At Kosambī (`Kosambisutta`)

12S2/1.7.8 Kosambisutta

This is an important sutta that shows insight into the dhamma (phenomenal nature of experience) does not necessarily result in liberation - further work needs to be done in accordance to the Buddha’s teaching (reflective thinking, memory reconsolidation, etc.). Liberation is based on direct experience and personal knowledge, not by

• saddha (faith),
• ruci (preference),
• anussava (hearsay),
• ākāraparivitakka (reasoning),
• diṭṭhinijjhānakkhanti (acceptance of a view after consideration).

It is interesting that this sutta does not include the presence of the Buddha, so unlikely to be a teaching originated by him but an explanation created by a disciple.

This may be an indication of the declining efficacy of the Buddha’s teaching after the Buddha’s death. It is strongly implied that during the Buddha’s lifetime, all of his 1250 disciples with the exception of Ānanda were awakened. This shows that after his death, some disciples only gained the insight into the dhamma but were unable to reach liberation.

My Translation

500. At one time, āyasmā Musīla, āyasmā Paviṭṭha, āyasmā Nārada, and āyasmā Ānanda were staying at Kosambī, in Ghositārāma. Then āyasmā Paviṭṭha said to āyasmā Musīla:

“Apart from faith, apart from preference, apart from hearsay, apart from reasoning, apart from acceptance of a view after consideration — does āyasmā Musīla have paccattameva ñāṇaṃ (direct personal knowledge): ‘Caused by birth is old age and death’?”

“Apart from faith, apart from preference, apart from hearsay, apart from reasoning, apart from acceptance of a view after consideration — I know this, I see this: ‘Caused by birth is old age and death’,” he replied.

501. “Apart from faith, apart from preference, apart from hearsay, apart from reasoning, apart from acceptance of a view after consideration — does āyasmā Musīla have direct personal knowledge:

• ‘Caused by bhavo (existence) is jāti (birth)…
• caused by upādānaṃ (fuel, representing clinging) is existence…
• caused by taṇhā (craving, or desire) is fuel…
• caused by vedanā (feeling) is craving…
• caused by phasso (contact - or interfaces between the six senses and our minds, referring to the sensing and cognitive process) is feeling…
• caused by saḷāyatanaṃ (the six sense bases) is contact…
• caused by nāmarūpaṃ (phenomenal objects - having physical form and given names) is the six sense bases…
• caused by viññāṇaṃ (consciousness) is phenomenal objects…
• caused by saṅkhārā (mental constructions) is consciousness…
• caused by avijjā (ignorance) are mental constructions’?”

“Apart from faith, apart from preference, apart from hearsay, apart from reasoning, apart from acceptance of a view after consideration — I know this, I see this: ‘Caused by ignorance are mental constructions’,” he replied.

502. “Apart from faith, apart from preference, apart from hearsay, apart from reasoning, apart from acceptance of a view after consideration — does āyasmā Musīla have direct personal knowledge: ‘With the cessation of birth, old age and death cease’?”

“Apart from faith, apart from preference, apart from hearsay, apart from reasoning, apart from acceptance of a view after consideration — I know this, I see this: ‘With the cessation of birth, old age and death cease’,” he replied.

503. “Apart from faith, apart from preference, apart from hearsay, apart from reasoning, apart from acceptance of a view after consideration — does āyasmā Musīla have direct personal knowledge:

• ‘With the cessation of existence, birth ceases…
• with the cessation of fuel, existence ceases…
• with the cessation of craving, fuel ceases…
• with the cessation of feeling, craving ceases…
• with the cessation of contact, feeling ceases…
• with the cessation of the six sense bases, contact ceases…
• with the cessation of phenomenal objects, the six sense bases cease…
• with the cessation of consciousness, phenomenal objects ceases…
• with the cessation of mental constructions, consciousness ceases…
• with the cessation of ignorance, mental constructions cease’?”

“Apart from faith, apart from preference, apart from hearsay, apart from reasoning, apart from acceptance of a view after consideration — I know this, I see this: ‘With the cessation of ignorance, mental constructions cease’,” he replied.

504. “Apart from faith, apart from preference, apart from hearsay, apart from reasoning, apart from acceptance of a view after consideration — does āyasmā Musīla have direct personal knowledge: ‘The cessation of existence is Nibbāna’?”

“Apart from faith, apart from preference, apart from hearsay, apart from reasoning, apart from acceptance of a view after consideration — I know this, I see this: ‘The cessation of existence is Nibbāna’,” he replied.

505. “Then āyasmā Musīla is an Arahant, khīṇāsavo (whose mind is free from mental obsessions), right?”

When this was said, āyasmā Musīla was silent [indicating he does believe he is an Arahant, but does not wish to say this out loud].

506. Then āyasmā Nārada said to āyasmā Paviṭṭha:

“Good, friend Paviṭṭha, may I take up this question? Ask me this question. I will answer it for you.”

“Āyasmā Nārada may take up this question. I will ask āyasmā Nārada this question. May āyasmā Nārada answer this question for me.”

[Paviṭṭha asks the same questions as before but directed to Nārada, and Nārada gives exactly the same answers as Musīla]

512. “Then āyasmā Nārada is an Arahant, whose mind is free from mental obsessions, right?”

“‘The cessation of existence is Nibbāna’ — this, friend, I have seen well with right wisdom as it actually is, but I am not an Arahant whose mind is free from mental obsessions. Just as, friend, there might be a well by a wilderness road, but it has no rope or bucket. Then a man would come, overcome by heat, oppressed by heat, weary, thirsty, parched. He would look at that well. He would know that it’s water, but he couldn’t touch it with his body and stay there. In the same way, friend, ‘the cessation of existence is Nibbāna’ — this I have seen well with right wisdom as it actually is, but I am not an Arahant whose mind is free from mental obsessions.”

513. When this was said, āyasmā Ānanda said to āyasmā Paviṭṭha:

“When āyasmā Nārada says this, what do you say to him, friend Paviṭṭha?”

“When āyasmā Nārada says this, friend Ānanda, I say nothing to him except what is wholesome and good.”

[Note that Nārada explicitly denies that he is an Arahant, so the question whether Musīla is truly an Arahant or not is left open.]

Pāḷi (Roman IAST)

500. Ekaṃ samayaṃ āyasmā ca musilo āyasmā ca paviṭṭho āyasmā ca nārado āyasmā ca ānando kosambiyaṃ viharanti ghositārāme. Atha kho āyasmā paviṭṭho āyasmantaṃ musilaṃ etadavoca— “aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ— ‘jātipaccayā jarāmaraṇan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi— ‘jātipaccayā jarāmaraṇan’”ti.

501. “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ— ‘bhavapaccayā jātīti…pe… upādānapaccayā bhavoti… taṇhāpaccayā upādānanti… vedanāpaccayā taṇhāti… phassapaccayā vedanāti… saḷāyatanapaccayā phassoti… nāmarūpapaccayā saḷāyatananti… viññāṇapaccayā nāmarūpanti… saṅkhārapaccayā viññāṇanti… avijjāpaccayā saṅkhārā’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi— ‘avijjāpaccayā saṅkhārā’”ti.

502. “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ— ‘jātinirodhā jarāmaraṇanirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi— ‘jātinirodhā jarāmaraṇanirodho’”ti.

503. “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ— ‘bhavanirodhā jātinirodhoti…pe… upādānanirodhā bhavanirodhoti… taṇhānirodhā upādānanirodhoti… vedanānirodhā taṇhānirodhoti… phassanirodhā vedanānirodhoti… saḷāyatananirodhā phassanirodhoti… nāmarūpanirodhā saḷāyatananirodhoti… viññāṇanirodhā nāmarūpanirodhoti… saṅkhāranirodhā viññāṇanirodhoti… avijjānirodhā saṅkhāranirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi— ‘avijjānirodhā saṅkhāranirodho’”ti.

504. “Aññatreva, āvuso musila, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato musilassa paccattameva ñāṇaṃ— ‘bhavanirodho nibbānan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi— ‘bhavanirodho nibbānan’”ti.

505. “Tenahāyasmā musilo arahaṃ khīṇāsavo”ti? Evaṃ vutte, āyasmā musilo tuṇhī ahosi.

506. Atha kho āyasmā nārado āyasmantaṃ paviṭṭhaṃ etadavoca— “sādhāvuso paviṭṭha, ahaṃ etaṃ pañhaṃ labheyyaṃ. Maṃ etaṃ pañhaṃ puccha. Ahaṃ te etaṃ pañhaṃ byākarissāmī”ti. “Labhatāyasmā nārado etaṃ pañhaṃ. Pucchāmahaṃ āyasmantaṃ nāradaṃ etaṃ pañhaṃ. Byākarotu ca me āyasmā nārado etaṃ pañhaṃ.

507. Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ— ‘jātipaccayā jarāmaraṇan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi— ‘jātipaccayā jarāmaraṇan’”ti.

508. “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ— bhavapaccayā jāti…pe… avijjāpaccayā saṅkhārā”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi— ‘avijjāpaccayā saṅkhārā’”ti.

509. “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ— ‘jātinirodhā jarāmaraṇanirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi— ‘jātinirodhā jarāmaraṇanirodho’”ti.

510. “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ— ‘bhavanirodhā jātinirodhoti…pe… avijjānirodhā saṅkhāranirodho’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi— ‘avijjānirodhā saṅkhāranirodho’”ti.

511. “Aññatreva, āvuso nārada, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā atthāyasmato nāradassa paccattameva ñāṇaṃ— ‘bhavanirodho nibbānan’”ti? “Aññatreva, āvuso paviṭṭha, saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā ahametaṃ jānāmi ahametaṃ passāmi— ‘bhavanirodho nibbānan’”ti.

512. “Tenahāyasmā nārado arahaṃ khīṇāsavo”ti? “‘Bhavanirodho nibbānan’ti kho me, āvuso, yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo. Seyyathāpi, āvuso, kantāramagge udapāno, tatra nevassa rajju na udakavārako. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito, so taṃ udapānaṃ olokeyya. Tassa ‘udakan’ti hi kho ñāṇaṃ assa, na ca kāyena phusitvā vihareyya. Evameva kho, āvuso, ‘bhavanirodho nibbānan’ti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, na camhi arahaṃ khīṇāsavo”ti.

513. Evaṃ vutte, āyasmā ānando āyasmantaṃ paviṭṭhaṃ etadavoca— “evaṃvādī tvaṃ, āvuso paviṭṭha, āyasmantaṃ nāradaṃ kiṃ vadesī”ti? “Evaṃvādāhaṃ, āvuso ānanda, āyasmantaṃ nāradaṃ na kiñci vadāmi aññatra kalyāṇā aññatra kusalā”ti.

Pāḷi (Brahmi)

500. 𑀏𑀓𑀁 𑀲𑀫𑀬𑀁 𑀆𑀬𑀲𑁆𑀫𑀸 𑀘 𑀫𑀼𑀲𑀺𑀮𑁄 𑀆𑀬𑀲𑁆𑀫𑀸 𑀘 𑀧𑀯𑀺𑀝𑁆𑀞𑁄 𑀆𑀬𑀲𑁆𑀫𑀸 𑀘 𑀦𑀸𑀭𑀤𑁄 𑀆𑀬𑀲𑁆𑀫𑀸 𑀘 𑀆𑀦𑀦𑁆𑀤𑁄 𑀓𑁄𑀲𑀫𑁆𑀩𑀺𑀬𑀁 𑀯𑀺𑀳𑀭𑀦𑁆𑀢𑀺 𑀖𑁄𑀲𑀺𑀢𑀸𑀭𑀸𑀫𑁂. 𑀅𑀣 𑀔𑁄 𑀆𑀬𑀲𑁆𑀫𑀸 𑀧𑀯𑀺𑀝𑁆𑀞𑁄 𑀆𑀬𑀲𑁆𑀫𑀦𑁆𑀢𑀁 𑀫𑀼𑀲𑀺𑀮𑀁 𑀏𑀢𑀤𑀯𑁄𑀘— “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀫𑀼𑀲𑀺𑀮, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀢𑁆𑀣𑀸𑀬𑀲𑁆𑀫𑀢𑁄 𑀫𑀼𑀲𑀺𑀮𑀲𑁆𑀲 𑀧𑀘𑁆𑀘𑀢𑁆𑀢𑀫𑁂𑀯 𑀜𑀸𑀡𑀁— ‘𑀚𑀸𑀢𑀺𑀧𑀘𑁆𑀘𑀬𑀸 𑀚𑀭𑀸𑀫𑀭𑀡𑀦𑁆’”𑀢𑀺? “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀳𑀫𑁂𑀢𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀅𑀳𑀫𑁂𑀢𑀁 𑀧𑀲𑁆𑀲𑀸𑀫𑀺— ‘𑀚𑀸𑀢𑀺𑀧𑀘𑁆𑀘𑀬𑀸 𑀚𑀭𑀸𑀫𑀭𑀡𑀦𑁆’”𑀢𑀺.

501. “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀫𑀼𑀲𑀺𑀮, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀢𑁆𑀣𑀸𑀬𑀲𑁆𑀫𑀢𑁄 𑀫𑀼𑀲𑀺𑀮𑀲𑁆𑀲 𑀧𑀘𑁆𑀘𑀢𑁆𑀢𑀫𑁂𑀯 𑀜𑀸𑀡𑀁— ‘𑀪𑀯𑀧𑀘𑁆𑀘𑀬𑀸 𑀚𑀸𑀢𑀻𑀢𑀺…𑀧𑁂… 𑀉𑀧𑀸𑀤𑀸𑀦𑀧𑀘𑁆𑀘𑀬𑀸 𑀪𑀯𑁄𑀢𑀺… 𑀢𑀡𑁆𑀳𑀸𑀧𑀘𑁆𑀘𑀬𑀸 𑀉𑀧𑀸𑀤𑀸𑀦𑀦𑁆𑀢𑀺… 𑀯𑁂𑀤𑀦𑀸𑀧𑀘𑁆𑀘𑀬𑀸 𑀢𑀡𑁆𑀳𑀸𑀢𑀺… 𑀨𑀲𑁆𑀲𑀧𑀘𑁆𑀘𑀬𑀸 𑀯𑁂𑀤𑀦𑀸𑀢𑀺… 𑀲𑀍𑀆𑀬𑀢𑀦𑀧𑀘𑁆𑀘𑀬𑀸 𑀨𑀲𑁆𑀲𑁄𑀢𑀺… 𑀦𑀸𑀫𑀭𑀽𑀧𑀧𑀘𑁆𑀘𑀬𑀸 𑀲𑀍𑀆𑀬𑀢𑀦𑀦𑁆𑀢𑀺… 𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀧𑀘𑁆𑀘𑀬𑀸 𑀦𑀸𑀫𑀭𑀽𑀧𑀦𑁆𑀢𑀺… 𑀲𑀗𑁆𑀔𑀸𑀭𑀧𑀘𑁆𑀘𑀬𑀸 𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀦𑁆𑀢𑀺… 𑀅𑀯𑀺𑀚𑁆𑀚𑀸𑀧𑀘𑁆𑀘𑀬𑀸 𑀲𑀗𑁆𑀔𑀸𑀭𑀸’”𑀢𑀺? “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀳𑀫𑁂𑀢𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀅𑀳𑀫𑁂𑀢𑀁 𑀧𑀲𑁆𑀲𑀸𑀫𑀺— ‘𑀅𑀯𑀺𑀚𑁆𑀚𑀸𑀧𑀘𑁆𑀘𑀬𑀸 𑀲𑀗𑁆𑀔𑀸𑀭𑀸’”𑀢𑀺.

502. “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀫𑀼𑀲𑀺𑀮, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀢𑁆𑀣𑀸𑀬𑀲𑁆𑀫𑀢𑁄 𑀫𑀼𑀲𑀺𑀮𑀲𑁆𑀲 𑀧𑀘𑁆𑀘𑀢𑁆𑀢𑀫𑁂𑀯 𑀜𑀸𑀡𑀁— ‘𑀚𑀸𑀢𑀺𑀦𑀺𑀭𑁄𑀥𑀸 𑀚𑀭𑀸𑀫𑀭𑀡𑀦𑀺𑀭𑁄𑀥𑁄’”𑀢𑀺? “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀳𑀫𑁂𑀢𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀅𑀳𑀫𑁂𑀢𑀁 𑀧𑀲𑁆𑀲𑀸𑀫𑀺— ‘𑀚𑀸𑀢𑀺𑀦𑀺𑀭𑁄𑀥𑀸 𑀚𑀭𑀸𑀫𑀭𑀡𑀦𑀺𑀭𑁄𑀥𑁄’”𑀢𑀺.

503. “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀫𑀼𑀲𑀺𑀮, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀢𑁆𑀣𑀸𑀬𑀲𑁆𑀫𑀢𑁄 𑀫𑀼𑀲𑀺𑀮𑀲𑁆𑀲 𑀧𑀘𑁆𑀘𑀢𑁆𑀢𑀫𑁂𑀯 𑀜𑀸𑀡𑀁— ‘𑀪𑀯𑀦𑀺𑀭𑁄𑀥𑀸 𑀚𑀸𑀢𑀺𑀦𑀺𑀭𑁄𑀥𑁄𑀢𑀺…𑀧𑁂… 𑀉𑀧𑀸𑀤𑀸𑀦𑀦𑀺𑀭𑁄𑀥𑀸 𑀪𑀯𑀦𑀺𑀭𑁄𑀥𑁄𑀢𑀺… 𑀢𑀡𑁆𑀳𑀸𑀦𑀺𑀭𑁄𑀥𑀸 𑀉𑀧𑀸𑀤𑀸𑀦𑀦𑀺𑀭𑁄𑀥𑁄𑀢𑀺… 𑀯𑁂𑀤𑀦𑀸𑀦𑀺𑀭𑁄𑀥𑀸 𑀢𑀡𑁆𑀳𑀸𑀦𑀺𑀭𑁄𑀥𑁄𑀢𑀺… 𑀨𑀲𑁆𑀲𑀦𑀺𑀭𑁄𑀥𑀸 𑀯𑁂𑀤𑀦𑀸𑀦𑀺𑀭𑁄𑀥𑁄𑀢𑀺… 𑀲𑀍𑀆𑀬𑀢𑀦𑀦𑀺𑀭𑁄𑀥𑀸 𑀨𑀲𑁆𑀲𑀦𑀺𑀭𑁄𑀥𑁄𑀢𑀺… 𑀦𑀸𑀫𑀭𑀽𑀧𑀦𑀺𑀭𑁄𑀥𑀸 𑀲𑀍𑀆𑀬𑀢𑀦𑀦𑀺𑀭𑁄𑀥𑁄𑀢𑀺… 𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀦𑀺𑀭𑁄𑀥𑀸 𑀦𑀸𑀫𑀭𑀽𑀧𑀦𑀺𑀭𑁄𑀥𑁄𑀢𑀺… 𑀲𑀗𑁆𑀔𑀸𑀭𑀦𑀺𑀭𑁄𑀥𑀸 𑀯𑀺𑀜𑁆𑀜𑀸𑀡𑀦𑀺𑀭𑁄𑀥𑁄𑀢𑀺… 𑀅𑀯𑀺𑀚𑁆𑀚𑀸𑀦𑀺𑀭𑁄𑀥𑀸 𑀲𑀗𑁆𑀔𑀸𑀭𑀦𑀺𑀭𑁄𑀥𑁄’”𑀢𑀺? “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀳𑀫𑁂𑀢𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀅𑀳𑀫𑁂𑀢𑀁 𑀧𑀲𑁆𑀲𑀸𑀫𑀺— ‘𑀅𑀯𑀺𑀚𑁆𑀚𑀸𑀦𑀺𑀭𑁄𑀥𑀸 𑀲𑀗𑁆𑀔𑀸𑀭𑀦𑀺𑀭𑁄𑀥𑁄’”𑀢𑀺.

504. “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀫𑀼𑀲𑀺𑀮, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀢𑁆𑀣𑀸𑀬𑀲𑁆𑀫𑀢𑁄 𑀫𑀼𑀲𑀺𑀮𑀲𑁆𑀲 𑀧𑀘𑁆𑀘𑀢𑁆𑀢𑀫𑁂𑀯 𑀜𑀸𑀡𑀁— ‘𑀪𑀯𑀦𑀺𑀭𑁄𑀥𑁄 𑀦𑀺𑀩𑁆𑀩𑀸𑀦𑀦𑁆’”𑀢𑀺? “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀳𑀫𑁂𑀢𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀅𑀳𑀫𑁂𑀢𑀁 𑀧𑀲𑁆𑀲𑀸𑀫𑀺— ‘𑀪𑀯𑀦𑀺𑀭𑁄𑀥𑁄 𑀦𑀺𑀩𑁆𑀩𑀸𑀦𑀦𑁆’”𑀢𑀺.

505. “𑀢𑁂𑀦𑀳𑀸𑀬𑀲𑁆𑀫𑀸 𑀫𑀼𑀲𑀺𑀮𑁄 𑀅𑀭𑀳𑀁 𑀔𑀻𑀡𑀸𑀲𑀯𑁄”𑀢𑀺? 𑀏𑀯𑀁 𑀯𑀼𑀢𑁆𑀢𑁂, 𑀆𑀬𑀲𑁆𑀫𑀸 𑀫𑀼𑀲𑀺𑀮𑁄 𑀢𑀼𑀡𑁆𑀳𑀻 𑀅𑀳𑁄𑀲𑀺.

506. 𑀅𑀣 𑀔𑁄 𑀆𑀬𑀲𑁆𑀫𑀸 𑀦𑀸𑀭𑀤𑁄 𑀆𑀬𑀲𑁆𑀫𑀦𑁆𑀢𑀁 𑀧𑀯𑀺𑀝𑁆𑀞𑀁 𑀏𑀢𑀤𑀯𑁄𑀘— “𑀲𑀸𑀥𑀸𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀅𑀳𑀁 𑀏𑀢𑀁 𑀧𑀜𑁆𑀳𑀁 𑀮𑀪𑁂𑀬𑁆𑀬𑀁. 𑀫𑀁 𑀏𑀢𑀁 𑀧𑀜𑁆𑀳𑀁 𑀧𑀼𑀘𑁆𑀙. 𑀅𑀳𑀁 𑀢𑁂 𑀏𑀢𑀁 𑀧𑀜𑁆𑀳𑀁 𑀩𑁆𑀬𑀸𑀓𑀭𑀺𑀲𑁆𑀲𑀸𑀫𑀻”𑀢𑀺. “𑀮𑀪𑀢𑀸𑀬𑀲𑁆𑀫𑀸 𑀦𑀸𑀭𑀤𑁄 𑀏𑀢𑀁 𑀧𑀜𑁆𑀳𑀁. 𑀧𑀼𑀘𑁆𑀙𑀸𑀫𑀳𑀁 𑀆𑀬𑀲𑁆𑀫𑀦𑁆𑀢𑀁 𑀦𑀸𑀭𑀤𑀁 𑀏𑀢𑀁 𑀧𑀜𑁆𑀳𑀁. 𑀩𑁆𑀬𑀸𑀓𑀭𑁄𑀢𑀼 𑀘 𑀫𑁂 𑀆𑀬𑀲𑁆𑀫𑀸 𑀦𑀸𑀭𑀤𑁄 𑀏𑀢𑀁 𑀧𑀜𑁆𑀳𑀁.

507. 𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀦𑀸𑀭𑀤, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀢𑁆𑀣𑀸𑀬𑀲𑁆𑀫𑀢𑁄 𑀦𑀸𑀭𑀤𑀲𑁆𑀲 𑀧𑀘𑁆𑀘𑀢𑁆𑀢𑀫𑁂𑀯 𑀜𑀸𑀡𑀁— ‘𑀚𑀸𑀢𑀺𑀧𑀘𑁆𑀘𑀬𑀸 𑀚𑀭𑀸𑀫𑀭𑀡𑀦𑁆’”𑀢𑀺? “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀳𑀫𑁂𑀢𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀅𑀳𑀫𑁂𑀢𑀁 𑀧𑀲𑁆𑀲𑀸𑀫𑀺— ‘𑀚𑀸𑀢𑀺𑀧𑀘𑁆𑀘𑀬𑀸 𑀚𑀭𑀸𑀫𑀭𑀡𑀦𑁆’”𑀢𑀺.

508. “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀦𑀸𑀭𑀤, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀢𑁆𑀣𑀸𑀬𑀲𑁆𑀫𑀢𑁄 𑀦𑀸𑀭𑀤𑀲𑁆𑀲 𑀧𑀘𑁆𑀘𑀢𑁆𑀢𑀫𑁂𑀯 𑀜𑀸𑀡𑀁— 𑀪𑀯𑀧𑀘𑁆𑀘𑀬𑀸 𑀚𑀸𑀢𑀺…𑀧𑁂… 𑀅𑀯𑀺𑀚𑁆𑀚𑀸𑀧𑀘𑁆𑀘𑀬𑀸 𑀲𑀗𑁆𑀔𑀸𑀭𑀸”𑀢𑀺? “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀳𑀫𑁂𑀢𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀅𑀳𑀫𑁂𑀢𑀁 𑀧𑀲𑁆𑀲𑀸𑀫𑀺— ‘𑀅𑀯𑀺𑀚𑁆𑀚𑀸𑀧𑀘𑁆𑀘𑀬𑀸 𑀲𑀗𑁆𑀔𑀸𑀭𑀸’”𑀢𑀺.

509. “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀦𑀸𑀭𑀤, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀢𑁆𑀣𑀸𑀬𑀲𑁆𑀫𑀢𑁄 𑀦𑀸𑀭𑀤𑀲𑁆𑀲 𑀧𑀘𑁆𑀘𑀢𑁆𑀢𑀫𑁂𑀯 𑀜𑀸𑀡𑀁— ‘𑀚𑀸𑀢𑀺𑀦𑀺𑀭𑁄𑀥𑀸 𑀚𑀭𑀸𑀫𑀭𑀡𑀦𑀺𑀭𑁄𑀥𑁄’”𑀢𑀺? “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀳𑀫𑁂𑀢𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀅𑀳𑀫𑁂𑀢𑀁 𑀧𑀲𑁆𑀲𑀸𑀫𑀺— ‘𑀚𑀸𑀢𑀺𑀦𑀺𑀭𑁄𑀥𑀸 𑀚𑀭𑀸𑀫𑀭𑀡𑀦𑀺𑀭𑁄𑀥𑁄’”𑀢𑀺.

510. “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀦𑀸𑀭𑀤, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀢𑁆𑀣𑀸𑀬𑀲𑁆𑀫𑀢𑁄 𑀦𑀸𑀭𑀤𑀲𑁆𑀲 𑀧𑀘𑁆𑀘𑀢𑁆𑀢𑀫𑁂𑀯 𑀜𑀸𑀡𑀁— ‘𑀪𑀯𑀦𑀺𑀭𑁄𑀥𑀸 𑀚𑀸𑀢𑀺𑀦𑀺𑀭𑁄𑀥𑁄𑀢𑀺…𑀧𑁂… 𑀅𑀯𑀺𑀚𑁆𑀚𑀸𑀦𑀺𑀭𑁄𑀥𑀸 𑀲𑀗𑁆𑀔𑀸𑀭𑀦𑀺𑀭𑁄𑀥𑁄’”𑀢𑀺? “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀳𑀫𑁂𑀢𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀅𑀳𑀫𑁂𑀢𑀁 𑀧𑀲𑁆𑀲𑀸𑀫𑀺— ‘𑀅𑀯𑀺𑀚𑁆𑀚𑀸𑀦𑀺𑀭𑁄𑀥𑀸 𑀲𑀗𑁆𑀔𑀸𑀭𑀦𑀺𑀭𑁄𑀥𑁄’”𑀢𑀺.

511. “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀦𑀸𑀭𑀤, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀢𑁆𑀣𑀸𑀬𑀲𑁆𑀫𑀢𑁄 𑀦𑀸𑀭𑀤𑀲𑁆𑀲 𑀧𑀘𑁆𑀘𑀢𑁆𑀢𑀫𑁂𑀯 𑀜𑀸𑀡𑀁— ‘𑀪𑀯𑀦𑀺𑀭𑁄𑀥𑁄 𑀦𑀺𑀩𑁆𑀩𑀸𑀦𑀦𑁆’”𑀢𑀺? “𑀅𑀜𑁆𑀜𑀢𑁆𑀭𑁂𑀯, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀲𑀤𑁆𑀥𑀸𑀬 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀭𑀼𑀘𑀺𑀬𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀅𑀦𑀼𑀲𑁆𑀲𑀯𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀆𑀓𑀸𑀭𑀧𑀭𑀺𑀯𑀺𑀢𑀓𑁆𑀓𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀤𑀺𑀝𑁆𑀞𑀺𑀦𑀺𑀚𑁆𑀛𑀸𑀦𑀓𑁆𑀔𑀦𑁆𑀢𑀺𑀬𑀸 𑀅𑀳𑀫𑁂𑀢𑀁 𑀚𑀸𑀦𑀸𑀫𑀺 𑀅𑀳𑀫𑁂𑀢𑀁 𑀧𑀲𑁆𑀲𑀸𑀫𑀺— ‘𑀪𑀯𑀦𑀺𑀭𑁄𑀥𑁄 𑀦𑀺𑀩𑁆𑀩𑀸𑀦𑀦𑁆’”𑀢𑀺.

512. “𑀢𑁂𑀦𑀳𑀸𑀬𑀲𑁆𑀫𑀸 𑀦𑀸𑀭𑀤𑁄 𑀅𑀭𑀳𑀁 𑀔𑀻𑀡𑀸𑀲𑀯𑁄”𑀢𑀺? “‘𑀪𑀯𑀦𑀺𑀭𑁄𑀥𑁄 𑀦𑀺𑀩𑁆𑀩𑀸𑀦𑀦𑁆’𑀢𑀺 𑀔𑁄 𑀫𑁂, 𑀆𑀯𑀼𑀲𑁄, 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀲𑀫𑁆𑀫𑀧𑁆𑀧𑀜𑁆𑀜𑀸𑀬 𑀲𑀼𑀤𑀺𑀝𑁆𑀞𑀁, 𑀦 𑀘𑀫𑁆𑀳𑀺 𑀅𑀭𑀳𑀁 𑀔𑀻𑀡𑀸𑀲𑀯𑁄. 𑀲𑁂𑀬𑁆𑀬𑀣𑀸𑀧𑀺, 𑀆𑀯𑀼𑀲𑁄, 𑀓𑀦𑁆𑀢𑀸𑀭𑀫𑀕𑁆𑀕𑁂 𑀉𑀤𑀧𑀸𑀦𑁄, 𑀢𑀢𑁆𑀭 𑀦𑁂𑀯𑀲𑁆𑀲 𑀭𑀚𑁆𑀚𑀼 𑀦 𑀉𑀤𑀓𑀯𑀸𑀭𑀓𑁄. 𑀅𑀣 𑀧𑀼𑀭𑀺𑀲𑁄 𑀆𑀕𑀘𑁆𑀙𑁂𑀬𑁆𑀬 𑀖𑀫𑁆𑀫𑀸𑀪𑀺𑀢𑀢𑁆𑀢𑁄 𑀖𑀫𑁆𑀫𑀧𑀭𑁂𑀢𑁄 𑀓𑀺𑀮𑀦𑁆𑀢𑁄 𑀢𑀲𑀺𑀢𑁄 𑀧𑀺𑀧𑀸𑀲𑀺𑀢𑁄, 𑀲𑁄 𑀢𑀁 𑀉𑀤𑀧𑀸𑀦𑀁 𑀑𑀮𑁄𑀓𑁂𑀬𑁆𑀬. 𑀢𑀲𑁆𑀲 ‘𑀉𑀤𑀓𑀦𑁆’𑀢𑀺 𑀳𑀺 𑀔𑁄 𑀜𑀸𑀡𑀁 𑀅𑀲𑁆𑀲, 𑀦 𑀘 𑀓𑀸𑀬𑁂𑀦 𑀨𑀼𑀲𑀺𑀢𑁆𑀯𑀸 𑀯𑀺𑀳𑀭𑁂𑀬𑁆𑀬. 𑀏𑀯𑀫𑁂𑀯 𑀔𑁄, 𑀆𑀯𑀼𑀲𑁄, ‘𑀪𑀯𑀦𑀺𑀭𑁄𑀥𑁄 𑀦𑀺𑀩𑁆𑀩𑀸𑀦𑀦𑁆’𑀢𑀺 𑀬𑀣𑀸𑀪𑀽𑀢𑀁 𑀲𑀫𑁆𑀫𑀧𑁆𑀧𑀜𑁆𑀜𑀸𑀬 𑀲𑀼𑀤𑀺𑀝𑁆𑀞𑀁, 𑀦 𑀘𑀫𑁆𑀳𑀺 𑀅𑀭𑀳𑀁 𑀔𑀻𑀡𑀸𑀲𑀯𑁄”𑀢𑀺.

513. 𑀏𑀯𑀁 𑀯𑀼𑀢𑁆𑀢𑁂, 𑀆𑀬𑀲𑁆𑀫𑀸 𑀆𑀦𑀦𑁆𑀤𑁄 𑀆𑀬𑀲𑁆𑀫𑀦𑁆𑀢𑀁 𑀧𑀯𑀺𑀝𑁆𑀞𑀁 𑀏𑀢𑀤𑀯𑁄𑀘— “𑀏𑀯𑀁𑀯𑀸𑀤𑀻 𑀢𑁆𑀯𑀁, 𑀆𑀯𑀼𑀲𑁄 𑀧𑀯𑀺𑀝𑁆𑀞, 𑀆𑀬𑀲𑁆𑀫𑀦𑁆𑀢𑀁 𑀦𑀸𑀭𑀤𑀁 𑀓𑀺𑀁 𑀯𑀤𑁂𑀲𑀻”𑀢𑀺? “𑀏𑀯𑀁𑀯𑀸𑀤𑀸𑀳𑀁, 𑀆𑀯𑀼𑀲𑁄 𑀆𑀦𑀦𑁆𑀤, 𑀆𑀬𑀲𑁆𑀫𑀦𑁆𑀢𑀁 𑀦𑀸𑀭𑀤𑀁 𑀦 𑀓𑀺𑀜𑁆𑀘𑀺 𑀯𑀤𑀸𑀫𑀺 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀓𑀮𑁆𑀬𑀸𑀡𑀸 𑀅𑀜𑁆𑀜𑀢𑁆𑀭 𑀓𑀼𑀲𑀮𑀸”𑀢𑀺.