦𑍀𑌯𑌤𑍇 - is given
𑌚 - and
𑌪𑌰𑌿𑌕𑍍𑌲𑌿𑌷𑍍𑌟𑌂 - grudgingly, with reluctance
𑌤𑌤𑍍 - that
𑌦𑌾𑌨𑌂 - gift, charity
𑌰𑌾𑌜𑌸𑌮𑍍 - of the nature of rajas (passion)
𑌸𑍍𑌮𑍃𑌤𑌮𑍍 - is considered

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
But that gift which is given with the expectation of getting something in return, or with the hope of some personal benefit, or is offered unwillingly, is understood to be a gift influenced by passion.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the nature of rajasic charity by focusing on the motivations and attitudes behind giving. The terms 𑌪𑍍𑌰𑌤𑍍𑌤𑍍𑌯𑍁𑌪𑌕𑌾𑌰𑌾𑌰𑍍𑌥𑌂 (for reciprocation), 𑌫𑌲𑌂 𑌉𑌦𑍍𑌦𑌿𑌶𑍍𑌯 (aiming for a result), and 𑌪𑌰𑌿𑌕𑍍𑌲𑌿𑌷𑍍𑌟𑌂 (grudgingly) are central here. When a person gives something not out of genuine generosity, but because they expect a favor in return or hope for some reward-whether material, social, or even spiritual-their act of giving is not truly selfless. Furthermore, if the act is performed with reluctance, feeling pressured or unhappy about it, the spirit of charity is compromised. The verse thus distinguishes between giving that is transactional or forced, and giving that is free from personal motives.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that when charity is given with the expectation of reciprocation or a specific reward, it is inherently rajasic because it is driven by self-interest rather than pure generosity. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that the presence of reluctance or mental discomfort (𑌪𑌰𑌿𑌕𑍍𑌲𑌿𑌷𑍍𑌟𑌂) in giving diminishes the spiritual merit of the act, as true charity should arise from a joyful and willing heart. This aligns with the teaching in the 𑌕𑌠𑍋𑌪𑌨𑌿𑌷𑌦𑍍 (1.3.14): 𑌉𑌤𑍍𑌤𑌿𑌷𑍍𑌠𑌤 𑌜𑌾𑌗𑍍𑌰𑌤 𑌪𑍍𑌰𑌾𑌪𑍍𑌯 𑌵𑌰𑌾𑌨𑍍𑌨𑌿𑌬𑍋𑌧𑌤, which urges one to 'Arise, awake, and learn the best knowledge,' emphasizing the importance of conscious and sincere action. Together, these insights deepen our understanding from paragraph one by highlighting that the inner intention behind giving-not merely the external act-determines whether charity is rajasic or truly virtuous, thus preparing us to reflect on how these motivations manifest in our daily lives as discussed in the following paragraph.

In modern life, this teaching is relevant when we donate to a cause mainly to receive recognition, tax benefits, or future favors, rather than from a place of genuine care. For example, someone might give to a colleague's fundraiser expecting that the colleague will support their own project later, or make a donation only because they feel social pressure, not because they truly want to help. Another example is reluctantly giving to a family member out of obligation, while feeling resentful. As a reflection exercise, consider a recent act of giving: was it motivated by genuine goodwill, or by expectation, pressure, or discomfort? Noticing these motivations can help us cultivate more selfless and joyful acts of generosity.

𑌅𑌦𑍇𑌶𑌕𑌾𑌲𑍇 𑌯𑌦𑍍𑌦𑌾𑌨𑌮𑌪𑌾𑌤𑍍𑌰𑍇𑌭𑍍𑌯𑌶𑍍𑌚 𑌦𑍀𑌯𑌤𑍇 ।
𑌅𑌸𑌤𑍍𑌕𑍃𑌤𑌮𑌵𑌜𑍍𑌞𑌾𑌤𑌂 𑌤𑌤𑍍𑌤𑌾𑌮𑌸𑌮𑍁𑌦𑌾𑌹𑍃𑌤𑌮𑍍 ॥ 22 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌦𑍇𑌶 - improper place
𑌕𑌾𑌲 - improper time
𑌯𑌤𑍍 - which
𑌦𑌾𑌨 - gift
𑌅𑌪𑌾𑌤𑍍𑌰 - to unworthy recipients
𑌅𑌪𑌿 - also/even
𑌚 - and
𑌦𑍀𑌯𑌤𑍇 - is given
𑌅𑌸𑌤𑍍𑌕𑍃𑌤𑌮𑍍 - without respect/proper conduct
𑌅𑌵𑌜𑍍𑌞𑌾𑌤𑌮𑍍 - with disdain/insult
𑌤𑌤𑍍 - that
𑌤𑌾𑌮𑌸 - of tamasic nature
𑌉𑌦𑌾𑌹𑍃𑌤𑌮𑍍 - is declared

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
A gift that is given at the wrong place or time, to people who are not worthy, without proper respect or with contempt, is considered to be of tamasic nature.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the qualities that make a gift tamasic, focusing on the words 𑌅𑌦𑍇𑌶 (improper place), 𑌕𑌾𑌲 (improper time), 𑌅𑌪𑌾𑌤𑍍𑌰 (unworthy recipient), 𑌅𑌸𑌤𑍍𑌕𑍃𑌤𑌮𑍍 (without respect), and 𑌅𑌵𑌜𑍍𑌞𑌾𑌤𑌮𑍍 (with disdain). The verse teaches that the value of giving is not just in the act itself, but also in the intention and manner behind it. Giving at an inappropriate time or place, or to someone who does not deserve it, strips the act of its positive spiritual effect. Furthermore, if the gift is offered without genuine respect or is accompanied by insult or disregard, it becomes an act rooted in ignorance and darkness. The verse urges us to reflect on the deeper purpose of charity, reminding us that the right context, recipient, and attitude are essential for a gift to be truly meaningful.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that a tamasic gift is characterized by being offered at an improper place or time, such as during inauspicious moments or in unholy surroundings, and to recipients who are unworthy or likely to misuse the gift. He stresses that without the proper attitude of respect and reverence, the act of giving loses its spiritual merit and becomes an expression of darkness, aligning with the Upanishadic injunction 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means "lead me from darkness to light." Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 highlights that giving without due honor-such as neglecting respectful rituals or offering gifts with disdain-reflects ignorance and can even reinforce negative qualities in the giver. Both Acharyas emphasize that the true value of charity lies not merely in the external act but in the purity of intention, the appropriateness of time and place, and the dignity accorded to the recipient. This understanding deepens the verse's teaching from paragraph one and prepares us to consider how these principles apply in our daily lives.

In modern life, a tamasic gift might look like donating old, unusable items just to clear out clutter, giving to someone you know will misuse your help, or making a public show of charity while secretly resenting the recipient. Another example is giving to someone simply out of obligation or to gain social approval, without any real care for their well-being. To reflect, consider a recent act of giving you performed: did you choose the recipient thoughtfully, and did you offer your help with respect and kindness? Take a moment to recall your motivations and feelings during that act. This self-inquiry can help you align your future acts of generosity with higher values, ensuring your giving is uplifting for both you and the recipient.

𑌓𑌂 𑌤𑌤𑍍𑌸𑌦𑌿𑌤𑌿 𑌨𑌿𑌰𑍍𑌦𑍇𑌶𑍋 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌸𑍍𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌃 𑌸𑍍𑌮𑍃𑌤𑌃 ।
𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑌾𑌸𑍍𑌤𑍇𑌨 𑌵𑍇𑌦𑌾𑌶𑍍𑌚 𑌯𑌜𑍍𑌞𑌾𑌶𑍍𑌚 𑌵𑌿𑌹𑌿𑌤𑌾𑌃 𑌪𑍁𑌰𑌾 ॥ 23 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌓𑌂 - the sacred syllable OM
𑌤𑌤𑍍 - that (the absolute, the ultimate reality)
𑌸𑌤𑍍 - truth, existence, goodness
𑌇𑌤𑌿 - thus, in this way
𑌨𑌿𑌰𑍍𑌦𑍇𑌶𑌃 - designation, indication
𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 - of Brahman (the Supreme), or of the Vedas
𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌃 - threefold, of three kinds
𑌸𑍍𑌮𑍃𑌤𑌃 - is remembered, is regarded
𑌬𑍍𑌰𑌾𑌹𑍍𑌮𑌣𑌃 - the Brahmanas (knowers of Brahman, or priests)
𑌤𑍇𑌨 - by that, through that
𑌵𑍇𑌡𑌾𑌃 - the Vedas (scriptures)
𑌚 - and
𑌯𑌜𑍍𑌞𑌾𑌃 - sacrifices, rituals
𑌚 - and
𑌵𑌿𑌹𑌿𑌤𑌾𑌃 - prescribed, enjoined
𑌪𑍁𑌰𑌾 - in the beginning, formerly

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The words OM, Tat, and Sat are said to be the threefold designation of Brahman. By these, in ancient times, the Brahmanas, the Vedas, and the sacrifices were prescribed and set forth.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse introduces the three sacred terms 𑌓𑌂, 𑌤𑌤𑍍, and 𑌸𑌤𑍍, each carrying profound significance in Vedic tradition. 𑌓𑌂 is the primal sound, representing the entirety of existence and the Supreme. 𑌤𑌤𑍍 points to the ultimate reality, beyond personal ownership or ego, while 𑌸𑌤𑍍 stands for truth, goodness, and existence itself. The verse states that these three designations (𑌤𑍍𑌰𑌿𑌵𑌿𑌧𑌃) are remembered as referring to 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃-the Supreme or the Vedas themselves. It further explains that, using these sacred terms, the Brahmanas, the Vedas, and the rituals of sacrifice (𑌯𑌜𑍍𑌞𑌾𑌃) were established and prescribed in ancient times. The verse thus connects the practice of invoking these words to the very foundation of spiritual and scriptural tradition.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 elucidates that the three sacred terms 𑌓𑌂, 𑌤𑌤𑍍, and 𑌸𑌤𑍍 are not mere ritualistic sounds but profound symbols pointing to the ultimate 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃. He explains 𑌓𑌂 as the primal sound embodying the absolute reality, 𑌤𑌤𑍍 as the negation of individual doership, and 𑌸𑌤𑍍 as the affirmation of truth and auspiciousness inherent in spiritual acts. Complementing this, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that these utterances sanctify and purify the Vedic sacrifices, aligning them with the Supreme's will and ensuring their efficacy. This understanding resonates with the Upanishadic invocation 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'lead me from the unreal to the real,' highlighting the transformative power of these sacred words. Together, these insights deepen the verse's teaching that invoking 𑌓𑌂, 𑌤𑌤𑍍, and 𑌸𑌤𑍍 establishes a direct connection to the highest reality, setting the foundation for dedicating all actions to a higher spiritual purpose, as discussed in the following paragraph.

In modern life, these teachings can be applied by consciously dedicating our actions to a higher purpose, rather than acting solely for personal gain. For example, a student might begin their studies with a moment of reflection or a mantra, aligning their learning with a broader goal of self-improvement and service. A professional could dedicate the fruits of their work to the welfare of others, invoking a sense of purpose beyond mere profit. Even in daily chores, remembering the spirit of 𑌓𑌂, 𑌤𑌤𑍍, and 𑌸𑌤𑍍 can transform routine into mindful practice. As a reflection exercise, consider taking a few moments before starting any significant task to mentally dedicate it to something greater than yourself, noticing how this shifts your motivation and sense of fulfillment.

𑌤𑌸𑍍𑌮𑌾𑌦𑍋𑌮𑌿𑌤𑍍𑌯𑍁𑌦𑌾𑌹𑍃𑌤𑍍𑌯 𑌯𑌜𑍍𑌞𑌦𑌾𑌨𑌤𑌪𑌃𑌕𑍍𑌰𑌿𑌯𑌾𑌃 ।
𑌪𑍍𑌰𑌵𑌰𑍍𑌤𑌂𑌤𑍇 𑌵𑌿𑌧𑌾𑌨𑍋𑌕𑍍𑌤𑌾𑌃 𑌸𑌤𑌤𑌂 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌾𑌦𑌿𑌨𑌾𑌮𑍍 ॥ 24 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌸𑍍𑌮𑌾𑌤𑍍 - therefore
𑌓𑌂 - the sacred syllable Om
𑌇𑌤𑌿 - thus, in this way
𑌉𑌦𑌾𑌹𑍍𑌰𑍁𑌤𑍍𑌯 - having uttered, after pronouncing
𑌯𑌜𑍍𑌞 - sacrifice
𑌦𑌾𑌨 - charity, giving
𑌤𑌪𑌃 - austerity, spiritual discipline
𑌕𑍍𑌰𑌿𑌯𑌾𑌃 - actions, practices
𑌪𑍍𑌰𑌵𑌰𑍍𑌤𑌂𑌤𑍇 - commence, are begun
𑌵𑌿𑌧𑌿-𑌉𑌕𑍍𑌤𑌾𑌃 - prescribed by injunction, enjoined by scripture
𑌸𑌤𑌤𑌂 - always, at all times
𑌬𑍍𑌰𑌹𑍍𑌮-𑌵𑌾𑌦𑌿𑌨𑌾𑌮𑍍 - of those who speak of or expound the Veda (the knowers of Brahman)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Therefore, those who follow the scriptural path and speak of the Vedas always begin acts of sacrifice, charity, and austerity, as prescribed, by first uttering the sacred syllable Om.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of the syllable 𑌓𑌂 as a spiritual prelude to actions like 𑌯𑌜𑍍𑌞 (sacrifice), 𑌦𑌾𑌨 (charity), and 𑌤𑌪𑌃 (austerity). The phrase 𑌉𑌦𑌾𑌹𑍍𑌰𑍁𑌤𑍍𑌯 (having uttered) signals that these acts are to be consciously initiated with a sense of sacredness. The word 𑌵𑌿𑌧𑌿-𑌉𑌕𑍍𑌤𑌾𑌃 clarifies that these are not arbitrary actions, but those specifically enjoined by scriptural injunctions. The term 𑌬𑍍𑌰𑌹𑍍𑌮-𑌵𑌾𑌦𑌿𑌨𑌾𑌮𑍍 refers to those who are dedicated to the study and teaching of the Vedas, indicating that this practice is rooted in the tradition of those who seek higher knowledge. The verse thus establishes a ritual and psychological framework: uttering 𑌓𑌂 aligns the mind and intention with the divine before any significant spiritual action.

The significance of uttering 𑌓𑌂 before sacred acts is deeply elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that this syllable sanctifies the action by aligning the doer's consciousness with Brahman, thus ensuring the act is performed with spiritual awareness and purity. Similarly, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes that beginning prescribed duties with 𑌓𑌂 distinguishes scripturally authorized practices from ordinary deeds, imbuing them with divine sanction. This connection between the individual and the universal through 𑌓𑌂 is echoed in the Upanishadic invocation 𑌤𑌮𑌸𑍋 𑌮𑌾 𑌜𑍍𑌯𑍋𑌤𑌿𑌰𑍍𑌗𑌮𑌯 from the Bhadrayaka Upanishad, which means 'Lead me from darkness to light,' symbolizing the transformative power of sacred sound to elevate one's inner state. Thus, the verse not only highlights a ritual formality but also points to a profound spiritual principle that prepares the practitioner's mind for higher realization, paving the way for practical application in daily life.

In modern life, this teaching can be applied by beginning important tasks-such as starting a new project, making a donation, or committing to a personal discipline-with a moment of mindful intention, perhaps by silently invoking a word or phrase that connects you to your highest values. For example, before volunteering, one might pause to remember the purpose behind the service. Before giving to charity, reflecting on the intention to help others can make the act more meaningful. As a reflection exercise, try starting your day or any significant action with a brief pause, setting an intention or silently repeating a word that represents your deepest aspiration. Notice how this changes your mindset and the quality of your actions.

𑌤𑌦𑌿𑌤𑍍𑌯𑌨𑌭𑌿𑌸𑌂𑌧𑌾𑌯 𑌫𑌲𑌂 𑌯𑌜𑍍𑌞𑌤𑌪𑌃𑌕𑍍𑌰𑌿𑌯𑌾𑌃 ।
𑌦𑌾𑌨𑌕𑍍𑌰𑌿𑌯𑌾𑌶𑍍𑌚 𑌵𑌿𑌵𑌿𑌧𑌾𑌃 𑌕𑍍𑌰𑌿𑌯𑌂𑌤𑍇 𑌮𑍋𑌕𑍍𑌷𑌕𑌾𑌂𑌕𑍍𑌷𑌿𑌭𑌿𑌃 ॥ 25 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌤𑌦𑍍 - that (referring to Brahman, the Absolute)
𑌇𑌤𑌿 - thus, in this way
𑌅𑌨𑌭𑌿𑌸𑌮𑍍𑌧𑌾𑌯 - without seeking, without expectation (of)
𑌫𑌲𑌮𑍍 - result, fruit (of action)
𑌯𑌜𑍍𑌞-𑌤𑌪𑌃-𑌕𑍍𑌰𑌿𑌯𑌾𑌹𑍍 - acts of sacrifice and austerity
𑌦𑌾𑌨-𑌕𑍍𑌰𑌿𑌯𑌾𑌹𑍍 - acts of charity, giving
𑌚 - and
𑌵𑌿𑌵𑌿𑌧𑌹𑍍 - various, of many kinds
𑌕𑍍𑌰𑌿𑌯𑌂𑌤𑍇 - are performed, are done
𑌮𑍋𑌕𑍍𑌶-𑌕𑌾𑌨𑍍𑌕𑍍𑌶𑌿𑌭𑌿𑌹𑍍 - by those desiring liberation

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
By uttering the word 'Tat', seekers of liberation perform sacrifices, austerities, and various acts of charity without any desire for personal reward.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the attitude and intention behind spiritual actions. The key terms 𑌤𑌦𑍍, 𑌅𑌨𑌭𑌿𑌸𑌮𑍍𑌧𑌾𑌯, 𑌫𑌲𑌮𑍍, and 𑌮𑍋𑌕𑍍𑌶-𑌕𑌾𑌨𑍍𑌕𑍍𑌶𑌿𑌭𑌿𑌹𑍍 are central. Here, 𑌤𑌦𑍍 refers to the Supreme Reality or Brahman, and its utterance signals that the act is dedicated to the highest purpose. 𑌆𑌨𑌭𑌿𑌸𑌮𑍍𑌧𑌾𑌯 means performing actions without attachment to their outcomes, and 𑌫𑌲𑌮𑍍 is the result or fruit that is deliberately not sought. 𑌂𑌓𑌕𑍍𑌶-𑌕𑌾𑌨𑍍𑌕𑍍𑌶𑌿𑌭𑌿𑌹𑍍 describes those who are motivated by the desire for liberation, not by worldly gain. Thus, the verse teaches that true spiritual seekers offer their sacrifices, austerities, and acts of giving as selfless offerings, aiming solely for spiritual freedom and not for any material benefit.

𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯 explains that uttering 'Tat' sanctifies the action by dedicating it to the Supreme Reality, thereby removing selfish desires and aligning the act with ultimate truth. This dedication purifies the mind and prepares it for liberation, as the seeker transcends attachment to results. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets 'Tat' as a direct invocation of Brahman, emphasizing that such acts-whether sacrifices, austerities, or charity-become effective spiritual practices only when performed without craving for their fruits. He highlights that this renunciation of desire is essential for the aspirant's progress toward 𑌮𑍋𑌕𑍍𑌷. This teaching resonates with the Upanishadic prayer 𑌮𑍃𑌤𑍍𑌯𑍋𑌰𑍍𑌮𑌾 𑌅𑌮𑍃𑌤𑌂 𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from death to immortality,' underscoring the transformative power of selfless action dedicated to the Absolute. Thus, the verse's focus on 𑌅𑌨𑌭𑌿𑌸𑌮𑍍𑌧𑌾𑌯 𑌫𑌲𑌮𑍍 (acting without attachment to results) is not merely ethical but a profound spiritual principle that purifies and elevates the practitioner. This understanding naturally leads to practical applications in daily life, as discussed next.

In modern life, this teaching can be applied by volunteering or donating without expecting recognition, or by working diligently on a project without seeking praise or reward. For example, someone might help organize a community event simply for the joy of service, or a student might study to gain knowledge rather than just to score high marks. As a reflection exercise, consider a recent good deed you performed. Ask yourself: Was there any expectation of acknowledgment or benefit? How might your mindset shift if you consciously dedicated your actions to a higher purpose, letting go of personal gain?

𑌸𑌦𑍍𑌭𑌾𑌵𑍇 𑌸𑌾𑌧𑍁𑌭𑌾𑌵𑍇 𑌚 𑌸𑌦𑌿𑌤𑍍𑌯𑍇𑌤𑌤𑍍𑌪𑍍𑌰𑌯𑍁𑌜𑍍𑌯𑌤𑍇 ।
𑌪𑍍𑌰𑌶𑌸𑍍𑌤𑍇 𑌕𑌰𑍍𑌮𑌣𑌿 𑌤𑌥𑌾 𑌸𑌚𑍍𑌛𑌬𑍍𑌦𑌃 𑌪𑌾𑌰𑍍𑌥 𑌯𑍁𑌜𑍍𑌯𑌤𑍇 ॥ 26 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌸𑌦𑍍𑌭𑌾𑌵𑍇 (sad-bhaave) - in the sense of existence or reality
𑌸𑌾𑌧𑍁𑌭𑌾𑌵𑍇 (saadhu-bhaave) - in the sense of goodness or virtue
𑌚 - and
𑌸𑌤𑍍 - the word 'sat', meaning truth, reality, or auspiciousness
𑌇𑌤𑌿 - thus
𑌏𑌤𑌤𑍍 - this
𑌪𑍍𑌰𑌯𑍁𑌜𑍍𑌯𑌤𑍇 - is used, is applied
𑌪𑍍𑌰𑌶𑌸𑍍𑌤𑍇 (prasaste) - in auspicious, praiseworthy
𑌕𑌰𑍍𑌮𑌣𑌿 (karmaNi) - in action, deed
𑌤𑌥𑌾 - likewise, so also
𑌸𑌚𑍍𑌛𑌬𑍍𑌦𑌃 (sat-shabdaH) - the word 'sat'
𑌪𑌾𑌰𑍍𑌥 - O Partha (Arjuna)
𑌯𑍁𑌜𑍍𑌯𑌤𑍇 - is used, is applied

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
The word 'sat' is used to indicate existence or reality, and also to signify goodness. In the same way, Arjuna, 'sat' is applied to any auspicious or commendable action.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse centers on the significance of the word 𑌸𑌤𑍍, which is highlighted in three contexts: 𑌸𑌦𑍍𑌭𑌾𑌵𑍇 (existence or reality), 𑌸𑌾𑌧𑍁𑌭𑌾𑌵𑍇 (goodness or virtue), and 𑌪𑍍𑌰𑌶𑌸𑍍𑌤𑍇 𑌕𑌰𑍍𑌮𑌣𑌿 (auspicious action). The verse explains that 'sat' is not just a label but a marker of what is real, good, or worthy. When something comes into being or is recognized as virtuous, the term 'sat' is used to affirm its value. Similarly, when an action is praiseworthy or beneficial, calling it 'sat' elevates its status, linking it to truth and auspiciousness. This underscores how language and intention can shape our understanding of what is meaningful and valuable in life.

The profound significance of 𑌸𑌤𑍍 in this verse is illuminated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who identifies 𑌸𑌤𑍍 as a name of Brahman, thus linking it to the ultimate metaphysical reality that underlies existence and goodness. He explains that when something comes into being or attains virtue, the term 𑌸𑌤𑍍 affirms its true nature. Complementing this, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes the practical dimension of 𑌸𑌤𑍍, showing how it is applied in both Vedic and common contexts to denote auspiciousness and praiseworthy action. This dual perspective is echoed in the Upanishadic invocation 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means 'Lead me from the unreal to the real,' highlighting the aspirational movement from falsehood to truth that 𑌸𑌤𑍍 embodies. Together, these insights deepen our understanding of 𑌸𑌤𑍍 as a bridge between being, virtue, and right action, preparing us to recognize and cultivate what is truly valuable in our lives.

In modern life, this teaching can be seen when we describe a charitable act as 'good' or a person as 'genuine'-we are, in effect, calling them 'sat' by affirming their reality and value. For example, when someone starts a community project to help others, labeling it as a 'worthy cause' gives it a sense of purpose and encourages participation. Similarly, recognizing a personal transformation-such as someone overcoming a bad habit and becoming more virtuous-can be seen as acknowledging their movement toward 'sat'. As a reflection exercise, consider an action you performed recently. Ask yourself: Did it contribute to something real and good? Would you feel comfortable calling it 'sat'? This self-inquiry can help align intentions with actions that are both meaningful and beneficial.

𑌯𑌜𑍍𑌞𑍇 𑌤𑌪𑌸𑌿 𑌦𑌾𑌨𑍇 𑌚 𑌸𑍍𑌥𑌿𑌤𑌿𑌃 𑌸𑌦𑌿𑌤𑌿 𑌚𑍋𑌚𑍍𑌯𑌤𑍇 ।
𑌕𑌰𑍍𑌮 𑌚𑍈𑌵 𑌤𑌦𑌰𑍍𑌥𑍀𑌯𑌂 𑌸𑌦𑌿𑌤𑍍𑌯𑍇𑌵𑌾𑌭𑌿𑌧𑍀𑌯𑌤𑍇 ॥ 2𑍭 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌯𑌜𑍍𑌞𑍇 - in sacrifice
𑌤𑌪𑌸𑌿 - in austerity
𑌦𑌾𑌨𑍇 - in charity/giving
𑌚 - and
𑌸𑍍𑌥𑌿𑌤𑌿𑌃 - steadfastness, persistence
𑌸𑌤𑍍 - truth, goodness, auspiciousness
𑌇𑌤𑌿 - thus, so
𑌚 - and
𑌉𑌚𑍍𑌯𑌤𑍇 - is called, is said
𑌕𑌰𑍍𑌮 - action, deed
𑌚 - and
𑌏𑌵 - also, indeed
𑌤𑌦𑌰𑍍𑌥𑍀𑌯𑌂 - meant for that purpose, related to those (sacrifice, austerity, charity)
𑌸𑌤𑍍 - truth, goodness
𑌇𑌤𑌿 - thus, so
𑌏𑌵 - indeed, certainly
𑌅𑌭𑌿𑌧𑍀𑌯𑌤𑍇 - is named, is designated

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Steadfastness in sacrifice, austerity, and charity is described as 'sat'-meaning true or good. Any action performed for the sake of these practices is also regarded as 'sat' or auspicious.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse highlights the importance of intention and consistency in spiritual practices. The words 𑌯𑌜𑍍𑌞𑍇 (sacrifice), 𑌤𑌪𑌸𑌿 (austerity), and 𑌦𑌾𑌨𑍇 (charity) refer to three core disciplines in the tradition, while 𑌸𑍍𑌥𑌿𑌤𑌿𑌃 points to steadfastness or sustained commitment in these actions. The term 𑌸𑌤𑍍 is used here to denote what is true, good, or auspicious. The verse teaches that not only the acts themselves, but also the enduring dedication to these acts, is considered 'sat'-worthy and aligned with truth. Furthermore, any action performed with the intention of supporting or fulfilling these disciplines is also called 'sat,' emphasizing that the value of an action is closely tied to its purpose and the sincerity behind it.

The verse's emphasis on steadfastness in sacrifice, austerity, and charity as 'sat' is elucidated by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who explains that even if these acts lack external purity, their sincere and unwavering performance sanctifies them through the invocation of the divine. This aligns with the Upanishadic prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯, meaning 'Lead me from the unreal to the real,' which highlights the transformative power of sincere spiritual effort to elevate actions from imperfection to truth. Similarly, 𑌶𑍍𑌰𑍀 𑌰𑌾𑌮𑌾𑌨𑍁𑌜𑌾𑌚𑌾𑌰𑍍𑌯 interprets 'sat' as auspiciousness, emphasizing that actions performed in harmony with Vedic injunctions and with steadfast devotion are truly worthy. Both Acharyas underscore that the true value of spiritual disciplines lies not merely in their external form but in the enduring commitment and pure intention behind them. This understanding naturally leads us to consider how such steadfastness can be cultivated and manifested in our daily lives.

In modern life, this teaching can be seen when someone volunteers regularly at a shelter, donates to causes with genuine care, or maintains a daily meditation practice despite challenges. The verse reminds us that the consistency and sincerity we bring to our positive actions matter as much as the actions themselves. For reflection: Think of an area in your life where you have been persistent in doing good, even when results were not immediate or visible. How did your intention and commitment shape the outcome or your own growth? Consider how you might bring more 'sat'-truth and steadfastness-into your daily actions, whether through service, self-improvement, or generosity.

𑌅𑌶𑍍𑌰𑌦𑍍𑌧𑌯𑌾 𑌹𑍁𑌤𑌂 𑌦𑌤𑍍𑌤𑌂 𑌤𑌪𑌸𑍍𑌤𑌪𑍍𑌤𑌂 𑌕𑍃𑌤𑌂 𑌚 𑌯𑌤𑍍 ।
𑌅𑌸𑌦𑌿𑌤𑍍𑌯𑍁𑌚𑍍𑌯𑌤𑍇 𑌪𑌾𑌰𑍍𑌥 𑌨 𑌚 𑌤𑌤𑍍𑌪𑍍𑌰𑍇𑌪𑍍𑌯 𑌨𑍋 𑌇𑌹 ॥ 2𑍮 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌅𑌶𑍍𑌰𑌦𑍍𑌧𑌯𑌾 - without faith
𑌹𑍁𑌤𑌂 - offering (in sacrifice)
𑌦𑌤𑍍𑌤𑌂 - given (as charity)
𑌤𑌪𑌃 - austerity
𑌤𑌪𑍍𑌤𑌂 - performed (austerity)
𑌕𑍃𑌤𑌂 - done (action)
𑌚 - and
𑌯𑌤𑍍 - whatever
𑌅𑌸𑌦𑍍 - unreal, ineffective
𑌇𑌤𑌿 - thus
𑌉𑌚𑍍𑌯𑌤𑍇 - is called
𑌪𑌾𑌰𑍍𑌥 - O Arjuna (son of Pritha)
𑌨 - not
𑌚 - and
𑌤𑌤𑍍 - that
𑌪𑍍𑌰𑍇𑌪𑍍𑌯 - attaining (result)
𑌨 - not
𑌇𑌹 - here (in this world)
𑌪𑍍𑌰𑍇𑌤𑍍𑌯 - after death (in the next world)

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
O Arjuna, whatever is offered in sacrifice, given in charity, performed as austerity, or done as an action without faith is considered ineffective and meaningless. Such acts are called 'asat'-they bear no fruit either in this life or after death.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This verse uses the terms 𑌅𑌶𑍍𑌰𑌦𑍍𑌧𑌯𑌾 (without faith), 𑌹𑍁𑌤𑌂 (offering in sacrifice), 𑌦𑌤𑍍𑌤𑌂 (charity given), and 𑌤𑌪𑌃 (austerity) to emphasize that the inner attitude behind actions is crucial. The word 𑌅𑌸𑌦𑍍 is particularly significant here, as it denotes something unreal, ineffective, or lacking true existence. Krishna tells Arjuna that even if someone performs rituals, gives gifts, or undertakes disciplines, if these are done without genuine conviction or trust in their value, they are ultimately empty. The verse makes it clear that faith is not just a formality but the very foundation that gives spiritual actions their power and meaning. Without it, even the most elaborate or difficult practices lose their transformative potential.

The importance of faith in spiritual actions is emphasized by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who teaches that acts performed without faith are 𑌅𑌸𑌤𑍍-ineffective and outside the path to liberation, yielding no fruit either in this life or beyond. 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 further clarifies that faith is the vital link connecting the practitioner to the divine essence behind the ritual; without it, the action becomes hollow and devoid of spiritual merit. This aligns with the Upanishadic invocation 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯 from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍, which means "Lead me from the unreal to the real," underscoring that actions lacking faith remain unreal and unproductive. Thus, faith is not a mere accessory but the essential foundation that transforms external acts into meaningful spiritual progress, bridging the inner conviction discussed earlier with the practical implications explored next.

In modern life, this teaching is relevant whenever we go through the motions of a task without real belief in its value-such as donating to charity just for social approval, meditating only to follow a trend, or performing rituals mechanically without understanding or sincerity. For example, volunteering at a shelter without caring about the cause, or reciting prayers absent-mindedly, are actions that may look good externally but lack inner substance. As a reflection exercise, consider an area in your life where you act out of habit or obligation rather than genuine conviction. Ask yourself: What would it take to bring authentic intention and faith into this action? Notice how your motivation and the results might change if you engage with deeper sincerity.

𑌓𑌂 𑌤𑌤𑍍𑌸𑌦𑌿𑌤𑌿 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾𑌸𑍂𑌪𑌨𑌿𑌷𑌤𑍍𑌸𑍁 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇
𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌰𑍍𑌜𑍁𑌨𑌸𑌂𑌵𑌾𑌦𑍇 𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌤𑍍𑌰𑌯𑌵𑌿𑌭𑌾𑌗𑌯𑍋𑌗𑍋 𑌨𑌾𑌮 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃 ॥1𑍭 ॥

Meaning (𑌪𑌦𑌾𑌰𑍍𑌥):
𑌓𑌂 - the sacred syllable, symbolizing the Absolute
𑌤𑌤𑍍 - that, referring to the Supreme Reality
𑌸𑌤𑍍 - truth, existence, goodness
𑌇𑌤𑌿 - thus, in this way
𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾𑌸𑍂𑌪𑌨𑌿𑌷𑌤𑍍𑌸𑍁 - in the Upanishads called the glorious Bhagavad Gita
𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 - in the knowledge of Brahman (spiritual wisdom)
𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇 - in the scripture of 𑌯𑍋𑌗 (discipline)
𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌰𑍍𑌜𑍁𑌨𑌸𑌂𑌵𑌾𑌦𑍇 - in the dialogue between Sri Krishna and Arjuna
𑌶𑍍𑌰𑌦𑍍𑌧𑌾𑌤𑍍𑌰𑌯𑌵𑌿𑌭𑌾𑌗𑌯𑍋𑌗𑌃 - the 𑌯𑍋𑌗 of the division of the threefold faith
𑌨𑌾𑌮 - named, called
𑌸𑌪𑍍𑌤𑌦𑌶𑌃 - seventeenth
𑌅𑌧𑍍𑌯𑌾𑌯𑌃 - chapter

Translation (𑌭𑌾𑌵𑌾𑌰𑍍𑌥):
Thus ends the seventeenth chapter, called the Yoga of the Division of the Threefold Faith, in the Upanishads of the Bhagavad Gita, which is the scripture of yoga and the teaching of knowledge of Brahman, presented as a dialogue between Sri Krishna and Arjuna.

Commentary (𑌅𑌨𑍁𑌸𑌂𑌧𑌾𑌨):
This closing verse, known as a colophon, summarizes the chapter and the context of the entire Bhagavad Gita. Key words such as 𑌓𑌂, 𑌤𑌤𑍍, and 𑌸𑌤𑍍 encapsulate the essence of the teachings, representing the Absolute, the Supreme Reality, and Truth respectively. The phrase 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾𑌸𑍂𑌪𑌨𑌿𑌷𑌤𑍍𑌸𑍁 identifies the Gita as an Upanishad, emphasizing its status as a text of deep spiritual wisdom. The terms 𑌬𑍍𑌰𑌹𑍍𑌮𑌵𑌿𑌦𑍍𑌯𑌾𑌯𑌾𑌂 and 𑌯𑍋𑌗𑌶𑌾𑌸𑍍𑌤𑍍𑌰𑍇 highlight the dual focus on knowledge of the ultimate reality and the practical discipline of 𑌯𑍋𑌗. By referencing the dialogue between Krishna and Arjuna, the verse reminds us that these teachings are not abstract philosophy, but practical guidance delivered in the midst of life's challenges.

The concluding verse's invocation of 𑌓𑌂, 𑌤𑌤𑍍, and 𑌸𑌤𑍍 is deeply significant, as highlighted by 𑌆𑌦𑌿 𑌶𑌂𑌕𑌰𑌾𑌚𑌾𑌰𑍍𑌯, who affirms the Bhagavad Gita's identity as an Upanishad, thereby establishing its supreme authority and spiritual depth. This connection to the Upanishads is further illuminated by the prayer from the 𑌬𑍃𑌹𑌦𑌾𑌰𑌣𑍍𑌯𑌕 𑌉𑌪𑌨𑌿𑌷𑌦𑍍: 𑌅𑌸𑌤𑍋 𑌮𑌾 𑌸𑌦𑍍𑌗𑌮𑌯, meaning 'Lead me from the unreal to the real,' which encapsulates the Gita's ultimate aim of guiding seekers from ignorance to truth. Meanwhile, 𑌶𑍍𑌰𑍀 𑌮𑌧𑍍𑌵𑌾𑌚𑌾𑌰𑍍𑌯 emphasizes the practical dimension of this verse, noting that the triad of sacred terms encapsulates the essence of faith and the correct orientation necessary for spiritual progress. Together, these insights reinforce that the Gita is not merely philosophical discourse but a living scripture designed to inspire and direct sincere practitioners, thus naturally leading into the application of its teachings in everyday life.

In modern life, this verse serves as a reminder to reflect on the sources of our guidance and the intentions behind our actions. For example, a student might use the teachings of the Gita to navigate ethical dilemmas in school or work, remembering that true knowledge is both practical and rooted in higher values. A professional facing stress can recall the importance of aligning actions with truth and purpose, as symbolized by 𑌓𑌂, 𑌤𑌤𑍍, and 𑌸𑌤𑍍. As a reflection exercise, consider what 'truth' and 'discipline' mean in your own life, and how you can bring the spirit of the Gita's teachings into your daily decisions and relationships.

Browse Related Categories:

• 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 (19)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
• 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌾𑌣𑌿 (202)
  • 𑌮𑌧𑍁𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌅𑌚𑍍𑌯𑍁𑌤𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑌾𑌲 𑌮𑍁𑌕𑍁𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌕𑍃𑌷𑍍𑌣𑌂 𑌕𑌲𑌯 𑌸𑌖𑌿
  • 𑌆𑌲𑍋𑌕𑌯𑍇 𑌶𑍍𑌰𑍀 𑌬𑌾𑌲𑌕𑍃𑌷𑍍𑌣𑌮𑍍
  • 𑌤𑍍𑌯𑌾𑌗𑌰𑌾𑌜 𑌕𑍀𑌰𑍍𑌤𑌨 𑌗𑌂𑌧𑌮𑍁 𑌪𑍂𑌯𑌰𑍁𑌗𑌾
  • 𑌗𑍋𑌪𑌾𑌲 𑌕𑍃𑌷𑍍𑌣 𑌦𑌶𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑍍𑌰𑌥𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌮𑍋𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌅𑌕𑍍𑌲𑍇𑌶 𑌕𑍇𑌶𑌵𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌤𑍃𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑍁𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍍𑌨𑌿𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑌂𑌚𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌕𑌾𑌂𑌕𑍍𑌷 𑌪𑍁𑌂𑌡𑌰𑍀𑌕𑌾𑌕𑍍𑌷𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌷𑌷𑍍𑌟𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌕𑍁𑌂𑌠 𑌵𑍈𑌕𑍁𑌂𑌠𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌸𑌪𑍍𑌤𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌨𑌾𑌗𑌰 𑌨𑌾𑌰𑌯𑌣𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌅𑌷𑍍𑌟𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌵𑌿𑌲𑌕𑍍𑌷𑍍𑌯 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌪𑌤𑌿𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌨𑌵𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑌂𑌦 𑌮𑍁𑌕𑍁𑌂𑌦𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑌶𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌚𑌤𑍁𑌰 𑌚𑌤𑍁𑌰𑍍𑌭𑍁𑌜𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌏𑌕𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌨𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍁𑌪𑍍𑌰𑍀𑌤 𑌪𑍀𑌤𑌾𑌂𑌬𑌰𑌃
  • 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰𑌶𑌤 𑌨𑌾𑌮𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌮𑍁𑌕𑍁𑌂𑌦𑌮𑌾𑌲𑌾 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑌵𑌚𑌂 (𑌤𑍍𑌰𑍈𑌲𑍋𑌕𑍍𑌯 𑌮𑌂𑌗𑌳 𑌕𑌵𑌚𑌮𑍍)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌨𑌂𑌦 𑌕𑍁𑌮𑌾𑌰 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑍍𑌰𑌹𑍍𑌮 𑌸𑌂𑌹𑌿𑌤𑌾
  • 𑌶𑍍𑌰𑍀 𑌪𑌾𑌂𑌡𑍁𑌰𑌂𑌗 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌮𑍁𑌰𑌾𑌰𑌿 𑌪𑌂𑌚 𑌰𑌤𑍍𑌨 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌵𑍇𑌣𑍁 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌸𑌂𑌤𑌾𑌨 𑌗𑍋𑌪𑌾𑌲 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌦𑌶𑌕𑌂 1 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌂 𑌤𑌥𑌾 𑌮𑌾𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌮𑌾𑌧𑍁𑌰𑍍𑌯𑌂 𑌤𑌥𑌾 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌸𑍍𑌯 𑌗𑍁𑌣𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4 - 𑌯𑍋𑌗𑌾𑌭𑍍𑌯𑌾𑌸𑌃 𑌤𑌥𑌾 𑌯𑍋𑌗𑌸𑌿𑌦𑍍𑌧𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌪𑍁𑌰𑍁𑌷𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌜𑌨𑍍𑌮, 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌮𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮 - 𑌪𑍍𑌰𑌲𑌯𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯 - 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌲𑍋𑌕𑌸𑍃𑌷𑍍𑌟𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 10 - 𑌸𑍃𑌷𑍍𑌟𑌿𑌵𑍈𑌵𑌿𑌧𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 11 - 𑌸𑌨𑌕𑌾𑌦𑍀𑌨𑌾𑌂 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌂 𑌚 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌸𑍍𑌯 𑌤𑌥𑌾 𑌹𑌿𑌰𑌣𑍍𑌯𑌕𑌶𑌿𑌪𑍋𑌃 𑌜𑌨𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 12 - 𑌵𑌰𑌾𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 13 - 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 14 - 𑌕𑌪𑌿𑌲𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 15 - 𑌕𑌪𑌿𑌲𑍋𑌪𑌦𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 16 - 𑌨𑌰𑌨𑌾𑌰𑌾𑌯𑌣𑌾𑌵𑌤𑌾𑌰𑌂 𑌤𑌥𑌾 𑌦𑌕𑍍𑌷𑌯𑌾𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍭 - 𑌧𑍍𑌰𑍁𑌵𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍮 - 𑌪𑍃𑌥𑍁𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍯 - 𑌪𑍍𑌰𑌚𑍇𑌤𑍃𑌣𑌾𑌂 𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 20 - 𑌋𑌷𑌭𑌯𑍋𑌗𑍀𑌶𑍍𑌵𑌰𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 21 - 𑌨𑌵 𑌵𑌰𑍍𑌷𑌾𑌃 𑌤𑌥𑌾 𑌸𑌪𑍍𑌤𑌦𑍍𑌵𑍀𑌪𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 22 - 𑌅𑌜𑌾𑌮𑌿𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 23 - 𑌦𑌕𑍍𑌷𑌚𑌰𑌿𑌤𑌂 𑌤𑌥𑌾 𑌚𑌿𑌤𑍍𑌰𑌕𑍇𑌤𑍂𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 24 - 𑌪𑍍𑌰𑌹𑍍𑌲𑌾𑌦𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 25 - 𑌨𑌰𑌸𑌿𑌂𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 26 - 𑌗𑌜𑍇𑌂𑌦𑍍𑌰𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍭 - 𑌕𑍍𑌷𑍀𑌰𑌾𑌬𑍍𑌧𑌿𑌮𑌥𑌨𑌂 𑌤𑌥𑌾 𑌕𑍂𑌰𑍍𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍮 - 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌸𑍍𑌵𑌯𑌂𑌵𑌰𑌂 𑌤𑌥𑌾 𑌅𑌮𑍃𑌤𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍯 - 𑌮𑍋𑌹𑌿𑌨𑍍𑌯𑌵𑌤𑌾𑌰𑌂 𑌆𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 30 - 𑌵𑌾𑌮𑌨𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 31 - 𑌬𑌲𑌿𑌦𑌰𑍍𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 32 - 𑌮𑌤𑍍𑌸𑍍𑌯𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 33 - 𑌅𑌂𑌬𑌰𑍀𑌷𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 34 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 35 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍-2
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 36 - 𑌪𑌰𑌶𑍁𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑍋𑌪𑌕𑍍𑌰𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍮 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍯 - 𑌯𑍋𑌗𑌮𑌾𑌯𑌾 𑌪𑍍𑌰𑌾𑌦𑍁𑌰𑍍𑌭𑌾𑌵𑌂 𑌤𑌥𑌾 𑌗𑍋𑌕𑍁𑌲𑍇 𑌕𑍃𑌷𑍍𑌣𑌜𑌨𑍍𑌮𑍋𑌤𑍍𑌸𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 40 - 𑌪𑍂𑌤𑌨𑌾𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 41 - 𑌪𑍂𑌤𑌨𑌾𑌦𑌹𑌨𑌂 𑌤𑌥𑌾 𑌕𑍃𑌷𑍍𑌣𑌲𑌾𑌲𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 42 - 𑌶𑌕𑌟𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 43 - 𑌤𑍃𑌣𑌾𑌵𑌰𑍍𑌤𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 44 - 𑌨𑌾𑌮𑌕𑌰𑌣𑌸𑌂𑌸𑍍𑌕𑌾𑌰𑌾𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 45 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌬𑌾𑌲𑌲𑍀𑌲𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 46 - 𑌵𑌿𑌶𑍍𑌵𑌰𑍂𑌪𑌦𑌰𑍍𑌶𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍭 - 𑌉𑌲𑍂𑌖𑌲𑌬𑌂𑌧𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍮 - 𑌨𑌳𑌕𑍂𑌬𑌰-𑌮𑌣𑌿𑌗𑍍𑌰𑍀𑌵𑌯𑍋𑌃 𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍯 - 𑌵𑍃𑌂𑌦𑌾𑌵𑌨𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 50 - 𑌵𑌤𑍍𑌸𑌾𑌸𑍁𑌰-𑌬𑌕𑌾𑌸𑍁𑌰𑌯𑍋𑌃 𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 51 - 𑌅𑌘𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 52 - 𑌵𑌤𑍍𑌸𑌸𑍍𑌤𑍇𑌯𑌂 𑌤𑌥𑌾 𑌬𑍍𑌰𑌹𑍍𑌮𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 53 - 𑌧𑍇𑌨𑍁𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 54 - 𑌕𑌾𑌲𑌿𑌯𑌸𑍍𑌯 𑌕𑌾𑌲𑌿𑌂𑌦𑍀𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃 𑌤𑌥𑌾 𑌵𑌿𑌷𑌬𑌾𑌧𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 55 - 𑌕𑌾𑌲𑌿𑌯𑌨𑌰𑍍𑌤𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 56 - 𑌕𑌾𑌲𑌿𑌯𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌂 𑌤𑌥𑌾 𑌭𑌗𑌵𑌦𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍭 - 𑌪𑍍𑌰𑌲𑌂𑌬𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍮 - 𑌦𑌾𑌵𑌾𑌗𑍍𑌨𑌿𑌸𑌂𑌰𑌕𑍍𑌷𑌣𑌂 𑌤𑌥𑌾 𑌋𑌤𑍁𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍯 - 𑌵𑍇𑌣𑍁𑌗𑌾𑌨𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 60 - 𑌗𑍋𑌪𑍀𑌵𑌸𑍍𑌤𑍍𑌰𑌾𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 61 - 𑌵𑌿𑌪𑍍𑌰𑌪𑌤𑍍𑌨𑍍𑌯𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 62 - 𑌇𑌂𑌦𑍍𑌰𑌯𑌜𑍍𑌞𑌨𑌿𑌰𑍋𑌧𑌨𑌂 𑌤𑌥𑌾 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑌯𑌾𑌗𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 63 - 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑍋𑌦𑍍𑌧𑌾𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 64 - 𑌗𑍋𑌵𑌿𑌂𑌦𑌪𑌟𑍍𑌟𑌾𑌭𑌿𑌷𑍇𑌕𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 65 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌭𑌗𑌵𑌤𑍍𑌸𑌾𑌮𑍀𑌪𑍍𑌯𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 66 - 𑌗𑍋𑌪𑍀𑌜𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌤𑌿𑌰𑍋𑌧𑌾𑌨𑌂 𑌤𑌥𑌾 𑌪𑍁𑌨𑌃 𑌪𑍍𑌰𑌤𑍍𑌯𑌕𑍍𑌷𑍀𑌭𑍂𑌯 𑌗𑍋𑌪𑌿𑌕𑌾𑌃 𑌪𑍍𑌰𑍀𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍮 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌆𑌹𑍍𑌲𑌾𑌦𑌪𑍍𑌰𑌕𑌟𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍯 - 𑌰𑌾𑌸𑌕𑍍𑌰𑍀𑌡𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭0 - 𑌸𑍁𑌦𑌰𑍍𑌶𑌨𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌂 𑌤𑌥𑌾 𑌶𑌂𑌖𑌚𑍂𑌡-𑌅𑌰𑌿𑌷𑍍𑌟𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭1 - 𑌕𑍇𑌶𑍀 𑌤𑌥𑌾 𑌵𑍍𑌯𑍋𑌮𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭2 - 𑌅𑌕𑍍𑌰𑍂𑌰𑌗𑍋𑌕𑍁𑌲𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭3 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌮𑌥𑍁𑌰𑌾𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭4 - 𑌭𑌗𑌵𑌤𑌃 𑌮𑌥𑍁𑌰𑌾𑌪𑍁𑌰𑍀𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭5 - 𑌕𑌂𑌸𑌵𑌧
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭6 - 𑌉𑌦𑍍𑌧𑌵𑌦𑍌𑌤𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍭 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌾𑌦𑌿𑌭𑌿𑌃 𑌸𑌹 𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍮 - 𑌦𑍍𑌵𑌾𑌰𑌕𑌾𑌵𑌾𑌸𑌃 𑌤𑌥𑌾 𑌰𑍁𑌕𑍍𑌮𑌣𑍀𑌸𑌂𑌦𑍇𑌶𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍯 - 𑌰𑍁𑌕𑍍𑌮𑌿𑌣𑍀𑌹𑌰𑌣𑌂 𑌵𑌿𑌵𑌾𑌹𑌂 𑌚
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮0 - 𑌸𑍍𑌯𑌮𑌂𑌤𑌕𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮1 - 𑌨𑌰𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 𑌤𑌥𑌾 𑌸𑍁𑌭𑌦𑍍𑌰𑌾𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮2 - 𑌬𑌾𑌣𑌾𑌸𑍁𑌰𑌯𑍁𑌦𑍍𑌧𑌂 𑌤𑌥𑌾 𑌨𑍃𑌗𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮3 - 𑌪𑍌𑌂𑌡𑍍𑌰𑌕𑌵𑌧𑌂 - 𑌦𑍍𑌨𑌿𑌨𑌿𑌦𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮4 - 𑌸𑌮𑌂𑌤𑌪𑌂𑌚𑌕𑌤𑍀𑌰𑍍𑌥𑌯𑌾𑌤𑍍𑌰𑌾 - 𑌬𑌂𑌧𑍁𑌮𑌿𑌤𑍍𑌰𑌾𑌦𑌿 𑌸𑌮𑌾𑌗𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮5 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌵𑌧𑌂 - 𑌶𑌿𑌶𑍁𑌪𑌾𑌲𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮6 - 𑌸𑌾𑌲𑍍𑌵𑌵𑌧𑌂 𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍭 - 𑌕𑍁𑌚𑍇𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍮 - 𑌸𑌂𑌤𑌾𑌨𑌗𑍋𑌪𑌾𑌲𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍯 - 𑌵𑍃𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 - 𑌭𑍃𑌗𑍁𑌪𑌰𑍀𑌕𑍍𑌷𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯0 - 𑌵𑌿𑌷𑍍𑌣𑍁𑌮𑌹𑌤𑍍𑌤𑌤𑍍𑌤𑍍𑌵𑌸𑍍𑌥𑌾𑌪𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯1 - 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯2 - 𑌕𑌰𑍍𑌮𑌮𑌿𑌶𑍍𑌰𑌭𑌕𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯3 - 𑌪𑌂𑌚𑌵𑌿𑌂𑌶𑌤𑌿 𑌗𑍁𑌰𑌵𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯4 - 𑌤𑌤𑍍𑌤𑍍𑌵𑌜𑍍𑌞𑌾𑌨𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯5 - 𑌧𑍍𑌯𑌾𑌨𑌯𑍋𑌗𑌃 - 𑌮𑍋𑌕𑍍𑌷𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌮𑌾𑌰𑍍𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯6 - 𑌭𑌗𑌵𑌦𑍍𑌵𑌿𑌭𑍂𑌤𑌯𑌃 𑌤𑌥𑌾 𑌜𑍍𑌞𑌾𑌨𑌕𑌰𑍍𑌮𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍭 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌿𑌪𑍍𑌰𑌾𑌰𑍍𑌥𑌨𑌾 𑌤𑌥𑌾 𑌮𑌾𑌰𑍍𑌕𑌂𑌡𑍇𑌯 𑌕𑌥𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍮 - 𑌨𑌿𑌷𑍍𑌕𑌲𑌬𑍍𑌰𑌹𑍍𑌮𑍋𑌪𑌾𑌸𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍯 - 𑌵𑍇𑌦𑌮𑌂𑌤𑍍𑌰𑌮𑍂𑌲𑌾𑌤𑍍𑌮𑌕𑌾 𑌵𑌿𑌷𑍍𑌣𑍁𑌸𑍍𑌤𑍁𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 100 - 𑌭𑌗𑌵𑌤𑌃 𑌕𑍇𑌶𑌾𑌦𑌿𑌪𑌾𑌦𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌵𑌾𑌸𑍁𑌦𑍇𑌵 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌮𑍍)
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌲𑌘𑍁)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌚𑍌𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍 (𑌶𑍍𑌰𑍀 𑌚𑍌𑌰𑌾𑌗𑍍𑌰𑌗𑌣𑍍𑌯 𑌪𑍁𑌰𑍁𑌷𑌾𑌷𑍍𑌟𑌕𑌮𑍍)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌷𑍍𑌣 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌗𑍋𑌕𑍁𑌲 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿𑌃
  • 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌶𑍍𑌰𑍀 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌂
  • 𑌭𑍀𑌷𑍍𑌮 𑌕𑍃𑌤 𑌭𑌗𑌵𑌤𑍍 𑌸𑍍𑌤𑍁𑌤𑌿𑌃 (𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑍍𑌤𑍁𑌤𑌿𑌃)
  • 𑌰𑌾𑌧𑌾 𑌸𑌹𑌸𑍍𑌰𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍋𑌪𑌾𑌲 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
• 𑌕𑌰𑍍𑌮 𑌸𑌿𑌦𑍍𑌧𑌾𑌂𑌤 (82)
  • 𑌭𑌜 𑌗𑍋𑌵𑌿𑌂𑌦𑌮𑍍 (𑌮𑍋𑌹 𑌮𑍁𑌦𑍍𑌗𑌰𑌮𑍍)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌪𑌦𑍇𑌶 𑌸𑌾𑌰𑌂 (𑌰𑌮𑌣 𑌮𑌹𑌰𑍍𑌷𑌿)
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑌷𑍍𑌟𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌵𑌿𑌂𑌶𑌤𑌿𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌵𑌿𑌵𑍇𑌕 𑌚𑍂𑌡𑌾𑌮𑌣𑌿
  • 𑌬𑍍𑌰𑌹𑍍𑌮𑌜𑍍𑌞𑌾𑌨𑌾𑌵𑌳𑍀𑌮𑌾𑌲𑌾
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌮𑌨𑍀𑌷𑌾 𑌪𑌂𑌚𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌵𑍇𑌦𑌾𑌂𑌤 𑌡𑌿𑌂𑌡𑌿𑌮𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌆𑌤𑍍𑌮 𑌪𑌂𑌚𑌕𑌮𑍍
  • 𑌯𑌤𑌿 𑌪𑌂𑌚𑌕𑌮𑍍 (𑌕𑍌𑌪𑍀𑌨 𑌪𑌂𑌚𑌕𑌮𑍍)
• 𑌗𑍀𑌤𑌾 (89)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑍍𑌰𑌥𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌮𑍋𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌅𑌕𑍍𑌲𑍇𑌶 𑌕𑍇𑌶𑌵𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌤𑍃𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑍁𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍍𑌨𑌿𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑌂𑌚𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌕𑌾𑌂𑌕𑍍𑌷 𑌪𑍁𑌂𑌡𑌰𑍀𑌕𑌾𑌕𑍍𑌷𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌷𑌷𑍍𑌟𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌕𑍁𑌂𑌠 𑌵𑍈𑌕𑍁𑌂𑌠𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌸𑌪𑍍𑌤𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌨𑌾𑌗𑌰 𑌨𑌾𑌰𑌯𑌣𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌅𑌷𑍍𑌟𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌵𑌿𑌲𑌕𑍍𑌷𑍍𑌯 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌪𑌤𑌿𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌨𑌵𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑌂𑌦 𑌮𑍁𑌕𑍁𑌂𑌦𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑌶𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌚𑌤𑍁𑌰 𑌚𑌤𑍁𑌰𑍍𑌭𑍁𑌜𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌏𑌕𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌨𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍁𑌪𑍍𑌰𑍀𑌤 𑌪𑍀𑌤𑌾𑌂𑌬𑌰𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑌷𑍍𑌟𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌵𑌿𑌂𑌶𑌤𑌿𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
• 𑌗𑍀𑌤𑌾 𑌜𑌯𑌂𑌤𑌿 (79)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑌷𑍍𑌟𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌨𑌵𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌅𑌷𑍍𑌟𑌾𑌵𑌕𑍍𑌰 𑌗𑍀𑌤𑌾 𑌵𑌿𑌂𑌶𑌤𑌿𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌗𑍋𑌪𑌾𑌲 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
• 𑌵𑍇𑌦 𑌵𑍍𑌯𑌾𑌸 (63)
  • 𑌶𑍍𑌰𑍀 𑌵𑌿𑌷𑍍𑌣𑍁 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑌿𑌵 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌪𑍍𑌰𑌥𑌮𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌗𑍁𑌰𑍁𑌗𑍀𑌤𑌾 𑌤𑍃𑌤𑍀𑌯𑍋𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨 - 1 (𑌦𑍇𑌵𑍀 𑌭𑌾𑌗𑌵𑌤𑌮𑍍)
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨 - 2 (𑌦𑍇𑌵𑍀 𑌭𑌾𑌗𑌵𑌤𑌮𑍍)
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨 - 3 (𑌦𑍇𑌵𑍀 𑌭𑌾𑌗𑌵𑌤𑌮𑍍)
  • 𑌮𑌣𑌿𑌦𑍍𑌵𑍀𑌪 𑌵𑌰𑍍𑌣𑌨𑌮𑍍 (𑌤𑍇𑌲𑍁𑌗𑍁)
  • 𑌶𑌤 𑌰𑍁𑌦𑍍𑌰𑍀𑌯𑌮𑍍
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌶𑍍𑌰𑍀 𑌵𑌿𑌷𑍍𑌣𑍁 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑌿𑌵 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮𑌾𑌵𑌳𑌿𑌃
• 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 (203)
  • 𑌮𑌧𑍁𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌮𑍂𑌲𑌮𑍍 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌅𑌚𑍍𑌯𑍁𑌤𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑌾𑌲 𑌮𑍁𑌕𑍁𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌕𑍃𑌷𑍍𑌣𑌂 𑌕𑌲𑌯 𑌸𑌖𑌿
  • 𑌆𑌲𑍋𑌕𑌯𑍇 𑌶𑍍𑌰𑍀 𑌬𑌾𑌲𑌕𑍃𑌷𑍍𑌣𑌮𑍍
  • 𑌤𑍍𑌯𑌾𑌗𑌰𑌾𑌜 𑌕𑍀𑌰𑍍𑌤𑌨 𑌗𑌂𑌧𑌮𑍁 𑌪𑍂𑌯𑌰𑍁𑌗𑌾
  • 𑌗𑍋𑌪𑌾𑌲 𑌕𑍃𑌷𑍍𑌣 𑌦𑌶𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑍍𑌰𑌥𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌮𑍋𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌅𑌕𑍍𑌲𑍇𑌶 𑌕𑍇𑌶𑌵𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌤𑍃𑌤𑍀𑌯𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑍁𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌚𑌤𑍁𑌰𑍍𑌥𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍍𑌨𑌿𑌗𑍍𑌧 𑌮𑌧𑍁𑌸𑍂𑌦𑌨𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌪𑌂𑌚𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌕𑌾𑌂𑌕𑍍𑌷 𑌪𑍁𑌂𑌡𑌰𑍀𑌕𑌾𑌕𑍍𑌷𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌷𑌷𑍍𑌟𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌕𑍁𑌂𑌠 𑌵𑍈𑌕𑍁𑌂𑌠𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌸𑌪𑍍𑌤𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌨𑌾𑌗𑌰 𑌨𑌾𑌰𑌯𑌣𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌅𑌷𑍍𑌟𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌵𑌿𑌲𑌕𑍍𑌷𑍍𑌯 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌪𑌤𑌿𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌨𑌵𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌮𑌂𑌦 𑌮𑍁𑌕𑍁𑌂𑌦𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑌶𑌮𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌚𑌤𑍁𑌰 𑌚𑌤𑍁𑌰𑍍𑌭𑍁𑌜𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌏𑌕𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑌾𑌨𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰𑌃
  • 𑌗𑍀𑌤𑌗𑍋𑌵𑌿𑌂𑌦𑌂 𑌦𑍍𑌵𑌾𑌦𑌶𑌃 𑌸𑌰𑍍𑌗𑌃 - 𑌸𑍁𑌪𑍍𑌰𑍀𑌤 𑌪𑍀𑌤𑌾𑌂𑌬𑌰𑌃
  • 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰𑌶𑌤 𑌨𑌾𑌮𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌮𑍁𑌕𑍁𑌂𑌦𑌮𑌾𑌲𑌾 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑌵𑌚𑌂 (𑌤𑍍𑌰𑍈𑌲𑍋𑌕𑍍𑌯 𑌮𑌂𑌗𑌳 𑌕𑌵𑌚𑌮𑍍)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌨𑌂𑌦 𑌕𑍁𑌮𑌾𑌰 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌬𑍍𑌰𑌹𑍍𑌮 𑌸𑌂𑌹𑌿𑌤𑌾
  • 𑌶𑍍𑌰𑍀 𑌪𑌾𑌂𑌡𑍁𑌰𑌂𑌗 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌮𑍁𑌰𑌾𑌰𑌿 𑌪𑌂𑌚 𑌰𑌤𑍍𑌨 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌵𑍇𑌣𑍁 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌸𑌂𑌤𑌾𑌨 𑌗𑍋𑌪𑌾𑌲 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿
  • 𑌶𑍍𑌰𑍀 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌦𑌶𑌕𑌂 1 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌂 𑌤𑌥𑌾 𑌮𑌾𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2 - 𑌭𑌗𑌵𑌤𑌃 𑌸𑍍𑌵𑌰𑍂𑌪𑌮𑌾𑌧𑍁𑌰𑍍𑌯𑌂 𑌤𑌥𑌾 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌸𑍍𑌯 𑌗𑍁𑌣𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4 - 𑌯𑍋𑌗𑌾𑌭𑍍𑌯𑌾𑌸𑌃 𑌤𑌥𑌾 𑌯𑍋𑌗𑌸𑌿𑌦𑍍𑌧𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌪𑍁𑌰𑍁𑌷𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭 - 𑌵𑌿𑌰𑌾𑌟𑍍𑌸𑍍𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌜𑌨𑍍𑌮, 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌮𑍍𑌵𑌰𑍂𑌪𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮 - 𑌪𑍍𑌰𑌲𑌯𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯 - 𑌬𑍍𑌰𑌹𑍍𑌮𑌣𑌃 𑌤𑌪𑌃 𑌤𑌥𑌾 𑌲𑍋𑌕𑌸𑍃𑌷𑍍𑌟𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 10 - 𑌸𑍃𑌷𑍍𑌟𑌿𑌵𑍈𑌵𑌿𑌧𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 11 - 𑌸𑌨𑌕𑌾𑌦𑍀𑌨𑌾𑌂 𑌵𑍈𑌕𑍁𑌂𑌠𑌦𑌰𑍍𑌶𑌨𑌂 𑌚 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌸𑍍𑌯 𑌤𑌥𑌾 𑌹𑌿𑌰𑌣𑍍𑌯𑌕𑌶𑌿𑌪𑍋𑌃 𑌜𑌨𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 12 - 𑌵𑌰𑌾𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 13 - 𑌹𑌿𑌰𑌣𑍍𑌯𑌾𑌕𑍍𑌷𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 14 - 𑌕𑌪𑌿𑌲𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 15 - 𑌕𑌪𑌿𑌲𑍋𑌪𑌦𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 16 - 𑌨𑌰𑌨𑌾𑌰𑌾𑌯𑌣𑌾𑌵𑌤𑌾𑌰𑌂 𑌤𑌥𑌾 𑌦𑌕𑍍𑌷𑌯𑌾𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍭 - 𑌧𑍍𑌰𑍁𑌵𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍮 - 𑌪𑍃𑌥𑍁𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 1𑍯 - 𑌪𑍍𑌰𑌚𑍇𑌤𑍃𑌣𑌾𑌂 𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 20 - 𑌋𑌷𑌭𑌯𑍋𑌗𑍀𑌶𑍍𑌵𑌰𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 21 - 𑌨𑌵 𑌵𑌰𑍍𑌷𑌾𑌃 𑌤𑌥𑌾 𑌸𑌪𑍍𑌤𑌦𑍍𑌵𑍀𑌪𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 22 - 𑌅𑌜𑌾𑌮𑌿𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 23 - 𑌦𑌕𑍍𑌷𑌚𑌰𑌿𑌤𑌂 𑌤𑌥𑌾 𑌚𑌿𑌤𑍍𑌰𑌕𑍇𑌤𑍂𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 24 - 𑌪𑍍𑌰𑌹𑍍𑌲𑌾𑌦𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 25 - 𑌨𑌰𑌸𑌿𑌂𑌹𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 26 - 𑌗𑌜𑍇𑌂𑌦𑍍𑌰𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍭 - 𑌕𑍍𑌷𑍀𑌰𑌾𑌬𑍍𑌧𑌿𑌮𑌥𑌨𑌂 𑌤𑌥𑌾 𑌕𑍂𑌰𑍍𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍮 - 𑌲𑌕𑍍𑌷𑍍𑌮𑍀𑌸𑍍𑌵𑌯𑌂𑌵𑌰𑌂 𑌤𑌥𑌾 𑌅𑌮𑍃𑌤𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 2𑍯 - 𑌮𑍋𑌹𑌿𑌨𑍍𑌯𑌵𑌤𑌾𑌰𑌂 𑌆𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 30 - 𑌵𑌾𑌮𑌨𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 31 - 𑌬𑌲𑌿𑌦𑌰𑍍𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 32 - 𑌮𑌤𑍍𑌸𑍍𑌯𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 33 - 𑌅𑌂𑌬𑌰𑍀𑌷𑌚𑌰𑌿𑌤𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 34 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 35 - 𑌶𑍍𑌰𑍀𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍-2
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 36 - 𑌪𑌰𑌶𑍁𑌰𑌾𑌮𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑍋𑌪𑌕𑍍𑌰𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍮 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌾𑌵𑌤𑌾𑌰𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 3𑍯 - 𑌯𑍋𑌗𑌮𑌾𑌯𑌾 𑌪𑍍𑌰𑌾𑌦𑍁𑌰𑍍𑌭𑌾𑌵𑌂 𑌤𑌥𑌾 𑌗𑍋𑌕𑍁𑌲𑍇 𑌕𑍃𑌷𑍍𑌣𑌜𑌨𑍍𑌮𑍋𑌤𑍍𑌸𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 40 - 𑌪𑍂𑌤𑌨𑌾𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 41 - 𑌪𑍂𑌤𑌨𑌾𑌦𑌹𑌨𑌂 𑌤𑌥𑌾 𑌕𑍃𑌷𑍍𑌣𑌲𑌾𑌲𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 42 - 𑌶𑌕𑌟𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 43 - 𑌤𑍃𑌣𑌾𑌵𑌰𑍍𑌤𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 44 - 𑌨𑌾𑌮𑌕𑌰𑌣𑌸𑌂𑌸𑍍𑌕𑌾𑌰𑌾𑌦𑌿
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 45 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌬𑌾𑌲𑌲𑍀𑌲𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 46 - 𑌵𑌿𑌶𑍍𑌵𑌰𑍂𑌪𑌦𑌰𑍍𑌶𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍭 - 𑌉𑌲𑍂𑌖𑌲𑌬𑌂𑌧𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍮 - 𑌨𑌳𑌕𑍂𑌬𑌰-𑌮𑌣𑌿𑌗𑍍𑌰𑍀𑌵𑌯𑍋𑌃 𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 4𑍯 - 𑌵𑍃𑌂𑌦𑌾𑌵𑌨𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 50 - 𑌵𑌤𑍍𑌸𑌾𑌸𑍁𑌰-𑌬𑌕𑌾𑌸𑍁𑌰𑌯𑍋𑌃 𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 51 - 𑌅𑌘𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 52 - 𑌵𑌤𑍍𑌸𑌸𑍍𑌤𑍇𑌯𑌂 𑌤𑌥𑌾 𑌬𑍍𑌰𑌹𑍍𑌮𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 53 - 𑌧𑍇𑌨𑍁𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 54 - 𑌕𑌾𑌲𑌿𑌯𑌸𑍍𑌯 𑌕𑌾𑌲𑌿𑌂𑌦𑍀𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃 𑌤𑌥𑌾 𑌵𑌿𑌷𑌬𑌾𑌧𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 55 - 𑌕𑌾𑌲𑌿𑌯𑌨𑌰𑍍𑌤𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 56 - 𑌕𑌾𑌲𑌿𑌯𑌗𑌰𑍍𑌵𑌶𑌮𑌨𑌂 𑌤𑌥𑌾 𑌭𑌗𑌵𑌦𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍭 - 𑌪𑍍𑌰𑌲𑌂𑌬𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍮 - 𑌦𑌾𑌵𑌾𑌗𑍍𑌨𑌿𑌸𑌂𑌰𑌕𑍍𑌷𑌣𑌂 𑌤𑌥𑌾 𑌋𑌤𑍁𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 5𑍯 - 𑌵𑍇𑌣𑍁𑌗𑌾𑌨𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 60 - 𑌗𑍋𑌪𑍀𑌵𑌸𑍍𑌤𑍍𑌰𑌾𑌪𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 61 - 𑌵𑌿𑌪𑍍𑌰𑌪𑌤𑍍𑌨𑍍𑌯𑌨𑍁𑌗𑍍𑌰𑌹𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 62 - 𑌇𑌂𑌦𑍍𑌰𑌯𑌜𑍍𑌞𑌨𑌿𑌰𑍋𑌧𑌨𑌂 𑌤𑌥𑌾 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑌯𑌾𑌗𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 63 - 𑌗𑍋𑌵𑌰𑍍𑌧𑌨𑍋𑌦𑍍𑌧𑌾𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 64 - 𑌗𑍋𑌵𑌿𑌂𑌦𑌪𑌟𑍍𑌟𑌾𑌭𑌿𑌷𑍇𑌕𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 65 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌭𑌗𑌵𑌤𑍍𑌸𑌾𑌮𑍀𑌪𑍍𑌯𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 66 - 𑌗𑍋𑌪𑍀𑌜𑌨𑌾𑌹𑍍𑌲𑌾𑌦𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍭 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌤𑌿𑌰𑍋𑌧𑌾𑌨𑌂 𑌤𑌥𑌾 𑌪𑍁𑌨𑌃 𑌪𑍍𑌰𑌤𑍍𑌯𑌕𑍍𑌷𑍀𑌭𑍂𑌯 𑌗𑍋𑌪𑌿𑌕𑌾𑌃 𑌪𑍍𑌰𑍀𑌣𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍮 - 𑌗𑍋𑌪𑌿𑌕𑌾𑌨𑌾𑌂 𑌆𑌹𑍍𑌲𑌾𑌦𑌪𑍍𑌰𑌕𑌟𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 6𑍯 - 𑌰𑌾𑌸𑌕𑍍𑌰𑍀𑌡𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭0 - 𑌸𑍁𑌦𑌰𑍍𑌶𑌨𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌂 𑌤𑌥𑌾 𑌶𑌂𑌖𑌚𑍂𑌡-𑌅𑌰𑌿𑌷𑍍𑌟𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭1 - 𑌕𑍇𑌶𑍀 𑌤𑌥𑌾 𑌵𑍍𑌯𑍋𑌮𑌾𑌸𑍁𑌰𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭2 - 𑌅𑌕𑍍𑌰𑍂𑌰𑌗𑍋𑌕𑍁𑌲𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭3 - 𑌶𑍍𑌰𑍀𑌕𑍃𑌷𑍍𑌣𑌸𑍍𑌯 𑌮𑌥𑍁𑌰𑌾𑌯𑌾𑌤𑍍𑌰𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭4 - 𑌭𑌗𑌵𑌤𑌃 𑌮𑌥𑍁𑌰𑌾𑌪𑍁𑌰𑍀𑌪𑍍𑌰𑌵𑍇𑌶𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭5 - 𑌕𑌂𑌸𑌵𑌧
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭6 - 𑌉𑌦𑍍𑌧𑌵𑌦𑍌𑌤𑍍𑌯𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍭 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌾𑌦𑌿𑌭𑌿𑌃 𑌸𑌹 𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍮 - 𑌦𑍍𑌵𑌾𑌰𑌕𑌾𑌵𑌾𑌸𑌃 𑌤𑌥𑌾 𑌰𑍁𑌕𑍍𑌮𑌣𑍀𑌸𑌂𑌦𑍇𑌶𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍭𑍯 - 𑌰𑍁𑌕𑍍𑌮𑌿𑌣𑍀𑌹𑌰𑌣𑌂 𑌵𑌿𑌵𑌾𑌹𑌂 𑌚
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮0 - 𑌸𑍍𑌯𑌮𑌂𑌤𑌕𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮1 - 𑌨𑌰𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 𑌤𑌥𑌾 𑌸𑍁𑌭𑌦𑍍𑌰𑌾𑌹𑌰𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮2 - 𑌬𑌾𑌣𑌾𑌸𑍁𑌰𑌯𑍁𑌦𑍍𑌧𑌂 𑌤𑌥𑌾 𑌨𑍃𑌗𑌶𑌾𑌪𑌮𑍋𑌕𑍍𑌷𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮3 - 𑌪𑍌𑌂𑌡𑍍𑌰𑌕𑌵𑌧𑌂 - 𑌦𑍍𑌨𑌿𑌨𑌿𑌦𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮4 - 𑌸𑌮𑌂𑌤𑌪𑌂𑌚𑌕𑌤𑍀𑌰𑍍𑌥𑌯𑌾𑌤𑍍𑌰𑌾 - 𑌬𑌂𑌧𑍁𑌮𑌿𑌤𑍍𑌰𑌾𑌦𑌿 𑌸𑌮𑌾𑌗𑌮𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮5 - 𑌜𑌰𑌾𑌸𑌂𑌧𑌵𑌧𑌂 - 𑌶𑌿𑌶𑍁𑌪𑌾𑌲𑌵𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮6 - 𑌸𑌾𑌲𑍍𑌵𑌵𑌧𑌂 𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌯𑍁𑌦𑍍𑌧𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍭 - 𑌕𑍁𑌚𑍇𑌲𑍋𑌪𑌾𑌖𑍍𑌯𑌾𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍮 - 𑌸𑌂𑌤𑌾𑌨𑌗𑍋𑌪𑌾𑌲𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍮𑍯 - 𑌵𑍃𑌕𑌾𑌸𑍁𑌰𑌵𑌧𑌂 - 𑌭𑍃𑌗𑍁𑌪𑌰𑍀𑌕𑍍𑌷𑌣𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯0 - 𑌵𑌿𑌷𑍍𑌣𑍁𑌮𑌹𑌤𑍍𑌤𑌤𑍍𑌤𑍍𑌵𑌸𑍍𑌥𑌾𑌪𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯1 - 𑌭𑌕𑍍𑌤𑌿𑌮𑌹𑌤𑍍𑌤𑍍𑌵𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯2 - 𑌕𑌰𑍍𑌮𑌮𑌿𑌶𑍍𑌰𑌭𑌕𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯3 - 𑌪𑌂𑌚𑌵𑌿𑌂𑌶𑌤𑌿 𑌗𑍁𑌰𑌵𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯4 - 𑌤𑌤𑍍𑌤𑍍𑌵𑌜𑍍𑌞𑌾𑌨𑍋𑌤𑍍𑌪𑌤𑍍𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯5 - 𑌧𑍍𑌯𑌾𑌨𑌯𑍋𑌗𑌃 - 𑌮𑍋𑌕𑍍𑌷𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌮𑌾𑌰𑍍𑌗𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯6 - 𑌭𑌗𑌵𑌦𑍍𑌵𑌿𑌭𑍂𑌤𑌯𑌃 𑌤𑌥𑌾 𑌜𑍍𑌞𑌾𑌨𑌕𑌰𑍍𑌮𑌭𑌕𑍍𑌤𑌿𑌯𑍋𑌗𑌾𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍭 - 𑌉𑌤𑍍𑌤𑌮𑌭𑌕𑍍𑌤𑌿𑌪𑍍𑌰𑌾𑌰𑍍𑌥𑌨𑌾 𑌤𑌥𑌾 𑌮𑌾𑌰𑍍𑌕𑌂𑌡𑍇𑌯 𑌕𑌥𑌾
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍮 - 𑌨𑌿𑌷𑍍𑌕𑌲𑌬𑍍𑌰𑌹𑍍𑌮𑍋𑌪𑌾𑌸𑌨𑌮𑍍
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 𑍯𑍯 - 𑌵𑍇𑌦𑌮𑌂𑌤𑍍𑌰𑌮𑍂𑌲𑌾𑌤𑍍𑌮𑌕𑌾 𑌵𑌿𑌷𑍍𑌣𑍁𑌸𑍍𑌤𑍁𑌤𑌿𑌃
  • 𑌨𑌾𑌰𑌾𑌯𑌣𑍀𑌯𑌂 𑌦𑌶𑌕 100 - 𑌭𑌗𑌵𑌤𑌃 𑌕𑍇𑌶𑌾𑌦𑌿𑌪𑌾𑌦𑌵𑌰𑍍𑌣𑌨𑌮𑍍
  • 𑌵𑌾𑌸𑍁𑌦𑍇𑌵 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌮𑌹𑌾𑌭𑌾𑌰𑌤𑌮𑍍)
  • 𑌘𑌂𑌟𑌶𑌾𑌲 𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾
  • 𑌗𑍋𑌪𑌿𑌕𑌾 𑌗𑍀𑌤𑌾 (𑌭𑌾𑌗𑌵𑌤 𑌪𑍁𑌰𑌾𑌣)
  • 𑌗𑍋𑌵𑌿𑌂𑌦 𑌦𑌾𑌮𑍋𑌦𑌰 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍 (𑌲𑌘𑍁)
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌅𑌸𑍍𑌶𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌉𑌦𑍍𑌧𑌵𑌗𑍀𑌤𑌾 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌚𑍌𑌰𑌾𑌷𑍍𑌟𑌕𑌮𑍍 (𑌶𑍍𑌰𑍀 𑌚𑍌𑌰𑌾𑌗𑍍𑌰𑌗𑌣𑍍𑌯 𑌪𑍁𑌰𑍁𑌷𑌾𑌷𑍍𑌟𑌕𑌮𑍍)
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌧𑍍𑌯𑌾𑌨𑌶𑍍𑌲𑍋𑌕𑌾𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑍍𑌰𑌥𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌿𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍃𑌤𑍀𑌯𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌥𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑌷𑍍𑌠𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌨𑌵𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑌶𑌮𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌏𑌕𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌦𑍍𑌵𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌤𑍍𑌰𑌯𑍋𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌚𑌤𑍁𑌰𑍍𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌪𑌂𑌚𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌷𑍋𑌡𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌸𑌪𑍍𑌤𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌅𑌷𑍍𑌟𑌾𑌦𑌶𑍋𑌽𑌧𑍍𑌯𑌾𑌯𑌃
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌷𑍍𑌣 𑌅𑌷𑍍𑌟𑌕𑌮𑍍
  • 𑌶𑍍𑌰𑍀 𑌰𑌾𑌧𑌾 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌪𑌾𑌂𑌡𑌵𑌗𑍀𑌤𑌾
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌮𑌹𑌾𑌤𑍍𑌮𑍍𑌯𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌸𑌾𑌰𑌮𑍍
  • 𑌶𑍍𑌰𑍀𑌮𑌦𑍍𑌭𑌗𑌵𑌦𑍍𑌗𑍀𑌤𑌾 𑌪𑌾𑌰𑌾𑌯𑌣 - 𑌗𑍀𑌤𑌾 𑌆𑌰𑌤𑌿
  • 𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌕𑍃𑌪𑌾 𑌕𑌟𑌾𑌕𑍍𑌷 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌂
  • 𑌦𑌾𑌮𑍋𑌦𑌰 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌗𑍋𑌕𑍁𑌲 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌗𑍋𑌪𑌾𑌲 𑌅𑌷𑍍𑌟𑍋𑌤𑍍𑌤𑌰 𑌶𑌤 𑌨𑌾𑌮𑌾𑌵𑌳𑌿𑌃
  • 𑌰𑌂𑌗𑌨𑌾𑌥 𑌅𑌷𑍍𑌟𑌕𑌂
  • 𑌶𑍍𑌰𑍀 𑌗𑍋𑌵𑌿𑌂𑌦𑌾𑌷𑍍𑌟𑌕𑌂
  • 𑌭𑍀𑌷𑍍𑌮 𑌕𑍃𑌤 𑌭𑌗𑌵𑌤𑍍 𑌸𑍍𑌤𑍁𑌤𑌿𑌃 (𑌶𑍍𑌰𑍀 𑌕𑍃𑌷𑍍𑌣 𑌸𑍍𑌤𑍁𑌤𑌿𑌃)
  • 𑌰𑌾𑌧𑌾 𑌸𑌹𑌸𑍍𑌰𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍
  • 𑌗𑍋𑌪𑌾𑌲 𑌸𑌹𑌸𑍍𑌰 𑌨𑌾𑌮 𑌸𑍍𑌤𑍋𑌤𑍍𑌰𑌮𑍍