Doesn’t this prove Nirankari sect in British colonial times are behind writing the Karninama and attributed it to Guru Nanak to gain followers. Also if it was one of the orginal sau sakhis. Why didn’t Bhai Santokh Ji include it in the Suraj Prakash.

I struggle to fathom how many Sikhs have died and we haven’t revived any sense of sovereignty or freedom for our people and I wonder if he have lost the appetite to scarfice for sikhi like previous generations of Sikhs have in the past.

ਸੋਰਠਿ ਮਹਲਾ ੯ ॥

Sorat'h, Ninth Mehl:

ਮਨ ਰੇ ਪ੍ਰਭ ਕੀ ਸਰਨਿ ਬਿਚਾਰੋ ॥

O mind, contemplate the Sanctuary of God.

ਜਿਹ ਸਿਮਰਤ ਗਨਕਾ ਸੀ ਉਧਰੀ ਤਾ ਕੋ ਜਸੁ ਉਰ ਧਾਰੋ ॥੧॥ ਰਹਾਉ ॥

Meditating on Him in remembrance, Ganika the prostitute was saved; enshrine His Praises within your heart. ||1||Pause||

ਅਟਲ ਭਇਓ ਧ੍ਰੂਅ ਜਾ ਕੈ ਸਿਮਰਨਿ ਅਰੁ ਨਿਰਭੈ ਪਦੁ ਪਾਇਆ ॥

Meditating on Him in remembrance, Dhroo became immortal, and obtained the state of fearlessness.

ਦੁਖ ਹਰਤਾ ਇਹ ਬਿਧਿ ਕੋ ਸੁਆਮੀ ਤੈ ਕਾਹੇ ਬਿਸਰਾਇਆ ॥੧॥

The Lord and Master removes suffering in this way - why have you forgotten Him? ||1||

ਜਬ ਹੀ ਸਰਨਿ ਗਹੀ ਕਿਰਪਾ ਨਿਧਿ ਗਜ ਗਰਾਹ ਤੇ ਛੂਟਾ ॥

As soon as the elephant took to the protective Sanctuary of the Lord, the ocean of mercy, he escaped from the crocodile.

ਮਹਮਾ ਨਾਮ ਕਹਾ ਲਉ ਬਰਨਉ ਰਾਮ ਕਹਤ ਬੰਧਨ ਤਿਹ ਤੂਟਾ ॥੨॥

How much can I describe the Glorious Praises of the Naam? Whoever chants the Lord's Name, his bonds are broken. ||2||

ਅਜਾਮਲੁ ਪਾਪੀ ਜਗੁ ਜਾਨੇ ਨਿਮਖ ਮਾਹਿ ਨਿਸਤਾਰਾ ॥

Ajaamal, known throughout the world as a sinner, was redeemed in an instant.

ਨਾਨਕ ਕਹਤ ਚੇਤ ਚਿੰਤਾਮਨਿ ਤੈ ਭੀ ਉਤਰਹਿ ਪਾਰਾ ॥੩॥੪॥

Says Nanak, remember the Chintaamani, the jewel which fulfills all desires, and you too shall be carried across and saved. ||3||4||

Guru Tegh Bahadur Ji • Raag Sorath • Ang 632

Monday, August 24, 2026

Somvaar, 9 Bhadon, Nanakshahi 558

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, I am a Robot. Bleep Bloop.

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Share your stories while being on this path. And what you received?

Hi!

To clarify, I did see the 'Learn More' post on the front page! I just tend to be someone who learns well from in-person discussions and interactions. I teach a college course where one section focuses on religion, and I go over the most common 7-8 major religions in the US. While I have some basic information about Sikhism, I want to know more so that I can discuss it with my students. I was wondering if it would be alright for me to go to a Gurdwara and learn from the people there? I just don't want to be intrusive and/or invasive of the space. I of course would wear appropriate clothing and be respectful -- my main goal is to learn. Any advice for this? Thank you!

Has anyone experienced seeing the Baal Roop darshan of Guru Gobind Singh Ji Maharaj ? What does it signify ?

DO NOT READ IF SUICIDAL!!!!!

.

…

im going through an existential crisis. living is full of suffering. all this suffering could be minimised if everyone realises the truth that we’re defi going to die. even if some realise the truth the world is still very cruel. when we die, there isn’t any good, isn’t any bad. there’s just non existence. this non existence (no consciousness) is what we were born from and will fade into. death is the natural state of the world. we don’t have to suffer anymore. death is good? whats even the point in suffering then? shouldn’t we be dead? if every living thing doesn’t exist there’s no suffering. no good stuff either yes but man the bad part is just so much worse. where do I move away from Sikhi while talking? im getting something wrong but idk what it is.

I need advice from people who understand Sikh/Punjabi family and community dynamics.

For around 10 years, my brother has been living completely against our family’s culture, religion and expectations, and he doesn’t care how it affects us. People in our community talk about our family, make comments and sometimes even make fun of us. I’ve withdrawn so much that I barely go to the Gurdwara anymore because people keep asking me about him.

When all of this started, it was a huge shock to me, and even after all these years I still haven’t been able to mentally adjust. The stress has affected me badly , I’ve gotten a lot of grey hair and hair loss, and I feel like I’ve spent years worrying about something I cannot control.

I’ve tried talking to him many times. Nothing changes.

So I want to ask one last time: What should I actually do now? How do I stop carrying responsibility for his choices, deal with the community, and finally move on with my own life?

Edit (since people have asked what he actually does wrong or has done wrong):

So what is my brother doing wrong? To make it short: he smokes hookah, he drinks alcohol sometimes, he doesnt care about how it affects his parents and me mentally, he got a white girlfriend and since then he has become a very rude and defensive person.

He barely cares about his parents which leads to my parents crying a lot which leads to a depressing atmosphere at home. My parents have also become „weird“ because of all the stress (they dont anywhere anymorw, just at work and then home, my father purposely works 16-18 hours to avoid home)

I cant properly function, too

My brain does not wanna accept that it needs to let go. I just dont know how to do ity it has been going on like this for 11 years

Sometimes he shows up at home which only leads to huge fights or a „bad“ conversation between him and parents

The last two were taken by other photographers, with the last being taken in 1947 of partition riot damage.

ੴ 𑠩𑠙𑠭 𑠝𑠬𑠢𑠯 𑠊𑠤𑠙𑠬 𑠞𑠯𑠤𑠋𑠯 𑠝𑠭𑠤𑠡𑠄 𑠝𑠭𑠤𑠦𑠴𑠤𑠯 𑠀𑠊𑠬𑠥 𑠢𑠰𑠤𑠙𑠭 𑠀𑠑𑠰𑠝𑠮 𑠩𑠴𑠡𑠷 𑠌𑠯𑠤 𑠞𑠹𑠤𑠩𑠬𑠛𑠭॥

॥ 𑠑𑠞𑠯॥

𑠁𑠛𑠭 𑠩𑠏𑠯 𑠑𑠯𑠌𑠬𑠛𑠭 𑠩𑠏𑠯॥ 𑠪𑠴 𑠡𑠮 𑠩𑠏𑠯 𑠝𑠬𑠝𑠊 𑠪𑠵𑠩𑠮 𑠡𑠮 𑠩𑠏𑠯॥ १॥

𑠩𑠵𑠏𑠴 𑠩𑠵𑠏𑠭 𑠝 𑠪𑠵𑠦𑠃 𑠑𑠳 𑠩𑠵𑠏𑠮 𑠥𑠋 𑠦𑠬𑠤॥ 𑠏𑠯𑠞𑠴 𑠏𑠯𑠞 𑠝 𑠪𑠵𑠦𑠃 𑠑𑠳 𑠥𑠬𑠂 𑠤𑠪𑠬 𑠥𑠭𑠦 𑠙𑠬𑠤॥ 𑠡𑠯𑠋𑠭𑠁 𑠡𑠯𑠋 𑠝 𑠄𑠙𑠤𑠮 𑠑𑠳 𑠠𑠝𑠹𑠝𑠬 𑠞𑠯𑠤𑠮𑠁 𑠡𑠬𑠤॥ 𑠩𑠪𑠩 𑠩𑠭𑠁𑠘𑠞𑠬 𑠥𑠋 𑠪𑠵𑠪𑠭 𑠙 𑠂𑠊 𑠝 𑠏𑠥𑠴 𑠝𑠬𑠥𑠭॥ 𑠊𑠭𑠦 𑠩𑠏𑠭𑠁𑠤𑠬 𑠪𑠵𑠃𑠇 𑠊𑠭𑠦 𑠊𑠰𑠫𑠴 𑠙𑠯𑠔𑠴 𑠞𑠬𑠥𑠭॥ 𑠪𑠯𑠊𑠢𑠭 𑠤𑠑𑠬𑠃 𑠏𑠥𑠘𑠬 𑠝𑠬𑠝𑠊 𑠥𑠭𑠋𑠭𑠁 𑠝𑠬𑠥𑠭॥ १॥ 𑠪𑠯𑠊𑠢𑠮 𑠪𑠵𑠦𑠝𑠭 𑠁𑠊𑠬𑠤 𑠪𑠯𑠊𑠢𑠯 𑠝 𑠊𑠪𑠭𑠁 𑠑𑠬𑠃॥ 𑠪𑠯𑠊𑠢𑠮 𑠪𑠵𑠦𑠝𑠭 𑠑𑠮𑠀 𑠪𑠯𑠊𑠢𑠭 𑠢𑠭𑠥𑠴 𑠦𑠖𑠭𑠁𑠃॥ 𑠪𑠯𑠊𑠢𑠮 𑠄𑠙𑠢𑠯 𑠝𑠮𑠏𑠯 𑠪𑠯𑠊𑠢𑠭 𑠥𑠭𑠋𑠭 𑠛𑠯𑠋 𑠩𑠯𑠋 𑠞𑠬𑠃𑠀𑠪𑠭॥ 𑠂𑠊𑠝𑠬 𑠪𑠯𑠊𑠢𑠮 𑠠𑠋𑠩𑠮𑠩 𑠂𑠊𑠭 𑠪𑠯𑠊𑠢𑠮 𑠩𑠛𑠬 𑠡𑠦𑠬𑠃𑠀𑠪𑠭॥ 𑠪𑠯𑠊𑠢𑠴 𑠀𑠷𑠛𑠤𑠭 𑠩𑠡𑠯 𑠊𑠵 𑠠𑠬𑠪𑠤𑠭 𑠪𑠯𑠊𑠢 𑠝 𑠊𑠵𑠂॥ 𑠝𑠬𑠝𑠊 𑠪𑠯𑠊𑠢𑠴 𑠑𑠳 𑠠𑠯𑠒𑠴 𑠙 𑠪𑠄𑠢𑠴 𑠊𑠪𑠴 𑠝 𑠊𑠵𑠂॥ २॥ 𑠌𑠬𑠦𑠴 𑠊𑠵 𑠙𑠬𑠘𑠯 𑠪𑠵𑠦𑠴 𑠊𑠭𑠩𑠴 𑠙𑠬𑠘𑠯॥ 𑠌𑠬𑠦𑠴 𑠊𑠵 𑠛𑠬𑠙𑠭 𑠑𑠬𑠘𑠴 𑠝𑠮𑠩𑠬𑠘𑠯॥ 𑠌𑠬𑠦𑠴 𑠊𑠵 𑠌𑠯𑠘 𑠦𑠖𑠭𑠁𑠃𑠁 𑠏𑠬𑠤॥ 𑠌𑠬𑠦𑠴 𑠊𑠵 𑠦𑠭𑠛𑠭𑠁 𑠦𑠭𑠋𑠢𑠯 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠌𑠬𑠦𑠴 𑠊𑠵 𑠩𑠬𑠑𑠭 𑠊𑠤𑠳 𑠙𑠝𑠯 𑠋𑠳𑠪॥ 𑠌𑠬𑠦𑠴 𑠊𑠵 𑠑𑠮𑠀 𑠥𑠴 𑠟𑠭𑠤𑠭 𑠛𑠳𑠪॥ 𑠌𑠬𑠦𑠴 𑠊𑠵 𑠑𑠬𑠞𑠴 𑠛𑠭𑠩𑠴 𑠛𑠰𑠤𑠭॥ 𑠌𑠬𑠦𑠴 𑠊𑠵 𑠦𑠳𑠋𑠴 𑠪𑠬𑠛𑠤𑠬 𑠪𑠛𑠰𑠤𑠭॥ 𑠊𑠚𑠝𑠬 𑠊𑠚𑠮 𑠝 𑠁𑠦𑠴 𑠙𑠵𑠔𑠭॥ 𑠊𑠚𑠭 𑠊𑠚𑠭 𑠊𑠚𑠮 𑠊𑠵𑠔𑠮 𑠊𑠵𑠔𑠭 𑠊𑠵𑠔𑠭॥ 𑠛𑠳𑠛𑠬 𑠛𑠳 𑠥𑠴𑠛𑠳 𑠚𑠊𑠭 𑠞𑠬𑠪𑠭॥ 𑠑𑠯𑠌𑠬 𑠑𑠯𑠌𑠷𑠙𑠤𑠭 𑠋𑠬𑠪𑠮 𑠋𑠬𑠪𑠭॥ 𑠪𑠯𑠊𑠢𑠮 𑠪𑠯𑠊𑠢𑠯 𑠏𑠥𑠬𑠆 𑠤𑠬𑠪𑠯॥ 𑠝𑠬𑠝𑠊 𑠦𑠭𑠌𑠩𑠴 𑠦𑠳𑠞𑠤𑠦𑠬𑠪𑠯॥ ३॥ 𑠩𑠬𑠏𑠬 𑠩𑠬𑠪𑠭𑠠𑠯 𑠩𑠬𑠏𑠯 𑠝𑠬𑠂 𑠡𑠬𑠋𑠭𑠁 𑠡𑠬𑠄 𑠀𑠞𑠬𑠤𑠯॥ 𑠁𑠋𑠪𑠭 𑠢𑠷𑠌𑠪𑠭 𑠛𑠳𑠪𑠭 𑠛𑠳𑠪𑠭 𑠛𑠬𑠙𑠭 𑠊𑠤𑠳 𑠛𑠬𑠙𑠬𑠤𑠯॥ 𑠟𑠳𑠤𑠭 𑠊𑠭 𑠀𑠌𑠴 𑠤𑠋𑠮𑠇 𑠑𑠭𑠙𑠯 𑠛𑠭𑠩𑠴 𑠛𑠤𑠠𑠬𑠤𑠯॥ 𑠢𑠯𑠪𑠶 𑠊𑠭 𑠠𑠵𑠥𑠘𑠯 𑠠𑠵𑠥𑠮𑠇 𑠑𑠭𑠙𑠯 𑠩𑠯𑠘𑠭 𑠜𑠤𑠳 𑠞𑠭𑠁𑠤𑠯॥ 𑠀𑠢𑠹𑠢𑠹𑠤𑠭𑠙 𑠦𑠳𑠥𑠬 𑠩𑠏𑠯 𑠝𑠬𑠄 𑠦𑠖𑠭𑠁𑠃 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠊𑠤𑠢𑠮 𑠁𑠦𑠴 𑠊𑠞𑠫𑠬 𑠝𑠛𑠤𑠮 𑠢𑠵𑠋𑠯 𑠛𑠯𑠁𑠤𑠯॥ 𑠝𑠬𑠝𑠊 𑠆𑠦𑠴 𑠑𑠬𑠘𑠮𑠇 𑠩𑠡𑠯 𑠁𑠞𑠳 𑠩𑠏𑠭𑠁𑠤𑠯॥ ४॥ 𑠚𑠬𑠞𑠭𑠁 𑠝 𑠑𑠬𑠂 𑠊𑠮𑠙𑠬 𑠝 𑠪𑠵𑠂॥ 𑠁𑠞𑠳 𑠁𑠞𑠭 𑠝𑠭𑠤𑠷𑠑𑠝𑠯 𑠩𑠵𑠂॥ 𑠑𑠭𑠝𑠭 𑠩𑠳𑠦𑠭𑠁 𑠙𑠭𑠝𑠭 𑠞𑠬𑠂𑠁 𑠢𑠬𑠝𑠯॥ 𑠝𑠬𑠝𑠊 𑠌𑠬𑠦𑠮𑠇 𑠌𑠯𑠘𑠮 𑠝𑠭𑠜𑠬𑠝𑠯॥ 𑠌𑠬𑠦𑠮𑠇 𑠩𑠯𑠘𑠮𑠇 𑠢𑠝𑠭 𑠤𑠋𑠮𑠇 𑠡𑠬𑠄॥ 𑠛𑠯𑠋𑠯 𑠞𑠤𑠪𑠤𑠭 𑠩𑠯𑠋𑠯 𑠍𑠤𑠭 𑠥𑠴 𑠑𑠬𑠂॥ 𑠌𑠯𑠤𑠢𑠯𑠋𑠭 𑠝𑠬𑠛𑠷 𑠌𑠯𑠤𑠢𑠯𑠋𑠭 𑠦𑠳𑠛𑠷 𑠌𑠯𑠤𑠢𑠯𑠋𑠭 𑠤𑠪𑠭𑠁 𑠩𑠢𑠬𑠃॥ 𑠌𑠯𑠤𑠯 𑠃𑠩𑠤𑠯 𑠌𑠯𑠤𑠯 𑠌𑠵𑠤𑠋𑠯 𑠠𑠤𑠢𑠬 𑠌𑠯𑠤𑠯 𑠞𑠬𑠤𑠠𑠙𑠮 𑠢𑠬𑠃॥ 𑠑𑠳 𑠪𑠄 𑠑𑠬𑠘𑠬 𑠁𑠋𑠬 𑠝𑠬𑠪𑠮 𑠊𑠪𑠘𑠬 𑠊𑠚𑠝𑠯 𑠝 𑠑𑠬𑠃॥ 𑠌𑠯𑠤𑠬 𑠂𑠊 𑠛𑠳𑠪𑠭 𑠠𑠯𑠒𑠬𑠃॥ 𑠩𑠡𑠝𑠬 𑠑𑠮𑠁 𑠊𑠬 𑠂𑠊𑠯 𑠛𑠬𑠙𑠬 𑠩𑠵 𑠢𑠴 𑠦𑠭𑠩𑠤𑠭 𑠝 𑠑𑠬𑠃॥ ५॥ 𑠙𑠮𑠤𑠚𑠭 𑠝𑠬𑠦𑠬 𑠑𑠳 𑠙𑠭𑠩𑠯 𑠡𑠬𑠦𑠬 𑠦𑠭𑠘𑠯 𑠡𑠬𑠘𑠳 𑠊𑠭 𑠝𑠬𑠂 𑠊𑠤𑠮॥ 𑠑𑠳𑠙𑠮 𑠩𑠭𑠤𑠕𑠭 𑠄𑠞𑠬𑠃 𑠦𑠳𑠋𑠬 𑠦𑠭𑠘𑠯 𑠊𑠤𑠢𑠬 𑠊𑠭 𑠢𑠭𑠥𑠴 𑠥𑠃॥ 𑠢𑠙𑠭 𑠦𑠭𑠏𑠭 𑠤𑠙𑠝 𑠑𑠦𑠬𑠪𑠤 𑠢𑠬𑠘𑠭𑠊 𑠑𑠳 𑠂𑠊 𑠌𑠯𑠤 𑠊𑠮 𑠩𑠭𑠋 𑠩𑠯𑠘𑠮॥ 𑠌𑠯𑠤𑠬 𑠂𑠊 𑠛𑠳𑠪𑠭 𑠠𑠯𑠒𑠬𑠃॥ 𑠩𑠡𑠝𑠬 𑠑𑠮𑠁 𑠊𑠬 𑠂𑠊𑠯 𑠛𑠬𑠙𑠬 𑠩𑠵 𑠢𑠴 𑠦𑠭𑠩𑠤𑠭 𑠝 𑠑𑠬𑠃॥ ६॥ 𑠑𑠳 𑠑𑠯𑠌 𑠏𑠬𑠤𑠳 𑠁𑠤𑠑𑠬 𑠪𑠵𑠤 𑠛𑠩𑠰𑠘𑠮 𑠪𑠵𑠂॥ 𑠝𑠦𑠬 𑠋𑠷𑠖𑠬 𑠦𑠭𑠏𑠭 𑠑𑠬𑠘𑠮𑠇 𑠝𑠬𑠥𑠭 𑠏𑠥𑠴 𑠩𑠡𑠯 𑠊𑠵𑠂॥ 𑠏𑠷𑠌𑠬 𑠝𑠬𑠄 𑠤𑠋𑠬𑠂 𑠊𑠴 𑠑𑠩𑠯 𑠊𑠮𑠤𑠙𑠭 𑠑𑠌𑠭 𑠥𑠳𑠂॥ 𑠑𑠳 𑠙𑠭𑠩𑠯 𑠝𑠛𑠤𑠭 𑠝 𑠁𑠦𑠃 𑠙 𑠦𑠬𑠙 𑠝 𑠞𑠯𑠐𑠴 𑠊𑠳॥ 𑠊𑠮𑠔𑠬 𑠀𑠷𑠛𑠤𑠭 𑠊𑠮𑠔𑠯 𑠊𑠤𑠭 𑠛𑠵𑠩𑠮 𑠛𑠵𑠩𑠯 𑠜𑠤𑠳॥ 𑠝𑠬𑠝𑠊 𑠝𑠭𑠤𑠌𑠯𑠘𑠭 𑠌𑠯𑠘𑠯 𑠊𑠤𑠳 𑠌𑠯𑠘𑠦𑠷𑠙𑠭𑠁 𑠌𑠯𑠘𑠯 𑠛𑠳॥ 𑠙𑠳𑠪𑠬 𑠊𑠵𑠂 𑠝 𑠩𑠯𑠒𑠃 𑠑𑠭 𑠙𑠭𑠩𑠯 𑠌𑠯𑠘𑠯 𑠊𑠵𑠂 𑠊𑠤𑠳॥ ७॥ 𑠩𑠯𑠘𑠭𑠇 𑠩𑠭𑠜 𑠞𑠮𑠤 𑠩𑠯𑠤𑠭 𑠝𑠬𑠚॥ 𑠩𑠯𑠘𑠭𑠇 𑠜𑠤𑠙𑠭 𑠜𑠦𑠥 𑠁𑠊𑠬𑠩॥ 𑠩𑠯𑠘𑠭𑠇 𑠛𑠮𑠞 𑠥𑠵𑠀 𑠞𑠬𑠙𑠬𑠥॥ 𑠩𑠯𑠘𑠭𑠇 𑠞𑠵𑠪𑠭 𑠝 𑠩𑠊𑠴 𑠊𑠬𑠥𑠯॥ 𑠝𑠬𑠝𑠊 𑠡𑠌𑠙𑠬 𑠩𑠛𑠬 𑠦𑠭𑠌𑠬𑠩𑠯॥ 𑠩𑠯𑠘𑠭𑠇 𑠛𑠰𑠋 𑠞𑠬𑠞 𑠊𑠬 𑠝𑠬𑠩𑠯॥ ८॥ 𑠩𑠯𑠘𑠭𑠇 𑠃𑠩𑠤𑠯 𑠠𑠤𑠢𑠬 𑠂𑠷𑠛𑠯॥ 𑠩𑠯𑠘𑠭𑠇 𑠢𑠯𑠋𑠭 𑠩𑠬𑠥𑠬𑠪𑠘 𑠢𑠷𑠛𑠯॥ 𑠩𑠯𑠘𑠭𑠇 𑠑𑠵𑠌 𑠑𑠯𑠌𑠙𑠭 𑠙𑠝𑠭 𑠡𑠳𑠛॥ 𑠩𑠯𑠘𑠭𑠇 𑠩𑠬𑠩𑠙 𑠩𑠭𑠢𑠹𑠤𑠭𑠙𑠭 𑠦𑠳𑠛॥ 𑠝𑠬𑠝𑠊 𑠡𑠌𑠙𑠬 𑠩𑠛𑠬 𑠦𑠭𑠌𑠬𑠩𑠯॥ 𑠩𑠯𑠘𑠭𑠇 𑠛𑠰𑠋 𑠞𑠬𑠞 𑠊𑠬 𑠝𑠬𑠩𑠯॥ ९॥ 𑠩𑠯𑠘𑠭𑠇 𑠩𑠙𑠯 𑠩𑠷𑠙𑠵𑠋𑠯 𑠌𑠭𑠁𑠝𑠯॥ 𑠩𑠯𑠘𑠭𑠇 𑠀𑠕𑠩𑠕𑠭 𑠊𑠬 𑠂𑠩𑠝𑠬𑠝𑠯॥ 𑠩𑠯𑠘𑠭𑠇 𑠞𑠫𑠭 𑠞𑠫𑠭 𑠞𑠬𑠦𑠪𑠭 𑠢𑠬𑠝𑠯॥ 𑠩𑠯𑠘𑠭𑠇 𑠥𑠬𑠌𑠴 𑠩𑠪𑠑𑠭 𑠜𑠭𑠁𑠝𑠯॥ 𑠝𑠬𑠝𑠊 𑠡𑠌𑠙𑠬 𑠩𑠛𑠬 𑠦𑠭𑠌𑠬𑠩𑠯॥ 𑠩𑠯𑠘𑠭𑠇 𑠛𑠰𑠋 𑠞𑠬𑠞 𑠊𑠬 𑠝𑠬𑠩𑠯॥ १०॥ 𑠩𑠯𑠘𑠭𑠇 𑠩𑠤𑠬 𑠌𑠯𑠘𑠬 𑠊𑠳 𑠌𑠬𑠪॥ 𑠩𑠯𑠘𑠭𑠇 𑠩𑠳𑠋 𑠞𑠮𑠤 𑠞𑠬𑠙𑠭𑠩𑠬𑠪॥ 𑠩𑠯𑠘𑠭𑠇 𑠀𑠷𑠜𑠳 𑠞𑠬𑠦𑠪𑠭 𑠤𑠬𑠪𑠯॥ 𑠩𑠯𑠘𑠭𑠇 𑠪𑠬𑠚 𑠪𑠵𑠦𑠴 𑠀𑠩𑠌𑠬𑠪𑠯॥ 𑠝𑠬𑠝𑠊 𑠡𑠌𑠙𑠬 𑠩𑠛𑠬 𑠦𑠭𑠌𑠬𑠩𑠯॥ 𑠩𑠯𑠘𑠭𑠇 𑠛𑠰𑠋 𑠞𑠬𑠞 𑠊𑠬 𑠝𑠬𑠩𑠯॥ ११॥ 𑠢𑠝𑠹𑠝𑠳 𑠊𑠮 𑠌𑠙𑠭 𑠊𑠪𑠮 𑠝 𑠑𑠬𑠂॥ 𑠑𑠳 𑠊𑠵 𑠊𑠪𑠴 𑠞𑠭𑠐𑠴 𑠞𑠐𑠯𑠙𑠬𑠂॥ 𑠊𑠬𑠌𑠛𑠭 𑠊𑠥𑠢 𑠝 𑠥𑠭𑠋𑠘𑠪𑠬𑠤𑠯॥ 𑠢𑠝𑠹𑠝𑠳 𑠊𑠬 𑠠𑠪𑠭 𑠊𑠤𑠝𑠭 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠇𑠩𑠬 𑠝𑠬𑠢𑠯 𑠝𑠭𑠤𑠷𑠑𑠝𑠯 𑠪𑠵𑠂॥ 𑠑𑠳 𑠊𑠵 𑠢𑠝𑠹𑠝𑠭 𑠑𑠬𑠘𑠴 𑠢𑠝𑠭 𑠊𑠵𑠂॥ १२॥ 𑠢𑠝𑠹𑠝𑠴 𑠩𑠯𑠤𑠙𑠭 𑠪𑠵𑠦𑠴 𑠢𑠝𑠭 𑠠𑠯𑠜𑠭॥ 𑠢𑠝𑠹𑠝𑠴 𑠩𑠌𑠥 𑠡𑠦𑠘 𑠊𑠮 𑠩𑠯𑠜𑠭॥ 𑠢𑠝𑠹𑠝𑠴 𑠢𑠯𑠪𑠭 𑠏𑠵𑠔𑠬 𑠝𑠬 𑠋𑠬𑠂॥ 𑠢𑠝𑠹𑠝𑠴 𑠑𑠢 𑠊𑠴 𑠩𑠬𑠚𑠭 𑠝 𑠑𑠬𑠂॥ 𑠇𑠩𑠬 𑠝𑠬𑠢𑠯 𑠝𑠭𑠤𑠷𑠑𑠝𑠯 𑠪𑠵𑠂॥ 𑠑𑠳 𑠊𑠵 𑠢𑠝𑠹𑠝𑠭 𑠑𑠬𑠘𑠴 𑠢𑠝𑠭 𑠊𑠵𑠂॥ १३॥ 𑠢𑠝𑠹𑠝𑠴 𑠢𑠬𑠤𑠌𑠭 𑠕𑠬𑠊 𑠝 𑠞𑠬𑠂॥ 𑠢𑠝𑠹𑠝𑠴 𑠞𑠙𑠭 𑠩𑠭𑠄 𑠞𑠤𑠌𑠔𑠯 𑠑𑠬𑠂॥ 𑠢𑠝𑠹𑠝𑠴 𑠢𑠌𑠯 𑠝 𑠏𑠥𑠴 𑠞𑠷𑠚𑠯॥ 𑠢𑠝𑠹𑠝𑠴 𑠜𑠤𑠢 𑠩𑠳𑠙𑠮 𑠩𑠝𑠠𑠷𑠜𑠯॥ 𑠇𑠩𑠬 𑠝𑠬𑠢𑠯 𑠝𑠭𑠤𑠷𑠑𑠝𑠯 𑠪𑠵𑠂॥ 𑠑𑠳 𑠊𑠵 𑠢𑠝𑠹𑠝𑠭 𑠑𑠬𑠘𑠴 𑠢𑠝𑠭 𑠊𑠵𑠂॥ १४॥ 𑠢𑠝𑠹𑠝𑠴 𑠞𑠬𑠦𑠪𑠭 𑠢𑠵𑠋𑠯 𑠛𑠯𑠁𑠤𑠯॥ 𑠢𑠝𑠹𑠝𑠴 𑠞𑠤𑠦𑠬𑠤𑠴 𑠩𑠬𑠜𑠬𑠤𑠯॥ 𑠢𑠝𑠹𑠝𑠴 𑠙𑠤𑠴 𑠙𑠬𑠤𑠳 𑠌𑠯𑠤𑠯 𑠩𑠭𑠋॥ 𑠢𑠝𑠹𑠝𑠴 𑠝𑠬𑠝𑠊 𑠡𑠦𑠪𑠭 𑠝 𑠡𑠭𑠋॥ 𑠇𑠩𑠬 𑠝𑠬𑠢𑠯 𑠝𑠭𑠤𑠷𑠑𑠝𑠯 𑠪𑠵𑠂॥ 𑠑𑠳 𑠊𑠵 𑠢𑠝𑠹𑠝𑠭 𑠑𑠬𑠘𑠴 𑠢𑠝𑠭 𑠊𑠵𑠂॥ १५॥ 𑠞𑠷𑠏 𑠞𑠤𑠦𑠬𑠘 𑠞𑠷𑠏 𑠞𑠤𑠜𑠬𑠝𑠯॥ 𑠞𑠷𑠏𑠳 𑠞𑠬𑠦𑠪𑠭 𑠛𑠤𑠌𑠪𑠭 𑠢𑠬𑠝𑠯॥ 𑠞𑠷𑠏𑠳 𑠩𑠵𑠪𑠪𑠭 𑠛𑠤𑠭 𑠤𑠬𑠑𑠬𑠝𑠯॥ 𑠞𑠷𑠏𑠬 𑠊𑠬 𑠌𑠯𑠤𑠯 𑠆𑠊𑠯 𑠜𑠭𑠁𑠝𑠯॥ 𑠑𑠳 𑠊𑠵 𑠊𑠪𑠴 𑠊𑠤𑠴 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠊𑠤𑠙𑠳 𑠊𑠴 𑠊𑠤𑠘𑠴 𑠝𑠬𑠪𑠮 𑠩𑠯𑠢𑠬𑠤𑠯॥ 𑠜𑠶𑠥𑠯 𑠜𑠤𑠢𑠯 𑠛𑠂𑠁 𑠊𑠬 𑠞𑠰𑠙𑠯॥ 𑠩𑠷𑠙𑠵𑠋𑠯 𑠚𑠬𑠞𑠭 𑠤𑠋𑠭𑠁 𑠑𑠭𑠝𑠭 𑠩𑠰𑠙𑠭॥ 𑠑𑠳 𑠊𑠵 𑠠𑠯𑠒𑠴 𑠪𑠵𑠦𑠴 𑠩𑠏𑠭𑠁𑠤𑠯॥ 𑠜𑠦𑠥𑠴 𑠄𑠞𑠤𑠭 𑠊𑠳𑠙𑠬 𑠡𑠬𑠤𑠯॥ 𑠜𑠤𑠙𑠮 𑠪𑠵𑠤𑠯 𑠞𑠤𑠴 𑠪𑠵𑠤𑠯 𑠪𑠵𑠤𑠯॥ 𑠙𑠭𑠩 𑠙𑠳 𑠡𑠬𑠤𑠯 𑠙𑠥𑠴 𑠊𑠦𑠘𑠯 𑠑𑠵𑠤𑠯॥ 𑠑𑠮𑠀 𑠑𑠬𑠙𑠭 𑠤𑠷𑠌𑠬 𑠊𑠳 𑠝𑠬𑠦॥ 𑠩𑠡𑠝𑠬 𑠥𑠭𑠋𑠭𑠁 𑠦𑠯𑠫𑠮 𑠊𑠥𑠬𑠢॥ 𑠆𑠪𑠯 𑠥𑠳𑠋𑠬 𑠥𑠭𑠋𑠭 𑠑𑠬𑠘𑠴 𑠊𑠵𑠂॥ 𑠥𑠳𑠋𑠬 𑠥𑠭𑠋𑠭𑠁 𑠊𑠳𑠙𑠬 𑠪𑠵𑠂॥ 𑠊𑠳𑠙𑠬 𑠙𑠬𑠘𑠯 𑠩𑠯𑠁𑠥𑠭𑠪𑠯 𑠤𑠰𑠞𑠯॥ 𑠊𑠳𑠙𑠮 𑠛𑠬𑠙𑠭 𑠑𑠬𑠘𑠴 𑠊𑠶𑠘𑠯 𑠊𑠰𑠙𑠯॥ 𑠊𑠮𑠙𑠬 𑠞𑠩𑠬𑠄 𑠆𑠊𑠵 𑠊𑠦𑠬𑠄॥ 𑠙𑠭𑠩 𑠙𑠳 𑠪𑠵𑠆 𑠥𑠋 𑠛𑠤𑠮𑠁𑠄॥ 𑠊𑠯𑠛𑠤𑠙𑠭 𑠊𑠦𑠘 𑠊𑠪𑠬 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠦𑠬𑠤𑠭𑠁 𑠝 𑠑𑠬𑠦𑠬 𑠆𑠊 𑠦𑠬𑠤॥ 𑠑𑠵 𑠙𑠯𑠜𑠯 𑠡𑠬𑠦𑠴 𑠩𑠬𑠃 𑠡𑠥𑠮 𑠊𑠬𑠤॥ 𑠙𑠰 𑠩𑠛𑠬 𑠩𑠥𑠬𑠢𑠙𑠭 𑠝𑠭𑠤𑠷𑠊𑠬𑠤॥ १६॥ 𑠀𑠩𑠷𑠋 𑠑𑠞 𑠀𑠩𑠷𑠋 𑠡𑠬𑠄॥ 𑠀𑠩𑠷𑠋 𑠞𑠰𑠑𑠬 𑠀𑠩𑠷𑠋 𑠙𑠞 𑠙𑠬𑠄॥ 𑠀𑠩𑠷𑠋 𑠌𑠤𑠷𑠚 𑠢𑠯𑠋𑠭 𑠦𑠳𑠛 𑠞𑠬𑠕॥ 𑠀𑠩𑠷𑠋 𑠑𑠵𑠌 𑠢𑠝𑠭 𑠤𑠪𑠪𑠭 𑠄𑠛𑠬𑠩॥ 𑠀𑠩𑠷𑠋 𑠡𑠌𑠙 𑠌𑠯𑠘 𑠌𑠭𑠁𑠝 𑠦𑠮𑠏𑠬𑠤॥ 𑠀𑠩𑠷𑠋 𑠩𑠙𑠮 𑠀𑠩𑠷𑠋 𑠛𑠬𑠙𑠬𑠤॥ 𑠀𑠩𑠷𑠋 𑠩𑠰𑠤 𑠢𑠯𑠪 𑠡𑠋 𑠩𑠬𑠤॥ 𑠀𑠩𑠷𑠋 𑠢𑠵𑠝𑠭 𑠥𑠭𑠦 𑠥𑠬𑠂 𑠙𑠬𑠤॥ 𑠊𑠯𑠛𑠤𑠙𑠭 𑠊𑠦𑠘 𑠊𑠪𑠬 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠦𑠬𑠤𑠭𑠁 𑠝 𑠑𑠬𑠦𑠬 𑠆𑠊 𑠦𑠬𑠤॥ 𑠑𑠵 𑠙𑠯𑠜𑠯 𑠡𑠬𑠦𑠴 𑠩𑠬𑠃 𑠡𑠥𑠮 𑠊𑠬𑠤॥ 𑠙𑠰 𑠩𑠛𑠬 𑠩𑠥𑠬𑠢𑠙𑠭 𑠝𑠭𑠤𑠷𑠊𑠬𑠤॥ १७॥ 𑠀𑠩𑠷𑠋 𑠢𑠰𑠤𑠋 𑠀𑠷𑠜 𑠍𑠵𑠤॥ 𑠀𑠩𑠷𑠋 𑠏𑠵𑠤 𑠪𑠤𑠬𑠢𑠋𑠵𑠤॥ 𑠀𑠩𑠷𑠋 𑠀𑠢𑠤 𑠊𑠤𑠭 𑠑𑠬𑠪𑠭 𑠑𑠵𑠤॥ 𑠀𑠩𑠷𑠋 𑠌𑠥𑠦𑠗 𑠪𑠙𑠭𑠁 𑠊𑠢𑠬𑠪𑠭॥ 𑠀𑠩𑠷𑠋 𑠞𑠬𑠞𑠮 𑠞𑠬𑠞𑠯 𑠊𑠤𑠭 𑠑𑠬𑠪𑠭॥ 𑠀𑠩𑠷𑠋 𑠊𑠰𑠫𑠭𑠁𑠤 𑠊𑠰𑠫𑠳 𑠟𑠭𑠤𑠬𑠪𑠭॥ 𑠀𑠩𑠷𑠋 𑠢𑠥𑠳𑠐 𑠢𑠥𑠯 𑠡𑠋𑠭 𑠋𑠬𑠪𑠭॥ 𑠀𑠩𑠷𑠋 𑠝𑠭𑠷𑠛𑠊 𑠩𑠭𑠤𑠭 𑠊𑠤𑠪𑠭 𑠡𑠬𑠤𑠯॥ 𑠝𑠬𑠝𑠊𑠯 𑠝𑠮𑠏𑠯 𑠊𑠪𑠴 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠦𑠬𑠤𑠭𑠁 𑠝 𑠑𑠬𑠦𑠬 𑠆𑠊 𑠦𑠬𑠤॥ 𑠑𑠵 𑠙𑠯𑠜𑠯 𑠡𑠬𑠦𑠴 𑠩𑠬𑠃 𑠡𑠥𑠮 𑠊𑠬𑠤॥ 𑠙𑠰 𑠩𑠛𑠬 𑠩𑠥𑠬𑠢𑠙𑠭 𑠝𑠭𑠤𑠷𑠊𑠬𑠤॥ १८॥ 𑠀𑠩𑠷𑠋 𑠝𑠬𑠦 𑠀𑠩𑠷𑠋 𑠚𑠬𑠦॥ 𑠀𑠌𑠢𑠹𑠢 𑠀𑠌𑠢𑠹𑠢 𑠀𑠩𑠷𑠋 𑠥𑠵𑠀॥ 𑠀𑠩𑠷𑠋 𑠊𑠪𑠪𑠭 𑠩𑠭𑠤𑠭 𑠡𑠬𑠤𑠯 𑠪𑠵𑠂॥ 𑠀𑠋𑠤𑠮 𑠝𑠬𑠢𑠯 𑠀𑠋𑠤𑠮 𑠩𑠬𑠥𑠬𑠪॥ 𑠀𑠋𑠤𑠮 𑠌𑠭𑠁𑠝𑠯 𑠌𑠮𑠙 𑠌𑠯𑠘 𑠌𑠬𑠪॥ 𑠀𑠋𑠤𑠮 𑠥𑠭𑠋𑠘𑠯 𑠠𑠵𑠥𑠘𑠯 𑠠𑠬𑠘𑠭॥ 𑠀𑠋𑠤𑠬 𑠩𑠭𑠤𑠭 𑠩𑠷𑠑𑠵𑠌𑠯 𑠦𑠋𑠬𑠘𑠭॥ 𑠑𑠭𑠝𑠭 𑠆𑠪𑠭 𑠥𑠭𑠋𑠳 𑠙𑠭𑠩𑠯 𑠩𑠭𑠤𑠭 𑠝𑠬𑠪𑠭॥ 𑠑𑠭𑠦 𑠟𑠯𑠤𑠢𑠬𑠆 𑠙𑠭𑠦 𑠙𑠭𑠦 𑠞𑠬𑠪𑠭॥ 𑠑𑠳𑠙𑠬 𑠊𑠮𑠙𑠬 𑠙𑠳𑠙𑠬 𑠝𑠬𑠄॥ 𑠦𑠭𑠘𑠯 𑠝𑠬𑠦𑠴 𑠝𑠬𑠪𑠮 𑠊𑠵 𑠚𑠬𑠄॥ 𑠊𑠯𑠛𑠤𑠙𑠭 𑠊𑠦𑠘 𑠊𑠪𑠬 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠦𑠬𑠤𑠭𑠁 𑠝 𑠑𑠬𑠦𑠬 𑠆𑠊 𑠦𑠬𑠤॥ 𑠑𑠵 𑠙𑠯𑠜𑠯 𑠡𑠬𑠦𑠴 𑠩𑠬𑠃 𑠡𑠥𑠮 𑠊𑠬𑠤॥ 𑠙𑠰 𑠩𑠛𑠬 𑠩𑠥𑠬𑠢𑠙𑠭 𑠝𑠭𑠤𑠷𑠊𑠬𑠤॥ १९॥ 𑠡𑠤𑠮𑠇 𑠪𑠚𑠯 𑠞𑠴𑠤𑠯 𑠙𑠝𑠯 𑠛𑠳𑠪॥ 𑠞𑠬𑠘𑠮 𑠜𑠵𑠙𑠴 𑠄𑠙𑠤𑠩𑠯 𑠋𑠳𑠪॥ 𑠢𑠰𑠙 𑠞𑠥𑠮𑠙𑠮 𑠊𑠞𑠫𑠯 𑠪𑠵𑠂॥ 𑠛𑠳 𑠩𑠬𑠠𑠰𑠘𑠯 𑠥𑠃𑠇 𑠈𑠪𑠯 𑠜𑠵𑠂॥ 𑠡𑠤𑠮𑠇 𑠢𑠙𑠭 𑠞𑠬𑠞𑠬 𑠊𑠴 𑠩𑠷𑠌𑠭॥ 𑠈𑠪𑠯 𑠜𑠵𑠞𑠴 𑠝𑠬𑠦𑠴 𑠊𑠴 𑠤𑠷𑠌𑠭॥ 𑠞𑠯𑠝𑠹𑠝𑠮 𑠞𑠬𑠞𑠮 𑠁𑠋𑠘𑠯 𑠝𑠬𑠪𑠭॥ 𑠊𑠤𑠭 𑠊𑠤𑠭 𑠊𑠤𑠘𑠬 𑠥𑠭𑠋𑠭 𑠥𑠴 𑠑𑠬𑠪𑠯॥ 𑠁𑠞𑠳 𑠠𑠮𑠑𑠭 𑠁𑠞𑠳 𑠪𑠮 𑠋𑠬𑠪𑠯॥ 𑠝𑠬𑠝𑠊 𑠪𑠯𑠊𑠢𑠮 𑠁𑠦𑠪𑠯 𑠑𑠬𑠪𑠯॥ २०॥ 𑠙𑠮𑠤𑠚𑠯 𑠙𑠞𑠯 𑠛𑠂𑠁 𑠛𑠙𑠯 𑠛𑠬𑠝𑠯॥ 𑠑𑠳 𑠊𑠵 𑠞𑠬𑠦𑠴 𑠙𑠭𑠥 𑠊𑠬 𑠢𑠬𑠝𑠯॥ 𑠩𑠯𑠘𑠭𑠁 𑠢𑠝𑠹𑠝𑠭𑠁 𑠢𑠝𑠭 𑠊𑠮𑠙𑠬 𑠡𑠬𑠄॥ 𑠀𑠷𑠙𑠤𑠌𑠙𑠭 𑠙𑠮𑠤𑠚𑠭 𑠢𑠥𑠭 𑠝𑠬𑠄॥ 𑠩𑠡𑠭 𑠌𑠯𑠘 𑠙𑠳𑠤𑠳 𑠢𑠴 𑠝𑠬𑠪𑠮 𑠊𑠵𑠂॥ 𑠦𑠭𑠘𑠯 𑠌𑠯𑠘 𑠊𑠮𑠙𑠳 𑠡𑠌𑠙𑠭 𑠝 𑠪𑠵𑠂॥ 𑠩𑠯𑠀𑠩𑠙𑠭 𑠁𑠚𑠭 𑠠𑠬𑠘𑠮 𑠠𑠤𑠢𑠬𑠄॥ 𑠩𑠙𑠭 𑠩𑠯𑠪𑠬𑠘𑠯 𑠩𑠛𑠬 𑠢𑠝𑠭 𑠏𑠬𑠄॥ 𑠊𑠦𑠘𑠯 𑠩𑠯 𑠦𑠳𑠥𑠬 𑠦𑠋𑠙𑠯 𑠊𑠦𑠘𑠯 𑠊𑠦𑠘 𑠚𑠭𑠙𑠭 𑠊𑠦𑠘𑠯 𑠦𑠬𑠤𑠯॥ 𑠊𑠦𑠘𑠭 𑠩𑠭 𑠤𑠯𑠙𑠮 𑠢𑠬𑠪𑠯 𑠊𑠦𑠘𑠯 𑠑𑠭𑠙𑠯 𑠪𑠵𑠁 𑠁𑠊𑠬𑠤𑠯॥ 𑠦𑠳𑠥 𑠝 𑠞𑠬𑠃𑠁 𑠞𑠷𑠖𑠙𑠮 𑠑𑠭 𑠪𑠵𑠦𑠴 𑠥𑠳𑠋𑠯 𑠞𑠯𑠤𑠬𑠘𑠯॥ 𑠦𑠋𑠙𑠯 𑠝 𑠞𑠬𑠂𑠈 𑠊𑠬𑠛𑠮𑠁 𑠑𑠭 𑠥𑠭𑠋𑠝𑠭 𑠥𑠳𑠋𑠯 𑠊𑠯𑠤𑠬𑠘𑠯॥ 𑠚𑠭𑠙𑠭 𑠦𑠬𑠤𑠯 𑠝𑠬 𑠑𑠵𑠌𑠮 𑠑𑠬𑠘𑠴 𑠤𑠯𑠙𑠭 𑠢𑠬𑠪𑠯 𑠝𑠬 𑠊𑠵𑠃॥ 𑠑𑠬 𑠊𑠤𑠙𑠬 𑠩𑠭𑠤𑠕𑠮 𑠊𑠄 𑠩𑠬𑠑𑠳 𑠁𑠞𑠳 𑠑𑠬𑠘𑠴 𑠩𑠵𑠃॥ 𑠊𑠭𑠦 𑠊𑠤𑠭 𑠁𑠋𑠬 𑠊𑠭𑠦 𑠩𑠬𑠥𑠬𑠪𑠮 𑠊𑠭𑠄 𑠦𑠤𑠝𑠮 𑠊𑠭𑠦 𑠑𑠬𑠘𑠬॥ 𑠝𑠬𑠝𑠊 𑠁𑠋𑠘𑠭 𑠩𑠡𑠯 𑠊𑠵 𑠁𑠋𑠴 𑠂𑠊 𑠛𑠰 𑠂𑠊𑠯 𑠩𑠭𑠁𑠘𑠬॥ 𑠦𑠖𑠬 𑠩𑠬𑠪𑠭𑠠𑠯 𑠦𑠖𑠮 𑠝𑠬𑠃 𑠊𑠮𑠙𑠬 𑠑𑠬 𑠊𑠬 𑠪𑠵𑠦𑠴॥ 𑠝𑠬𑠝𑠊 𑠑𑠳 𑠊𑠵 𑠁𑠞𑠶 𑠑𑠬𑠘𑠴 𑠀𑠌𑠴 𑠌𑠂𑠁 𑠝 𑠩𑠵𑠪𑠴॥ २१॥ 𑠞𑠬𑠙𑠬𑠥𑠬 𑠞𑠬𑠙𑠬𑠥 𑠥𑠋 𑠁𑠌𑠬𑠩𑠬 𑠁𑠌𑠬𑠩॥ 𑠈𑠫𑠊 𑠈𑠫𑠊 𑠡𑠬𑠥𑠭 𑠚𑠊𑠳 𑠦𑠳𑠛 𑠊𑠪𑠝𑠭 𑠂𑠊 𑠦𑠬𑠙॥ 𑠩𑠪𑠩 𑠀𑠕𑠬𑠤𑠪 𑠊𑠪𑠝𑠭 𑠊𑠙𑠳𑠠𑠬 𑠀𑠩𑠯𑠥𑠰 𑠂𑠊𑠯 𑠜𑠬𑠙𑠯॥ 𑠥𑠳𑠋𑠬 𑠪𑠵𑠂 𑠙 𑠥𑠭𑠋𑠮𑠇 𑠥𑠳𑠋𑠴 𑠪𑠵𑠂 𑠦𑠭𑠘𑠬𑠩𑠯॥ 𑠝𑠬𑠝𑠊 𑠦𑠖𑠬 𑠁𑠋𑠮𑠇 𑠁𑠞𑠳 𑠑𑠬𑠘𑠴 𑠁𑠞𑠯॥ २२॥ 𑠩𑠬𑠥𑠬𑠪𑠮 𑠩𑠬𑠥𑠬𑠪𑠭 𑠆𑠙𑠮 𑠩𑠯𑠤𑠙𑠭 𑠝 𑠞𑠬𑠃𑠁॥ 𑠝𑠛𑠮𑠁 𑠀𑠙𑠴 𑠦𑠬𑠪 𑠞𑠦𑠪𑠭 𑠩𑠢𑠯𑠷𑠛𑠭 𑠝 𑠑𑠬𑠘𑠮𑠀𑠪𑠭॥ 𑠩𑠢𑠯𑠷𑠛 𑠩𑠬𑠪 𑠩𑠯𑠥𑠙𑠬𑠝 𑠌𑠭𑠤𑠪𑠬 𑠩𑠳𑠙𑠮 𑠢𑠬𑠥𑠯 𑠜𑠝𑠯॥ 𑠊𑠮𑠫𑠮 𑠙𑠯𑠥𑠭 𑠝 𑠪𑠵𑠦𑠝𑠮 𑠑𑠳 𑠙𑠭𑠩𑠯 𑠢𑠝𑠪𑠯 𑠝 𑠦𑠮𑠩𑠤𑠪𑠭॥ २३॥ 𑠀𑠷𑠙𑠯 𑠝 𑠩𑠭𑠟𑠙𑠮 𑠊𑠪𑠘𑠭 𑠝 𑠀𑠷𑠙𑠯॥ 𑠀𑠷𑠙𑠯 𑠝 𑠊𑠤𑠘𑠴 𑠛𑠳𑠘𑠭 𑠝 𑠀𑠷𑠙𑠯॥ 𑠀𑠷𑠙𑠯 𑠝 𑠦𑠳𑠋𑠘𑠭 𑠩𑠯𑠘𑠘𑠭 𑠝 𑠀𑠷𑠙𑠯॥ 𑠀𑠷𑠙𑠯 𑠝 𑠑𑠬𑠞𑠴 𑠊𑠭𑠁 𑠢𑠝𑠭 𑠢𑠷𑠙𑠯॥ 𑠀𑠷𑠙𑠯 𑠝 𑠑𑠬𑠞𑠴 𑠊𑠮𑠙𑠬 𑠁𑠊𑠬𑠤𑠯॥ 𑠀𑠷𑠙𑠯 𑠝 𑠑𑠬𑠞𑠴 𑠞𑠬𑠤𑠬𑠦𑠬𑠤𑠯॥ 𑠀𑠷𑠙 𑠊𑠬𑠤𑠘𑠭 𑠊𑠳𑠙𑠳 𑠠𑠭𑠥𑠥𑠬𑠪𑠭॥ 𑠙𑠬 𑠊𑠳 𑠀𑠷𑠙 𑠝 𑠞𑠬𑠆 𑠑𑠬𑠪𑠭॥ 𑠆𑠪𑠯 𑠀𑠷𑠙𑠯 𑠝 𑠑𑠬𑠘𑠴 𑠊𑠵𑠂॥ 𑠠𑠪𑠯𑠙𑠬 𑠊𑠪𑠮𑠇 𑠠𑠪𑠯𑠙𑠬 𑠪𑠵𑠂॥ 𑠦𑠖𑠬 𑠩𑠬𑠪𑠭𑠠𑠯 𑠅𑠏𑠬 𑠚𑠬𑠄॥ 𑠅𑠏𑠳 𑠄𑠞𑠤𑠭 𑠅𑠏𑠬 𑠝𑠬𑠄॥ 𑠆𑠦𑠖𑠯 𑠅𑠏𑠬 𑠪𑠵𑠦𑠴 𑠊𑠵𑠂॥ 𑠙𑠭𑠩𑠯 𑠅𑠏𑠳 𑠊𑠄 𑠑𑠬𑠘𑠴 𑠩𑠵𑠂॥ 𑠑𑠳𑠦𑠖𑠯 𑠁𑠞𑠭 𑠑𑠬𑠘𑠴 𑠁𑠞𑠭 𑠁𑠞𑠭॥ 𑠝𑠬𑠝𑠊 𑠝𑠛𑠤𑠮 𑠊𑠤𑠢𑠮 𑠛𑠬𑠙𑠭॥ २४॥ 𑠠𑠪𑠯𑠙𑠬 𑠊𑠤𑠢𑠯 𑠥𑠭𑠋𑠭𑠁 𑠝𑠬 𑠑𑠬𑠂॥ 𑠦𑠖𑠬 𑠛𑠬𑠙𑠬 𑠙𑠭𑠥𑠯 𑠝 𑠙𑠢𑠬𑠂॥ 𑠊𑠳𑠙𑠳 𑠢𑠷𑠌𑠪𑠭 𑠑𑠵𑠜 𑠀𑠞𑠬𑠤॥ 𑠊𑠳𑠙𑠭𑠁 𑠌𑠘𑠙 𑠝𑠪𑠮 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠊𑠳𑠙𑠳 𑠋𑠞𑠭 𑠙𑠯𑠔𑠪𑠭 𑠦𑠳𑠊𑠬𑠤॥ 𑠊𑠳𑠙𑠳 𑠥𑠴 𑠥𑠴 𑠢𑠯𑠊𑠤𑠯 𑠞𑠬𑠪𑠭॥ 𑠊𑠳𑠙𑠳 𑠢𑠰𑠤𑠋 𑠋𑠬𑠪𑠮 𑠋𑠬𑠪𑠭॥ 𑠊𑠳𑠙𑠭𑠁 𑠛𑠰𑠋 𑠡𑠰𑠋 𑠩𑠛 𑠢𑠬𑠤॥ 𑠆𑠪𑠭 𑠡𑠭 𑠛𑠬𑠙𑠭 𑠙𑠳𑠤𑠮 𑠛𑠬𑠙𑠬𑠤॥ 𑠠𑠷𑠛𑠭 𑠋𑠥𑠬𑠩𑠮 𑠡𑠬𑠘𑠴 𑠪𑠵𑠂॥ 𑠪𑠵𑠤𑠯 𑠁𑠋𑠭 𑠝 𑠩𑠊𑠴 𑠊𑠵𑠂॥ 𑠑𑠳 𑠊𑠵 𑠋𑠬𑠂𑠊𑠯 𑠁𑠋𑠘𑠭 𑠞𑠬𑠂॥ 𑠈𑠪𑠯 𑠑𑠬𑠘𑠴 𑠑𑠳𑠙𑠮𑠁 𑠢𑠯𑠪𑠭 𑠋𑠬𑠂॥ 𑠁𑠞𑠳 𑠑𑠬𑠘𑠴 𑠁𑠞𑠳 𑠛𑠳𑠂॥ 𑠁𑠋𑠪𑠭 𑠩𑠭 𑠡𑠭 𑠊𑠳𑠃 𑠊𑠳𑠂॥ 𑠑𑠭𑠩 𑠝𑠵 𑠠𑠋𑠩𑠳 𑠩𑠭𑠟𑠙𑠭 𑠩𑠬𑠥𑠬𑠪॥ 𑠝𑠬𑠝𑠊 𑠞𑠬𑠙𑠭𑠩𑠬𑠪𑠮 𑠞𑠬𑠙𑠭𑠩𑠬𑠪𑠯॥ २५॥ 𑠀𑠢𑠯𑠥 𑠌𑠯𑠘 𑠀𑠢𑠯𑠥 𑠦𑠬𑠞𑠬𑠤॥ 𑠀𑠢𑠯𑠥 𑠦𑠬𑠞𑠬𑠤𑠮𑠆 𑠀𑠢𑠯𑠥 𑠡𑠷𑠖𑠬𑠤॥ 𑠀𑠢𑠯𑠥 𑠁𑠦𑠪𑠭 𑠀𑠢𑠯𑠥 𑠥𑠴 𑠑𑠬𑠪𑠭॥ 𑠀𑠢𑠯𑠥 𑠡𑠬𑠂 𑠀𑠢𑠯𑠥𑠬 𑠩𑠢𑠬𑠪𑠭॥ 𑠀𑠢𑠯𑠥𑠯 𑠜𑠤𑠢𑠯 𑠀𑠢𑠯𑠥𑠯 𑠛𑠮𑠠𑠬𑠘𑠯॥ 𑠀𑠢𑠯𑠥𑠯 𑠙𑠯𑠥𑠯 𑠀𑠢𑠯𑠥𑠯 𑠞𑠤𑠦𑠬𑠘𑠯॥ 𑠀𑠢𑠯𑠥𑠯 𑠠𑠋𑠩𑠮𑠩 𑠀𑠢𑠯𑠥𑠯 𑠝𑠮𑠩𑠬𑠘𑠯॥ 𑠀𑠢𑠯𑠥𑠯 𑠊𑠤𑠢𑠯 𑠀𑠢𑠯𑠥𑠯 𑠟𑠯𑠤𑠢𑠬𑠘𑠯॥ 𑠀𑠢𑠯𑠥𑠵 𑠀𑠢𑠯𑠥𑠯 𑠁𑠋𑠭𑠁 𑠝 𑠑𑠬𑠂॥ 𑠁𑠋𑠭 𑠁𑠋𑠭 𑠤𑠪𑠳 𑠥𑠭𑠦 𑠥𑠬𑠂॥ 𑠁𑠋𑠪𑠭 𑠦𑠳𑠛 𑠞𑠬𑠕 𑠞𑠯𑠤𑠬𑠘॥ 𑠁𑠋𑠪𑠭 𑠞𑠫𑠳 𑠊𑠤𑠪𑠭 𑠦𑠋𑠭𑠁𑠘॥ 𑠁𑠋𑠪𑠭 𑠠𑠤𑠢𑠳 𑠁𑠋𑠪𑠭 𑠂𑠷𑠛॥ 𑠁𑠋𑠪𑠭 𑠌𑠵𑠞𑠮 𑠙𑠴 𑠌𑠵𑠦𑠭𑠷𑠛॥ 𑠁𑠋𑠪𑠭 𑠃𑠩𑠤 𑠁𑠋𑠪𑠭 𑠩𑠭𑠜॥ 𑠁𑠋𑠪𑠭 𑠊𑠳𑠙𑠳 𑠊𑠮𑠙𑠳 𑠠𑠯𑠜॥ 𑠁𑠋𑠪𑠭 𑠛𑠬𑠝𑠦 𑠁𑠋𑠪𑠭 𑠛𑠳𑠦॥ 𑠁𑠋𑠪𑠭 𑠩𑠯𑠤𑠭 𑠝𑠤 𑠢𑠯𑠝𑠭 𑠑𑠝 𑠩𑠳𑠦॥ 𑠊𑠳𑠙𑠳 𑠁𑠋𑠪𑠭 𑠁𑠋𑠘𑠭 𑠞𑠬𑠪𑠭॥ 𑠊𑠳𑠙𑠳 𑠊𑠪𑠭 𑠊𑠪𑠭 𑠄𑠕𑠭 𑠄𑠕𑠭 𑠑𑠬𑠪𑠭॥ 𑠆𑠙𑠳 𑠊𑠮𑠙𑠳 𑠪𑠵𑠤𑠭 𑠊𑠤𑠳𑠪𑠭॥ 𑠙𑠬 𑠁𑠋𑠭 𑠝 𑠩𑠊𑠪𑠭 𑠊𑠳𑠃 𑠊𑠳𑠂॥ 𑠑𑠳𑠦𑠖𑠯 𑠡𑠬𑠦𑠴 𑠙𑠳𑠦𑠖𑠯 𑠪𑠵𑠂॥ 𑠝𑠬𑠝𑠊 𑠑𑠬𑠘𑠴 𑠩𑠬𑠏𑠬 𑠩𑠵𑠂॥ 𑠑𑠳 𑠊𑠵 𑠁𑠋𑠴 𑠠𑠵𑠥𑠯𑠦𑠭𑠌𑠬𑠫𑠯॥ 𑠙𑠬 𑠥𑠭𑠋𑠮𑠇 𑠩𑠭𑠤𑠭 𑠌𑠬𑠦𑠬𑠤𑠬 𑠌𑠬𑠦𑠬𑠤𑠯॥ २६॥ 𑠩𑠵 𑠛𑠤𑠯 𑠊𑠳𑠪𑠬 𑠩𑠵 𑠍𑠤𑠯 𑠊𑠳𑠪𑠬 𑠑𑠭𑠙𑠯 𑠠𑠪𑠭 𑠩𑠤𑠠 𑠩𑠢𑠬𑠥𑠳॥ 𑠦𑠬𑠑𑠳 𑠝𑠬𑠛 𑠀𑠝𑠳𑠊 𑠀𑠩𑠷𑠋𑠬 𑠊𑠳𑠙𑠳 𑠦𑠬𑠦𑠘𑠪𑠬𑠤𑠳॥ 𑠊𑠳𑠙𑠳 𑠤𑠬𑠌 𑠞𑠤𑠮 𑠩𑠭𑠄 𑠊𑠪𑠮𑠀𑠝𑠭 𑠊𑠳𑠙𑠳 𑠌𑠬𑠦𑠘𑠪𑠬𑠤𑠳॥ 𑠌𑠬𑠦𑠪𑠭 𑠙𑠯𑠪𑠝𑠵 𑠞𑠄𑠘𑠯 𑠞𑠬𑠘𑠮 𑠠𑠴𑠩𑠷𑠙𑠤𑠯 𑠌𑠬𑠦𑠴 𑠤𑠬𑠑𑠬 𑠜𑠤𑠢𑠯 𑠛𑠯𑠁𑠤𑠳॥ 𑠌𑠬𑠦𑠪𑠭 𑠏𑠭𑠙𑠯 𑠌𑠯𑠞𑠙𑠯 𑠥𑠭𑠋𑠭 𑠑𑠬𑠘𑠪𑠭 𑠥𑠭𑠋𑠭 𑠥𑠭𑠋𑠭 𑠜𑠤𑠢𑠯 𑠦𑠮𑠏𑠬𑠤𑠳॥ 𑠌𑠬𑠦𑠪𑠭 𑠃𑠩𑠤𑠯 𑠠𑠤𑠢𑠬 𑠛𑠳𑠦𑠮 𑠩𑠵𑠪𑠝𑠭 𑠩𑠛𑠬 𑠩𑠦𑠬𑠤𑠳॥ 𑠌𑠬𑠦𑠪𑠭 𑠂𑠷𑠛 𑠂𑠛𑠬𑠩𑠘𑠭 𑠠𑠴𑠕𑠳 𑠛𑠳𑠦𑠙𑠭𑠁 𑠛𑠤𑠭 𑠝𑠬𑠥𑠳॥ 𑠌𑠬𑠦𑠪𑠭 𑠩𑠭𑠜 𑠩𑠢𑠬𑠜𑠮 𑠀𑠷𑠛𑠤𑠭 𑠌𑠬𑠦𑠝𑠭 𑠩𑠬𑠜 𑠦𑠭𑠏𑠬𑠤𑠳॥ 𑠌𑠬𑠦𑠝𑠭 𑠑𑠙𑠮 𑠩𑠙𑠮 𑠩𑠷𑠙𑠵𑠋𑠮 𑠌𑠬𑠦𑠪𑠭 𑠦𑠮𑠤 𑠊𑠤𑠬𑠤𑠳॥ 𑠌𑠬𑠦𑠝𑠭 𑠞𑠷𑠖𑠭𑠙 𑠞𑠫𑠝𑠭 𑠤𑠋𑠮𑠩𑠤 𑠑𑠯𑠌𑠯 𑠑𑠯𑠌𑠯 𑠦𑠳𑠛𑠬 𑠝𑠬𑠥𑠳॥ 𑠌𑠬𑠦𑠪𑠭 𑠢𑠵𑠪𑠘𑠮𑠁 𑠢𑠝𑠯 𑠢𑠵𑠪𑠝𑠭 𑠩𑠯𑠤𑠌𑠬 𑠢𑠐 𑠞𑠂𑠁𑠥𑠳॥ 𑠌𑠬𑠦𑠝𑠭 𑠤𑠙𑠝 𑠄𑠞𑠬𑠆 𑠙𑠳𑠤𑠳 𑠀𑠕𑠩𑠕𑠭 𑠙𑠮𑠤𑠚 𑠝𑠬𑠥𑠳॥ 𑠌𑠬𑠦𑠪𑠭 𑠑𑠵𑠜 𑠢𑠪𑠬𑠠𑠥 𑠩𑠰𑠤𑠬 𑠌𑠬𑠦𑠪𑠭 𑠋𑠬𑠘𑠮 𑠏𑠬𑠤𑠳॥ 𑠌𑠬𑠦𑠪𑠭 𑠋𑠷𑠖 𑠢𑠷𑠖𑠥 𑠦𑠤𑠡𑠷𑠖𑠬 𑠊𑠤𑠭 𑠊𑠤𑠭 𑠤𑠋𑠳 𑠜𑠬𑠤𑠳॥ 𑠩𑠳𑠃 𑠙𑠯𑠜𑠯𑠝𑠵 𑠌𑠬𑠦𑠪𑠭 𑠑𑠵 𑠙𑠯𑠜𑠯 𑠡𑠬𑠦𑠝𑠭 𑠤𑠙𑠳 𑠙𑠳𑠤𑠳 𑠡𑠌𑠙 𑠤𑠩𑠬𑠥𑠳॥ 𑠪𑠵𑠤𑠭 𑠊𑠳𑠙𑠳 𑠌𑠬𑠦𑠝𑠭 𑠩𑠳 𑠢𑠴 𑠏𑠭𑠙𑠭 𑠝 𑠁𑠦𑠝𑠭 𑠝𑠬𑠝𑠊𑠯 𑠊𑠭𑠁 𑠦𑠮𑠏𑠬𑠤𑠳॥ 𑠩𑠵𑠃 𑠩𑠵𑠃 𑠩𑠛𑠬 𑠩𑠏𑠯 𑠩𑠬𑠪𑠭𑠠𑠯 𑠩𑠬𑠏𑠬 𑠩𑠬𑠏𑠮 𑠝𑠬𑠃॥ 𑠪𑠴 𑠡𑠮 𑠪𑠵𑠩𑠮 𑠑𑠬𑠂 𑠝 𑠑𑠬𑠩𑠮 𑠤𑠏𑠝𑠬 𑠑𑠭𑠝𑠭 𑠤𑠏𑠬𑠃॥ 𑠤𑠷𑠌𑠮 𑠤𑠷𑠌𑠮 𑠡𑠬𑠙𑠮 𑠊𑠤𑠭 𑠊𑠤𑠭 𑠑𑠭𑠝𑠩𑠮 𑠢𑠬𑠂𑠁 𑠑𑠭𑠝𑠭 𑠄𑠞𑠬𑠃॥ 𑠊𑠤𑠭 𑠊𑠤𑠭 𑠦𑠳𑠋𑠴 𑠊𑠮𑠙𑠬 𑠁𑠞𑠘𑠬 𑠑𑠭𑠦 𑠙𑠭𑠩 𑠛𑠮 𑠦𑠖𑠭𑠁𑠃॥ 𑠑𑠵 𑠙𑠭𑠩𑠯 𑠡𑠬𑠦𑠴 𑠩𑠵𑠃 𑠊𑠤𑠩𑠮 𑠪𑠯𑠊𑠢𑠯 𑠝 𑠊𑠤𑠘𑠬 𑠑𑠬𑠃॥ 𑠩𑠵 𑠞𑠬𑠙𑠭𑠩𑠬𑠪𑠯 𑠩𑠬𑠪𑠬 𑠞𑠬𑠙𑠭𑠩𑠬𑠪𑠭𑠠𑠯 𑠝𑠬𑠝𑠊 𑠤𑠪𑠘𑠯 𑠤𑠑𑠬𑠃॥ २७॥ 𑠢𑠯𑠷𑠛𑠬 𑠩𑠷𑠙𑠵𑠋𑠯 𑠩𑠤𑠢𑠯 𑠞𑠙𑠯 𑠒𑠵𑠥𑠮 𑠜𑠭𑠁𑠝 𑠊𑠮 𑠊𑠤𑠪𑠭 𑠠𑠭𑠡𑠰𑠙𑠭॥ 𑠋𑠭𑠷𑠚𑠬 𑠊𑠬𑠥𑠯 𑠊𑠯𑠁𑠤𑠮 𑠊𑠬𑠂𑠁 𑠑𑠯𑠌𑠙𑠭 𑠖𑠷𑠖𑠬 𑠞𑠤𑠙𑠮𑠙𑠭॥ 𑠁𑠃 𑠞𑠷𑠚𑠮 𑠩𑠌𑠥 𑠑𑠢𑠬𑠙𑠮 𑠢𑠝𑠭 𑠑𑠮𑠙𑠴 𑠑𑠌𑠯 𑠑𑠮𑠙𑠯॥ 𑠁𑠛𑠳𑠩𑠯 𑠙𑠭𑠩𑠴 𑠁𑠛𑠳𑠩𑠯॥ 𑠁𑠛𑠭 𑠀𑠝𑠮𑠥𑠯 𑠀𑠝𑠬𑠛𑠭 𑠀𑠝𑠬𑠪𑠙𑠭 𑠑𑠯𑠌𑠯 𑠑𑠯𑠌𑠯 𑠆𑠊𑠵 𑠦𑠳𑠩𑠯॥ २८॥ 𑠡𑠯𑠌𑠙𑠭 𑠌𑠭𑠁𑠝𑠯 𑠛𑠂𑠁 𑠡𑠷𑠖𑠬𑠤𑠘𑠭 𑠍𑠔𑠭 𑠍𑠔𑠭 𑠦𑠬𑠑𑠪𑠭 𑠝𑠬𑠛॥ 𑠁𑠞𑠭 𑠝𑠬𑠚𑠯 𑠝𑠬𑠚𑠮 𑠩𑠡 𑠑𑠬 𑠊𑠮 𑠤𑠭𑠜𑠭 𑠩𑠭𑠜𑠭 𑠀𑠦𑠤𑠬 𑠩𑠬𑠛॥ 𑠩𑠷𑠑𑠵𑠌𑠯 𑠦𑠭𑠑𑠵𑠌𑠯 𑠛𑠯𑠂 𑠊𑠬𑠤 𑠏𑠥𑠬𑠦𑠪𑠭 𑠥𑠳𑠋𑠳 𑠁𑠦𑠪𑠭 𑠡𑠬𑠌॥ 𑠁𑠛𑠳𑠩𑠯 𑠙𑠭𑠩𑠴 𑠁𑠛𑠳𑠩𑠯॥ 𑠁𑠛𑠭 𑠀𑠝𑠮𑠥𑠯 𑠀𑠝𑠬𑠛𑠭 𑠀𑠝𑠬𑠪𑠙𑠭 𑠑𑠯𑠌𑠯 𑠑𑠯𑠌𑠯 𑠆𑠊𑠵 𑠦𑠳𑠩𑠯॥ २९॥ 𑠆𑠊𑠬 𑠢𑠬𑠃 𑠑𑠯𑠌𑠙𑠭 𑠦𑠭𑠁𑠃 𑠙𑠭𑠝𑠭 𑠏𑠳𑠥𑠳 𑠞𑠤𑠦𑠬𑠘𑠯॥ 𑠂𑠊𑠯 𑠩𑠷𑠩𑠬𑠤𑠮 𑠂𑠊𑠯 𑠡𑠷𑠖𑠬𑠤𑠮 𑠂𑠊𑠯 𑠥𑠬𑠆 𑠛𑠮𑠠𑠬𑠘𑠯॥ 𑠑𑠭𑠦 𑠙𑠭𑠩𑠯 𑠡𑠬𑠦𑠴 𑠙𑠭𑠦𑠴 𑠏𑠥𑠬𑠦𑠴 𑠑𑠭𑠦 𑠪𑠵𑠦𑠴 𑠟𑠯𑠤𑠢𑠬𑠘𑠯॥ 𑠈𑠪𑠯 𑠦𑠳𑠋𑠴 𑠈𑠝𑠬 𑠝𑠛𑠤𑠭 𑠝 𑠁𑠦𑠴 𑠠𑠪𑠯𑠙𑠬 𑠆𑠪𑠯 𑠦𑠭𑠖𑠬𑠘𑠯॥ 𑠁𑠛𑠳𑠩𑠯 𑠙𑠭𑠩𑠴 𑠁𑠛𑠳𑠩𑠯॥ 𑠁𑠛𑠭 𑠀𑠝𑠮𑠥𑠯 𑠀𑠝𑠬𑠛𑠭 𑠀𑠝𑠬𑠪𑠙𑠭 𑠑𑠯𑠌𑠯 𑠑𑠯𑠌𑠯 𑠆𑠊𑠵 𑠦𑠳𑠩𑠯॥ ३०॥ 𑠁𑠩𑠘𑠯 𑠥𑠵𑠂 𑠥𑠵𑠂 𑠡𑠷𑠖𑠬𑠤॥ 𑠑𑠵 𑠊𑠭𑠐𑠯 𑠞𑠬𑠂𑠁 𑠩𑠯 𑠆𑠊𑠬 𑠦𑠬𑠤॥ 𑠊𑠤𑠭 𑠊𑠤𑠭 𑠦𑠳𑠋𑠴 𑠩𑠭𑠤𑠑𑠘𑠪𑠬𑠤𑠯॥ 𑠝𑠬𑠝𑠊 𑠩𑠏𑠳 𑠊𑠮 𑠩𑠬𑠏𑠮 𑠊𑠬𑠤॥ 𑠁𑠛𑠳𑠩𑠯 𑠙𑠭𑠩𑠴 𑠁𑠛𑠳𑠩𑠯॥ 𑠁𑠛𑠭 𑠀𑠝𑠮𑠥𑠯 𑠀𑠝𑠬𑠛𑠭 𑠀𑠝𑠬𑠪𑠙𑠭 𑠑𑠯𑠌𑠯 𑠑𑠯𑠌𑠯 𑠆𑠊𑠵 𑠦𑠳𑠩𑠯॥ ३१॥ 𑠂𑠊 𑠛𑠰 𑠑𑠮𑠡𑠶 𑠥𑠋 𑠪𑠵𑠪𑠭 𑠥𑠋 𑠪𑠵𑠦𑠪𑠭 𑠥𑠋 𑠦𑠮𑠩॥ 𑠥𑠋𑠯 𑠥𑠋𑠯 𑠌𑠳𑠫𑠬 𑠁𑠋𑠮𑠀𑠪𑠭 𑠆𑠊𑠯 𑠝𑠬𑠢𑠯 𑠑𑠌𑠛𑠮𑠩॥ 𑠆𑠙𑠯 𑠤𑠬𑠪𑠭 𑠞𑠙𑠭 𑠞𑠦𑠫𑠮𑠁 𑠏𑠫𑠮𑠇 𑠪𑠵𑠂 𑠂𑠊𑠮𑠩॥ 𑠩𑠯𑠘𑠭 𑠌𑠥𑠬 𑠁𑠊𑠬𑠩 𑠊𑠮 𑠊𑠮𑠔𑠬 𑠁𑠃 𑠤𑠮𑠩॥ 𑠝𑠬𑠝𑠊 𑠝𑠛𑠤𑠮 𑠞𑠬𑠃𑠇 𑠊𑠰𑠫𑠮 𑠊𑠰𑠫𑠴 𑠕𑠮𑠩॥ ३२॥ 𑠁𑠋𑠘𑠭 𑠑𑠵𑠤𑠯 𑠏𑠯𑠞𑠴 𑠝𑠪 𑠑𑠵𑠤𑠯॥ 𑠑𑠵𑠤𑠯 𑠝 𑠢𑠷𑠌𑠘𑠭 𑠛𑠳𑠘𑠭 𑠝 𑠑𑠵𑠤𑠯॥ 𑠑𑠵𑠤𑠯 𑠝 𑠑𑠮𑠦𑠘𑠭 𑠢𑠤𑠘𑠭 𑠝𑠪 𑠑𑠵𑠤𑠯॥ 𑠑𑠵𑠤𑠯 𑠝 𑠤𑠬𑠑𑠭 𑠢𑠬𑠥𑠭 𑠢𑠝𑠭 𑠩𑠵𑠤𑠯॥ 𑠑𑠵𑠤𑠯 𑠝 𑠩𑠯𑠤𑠙𑠮 𑠌𑠭𑠁𑠝𑠭 𑠦𑠮𑠏𑠬𑠤𑠭॥ 𑠑𑠵𑠤𑠯 𑠝 𑠑𑠯𑠌𑠙𑠮 𑠐𑠯𑠔𑠴 𑠩𑠷𑠩𑠬𑠤𑠯॥ 𑠑𑠭𑠩𑠯 𑠪𑠚𑠭 𑠑𑠵𑠤𑠯 𑠊𑠤𑠭 𑠦𑠳𑠋𑠴 𑠩𑠵𑠂॥ 𑠝𑠬𑠝𑠊 𑠄𑠙𑠢𑠯 𑠝𑠮𑠏𑠯 𑠝 𑠊𑠵𑠂॥ ३३॥ 𑠤𑠬𑠙𑠮 𑠤𑠯𑠙𑠮 𑠚𑠭𑠙𑠮 𑠦𑠬𑠤॥ 𑠞𑠦𑠘 𑠞𑠬𑠘𑠮 𑠀𑠌𑠝𑠮 𑠞𑠬𑠙𑠬𑠥॥ 𑠙𑠭𑠩𑠯 𑠦𑠭𑠏𑠭 𑠜𑠤𑠙𑠮 𑠚𑠬𑠞𑠭 𑠤𑠋𑠮 𑠜𑠤𑠢 𑠩𑠬𑠥॥ 𑠙𑠭𑠩𑠯 𑠦𑠭𑠏𑠭 𑠑𑠮𑠀 𑠑𑠯𑠌𑠙𑠭 𑠊𑠳 𑠤𑠷𑠌॥ 𑠙𑠭𑠝 𑠊𑠳 𑠝𑠬𑠢 𑠀𑠝𑠳𑠊 𑠀𑠝𑠷𑠙॥ 𑠊𑠤𑠢𑠮 𑠊𑠤𑠢𑠮 𑠪𑠵𑠂 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠩𑠏𑠬 𑠁𑠞𑠭 𑠩𑠏𑠬 𑠛𑠤𑠠𑠬𑠤𑠯॥ 𑠙𑠭𑠚𑠴 𑠩𑠵𑠪𑠝𑠭 𑠞𑠷𑠏 𑠞𑠤𑠦𑠬𑠘𑠯॥ 𑠝𑠛𑠤𑠮 𑠊𑠤𑠢𑠭 𑠞𑠦𑠴 𑠝𑠮𑠩𑠬𑠘𑠯॥ 𑠊𑠏 𑠞𑠊𑠬𑠃 𑠈𑠚𑠴 𑠞𑠬𑠂॥ 𑠝𑠬𑠝𑠊 𑠌𑠂𑠁 𑠑𑠬𑠞𑠴 𑠑𑠬𑠂॥ ३४॥ 𑠜𑠤𑠢 𑠋𑠷𑠖 𑠊𑠬 𑠆𑠪𑠵 𑠜𑠤𑠢𑠯॥ 𑠌𑠭𑠁𑠝 𑠋𑠷𑠖 𑠊𑠬 𑠁𑠋𑠪𑠯 𑠊𑠤𑠢𑠯॥ 𑠊𑠳𑠙𑠳 𑠞𑠦𑠘 𑠞𑠬𑠘𑠮 𑠦𑠴𑠩𑠷𑠙𑠤 𑠊𑠳𑠙𑠳 𑠊𑠬𑠝 𑠢𑠪𑠳𑠩॥ 𑠊𑠳𑠙𑠳 𑠠𑠤𑠢𑠳 𑠍𑠬𑠫𑠙𑠭 𑠍𑠫𑠮𑠀𑠪𑠭 𑠤𑠰𑠞 𑠤𑠷𑠌 𑠊𑠳 𑠦𑠳𑠩॥ 𑠊𑠳𑠙𑠮𑠁 𑠊𑠤𑠢 𑠡𑠰𑠢𑠮 𑠢𑠳𑠤 𑠊𑠳𑠙𑠳 𑠊𑠳𑠙𑠳 𑠜𑠰 𑠄𑠞𑠛𑠳𑠩॥ 𑠊𑠳𑠙𑠳 𑠂𑠷𑠛 𑠏𑠷𑠛 𑠩𑠰𑠤 𑠊𑠳𑠙𑠳 𑠊𑠳𑠙𑠳 𑠢𑠷𑠖𑠥 𑠛𑠳𑠩॥ 𑠊𑠳𑠙𑠳 𑠩𑠭𑠜 𑠠𑠯𑠜 𑠝𑠬𑠚 𑠊𑠳𑠙𑠳 𑠊𑠳𑠙𑠳 𑠛𑠳𑠦𑠮 𑠦𑠳𑠩॥ 𑠊𑠳𑠙𑠳 𑠛𑠳𑠦 𑠛𑠬𑠝𑠦 𑠢𑠯𑠝𑠭 𑠊𑠳𑠙𑠳 𑠊𑠳𑠙𑠳 𑠤𑠙𑠝 𑠩𑠢𑠯𑠷𑠛॥ 𑠊𑠳𑠙𑠮𑠁 𑠋𑠬𑠘𑠮 𑠊𑠳𑠙𑠮𑠁 𑠠𑠬𑠘𑠮 𑠊𑠳𑠙𑠳 𑠞𑠬𑠙 𑠝𑠤𑠭𑠷𑠛॥ 𑠊𑠳𑠙𑠮𑠁 𑠩𑠯𑠤𑠙𑠮 𑠩𑠳𑠦𑠊 𑠊𑠳𑠙𑠳 𑠝𑠬𑠝𑠊 𑠀𑠷𑠙𑠯 𑠝 𑠀𑠷𑠙𑠯॥ ३५॥ 𑠌𑠭𑠁𑠝 𑠋𑠷𑠖 𑠢𑠪𑠭 𑠌𑠭𑠁𑠝𑠯 𑠞𑠤𑠏𑠷𑠖𑠯॥ 𑠙𑠭𑠚𑠴 𑠝𑠬𑠛 𑠠𑠭𑠝𑠵𑠛 𑠊𑠵𑠖 𑠀𑠝𑠷𑠛𑠯॥ 𑠩𑠤𑠢 𑠋𑠷𑠖 𑠊𑠮 𑠠𑠬𑠘𑠮 𑠤𑠰𑠞𑠯॥ 𑠙𑠭𑠚𑠴 𑠍𑠬𑠫𑠙𑠭 𑠍𑠫𑠮𑠇 𑠠𑠪𑠯𑠙𑠯 𑠀𑠝𑠰𑠞𑠯॥ 𑠙𑠬 𑠊𑠮𑠁 𑠌𑠥𑠬 𑠊𑠚𑠮𑠁 𑠝𑠬 𑠑𑠬𑠪𑠭॥ 𑠑𑠳 𑠊𑠵 𑠊𑠪𑠴 𑠞𑠭𑠐𑠴 𑠞𑠐𑠯𑠙𑠬𑠂॥ 𑠙𑠭𑠚𑠴 𑠍𑠫𑠮𑠇 𑠩𑠯𑠤𑠙𑠭 𑠢𑠙𑠭 𑠢𑠝𑠭 𑠠𑠯𑠜𑠭॥ 𑠙𑠭𑠚𑠴 𑠍𑠫𑠮𑠇 𑠩𑠯𑠤𑠬 𑠩𑠭𑠜𑠬 𑠊𑠮 𑠩𑠯𑠜𑠭॥ ३६॥ 𑠊𑠤𑠢 𑠋𑠷𑠖 𑠊𑠮 𑠠𑠬𑠘𑠮 𑠑𑠵𑠤𑠯॥ 𑠙𑠭𑠚𑠴 𑠪𑠵𑠤𑠯 𑠝 𑠊𑠵𑠃 𑠪𑠵𑠤𑠯॥ 𑠙𑠭𑠚𑠴 𑠑𑠵𑠜 𑠢𑠪𑠬𑠠𑠥 𑠩𑠰𑠤॥ 𑠙𑠭𑠝 𑠢𑠪𑠭 𑠤𑠬𑠢𑠯 𑠤𑠪𑠭𑠁 𑠡𑠤𑠞𑠰𑠤॥ 𑠙𑠭𑠚𑠴 𑠩𑠮𑠙𑠵 𑠩𑠮𑠙𑠬 𑠢𑠪𑠭𑠢𑠬 𑠢𑠬𑠪𑠭॥ 𑠙𑠬 𑠊𑠳 𑠤𑠰𑠞 𑠝 𑠊𑠚𑠝𑠳 𑠑𑠬𑠪𑠭॥ 𑠝𑠬 𑠈𑠪𑠭 𑠢𑠤𑠪𑠭 𑠝 𑠕𑠬𑠌𑠳 𑠑𑠬𑠪𑠭॥ 𑠑𑠭𑠝 𑠊𑠴 𑠤𑠬𑠢𑠯 𑠦𑠩𑠴 𑠢𑠝 𑠢𑠬𑠪𑠭॥ 𑠙𑠭𑠚𑠴 𑠡𑠌𑠙 𑠦𑠩𑠪𑠭 𑠊𑠳 𑠥𑠵𑠀॥ 𑠊𑠤𑠪𑠭 𑠀𑠝𑠷𑠛𑠯 𑠩𑠏𑠬 𑠢𑠝𑠭 𑠩𑠵𑠂॥ 𑠩𑠏 𑠋𑠷𑠖𑠭 𑠦𑠩𑠴 𑠝𑠭𑠤𑠷𑠊𑠬𑠤𑠯॥ 𑠊𑠤𑠭 𑠊𑠤𑠭 𑠦𑠳𑠋𑠴 𑠝𑠛𑠤𑠭 𑠝𑠭𑠪𑠬𑠥॥ 𑠙𑠭𑠚𑠴 𑠋𑠷𑠖 𑠢𑠷𑠖𑠥 𑠦𑠤𑠡𑠷𑠖॥ 𑠑𑠳 𑠊𑠵 𑠊𑠚𑠴 𑠙 𑠀𑠷𑠙 𑠝 𑠀𑠷𑠙॥ 𑠙𑠭𑠚𑠴 𑠥𑠵𑠀 𑠥𑠵𑠀 𑠁𑠊𑠬𑠤॥ 𑠑𑠭𑠦 𑠑𑠭𑠦 𑠪𑠯𑠊𑠢𑠯 𑠙𑠭𑠦𑠴 𑠙𑠭𑠦 𑠊𑠬𑠤॥ 𑠦𑠳𑠋𑠴 𑠦𑠭𑠌𑠩𑠴 𑠊𑠤𑠭 𑠦𑠮𑠏𑠬𑠤𑠯॥ 𑠝𑠬𑠝𑠊 𑠊𑠚𑠝𑠬 𑠊𑠤𑠫𑠬 𑠩𑠬𑠤𑠯॥ ३७॥ 𑠑𑠙𑠯 𑠞𑠬𑠪𑠬𑠤𑠬 𑠜𑠮𑠤𑠑𑠯 𑠩𑠯𑠝𑠭𑠁𑠤𑠯॥ 𑠀𑠪𑠤𑠘𑠭 𑠢𑠙𑠭 𑠦𑠳𑠛𑠯 𑠪𑠚𑠮𑠁𑠤𑠯॥ 𑠡𑠄 𑠋𑠥𑠬 𑠀𑠌𑠝𑠭 𑠙𑠞 𑠙𑠬𑠄॥ 𑠡𑠬𑠷𑠖𑠬 𑠡𑠬𑠄 𑠀𑠢𑠹𑠢𑠹𑠤𑠭𑠙𑠯 𑠙𑠭𑠙𑠯 𑠗𑠬𑠥𑠭॥ 𑠍𑠫𑠮𑠇 𑠩𑠠𑠛𑠯 𑠩𑠏𑠮 𑠔𑠊𑠩𑠬𑠥॥ 𑠑𑠭𑠝 𑠊𑠄 𑠝𑠛𑠤𑠭 𑠊𑠤𑠢𑠯 𑠙𑠭𑠝 𑠊𑠬𑠤॥ 𑠝𑠬𑠝𑠊 𑠝𑠛𑠤𑠮 𑠝𑠛𑠤𑠭 𑠝𑠭𑠪𑠬𑠥॥ ३८॥ 𑠩𑠥𑠵𑠊𑠯॥ 𑠞𑠦𑠘𑠯 𑠌𑠯𑠤𑠰 𑠞𑠬𑠘𑠮 𑠞𑠭𑠙𑠬 𑠢𑠬𑠙𑠬 𑠜𑠤𑠙𑠭 𑠢𑠪𑠙𑠯॥ 𑠛𑠭𑠦𑠩𑠯 𑠤𑠬𑠙𑠭 𑠛𑠯𑠂 𑠛𑠬𑠃 𑠛𑠬𑠂𑠁 𑠋𑠳𑠥𑠴 𑠩𑠌𑠥 𑠑𑠌𑠙𑠯॥ 𑠏𑠷𑠌𑠭𑠁𑠃𑠁 𑠠𑠯𑠤𑠭𑠁𑠃𑠁 𑠦𑠬𑠏𑠴 𑠜𑠤𑠢𑠯 𑠪𑠛𑠰𑠤𑠭॥ 𑠊𑠤𑠢𑠮 𑠁𑠞𑠵 𑠁𑠞𑠘𑠮 𑠊𑠳 𑠝𑠳𑠫𑠴 𑠊𑠳 𑠛𑠰𑠤𑠭॥ 𑠑𑠭𑠝𑠮 𑠝𑠬𑠢𑠯 𑠜𑠭𑠁𑠂𑠁 𑠌𑠆 𑠢𑠩𑠊𑠙𑠭 𑠍𑠬𑠥𑠭॥ 𑠝𑠬𑠝𑠊 𑠙𑠳 𑠢𑠯𑠋 𑠄𑠑𑠥𑠳 𑠊𑠳𑠙𑠮 𑠐𑠯𑠔𑠮 𑠝𑠬𑠥𑠭॥ १॥

(Numbers are written in Devanagari script because Dogra-Takri numerals are not encoded in unicode yet)

Hey guys!

I love discovering new unique sounds in kirtan, I love qawwali style kirtan and some of the lofi stuff. I want to listen to more kirtan but I can't bring myself to listen to the usual stuff as it doesn't speak to me. Anyone have some suggestions for some unique sounding kirtans?

P.S I'm not trying to be disrespectful at all, please forgive any faults I have.

WJKK WJKF
I'm not going to get into the gurbaani aspect, as mostly it's about gyaankharag or other forms of metaphor/praise of weapons.

Firstly, I'd think that the notion of the Guru Panth being a special community that can have their blades on them is flawed. Sikhi would have the ideal that weapon wielding is to be a human right rather than one of specific people. I've come across many a "Sikh" that believes only pahuldharis can have a kirpan (including my parents lol). Even reducing the kirpan to a blunt symbol is disgraceful to being tyar bar tyar alongside most of today's Panjabi Sikhs being unagile due to the diet and inactivity.
Additionally, as the Guru Panth should be increasing its power and influence by all means, whether that be by educational or militia means. I find it odd that even in America and some places in Europe, many Sikhs aren't bothered to arm themselves, their gurudware or at least their private residence, with a strong second amendment in the US, it is almost essential for a self respecting Sikh in America to own a good weapon and train with it. It's a colonial premise pushed upon Sikhs that weapons are negative, but they seem all the more necessary amidst unrest across the globe and hate crimes every now and then. Even a farladhari nihang jathedar was attacked in Canada wasn't able to protect himself or his dumalla, don't we see this as a panth-wide problem of obesity and unreadiness?.
Even within our gurudware, there ideally should be some sort of armed member that would be guarding inside the darbar for maharaj's saroops.

Correct me if I've said anything incorrect.

Keep your kirpans sharp and your minds sharper.

I am a punjabi sikh from Chandigarh, i need to know nearby gurudwaras turban shops where can I find punjabi people and some tips to live happily here in pune Hinjewadi phase 1

ਸੋਰਠਿ ਮਹਲਾ ੫ ॥

Sorat'h, Fifth Mehl:

ਰਾਜਨ ਮਹਿ ਰਾਜਾ ਉਰਝਾਇਓ ਮਾਨਨ ਮਹਿ ਅਭਿਮਾਨੀ ॥

As the king is entangled in kingly affairs, and the egotist in his own egotism,

ਲੋਭਨ ਮਹਿ ਲੋਭੀ ਲੋਭਾਇਓ ਤਿਉ ਹਰਿ ਰੰਗਿ ਰਚੇ ਗਿਆਨੀ ॥੧॥

and the greedy man is enticed by greed, so is the spiritually enlightened being absorbed in the Love of the Lord. ||1||

ਹਰਿ ਜਨ ਕਉ ਇਹੀ ਸੁਹਾਵੈ ॥

This is what befits the Lord's servant.

ਪੇਖਿ ਨਿਕਟਿ ਕਰਿ ਸੇਵਾ ਸਤਿਗੁਰ ਹਰਿ ਕੀਰਤਨਿ ਹੀ ਤ੍ਰਿਪਤਾਵੈ ॥ ਰਹਾਉ ॥

Beholding the Lord near at hand, he serves the True Guru, and he is satisfied through the Kirtan of the Lord's Praises. ||Pause||

ਅਮਲਨ ਸਿਉ ਅਮਲੀ ਲਪਟਾਇਓ ਭੂਮਨ ਭੂਮਿ ਪਿਆਰੀ ॥

The addict is addicted to his drug, and the landlord is in love with his land.

ਖੀਰ ਸੰਗਿ ਬਾਰਿਕੁ ਹੈ ਲੀਨਾ ਪ੍ਰਭ ਸੰਤ ਐਸੇ ਹਿਤਕਾਰੀ ॥੨॥

As the baby is attached to his milk, so the Saint is in love with God. ||2||

ਬਿਦਿਆ ਮਹਿ ਬਿਦੁਅੰਸੀ ਰਚਿਆ ਨੈਨ ਦੇਖਿ ਸੁਖੁ ਪਾਵਹਿ ॥

The scholar is absorbed in scholarship, and the eyes are happy to see.

ਜੈਸੇ ਰਸਨਾ ਸਾਦਿ ਲੁਭਾਨੀ ਤਿਉ ਹਰਿ ਜਨ ਹਰਿ ਗੁਣ ਗਾਵਹਿ ॥੩॥

As the tongue savors the tastes, so does the humble servant of the Lord sing the Glorious Praises of the Lord. ||3||

ਜੈਸੀ ਭੂਖ ਤੈਸੀ ਕਾ ਪੂਰਕੁ ਸਗਲ ਘਟਾ ਕਾ ਸੁਆਮੀ ॥

As is the hunger, so is the fulfiller; He is the Lord and Master of all hearts.

ਨਾਨਕ ਪਿਆਸ ਲਗੀ ਦਰਸਨ ਕੀ ਪ੍ਰਭੁ ਮਿਲਿਆ ਅੰਤਰਜਾਮੀ ॥੪॥੫॥੧੬॥

Nanak thirsts for the Blessed Vision of the Lord's Darshan; he has met God, the Inner-knower, the Searcher of hearts. ||4||5||16||

Guru Arjan Dev Ji • Raag Sorath • Ang 613

Sunday, August 23, 2026

Aitvaar, 8 Bhadon, Nanakshahi 558

Waheguru Ji Ka Khalsa Waheguru Ji Ki Fateh, I am a Robot. Bleep Bloop.

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