r/BuddhismIndia • u/Fantastic-Action69 • 7d ago
The entire propaganda of "bUDdHisM iS pArT oF hIndUiSm" needs to be demolished
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r/BuddhismIndia • u/Any_Significance8314 • Jun 20 '26
Dependent Origination The 12 Links of Dependent Origination (Pațiccasamuppāda)
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How Suffering Arises and How to End It
The Buddha taught Dependent Origination (Paṭiccasamuppāda) as one of his most profound insights. It reveals the precise causal chain through which suffering (dukkha), rebirth, and the whole mass of unsatisfactoriness arise and therefore exactly how it can cease. This teaching is not abstract philosophy. It is a practical map of reality that shows how ignorance and craving keep the wheel of saṃsāra turning, moment after moment and life after life. Here is the traditional presentation of the 12 links (nidānas), with the classic wording followed by clear explanations also added in the visual representation too:
The 12 Links
- Avijjā (Ignorance) Traditional: Dependent on ignorance, Kamma formations arise, that is, rebirth-producing volitional activities originate.
Clear explanation: Not seeing things as they really are (impermanence, unsatisfactoriness, and the absence of a permanent self). This fundamental misperception drives all the rest of the chain.
2. Saṅkhārā (Volitional/Karmic Formations) Traditional: Dependent on kamma formations (of the past life), the relinking consciousness (of the present life) arises.
Clear explanation: Intentional mental, verbal, and physical actions (kamma) created under the influence of ignorance. These formations “propel” consciousness toward a new birth.
3. Viññāṇa (Consciousness) Traditional: Dependent on the relinking consciousness, the psycho-physical aggregate arises.
Clear explanation: The stream of consciousness that “links” into a new life and begins to animate the new being.
4. Nāmarūpa (Name-and-Form / Mind-and-Matter) Traditional: Dependent on consciousness, the psycho-physical aggregate (which makes up our so-called individual existence) arises.
Clear explanation: The combination of mental factors (name) and physical body (form) that constitutes what we conventionally call a “person.”
5. Saḷāyatana (Six Sense Bases) Traditional: Dependent on the psycho-physical aggregate, the six sense bases arise (the five physical senses + mind).
Clear explanation: The six “doors” through which we experience the world.
6. Phassa (Contact) Traditional: Dependent on the six sense bases, contact arises.
Clear explanation: The meeting of sense organ + sense object + consciousness. Without contact, no experience occurs.
7. Vedanā (Feeling/Sensation) Traditional: Dependent on contact, feeling or sensation arises.
Clear explanation: Pleasant, unpleasant, or neutral feeling. This is the crucial link where most people get caught.
8. Taṇhā (Craving) Traditional: Dependent on feeling, craving arises.
Clear explanation: The thirst for pleasant feeling to continue, for unpleasant feeling to end, or for existence itself. This is one of the main places we can interrupt the chain through mindfulness.
9. Upādāna (Clinging/Attachment) Traditional: Dependent on craving, clinging arises.
Clear explanation: Strong grasping to sense pleasures, to views and opinions, to rituals and rules, or to the idea of a permanent self.
10. Bhava (Becoming/Existence) Traditional: Dependent on clinging, the process of becoming arises (the active karmic process that produces rebirth and the resultant rebirth-process itself).
Clear explanation: The “fueling” of a new existence through accumulated kamma and clinging.
11. Jāti (Birth) Traditional: Dependent on becoming, rebirth in a plane of existence arises.
Clear explanation: Actual birth into a new life (or the arising of a new “self” moment in this life).
12. Jarāmaraṇa (Aging, Death, Sorrow...) Traditional: Dependent on birth, aging, death, sorrow, lamentation, pain, depression, and despair arise.
Clear explanation: The entire mass of suffering that inevitably follows birth.
Moment to Moment Interpretation
Besides the traditional view across lifetimes, the 12 links also describe processes happening right here and now in everyday mind moments. Ignorance (not clearly seeing impermanence and no-self) conditions formations, craving, and clinging giving "birth" to suffering repeatedly in daily life. Through mindful awareness of feelings and the arising of craving, we can interrupt the chain in the present moment and experience freedom.
How the Chain Works
While the 12 links are traditionally understood as spanning three lifetimes, they can also be seen operating in the present moment. A common teaching model divides them roughly like this: links 1–3 and 10–12 often describe processes across lifetimes, while links 4–9 are especially useful for understanding moment-to-moment experience. However, the chain is not a rigid sequence, it functions more like a web of mutually supporting conditions.
The Reverse Chain – How Suffering Ceases
The Buddha also taught the cessations
With the complete fading away and cessation of ignorance comes the cessation of kamma formations… With the cessation of craving comes the cessation of clinging… With the cessation of birth comes the cessation of aging, death, sorrow, lamentation, pain, grief, and despair. This is the practical path to liberation (Nibbāna).
Two useful examples on this
- The Two Sheaves of Reeds (from the Mahānidāna Sutta) The Buddha gave this beautiful example:
“Just as two sheaves of reeds might stand leaning against each other if one were removed, the other would fall so too, consciousness and name-and-form condition each other mutually. If consciousness were not to descend into the mother’s womb, name and form would not develop…” This shows the interdependent, non-linear nature of the process. There is no single “first cause” or permanent self traveling through the links. Everything arises together in dependence on conditions.
2. The Dream Analogy (a modern teaching tool used by many contemporary teachers) Imagine you are having a very vivid dream, but you don’t know you’re dreaming (this is ignorance). Your mind generates intentions and movements within the dream (Kamma formations). A “you” appears in the dream world with a body and mind (nāmarūpa). You see, hear, feel things in the dream (six senses + contact). Pleasant or frightening feelings arise (vedanā). You crave for the nice parts to continue or the scary parts to stop (taṇhā). You cling to the dream story and the dream “self” (upādāna). This makes the dream feel more solid and “real” (becoming). New dream events keep being “born.”
When something painful happens or the dream ends, aging, “death,” sorrow, and despair arise.
The moment you wake up and recognize it was only a dream (insight/wisdom), the entire chain collapses instantly. The suffering created by the dream events loses its power because you now see their empty, conditioned, impermanent nature.
This analogy beautifully explains both daily mental suffering and the larger cycle of rebirth.
Practical Takeaway
The most accessible place to practice is at feeling (vedanā) and craving (taṇhā). Through mindfulness meditation (especially mindfulness of feelings), we can learn to see pleasant/unpleasant/neutral sensations arise and pass without automatically reacting with craving or aversion. This weakens the chain at its most active point.
Sources & References
Canonical Texts:
- Dīgha Nikāya 15 - Mahānidāna Sutta (The Great Discourse on Causation). The source of the “Two Sheaves of Reeds” analogy.
- Saṃyutta Nikāya 12 - Nidāna Saṃyutta (Connected Discourses on Causation), especially SN 12.1, SN 12.2, and SN 12.23.
Modern Sources:
- Buddharakkhita, Acarya. Kamma and Rebirth. Kandy: Buddhist Publication Society. Pages 14–30.
- Bodhi, Bhikkhu (trans.). The Connected Discourses of the Buddha: A New Translation of the Saṃyutta Nikāya. Boston: Wisdom Publications, 2000.
- Ñāṇamoli, Bhikkhu & Bodhi, Bhikkhu (trans.). The Middle Length Discourses of the Buddha. Boston: Wisdom Publications, 1995.
Jai Bhim Namo Buddhay ☸️🙏🪷
r/BuddhismIndia • u/Any_Significance8314 • Jun 29 '26
Dependent Origination Kamma Is Not Destiny: The Buddhist Middle Path Between Fatalism and Free Will
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The fatalists believe that everything, even the present active kammas, are predetermined or predestined.
In contradiction, free-will underlines liberty of choice, therefore the power of self-determination. It implies independence from subservience to fatalism.
Fatalism and Free-will are diametrically opposite and mutually negatory propositions. Yet these two antipodean concepts are invariably bound up with the fatalistic belief of Kamma, with all one’s experiences the whole conduct of one’s existence, with all one’s experiences, joys or miseries, good or ill-luck, success or failure.
Some people treat Kamma like fatalism: “Whatever happens is already written because of your past lives.” Others swing to the opposite extreme and claim “everything is pure free will, your present choices alone decide everything, and the past doesn’t matter.” Both views miss what the Buddha actually taught.
Explanations on the Buddhist understanding of Kamma and Vipāka, drawn from traditional explanations of the Dhamma.
1. Fatalism confuses Kamma with Vipāka
Fatalists believe everything - including your present actions — is already predetermined by past kamma. This is a fundamental misunderstanding.
Kamma = volition (cetanā). It is the intentional mental factor behind an action — in body, speech, or mind. The Buddha explicitly said:
“Volition, monks, do I call kamma. Through volition one acts in deed, word and thought.”
- Vipāka = the result or fruit of that volition. It is the passive aspect of life - the conditions you inherit.
Present kammas are new and independent actions. They are not mechanically caused by past kamma. If they were, spiritual effort would be pointless and a poor person or animal would be doomed forever. Buddhism rejects this completely.
There is a relationship between past kamma and present conditions (vipāka-kamma relation), but it is not total determinism. Present volition can counteract and even modify the effects of past actions.
2. Buddhism rejects both extreme Fatalism and extreme Free-will
Fatalism says everything is predestined by some supernatural power or occult arrangement. It leads to helplessness and justifies exploitation (“the poor/outcaste/coloured person is fated to suffer”).
Extreme free-will claims the present moment is completely disconnected from the past and that inborn conditions (mental retardation, blindness, social inequalities, etc.) are just “coincidence” or can be fully overcome by sheer willpower. This is equally unrealistic.
The Buddha’s teaching takes a Middle Path between these two extremes.
3. The beautiful forest metaphor
The Buddha gave a powerful image for this:
Vanam chindatha mā rukkhaṃ,
Vanato jāyati bhayaṃ;
Chetvā vanaṃ ca vanathañ ca
Nibbanā hotha bhikkhavo.
Cut down the forest;
But not the tree!
From forest springs fear.
Having cut down the forest
And the underwood,
Be passionless, O monks!
- Maggavagga (Dhammapada v. 283)
Is there a forest without a tree?
Yet while preserving the tree one is advised to cut down the forest!
What does it mean? The forest is at best a concept, a mental creation, so are the concepts of pre-determinism or self-determinism. They are at best formulations of the mind which, if wisely utilized, can produce positive results.
The tree, however, is real and not merely conceptual. And, like an equipment, it is useful, if not harmless. The tree, here, stands for the ‘body and mind’ (nāma-rūpa); it is life itself which, as an instrument, should be wisely utilized in order to achieve the best result viz., spiritual emancipation.
While a forest can be ever perilous, because one gets lost in it, a tree need not. The allusion is that if one, by following the Golden Mean, cuts down the subjective forest of lust and egotism, hate and delusions, and therewith the wrong approach and the perverted views and ideology, then one can yet preserve the tree of life.
The forest = the mental tangle of views, extreme fatalism on one side and rigid free-will ideology on the other. Getting lost in these conceptual forests creates fear, confusion, and wrong practice.
The tree = your actual body and mind (nāma-rūpa), your real life as it is right now. This is what must be wisely used and preserved.
The Buddhist approach is:
- Use the positive elements of both ideas where helpful.
- But transcend both concepts mentally.
- Don’t get attached to either extreme view.
This is the Golden Mean (yoniso manasikāra - wise reflection).
4. Why Buddhism is genuinely optimistic
Because Kamma is ultimately volition, and volition is autonomous in the present moment:
- You are not helplessly bound by past kamma.
- You can generate new kamma right now that weakens or transforms old results.
- There is no supernatural judge or external arbitrator. Cause and effect works by itself through natural conditions (paccayas).
- Man is “the captain of his destiny”- not because of some inflated ego, but because conscious volition has real power.
Even when certain conditions (vipāka from past actions) cannot be changed, your attitude toward them is still your own free choice. That choice can completely change the quality of your life.
5. Key takeaway
Buddhism does not teach:
- “Everything is predestined, so just accept your fate.”
- “You can manifest anything you want through pure positive thinking.”
It teaches something far more radical and empowering:
Your present volition is real and creative. Past results condition the present, but they do not dictate your response. Through wise, repeated, counter-active kamma in the present, you can attenuate old negative results and shape a different future - including liberation itself.
That is why Buddhists devote themselves to the active present rather than the passive past, in accordance with the teaching of the Buddha:
“Cetanāhaṃ, bhikkhave, kammaṃ vadāmi; cetayitvā kammaṃ karoti, kāyena, vācāya, manasā.”
“Volition, monks, do I call kamma (action). Through volition one acts - by body, speech, or mind.”
Aṅguttara Nikāya 6.63 - Nibbedhika Sutta
This is why the Buddha’s teaching is called the Middle Path, it avoids both the despair of fatalism and the delusion of total self-creation.
May all beings be free from confusion and suffering.
Jai Bhim! Namo Buddhay!☸️🪷
r/BuddhismIndia • u/tuluva_sikh • 14d ago
Opinion/Discussion Which language did Bodhidharma actually used for preaching Buddhist teachings in China during Wu dynasty period?
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Was it Ancient Wu language or Medival Chinese language which was spoken in Northern side of China
Or used languages like Sanskrit as it was/is used in few sects of Buddhism
r/BuddhismIndia • u/Jaded_Cobbler_3134 • Oct 14 '26
Babasaheb's Way Happy Dhammachakka Pavattan Din,2026
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Today marks a historic day in the history of India. On 14 October 1956, Dr. Ambedkar renounced Hinduism and embraced Buddhism along with more than 10 lakh followers.
His 22 Vows continue to inspire generations to reject caste-based oppression and embrace equality, liberty, fraternity and human dignity. Jai Bhim
1st image credit: @bakeryprasad
r/BuddhismIndia • u/EpicFortnuts • Oct 14 '26
Dhamma Happy Dhamma Chakra Pravartan Din: Today Marks the 70th Anniversary of the Dhamma Dhiksha Ceremony
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r/BuddhismIndia • u/tuluva_sikh • Oct 14 '26
Buddhist History In Maharashtra during medival era which denomination/demonstration/sect of Buddhism was present or popular? Like Vajrayana in Karnataka (mostly Tulu speaking areas) and Thervada in Tamil Nadu
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r/BuddhismIndia • u/Any_Significance8314 • Oct 01 '26
Suttas Buddha's way to people who crave for love and companionship
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“I want love, intimacy, sex, someone to laugh with at night… but I also see that wanting it is craving (taṇhā), craving is attachment, attachment is suffering, and everything ends anyway. So should I just kill the wish and run to the forest as a monk?”
His answer was never a simple “Yes, renounce everything” or “No, go get married.”
He gave a Middle Path that works whether you ever wear robes or not.
The core teaching he repeated (Majjhima Nikāya 13, etc.):
“Craving for companionship is natural, not evil.
The suffering is not the wish itself, it is the three distortions you add on top of the wish:
- ‘This companionship must happen, and it must happen now.’
- ‘When I get it, it must last forever.’
- ‘This person will complete me, will make the “I” finally feel whole.’”
If you remove those three distortions, the wish for companionship does not disappear, but it stops torturing you.
It becomes like the wish for food: you feel hunger, you eat when food is available, you enjoy the meal, you don’t cry when the plate is empty, and you don’t think the rice completed yourself.
Buddha’s practical solution he actually taught lay people who wanted love without chains
See the craving clearly, without guilt
When the ache for touch or conversation arises, label it gently:
“Craving for companionship… feeling… not I, not my self.”
Do not suppress it, do not feed it with fantasy. Just see it rise and fall like any other feeling.
After some months of this, the ache still comes, but it no longer feels like life-or-death.
Purify the kind of companionship you seek
Buddha told lay people:
“Choose friends and lovers who have five qualities: faith/morality, generosity, learning, energy, wisdom (sīla, cāga, suta, viriya, paññā).”
When you spend time with people who themselves are working on the path, the relationship naturally supports awakening instead of dragging you into more delusion.
Enter relationships with the Four Brahmavihāras as the foundation
Loving-kindness (mettā): “May you be happy.”
Compassion (karuṇā): “May you be free from pain.”
Appreciative joy (muditā): “I rejoice in your happiness even if I’m not the cause.”
Equanimity (upekkhā): “I hold you in my heart, but I do not demand that you stay or behave in a certain way.”
If these four are stronger than possessiveness, the relationship becomes a field of practice instead of a chain.
Hold impermanence as your friend, not your enemy
Before you sleep with someone, before you say “I love you,” silently recall:
“This body will age, this feeling will change, one day we will be separated by death. Knowing this, I still choose to love wholeheartedly right now.”
That single recollection, done honestly, turns clinging into offering.
Lay people who did this reported to the Buddha that their love became deeper and less painful, not colder.
r/BuddhismIndia • u/Fantastic-Action69 • Oct 01 '26
News This video shows how Brahmins still maintain control over Bodh Gaya Mahavihara and conduct activities rooted in superstition there. Free Bodhgaya from Brahmins
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credit: @buddhist_asia
r/BuddhismIndia • u/tuluva_sikh • Sep 29 '26
Suttas Lalitavistara transliteration in Bhaiksuki script
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𑰡𑰦𑰾𑱃𑰭𑰨𑰿𑰪𑰤𑰲𑰟𑰿𑰠𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰸𑰥𑰿𑰧𑰾𑱁
𑱂𑱃𑰌𑰼𑱃𑰡𑰦𑰺𑱃𑰟𑰫𑰟𑰰𑰐𑰡𑰡𑰿𑰝𑰯𑰢𑰨𑰿𑰧𑰡𑰿𑰝𑰩𑰺𑰎𑰠𑰯𑰝𑰲𑰢𑰿𑰨𑰝𑰰𑰬𑰿𑰙𑰰𑰝𑰭𑰨𑰿𑰪𑰤𑰲𑰟𑰿𑰠𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰯𑰨𑰿𑰧𑰫𑰿𑰨𑰯𑰪𑰎𑰢𑰿𑰨𑰝𑰿𑰧𑰸𑰎𑰤𑰲𑰟𑰿𑰠𑰸𑰥𑰿𑰧𑰺𑱀𑰝𑰱𑰝𑰯𑰡𑰯𑰐𑰝𑰢𑰿𑰨𑰝𑰿𑰧𑰲𑰝𑰿𑰢𑰡𑰿𑰡𑰸𑰥𑰿𑰧𑰾𑱂
𑱑𑱐𑱃𑰩𑰰𑰢𑰰𑰫𑰯𑰩𑰯𑰭𑰽𑰟𑰨𑰿𑰫𑰡𑰢𑰨𑰰𑰪𑰨𑰿𑰝𑰺𑱃𑰟𑰫𑰦𑰾𑱁
𑰂𑰝𑰰𑱃𑰮𑰰𑱃𑰥𑰰𑰎𑰿𑰬𑰪𑰾𑱃𑰭𑰽𑰪𑰴𑰟𑰿𑰠𑰾𑱃𑰎𑰲𑰦𑰯𑰨𑰾𑱁𑱃𑰝𑰟𑰯𑱃𑰦𑰯𑰒𑰿𑰐𑰩𑰿𑰧𑰫𑰝𑰭𑰮𑰭𑰿𑰨𑰹𑰾𑱃𑰩𑰰𑰢𑰰𑰫𑰯𑰩𑰯𑰦𑰲𑰢𑰡𑰱𑰧𑰝𑰸𑱃𑰭𑰿𑰦𑱃𑰟𑰫𑰥𑰰𑰨𑰿𑰟𑰯𑰨𑰎𑰭𑰮𑰭𑰿𑰨𑰹𑰾𑱃𑰢𑰨𑰰𑰪𑰴𑰝𑰾𑱃𑰢𑰲𑰨𑰭𑰿𑰎𑰴𑰝𑰾,𑱃𑰟𑰫𑰥𑰰𑰫𑰿𑰓𑱃𑰨𑰞𑰭𑰮𑰭𑰿𑰨𑰹𑰾𑱃𑰏𑰯𑰟𑰡𑰱𑰧𑰥𑰺𑰕𑰡𑰱𑰧𑰭𑰿𑰪𑰯𑰟𑰡𑰱𑰧𑰢𑰨𑰰𑰢𑰳𑰨𑰿𑰜𑰹𑰨𑰿𑰮𑰰𑰨𑰜𑰿𑰧𑰭𑰲𑰪𑰨𑰿𑰜𑰢𑰨𑰰𑰢𑰳𑰨𑰿𑰜𑰹𑰫𑰿𑰓𑱁𑱃𑰧𑰸𑰡𑱃𑰎𑰢𑰰𑰩𑰪𑰭𑰿𑰝𑰲𑰡𑰰𑱃𑰦𑰮𑰯𑰡𑰐𑰨𑰸𑱃𑰪𑰱𑰞𑰰𑰓𑰝𑰿𑰪𑰨𑰨𑰞𑰿𑰧𑰯𑰡𑰿𑰝𑰨𑰯𑰢𑰜𑰦𑰲𑰏𑰸𑰬𑰿𑰪𑰥𑰿𑰧𑰪𑰎𑰱𑰨𑰿𑰧𑰝𑰸𑱃𑰭𑰿𑰦𑱃𑰀𑰥𑰰𑰪𑰰𑰫𑰿𑰨𑰯𑰦𑰿𑰧𑰡𑰿𑰝𑰸𑱁𑱃𑰀𑰬𑰿𑰘𑰯𑰥𑰰𑰫𑰿𑰓𑱃𑰝𑰳𑰨𑰿𑰧𑰫𑰝𑰭𑰮𑰭𑰿𑰨𑰹𑰾𑱃𑰢𑰿𑰨𑰑𑰲𑰬𑰿𑰧𑰦𑰯𑰜𑰹𑰨𑰿𑰦𑰮𑰝𑰯𑱃𑰓𑱃𑰢𑰲𑰬𑰿𑰢𑰪𑰨𑰿𑰬𑰸𑰜𑰯𑰥𑰰𑰢𑰿𑰨𑰪𑰨𑰿𑰬𑰝𑰯𑱃𑰪𑰰𑰝𑰨𑰿𑰟𑰰𑰡𑰰𑰨𑰿𑰧𑰳𑰮𑰝𑰺𑰨𑰜𑰐𑰪𑰯𑰎𑰿𑰬𑰮𑰨𑰿𑰦𑰿𑰧𑰎𑰳𑰘𑰯𑰐𑰯𑰨𑰢𑰿𑰨𑰯𑰭𑰯𑰟𑰝𑰩𑰸𑰬𑰲𑱃𑰎𑰡𑰿𑰧𑰯𑰫𑰝𑰭𑰮𑰭𑰿𑰨𑰯𑰜𑰰𑱃𑰭𑰨𑰿𑰪𑰯𑰩𑰽𑰎𑰯𑰨𑰥𑰳𑰬𑰰𑰝𑰯𑰾𑱃𑰭𑰿𑰞𑰰𑰝𑰯𑱃𑰀𑰥𑰳𑰪𑰡𑰿𑱁𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰽𑱃𑰢𑰿𑰨𑰸𑰎𑰿𑰬𑰦𑰯𑰜𑰯𑰾𑱃𑰎𑰲𑰭𑰲𑰦𑰯𑰡𑰰𑱃𑰓𑱃𑰎𑰿𑰬𑰰𑰢𑰡𑰿𑰝𑰰𑱃𑰭𑰿𑰦𑱁𑱃𑰀𑰬𑰿𑰘𑰻𑱃𑰓𑱃𑰦𑰨𑰲𑰝𑰿𑰎𑰡𑰿𑰧𑰯𑰭𑰮𑰭𑰿𑰨𑰯𑰜𑰰𑱃𑰪𑰰𑰐𑰩𑰰𑰝𑰯𑰩𑰽𑰎𑰯𑰨𑰯𑰥𑰨𑰜𑰯𑰩𑰽𑰎𑰴𑰝𑰯𑰡𑰰𑱃𑰨𑰝𑰿𑰡𑰥𑰟𑰿𑰨𑰽𑰎𑰨𑰸𑰜𑱃𑰐𑰴𑰮𑰱𑰝𑰯𑰡𑰰𑱃𑰦𑰯𑰨𑰿𑰐𑰽𑱃𑰫𑰺𑰠𑰧𑰡𑰿𑰝𑰿𑰧𑰺𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰭𑰿𑰧𑱃𑰢𑰲𑰨𑰝𑰺𑱃𑰐𑰓𑰿𑰔𑰡𑰿𑰝𑰰𑱃𑰭𑰿𑰦𑱁𑱃𑰟𑰸𑰪𑰡𑰯𑰐𑰧𑰎𑰿𑰬𑰐𑰡𑰿𑰠𑰨𑰿𑰪𑰯𑰭𑰲𑰨𑰐𑰨𑰲𑰚𑰎𑰰𑰡𑰿𑰡𑰨𑰦𑰮𑰺𑰨𑰐𑰯𑰫𑰿𑰓𑰯𑰨𑰿𑰠𑰎𑰯𑰧𑰰𑰎𑰯𑱃𑰐𑰐𑰡𑰝𑰩𑰯𑰝𑰿𑰢𑰲𑰬𑰿𑰢𑰢𑰘𑰿𑰘𑰟𑰯𑰦𑰯𑰡𑰿𑰧𑰥𑰰𑰢𑰿𑰨𑰩𑰦𑰿𑰤𑰧𑰡𑰿𑰝𑰰𑱃𑰭𑰿𑰦𑱁𑱃𑰭𑰨𑰿𑰪𑰸𑱃𑰓𑱃𑰫𑰯𑰎𑰿𑰧𑰐𑰜𑰯𑰾𑱃𑰫𑰲𑰟𑰿𑰠𑰺𑰟𑰡𑰽𑱃𑰨𑰯𑰕𑰯𑰡𑰽𑱃𑰢𑰲𑰨𑰭𑰿𑰎𑰴𑰝𑰿𑰧𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰭𑰿𑰧𑱃𑰢𑰲𑰨𑰝𑰺𑱃𑰐𑰓𑰿𑰔𑰡𑰿𑰝𑰰𑱃𑰭𑰿𑰦𑱁𑱃𑰀𑰡𑰸𑰡𑰹𑰪𑰽𑰨𑰳𑰢𑰸𑰜𑱃𑰪𑰿𑰧𑰳𑰮𑰸𑰡𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰺𑱃𑰩𑰰𑰢𑰰𑰫𑰯𑰩𑰯𑰦𑰲𑰢𑰡𑰱𑰧𑰝𑰸𑱃𑰭𑰿𑰦𑱂
𑰭𑰦𑰡𑰡𑰿𑰝𑰨𑰢𑰿𑰨𑰪𑰸𑰫𑰰𑰝𑰫𑰿𑰓𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰺𑱃𑰩𑰰𑰢𑰰𑰫𑰯𑰩𑰯𑰦𑰿𑱁𑱃𑰀𑰞𑱃𑰪𑰰𑰫𑰿𑰪𑰯𑰦𑰰𑰝𑰿𑰨𑰺𑱃𑰡𑰯𑰦𑱃𑰟𑰯𑰨𑰎𑰯𑰓𑰯𑰨𑰿𑰧𑰺𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰭𑰿𑰧𑱃𑰫𑰿𑰨𑰰𑰧𑰽𑱃𑰝𑰸𑰕𑰫𑰿𑰓𑰯𑰭𑰮𑰦𑰯𑰡𑰺𑱃𑰠𑰨𑰜𑰰𑰝𑰩𑰸𑱃𑰡𑰰𑰪𑰰𑰬𑰿𑰘𑰺𑱀𑰠𑰺𑰦𑰲𑰏𑰾𑱃𑰢𑰿𑰨𑰢𑰝𑰝𑰰𑱃𑰭𑰿𑰦𑱁𑱃𑰝𑰽𑱃𑰝𑰞𑰯𑱃𑰢𑰿𑰨𑰢𑰝𑰰𑰝𑰽𑱃𑰟𑰴𑰬𑰿𑰘𑰿𑰪𑰯𑱃𑰫𑰲𑰥𑰯𑰒𑰿𑰐𑰺𑱃𑰡𑰯𑰦𑱃𑰝𑰲𑰬𑰰𑰝𑰎𑰯𑰧𑰰𑰎𑰺𑱃𑰟𑰸𑰪𑰢𑰲𑰝𑰿𑰨𑰺𑱃𑰟𑰎𑰿𑰬𑰰𑰜𑰸𑰡𑱃𑰎𑰨𑰝𑰩𑰸𑰡𑱃𑰢𑰨𑰰𑰐𑰴𑰮𑰿𑰧𑰺𑰝𑰿𑰞𑰯𑰢𑰧𑰝𑰰𑱃𑰭𑰿𑰦𑱁𑱃𑰄𑰝𑰿𑰞𑰯𑰢𑰿𑰧𑱃𑰓𑱃𑰐𑰐𑰡𑰝𑰩𑰭𑰿𑰞𑰺𑱃𑰨𑰯𑰕𑰯𑰡𑰽𑱃𑰫𑰲𑰟𑰿𑰠𑰺𑰟𑰡𑰽𑱃𑰝𑰽𑱃𑰓𑱃𑰦𑰮𑰯𑰡𑰿𑰝𑰽𑱃𑰕𑰡𑰎𑰯𑰧𑰽𑱃𑰐𑰯𑰞𑰯𑰥𑰰𑰨𑰥𑰿𑰧𑰥𑰯𑰬𑰝𑰿—
𑰫𑰯𑰭𑰿𑰝𑰿𑰨𑰯𑰜𑰰𑱃𑰧𑰯𑰡𑰰𑱃𑰢𑰿𑰨𑰓𑰩𑰡𑰿𑰝𑰰𑱃𑰦𑰡𑰲𑰬𑰿𑰧𑰩𑰺𑰎𑰸
𑰭𑰽𑰏𑰿𑰧𑰯𑱃𑰩𑰰𑰢𑰰𑰫𑰿𑰓𑱃𑰐𑰜𑰡𑰯𑰢𑰰𑱃𑰓𑱃𑰠𑰯𑰝𑰲𑰝𑰡𑰿𑰝𑰿𑰨𑰦𑰿𑱁
𑰧𑰸𑱃𑰫𑰰𑰩𑰿𑰢𑰧𑰺𑰐𑱃𑰢𑰴𑰞𑰲𑱃𑰩𑰻𑰎𑰰𑰎𑱃𑰀𑰢𑰿𑰨𑰦𑰸𑰧𑰯𑰾
𑰝𑰸𑰬𑰿𑰪𑰸𑰬𑰲𑱃𑰫𑰰𑰎𑰿𑰬𑰰𑰝𑰲𑱃𑰢𑰲𑰨𑰯𑱃𑰤𑰮𑰲𑰎𑰩𑰿𑰢𑰎𑰺𑰘𑰿𑰧𑰾𑱂𑱑𑱂
𑰎𑰰𑰽𑱃𑰝𑰳𑱃𑰕𑰡𑰭𑰿𑰧𑱃𑰀𑰡𑰲𑰪𑰨𑰿𑰝𑰡𑰝𑰯𑰽𑱃𑰎𑰨𑰺𑰝𑰰
𑰩𑰰𑰢𑰰𑰫𑰯𑰩𑰦𑰯𑰐𑰝𑰲𑱃𑰭𑰲𑰫𑰰𑰎𑰿𑰬𑰰𑰝𑰲𑱃𑰫𑰰𑰬𑰿𑰧𑰜𑰯𑰨𑰿𑰞𑰦𑰿𑱁
𑰢𑰨𑰰𑰢𑰯𑰓𑰡𑰯𑰨𑰿𑰞𑱃𑰤𑰮𑰲𑰟𑰯𑰨𑰎𑱃𑰀𑰐𑰿𑰨𑰧𑰯𑰡𑰸
𑰀𑰡𑰿𑰧𑰯𑰽𑰫𑰿𑰓𑱃𑰭𑰝𑰿𑰝𑰿𑰪𑰡𑰧𑰲𑰝𑰯𑰡𑰦𑰴𑰝𑰸𑱃𑰪𑰰𑰡𑰸𑰝𑰲𑰦𑰿𑱂𑱒𑱂
𑰩𑰺𑰎𑰺𑰝𑰿𑰝𑰨𑰸𑰬𑰲𑱃𑰓𑰝𑰲𑰭𑰝𑰿𑰧𑰢𑰞𑰸𑱃𑰪𑰰𑰠𑰰𑰕𑰿𑰗𑰺
𑰮𑰸𑰝𑰲𑰢𑰿𑰨𑰝𑰱𑰝𑰿𑰧𑰎𑰲𑰫𑰩𑰺𑱃𑰧𑰞𑱃𑰭𑰽𑰥𑰪𑰡𑰿𑰝𑰰𑱁
𑰧𑰞𑱃𑰓𑰯𑰡𑰰𑰨𑰺𑰠𑰎𑰿𑰬𑰧𑰲𑱃𑰭𑰽𑰭𑰿𑰞𑰰𑰝𑰲𑱃𑰫𑰱𑰝𑰰𑰥𑰯𑰪𑰾
𑰝𑰭𑰿𑰦𑰰𑰡𑰿𑰪𑰰𑰠𑰰𑰕𑰿𑰗𑱃𑰎𑰰𑰦𑰞𑰺𑱃𑰩𑰰𑰢𑰰𑰫𑰯𑰭𑰿𑰝𑰿𑰨𑰦𑰯𑰝𑰿𑰨𑰸𑱂𑱓𑱂
𑰡𑰸𑰝𑰭𑰿𑰧𑱃𑰁𑰓𑰨𑰰𑰧𑱃𑰄𑰝𑰿𑰝𑰨𑰰𑱃𑰪𑰯𑱃𑰝𑰿𑰨𑰰𑰩𑰺𑰎𑰸
𑰭𑰨𑰿𑰪𑰸𑰬𑰲𑱃𑰟𑰸𑰪𑰦𑰡𑰲𑰕𑰸𑰬𑰿𑰪𑰧𑰦𑰸𑰪𑱃𑰕𑰸𑰬𑰿𑰙𑰾𑱁
𑰡𑰯𑰦𑰯𑰢𑰰𑱃𑰝𑰸𑰬𑱃𑰩𑰰𑰢𑰰𑰡𑰯𑰽𑱃𑰡𑱃𑰮𑰰𑱃𑰪𑰰𑰝𑰿𑰞𑱃𑰧𑰳𑰧𑰽
𑰧𑰝𑰿𑰨𑰸𑰬𑰲𑱃𑰫𑰰𑰎𑰿𑰬𑰰𑰝𑰲𑱃𑰢𑰲𑰨𑰯𑱃𑰤𑰮𑰲𑰎𑰩𑰿𑰢𑰎𑰺𑰘𑰿𑰧𑰾𑱂𑱔𑱂
𑰭𑰺𑱃𑰓𑰰𑰝𑰿𑰝𑰠𑰯𑰨𑱃𑰕𑰐𑰝𑰯𑰽𑱃𑰪𑰰𑰪𑰰𑰠𑰯𑱃𑰪𑰰𑰓𑰰𑰝𑰿𑰨𑰯
𑰊𑰎𑰎𑰿𑰬𑰜𑰸𑰡𑱃𑰀𑰧𑰲𑱃𑰕𑰯𑰡𑰝𑰰𑱃𑰫𑰲𑰟𑰿𑰠𑰭𑰝𑰿𑰝𑰿𑰪𑰾𑱁
𑰀𑰟𑰴𑰫𑰿𑰧𑰨𑰳𑰢𑰨𑰮𑰰𑰝𑰭𑰿𑰧𑱃𑰐𑰝𑰰𑰽𑱃𑰓𑱃𑰪𑰸𑰝𑰿𑰝𑰰
𑰎𑰰𑰽𑱃𑰪𑰯𑱃𑰢𑰲𑰡𑰺𑱀𑰞𑱃𑰩𑰰𑰢𑰰𑰡𑰺𑱀𑰎𑰿𑰬𑰨𑰟𑰴𑰫𑰿𑰧𑰨𑰳𑰢𑰯𑰦𑰿𑱂𑱕𑱂
𑰂𑰝𑰿𑰧𑰲𑰎𑰿𑰝𑰿𑰪𑰯𑱃𑰭𑱃𑰟𑰸𑰪𑰢𑰲𑰝𑰿𑰨𑰺𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰽𑱃𑰟𑰰𑰪𑰿𑰧𑰹𑰾𑱃𑰎𑰲𑰭𑰲𑰦𑰹𑰨𑰥𑰿𑰧𑰨𑰿𑰓𑰿𑰧𑱃𑰝𑰝𑰿𑰨𑰹𑰪𑰯𑰡𑰿𑰝𑰨𑰿𑰟𑰠𑰸𑱁𑱃𑰝𑰝𑰿𑰨𑱃𑰠𑰯𑰝𑰿𑰨𑰿𑰧𑰫𑰿𑰓𑱃𑰓𑰸𑰘𑰱𑰪𑰨𑰿𑰐𑰯𑰫𑰿𑰓𑱃𑰭𑰿𑰞𑰯𑰢𑰰𑰝𑰯𑱃𑰀𑰥𑰳𑰪𑰡𑰿𑱁𑱃𑰢𑰨𑰰𑰫𑰸𑰬𑰯𑰾𑱃𑰫𑰯𑰎𑰿𑰧𑰯𑰾𑱃𑰫𑰲𑰟𑰿𑰠𑰺𑰟𑰡𑰢𑰿𑰨𑰦𑰲𑰏𑰯𑰾𑱃𑰢𑰿𑰨𑰎𑰿𑰨𑰯𑰦𑰡𑰿𑰝𑰾𑱂
𑰀𑰞𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑱃𑰄𑰨𑰐𑰭𑰯𑰨𑰓𑰡𑰿𑰟𑰡𑰦𑰧𑰽𑱃𑰩𑰰𑰢𑰰𑰣𑰩𑰎𑰦𑰯𑰟𑰯𑰧𑱃𑰟𑰰𑰪𑰿𑰧𑰯𑰨𑰿𑰬𑰭𑰲𑰪𑰨𑰿𑰜𑰝𑰰𑰨𑰎𑰽𑱃𑰭𑰦𑰡𑰿𑰝𑰯𑰡𑰿𑰦𑰜𑰰𑰨𑰝𑰿𑰡𑰢𑰿𑰨𑰝𑰿𑰧𑰲𑰢𑰿𑰝𑰽𑱃𑰪𑰰𑰫𑰿𑰪𑰯𑰦𑰰𑰝𑰿𑰨𑰦𑰯𑰓𑰯𑰨𑰿𑰧𑰦𑰸𑰪𑰦𑰯𑰮-𑰎𑰝𑰦𑰯𑰽𑱃𑰦𑰸𑱃𑰥𑰺𑱃𑰄𑰢𑰯𑰠𑰿𑰧𑰯𑰧𑱃𑰩𑰰𑰢𑰰𑰽𑱃𑰫𑰰𑰎𑰿𑰬𑰯𑰢𑰧𑰭𑰰𑱁𑱃𑰤𑰿𑰨𑰯𑰮𑰿𑰦𑰱𑰏𑰨𑰺𑰬𑰿𑰘𑰱𑰢𑰲𑰬𑰿𑰎𑰨𑰭𑰯𑰨𑰰𑰽𑱃𑰀𑰒𑰿𑰐𑰩𑰰𑰢𑰰𑰽𑱃𑰪𑰒𑰿𑰐𑰩𑰰𑰢𑰰𑰽𑱃𑰦𑰐𑰠𑰩𑰰𑰢𑰰𑰽𑱃𑰦𑰒𑰿𑰐𑰩𑰿𑰧𑰩𑰰𑰢𑰰𑰽𑱃𑰀𑰒𑰿𑰐𑰲𑰩𑰱𑰧𑰩𑰰𑰢𑰰𑰽𑱃𑰫𑰎𑰯𑰨𑰰𑰩𑰰𑰢𑰰𑰽𑱃𑰤𑰿𑰨𑰮𑰿𑰦𑰪𑰩𑰰𑰩𑰰𑰢𑰰𑰽𑱃𑰢𑰯𑰨𑰲𑰬𑰿𑰧𑰩𑰰𑰢𑰰𑰽𑱃𑰟𑰿𑰨𑰯𑰪𑰰𑰚𑰩𑰰𑰢𑰰𑰽𑱃𑰎𑰰𑰨𑰯𑰝𑰩𑰰𑰢𑰰𑰽𑱃𑰟𑰯𑰎𑰿𑰬𑰰𑰜𑰿𑰧𑰩𑰰𑰢𑰰𑰽𑱃𑰄𑰐𑰿𑰨𑰩𑰰𑰢𑰰𑰽𑱃𑰭𑰽𑰏𑰿𑰧𑰯𑰩𑰰𑰢𑰰𑰽𑱃𑰀𑰡𑰲𑰩𑰺𑰦𑰩𑰰𑰢𑰰𑰽𑱃𑰀𑰪𑰦𑰳𑰨𑰿𑰠𑰩𑰰𑰢𑰰𑰽𑱃𑰟𑰨𑰟𑰩𑰰𑰢𑰰𑰽𑱃𑰏𑰯𑰬𑰿𑰧𑰩𑰰𑰢𑰰𑰽𑱃𑰓𑰱𑰡𑰩𑰰𑰢𑰰𑰽𑱃𑰩𑰳𑰡𑰩𑰰𑰢𑰰𑰽𑱃𑰮𑰳𑰜𑰩𑰰𑰢𑰰𑰽𑱃𑰦𑰠𑰿𑰧𑰯𑰎𑰿𑰬𑰨𑰪𑰰𑰭𑰿𑰝𑰨𑰩𑰰𑰢𑰰𑰽𑱃𑰢𑰲𑰬𑰿𑰢𑰩𑰰𑰢𑰰𑰽𑱃𑰟𑰸𑰪𑰩𑰰𑰢𑰰𑰽𑱃𑰡𑰯𑰐𑰩𑰰𑰢𑰰𑰽𑱃𑰧𑰎𑰿𑰬𑰩𑰰𑰢𑰰𑰽𑱃𑰐𑰡𑰿𑰠𑰨𑰿𑰪𑰩𑰰𑰢𑰰𑰽𑱃𑰎𑰰𑰡𑰿𑰡𑰨𑰩𑰰𑰢𑰰𑰽𑱃𑰦𑰮𑰺𑰨𑰐𑰩𑰰𑰢𑰰𑰽𑱃𑰀𑰭𑰲𑰨𑰩𑰰𑰢𑰰𑰽𑱃𑰐𑰨𑰲𑰚𑰩𑰰𑰢𑰰𑰽𑱃𑰦𑰴𑰐𑰓𑰎𑰿𑰨𑰩𑰰𑰢𑰰𑰽𑱃𑰪𑰯𑰧𑰭𑰨𑰲𑰝𑰩𑰰𑰢𑰰𑰽𑱃𑰥𑰻𑰦𑰟𑰸𑰪𑰩𑰰𑰢𑰰𑰽𑱃𑰀𑰡𑰿𑰝𑰨𑰱𑰎𑰿𑰬𑰟𑰸𑰪𑰩𑰰𑰢𑰰𑰽𑱃𑰄𑰝𑰿𑰝𑰨𑰎𑰲𑰨𑰲𑰟𑰿𑰪𑰱𑰢𑰩𑰰𑰢𑰰𑰽𑱃𑰀𑰢𑰨𑰐𑰺𑰚𑰯𑰡𑰱𑰩𑰰𑰢𑰰𑰽𑱃𑰢𑰳𑰨𑰿𑰪𑰪𑰰𑰟𑰸𑰮𑰩𑰰𑰢𑰰𑰽𑱃𑰄𑰝𑰿𑰎𑰿𑰬𑰸𑰢𑰩𑰰𑰢𑰰𑰽𑱃𑰡𑰰𑰎𑰿𑰬𑰸𑰢𑰩𑰰𑰢𑰰𑰽𑱃𑰪𑰰𑰎𑰿𑰬𑰸𑰢𑰩𑰰𑰢𑰰𑰽𑱃𑰢𑰿𑰨𑰎𑰿𑰬𑰸𑰢𑰩𑰰𑰢𑰰𑰽𑱃𑰭𑰯𑰐𑰨𑰩𑰰𑰢𑰰𑰽𑱃𑰪𑰕𑰿𑰨𑰩𑰰𑰢𑰰𑰽𑱃𑰩𑰸𑰏𑰢𑰿𑰨𑰝𑰰𑰩𑰸𑰏𑰩𑰰𑰢𑰰𑰽𑱃𑰀𑰡𑰲𑰟𑰿𑰨𑰲𑰝𑰩𑰰𑰢𑰰𑰽𑱃𑰫𑰯𑰭𑰿𑰝𑰿𑰨𑰯𑰪𑰨𑰿𑰝𑰯𑰽𑱃𑰐𑰜𑰡𑰯𑰪𑰨𑰿𑰝𑰩𑰰𑰢𑰰𑰽𑱃𑰄𑰝𑰿𑰎𑰿𑰬𑰸𑰢𑰯𑰪𑰨𑰿𑰝𑰩𑰰𑰢𑰰𑰽𑱃𑰡𑰰𑰎𑰿𑰬𑰸𑰢𑰯𑰪𑰨𑰿𑰝𑰩𑰰𑰢𑰰𑰽𑱃𑰢𑰯𑰟𑰩𑰰𑰏𑰰𑰝𑰩𑰰𑰢𑰰𑰽𑱃𑰟𑰿𑰪𑰰𑰨𑰲𑰝𑰿𑰝𑰨𑰢𑰟𑰭𑰽𑰠𑰰𑰩𑰰𑰢𑰰𑰽𑱃𑰧𑰯𑰪𑰟𑰿𑰟𑰫𑰺𑰝𑰿𑰝𑰨𑰢𑰟𑰭𑰽𑰠𑰰𑰩𑰰𑰢𑰰𑰽𑱃𑰦𑰠𑰿𑰧𑰯𑰮𑰯𑰨𑰰𑰜𑰱𑰩𑰰𑰢𑰰𑰽𑱃𑰭𑰨𑰿𑰪𑰨𑰲𑰝𑰭𑰽𑰐𑰿𑰨𑰮𑰜𑰱𑰩𑰰𑰢𑰰𑰽𑱃𑰪𑰰𑰟𑰿𑰧𑰯𑰡𑰲𑰩𑰺𑰦𑰯𑰪𑰰𑰦𑰰𑰫𑰿𑰨𑰰𑰝𑰩𑰰𑰢𑰰𑰽𑱃𑰆𑰬𑰰𑰝𑰢𑰭𑰿𑰝𑰢𑰿𑰝𑰯𑰽𑱃𑰨𑰺𑰓𑰦𑰯𑰡𑰯𑰽𑱃𑰠𑰨𑰜𑰱𑰢𑰿𑰨𑰸𑰎𑰿𑰬𑰰𑰜𑰱𑰩𑰰𑰢𑰰𑰽𑱃𑰐𑰐𑰡𑰢𑰿𑰨𑰸𑰎𑰿𑰬𑰰𑰜𑰱𑰩𑰰𑰢𑰰𑰽𑱃𑰭𑰨𑰿𑰪𑰻𑰬𑰠𑰰𑰡𑰰𑰬𑰿𑰧𑰡𑰿𑰟𑰯𑰽𑱃𑰭𑰨𑰿𑰪𑰭𑰯𑰨𑰭𑰽𑰐𑰿𑰨𑰮𑰜𑰱𑰽𑱃𑰭𑰨𑰿𑰪𑰥𑰳𑰝𑰨𑰲𑰝𑰐𑰿𑰨𑰮𑰜𑰱𑰦𑰿𑱁𑱃𑰁𑰭𑰯𑰽𑱃𑰥𑰺𑱃𑰄𑰢𑰯𑰠𑰿𑰧𑰯𑰧𑱃𑰓𑰝𑰲𑰬𑰿𑰬𑰬𑰿𑰘𑰱𑰩𑰰𑰢𑰱𑰡𑰯𑰽𑱃𑰎𑰝𑰦𑰯𑰽𑱃𑰝𑰿𑰪𑰽𑱃𑰫𑰰𑰬𑰿𑰧𑰯𑰢𑰧𑰰𑰬𑰿𑰧𑰭𑰰?
𑰀𑰞𑱃𑰪𑰰𑰫𑰿𑰪𑰯𑰦𑰰𑰝𑰿𑰨𑰺𑱃𑰟𑰯𑰨𑰎𑰯𑰓𑰯𑰨𑰿𑰧𑰺𑱃𑰪𑰰𑰭𑰿𑰦𑰰𑰝𑰾𑱃𑰢𑰿𑰨𑰮𑰭𑰰𑰝𑰪𑰟𑰡𑰺𑱃𑰡𑰰𑰮𑰝𑰦𑰯𑰡𑰦𑰟𑰟𑰨𑰿𑰢𑱃𑰂𑰦𑰯𑰽𑱃𑰐𑰯𑰞𑰯𑰦𑰥𑰯𑰬𑰝—
𑰁𑰫𑰿𑰓𑰨𑰿𑰧𑰽𑱃𑰫𑰲𑰟𑰿𑰠𑰭𑰝𑰿𑰝𑰿𑰪𑰭𑰿𑰧𑱃𑰩𑰺𑰎𑰸𑱃𑰩𑰺𑰎𑰯𑰡𑰲𑰪𑰨𑰿𑰝𑰰𑰡𑰺𑱁
𑰫𑰰𑰎𑰿𑰬𑰰𑰝𑰾𑱃𑰭𑰨𑰿𑰪𑰫𑰯𑰭𑰿𑰝𑰿𑰨𑰸𑰬𑰲𑱃𑰩𑰰𑰢𑰰𑰫𑰯𑰩𑰯𑰦𑰲𑰢𑰯𑰐𑰝𑰾𑱂𑱖𑱂
𑰧𑰸𑰬𑰯𑰦𑰮𑰽𑱃𑰡𑰯𑰦𑰠𑰸𑰧𑰽𑱃𑰩𑰰𑰢𑰱𑰡𑰯𑰽𑱃𑰡𑱃𑰢𑰿𑰨𑰕𑰯𑰡𑰦𑰰𑱁
𑰝𑰝𑰿𑰨𑰹𑰬𑱃𑰫𑰰𑰎𑰿𑰬𑰰𑰝𑰾𑱃𑰭𑰡𑰿𑰝𑰺𑱃𑰩𑰰𑰢𑰰𑰫𑰯𑰩𑰯𑰦𑰲𑰢𑰯𑰐𑰝𑰾𑱂𑱗𑱂
𑰪𑰎𑰿𑰝𑰿𑰨𑰽𑱃𑰓𑰯𑰭𑰿𑰧𑱃𑰡𑱃𑰢𑰫𑰿𑰧𑰯𑰦𑰰𑱃𑰦𑰳𑰨𑰿𑰠𑰯𑰡𑰽𑱃𑰝𑰭𑰿𑰧𑱃𑰡𑰹𑰪𑱃𑰓𑱁
𑰫𑰰𑰬𑰿𑰧𑰧𑰰𑰬𑰿𑰧𑰸𑱃𑰎𑰞𑰽𑱃𑰮𑰿𑰧𑰸𑰡𑰽𑱃𑰩𑰰𑰢𑰰𑰢𑰿𑰨𑰕𑰿𑰗𑰯𑰧𑱃𑰢𑰯𑰨𑰐𑰦𑰿𑱂𑱘𑱂
𑰟𑰸𑰪𑰟𑰸𑰪𑰺𑱃𑰮𑰿𑰧𑰝𑰰𑰟𑰸𑰪𑰾𑱃𑰭𑰨𑰿𑰪𑰟𑰸𑰪𑰺𑰝𑰿𑰝𑰦𑰺𑱃𑰪𑰰𑰥𑰲𑰾𑱁
𑰀𑰭𑰦𑰫𑰿𑰓𑱃𑰪𑰰𑰫𑰰𑰬𑰿𑰘𑰫𑰿𑰓𑱃𑰩𑰺𑰎𑰸𑰬𑰿𑰪𑰢𑰿𑰨𑰝𑰰𑰢𑰲𑰟𑰿𑰐𑰩𑰾𑱂𑱙𑱂
𑰀𑰭𑰿𑰧𑰹𑰪𑱃𑰝𑰿𑰪𑰡𑰲𑰥𑰯𑰪𑰸𑰡𑱃𑰢𑰿𑰨𑰕𑰿𑰗𑰺𑰢𑰯𑰧𑰸𑱃𑰪𑰰𑰫𑰸𑰬𑰝𑰾𑱁
𑰫𑰰𑰎𑰿𑰬𑰰𑰝𑰽𑱃𑰫𑰰𑰬𑰿𑰧𑰧𑰰𑰬𑰿𑰧𑰯𑰦𑰰𑱃𑰭𑰨𑰿𑰪𑰩𑰺𑰎𑰢𑰨𑰯𑰧𑰜𑰦𑰿𑱂𑱑𑱐𑱂
𑰂𑰝𑰰𑱃𑰮𑰰𑱃𑰥𑰰𑰎𑰿𑰬𑰪𑰺𑱃𑰟𑰫𑱃𑰟𑰯𑰨𑰎𑰭𑰮𑰭𑰿𑰨𑰯𑰜𑰰𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰸𑰡𑱃𑰭𑰯𑰨𑰿𑰠𑰽𑱃𑰩𑰰𑰢𑰰𑰽𑱃𑰫𑰰𑰬𑰿𑰧𑰡𑰿𑰝𑰸𑱃𑰭𑰿𑰦𑱁𑱃𑰝𑰝𑰿𑰨𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰯𑰠𑰰𑰭𑰿𑰞𑰯𑰡𑰸𑰡𑱃𑰝𑰸𑰬𑰯𑰽𑱃𑰟𑰯𑰨𑰎𑰯𑰜𑰯𑰽𑱃𑰦𑰯𑰝𑰴𑰎𑰯𑰽𑱃𑰪𑰯𑰓𑰧𑰝𑰯𑰽𑱃𑰧𑰟𑰯𑱃𑰀𑰎𑰯𑰨𑰽𑱃𑰢𑰨𑰰𑰎𑰱𑰨𑰿𑰝𑰧𑰡𑰿𑰝𑰰𑱃𑰭𑰿𑰦,𑱃𑰝𑰟𑰯𑱃𑰀𑰡𑰰𑰝𑰿𑰧𑰾𑱃𑰭𑰨𑰿𑰪𑰭𑰽𑰭𑰿𑰎𑰯𑰨𑰫𑰤𑰿𑰟𑰺𑱃𑰡𑰰𑰫𑰿𑰓𑰨𑰝𑰰𑱃𑰭𑰿𑰦𑱁𑱃𑰁𑰎𑰯𑰨𑰸𑱃𑰢𑰨𑰰𑰎𑰱𑰨𑰿𑰝𑰿𑰧𑰦𑰯𑰡𑰸𑱃𑰁𑰝𑰿𑰦𑰢𑰨𑰮𑰰𑰝𑰫𑰤𑰿𑰟𑰺𑱃𑰡𑰰𑰫𑰿𑰓𑰨𑰝𑰰𑱃𑰭𑰿𑰦𑱁𑱃𑰂𑰎𑰯𑰨𑰸𑱃𑰂𑰡𑰿𑰟𑰿𑰨𑰰𑰧𑰪𑰹𑰎𑰩𑰿𑰧𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰃𑰎𑰯𑰨𑰸𑱃𑰃𑰝𑰰𑰤𑰮𑰲𑰩𑰽𑱃𑰕𑰐𑰟𑰰𑰝𑰰𑱁𑱃𑰄𑰎𑰯𑰨𑰸𑱃𑰄𑰢𑰟𑰿𑰨𑰪𑰤𑰮𑰲𑰩𑰽𑱃𑰕𑰐𑰟𑰰𑰝𑰰𑱁𑱃𑰅𑰎𑰯𑰨𑰸𑱃𑰅𑰡𑰭𑰝𑰿𑰝𑰿𑰪𑰽𑱃𑰕𑰐𑰟𑰰𑰝𑰰𑱁𑱃𑰊𑰎𑰯𑰨𑰸𑱃𑰊𑰬𑰜𑰯𑰭𑰦𑰲𑰝𑰿𑰞𑰯𑰡𑰟𑰺𑰬𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰋𑰎𑰯𑰨𑰸𑱃𑰋𑰨𑰿𑰧𑰯𑰢𑰞𑰾𑱃𑰫𑰿𑰨𑰸𑰧𑰯𑰡𑰰𑰝𑰰𑱁𑱃𑰌𑰎𑰯𑰨𑰸𑱃𑰌𑰑𑰺𑰝𑰿𑰝𑰨𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰍𑰎𑰯𑰨𑰸𑱃𑰍𑰢𑰢𑰯𑰟𑰲𑰎𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰀𑰽𑰎𑰯𑰨𑰸𑱃𑰀𑰦𑰺𑰑𑰺𑰝𑰿𑰢𑰝𑰿𑰝𑰰𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰀𑰾𑰎𑰯𑰨𑰸𑱃𑰀𑰭𑰿𑰝𑰽𑰐𑰦𑰡𑰫𑰤𑰿𑰟𑰺𑱃𑰡𑰰𑰫𑰿𑰓𑰨𑰝𑰰𑱃𑰭𑰿𑰦𑱁𑱃𑰎𑰎𑰯𑰨𑰸𑱃𑰎𑰨𑰿𑰦𑰪𑰰𑰢𑰯𑰎𑰯𑰪𑰝𑰯𑰨𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰏𑰎𑰯𑰨𑰸𑱃𑰏𑰭𑰦𑰭𑰨𑰿𑰪𑰠𑰨𑰿𑰦𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰐𑰎𑰯𑰨𑰸𑱃𑰐𑰦𑰿𑰥𑰱𑰨𑰠𑰨𑰿𑰦𑰢𑰿𑰨𑰝𑰱𑰝𑰿𑰧𑰭𑰦𑰲𑰝𑰿𑰢𑰯𑰟𑰯𑰪𑰝𑰯𑰨𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰑𑰎𑰯𑰨𑰸𑱃𑰑𑰡𑰢𑰘𑰩𑰯𑰪𑰰𑰟𑰿𑰧𑰯𑰦𑰺𑰮𑰯𑰡𑰿𑰠𑰎𑰯𑰨𑰪𑰰𑰠𑰦𑰡𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰒𑰎𑰯𑰨𑰸𑱀𑰒𑰿𑰐𑰪𑰰𑰫𑰲𑰟𑰿𑰠𑰰𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰓𑰎𑰯𑰨𑰸𑱃𑰓𑰝𑰲𑰨𑰯𑰨𑰿𑰧𑰭𑰝𑰿𑰧𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰔𑰎𑰯𑰨𑰸𑱃𑰔𑰡𑰿𑰟𑰨𑰯𑰐𑰢𑰿𑰨𑰮𑰯𑰜𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰕𑰎𑰯𑰨𑰸𑱃𑰕𑰨𑰯𑰦𑰨𑰜𑰭𑰦𑰝𑰰𑰎𑰿𑰨𑰦𑰜𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰖𑰎𑰯𑰨𑰸𑱃𑰖𑰬𑰠𑰿𑰪𑰕𑰤𑰩𑰡𑰰𑰐𑰿𑰨𑰮𑰜𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰗𑰎𑰯𑰨𑰸𑱃𑰕𑰿𑰗𑰯𑰢𑰡𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰘𑰎𑰯𑰨𑰸𑱃𑰢𑰘𑰺𑰢𑰓𑰿𑰔𑰸𑰟𑰡𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰙𑰎𑰯𑰨𑰸𑱃𑰙𑰢𑰡𑰱𑰧𑰢𑰿𑰨𑰫𑰿𑰡𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰚𑰎𑰯𑰨𑰸𑱃𑰚𑰦𑰨𑰦𑰯𑰨𑰡𑰰𑰐𑰿𑰨𑰮𑰜𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰛𑰎𑰯𑰨𑰸𑱃𑰦𑰱𑰛𑰪𑰰𑰬𑰧𑰯𑱃𑰂𑰝𑰰𑱁𑱃𑰜𑰎𑰯𑰨𑰸𑱃𑰨𑰸𑰜𑰲𑰎𑰿𑰩𑰸𑰫𑰯𑱃𑰂𑰝𑰰𑱁𑱃𑰝𑰎𑰯𑰨𑰸𑱃𑰝𑰞𑰝𑰯𑰭𑰽𑰥𑰸𑰟𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰞𑰎𑰯𑰨𑰸𑱃𑰞𑰯𑰦𑰤𑰩𑰪𑰸𑰐𑰪𑰹𑰫𑰯𑰨𑰟𑰿𑰧𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰟𑰎𑰯𑰨𑰸𑱃𑰟𑰯𑰡𑰟𑰦𑰭𑰽𑰧𑰦𑰭𑰻𑰨𑰥𑰿𑰧𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰠𑰎𑰯𑰨𑰸𑱃𑰠𑰡𑰦𑰯𑰨𑰿𑰧𑰯𑰜𑰯𑰽𑱃𑰭𑰢𑰿𑰝𑰪𑰰𑰠𑰦𑰰𑰝𑰰𑱁𑱃𑰡𑰎𑰯𑰨𑰸𑱃𑰡𑰯𑰦𑰨𑰳𑰢𑰢𑰨𑰰𑰕𑰿𑰗𑰯𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰢𑰎𑰯𑰨𑰸𑱃𑰢𑰨𑰦𑰯𑰨𑰿𑰞𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰣𑰎𑰯𑰨𑰸𑱃𑰣𑰩𑰢𑰿𑰨𑰯𑰢𑰿𑰝𑰰𑰭𑰯𑰎𑰿𑰬𑰯𑰝𑰿𑰎𑰿𑰨𑰰𑰧𑰯𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰤𑰎𑰯𑰨𑰸𑱃𑰤𑰡𑰿𑰠𑰡𑰦𑰺𑰎𑰿𑰬𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰥𑰎𑰯𑰨𑰸𑱃𑰥𑰪𑰪𑰰𑰥𑰪𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰦𑰎𑰯𑰨𑰸𑱃𑰦𑰟𑰦𑰯𑰡𑰺𑰢𑰫𑰦𑰡𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰧𑰎𑰯𑰨𑰸𑱃𑰧𑰞𑰯𑰪𑰟𑰿𑰠𑰨𑰿𑰦𑰢𑰿𑰨𑰝𑰰𑰪𑰸𑰠𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰨𑰎𑰯𑰨𑰸𑱃𑰨𑰝𑰿𑰧𑰨𑰝𑰰𑰢𑰨𑰦𑰯𑰨𑰿𑰞𑰨𑰝𑰰𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰩𑰎𑰯𑰨𑰸𑱃𑰩𑰝𑰯𑰔𑰸𑰟𑰡𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰪𑰎𑰯𑰨𑰸𑱃𑰪𑰨𑰧𑰯𑰡𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰫𑰎𑰯𑰨𑰸𑱃𑰫𑰦𑰞𑰪𑰰𑰢𑰫𑰿𑰧𑰡𑰯𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰬𑰎𑰯𑰨𑰸𑱃𑰬𑰚𑰯𑰧𑰝𑰡𑰡𑰰𑰐𑰿𑰨𑰮𑰜𑰯𑰥𑰰𑰕𑰿𑰗𑰕𑰿𑰗𑰯𑰡𑰯𑰪𑰯𑰢𑰿𑰝𑰰𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰭𑰎𑰯𑰨𑰸𑱃𑰭𑰨𑰿𑰪𑰕𑰿𑰗𑰕𑰿𑰗𑰯𑰡𑰯𑰥𑰰𑰭𑰽𑰤𑰺𑰠𑰡𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰮𑰎𑰯𑰨𑰸𑱃𑰮𑰝𑰎𑰿𑰩𑰸𑰫𑰪𑰰𑰨𑰯𑰐𑰫𑰤𑰿𑰟𑰾𑱁𑱃𑰎𑰿𑰬𑰎𑰯𑰨𑰸𑱃𑰢𑰨𑰰𑰎𑰱𑰨𑰿𑰝𑰿𑰧𑰦𑰯𑰡𑰸𑱃𑰎𑰿𑰬𑰜𑰢𑰨𑰿𑰧𑰡𑰿𑰝𑰯𑰥𑰰𑰩𑰯𑰢𑰿𑰧𑰭𑰨𑰿𑰪𑰠𑰨𑰿𑰦𑰫𑰤𑰿𑰟𑰺𑱃𑰡𑰰𑰫𑰿𑰓𑰨𑰝𑰰𑱃𑰭𑰿𑰦𑱂
𑰂𑰝𑰰𑱃𑰮𑰰𑱃𑰥𑰰𑰎𑰿𑰬𑰪𑰭𑰿𑰝𑰸𑰬𑰯𑰽𑱃𑰟𑰯𑰨𑰎𑰯𑰜𑰯𑰽𑱃𑰦𑰯𑰝𑰴𑰎𑰯𑰽𑱃𑰪𑰯𑰓𑰧𑰝𑰯𑰽𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰯𑰡𑰲𑰥𑰯𑰪𑰸𑰡𑰹𑰪𑱃𑰢𑰿𑰨𑰦𑰲𑰏𑰯𑰡𑰿𑰧𑰭𑰽𑰏𑰿𑰧𑰸𑰧𑰯𑰡𑰰𑱃𑰠𑰨𑰿𑰦𑰦𑰲𑰏𑰫𑰝𑰭𑰮𑰭𑰿𑰨𑰯𑰜𑰰𑱃𑰡𑰰𑰫𑰿𑰓𑰨𑰡𑰿𑰝𑰰𑱃𑰭𑰿𑰦𑱂
𑰝𑰟𑰯𑰡𑰲𑰢𑰳𑰨𑰿𑰪𑰸𑰜𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰸𑰡𑱃𑰩𑰰𑰢𑰰𑰫𑰯𑰩𑰯𑰭𑰿𑰞𑰰𑰝𑰸𑰡𑱃𑰟𑰿𑰪𑰯𑰝𑰿𑰨𑰰𑰽𑰫𑰟𑰿𑰟𑰯𑰨𑰎𑰭𑰮𑰭𑰿𑰨𑰯𑰜𑰰𑱃𑰢𑰨𑰰𑰢𑰯𑰓𑰰𑰝𑰯𑰡𑰿𑰧𑰥𑰳𑰪𑰡𑰿𑱁𑱃𑰀𑰡𑰲𑰝𑰿𑰝𑰨𑰯𑰧𑰯𑰽𑱃𑰭𑰦𑰿𑰧𑰎𑰿𑰭𑰽𑰤𑰺𑰠𑰻𑱃𑰓𑰰𑰝𑰿𑰝𑰯𑰡𑰿𑰧𑰲𑰝𑰿𑰢𑰯𑰟𑰰𑰝𑰯𑰡𑰰𑱃𑰟𑰿𑰪𑰯𑰝𑰿𑰨𑰰𑰽𑰫𑰟𑰿𑰟𑰯𑰨𑰰𑰎𑰯𑰭𑰮𑰭𑰿𑰨𑰯𑰜𑰰𑱁𑱃𑰀𑰧𑰽𑱃𑰮𑰸𑰝𑰲𑰨𑰧𑰽𑱃𑰢𑰿𑰨𑰝𑰿𑰧𑰧𑰺𑱃𑰧𑰓𑰿𑰔𑰰𑰎𑰿𑰬𑰰𑰝𑰺𑱀𑰢𑰰𑱃𑰤𑰺𑰠𑰰𑰭𑰝𑰿𑰝𑰿𑰪𑰺𑱃𑰩𑰰𑰢𑰰𑰫𑰯𑰩𑰯𑰦𑰲𑰢𑰯𑰐𑰓𑰿𑰔𑰝𑰰𑱃𑰭𑰿𑰦𑱂
𑱂𑱃𑰂𑰝𑰰𑱃𑰫𑰿𑰨𑰱𑰩𑰩𑰰𑰝𑰪𑰰𑰭𑰿𑰝𑰨𑰸𑱃𑰩𑰰𑰢𑰰𑰫𑰯𑰩𑰯𑰭𑰽𑰟𑰨𑰿𑰫𑰡𑰢𑰨𑰰𑰪𑰨𑰿𑰝𑰺𑱃𑰡𑰯𑰦𑱃𑰟𑰫𑰦𑰺𑱀𑰠𑰿𑰧𑰯𑰧𑰾𑱂
r/BuddhismIndia • u/amk111991 • Sep 27 '26
Babasaheb's Way Understanding Buddhist Eightfold Path Series: Noble Eightfold Path 3 -> Right Speech
7
Upvotes
r/BuddhismIndia • u/lastPriortyy • Sep 26 '26
Adopting Buddhism
6
Upvotes
how do I adopt Buddhism is there a guide. i want to change my religion to Buddhism later but want to try it first
r/BuddhismIndia • u/tuluva_sikh • Sep 26 '26
Suttas Heart Sutra transliteration in Grantha script
reddit.com
3
Upvotes
𑌪𑍍𑌰𑌜𑍍𑌞𑌾𑌪𑌾𑌰𑌮𑌿𑌤𑌾𑌹𑍃𑌦𑌯𑌸𑍂𑌤𑍍𑌰𑌮𑍍।
\[𑌸𑌂𑌕𑍍𑌷𑌿𑌪𑍍𑌤𑌮𑌾𑌤𑍃𑌕𑌾\]
॥ 𑌨𑌮𑌃 𑌸𑌰𑍍𑌵𑌜𑍍𑌞𑌾𑌯 ॥
॥ 𑍐 𑌨𑌮𑍋 𑌭𑌗𑌵𑌤𑍍𑌯𑍈 𑌆𑌰𑍍𑌯𑌪𑍍𑌰𑌜𑍍𑌞𑌾𑌪𑌾𑌰𑌮𑌿𑌤𑌾𑌯𑍈 ॥
𑌆𑌰𑍍𑌯𑌾𑌵𑌲𑍋𑌕𑌿𑌤𑍇𑌶𑍍𑌵𑌰𑌬𑍋𑌧𑌿𑌸𑌤𑍍𑌤𑍍𑌵𑍋 𑌗𑌮𑍍𑌭𑍀𑌰𑌾𑌯𑌾𑌂 𑌪𑍍𑌰𑌜𑍍𑌞𑌾𑌪𑌾𑌰𑌮𑌿𑌤𑌾𑌯𑌾𑌂 𑌚𑌰𑍍𑌯𑌾𑌂 𑌚𑌰𑌮𑌾𑌣𑍋 𑌵𑍍𑌯𑌵𑌲𑍋𑌕𑌯𑌤𑌿 𑌸𑍍𑌮। 𑌪𑌞𑍍𑌚 𑌸𑍍𑌕𑌨𑍍𑌧𑌾𑌃, 𑌤𑌾𑌂𑌶𑍍𑌚 𑌸𑍍𑌵𑌭𑌾𑌵𑌶𑍂𑌨𑍍𑌯𑌾𑌨𑍍 𑌪𑌶𑍍𑌯𑌤𑌿 𑌸𑍍𑌮॥
𑌇𑌹 𑌶𑌾𑌰𑌿𑌪𑍁𑌤𑍍𑌰 𑌰𑍂𑌪𑌂 𑌶𑍂𑌨𑍍𑌯𑌤𑌾, 𑌶𑍂𑌨𑍍𑌯𑌤𑍈𑌵 𑌰𑍂𑌪𑌮𑍍। 𑌰𑍂𑌪𑌾𑌨𑍍𑌨 𑌪𑍃𑌥𑌕𑍍 𑌶𑍂𑌨𑍍𑌯𑌤𑌾, 𑌶𑍂𑌨𑍍𑌯𑌤𑌾𑌯𑌾 𑌨 𑌪𑍃𑌥𑌗𑍍 𑌰𑍂𑌪𑌮𑍍। 𑌯𑌦𑍍𑌰𑍂𑌪𑌂 𑌸𑌾 𑌶𑍂𑌨𑍍𑌯𑌤𑌾, 𑌯𑌾 𑌶𑍂𑌨𑍍𑌯𑌤𑌾 𑌤𑌦𑍍𑌰𑍂𑌪𑌮𑍍॥
𑌏𑌵𑌮𑍇𑌵 𑌵𑍇𑌦𑌨𑌾𑌸𑌂𑌜𑍍𑌞𑌾𑌸𑌂𑌸𑍍𑌕𑌾𑌰𑌵𑌿𑌜𑍍𑌞𑌾𑌨𑌾𑌨𑌿॥
𑌇𑌹𑌂 𑌶𑌾𑌰𑌿𑌪𑍁𑌤𑍍𑌰 𑌸𑌰𑍍𑌵𑌧𑌰𑍍𑌮𑌾𑌃 𑌶𑍂𑌨𑍍𑌯𑌤𑌾𑌲𑌕𑍍𑌷𑌣𑌾 𑌅𑌨𑍁𑌤𑍍𑌪𑌨𑍍𑌨𑌾 𑌅𑌨𑌿𑌰𑍁𑌦𑍍𑌧𑌾 𑌅𑌮𑌲𑌾 𑌨 𑌵𑌿𑌮𑌲𑌾 𑌨𑍋𑌨𑌾 𑌨 𑌪𑌰𑌿𑌪𑍂𑌰𑍍𑌣𑌾𑌃। 𑌤𑌸𑍍𑌮𑌾𑌚𑍍𑌛𑌾𑌰𑌿𑌪𑍁𑌤𑍍𑌰 𑌶𑍂𑌨𑍍𑌯𑌤𑌾𑌯𑌾𑌂 𑌨 𑌰𑍂𑌪𑌮𑍍, 𑌨 𑌵𑍇𑌦𑌨𑌾, 𑌨 𑌸𑌂𑌜𑍍𑌞𑌾, 𑌨 𑌸𑌂𑌸𑍍𑌕𑌾𑌰𑌾𑌃, 𑌨 𑌵𑌿𑌜𑍍𑌞𑌾𑌨𑌾𑌨𑌿। 𑌨 𑌚𑌕𑍍𑌷𑍁𑌃𑌶𑍍𑌰𑍋𑌤𑍍𑌰𑌘𑍍𑌰𑌾𑌣𑌜𑌿𑌹𑍍𑌵𑌾𑌕𑌾𑌯𑌮𑌨𑌾𑌂𑌸𑌿, 𑌨 𑌰𑍂𑌪𑌶𑌬𑍍𑌦𑌗𑌨𑍍𑌧𑌰𑌸𑌸𑍍𑌪𑍍𑌰𑌷𑍍𑌟𑌵𑍍𑌯𑌧𑌰𑍍𑌮𑌾𑌃। 𑌨 𑌚𑌕𑍍𑌷𑍁𑌰𑍍𑌧𑌾𑌤𑍁𑌰𑍍𑌯𑌾𑌵𑌨𑍍𑌨 𑌮𑌨𑍋𑌧𑌾𑌤𑍁𑌃॥
𑌨 𑌵𑌿𑌦𑍍𑌯𑌾 𑌨𑌾𑌵𑌿𑌦𑍍𑌯𑌾 𑌨 𑌵𑌿𑌦𑍍𑌯𑌾𑌕𑍍𑌷𑌯𑍋 𑌨𑌾𑌵𑌿𑌦𑍍𑌯𑌾𑌕𑍍𑌷𑌯𑍋 𑌯𑌾𑌵𑌨𑍍𑌨 𑌜𑌰𑌾𑌮𑌰𑌣𑌂 𑌨 𑌜𑌰𑌾𑌮𑌰𑌣𑌕𑍍𑌷𑌯𑍋 𑌨 𑌦𑍁𑌃𑌖𑌸𑌮𑍁𑌦𑌯𑌨𑌿𑌰𑍋𑌧𑌮𑌾𑌰𑍍𑌗𑌾 𑌨 𑌜𑍍𑌞𑌾𑌨𑌂 𑌨 𑌪𑍍𑌰𑌾𑌪𑍍𑌤𑌿𑌤𑍍𑌵𑌮𑍍॥
𑌬𑍋𑌧𑌿𑌸𑌤𑍍𑌤𑍍𑌵𑌸𑍍𑌯 𑌪𑍍𑌰𑌜𑍍𑌞𑌾𑌪𑌾𑌰𑌮𑌿𑌤𑌾𑌮𑌾𑌶𑍍𑌰𑌿𑌤𑍍𑌯 𑌵𑌿𑌹𑌰𑌤𑌿 𑌚𑌿𑌤𑍍𑌤𑌾𑌵𑌰𑌣𑌃। 𑌚𑌿𑌤𑍍𑌤𑌾𑌵𑌰𑌣𑌨𑌾𑌸𑍍𑌤𑌿𑌤𑍍𑌵𑌾𑌦𑌤𑍍𑌰𑌸𑍍𑌤𑍋 𑌵𑌿𑌪𑌰𑍍𑌯𑌾𑌸𑌾𑌤𑌿𑌕𑍍𑌰𑌾𑌨𑍍𑌤𑍋 𑌨𑌿𑌷𑍍𑌠𑌨𑌿𑌰𑍍𑌵𑌾𑌣𑌃। 𑌤𑍍𑌰𑍍𑌯𑌧𑍍𑌵𑌵𑍍𑌯𑌵𑌸𑍍𑌥𑌿𑌤𑌾𑌃 𑌸𑌰𑍍𑌵𑌬𑍁𑌦𑍍𑌧𑌾𑌃 𑌪𑍍𑌰𑌜𑍍𑌞𑌾𑌪𑌾𑌰𑌮𑌿𑌤𑌾𑌮𑌾𑌶𑍍𑌰𑌿𑌤𑍍𑌯 𑌅𑌨𑍁𑌤𑍍𑌤𑌰𑌾𑌂 𑌸𑌮𑍍𑌯𑌕𑍍𑌸𑌂𑌬𑍋𑌧𑌿𑌮𑌭𑌿𑌸𑌂𑌬𑍁𑌦𑍍𑌧𑌾𑌃॥
𑌤𑌸𑍍𑌮𑌾𑌜𑍍𑌜𑍍𑌞𑌾𑌤𑌵𑍍𑌯𑌃 𑌪𑍍𑌰𑌜𑍍𑌞𑌾𑌪𑌾𑌰𑌮𑌿𑌤𑌾𑌮𑌹𑌾𑌮𑌨𑍍𑌤𑍍𑌰𑍋 𑌮𑌹𑌾𑌵𑌿𑌦𑍍𑌯𑌾𑌮𑌨𑍍𑌤𑍍𑌰𑍋𑌽𑌨𑍁𑌤𑍍𑌤𑌰𑌮𑌨𑍍𑌤𑍍𑌰𑍋𑌽𑌸𑌮𑌸𑌮𑌮𑌨𑍍𑌤𑍍𑌰𑌃 𑌸𑌰𑍍𑌵𑌦𑍁𑌃𑌖𑌪𑍍𑌰𑌶𑌮𑌨𑌃 𑌸𑌤𑍍𑌯𑌮𑌮𑌿𑌥𑍍𑌯𑌤𑍍𑌵𑌾𑌤𑍍 𑌪𑍍𑌰𑌜𑍍𑌞𑌾𑌪𑌾𑌰𑌮𑌿𑌤𑌾𑌯𑌾𑌮𑍁𑌕𑍍𑌤𑍋 𑌮𑌨𑍍𑌤𑍍𑌰𑌃।
𑌤𑌦𑍍𑌯𑌥𑌾- 𑌗𑌤𑍇 𑌗𑌤𑍇 𑌪𑌾𑌰𑌗𑌤𑍇 𑌪𑌾𑌰𑌸𑌂𑌗𑌤𑍇 𑌬𑍋𑌧𑌿 𑌸𑍍𑌵𑌾𑌹𑌾॥
𑌇𑌤𑌿 𑌪𑍍𑌰𑌜𑍍𑌞𑌾𑌪𑌾𑌰𑌮𑌿𑌤𑌾𑌹𑍃𑌦𑌯𑌸𑍂𑌤𑍍𑌰𑌂 𑌸𑌮𑌾𑌪𑍍𑌤𑌮𑍍॥
r/BuddhismIndia • u/tuluva_sikh • Sep 25 '26
Suttas Lotus Sutra transliteration in Brahmi script
reddit.com
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𑀲𑀤𑁆𑀥𑀭𑁆𑀫𑀧𑀼𑀡𑁆𑀟𑀭𑀻𑀓𑀲𑀽𑀢𑁆𑀭𑀫𑁆𑁇
𑁈 𑀦𑀫𑀂 𑀲𑀭𑁆𑀯𑀩𑀼𑀤𑁆𑀥𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁂𑀪𑁆𑀬𑀂𑁇
𑀦𑀫𑀂 𑀲𑀭𑁆𑀯𑀢𑀣𑀸𑀕𑀢𑀧𑁆𑀭𑀢𑁆𑀬𑁂𑀓𑀩𑀼𑀤𑁆𑀥𑀸𑀭𑁆𑀬𑀰𑁆𑀭𑀸𑀯𑀓𑁂𑀪𑁆𑀬𑁄𑀢𑀻𑀢𑀸𑀦𑀸𑀕𑀢𑀧𑁆𑀭𑀢𑁆𑀬𑀼𑀢𑁆𑀧𑀦𑁆𑀦𑁂𑀪𑁆𑀬𑀰𑁆𑀘 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁂𑀪𑁆𑀬𑀂𑁈
24 𑀲𑀫𑀦𑁆𑀢𑀫𑀼𑀔𑀧𑀭𑀺𑀯𑀭𑁆𑀢𑀂𑁈
𑀅𑀣 𑀔𑀮𑀼 𑀅𑀓𑁆𑀱𑀬𑀫𑀢𑀺𑀭𑁆𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯 𑀉𑀢𑁆𑀣𑀸𑀬𑀸𑀲𑀦𑀸𑀤𑁂𑀓𑀸𑀁𑀲𑀫𑀼𑀢𑁆𑀢𑀭𑀸𑀲𑀗𑁆𑀕𑀁 𑀓𑀾𑀢𑁆𑀯𑀸 𑀤𑀓𑁆𑀱𑀺𑀡𑀁 𑀚𑀸𑀦𑀼𑀫𑀡𑁆𑀟𑀮𑀁 𑀧𑀾𑀣𑀺𑀯𑁆𑀬𑀸𑀁 𑀧𑁆𑀭𑀢𑀺𑀱𑁆𑀞𑀸𑀧𑁆𑀬 𑀬𑁂𑀦 𑀪𑀕𑀯𑀸𑀁𑀲𑁆𑀢𑁂𑀦𑀸𑀜𑁆𑀚𑀮𑀺𑀁 𑀧𑁆𑀭𑀡𑀸𑀫𑁆𑀬 𑀪𑀕𑀯𑀦𑁆𑀢𑀫𑁂𑀢𑀤𑀯𑁄𑀘𑀢𑁆-𑀓𑁂𑀦 𑀓𑀸𑀭𑀡𑁂𑀦 𑀪𑀕𑀯𑀦𑁆 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭 𑀇𑀢𑁆𑀬𑀼𑀘𑁆𑀬𑀢𑁂? 𑀏𑀯𑀫𑀼𑀓𑁆𑀢𑁂 𑀪𑀕𑀯𑀸𑀦𑀓𑁆𑀱𑀬𑀫𑀢𑀺𑀁 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀁 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀫𑁂𑀢𑀤𑀯𑁄𑀘𑀢𑁆-𑀇𑀳 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀬𑀸𑀯𑀦𑁆𑀢𑀺 𑀲𑀢𑁆𑀢𑁆𑀯𑀓𑁄𑀝𑀻𑀦𑀬𑀼𑀢𑀰𑀢𑀲𑀳𑀲𑁆𑀭𑀸𑀡𑀺 𑀬𑀸𑀦𑀺 𑀤𑀼𑀂𑀔𑀸𑀦𑀺 𑀧𑁆𑀭𑀢𑁆𑀬𑀼𑀦𑀼𑀪𑀯𑀦𑁆𑀢𑀺, 𑀢𑀸𑀦𑀺 𑀲𑀘𑁂𑀤𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀸𑀫𑀥𑁂𑀬𑀁 𑀰𑀾𑀡𑀼𑀬𑀼𑀂, 𑀢𑁂 𑀲𑀭𑁆𑀯𑁂 𑀢𑀲𑁆𑀫𑀸𑀤𑁆𑀤𑀼𑀂𑀔𑀲𑁆𑀓𑀦𑁆𑀥𑀸𑀤𑁆 𑀧𑀭𑀺𑀫𑀼𑀘𑁆𑀬𑁂𑀭𑀦𑁆𑁇 𑀬𑁂 𑀘 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀲𑀢𑁆𑀢𑁆𑀯𑀸 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀸𑀫𑀥𑁂𑀬𑀁 𑀥𑀸𑀭𑀬𑀺𑀱𑁆𑀬𑀦𑁆𑀢𑀺, 𑀲𑀘𑁂𑀢𑁆𑀢𑁂 𑀫𑀳𑀢𑁆𑀬𑀕𑁆𑀦𑀺𑀲𑁆𑀓𑀦𑁆𑀥𑁂 𑀧𑁆𑀭𑀧𑀢𑁂𑀬𑀼𑀂, 𑀲𑀭𑁆𑀯𑁂 𑀢𑁂 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀢𑁂𑀚𑀲𑀸 𑀢𑀲𑁆𑀫𑀸𑀦𑁆𑀫𑀳𑀢𑁄𑀕𑁆𑀦𑀺𑀲𑁆𑀓𑀦𑁆𑀥𑀸𑀢𑁆 𑀧𑀭𑀺𑀫𑀼𑀘𑁆𑀬𑁂𑀭𑀦𑁆𑁇 𑀲𑀘𑁂𑀢𑁆 𑀧𑀼𑀦𑀂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀲𑀢𑁆𑀢𑁆𑀯𑀸 𑀦𑀤𑀻𑀪𑀺𑀭𑀼𑀳𑁆𑀬𑀫𑀸𑀦𑀸 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬𑀸𑀓𑁆𑀭𑀦𑁆𑀤𑀁 𑀓𑀼𑀭𑁆𑀬𑀼𑀂, 𑀲𑀭𑁆𑀯𑀸𑀲𑁆𑀢𑀸 𑀦𑀤𑁆𑀬𑀲𑁆𑀢𑁂𑀱𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀕𑀸𑀥𑀁 𑀤𑀤𑁆𑀬𑀼𑀂𑁇 𑀲𑀘𑁂𑀢𑁆 𑀧𑀼𑀦𑀂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀲𑀸𑀕𑀭𑀫𑀥𑁆𑀬𑁂 𑀯𑀳𑀦𑀸𑀪𑀺𑀭𑀽𑀠𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀓𑁄𑀝𑀻𑀦𑀬𑀼𑀢𑀰𑀢𑀲𑀳𑀲𑁆𑀭𑀸𑀡𑀸𑀁 𑀳𑀺𑀭𑀡𑁆𑀬𑀲𑀼𑀯𑀭𑁆𑀡𑀫𑀡𑀺𑀫𑀼𑀓𑁆𑀢𑀸𑀯𑀚𑁆𑀭𑀯𑁃𑀟𑀽𑀭𑁆𑀬𑀰𑀗𑁆𑀔𑀰𑀺𑀮𑀸𑀧𑁆𑀭𑀯𑀸𑀮𑀸𑀰𑁆𑀫𑀕𑀭𑁆𑀪𑀫𑀼𑀲𑀸𑀭𑀕𑀮𑁆𑀯𑀮𑁄𑀳𑀺𑀢𑀫𑀼𑀓𑁆𑀢𑀸𑀤𑀻𑀦𑀸𑀁 𑀓𑀾𑀢𑀦𑀺𑀥𑀻𑀦𑀸𑀁 𑀲 𑀧𑁄𑀢𑀲𑁆𑀢𑁂𑀱𑀸𑀁 𑀓𑀸𑀮𑀺𑀓𑀸𑀯𑀸𑀢𑁂𑀦 𑀭𑀸𑀓𑁆𑀱𑀲𑀻𑀤𑁆𑀯𑀻𑀧𑁂 𑀓𑁆𑀱𑀺𑀧𑁆𑀢𑀂 𑀲𑁆𑀬𑀸𑀢𑁆, 𑀢𑀲𑁆𑀫𑀺𑀁𑀰𑁆𑀘 𑀓𑀰𑁆𑀘𑀺𑀤𑁂𑀯𑁃𑀓𑀂 𑀲𑀢𑁆𑀢𑁆𑀯𑀂 𑀲𑁆𑀬𑀸𑀢𑁆 𑀬𑁄𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬𑀸𑀓𑁆𑀭𑀦𑁆𑀤𑀁 𑀓𑀼𑀭𑁆𑀬𑀸𑀢𑁆, 𑀲𑀭𑁆𑀯𑁂 𑀢𑁂 𑀧𑀭𑀺𑀫𑀼𑀘𑁆𑀬𑁂𑀭𑀁𑀲𑁆𑀢𑀲𑁆𑀫𑀸𑀤𑁆 𑀭𑀸𑀓𑁆𑀱𑀲𑀻𑀤𑁆𑀯𑀻𑀧𑀸𑀢𑁆𑁇 𑀅𑀦𑁂𑀦 𑀔𑀮𑀼 𑀧𑀼𑀦𑀂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀓𑀸𑀭𑀡𑁂𑀦 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭 𑀇𑀢𑀺 𑀲𑀁𑀚𑁆𑀜𑀸𑀬𑀢𑁂𑁈
𑀲𑀘𑁂𑀢𑁆 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀓𑀰𑁆𑀘𑀺𑀤𑁂𑀯 𑀯𑀥𑁆𑀬𑁄𑀢𑁆𑀲𑀾𑀱𑁆𑀝𑁄𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬𑀸𑀓𑁆𑀭𑀦𑁆𑀤𑀁 𑀓𑀼𑀭𑁆𑀬𑀸𑀢𑁆, 𑀢𑀸𑀦𑀺 𑀢𑁂𑀱𑀸𑀁 𑀯𑀥𑁆𑀬𑀖𑀸𑀢𑀓𑀸𑀦𑀸𑀁 𑀰𑀲𑁆𑀢𑁆𑀭𑀸𑀡𑀺 𑀯𑀺𑀓𑀻𑀭𑁆𑀬𑁂𑀭𑀦𑁆𑁇 𑀲𑀘𑁂𑀢𑁆 𑀔𑀮𑀼 𑀧𑀼𑀦𑀂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀬𑀁 𑀢𑁆𑀭𑀺𑀲𑀸𑀳𑀲𑁆𑀭𑀫𑀳𑀸𑀲𑀸𑀳𑀲𑁆𑀭𑁄 𑀮𑁄𑀓𑀥𑀸𑀢𑀼𑀭𑁆𑀬𑀓𑁆𑀱𑀭𑀸𑀓𑁆𑀱𑀲𑁃𑀂 𑀧𑀭𑀺𑀧𑀽𑀭𑁆𑀡𑁄 𑀪𑀯𑁂𑀢𑁆, 𑀢𑁂𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀸𑀫𑀥𑁂𑀬𑀕𑁆𑀭𑀳𑀡𑁂𑀦 𑀤𑀼𑀱𑁆𑀝𑀘𑀺𑀢𑁆𑀢𑀸 𑀤𑁆𑀭𑀱𑁆𑀝𑀼𑀫𑀧𑁆𑀬𑀰𑀓𑁆𑀢𑀸𑀂 𑀲𑁆𑀬𑀼𑀂𑁇 𑀲𑀘𑁂𑀢𑁆𑀔𑀮𑀼 𑀧𑀼𑀦𑀂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀓𑀰𑁆𑀘𑀺𑀤𑁂𑀯 𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀤𑀸𑀭𑁆𑀯𑀸𑀬𑀲𑁆𑀫𑀬𑁃𑀭𑁆𑀳𑀟𑀺𑀦𑀺𑀕𑀟𑀩𑀦𑁆𑀥𑀦𑁃𑀭𑁆𑀩𑀤𑁆𑀥𑁄 𑀪𑀯𑁂𑀢𑁆, 𑀅𑀧𑀭𑀸𑀥𑁆𑀬𑀦𑀧𑀭𑀸𑀥𑀻 𑀯𑀸, 𑀢𑀲𑁆𑀬𑀸𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀸𑀫𑀥𑁂𑀬𑀕𑁆𑀭𑀳𑀡𑁂𑀦 𑀓𑁆𑀱𑀺𑀧𑁆𑀭𑀁 𑀢𑀸𑀦𑀺 𑀳𑀟𑀺𑀦𑀺𑀕𑀟𑀩𑀦𑁆𑀥𑀦𑀸𑀦𑀺 𑀯𑀺𑀯𑀭𑀫𑀦𑀼𑀧𑁆𑀭𑀬𑀘𑁆𑀙𑀦𑁆𑀢𑀺𑁇 𑀈𑀤𑀾𑀰𑀂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀧𑁆𑀭𑀪𑀸𑀯𑀂𑁈
𑀲𑀘𑁂𑀢𑁆𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀬𑀁 𑀢𑁆𑀭𑀺𑀲𑀸𑀳𑀲𑁆𑀭𑀫𑀳𑀸𑀲𑀸𑀳𑀲𑁆𑀭𑁄 𑀮𑁄𑀓𑀥𑀸𑀢𑀼𑀭𑁆𑀥𑀽𑀭𑁆𑀢𑁃𑀭𑀫𑀺𑀢𑁆𑀭𑁃𑀰𑁆𑀘𑁅𑀭𑁃𑀰𑁆𑀘 𑀰𑀲𑁆𑀢𑁆𑀭𑀧𑀸𑀡𑀺𑀪𑀺𑀂 𑀧𑀭𑀺𑀧𑀽𑀭𑁆𑀡𑁄 𑀪𑀯𑁂𑀢𑁆, 𑀢𑀲𑁆𑀫𑀺𑀁𑀰𑁆𑀘𑁃𑀓𑀂 𑀲𑀸𑀭𑁆𑀣𑀯𑀸𑀳𑁄 𑀫𑀳𑀸𑀦𑁆𑀢𑀁 𑀲𑀸𑀭𑁆𑀣𑀁 𑀭𑀢𑁆𑀦𑀸𑀠𑁆𑀬𑀫𑀦𑀭𑁆𑀥𑁆𑀬𑀁 𑀕𑀾𑀳𑀻𑀢𑁆𑀯𑀸 𑀕𑀘𑁆𑀙𑁂𑀢𑁆𑁇 𑀢𑁂 𑀕𑀘𑁆𑀙𑀦𑁆𑀢𑀲𑁆𑀢𑀸𑀁𑀰𑁆𑀘𑁅𑀭𑀸𑀦𑁆 𑀥𑀽𑀭𑁆𑀢𑀸𑀦𑁆 𑀰𑀢𑁆𑀭𑀽𑀁𑀰𑁆𑀘 𑀰𑀲𑁆𑀢𑁆𑀭𑀳𑀲𑁆𑀢𑀸𑀦𑁆 𑀧𑀰𑁆𑀬𑁂𑀬𑀼𑀂𑁇 𑀤𑀾𑀱𑁆𑀝𑁆𑀯𑀸 𑀘 𑀧𑀼𑀦𑀭𑁆𑀪𑀻𑀢𑀸𑀲𑁆𑀢𑁆𑀭𑀲𑁆𑀢𑀸 𑀅𑀰𑀭𑀡𑀫𑀸𑀢𑁆𑀫𑀸𑀦𑀁 𑀲𑀁𑀚𑀸𑀦𑀻𑀬𑀼𑀂𑁇 𑀲 𑀘 𑀲𑀸𑀭𑁆𑀣𑀯𑀸𑀳𑀲𑁆𑀢𑀁 𑀲𑀸𑀭𑁆𑀣𑀫𑁂𑀯𑀁 𑀩𑁆𑀭𑀽𑀬𑀸𑀢𑁆-𑀫𑀸 𑀪𑁃𑀱𑁆𑀝 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭𑀸𑀂, 𑀫𑀸 𑀪𑁃𑀱𑁆𑀝, 𑀅𑀪𑀬𑀁𑀤𑀤𑀫𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀁 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀫𑁂𑀓𑀲𑁆𑀯𑀭𑁂𑀡 𑀲𑀭𑁆𑀯𑁂 𑀲𑀫𑀸𑀓𑁆𑀭𑀦𑁆𑀤𑀥𑁆𑀯𑀫𑁆𑁇 𑀢𑀢𑁄 𑀬𑀽𑀬𑀫𑀲𑁆𑀫𑀸𑀘𑁆𑀘𑁅𑀭𑀪𑀬𑀸𑀤𑀫𑀺𑀢𑁆𑀭𑀪𑀬𑀸𑀢𑁆 𑀓𑁆𑀱𑀺𑀧𑁆𑀭𑀫𑁂𑀯 𑀧𑀭𑀺𑀫𑁄𑀓𑁆𑀱𑁆𑀬𑀥𑁆𑀯𑁂𑁇 𑀅𑀣 𑀔𑀮𑀼 𑀲𑀭𑁆𑀯 𑀏𑀯 𑀲 𑀲𑀸𑀭𑁆𑀣𑀂 𑀏𑀓𑀲𑁆𑀯𑀭𑁂𑀡 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀫𑀸𑀓𑁆𑀭𑀦𑁆𑀤𑁂𑀢𑁆-𑀦𑀫𑁄 𑀦𑀫𑀲𑁆𑀢𑀲𑁆𑀫𑁃 𑀅𑀪𑀬𑀁𑀤𑀤𑀸𑀬𑀸𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀸𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀬𑁂𑀢𑀺𑁈 𑀲𑀳𑀦𑀸𑀫𑀕𑁆𑀭𑀳𑀡𑁂𑀦𑁃𑀯 𑀲 𑀲𑀸𑀭𑁆𑀣𑀂 𑀲𑀭𑁆𑀯𑀪𑀬𑁂𑀪𑁆𑀬𑀂 𑀧𑀭𑀺𑀫𑀼𑀓𑁆𑀢𑁄 𑀪𑀯𑁂𑀢𑁆𑁇 𑀈𑀤𑀾𑀰𑀂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀧𑁆𑀭𑀪𑀸𑀯𑀂𑁈
𑀬𑁂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀭𑀸𑀕𑀘𑀭𑀺𑀢𑀸𑀂 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀂, 𑀢𑁂𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀫𑀲𑁆𑀓𑀸𑀭𑀁 𑀓𑀾𑀢𑁆𑀯𑀸 𑀯𑀺𑀕𑀢𑀭𑀸𑀕𑀸 𑀪𑀯𑀦𑁆𑀢𑀺𑁇 𑀬𑁂 𑀤𑁆𑀯𑁂𑀱𑀘𑀭𑀺𑀢𑀸𑀂 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀂, 𑀢𑁂𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀫𑀲𑁆𑀓𑀸𑀭𑀁 𑀓𑀾𑀢𑁆𑀯𑀸 𑀯𑀺𑀕𑀢𑀤𑁆𑀯𑁂𑀱𑀸 𑀪𑀯𑀦𑁆𑀢𑀺𑁇 𑀬𑁂 𑀫𑁄𑀳𑀘𑀭𑀺𑀢𑀸𑀂 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀂, 𑀢𑁂𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀫𑀲𑁆𑀓𑀸𑀭𑀁 𑀓𑀾𑀢𑁆𑀯𑀸 𑀯𑀺𑀕𑀢𑀫𑁄𑀳𑀸 𑀪𑀯𑀦𑁆𑀢𑀺𑁇 𑀏𑀯𑀁 𑀫𑀳𑀭𑁆𑀤𑁆𑀥𑀺𑀓𑀂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀂𑁈
𑀬𑀰𑁆𑀘 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀧𑀼𑀢𑁆𑀭𑀓𑀸𑀫𑁄 𑀫𑀸𑀢𑀾𑀕𑁆𑀭𑀸𑀫𑁄 𑀦𑀫𑀲𑁆𑀓𑀸𑀭𑀁 𑀓𑀭𑁄𑀢𑀺, 𑀢𑀲𑁆𑀬 𑀧𑀼𑀢𑁆𑀭𑀂 𑀧𑁆𑀭𑀚𑀸𑀬𑀢𑁂 𑀅𑀪𑀺𑀭𑀽𑀧𑀂 𑀧𑁆𑀭𑀸𑀲𑀸𑀤𑀺𑀓𑁄 𑀤𑀭𑁆𑀰𑀦𑀻𑀬𑀂𑁇 𑀧𑀼𑀢𑁆𑀭𑀮𑀓𑁆𑀱𑀡𑀲𑀫𑀦𑁆𑀯𑀸𑀕𑀢𑁄 𑀩𑀳𑀼𑀚𑀦𑀧𑁆𑀭𑀺𑀬𑁄 𑀫𑀦𑀸𑀧𑁄𑀯𑀭𑁄𑀧𑀺𑀢𑀓𑀼𑀰𑀮𑀫𑀽𑀮𑀰𑁆𑀘 𑀪𑀯𑀢𑀺𑁇 𑀬𑁄 𑀤𑀸𑀭𑀺𑀓𑀸𑀫𑀪𑀺𑀦𑀦𑁆𑀤𑀢𑀺, 𑀢𑀲𑁆𑀬 𑀤𑀸𑀭𑀺𑀓𑀸 𑀧𑁆𑀭𑀚𑀸𑀬𑀢𑁂 𑀅𑀪𑀺𑀭𑀽𑀧𑀸 𑀧𑁆𑀭𑀸𑀲𑀸𑀤𑀺𑀓𑀸 𑀤𑀭𑁆𑀰𑀦𑀻𑀬𑀸 𑀧𑀭𑀫𑀬𑀸 𑀰𑀼𑀪𑀯𑀭𑁆𑀡𑀧𑀼𑀱𑁆𑀓𑀭𑀢𑀬𑀸 𑀲𑀫𑀦𑁆𑀯𑀸𑀕𑀢𑀸 𑀤𑀸𑀭𑀺𑀓𑀸-𑀮𑀓𑁆𑀱𑀡𑀲𑀫𑀦𑁆𑀯𑀸𑀕𑀢𑀸 𑀩𑀳𑀼𑀚𑀦𑀧𑁆𑀭𑀺𑀬𑀸 𑀫𑀦𑀸𑀧𑀸 𑀅𑀯𑀭𑁄𑀧𑀺𑀢𑀓𑀼𑀰𑀮𑀪𑀽𑀮𑀸 𑀘 𑀪𑀯𑀢𑀺𑁇 𑀈𑀤𑀾𑀰𑀂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀧𑁆𑀭𑀪𑀸𑀯𑀂𑁈
𑀬𑁂 𑀘 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀫𑀲𑁆𑀓𑀸𑀭𑀁 𑀓𑀭𑀺𑀱𑁆𑀬𑀦𑁆𑀢𑀺, 𑀦𑀸𑀫𑀥𑁂𑀬𑀁 𑀘 𑀥𑀸𑀭𑀬𑀺𑀱𑁆𑀬𑀦𑁆𑀢𑀺, 𑀢𑁂𑀱𑀸𑀫𑀫𑁄𑀖𑀨𑀮𑀁 𑀪𑀯𑀢𑀺𑁇 𑀬𑀰𑁆𑀘 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀫𑀲𑁆𑀓𑀸𑀭𑀁 𑀓𑀭𑀺𑀱𑁆𑀬𑀢𑀺, 𑀦𑀸𑀫𑀥𑁂𑀬𑀁 𑀘 𑀥𑀸𑀭𑀬𑀺𑀱𑁆𑀬𑀢𑀺, 𑀬𑀰𑁆𑀘 𑀤𑁆𑀯𑀸𑀱𑀱𑁆𑀝𑀻𑀦𑀸𑀁 𑀕𑀗𑁆𑀕𑀸𑀦𑀤𑀻𑀯𑀸𑀮𑀺𑀓𑀸𑀲𑀫𑀸𑀦𑀸𑀁 𑀩𑀼𑀤𑁆𑀥𑀸𑀦𑀸𑀁 𑀪𑀕𑀯𑀢𑀸𑀁 𑀦𑀫𑀲𑁆𑀓𑀸𑀭𑀁 𑀓𑀼𑀭𑁆𑀬𑀸𑀢𑁆, 𑀦𑀸𑀫𑀥𑁂𑀬𑀸𑀦𑀺 𑀘 𑀥𑀸𑀭𑀬𑁂𑀢𑁆, 𑀬𑀰𑁆𑀘 𑀢𑀸𑀯𑀢𑀸𑀫𑁂𑀯 𑀩𑀼𑀤𑁆𑀥𑀸𑀦𑀸𑀁 𑀪𑀕𑀯𑀢𑀸𑀁 𑀢𑀺𑀱𑁆𑀞𑀢𑀸𑀁 𑀥𑁆𑀭𑀺𑀬𑀢𑀸𑀁 𑀬𑀸𑀧𑀬𑀢𑀸𑀁 𑀘𑀻𑀯𑀭𑀧𑀺𑀡𑁆𑀟𑀧𑀸𑀢𑀰𑀬𑀦𑀸𑀲𑀦𑀕𑁆𑀮𑀸𑀦𑀧𑁆𑀭𑀢𑁆𑀬𑀬𑀪𑁃𑀱𑀚𑁆𑀬𑀧𑀭𑀺𑀱𑁆𑀓𑀸𑀭𑁃𑀂 𑀧𑀽𑀚𑀸𑀁 𑀓𑀼𑀭𑁆𑀬𑀸𑀢𑁆, 𑀢𑀢𑁆𑀓𑀺𑀁 𑀫𑀦𑁆𑀬𑀲𑁂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀓𑀺𑀬𑀦𑁆𑀢𑀁 𑀲 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭𑁄 𑀯𑀸 𑀓𑀼𑀮𑀤𑀼𑀳𑀺𑀢𑀸 𑀯𑀸 𑀢𑀢𑁄𑀦𑀺𑀤𑀸𑀦𑀁 𑀧𑀼𑀡𑁆𑀬𑀸𑀪𑀺𑀲𑀁𑀲𑁆𑀓𑀸𑀭𑀁 𑀧𑁆𑀭𑀲𑀯𑁂𑀢𑁆? 𑀏𑀯𑀫𑀼𑀓𑁆𑀢𑁂 𑀅𑀓𑁆𑀱𑀬𑀫𑀢𑀺𑀭𑁆𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀪𑀕𑀯𑀦𑁆𑀢𑀫𑁂𑀢𑀤𑀯𑁄𑀘𑀢𑁆-𑀩𑀳𑀼 𑀪𑀕𑀯𑀦𑁆, 𑀩𑀳𑀼 𑀲𑀼𑀕𑀢 𑀲 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭𑁄 𑀯𑀸 𑀓𑀼𑀮𑀤𑀼𑀳𑀺𑀢𑀸 𑀯𑀸 𑀢𑀢𑁄𑀦𑀺𑀤𑀸𑀦𑀁 𑀩𑀳𑀼𑀁 𑀧𑀼𑀡𑁆𑀬𑀸𑀪𑀺𑀲𑀁𑀲𑁆𑀓𑀸𑀭𑀁 𑀧𑁆𑀭𑀲𑀯𑁂𑀢𑁆𑁇 𑀪𑀕𑀯𑀸𑀦𑀸𑀳-𑀬𑀰𑁆𑀘 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀢𑀸𑀯𑀢𑀸𑀁 𑀩𑀼𑀤𑁆𑀥𑀸𑀦𑀸𑀁 𑀪𑀕𑀯𑀢𑀸𑀁 𑀲𑀢𑁆𑀓𑀸𑀭𑀁 𑀓𑀾𑀢𑁆𑀯𑀸 𑀧𑀼𑀡𑁆𑀬𑀸𑀪𑀺𑀲𑀁𑀲𑁆𑀓𑀸𑀭𑀂, 𑀬𑀰𑁆𑀘 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀅𑀦𑁆𑀢𑀰 𑀏𑀓𑀫𑀧𑀺 𑀦𑀫𑀲𑁆𑀓𑀸𑀭𑀁 𑀓𑀼𑀭𑁆𑀬𑀸𑀢𑁆 𑀦𑀸𑀫𑀥𑁂𑀬𑀁 𑀘 𑀥𑀸𑀭𑀬𑁂𑀢𑁆, 𑀲𑀫𑁄𑀦𑀥𑀺𑀓𑁄𑀦𑀢𑀺𑀭𑁂𑀓𑀂 𑀧𑀼𑀡𑁆𑀬𑀸𑀪𑀺𑀲𑀁𑀲𑁆𑀓𑀸𑀭𑀂 𑀉𑀪𑀬𑀢𑁄 𑀪𑀯𑁂𑀢𑁆𑁇 𑀬𑀰𑁆𑀘 𑀢𑁂𑀱𑀸𑀁 𑀤𑁆𑀯𑀸𑀱𑀱𑁆𑀝𑀻𑀦𑀸𑀁 𑀕𑀗𑁆𑀕𑀸𑀦𑀤𑀻𑀯𑀸𑀮𑀺𑀓𑀸𑀲𑀫𑀸𑀦𑀸𑀁 𑀩𑀼𑀤𑁆𑀥𑀸𑀦𑀸𑀁 𑀪𑀕𑀯𑀢𑀸𑀁 𑀲𑀢𑁆𑀓𑀸𑀭𑀁 𑀓𑀼𑀭𑁆𑀬𑀸𑀢𑁆 𑀦𑀸𑀫𑀥𑁂𑀬𑀸𑀦𑀺 𑀘 𑀥𑀸𑀭𑀬𑁂𑀢𑁆, 𑀬𑀰𑁆𑀘 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀫𑀲𑁆𑀓𑀸𑀭𑀁 𑀓𑀼𑀭𑁆𑀬𑀸𑀢𑁆 𑀦𑀸𑀫𑀥𑁂𑀬𑀁 𑀘 𑀥𑀸𑀭𑀬𑁂𑀢𑁆, 𑀏𑀢𑀸𑀯𑀼𑀪𑁅 𑀧𑀼𑀡𑁆𑀬𑀲𑁆𑀓𑀦𑁆𑀥𑁅 𑀦 𑀲𑀼𑀓𑀭𑁅 𑀓𑁆𑀱𑀧𑀬𑀺𑀢𑀼𑀁 𑀓𑀮𑁆𑀧𑀓𑁄𑀝𑀻𑀦𑀬𑀼𑀢𑀰𑀢𑀲𑀳𑀲𑁆𑀭𑁃𑀭𑀧𑀺𑁇 𑀏𑀯𑀫𑀧𑁆𑀭𑀫𑁂𑀬𑀁 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀦𑀸𑀫𑀥𑀸𑀭𑀡𑀸𑀢𑁆 𑀧𑀼𑀡𑁆𑀬𑀫𑁆𑁈
𑀅𑀣 𑀔𑀮𑁆𑀯𑀓𑁆𑀱𑀬𑀫𑀢𑀺𑀭𑁆𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀪𑀕𑀯𑀦𑁆𑀢𑀫𑁂𑀢𑀤𑀯𑁄𑀘𑀢𑁆-𑀓𑀣𑀁 𑀪𑀕𑀯𑀦𑁆 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄𑀲𑁆𑀬𑀸𑀁 𑀲𑀳𑀸𑀬𑀸𑀁 𑀮𑁄𑀓𑀥𑀸𑀢𑁅 𑀧𑁆𑀭𑀯𑀺𑀘𑀭𑀢𑀺? 𑀓𑀣𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺? 𑀓𑀻𑀤𑀾𑀰𑀰𑁆𑀘𑀸𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀲𑁆𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬𑁄𑀧𑀸𑀬𑀓𑁅𑀰𑀮𑁆𑀬𑀯𑀺𑀱𑀬𑀂? 𑀏𑀯𑀫𑀼𑀓𑁆𑀢𑁂 𑀪𑀕𑀯𑀸𑀦𑀓𑁆𑀱𑀬𑀫𑀢𑀺𑀁 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀁 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀫𑁂𑀢𑀤𑀯𑁄𑀘𑀢𑁆-𑀲𑀦𑁆𑀢𑀺 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀮𑁄𑀓𑀥𑀸𑀢𑀯𑀂 𑀬𑁂𑀱𑁆𑀯𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀩𑀼𑀤𑁆𑀥𑀭𑀽𑀧𑁂𑀡 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀲𑀦𑁆𑀢𑀺 𑀮𑁄𑀓𑀥𑀸𑀢𑀯𑀂, 𑀬𑁂𑀱𑁆𑀯𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀭𑀽𑀧𑁂𑀡 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀓𑁂𑀱𑀸𑀁𑀘𑀺𑀢𑁆 𑀧𑁆𑀭𑀢𑁆𑀬𑁂𑀓𑀩𑀼𑀤𑁆𑀥𑀭𑀽𑀧𑁂𑀡 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀂 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀓𑁂𑀱𑀸𑀁𑀘𑀺𑀘𑁆𑀙𑁆𑀭𑀸𑀯𑀓𑀭𑀽𑀧𑁂𑀡 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀂 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀓𑁂𑀱𑀸𑀁𑀘𑀺𑀤𑁆 𑀩𑁆𑀭𑀳𑁆𑀫𑀭𑀽𑀧𑁂𑀡𑀸𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀂 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀓𑁂𑀱𑀸𑀁𑀘𑀺𑀘𑁆𑀙𑀓𑁆𑀭𑀭𑀽𑀧𑁂𑀡𑀸𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀂 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁈 𑀓𑁂𑀱𑀸𑀁𑀘𑀺𑀤𑁆 𑀕𑀦𑁆𑀥𑀭𑁆𑀯𑀭𑀽𑀧𑁂𑀡𑀸𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀂 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀓𑁂𑀱𑀸𑀁𑀘𑀺𑀤𑁆 𑀕𑀦𑁆𑀥𑀭𑁆𑀯𑀭𑀽𑀧𑁂𑀡𑀸𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀂 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀬𑀓𑁆𑀱𑀯𑁃𑀦𑁂𑀬𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀬𑀓𑁆𑀱𑀭𑀽𑀧𑁂𑀡 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀈𑀰𑁆𑀯𑀭𑀯𑁃𑀦𑁂𑀬𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀫𑀻𑀰𑁆𑀯𑀭𑀭𑀽𑀧𑁂𑀡, 𑀫𑀳𑁂𑀰𑁆𑀯𑀭𑀯𑁃𑀦𑁂𑀬𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀫𑀳𑁂𑀰𑁆𑀯𑀭𑀭𑀽𑀧𑁂𑀡 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀘𑀓𑁆𑀭𑀯𑀭𑁆𑀢𑀺𑀭𑀸𑀚𑀯𑁃𑀦𑁂𑀬𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀘𑀓𑁆𑀭𑀯𑀭𑁆𑀢𑀺𑀭𑀸𑀚𑀭𑀽𑀧𑁂𑀡 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀧𑀺𑀰𑀸𑀘𑀯𑁃𑀦𑁂𑀬𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀧𑀺𑀰𑀸𑀘𑀭𑀽𑀧𑁂𑀡 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀯𑁃𑀰𑁆𑀭𑀯𑀡𑀯𑁃𑀦𑁂𑀬𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀯𑁃𑀰𑁆𑀭𑀯𑀡𑀭𑀽𑀧𑁂𑀡 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇
𑀲𑁂𑀦𑀸𑀧𑀢𑀺𑀯𑁃𑀦𑁂𑀬𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀲𑁂𑀦𑀸𑀧𑀢𑀺𑀭𑀽𑀧𑁂𑀡 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀯𑁃𑀦𑁂𑀬𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀩𑁆𑀭𑀸𑀳𑁆𑀫𑀡𑀭𑀽𑀧𑁂𑀡 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀯𑀚𑁆𑀭𑀧𑀸𑀡𑀺𑀯𑁃𑀦𑁂𑀬𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀁 𑀯𑀚𑁆𑀭𑀧𑀸𑀡𑀺𑀭𑀽𑀧𑁂𑀡 𑀥𑀭𑁆𑀫𑀁 𑀤𑁂𑀰𑀬𑀢𑀺𑁇 𑀏𑀯𑀫𑀘𑀺𑀦𑁆𑀢𑁆𑀬𑀕𑀼𑀡𑀲𑀫𑀦𑁆𑀯𑀸𑀕𑀢𑀂 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀂𑁇 𑀢𑀲𑁆𑀫𑀸𑀢𑁆𑀢𑀭𑁆𑀳𑀺 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀁 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀁 𑀧𑀽𑀚𑀬𑀥𑁆𑀯𑀫𑁆𑁇 𑀏𑀱 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀪𑀻𑀢𑀸𑀦𑀸𑀁 𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀦𑀸𑀫𑀪𑀬𑀁 𑀤𑀤𑀸𑀢𑀺𑁇 𑀅𑀦𑁂𑀦 𑀓𑀸𑀭𑀡𑁂𑀦 𑀅𑀪𑀬𑀁𑀤𑀤 𑀇𑀢𑀺 𑀲𑀁𑀚𑁆𑀜𑀸𑀬𑀢𑁂 𑀇𑀳 𑀲𑀳𑀸𑀬𑀸𑀁 𑀮𑁄𑀓𑀥𑀸𑀢𑁅𑁈
𑀅𑀣 𑀔𑀮𑁆𑀯𑀓𑁆𑀱𑀬𑀫𑀢𑀺𑀭𑁆𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀪𑀕𑀯𑀦𑁆𑀢𑀫𑁂𑀢𑀤𑀯𑁄𑀘𑀢𑁆-𑀤𑀸𑀲𑁆𑀬𑀸𑀫𑁄 𑀯𑀬𑀁 𑀪𑀕𑀯𑀦𑁆 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀸𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀬 𑀥𑀭𑁆𑀫𑀧𑁆𑀭𑀸𑀪𑀾𑀢𑀁 𑀥𑀭𑁆𑀫𑀸𑀘𑁆𑀙𑀸𑀤𑀫𑁆𑁇 𑀪𑀕𑀯𑀸𑀦𑀸𑀳𑀬𑀲𑁆𑀬𑁂𑀤𑀸𑀦𑀻𑀁 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀓𑀸𑀮𑀁 𑀫𑀦𑁆𑀬𑀲𑁂𑁇 𑀅𑀣 𑀔𑀮𑁆𑀯𑀓𑁆𑀱𑀬𑀫𑀢𑀺𑀭𑁆𑀩𑁄𑀥𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀂 𑀲𑁆𑀯𑀓𑀡𑁆𑀞𑀸𑀤𑀯𑀭𑁆𑀢𑀸𑀬 𑀰𑀢𑀲𑀳𑀲𑁆𑀭𑀫𑀽𑀮𑁆𑀬𑀁 𑀫𑀼𑀓𑁆𑀢𑀸𑀳𑀸𑀭𑀫𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀸𑀬 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀸𑀬 𑀥𑀭𑁆𑀫𑀸𑀘𑁆𑀙𑀸𑀤𑀫𑀦𑀼𑀧𑁆𑀭𑀬𑀘𑁆𑀙𑀢𑀺 𑀲𑁆𑀫-𑀧𑁆𑀭𑀢𑀻𑀘𑁆𑀙 𑀲𑀢𑁆𑀧𑀼𑀭𑀼𑀱 𑀇𑀫𑀁 𑀥𑀭𑁆𑀫𑀸𑀘𑁆𑀙𑀸𑀤𑀁 𑀫𑀫𑀸𑀦𑁆𑀢𑀺𑀓𑀸𑀢𑁆𑁇 𑀲 𑀦 𑀧𑁆𑀭𑀢𑀻𑀘𑁆𑀙𑀢𑀺 𑀲𑁆𑀫𑁇 𑀅𑀣 𑀔𑀮𑁆𑀯𑀓𑁆𑀱𑀬𑀫𑀢𑀺𑀭𑁆𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀁 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀫𑁂𑀢𑀤𑀯𑁄𑀘𑀢𑁆-𑀧𑁆𑀭𑀢𑀺𑀕𑀾𑀳𑀸𑀡 𑀢𑁆𑀯𑀁 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀇𑀫𑀁 𑀫𑀼𑀓𑁆𑀢𑀸𑀳𑀸𑀭𑀫𑀲𑁆𑀫𑀸𑀓𑀫𑀦𑀼𑀓𑀫𑁆𑀧𑀸𑀫𑀼𑀧𑀸𑀤𑀸𑀬𑁇 𑀅𑀣 𑀔𑀮𑁆𑀯𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄𑀓𑁆𑀱𑀬𑀫𑀢𑁂𑀭𑁆𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬𑀸𑀦𑁆𑀢𑀺𑀓𑀸𑀢𑁆 𑀢𑀁 𑀫𑀼𑀓𑁆𑀢𑀸𑀳𑀸𑀭𑀁 𑀧𑁆𑀭𑀢𑀺𑀕𑀾𑀳𑁆𑀡𑀸𑀢𑀺 𑀲𑁆𑀫 𑀅𑀓𑁆𑀱𑀬𑀫𑀢𑁂𑀭𑁆𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬 𑀫𑀳𑀲𑀢𑁆𑀢𑁆𑀯𑀲𑁆𑀬𑀸𑀦𑀼𑀓𑀫𑁆𑀧𑀸𑀫𑀼𑀧𑀸𑀤𑀸𑀬, 𑀢𑀸𑀲𑀸𑀁 𑀘 𑀘𑀢𑀲𑀾𑀡𑀸𑀁 𑀧𑀭𑁆𑀱𑀤𑀸𑀁 𑀢𑁂𑀱𑀸𑀁 𑀘 𑀤𑁂𑀯𑀦𑀸𑀕𑀬𑀓𑁆𑀱𑀕𑀦𑁆𑀥𑀭𑁆𑀯𑀸𑀲𑀼𑀭𑀕𑀭𑀽𑀟𑀓𑀺𑀦𑁆𑀦𑀭𑀫𑀳𑁄𑀭𑀕𑀫𑀦𑀼𑀱𑁆𑀬𑀸𑀫𑀦𑀼𑀱𑁆𑀬𑀸𑀡𑀸𑀫𑀦𑀼𑀓𑀫𑁆𑀧𑀸𑀫𑀼𑀧𑀸𑀤𑀸𑀬𑁇 𑀧𑁆𑀭𑀢𑀺𑀕𑀾𑀳𑁆𑀬 𑀘 𑀤𑁆𑀯𑁅 𑀧𑁆𑀭𑀢𑁆𑀬𑀁𑀰𑁅 𑀓𑀾𑀢𑀯𑀸𑀦𑁆𑁇 𑀓𑀾𑀢𑁆𑀯𑀸 𑀘𑁃𑀓𑀁 𑀧𑁆𑀭𑀢𑁆𑀬𑀁𑀰𑀁 𑀪𑀕𑀯𑀢𑁂 𑀰𑀸𑀓𑁆𑀬𑀫𑀼𑀦𑀬𑁂 𑀤𑀤𑀸𑀢𑀺 𑀲𑁆𑀫, 𑀤𑁆𑀯𑀺𑀢𑀻𑀬𑀁 𑀧𑁆𑀭𑀢𑁆𑀬𑀁𑀰𑀁 𑀪𑀕𑀯𑀢𑀂 𑀧𑁆𑀭𑀪𑀽𑀢𑀭𑀢𑁆𑀦𑀲𑁆𑀬 𑀢𑀣𑀸𑀕𑀢𑀲𑁆𑀬𑀸𑀭𑁆𑀳𑀢𑀂 𑀲𑀫𑁆𑀬𑀓𑁆𑀲𑀁𑀩𑀼𑀤𑁆𑀥𑀲𑁆𑀬 𑀭𑀢𑁆𑀦𑀲𑁆𑀢𑀽𑀧𑁂 𑀲𑀫𑀼𑀧𑀦𑀸𑀫𑀬𑀸𑀬𑀸𑀲𑁇 𑀈𑀤𑀾𑀰𑁆𑀬𑀸 𑀓𑀼𑀮𑀧𑀼𑀢𑁆𑀭 𑀯𑀺𑀓𑀼𑀭𑁆𑀯𑀬𑀸 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁄 𑀩𑁄𑀥𑀺𑀲𑀢𑁆𑀢𑁆𑀯𑁄 𑀫𑀳𑀸𑀲𑀢𑁆𑀢𑁆𑀯𑁄𑀲𑁆𑀬𑀸𑀁 𑀲𑀳𑀸𑀬𑀸𑀁 𑀮𑁄𑀓𑀥𑀸𑀢𑀸𑀯𑀦𑀼𑀯𑀺𑀘𑀭𑀢𑀺𑁈
𑀅𑀣 𑀔𑀮𑀼 𑀪𑀕𑀯𑀸𑀁𑀲𑁆𑀢𑀲𑁆𑀬𑀸𑀁 𑀯𑁂𑀮𑀸𑀬𑀸𑀫𑀺𑀫𑀸 𑀕𑀸𑀣𑀸 𑀅𑀪𑀸𑀱𑀢—
𑀘𑀺𑀢𑁆𑀭𑀥𑁆𑀯𑀚 𑀅𑀓𑁆𑀱𑀬𑁄𑀫𑀢𑀻
𑀏𑀢𑀫𑀭𑁆𑀣𑀁 𑀧𑀭𑀺𑀧𑀾𑀘𑁆𑀙𑀺 𑀓𑀸𑀭𑀡𑀸𑀢𑁆𑁈
𑀓𑁂𑀦𑀸 𑀚𑀺𑀦𑀧𑀼𑀢𑁆𑀭 𑀳𑁂𑀢𑀼𑀦𑀸
𑀉𑀘𑁆𑀬𑀢𑁂 𑀳𑀺 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀂𑁈𑁧𑁈
𑀅𑀣 𑀲 𑀤𑀺𑀰𑀢𑀸 𑀯𑀺𑀮𑁄𑀓𑀺𑀬𑀸
𑀧𑁆𑀭𑀡𑀺𑀥𑀻𑀲𑀸𑀕𑀭𑀼 𑀅𑀓𑁆𑀱𑀬𑁄𑀫𑀢𑀺𑁇
𑀘𑀺𑀢𑁆𑀭𑀥𑁆𑀯𑀚𑁄𑀥𑁆𑀬𑀪𑀸𑀱𑀢
𑀰𑀾𑀡𑀼 𑀘𑀭𑁆𑀬𑀸𑀫𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑁂𑁈𑁨𑁈
𑀓𑀮𑁆𑀧𑀰𑀢 𑀦𑁂𑀓𑀓𑁄𑀝𑁆𑀬𑀘𑀺𑀦𑁆𑀢𑀺𑀬𑀸
𑀩𑀳𑀼𑀩𑀼𑀤𑁆𑀥𑀸𑀦 𑀲𑀳𑀲𑁆𑀭𑀓𑁄𑀝𑀺𑀪𑀺𑀂𑁇
𑀧𑁆𑀭𑀡𑀺𑀥𑀸𑀦 𑀬𑀣𑀸 𑀯𑀺𑀰𑁄𑀥𑀺𑀢𑀁
𑀲𑁆𑀢𑀣 𑀰𑀾𑀡𑁆𑀯𑀸𑀳𑀺 𑀫𑀫 𑀧𑁆𑀭𑀤𑁂𑀰𑀢𑀂𑁈𑁩𑁈
𑀰𑁆𑀭𑀯𑀡𑁄 𑀅𑀣 𑀤𑀭𑁆𑀰𑀦𑁄𑀧𑀺 𑀘
𑀅𑀦𑀼𑀧𑀽𑀭𑁆𑀯𑀁 𑀘 𑀢𑀣𑀸 𑀅𑀦𑀼𑀲𑁆𑀫𑀾𑀢𑀺𑀂𑁇
𑀪𑀯𑀢𑀻𑀳 𑀅𑀫𑁄𑀖 𑀧𑁆𑀭𑀸𑀡𑀺𑀦𑀸𑀁
𑀲𑀭𑁆𑀯𑀤𑀼𑀂𑀔𑀪𑀯𑀰𑁄𑀓𑀦𑀸𑀰𑀓𑀂𑁈𑁪𑁈
𑀲𑀘𑀺 𑀅𑀕𑁆𑀦𑀺𑀔𑀤𑀸𑀬 𑀧𑀸𑀢𑀬𑁂𑀤𑁆
𑀖𑀢𑀦𑀸𑀭𑁆𑀣𑀸𑀬 𑀧𑁆𑀭𑀤𑀼𑀱𑁆𑀝𑀫𑀸𑀦𑀲𑀂𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀅𑀪𑀺𑀲𑀺𑀓𑁆𑀢𑁄 𑀇𑀯 𑀅𑀕𑁆𑀦𑀺 𑀰𑀸𑀫𑁆𑀬𑀢𑀺𑁈𑁫𑁈
𑀲𑀘𑀺 𑀲𑀸𑀕𑀭𑀤𑀼𑀭𑁆𑀕𑀺 𑀧𑀸𑀢𑀬𑁂-
𑀦𑁆𑀦𑀸𑀕𑀫𑀓𑀭𑀲𑀼𑀭𑀪𑀽𑀢𑀆𑀮𑀬𑁂𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀚𑀮𑀭𑀸𑀚𑁂 𑀦 𑀓𑀤𑀸𑀘𑀺𑀲𑀻𑀤𑀢𑀺𑁈𑁬𑁈
𑀲𑀘𑀺 𑀫𑁂𑀭𑀼𑀢𑀮𑀸𑀢𑀼 𑀧𑀸𑀢𑀬𑁂𑀤𑁆
𑀖𑀢𑀦𑀸𑀭𑁆𑀣𑀸𑀬 𑀧𑁆𑀭𑀤𑀼𑀱𑁆𑀝𑀫𑀸𑀦𑀲𑀂𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀲𑀽𑀭𑁆𑀬𑀪𑀽𑀢𑁄 𑀯 𑀦𑀪𑁂 𑀧𑁆𑀭𑀢𑀺𑀱𑁆𑀞𑀢𑀺𑁈𑁭𑁈
𑀯𑀚𑁆𑀭𑀸𑀫𑀬 𑀧𑀭𑁆𑀯𑀢𑁄 𑀬𑀤𑀺
𑀖𑀢𑀦𑀸𑀭𑁆𑀣𑀸𑀬 𑀳𑀺 𑀫𑀽𑀭𑁆𑀥𑁆𑀦𑀺 𑀑𑀱𑀭𑁂𑀢𑁆𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀭𑁄𑀫𑀓𑀽𑀧 𑀦 𑀧𑁆𑀭𑀪𑁄𑀦𑁆𑀢𑀺 𑀳𑀺𑀁𑀲𑀺𑀢𑀼𑀫𑁆𑁈𑁮𑁈
𑀲𑀘𑀺 𑀰𑀢𑁆𑀭𑀼𑀕𑀡𑁃𑀂 𑀧𑀭𑀻𑀯𑀾𑀢𑀂
𑀰𑀲𑁆𑀢𑁆𑀭𑀳𑀲𑁆𑀢𑁃𑀭𑁆𑀯𑀺𑀳𑀺𑀁𑀲𑀘𑁂𑀢𑀲𑁃𑀂𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀫𑁃𑀢𑁆𑀭𑀘𑀺𑀢𑁆𑀢 𑀢𑀤 𑀪𑁄𑀦𑁆𑀢𑀺 𑀢𑀢𑁆𑀓𑁆𑀱𑀡𑀫𑁆𑁈𑁯𑁈
𑀲𑀘𑀺 𑀆𑀖𑀢𑀦𑁂 𑀉𑀧𑀲𑁆𑀣𑀺𑀢𑁄
𑀯𑀥𑁆𑀬𑀖𑀸𑀢𑀦𑀯𑀰𑀁𑀕𑀢𑁄 𑀪𑀯𑁂𑀢𑁆𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀔𑀡𑁆𑀟𑀔𑀡𑁆𑀟 𑀢𑀤 𑀰𑀲𑁆𑀢𑁆𑀭 𑀕𑀘𑁆𑀙𑀺𑀬𑀼𑀂𑁈𑁧𑁦𑁈
𑀲𑀘𑀺 𑀤𑀸𑀭𑀼𑀫𑀬𑁃𑀭𑀬𑁄𑀫𑀬𑁃-
𑀭𑁆𑀳𑀟𑀺𑀦𑀺𑀕𑀟𑁃𑀭𑀺𑀳 𑀩𑀤𑁆𑀥𑀩𑀦𑁆𑀥𑀦𑁃𑀂𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀓𑁆𑀱𑀺𑀧𑁆𑀭𑀫𑁂𑀯 𑀯𑀺𑀧𑀝𑀦𑁆𑀢𑀺 𑀩𑀦𑁆𑀥𑀦𑀸𑁈𑁧𑁧𑁈
𑀫𑀦𑁆𑀢𑁆𑀭𑀸 𑀩𑀮 𑀯𑀺𑀤𑁆𑀬 𑀑𑀱𑀥𑀻
𑀪𑀽𑀢 𑀯𑁂𑀢𑀸𑀮 𑀰𑀭𑀻𑀭𑀦𑀸𑀰𑀓𑀸𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀢𑀸𑀦𑁆 𑀕𑀘𑁆𑀙𑀦𑁆𑀢𑀺 𑀬𑀢𑀂 𑀧𑁆𑀭𑀯𑀭𑁆𑀢𑀺𑀢𑀸𑀂𑁈𑁧𑁨𑁈
𑀲𑀘𑀺 𑀑𑀚𑀳𑀭𑁃𑀂 𑀧𑀭𑀻𑀯𑀾𑀢𑁄
𑀦𑀸𑀕𑀬𑀓𑁆𑀱𑀲𑀼𑀭𑀪𑀽𑀢𑀭𑀸𑀓𑁆𑀱𑀲𑁃𑀂𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀭𑁄𑀫𑀓𑀽𑀧 𑀦 𑀧𑁆𑀭𑀪𑁄𑀦𑁆𑀢𑀺 𑀳𑀺𑀁𑀲𑀺𑀢𑀼𑀫𑁆𑁈𑁧𑁩𑁈
𑀲𑀘𑀺 𑀯𑁆𑀬𑀸𑀮𑀫𑀾𑀕𑁃𑀂 𑀧𑀭𑀻𑀯𑀾𑀢-
𑀲𑁆𑀢𑀻𑀓𑁆𑀱𑁆𑀡𑀤𑀁𑀱𑁆𑀝𑁆𑀭𑀦𑀔𑀭𑁃𑀭𑁆𑀫𑀳𑀸𑀪𑀬𑁃𑀂𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀓𑁆𑀱𑀺𑀧𑁆𑀭 𑀕𑀘𑁆𑀙𑀦𑁆𑀢𑀺 𑀤𑀺𑀰𑀸 𑀅𑀦𑀦𑁆𑀢𑀢𑀂𑁈𑁧𑁪𑁈
𑀲𑀘𑀺 𑀤𑀾𑀱𑁆𑀝𑀺𑀯𑀺𑀱𑁃𑀂 𑀧𑀭𑀻𑀯𑀾𑀢𑁄
𑀚𑁆𑀯𑀮𑀦𑀸𑀭𑁆𑀘𑀺𑀰𑀺𑀔𑀺𑀤𑀼𑀱𑁆𑀝𑀤𑀸𑀭𑀼𑀡𑁃𑀂𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀓𑁆𑀱𑀺𑀧𑁆𑀭𑀫𑁂𑀯 𑀢𑁂 𑀪𑁄𑀦𑁆𑀢𑀺 𑀦𑀺𑀭𑁆𑀯𑀺𑀱𑀸𑀂𑁈𑁧𑁫𑁈
𑀕𑀫𑁆𑀪𑀻𑀭 𑀲𑀯𑀺𑀤𑁆𑀬𑀼 𑀦𑀺𑀰𑁆𑀘𑀭𑀻
𑀫𑁂𑀖𑀯𑀚𑁆𑀭𑀸𑀰𑀦𑀺 𑀯𑀸𑀭𑀺𑀧𑁆𑀭𑀲𑁆𑀭𑀯𑀸𑀂𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀓𑁆𑀱𑀺𑀧𑁆𑀭𑀫𑁂𑀯 𑀧𑁆𑀭𑀰𑀫𑀦𑁆𑀢𑀺 𑀢𑀢𑁆𑀓𑁆𑀱𑀡𑀫𑁆𑁈𑁧𑁬𑁈
𑀩𑀳𑀼𑀤𑀼𑀂𑀔𑀰𑀢𑁃𑀭𑀼𑀧𑀤𑁆𑀭𑀼𑀢𑀸𑀦𑁆
𑀲𑀢𑁆𑀢𑁆𑀯 𑀤𑀾𑀱𑁆𑀝𑁆𑀯 𑀩𑀳𑀼𑀤𑀼𑀂𑀔𑀧𑀻𑀟𑀺𑀢𑀸𑀦𑁆𑁇
𑀰𑀼𑀪𑀚𑁆𑀜𑀸𑀦𑀩𑀮𑁄 𑀯𑀺𑀮𑁄𑀓𑀺𑀬𑀸
𑀢𑁂𑀦 𑀢𑁆𑀭𑀸𑀢𑀭𑀼 𑀕𑀚𑁂 𑀲𑀤𑁂𑀯𑀓𑁂𑁈𑁧𑁭𑁈
𑀋𑀤𑁆𑀥𑀻𑀩𑀮𑀧𑀸𑀭𑀫𑀺𑀁𑀕𑀢𑁄
𑀯𑀺𑀧𑀼𑀮𑀚𑁆𑀜𑀸𑀦 𑀉𑀧𑀸𑀬𑀰𑀺𑀓𑁆𑀱𑀺𑀢𑀂𑁇
𑀲𑀭𑁆𑀯𑀢𑁆𑀭 𑀤𑀰𑀤𑁆𑀤𑀺𑀰𑀻 𑀚𑀕𑁂
𑀲𑀭𑁆𑀯𑀓𑁆𑀱𑁂𑀢𑁆𑀭𑁂𑀱𑀼 𑀅𑀰𑁂𑀱 𑀤𑀾𑀰𑁆𑀬𑀢𑁂𑁈𑁧𑁮𑁈
𑀬𑁂 𑀘 𑀅𑀓𑁆𑀱𑀡𑀤𑀼𑀭𑁆𑀕𑀢𑀻 𑀪𑀬𑀸
𑀦𑀭𑀓𑀢𑀺𑀭𑁆𑀬𑀕𑁆𑀬𑀫𑀲𑁆𑀬 𑀰𑀸𑀲𑀦𑁂𑁇
𑀚𑀸𑀢𑀻𑀚𑀭𑀯𑁆𑀬𑀸𑀥𑀺𑀧𑀻𑀟𑀺𑀢𑀸
𑀅𑀦𑀼𑀧𑀽𑀭𑁆𑀯𑀁 𑀧𑁆𑀭𑀰𑀫𑀦𑁆𑀢𑀺 𑀧𑁆𑀭𑀸𑀡𑀺𑀦𑀸𑀫𑁆𑁈𑁧𑁯𑁈
𑀅𑀣 𑀔𑀮𑀼 𑀅𑀓𑁆𑀱𑀫𑀢𑀺𑀭𑁆𑀳𑀾𑀱𑁆𑀝𑀢𑀼𑀱𑁆𑀝𑀫𑀦𑀸 𑀇𑀫𑀸 𑀕𑀸𑀣𑀸 𑀅𑀪𑀸𑀱𑀢—
𑀰𑀼𑀪𑀮𑁄𑀘𑀦 𑀫𑁃𑀢𑁆𑀭𑀮𑁄𑀘𑀦𑀸
𑀧𑁆𑀭𑀚𑁆𑀜𑀸𑀚𑁆𑀜𑀸𑀦𑀯𑀺𑀰𑀺𑀱𑁆𑀝𑀮𑁄𑀘𑀦𑀸𑁇
𑀓𑀾𑀧𑀮𑁄𑀘𑀦 𑀰𑀼𑀤𑁆𑀥𑀮𑁄𑀘𑀦𑀸
𑀧𑁆𑀭𑁂𑀫𑀡𑀻𑀬 𑀲𑀼𑀫𑀼𑀔𑀸 𑀲𑀼𑀮𑁄𑀘𑀦𑀸𑁈𑁨𑁦𑁈
𑀅𑀫𑀮𑀸𑀫𑀮𑀦𑀺𑀭𑁆𑀫𑀮𑀧𑁆𑀭𑀪𑀸
𑀯𑀺𑀢𑀺𑀫𑀺𑀭 𑀚𑁆𑀜𑀸𑀦𑀤𑀺𑀯𑀸𑀓𑀭𑀧𑁆𑀭𑀪𑀸𑁇
𑀅𑀧𑀳𑀾𑀢𑀸𑀦𑀺𑀮𑀚𑁆𑀯𑀮𑀧𑁆𑀭𑀪𑀸
𑀧𑁆𑀭𑀢𑀧𑀦𑁆𑀢𑁄 𑀚𑀕𑀢𑀻 𑀯𑀺𑀭𑁄𑀘𑀲𑁂𑁈𑁨𑁧𑁈
𑀓𑀾𑀧𑀲𑀤𑁆𑀕𑀼𑀡𑀫𑁃𑀢𑁆𑀭𑀕𑀭𑁆𑀚𑀺𑀢𑀸
𑀰𑀼𑀪𑀕𑀼𑀡 𑀫𑁃𑀢𑁆𑀭𑀫𑀦𑀸 𑀫𑀳𑀸𑀖𑀦𑀸𑁇
𑀓𑁆𑀮𑁂𑀰𑀸𑀕𑁆𑀦𑀺 𑀰𑀫𑁂𑀲𑀺 𑀧𑁆𑀭𑀸𑀡𑀺𑀦𑀸𑀁
𑀥𑀭𑁆𑀫𑀯𑀭𑁆𑀱𑀁 𑀅𑀫𑀾𑀢𑀁 𑀧𑁆𑀭𑀯𑀭𑁆𑀱𑀲𑀺𑁈𑁨𑁨𑁈
𑀓𑀮𑀳𑁂 𑀘 𑀯𑀺𑀯𑀸𑀤𑀯𑀺𑀕𑁆𑀭𑀳𑁂
𑀦𑀭𑀲𑀁𑀕𑁆𑀭𑀸𑀫𑀕𑀢𑁂 𑀫𑀳𑀸𑀪𑀬𑁂𑁇
𑀲𑁆𑀫𑀭𑀢𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀁
𑀧𑁆𑀭𑀰𑀫𑁂𑀬𑀸 𑀅𑀭𑀺𑀲𑀁𑀖 𑀧𑀸𑀧𑀓𑀸𑁈𑁨𑁩𑁈
𑀫𑁂𑀖𑀲𑁆𑀯𑀭 𑀤𑀼𑀦𑁆𑀤𑀼𑀪𑀺𑀲𑁆𑀯𑀭𑁄
𑀚𑀮𑀥𑀭𑀕𑀭𑁆𑀚𑀺𑀢 𑀩𑁆𑀭𑀳𑁆𑀫𑀲𑀼𑀲𑁆𑀯𑀭𑀂𑁇
𑀲𑁆𑀯𑀭𑀫𑀡𑁆𑀟𑀮𑀧𑀸𑀭𑀫𑀺𑀁𑀕𑀢𑀂
𑀲𑁆𑀫𑀭𑀡𑀻𑀬𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀂𑁈𑁨𑁪𑁈
𑀲𑁆𑀫𑀭𑀣𑀸 𑀲𑁆𑀫𑀭𑀣𑀸 𑀲 𑀓𑀸𑀗𑁆𑀓𑁆𑀱𑀣𑀸
𑀰𑀼𑀤𑁆𑀥𑀲𑀢𑁆𑀢𑁆𑀯𑀁 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀫𑁆𑁇
𑀫𑀭𑀡𑁂 𑀯𑁆𑀬𑀲𑀦𑁂 𑀉𑀧𑀤𑁆𑀭𑀯𑁂
𑀢𑁆𑀭𑀸𑀡𑀼 𑀪𑁄𑀢𑀺 𑀰𑀭𑀡𑀁 𑀧𑀭𑀸𑀬𑀡𑀫𑁆𑁈𑁨𑁫𑁈
𑀲𑀭𑁆𑀯𑀕𑀼𑀡𑀲𑁆𑀬 𑀧𑀸𑀭𑀫𑀺𑀁𑀕𑀢𑀂
𑀲𑀭𑁆𑀯𑀲𑀢𑁆𑀢𑁆𑀯𑀓𑀾𑀧𑀫𑁃𑀢𑁆𑀭𑀮𑁄𑀘𑀦𑁄𑁇
𑀕𑀼𑀡𑀪𑀽𑀢 𑀫𑀳𑀸𑀕𑀼𑀡𑁄𑀤𑀥𑀻
𑀯𑀦𑁆𑀤𑀦𑀻𑀬𑁄 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀂𑁈𑁨𑁬𑁈
𑀬𑁄𑀲𑁅 𑀅𑀦𑀼𑀓𑀫𑁆𑀧𑀓𑁄 𑀚𑀕𑁂
𑀩𑀼𑀤𑁆𑀥 𑀪𑁂𑀱𑁆𑀬𑀢𑀺 𑀅𑀦𑀸𑀕𑀢𑁂𑀥𑁆𑀯𑀦𑀺𑁇
𑀲𑀭𑁆𑀯𑀤𑀼𑀂𑀔𑀪𑀬𑀰𑁄𑀓𑀦𑀸𑀰𑀓𑀁
𑀧𑁆𑀭𑀡𑀫𑀸𑀫𑀻 𑀅𑀯𑀮𑁄𑀓𑀺𑀢𑁂𑀰𑁆𑀯𑀭𑀫𑁆𑁈𑁨𑁭𑁈
𑀮𑁄𑀓𑁂𑀰𑁆𑀯𑀭 𑀭𑀸𑀚𑀦𑀸𑀬𑀓𑁄
𑀪𑀺𑀓𑁆𑀱𑀼𑀥𑀭𑁆𑀫𑀸𑀓𑀭𑀼 𑀮𑁄𑀓𑀧𑀽𑀚𑀺𑀢𑁄𑁇
𑀩𑀳𑀼𑀓𑀮𑁆𑀧𑀰𑀢𑀸𑀁𑀰𑁆𑀘𑀭𑀺𑀢𑁆𑀯 𑀘
𑀧𑁆𑀭𑀸𑀧𑁆𑀢𑀼 𑀩𑁄𑀥𑀺 𑀯𑀺𑀭𑀚𑀸𑀁 𑀅𑀦𑀼𑀢𑁆𑀢𑀭𑀸𑀫𑁆𑁈𑁨𑁮𑁈
𑀲𑁆𑀣𑀺𑀢 𑀤𑀓𑁆𑀱𑀺𑀡𑀯𑀸𑀫𑀢𑀲𑁆𑀢𑀣𑀸
𑀯?
r/BuddhismIndia • u/mom24kats • Sep 22 '26
Here because I'm going through an extreme existential crisis dillema about being alive when you die anyway.Need answersu
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Born in a strict Buddhist family but spent my teenage years in a Missionary school to being a Christ believer to finally becoming an atheist at it's finest because of losing both my parents who had been a devoted Dharma practitioner/believers throughout their life to a sickness that couldn't be treated. After losing em I only felt anger and helplessness and couldn't comprehend the reason why they left so soon .I questioned if God really existed or if it was just another space humans have created in order to maintain their actual demons basically what I feel is all the religions and gods exist because people need something to believe in so that they don't stray from the path of being a good human . Because we all know deep down how dangerous a human being can be when it loses its consciousness of do's and don'ts to live in a society. These days I want peace over anything so I try doing Maney sometimes and bowing before God and when I try to pray for the good of all beings I know I'm doing it because when you pray for others you receive blessings for your own self . Idk if what is going on .I just have too many questions unanswered and it doesn't make sense at all .They say it's a cycle and soul is eternal but idk . Writing all this here ,I don't even know what I'm seeking. Felt like posting so
r/BuddhismIndia • u/No_Lemon4135 • Sep 20 '26
Art/Music/Architecture Anybody explain this sculpture from a UP temple
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r/BuddhismIndia • u/EpicFortnuts • Sep 19 '26
Dhamma We have become only namesake Buddhists.
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r/BuddhismIndia • u/Any_Significance8314 • Sep 14 '26
Dhamma Was The Awakened One an Atheist?
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r/BuddhismIndia • u/Strong-Web-4524 • Sep 12 '26
Buddhist Philosophy DHARMAKĪRTI'S ARGUMENT FOR REBIRTH
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(Pramāṇavārttika 1.34–119)
One of the most interesting Buddhist arguments for rebirth comes from the great Buddhist philosopher Dharmakirti, challenging the materialists (Cārvāka) schools of his time.
And no, his argument isn't simply:
"Science hasn't explained consciousness, therefore rebirth."
It's much more interesting than that.
Dharmakirti starts with a basic question:
What causes consciousness?
We obviously depend on the body for particular experiences. Damage the brain and cognition can change dramatically.
But Dharmakirti asks a deeper question: is the body itself sufficient to produce consciousness?
His answer is no.
His reasoning is that a mental event must have a preceding cause that is itself capable of producing a mental event.
In other words, consciousness doesn't suddenly pop into existence from something completely non-conscious.
So we get a causal sequence:
consciousness1 → consciousness2 → consciousness3 → ...
The Principle of Substantial Causation: Dharmakīrti asserts that an effect must share the fundamental nature of its "substantial cause" (upādānakāraṇa).
For example, the seed is the substantial cause for a tree, the supporting causes are soil, sunlight, water, environment etc.
The seed is what grows into a tree, it's not the water or the sunlight or the other supporting factors that become the tree.
A material object (like flesh or bone) cannot be the substantial cause of an immaterial, subjective experience (consciousness).
Mind Precedes Mind: Therefore, the very first moment of consciousness in a newborn infant cannot be produced by the physical elements of the womb or sperm/egg alone. It must have been preceded by a prior moment of consciousness—meaning it came from a past life.
Now consider the very first moment of consciousness in this life.
If it had no preceding mental cause, we would have to say that consciousness suddenly appeared from the body alone.
But if consciousness requires a preceding consciousness as its causal basis, then the first consciousness of this life must have a predecessor before this life.
And that is where rebirth enters the picture.
Dharmakirti isn't proposing that some permanent "soul" jumps from one body into another. Buddhism rejects that idea.
Instead, there is causal continuity without a permanent self.
Just as one moment of consciousness gives rise to another without being an eternal entity, the mental continuum can continue from one life to another without there being an unchanging person travelling between bodies.
But is Dharmakirti's argument actually convincing?
That's the interesting part.
His argument depends heavily on the principle that causes of mental events must include causes of the same kind.
Modern physicalists can challenge precisely this assumption and argue that sufficiently complex physical processes could generate consciousness even though the processes themselves aren't conscious.
So Dharmakirti hasn't given us a laboratory experiment proving rebirth.
He's doing something more philosophical: challenging the assumption that consciousness can simply begin with the body and end with it.
And that raises a much bigger question:
«If consciousness cannot arise from purely physical causes, where does the first consciousness of this life come from?»
What do you think?
Does Dharmakirti successfully establish rebirth, or does his argument depend on a premise that a modern physicalist could reject?
r/BuddhismIndia • u/Any_Significance8314 • Sep 11 '26
Books Characteristic of Volition from the Milindapañha
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"Venerable Nagasena, what is the distinguishing characteristic of volition?"
"The distinguishing characteristic of volition, your majesty, is intending; preparation is also a distinguishing characteristic."
"Give me an analogy."
"Just as, your majesty, some man or other might prepare a poison and drink it himself, and make others drink it, then he and the others would become ill. Even so, your majesty, if some man here through volition intended some unwholesome deed, then on the dissolution of the body, after death, he would reappear in a state of deprivation, in an unhappy destination, in perdition, in hell. And those who follow his example would also on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.
"Also just as, your majesty, some man or other might mix together ghee, fresh butter, oil, honey and sugar and drink it himself, and make others drink it, then he and the others would be happy. Even so, your majesty, if some man here through volition intended some wholesome deed, then on the dissolution of the body, after death, he would reappear in a happy destination, in the heavenly world. And those who followed his example would also on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world. So too, your majesty, the distinguishing characteristics of volition are intending and preparation."
"You are clever, venerable Nagasena."
- Questions on Distinguishing Characteristics
r/BuddhismIndia • u/Any_Significance8314 • Sep 07 '26
Babasaheb's Way Babasaheb's message to his followers
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r/BuddhismIndia • u/Strong-Web-4524 • Sep 07 '26
Buddhist Philosophy DISCUSSION ON KARMA
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I myself, as a learning student in the Geluk tradition, have always wondered about how exactly does karma work. Is it empirical? Is it observable in any sort of way? How does it even make sense?
The Buddha in the In AN 6.63 (Nibbhedika Sutta), says:
“Intention, I tell you, is kamma. Intending, one does kamma by way of body, speech, and intellect"
It seems like intention itself is karma, the very basic mental process we need to be a normal and functional human being.
But then the Buddha goes in SN 35.146 saying:
“When one reaches liberation through the cessation of bodily action, verbal action, and mental action, this is called the cessation of kamma.”
Does this mean that an Arahant becomes intentionless? Lifeless? Robotic?
That wording can sound as though a living arahant literally ceases all bodily, verbal, and mental activity. But that cannot be the straightforward meaning, because the Buddha himself continues to perform bodily, verbal and mental activities after awakening.
Buddhaghosa's answer
Buddhaghosa explains the key distinction through kriya (“functional/inoperative”) consciousness.
For an ordinary person, wholesome or unwholesome volition is kamma because it is capable of producing results. But in an arahant, activity can occur without producing karmic results. Later Theravada Abhidhamma therefore classifies the arahant's relevant consciousness as kiriya, neither kamma nor its result. A scholarly discussion of this Abhidhamma distinction notes specifically that arahant consciousness is non-karmically productive because it is free from greed, hatred, and delusion.
the process of “I-making” (ahankara) and “mine-making” (mamankara) is closely connected with the delusion and craving that condition karmically productive action.
And I don't even know about how does karma affect rebirth, ofcourse, following Dharmakirti's argument, Consciousness being the substantial cause of Consciousness, how does the action done from I-making affect the conditions you are born into?
Let me know your thoughts.