𝐒𝐞𝐫𝐯𝐢𝐧𝐠 𝐮𝐧𝐝𝐞𝐫 𝐭𝐡𝐞 𝐒𝐮𝐜𝐜𝐞𝐬𝐬𝐨𝐫-𝐏𝐫𝐞𝐬𝐢𝐝𝐞𝐧𝐭-𝐒𝐞𝐯𝐚𝐢𝐭-Ā𝐜𝐡ā𝐫𝐲𝐚: 𝐌𝐲 𝐒𝐚𝐜𝐫𝐞𝐝 𝐉𝐨𝐮𝐫𝐧𝐞𝐲 𝐰𝐢𝐭𝐡 Ś𝐫ī𝐥𝐚 Ā𝐜𝐡ā𝐫𝐲𝐚𝐝𝐞𝐯

𝐒𝐞𝐫𝐯𝐢𝐧𝐠 𝐮𝐧𝐝𝐞𝐫 𝐭𝐡𝐞 𝐒𝐮𝐜𝐜𝐞𝐬𝐬𝐨𝐫-𝐏𝐫𝐞𝐬𝐢𝐝𝐞𝐧𝐭-𝐒𝐞𝐯𝐚𝐢𝐭-Ā𝐜𝐡ā𝐫𝐲𝐚: 𝐌𝐲 𝐒𝐚𝐜𝐫𝐞𝐝 𝐉𝐨𝐮𝐫𝐧𝐞𝐲 𝐰𝐢𝐭𝐡 Ś𝐫ī𝐥𝐚 Ā𝐜𝐡ā𝐫𝐲𝐚𝐝𝐞𝐯

𝐁𝐡𝐚𝐤𝐭𝐢 𝐍𝐢𝐬𝐤𝐚𝐦𝐚 𝐒𝐡𝐚𝐧𝐭𝐚 𝐌𝐚𝐡ā𝐫ā𝐣
𝐏𝐫𝐞𝐬𝐢𝐝𝐞𝐧𝐭-𝐒𝐞𝐯𝐚𝐢𝐭-Ā𝐜𝐡ā𝐫𝐲𝐚, 𝐒𝐫𝐢 𝐂𝐡𝐚𝐢𝐭𝐚𝐧𝐲𝐚 𝐒𝐚𝐫𝐚𝐬𝐰𝐚𝐭 𝐌𝐚𝐭𝐡, 𝐍ṛ𝐬𝐢ṁ𝐡𝐚 𝐏𝐚𝐥𝐥𝐢

📲 𝐒𝐭𝐚𝐲 𝐔𝐩𝐝𝐚𝐭𝐞𝐝 𝐨𝐧 𝐖𝐡𝐚𝐭𝐬𝐀𝐩𝐩 𝐂𝐡𝐚𝐧𝐧𝐞𝐥

𝖳𝗈𝖽𝖺𝗒, 𝟤𝟣𝗌𝗍 𝖲𝖾𝗉𝗍𝖾𝗆𝖻𝖾𝗋 𝟤𝟢𝟤𝟧, 𝗂𝗌 𝗍𝗁𝖾 Ā𝘥𝘩𝘪𝘷ā𝘴 𝖽𝖺𝗒 𝗈𝖿 𝘝𝘺ā𝘴𝘢-𝘱ū𝘫ā 𝗈𝖿 𝖮ṁ 𝖵𝗂ṣṇ𝗎𝗉ā𝖽 Ś𝗋ī𝗅𝖺 𝖡𝗁𝖺𝗄𝗍𝗂 𝖭𝗂𝗋𝗆𝖺𝗅 Ā𝖼𝗁ā𝗋𝗒𝖺 𝖦𝗈𝗌𝗐ā𝗆ī 𝖬𝖺𝗁ā𝗋ā𝗃, 𝗍𝗁𝖾 𝗉𝖾𝗋𝗌𝗈𝗇𝖺𝗅𝗅𝗒 𝖼𝗁𝗈𝗌𝖾𝗇 𝖲𝗎𝖼𝖼𝖾𝗌𝗌𝗈𝗋-𝖯𝗋𝖾𝗌𝗂𝖽𝖾𝗇𝗍-𝖲𝖾𝗏𝖺𝗂𝗍-Ā𝖼𝗁ā𝗋𝗒𝖺 𝗈𝖿 𝗍𝗁𝖾 𝖾𝗇𝗍𝗂𝗋𝖾 Ś𝗋ī 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺ṭ𝗁 𝖻𝗒 𝖮ṁ 𝖵𝗂ṣṇ𝗎𝗉ā𝖽 Ś𝗋ī𝗅𝖺 𝖡𝗁𝖺𝗄𝗍𝗂 𝖲𝗎𝗇𝖽𝖺𝗋 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖣𝖾𝗏-𝖦𝗈𝗌𝗐ā𝗆ī 𝖬𝖺𝗁ā𝗋ā𝗃. 𝖮𝗇 𝗍𝗁𝗂𝗌 𝗆𝗈𝗌𝗍 𝗌𝖺𝖼𝗋𝖾𝖽 𝖺𝗇𝖽 𝖻𝗅𝖾𝗌𝗌𝖾𝖽 𝗈𝖼𝖼𝖺𝗌𝗂𝗈𝗇, 𝖨 𝖿𝖾𝖾𝗅 𝖽𝖾𝖾𝗉𝗅𝗒 𝗆𝗈𝗏𝖾𝖽 𝗍𝗈 𝗌𝗁𝖺𝗋𝖾 𝖺 𝗀𝗅𝗂𝗆𝗉𝗌𝖾 𝗈𝖿 𝗆𝗒 𝗉𝖾𝗋𝗌𝗈𝗇𝖺𝗅 𝗃𝗈𝗎𝗋𝗇𝖾𝗒 𝖺𝗇𝖽 𝖼𝗁𝖾𝗋𝗂𝗌𝗁𝖾𝖽 𝗁𝗂𝗌𝗍𝗈𝗋𝗒 𝗐𝗂𝗍𝗁 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏. 𝖨 𝖿𝗂𝗋𝗌𝗍 𝖼𝖺𝗆𝖾 𝗍𝗈 𝗄𝗇𝗈𝗐 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝗂𝗇 𝟤𝟢𝟢𝟪, 𝗐𝗁𝖾𝗇 𝖨 𝗏𝗂𝗌𝗂𝗍𝖾𝖽 Ś𝗋ī 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺ṭ𝗁 𝖺𝗍 𝖣𝗎𝗆 𝖣𝗎𝗆 𝖯𝖺𝗋𝗄, 𝖪𝗈𝗅𝗄𝖺𝗍𝖺, 𝖿𝗈𝗋 𝗍𝗁𝖾 𝖿𝗂𝗋𝗌𝗍 𝗍𝗂𝗆𝖾. 𝖳𝗁𝖾𝗋𝖾 𝖨 𝖺𝗅𝗌𝗈 𝗁𝖺𝖽 𝗍𝗁𝖾 𝖻𝗅𝖾𝗌𝗌𝖾𝖽 𝗈𝗉𝗉𝗈𝗋𝗍𝗎𝗇𝗂𝗍𝗒 𝗍𝗈 𝗆𝖾𝖾𝗍 𝗆𝗒 𝘉𝘳𝘢𝘩𝘮𝘪𝘯 𝖣ī𝗄ṣā-𝖦𝗎𝗋𝗎𝖽𝖾𝗏, Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃. 𝖣𝗎𝗋𝗂𝗇𝗀 𝗍𝗁𝖺𝗍 𝗏𝖾𝗋𝗒 𝖿𝗂𝗋𝗌𝗍 𝗆𝖾𝖾𝗍𝗂𝗇𝗀, Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗍𝗈𝗅𝖽 𝗆𝖾: “𝖳𝗈𝗆𝗈𝗋𝗋𝗈𝗐 Ā𝖼𝗁ā𝗋𝗒𝖺 𝗂𝗌 𝖼𝗈𝗆𝗂𝗇𝗀—𝗒𝗈𝗎 𝗌𝗁𝗈𝗎𝗅𝖽 𝗀𝗈 𝗐𝗂𝗍𝗁 𝗁𝗂𝗆 𝖿𝗈𝗋 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀.” 𝖠𝗍 𝗍𝗁𝖺𝗍 𝗍𝗂𝗆𝖾, 𝖨 𝖽𝗂𝖽 𝗇𝗈𝗍 𝗎𝗇𝖽𝖾𝗋𝗌𝗍𝖺𝗇𝖽 𝗐𝗁𝗈𝗆 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗆𝖾𝖺𝗇𝗍 𝖻𝗒 “Ā𝖼𝗁ā𝗋𝗒𝖺.” 𝖴𝗉𝗈𝗇 𝗂𝗇𝗊𝗎𝗂𝗋𝗂𝗇𝗀 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝖺𝗍 𝖣𝗎𝗆 𝖣𝗎𝗆 𝖯𝖺𝗋𝗄 𝖬𝖺ṭ𝗁, 𝗍𝗁𝖾𝗒 𝖾𝗑𝗉𝗅𝖺𝗂𝗇𝖾𝖽 𝗍𝗈 𝗆𝖾 𝗍𝗁𝖺𝗍 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗐𝖺𝗌 𝗋𝖾𝖿𝖾𝗋𝗋𝗂𝗇𝗀 𝗍𝗈 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺 𝖬𝖺𝗁ā𝗋ā𝗃, 𝖺𝗇𝖽 𝗍𝗁𝖾𝗒 𝖺𝖽𝖽𝖾𝖽 𝗍𝗁𝖺𝗍 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗅𝗈𝗏𝖾𝖽 𝗁𝗂𝗆 𝖽𝖾𝖺𝗋𝗅𝗒 𝖺𝗇𝖽 𝗁𝖺𝖽 𝖺𝗅𝗋𝖾𝖺𝖽𝗒 𝗂𝗇𝖽𝗂𝖼𝖺𝗍𝖾𝖽 𝗍𝗁𝖺𝗍 𝗁𝖾 𝗐𝗈𝗎𝗅𝖽 𝖻𝖾 𝗍𝗁𝖾 𝖿𝗎𝗍𝗎𝗋𝖾 Ā𝖼𝗁ā𝗋𝗒𝖺 𝗈𝖿 Ś𝗋ī 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺ṭ𝗁.

𝖳𝗁𝖾 𝗇𝖾𝗑𝗍 𝖽𝖺𝗒, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖺𝗋𝗋𝗂𝗏𝖾𝖽 𝖺𝗇𝖽 𝗉𝖾𝗋𝗌𝗈𝗇𝖺𝗅𝗅𝗒 𝗍𝗈𝗅𝖽 𝗆𝖾: “𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝖺𝗌𝗄𝖾𝖽 𝗆𝖾 𝗍𝗈 𝗍𝖺𝗄𝖾 𝗒𝗈𝗎 𝗐𝗂𝗍𝗁 𝗆𝖾 𝗍𝗈 𝖺 𝗏𝗂𝗅𝗅𝖺𝗀𝖾 𝗂𝗇 𝖴𝗅𝗎𝖻𝖾𝗋𝗂𝖺, 𝖶𝖾𝗌𝗍 𝖡𝖾𝗇𝗀𝖺𝗅, 𝖿𝗈𝗋 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀.” 𝖨 𝗂𝗆𝗆𝖾𝖽𝗂𝖺𝗍𝖾𝗅𝗒 𝗋𝖾𝗉𝗅𝗂𝖾𝖽, “𝖸𝖾𝗌 𝖬𝖺𝗁ā𝗋ā𝗃, 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗁𝖺𝗌 𝖺𝗅𝗌𝗈 𝗂𝗇𝗌𝗍𝗋𝗎𝖼𝗍𝖾𝖽 𝗆𝖾 𝗍𝗈 𝖺𝖼𝖼𝗈𝗆𝗉𝖺𝗇𝗒 𝗒𝗈𝗎.” 𝖶𝗂𝗍𝗁 𝗍𝗁𝖺𝗍, 𝖨 𝗉𝖺𝖼𝗄𝖾𝖽 𝗆𝗒 𝗌𝗆𝖺𝗅𝗅 𝖻𝖺𝗀 𝖺𝗇𝖽 𝗌𝖾𝗍 𝗈𝗎𝗍 𝗐𝗂𝗍𝗁 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏, 𝖺𝗅𝗈𝗇𝗀 𝗐𝗂𝗍𝗁 𝖺 𝗀𝗋𝗈𝗎𝗉 𝗈𝖿 𝖡𝖾𝗇𝗀𝖺𝗅𝗂 𝖺𝗇𝖽 𝖶𝖾𝗌𝗍𝖾𝗋𝗇 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌, 𝖿𝗈𝗋 𝖴𝗅𝗎𝖻𝖾𝗋𝗂𝖺. 𝖶𝗁𝖾𝗇 𝗐𝖾 𝗋𝖾𝖺𝖼𝗁𝖾𝖽 𝗍𝗁𝖾 𝗏𝗂𝗅𝗅𝖺𝗀𝖾, 𝖨 𝗐𝖺𝗌 𝖽𝖾𝖾𝗉𝗅𝗒 𝗆𝗈𝗏𝖾𝖽 𝗍𝗈 𝗌𝖾𝖾 𝗁𝗈𝗐 𝗍𝗁𝖾 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝗍𝗁𝖾𝗋𝖾 𝗋𝖾𝖼𝖾𝗂𝗏𝖾𝖽 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏—𝗐𝗂𝗍𝗁 𝖺𝖿𝖿𝖾𝖼𝗍𝗂𝗈𝗇, 𝗋𝖾𝗏𝖾𝗋𝖾𝗇𝖼𝖾, 𝖺𝗇𝖽 𝗃𝗈𝗒, 𝖺𝗌 𝗂𝖿 𝗐𝖾𝗅𝖼𝗈𝗆𝗂𝗇𝗀 𝗍𝗁𝖾 𝗍𝗋𝗎𝖾 𝗋𝖾𝗉𝗋𝖾𝗌𝖾𝗇𝗍𝖺𝗍𝗂𝗏𝖾 𝗈𝖿 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃. 𝖳𝗁𝖺𝗍 𝖾𝗏𝖾𝗇𝗂𝗇𝗀, 𝖽𝗎𝗋𝗂𝗇𝗀 𝗍𝗁𝖾 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝗉𝗋𝗈𝗀𝗋𝖺𝗆, 𝗌𝗈𝗆𝖾𝗍𝗁𝗂𝗇𝗀 𝗎𝗇𝖾𝗑𝗉𝖾𝖼𝗍𝖾𝖽 𝗁𝖺𝗉𝗉𝖾𝗇𝖾𝖽. 𝖨𝗇 𝗍𝗁𝖾 𝗆𝗂𝖽𝖽𝗅𝖾 𝗈𝖿 𝗁𝗂𝗌 𝖺𝖽𝖽𝗋𝖾𝗌𝗌, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗌𝗎𝖽𝖽𝖾𝗇𝗅𝗒 𝖼𝖺𝗅𝗅𝖾𝖽 𝗈𝗇 𝗆𝖾 𝖺𝗇𝖽 𝗌𝖺𝗂𝖽 𝗉𝗎𝖻𝗅𝗂𝖼𝗅𝗒: “𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗍𝗈𝗅𝖽 𝗆𝖾 𝗍𝗁𝖺𝗍 𝗒𝗈𝗎 𝗌𝗁𝗈𝗎𝗅𝖽 𝖺𝗅𝗌𝗈 𝗌𝖺𝗒 𝗌𝗈𝗆𝖾𝗍𝗁𝗂𝗇𝗀. 𝖸𝗈𝗎 𝖺𝗋𝖾 𝖺 𝗌𝖼𝗂𝖾𝗇𝗍𝗂𝗌𝗍, 𝖺𝗇𝖽 𝗍𝗁𝖾 𝗉𝖾𝗈𝗉𝗅𝖾 𝗐𝗂𝗅𝗅 𝖻𝖾 𝗁𝖺𝗉𝗉𝗒 𝗍𝗈 𝗁𝖾𝖺𝗋 𝖿𝗋𝗈𝗆 𝗒𝗈𝗎.” 𝖨 𝗁𝖺𝖽 𝗇𝗈𝗍 𝗉𝗋𝖾𝗉𝖺𝗋𝖾𝖽 𝗍𝗈 𝗌𝗉𝖾𝖺𝗄; 𝖨 𝗁𝖺𝖽 𝗌𝗂𝗆𝗉𝗅𝗒 𝖼𝗈𝗆𝖾 𝗂𝗇 𝗍𝗁𝖾 𝗆𝗈𝗈𝖽 𝗈𝖿 𝖺 𝗌𝗆𝖺𝗅𝗅 𝗌𝖾𝗋𝗏𝗂𝗍𝗈𝗋, 𝗍𝗈 𝖺𝗌𝗌𝗂𝗌𝗍 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖿𝗈𝗋 𝗍𝗁𝖾 𝗉𝗅𝖾𝖺𝗌𝗎𝗋𝖾 𝗈𝖿 𝖦𝗎𝗋𝗎𝖽𝖾𝗏. 𝖸𝖾𝗍, 𝗎𝗉𝗈𝗇 𝗁𝗂𝗌 𝖽𝗂𝗋𝖾𝖼𝗍 𝗈𝗋𝖽𝖾𝗋, 𝖨 𝗀𝖺𝗍𝗁𝖾𝗋𝖾𝖽 𝖼𝗈𝗎𝗋𝖺𝗀𝖾 𝖺𝗇𝖽 𝗌𝗉𝗈𝗄𝖾 𝖺 𝖿𝖾𝗐 𝗐𝗈𝗋𝖽𝗌. 𝖨 𝗌𝗁𝖺𝗋𝖾𝖽 𝖺𝗇 𝖾𝗑𝖺𝗆𝗉𝗅𝖾 𝖿𝗋𝗈𝗆 𝗌𝖼𝗂𝖾𝗇𝖼𝖾 𝗍𝗈 𝗂𝗅𝗅𝗎𝗌𝗍𝗋𝖺𝗍𝖾 𝗍𝗁𝖾 𝖽𝗂𝖿𝖿𝖾𝗋𝖾𝗇𝖼𝖾 𝖻𝖾𝗍𝗐𝖾𝖾𝗇 𝗍𝗁𝖾 𝗅𝗂𝗏𝗂𝗇𝗀 𝖺𝗇𝖽 𝗍𝗁𝖾 𝗇𝗈𝗇-𝗅𝗂𝗏𝗂𝗇𝗀. 𝖨 𝗌𝖺𝗂𝖽:

“𝖨𝗇 𝗆𝗈𝖽𝖾𝗋𝗇 𝗌𝖼𝗂𝖾𝗇𝖼𝖾, 𝗂𝖿 𝗐𝖾 𝗋𝖾𝗅𝖾𝖺𝗌𝖾 𝖺 𝗉𝗋𝗈𝗃𝖾𝖼𝗍𝗂𝗅𝖾—𝗌𝖺𝗒 𝖺 𝗌𝖺𝗍𝖾𝗅𝗅𝗂𝗍𝖾—𝖺𝗍 𝖺 𝗉𝖺𝗋𝗍𝗂𝖼𝗎𝗅𝖺𝗋 𝖺𝗇𝗀𝗅𝖾 𝗐𝗂𝗍𝗁 𝗄𝗇𝗈𝗐𝗇 𝗂𝗇𝗂𝗍𝗂𝖺𝗅 𝖼𝗈𝗇𝖽𝗂𝗍𝗂𝗈𝗇𝗌, 𝗂𝗍𝗌 𝖿𝗎𝗍𝗎𝗋𝖾 𝗉𝖺𝗍𝗁 𝖼𝖺𝗇 𝖻𝖾 𝗉𝗋𝖾𝖼𝗂𝗌𝖾𝗅𝗒 𝗉𝗋𝖾𝖽𝗂𝖼𝗍𝖾𝖽. 𝖡𝗎𝗍 𝗂𝖿 𝖺 𝖻𝗂𝗋𝖽 𝗂𝗌 𝗋𝖾𝗅𝖾𝖺𝗌𝖾𝖽 𝗎𝗇𝖽𝖾𝗋 𝗍𝗁𝖾 𝗌𝖺𝗆𝖾 𝖼𝗈𝗇𝖽𝗂𝗍𝗂𝗈𝗇𝗌, 𝗇𝗈 𝗌𝖼𝗂𝖾𝗇𝗍𝗂𝗌𝗍 𝖼𝖺𝗇 𝗉𝗋𝖾𝖽𝗂𝖼𝗍 𝗐𝗁𝖾𝗋𝖾 𝗂𝗍 𝗐𝗂𝗅𝗅 𝗀𝗈. 𝖶𝗁𝗒? 𝖡𝖾𝖼𝖺𝗎𝗌𝖾 𝗍𝗁𝖾 𝖻𝗂𝗋𝖽 𝗉𝗈𝗌𝗌𝖾𝗌𝗌𝖾𝗌 𝖿𝗋𝖾𝖾 𝗐𝗂𝗅𝗅, 𝗌𝖾𝗅𝖿-𝖽𝖾𝗍𝖾𝗋𝗆𝗂𝗇𝖺𝗍𝗂𝗈𝗇. 𝖳𝗁𝗂𝗌 𝗂𝗌 𝗍𝗁𝖾 𝖾𝗌𝗌𝖾𝗇𝗍𝗂𝖺𝗅 𝖽𝗂𝖿𝖿𝖾𝗋𝖾𝗇𝖼𝖾 𝖻𝖾𝗍𝗐𝖾𝖾𝗇 𝗅𝗂𝖿𝖾 𝖺𝗇𝖽 𝗇𝗈𝗇-𝗅𝗂𝖿𝖾. 𝖬𝗈𝖽𝖾𝗋𝗇 𝗌𝖼𝗂𝖾𝗇𝖼𝖾, 𝖺𝖻𝗌𝗈𝗋𝖻𝖾𝖽 𝗂𝗇 𝗍𝗁𝖾 𝗇𝗈𝗍𝗂𝗈𝗇 𝗍𝗁𝖺𝗍 𝖾𝗏𝖾𝗋𝗒𝗍𝗁𝗂𝗇𝗀 𝗂𝗌 𝗈𝗇𝗅𝗒 𝖺𝗍𝗈𝗆𝗌 𝖺𝗇𝖽 𝗆𝗈𝗅𝖾𝖼𝗎𝗅𝖾𝗌, 𝖿𝖺𝗂𝗅𝗌 𝗍𝗈 𝗋𝖾𝖼𝗈𝗀𝗇𝗂𝗓𝖾 𝗍𝗁𝗂𝗌. 𝖡𝗎𝗍 𝗂𝗇 𝗍𝗁𝖾 Ś𝘳ī𝘮𝘢𝘥 𝘉𝘩𝘢𝘨𝘢𝘷𝘢𝘥-𝘨ī𝘵ā, 𝖫𝗈𝗋𝖽 Ś𝗋ī 𝖪ṛṣṇ𝖺 𝗁𝖺𝗌 𝖼𝗅𝖾𝖺𝗋𝗅𝗒 𝗌𝖺𝗂𝖽 𝗍𝗁𝖺𝗍 𝗍𝗋𝗎𝖾 𝗄𝗇𝗈𝗐𝗅𝖾𝖽𝗀𝖾 𝗆𝖾𝖺𝗇𝗌 𝗍𝗈 𝗎𝗇𝖽𝖾𝗋𝗌𝗍𝖺𝗇𝖽 𝗍𝗁𝖾 𝖽𝗂𝗌𝗍𝗂𝗇𝖼𝗍𝗂𝗈𝗇 𝖻𝖾𝗍𝗐𝖾𝖾𝗇 𝗅𝗂𝖿𝖾 𝖺𝗇𝖽 𝗆𝖺𝗍𝗍𝖾𝗋.”

𝖳𝗁𝖾 𝗏𝗂𝗅𝗅𝖺𝗀𝖾𝗋𝗌 𝗈𝖿 𝖴𝗅𝗎𝖻𝖾𝗋𝗂𝖺 𝗐𝖾𝗋𝖾 𝗏𝖾𝗋𝗒 𝗂𝗇𝗌𝗉𝗂𝗋𝖾𝖽 𝖻𝗒 𝗍𝗁𝗂𝗌 𝗌𝗂𝗆𝗉𝗅𝖾 𝖺𝗇𝖺𝗅𝗈𝗀𝗒. 𝖥𝗈𝗋 𝗒𝖾𝖺𝗋𝗌 𝖺𝖿𝗍𝖾𝗋𝗐𝖺𝗋𝖽, 𝗐𝗁𝖾𝗇𝖾𝗏𝖾𝗋 𝗍𝗁𝖾𝗒 𝗆𝖾𝗍 𝗆𝖾 𝖺𝗍 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅𝗌 𝗂𝗇 𝗈𝗎𝗋 𝖬𝖺ṭ𝗁, 𝗍𝗁𝖾𝗒 𝗐𝗈𝗎𝗅𝖽 𝗋𝖾𝖼𝖺𝗅𝗅 𝗍𝗁𝖾 “𝖻𝗂𝗋𝖽 𝖾𝗑𝖺𝗆𝗉𝗅𝖾” 𝖺𝗇𝖽 𝖾𝗑𝗉𝗋𝖾𝗌𝗌 𝗁𝗈𝗐 𝗂𝗍 𝗁𝖺𝖽 𝗌𝗍𝖺𝗒𝖾𝖽 𝗐𝗂𝗍𝗁 𝗍𝗁𝖾𝗆. 𝖳𝗁𝖾 𝖿𝗈𝗅𝗅𝗈𝗐𝗂𝗇𝗀 𝖽𝖺𝗒 𝗐𝖾 𝗋𝖾𝗍𝗎𝗋𝗇𝖾𝖽, 𝖺𝗇𝖽 𝖺𝖿𝗍𝖾𝗋 𝗍𝗁𝖺𝗍, 𝖿𝗈𝗋 𝗆𝖺𝗇𝗒 𝗆𝗈𝗇𝗍𝗁𝗌, 𝖨 𝖽𝗂𝖽 𝗇𝗈𝗍 𝗀𝖾𝗍 𝗆𝗎𝖼𝗁 𝗈𝗉𝗉𝗈𝗋𝗍𝗎𝗇𝗂𝗍𝗒 𝗍𝗈 𝗆𝖾𝖾𝗍 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏, 𝖺𝗌 𝗁𝖾 𝗐𝖺𝗌 𝗆𝗈𝗌𝗍𝗅𝗒 𝗋𝖾𝗌𝗂𝖽𝗂𝗇𝗀 𝖺𝗍 𝗈𝗎𝗋 𝖬𝖺ṭ𝗁 𝗂𝗇 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉. 𝖬𝖾𝖺𝗇𝗐𝗁𝗂𝗅𝖾, 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗂𝗇𝗌𝗍𝗋𝗎𝖼𝗍𝖾𝖽 𝗆𝖾 𝗍𝗈 𝗌𝗍𝖺𝗒 𝖺𝗇𝖽 𝗌𝖾𝗋𝗏𝖾 𝖺𝗍 𝗈𝗎𝗋 𝖬𝖺ṭ𝗁 𝖼𝖾𝗇𝗍𝖾𝗋 𝗂𝗇 𝖪𝖺𝗂𝗄𝗁𝖺𝗅𝗂, 𝖪𝗈𝗅𝗄𝖺𝗍𝖺.

𝖨𝗇 𝗍𝗁𝖾 𝖿𝗈𝗅𝗅𝗈𝗐𝗂𝗇𝗀 𝗒𝖾𝖺𝗋, 𝟤𝟢𝟢𝟫, 𝖨 𝖺𝗀𝖺𝗂𝗇 𝗐𝖾𝗇𝗍 𝗍𝗈 𝗈𝗎𝗋 𝖬𝖺ṭ𝗁 𝖺𝗍 Ś𝗋ī 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉 𝖣𝗁ā𝗆 𝖿𝗈𝗋 𝖦𝖺𝗎𝗋𝖺 𝖯ū𝗋ṇ𝗂𝗆ā, 𝗐𝗁𝖾𝗋𝖾 𝖨 𝗈𝗇𝖼𝖾 𝗆𝗈𝗋𝖾 𝗁𝖺𝖽 𝗍𝗁𝖾 𝖻𝗅𝖾𝗌𝗌𝖾𝖽 𝗈𝗉𝗉𝗈𝗋𝗍𝗎𝗇𝗂𝗍𝗒 𝗍𝗈 𝗆𝖾𝖾𝗍 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏. 𝖮𝗇 𝗍𝗁𝖺𝗍 𝗈𝖼𝖼𝖺𝗌𝗂𝗈𝗇, 𝖨 𝖻𝗋𝗈𝗎𝗀𝗁𝗍 𝖺𝗅𝗈𝗇𝗀 𝖺 𝖿𝖾𝗐 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝖿𝗋𝗈𝗆 𝖲𝗈𝗎𝗍𝗁 𝖨𝗇𝖽𝗂𝖺 𝗐𝗁𝗈 𝗁𝖺𝖽 𝖼𝗈𝗆𝖾 𝗍𝗈 𝗉𝖺𝗋𝗍𝗂𝖼𝗂𝗉𝖺𝗍𝖾 𝗂𝗇 𝗍𝗁𝖾 Ś𝗋ī 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉 𝖣𝗁ā𝗆 𝖯𝖺𝗋𝗂𝗄𝗋𝖺𝗆ā 𝖺𝗇𝖽 𝗐𝗁𝗈 𝖺𝗅𝗌𝗈 𝗐𝗂𝗌𝗁𝖾𝖽 𝗍𝗈 𝗋𝖾𝖼𝖾𝗂𝗏𝖾 𝗂𝗇𝗂𝗍𝗂𝖺𝗍𝗂𝗈𝗇. 𝖨𝗇𝗂𝗍𝗂𝖺𝗅𝗅𝗒, 𝖨 𝗌𝗉𝗈𝗄𝖾 𝗐𝗂𝗍𝗁 𝖡𝗁𝖺𝗄𝗍𝗂 𝖯𝗋𝖺𝗉𝖺𝗇𝗇𝖺 𝖳ī𝗋𝗍𝗁𝖺 𝖬𝖺𝗁ā𝗋ā𝗃, 𝗌𝗎𝗀𝗀𝖾𝗌𝗍𝗂𝗇𝗀 𝗍𝗁𝖺𝗍 𝗍𝗁𝖾𝗌𝖾 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝖼𝗈𝗎𝗅𝖽 𝖻𝖾 𝗂𝗇𝗂𝗍𝗂𝖺𝗍𝖾𝖽 𝗈𝗇 𝖻𝖾𝗁𝖺𝗅𝖿 𝗈𝖿 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗍𝗁𝗋𝗈𝗎𝗀𝗁 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏, 𝖺𝖼𝗍𝗂𝗇𝗀 𝖺𝗌 ṛ𝘵𝘷𝘪𝘬. 𝖳ī𝗋𝗍𝗁𝖺 𝖬𝖺𝗁ā𝗋ā𝗃, 𝗁𝗈𝗐𝖾𝗏𝖾𝗋, 𝗍𝗈𝗅𝖽 𝗆𝖾 𝗍𝗁𝖺𝗍 𝗁𝖾 𝖽𝗂𝖽 𝗇𝗈𝗍 𝖺𝖼𝖼𝖾𝗉𝗍 𝗌𝗎𝖼𝗁 𝖺 𝗌𝗒𝗌𝗍𝖾𝗆 𝗈𝖿 ṛ𝘵𝘷𝘪𝘬 𝗂𝗇𝗂𝗍𝗂𝖺𝗍𝗂𝗈𝗇 𝖺𝗇𝖽 𝖺𝖽𝗏𝗂𝗌𝖾𝖽 𝗆𝖾 𝗂𝗇𝗌𝗍𝖾𝖺𝖽 𝗍𝗈 𝗍𝖺𝗄𝖾 𝗍𝗁𝖾 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝖽𝗂𝗋𝖾𝖼𝗍𝗅𝗒 𝗍𝗈 Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝖺𝗍 𝖣𝗎𝗆 𝖣𝗎𝗆 𝖯𝖺𝗋𝗄 𝖿𝗈𝗋 𝗂𝗇𝗂𝗍𝗂𝖺𝗍𝗂𝗈𝗇. 𝖠𝗍 𝗍𝗁𝖺𝗍 𝗍𝗂𝗆𝖾, 𝖻𝖾𝗂𝗇𝗀 𝗌𝗍𝗂𝗅𝗅 𝗇𝖾𝗐 𝗂𝗇 𝗍𝗁𝖾 𝖬𝖺ṭ𝗁, 𝖨 𝖼𝗈𝗎𝗅𝖽 𝗇𝗈𝗍 𝖿𝗎𝗅𝗅𝗒 𝗀𝗋𝖺𝗌𝗉 𝗍𝗁𝖾 𝗌𝗂𝗍𝗎𝖺𝗍𝗂𝗈𝗇. 𝖳𝗁𝖾𝗋𝖾𝖿𝗈𝗋𝖾, 𝗍𝗈 𝖻𝖾 𝗌𝗎𝗋𝖾, 𝖨 𝗍𝖾𝗅𝖾𝗉𝗁𝗈𝗇𝖾𝖽 𝗍𝗁𝖾 𝗌𝖾𝗋𝗏𝗂𝗍𝗈𝗋𝗌 𝗈𝖿 Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝖺𝗍 𝖣𝗎𝗆 𝖣𝗎𝗆 𝖯𝖺𝗋𝗄. 𝖳𝗁𝖾𝗒 𝗂𝗇𝖿𝗈𝗋𝗆𝖾𝖽 𝗆𝖾 𝗈𝖿 𝖦𝗎𝗋𝗎𝖽𝖾𝗏’𝗌 𝖼𝗅𝖾𝖺𝗋 𝖽𝗂𝗋𝖾𝖼𝗍𝗂𝗏𝖾 𝗍𝗈 𝗆𝖾: “𝖯𝗅𝖾𝖺𝗌𝖾 𝗍𝖾𝗅𝗅 𝗁𝗂𝗆 𝗍𝗁𝖺𝗍 𝖨 𝗁𝖺𝗏𝖾 𝖺𝗋𝗋𝖺𝗇𝗀𝖾𝖽 𝖿𝗈𝗋 𝖺𝗅𝗅 𝗂𝗇𝗂𝗍𝗂𝖺𝗍𝗂𝗈𝗇𝗌 𝗍𝗈 𝖻𝖾 𝗉𝖾𝗋𝖿𝗈𝗋𝗆𝖾𝖽 𝗈𝗇 𝗆𝗒 𝖻𝖾𝗁𝖺𝗅𝖿 𝖺𝗍 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉 𝖣𝗁ā𝗆 𝗍𝗁𝗋𝗈𝗎𝗀𝗁 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏.” 𝖥𝗋𝗈𝗆 𝗍𝗁𝗂𝗌 𝗂𝗇𝖼𝗂𝖽𝖾𝗇𝗍, 𝖨 𝗀𝖺𝗂𝗇𝖾𝖽 𝗍𝗐𝗈 𝖽𝖾𝖾𝗉 𝗋𝖾𝖺𝗅𝗂𝗓𝖺𝗍𝗂𝗈𝗇𝗌. 𝖥𝗂𝗋𝗌𝗍, 𝖨 𝖼𝗅𝖾𝖺𝗋𝗅𝗒 𝗎𝗇𝖽𝖾𝗋𝗌𝗍𝗈𝗈𝖽 𝗍𝗁𝖾 𝗌𝗉𝖾𝖼𝗂𝖺𝗅 𝗉𝗈𝗌𝗂𝗍𝗂𝗈𝗇 𝗈𝖿 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏, 𝗐𝗁𝗈 𝗁𝖺𝖽 𝖻𝖾𝖾𝗇 𝗉𝖾𝗋𝗌𝗈𝗇𝖺𝗅𝗅𝗒 𝖾𝗇𝗍𝗋𝗎𝗌𝗍𝖾𝖽 𝖻𝗒 Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗐𝗂𝗍𝗁 𝗍𝗁𝖾 𝗌𝖺𝖼𝗋𝖾𝖽 𝗋𝖾𝗌𝗉𝗈𝗇𝗌𝗂𝖻𝗂𝗅𝗂𝗍𝗒 𝗈𝖿 𝗀𝗂𝗏𝗂𝗇𝗀 𝗂𝗇𝗂𝗍𝗂𝖺𝗍𝗂𝗈𝗇 𝖺𝗌 𝗁𝗂𝗌 𝗋𝖾𝗉𝗋𝖾𝗌𝖾𝗇𝗍𝖺𝗍𝗂𝗏𝖾. 𝖲𝖾𝖼𝗈𝗇𝖽, 𝖨 𝗎𝗇𝖽𝖾𝗋𝗌𝗍𝗈𝗈𝖽 𝗍𝗁𝖺𝗍 𝖳ī𝗋𝗍𝗁𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝖽𝗂𝖽 𝗇𝗈𝗍 𝗁𝖺𝗏𝖾 𝖦𝗎𝗋𝗎𝖽𝖾𝗏’𝗌 𝗌𝖺𝗇𝖼𝗍𝗂𝗈𝗇 𝗂𝗇 𝗍𝗁𝗂𝗌 𝗆𝖺𝗍𝗍𝖾𝗋, 𝖺𝗇𝖽 𝗁𝗂𝗌 𝗏𝗂𝖾𝗐 𝗌𝗍𝗈𝗈𝖽 𝖺𝗉𝖺𝗋𝗍 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾 𝖾𝗑𝗉𝗅𝗂𝖼𝗂𝗍 𝖺𝗋𝗋𝖺𝗇𝗀𝖾𝗆𝖾𝗇𝗍 𝗆𝖺𝖽𝖾 𝖻𝗒 Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗁𝗂𝗆𝗌𝖾𝗅𝖿.

𝖠𝖿𝗍𝖾𝗋 𝗍𝗁𝖾 𝖦𝖺𝗎𝗋𝖺 𝖯ū𝗋ṇ𝗂𝗆ā 𝖯𝖺𝗋𝗂𝗄𝗋𝖺𝗆ā 𝖼𝗈𝗇𝖼𝗅𝗎𝖽𝖾𝖽, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗈𝗇𝖼𝖾 𝗍𝗈𝗅𝖽 𝗆𝖾, “𝖸𝗈𝗎 𝖺𝗋𝖾 𝖺𝗅𝗐𝖺𝗒𝗌 𝗍𝗋𝖺𝗏𝖾𝗅𝗂𝗇𝗀 𝖺𝗇𝖽 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝗂𝗇 𝗆𝖺𝗇𝗒 𝗉𝗅𝖺𝖼𝖾𝗌 𝖺𝖼𝗋𝗈𝗌𝗌 𝖨𝗇𝖽𝗂𝖺. 𝖡𝗎𝗍 𝗍𝖾𝗅𝗅 𝗆𝖾—𝖺𝗋𝖾 𝗒𝗈𝗎 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝗈𝗇𝗅𝗒 𝖺𝖻𝗈𝗎𝗍 𝖪ṛṣṇ𝖺 𝖺𝗇𝖽 Ś𝗋ī𝗆𝖺𝗇 𝖬𝖺𝗁ā𝗉𝗋𝖺𝖻𝗁𝗎 𝗅𝗂𝗄𝖾 𝖳ī𝗋𝗍𝗁𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 (𝗐𝗁𝗈 𝗐𝗈𝗎𝗅𝖽 𝗈𝖿𝗍𝖾𝗇 𝖺𝖼𝖼𝗈𝗆𝗉𝖺𝗇𝗒 𝗎𝗌 𝗂𝗇 𝗏𝖺𝗋𝗂𝗈𝗎𝗌 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝗉𝗋𝗈𝗀𝗋𝖺𝗆𝗌), 𝗈𝗋 𝖺𝗋𝖾 𝗒𝗈𝗎 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝖺𝖻𝗈𝗎𝗍 𝖦𝗎𝗋𝗎𝖽𝖾𝗏?” 𝖨 𝗐𝖺𝗌 𝗍𝖺𝗄𝖾𝗇 𝖺𝖻𝖺𝖼𝗄 𝗍𝗈 𝗁𝖾𝖺𝗋 𝗍𝗁𝗂𝗌 𝗊𝗎𝖾𝗌𝗍𝗂𝗈𝗇. 𝖶𝗂𝗍𝗁 𝖿𝗈𝗅𝖽𝖾𝖽 𝗁𝖺𝗇𝖽𝗌, 𝖨 𝗋𝖾𝗉𝗅𝗂𝖾𝖽, “𝖬𝖺𝗁ā𝗋ā𝗃, 𝖨 𝖺𝗆 𝖺𝗅𝗐𝖺𝗒𝗌 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝖺𝖻𝗈𝗎𝗍 𝖦𝗎𝗋𝗎𝖽𝖾𝗏. 𝖳𝗁𝖺𝗍 𝗂𝗌 𝗐𝗁𝗒 𝖨 𝖻𝗋𝗂𝗇𝗀 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝗍𝗈 𝖦𝗎𝗋𝗎𝖽𝖾𝗏—𝗌𝗈 𝗍𝗁𝖺𝗍 𝗍𝗁𝖾𝗒 𝖼𝖺𝗇 𝗉𝖾𝗋𝗌𝗈𝗇𝖺𝗅𝗅𝗒 𝗋𝖾𝖼𝖾𝗂𝗏𝖾 𝗁𝗂𝗌 𝖼𝗈𝗇𝗇𝖾𝖼𝗍𝗂𝗈𝗇.” 𝖧𝖾𝖺𝗋𝗂𝗇𝗀 𝗍𝗁𝗂𝗌, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖻𝖾𝖼𝖺𝗆𝖾 𝗏𝖾𝗋𝗒 𝗉𝗅𝖾𝖺𝗌𝖾𝖽, 𝖺𝗇𝖽 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾𝗇 𝗈𝗇, 𝗐𝗁𝖾𝗇𝖾𝗏𝖾𝗋 𝗐𝖾 𝗆𝖾𝗍 𝖽𝗎𝗋𝗂𝗇𝗀 𝖽𝗂𝖿𝖿𝖾𝗋𝖾𝗇𝗍 𝗌𝖾𝗋𝗏𝗂𝖼𝖾 𝗈𝗉𝗉𝗈𝗋𝗍𝗎𝗇𝗂𝗍𝗂𝖾𝗌 𝗎𝗇𝖽𝖾𝗋 𝖦𝗎𝗋𝗎𝖽𝖾𝗏, 𝗐𝖾 𝖻𝖾𝗀𝖺𝗇 𝗍𝗈 𝗌𝗉𝖾𝖺𝗄 𝗆𝗈𝗋𝖾 𝖼𝗅𝗈𝗌𝖾𝗅𝗒.

𝖫𝖺𝗍𝖾𝗋 𝗍𝗁𝖺𝗍 𝗒𝖾𝖺𝗋, 𝖽𝗎𝗋𝗂𝗇𝗀 𝗍𝗁𝖾 𝖯𝖺𝗇𝗂𝗁𝖺𝗍𝗂 𝖢𝗂𝖽𝖺-𝖽𝖺𝖽𝗁𝗂 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅, 𝖨 𝗐𝖺𝗌 𝗌𝖾𝗋𝗏𝗂𝗇𝗀 𝖺𝗍 𝖣𝗎𝗆 𝖣𝗎𝗆 𝖯𝖺𝗋𝗄 𝗐𝗁𝖾𝗇 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝗂𝗇𝗌𝗍𝗋𝗎𝖼𝗍𝖾𝖽 𝗎𝗌, “𝖸𝗈𝗎 𝗌𝗁𝗈𝗎𝗅𝖽 𝗀𝗈 𝗐𝗂𝗍𝗁 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗍𝗈 𝗍𝗁𝖾 𝖯𝖺𝗇𝗂𝗁𝖺𝗍𝗂 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅.” 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝖾𝗑𝗉𝗅𝖺𝗂𝗇𝖾𝖽 𝗍𝗁𝖺𝗍 𝗁𝖾 𝗁𝗂𝗆𝗌𝖾𝗅𝖿 𝖽𝗂𝖽 𝗇𝗈𝗍 𝗅𝗂𝗄𝖾 𝗍𝗈 𝗀𝗈 𝗍𝗁𝖾𝗋𝖾 𝖻𝖾𝖼𝖺𝗎𝗌𝖾 𝗅𝖺𝗋𝗀𝖾 𝖼𝗋𝗈𝗐𝖽𝗌 𝗈𝖿 𝘴𝘢𝘩𝘢𝘫𝘪𝘺ā𝘴 𝗎𝗌𝗎𝖺𝗅𝗅𝗒 𝗀𝖺𝗍𝗁𝖾𝗋 𝖺𝗍 𝖯𝖺𝗇𝗂𝗁𝖺𝗍𝗂 𝗈𝗇 𝗍𝗁𝖺𝗍 𝖽𝖺𝗒. 𝖸𝖾𝗍, 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝖾𝗆𝗉𝗁𝖺𝗌𝗂𝗓𝖾𝖽, “𝖨𝗍 𝗂𝗌 𝗀𝗈𝗈𝖽 𝗍𝗈 𝗀𝗈 𝗍𝗁𝖾𝗋𝖾, 𝗍𝗈 𝗉𝗋𝖾𝖺𝖼𝗁 𝗍𝗈 𝗍𝗁𝗈𝗌𝖾 𝘴𝘢𝘩𝘢𝘫𝘪𝘺ā𝘴, 𝖺𝗇𝖽 𝗍𝗈 𝗁𝖾𝗅𝗉 𝗍𝗁𝖾𝗆 𝗎𝗇𝖽𝖾𝗋𝗌𝗍𝖺𝗇𝖽 𝗍𝗁𝖾 𝗉𝗎𝗋𝖾 𝖼𝗈𝗇𝖼𝖾𝗉𝗍𝗂𝗈𝗇 𝗈𝖿 𝗍𝗁𝖾 𝖦𝖺𝗎ḍī𝗒𝖺 𝗅𝗂𝗇𝖾.” Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗍𝗁𝖾𝗇 𝖺𝗋𝗋𝖺𝗇𝗀𝖾𝖽 𝖺 𝗅𝖺𝗋𝗀𝖾 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝖻𝗎𝗌 𝗍𝗈 𝗍𝗋𝖺𝗏𝖾𝗅 𝗍𝗈 𝖯𝖺𝗇𝗂𝗁𝖺𝗍𝗂, 𝖺𝗇𝖽 𝖨 𝗐𝖺𝗌 𝖻𝗅𝖾𝗌𝗌𝖾𝖽 𝗐𝗂𝗍𝗁 𝗍𝗁𝖾 𝗈𝗉𝗉𝗈𝗋𝗍𝗎𝗇𝗂𝗍𝗒 𝗍𝗈 𝗉𝗋𝖾𝗉𝖺𝗋𝖾 𝗍𝗁𝖾 𝗉𝖺𝗇𝖽𝖺𝗅 𝖺𝗇𝖽 𝗉𝗎𝗍 𝗎𝗉 𝗍𝗁𝖾 𝗉𝗈𝗌𝗍𝖾𝗋𝗌 𝗈𝖿 𝗈𝗎𝗋 𝖬𝖺ṭ𝗁 𝖺𝗅𝗈𝗇𝗀𝗌𝗂𝖽𝖾 𝗁𝗂𝗆. 𝖮𝗇 𝗍𝗁𝖺𝗍 𝖽𝖺𝗒, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗈𝗋𝗀𝖺𝗇𝗂𝗓𝖾𝖽 𝖺 𝖿𝗎𝗅𝗅 𝖽𝖺𝗒 𝗈𝖿 𝖻𝗈𝗈𝗄 𝖽𝗂𝗌𝗍𝗋𝗂𝖻𝗎𝗍𝗂𝗈𝗇 𝖺𝗇𝖽 𝖺 𝗀𝗋𝖺𝗇𝖽 𝖿𝖾𝖺𝗌𝗍 𝖿𝗈𝗋 𝗍𝗁𝖾 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌. 𝖧𝖾 𝖺𝗅𝗌𝗈 𝗀𝖺𝗏𝖾 𝖺𝗇 𝗂𝗇𝗌𝗉𝗂𝗋𝗂𝗇𝗀 𝗍𝖺𝗅𝗄 𝗈𝗇 𝗍𝗁𝖾 𝗀𝗅𝗈𝗋𝗂𝖾𝗌 𝗈𝖿 𝗍𝗁𝗂𝗌 𝗌𝖺𝖼𝗋𝖾𝖽 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅 𝖺𝗍 𝖱ā𝗀𝗁𝖺𝗏𝖺 𝖡𝗁𝖺𝗏𝖺𝗇, 𝗍𝗁𝖾 𝗋𝖾𝗌𝗂𝖽𝖾𝗇𝖼𝖾 𝗈𝖿 Ś𝗋ī 𝖱ā𝗀𝗁𝖺𝗏𝖺 𝖯𝖺ṇḍ𝗂𝗍.

𝖨𝗇 𝗍𝗁𝖺𝗍 𝗌𝖺𝗆𝖾 𝗒𝖾𝖺𝗋, 𝖽𝗎𝗋𝗂𝗇𝗀 𝗍𝗁𝖾 𝗌𝖺𝖼𝗋𝖾𝖽 𝗆𝗈𝗇𝗍𝗁 𝗈𝖿 𝖪ā𝗋𝗍𝗂𝗄𝖺, 𝖨 𝗁𝖺𝖽 𝗍𝗁𝖾 𝖻𝗅𝖾𝗌𝗌𝖾𝖽 𝖿𝗈𝗋𝗍𝗎𝗇𝖾 𝗍𝗈 𝖺𝖼𝖼𝗈𝗆𝗉𝖺𝗇𝗒 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗈𝗇 𝗍𝗁𝖾 𝖵ṛ𝗇𝖽ā𝗏𝖺𝗇 𝗉𝖺𝗋𝗂𝗄𝗋𝖺𝗆ā. 𝖶𝗂𝗍𝗁 𝖺𝖿𝖿𝖾𝖼𝗍𝗂𝗈𝗇𝖺𝗍𝖾 𝖼𝖺𝗋𝖾, 𝗁𝖾 𝗀𝗎𝗂𝖽𝖾𝖽 𝗍𝗁𝖾 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝗍𝗈 𝗏𝖺𝗋𝗂𝗈𝗎𝗌 𝗁𝗈𝗅𝗒 𝗉𝗅𝖺𝖼𝖾𝗌, 𝗇𝖺𝗋𝗋𝖺𝗍𝗂𝗇𝗀 𝗍𝗁𝖾𝗂𝗋 𝗀𝗅𝗈𝗋𝗂𝖾𝗌 𝖺𝗇𝖽 𝖽𝖾𝖾𝗉 𝗌𝗂𝗀𝗇𝗂𝖿𝗂𝖼𝖺𝗇𝖼𝖾. 𝖨 𝗏𝗂𝗏𝗂𝖽𝗅𝗒 𝗋𝖾𝖼𝖺𝗅𝗅 𝗈𝗇𝖾 𝗎𝗇𝖿𝗈𝗋𝗀𝖾𝗍𝗍𝖺𝖻𝗅𝖾 𝗂𝗇𝖼𝗂𝖽𝖾𝗇𝗍 𝗐𝗁𝖾𝗇 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗐𝖺𝗌 𝗅𝖾𝖺𝖽𝗂𝗇𝗀 𝗍𝗁𝖾 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝗍𝗈 𝗍𝗁𝖾 𝗍𝖾𝗆𝗉𝗅𝖾 𝗈𝖿 𝖫𝖺𝗅𝗂𝗍ā-𝖽𝖾𝗏ī 𝖺𝗍 𝖴𝗇𝖼𝗁ā𝗀ā𝗈𝗇. 𝖲𝗈𝗆𝖾 𝖾𝖺𝗀𝖾𝗋 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌, 𝖽𝖾𝗌𝗂𝗋𝗂𝗇𝗀 𝗍𝗈 𝖺𝗌𝖼𝖾𝗇𝖽 𝗊𝗎𝗂𝖼𝗄𝗅𝗒, 𝗋𝗎𝗌𝗁𝖾𝖽 𝖺𝗁𝖾𝖺𝖽 𝗈𝖿 𝗁𝗂𝗆 𝗎𝗉 𝗍𝗁𝖾 𝗌𝗍𝖾𝗉𝗌. 𝖲𝗎𝖽𝖽𝖾𝗇𝗅𝗒, 𝖺 𝗉𝗈𝗂𝗌𝗈𝗇𝗈𝗎𝗌 𝗌𝗇𝖺𝗄𝖾 𝖺𝗉𝗉𝖾𝖺𝗋𝖾𝖽 𝖻𝖾𝖿𝗈𝗋𝖾 𝗍𝗁𝖾𝗆, 𝖼𝗈𝗆𝗉𝖾𝗅𝗅𝗂𝗇𝗀 𝗍𝗁𝖾𝗆 𝗍𝗈 𝗋𝖾𝗍𝗋𝖾𝖺𝗍 𝖻𝖾𝗁𝗂𝗇𝖽 𝗍𝗁𝖾 𝗌𝖺𝖿𝖾 𝗌𝗁𝖾𝗅𝗍𝖾𝗋 𝗈𝖿 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏. 𝖨𝗇 𝗍𝗁𝖺𝗍 𝗌𝗈𝗅𝖾𝗆𝗇 𝗆𝗈𝗆𝖾𝗇𝗍, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗂𝗆𝗉𝖺𝗋𝗍𝖾𝖽 𝖺 𝗉𝗋𝗈𝖿𝗈𝗎𝗇𝖽 𝗅𝖾𝗌𝗌𝗈𝗇: 𝗈𝗇𝖾 𝗌𝗁𝗈𝗎𝗅𝖽 𝗇𝖾𝗏𝖾𝗋 𝖺𝗍𝗍𝖾𝗆𝗉𝗍 𝗍𝗈 𝖺𝗌𝖼𝖾𝗇𝖽 𝗍𝗈 𝗍𝗁𝖾 𝗁𝗂𝗀𝗁𝖾𝗌𝗍 𝗉𝗅𝖺𝖼𝖾 𝖻𝗒 𝗂𝗇𝖽𝖾𝗉𝖾𝗇𝖽𝖾𝗇𝗍 𝗌𝗍𝗋𝖾𝗇𝗀𝗍𝗁, 𝖻𝗎𝗍 𝗌𝗁𝗈𝗎𝗅𝖽 𝖺𝗅𝗐𝖺𝗒𝗌 𝗋𝖾𝗆𝖺𝗂𝗇 𝖻𝖾𝗁𝗂𝗇𝖽 𝖦𝗎𝗋𝗎, 𝗎𝗇𝖽𝖾𝗋 𝗁𝗂𝗌 𝗉𝗋𝗈𝗍𝖾𝖼𝗍𝗂𝗈𝗇 𝖺𝗇𝖽 𝗀𝗎𝗂𝖽𝖺𝗇𝖼𝖾.

𝖣𝗎𝗋𝗂𝗇𝗀 𝗆𝗒 𝗌𝗍𝖺𝗒 𝗂𝗇 𝖵ṛ𝗇𝖽ā𝗏𝖺𝗇𝖺 𝗍𝗁𝖺𝗍 𝗒𝖾𝖺𝗋, 𝖨 𝗆𝖾𝗍 𝗐𝗂𝗍𝗁 𝖺 𝗌𝖾𝗇𝗂𝗈𝗋 𝖽𝗂𝗌𝖼𝗂𝗉𝗅𝖾 𝗈𝖿 Ś𝗋ī𝗅𝖺 𝖡𝗁𝖺𝗄𝗍𝗂 𝖱𝖺𝗄ṣ𝖺𝗄𝖺 Ś𝗋ī𝖽𝗁𝖺𝗋𝖺 𝖣𝖾𝗏-𝖦𝗈𝗌𝗐ā𝗆ī 𝖬𝖺𝗁ā𝗋ā𝗃, 𝖯ū𝗋𝗇ā𝗇𝖺𝗇𝖽𝖺 𝖯𝗋𝖺𝖻𝗁𝗎. 𝖧𝖾 𝗊𝗎𝖾𝗌𝗍𝗂𝗈𝗇𝖾𝖽 𝗆𝖾 𝖺𝗌 𝗍𝗈 𝗐𝗁𝖺𝗍 𝖨 𝗁𝖺𝖽 𝗉𝖾𝗋𝖼𝖾𝗂𝗏𝖾𝖽 𝗂𝗇 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝗍𝗁𝖺𝗍 𝗅𝖾𝖽 𝗆𝖾 𝗍𝗈 𝖺𝖼𝖼𝖾𝗉𝗍 𝘉𝘳𝘢𝘩𝘮𝘪𝘯-𝘥ī𝘬ṣā 𝖿𝗋𝗈𝗆 𝗁𝗂𝗆. 𝖨 𝗐𝖺𝗌 𝗍𝖺𝗄𝖾𝗇 𝖺𝖻𝖺𝖼𝗄 𝖻𝗒 𝗌𝗎𝖼𝗁 𝖺 𝗊𝗎𝖾𝗌𝗍𝗂𝗈𝗇 𝖺𝗇𝖽 𝗋𝖾𝗉𝗅𝗂𝖾𝖽 𝗍𝗁𝖺𝗍 𝖨 𝗐𝖺𝗌 𝖽𝖾𝖾𝗉𝗅𝗒 𝗆𝗈𝗏𝖾𝖽 𝖻𝗒 𝗁𝗂𝗌 𝗎𝗇𝗐𝖺𝗏𝖾𝗋𝗂𝗇𝗀 𝖽𝖾𝖽𝗂𝖼𝖺𝗍𝗂𝗈𝗇 𝗍𝗈 𝗁𝗂𝗌 𝖦𝗎𝗋𝗎𝖽𝖾𝗏, Ś𝗋ī𝗅𝖺 Ś𝗋ī𝖽𝗁𝖺𝗋𝖺 𝖬𝖺𝗁ā𝗋ā𝗃, 𝖺𝗇𝖽 𝗂𝗍 𝗐𝖺𝗌 𝗍𝗁𝖺𝗍 𝗏𝖾𝗋𝗒 𝖽𝖾𝖽𝗂𝖼𝖺𝗍𝗂𝗈𝗇 𝗐𝗁𝗂𝖼𝗁 𝗂𝗇𝗌𝗉𝗂𝗋𝖾𝖽 𝗆𝖾 𝗍𝗈 𝗍𝖺𝗄𝖾 𝗌𝗁𝖾𝗅𝗍𝖾𝗋 𝖺𝗍 𝗁𝗂𝗌 𝖿𝖾𝖾𝗍. 𝖴𝗉𝗈𝗇 𝗁𝖾𝖺𝗋𝗂𝗇𝗀 𝗍𝗁𝗂𝗌, 𝗁𝖾 𝗋𝖾𝗆𝖺𝗂𝗇𝖾𝖽 𝗌𝗂𝗅𝖾𝗇𝗍. 𝖥𝗋𝗈𝗆 𝗍𝗁𝖺𝗍 𝗂𝗇𝖼𝗂𝖽𝖾𝗇𝗍, 𝖾𝗏𝖾𝗇 𝗍𝗁𝗈𝗎𝗀𝗁 𝖨 𝗐𝖺𝗌 𝗌𝗍𝗂𝗅𝗅 𝗇𝖾𝗐 𝗂𝗇 𝗍𝗁𝖾 𝖬𝖺ṭ𝗁, 𝖨 𝖼𝗈𝗎𝗅𝖽 𝗉𝖾𝗋𝖼𝖾𝗂𝗏𝖾 𝗍𝗁𝖺𝗍 𝖯ū𝗋𝗇ā𝗇𝖺𝗇𝖽𝖺 𝖯𝗋𝖺𝖻𝗁𝗎 𝗁𝖺𝗋𝖻𝗈𝗋𝖾𝖽 𝗆𝗎𝖼𝗁 𝖺𝗇𝗀𝖾𝗋 𝗂𝗇 𝗁𝗂𝗌 𝗁𝖾𝖺𝗋𝗍 𝗍𝗈𝗐𝖺𝗋𝖽𝗌 Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏. 𝖫𝖺𝗍𝖾𝗋, 𝗎𝗉𝗈𝗇 𝗌𝗉𝖾𝖺𝗄𝗂𝗇𝗀 𝗐𝗂𝗍𝗁 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖺𝗇𝖽 𝗈𝗍𝗁𝖾𝗋 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌, 𝖨 𝖼𝖺𝗆𝖾 𝗍𝗈 𝗎𝗇𝖽𝖾𝗋𝗌𝗍𝖺𝗇𝖽 𝗍𝗁𝖺𝗍 𝖯ū𝗋𝗇ā𝗇𝖺𝗇𝖽𝖺 𝖯𝗋𝖺𝖻𝗁𝗎 𝗁𝖺𝖽 𝖽𝗂𝗌𝗍𝖺𝗇𝖼𝖾𝖽 𝗁𝗂𝗆𝗌𝖾𝗅𝖿 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾 𝗆𝗂𝗌𝗌𝗂𝗈𝗇 𝗎𝗇𝖽𝖾𝗋 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃, 𝖻𝖾𝗂𝗇𝗀 𝗎𝗇𝖺𝖻𝗅𝖾 𝗍𝗈 𝗁𝖺𝗋𝗆𝗈𝗇𝗂𝗓𝖾 𝗐𝗂𝗍𝗁 𝖼𝖾𝗋𝗍𝖺𝗂𝗇 𝖽𝖾𝖼𝗂𝗌𝗂𝗈𝗇𝗌 𝗈𝖿 𝗁𝗂𝗌.

𝖳𝗈𝗐𝖺𝗋𝖽𝗌 𝗍𝗁𝖾 𝖾𝗇𝖽 𝗈𝖿 𝗍𝗁𝖺𝗍 𝗒𝖾𝖺𝗋, 𝗈𝗇 𝗍𝗁𝖾 𝗈𝖼𝖼𝖺𝗌𝗂𝗈𝗇 𝗈𝖿 Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏’𝗌 𝖵𝗒ā𝗌𝖺-𝗉ū𝗃ā, 𝗐𝖾 𝗐𝖾𝗇𝗍 𝗍𝗈 𝗈𝗎𝗋 𝖬𝖺ṭ𝗁 𝖺𝗍 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉. 𝖣𝗎𝗋𝗂𝗇𝗀 𝗍𝗁𝖺𝗍 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅, Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝗉𝗎𝖻𝗅𝗂𝖼𝗅𝗒 𝖽𝖾𝖼𝗅𝖺𝗋𝖾𝖽 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖺𝗌 𝗁𝗂𝗌 𝗌𝗎𝖼𝖼𝖾𝗌𝗌𝗈𝗋. 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝖺𝗅𝗌𝗈 𝗆𝖾𝗇𝗍𝗂𝗈𝗇𝖾𝖽 𝗍𝗁𝖺𝗍, 𝗅𝗂𝗄𝖾 𝖾𝗏𝖾𝗋𝗒𝗈𝗇𝖾, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗆𝖺𝗒 𝗌𝗈𝗆𝖾𝗍𝗂𝗆𝖾𝗌 𝖼𝗈𝗆𝗆𝗂𝗍 𝗆𝗂𝗌𝗍𝖺𝗄𝖾𝗌, 𝖻𝗎𝗍 𝖽𝖾𝗌𝗉𝗂𝗍𝖾 𝗍𝗁𝖺𝗍, 𝗁𝖾 𝗉𝗈𝗌𝗌𝖾𝗌𝗌𝖾𝗌 𝖺 𝗆𝗈𝗌𝗍 𝖺𝗎𝗌𝗉𝗂𝖼𝗂𝗈𝗎𝗌 𝗏𝗂𝗌𝗂𝗈𝗇 𝖿𝗈𝗋 𝖾𝗏𝖾𝗋𝗒𝗍𝗁𝗂𝗇𝗀—𝗌𝗎𝖼𝗁 𝖺 𝗏𝗂𝗌𝗂𝗈𝗇 𝗁𝖾 𝖽𝗂𝖽 𝗇𝗈𝗍 𝖿𝗂𝗇𝖽 𝗂𝗇 𝖺𝗇𝗒𝗈𝗇𝖾 𝖾𝗅𝗌𝖾. Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗍𝗁𝗎𝗌 𝖿𝗂𝗋𝗆𝗅𝗒 𝗈𝗋𝖽𝖾𝗋𝖾𝖽 𝗍𝗁𝖺𝗍 𝖺𝗅𝗅 𝗌𝗁𝗈𝗎𝗅𝖽 𝖿𝗈𝗅𝗅𝗈𝗐 𝗁𝗂𝗆 𝖺𝗇𝖽 𝖺𝖼𝖼𝖾𝗉𝗍 𝗁𝗂𝗆 𝖺𝗌 𝗍𝗁𝖾 𝖲𝗎𝖼𝖼𝖾𝗌𝗌𝗈𝗋-Ā𝖼𝗁ā𝗋𝗒𝖺 𝗈𝖿 𝗍𝗁𝗂𝗌 𝖽𝗂𝗏𝗂𝗇𝖾 𝗆𝗂𝗌𝗌𝗂𝗈𝗇, Ś𝗋ī 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲ā𝗋𝖺𝗌𝗐𝖺𝗍𝖺 𝖬𝖺ṭ𝗁. 𝖠𝗍 𝗍𝗁𝖺𝗍 𝗏𝖾𝗋𝗒 𝗆𝗈𝗆𝖾𝗇𝗍, 𝗁𝗈𝗐𝖾𝗏𝖾𝗋, 𝗐𝖾 𝗈𝖻𝗌𝖾𝗋𝗏𝖾𝖽 𝗍𝗁𝖺𝗍 𝗌𝗈𝗆𝖾 𝗈𝖿 𝗍𝗁𝖾 𝗌𝖾𝗇𝗂𝗈𝗋 𝖽𝗂𝗌𝖼𝗂𝗉𝗅𝖾𝗌 𝗈𝖿 Ś𝗋ī𝗅𝖺 Ś𝗋ī𝖽𝗁𝖺𝗋 𝖬𝖺𝗁ā𝗋ā𝗃, 𝖺𝗌 𝗐𝖾𝗅𝗅 𝖺𝗌 𝗆𝖺𝗇𝗒 𝖽𝗂𝗌𝖼𝗂𝗉𝗅𝖾𝗌 𝗈𝖿 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃, 𝗐𝖾𝗋𝖾 𝗏𝗂𝗌𝗂𝖻𝗅𝗒 𝖽𝗂𝗌𝗉𝗅𝖾𝖺𝗌𝖾𝖽 𝗎𝗉𝗈𝗇 𝗁𝖾𝖺𝗋𝗂𝗇𝗀 𝖦𝗎𝗋𝗎𝖽𝖾𝗏’𝗌 𝖽𝖾𝖼𝗅𝖺𝗋𝖺𝗍𝗂𝗈𝗇. 𝖫𝖺𝗍𝖾𝗋, 𝗍𝗁𝖾𝗂𝗋 𝖽𝗂𝗌𝗉𝗅𝖾𝖺𝗌𝗎𝗋𝖾 𝗍𝗎𝗋𝗇𝖾𝖽 𝗂𝗇𝗍𝗈 𝗈𝗉𝖾𝗇 𝗋𝖾𝗏𝗈𝗅𝗍. 𝖲𝗈𝗆𝖾 𝖾𝗏𝖾𝗇 𝗐𝖾𝗇𝗍 𝗌𝗈 𝖿𝖺𝗋 𝖺𝗌 𝗍𝗈 𝗐𝗋𝗂𝗍𝖾 𝖺 𝗆𝗈𝗌𝗍 𝗈𝖿𝖿𝖾𝗇𝗌𝗂𝗏𝖾 𝗅𝖾𝗍𝗍𝖾𝗋 𝗍𝗈 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃, 𝖺𝖼𝖼𝗎𝗌𝗂𝗇𝗀 𝗁𝗂𝗆 𝗈𝖿 𝗅𝖺𝖼𝗄𝗂𝗇𝗀 𝖿𝗈𝗋𝖾𝗌𝗂𝗀𝗁𝗍 𝖺𝗇𝖽 𝖺𝗅𝗅𝖾𝗀𝗂𝗇𝗀 𝗍𝗁𝖺𝗍 𝗁𝖾 𝗁𝖺𝖽 𝗌𝖾𝗅𝖾𝖼𝗍𝖾𝖽 𝖺𝗇 𝗎𝗇𝗊𝗎𝖺𝗅𝗂𝖿𝗂𝖾𝖽 𝗉𝖾𝗋𝗌𝗈𝗇 𝗌𝗎𝖼𝗁 𝖺𝗌 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗍𝗈 𝖻𝖾 𝗁𝗂𝗌 𝗌𝗎𝖼𝖼𝖾𝗌𝗌𝗈𝗋 𝖺𝗇𝖽 Ā𝖼𝗁ā𝗋𝗒𝖺 𝗈𝖿 𝗍𝗁𝖾 𝗆𝗂𝗌𝗌𝗂𝗈𝗇. 𝖴𝗉𝗈𝗇 𝗋𝖾𝖺𝖽𝗂𝗇𝗀 𝗍𝗁𝖺𝗍 𝗅𝖾𝗍𝗍𝖾𝗋, Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗐𝖺𝗌 𝖽𝖾𝖾𝗉𝗅𝗒 𝗀𝗋𝗂𝖾𝗏𝖾𝖽. 𝖨𝗇 𝗀𝗋𝖾𝖺𝗍 𝗌𝗈𝗋𝗋𝗈𝗐, 𝗁𝖾 𝖽𝖾𝗉𝖺𝗋𝗍𝖾𝖽 𝖿𝗋𝗈𝗆 𝗈𝗎𝗋 𝖬𝖺ṭ𝗁 𝗂𝗇 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉, 𝗌𝖺𝗒𝗂𝗇𝗀 𝗍𝗈 𝗍𝗁𝖾𝗆 𝖻𝖾𝖿𝗈𝗋𝖾 𝗅𝖾𝖺𝗏𝗂𝗇𝗀, ‘𝖸𝗈𝗎 𝗁𝖺𝗏𝖾 𝖼𝖺𝗎𝗌𝖾𝖽 𝗆𝖾 𝗌𝗈 𝗆𝗎𝖼𝗁 𝗉𝖺𝗂𝗇 𝗍𝗁𝖺𝗍 𝖨 𝗆𝗎𝗌𝗍 𝗅𝖾𝖺𝗏𝖾 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉.’

Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗍𝗁𝖾𝗇 𝗇𝖾𝗏𝖾𝗋 𝗋𝖾𝗍𝗎𝗋𝗇𝖾𝖽 𝗍𝗈 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉, 𝖺𝗇𝖽 𝖺 𝖿𝖾𝗐 𝗆𝗈𝗇𝗍𝗁𝗌 𝗅𝖺𝗍𝖾𝗋, 𝗁𝖾 𝗆𝖺𝗇𝗂𝖿𝖾𝗌𝗍𝖾𝖽 𝗁𝗂𝗌 𝖽𝗂𝗏𝗂𝗇𝖾 𝖽𝗂𝗌𝖺𝗉𝗉𝖾𝖺𝗋𝖺𝗇𝖼𝖾 𝗉𝖺𝗌𝗍𝗂𝗆𝖾𝗌. 𝖮𝗇 𝗍𝗁𝖾 𝗏𝖾𝗋𝗒 𝖽𝖺𝗒 𝗈𝖿 𝗁𝗂𝗌 𝖽𝗂𝗏𝗂𝗇𝖾 𝖽𝗂𝗌𝖺𝗉𝗉𝖾𝖺𝗋𝖺𝗇𝖼𝖾, 𝗐𝖾 𝗁𝖺𝖽 𝖺 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝗉𝗋𝗈𝗀𝗋𝖺𝗆 𝗌𝖼𝗁𝖾𝖽𝗎𝗅𝖾𝖽 𝖺𝗍 𝖺𝗇 𝖾𝗇𝗀𝗂𝗇𝖾𝖾𝗋𝗂𝗇𝗀 𝖼𝗈𝗅𝗅𝖾𝗀𝖾 𝗂𝗇 𝖪𝗈𝗅𝗄𝖺𝗍𝖺. 𝖧𝗈𝗐𝖾𝗏𝖾𝗋, 𝗐𝖾 𝗂𝗆𝗆𝖾𝖽𝗂𝖺𝗍𝖾𝗅𝗒 𝗂𝗇𝖿𝗈𝗋𝗆𝖾𝖽 𝗍𝗁𝖾 𝖼𝗈𝗅𝗅𝖾𝗀𝖾 𝖺𝗇𝖽 𝖼𝖺𝗇𝖼𝖾𝗅𝗅𝖾𝖽 𝗍𝗁𝖾 𝗉𝗋𝗈𝗀𝗋𝖺𝗆. 𝖶𝗁𝖾𝗇 𝗐𝖾 𝗋𝖾𝖺𝖼𝗁𝖾𝖽 𝗍𝗁𝖾 𝖣𝗎𝗆 𝖣𝗎𝗆 𝖯𝖺𝗋𝗄 𝗍𝖾𝗆𝗉𝗅𝖾 𝖿𝗋𝗈𝗆 𝖪𝖺𝗂𝗄𝗁𝖺𝗅𝗂, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖾𝗆𝖾𝗋𝗀𝖾𝖽 𝖿𝗋𝗈𝗆 Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏’𝗌 𝖡𝗁𝖺𝗃𝖺𝗇𝖺 𝖪𝗎ṭī𝗋 𝖺𝗇𝖽, 𝗎𝗉𝗈𝗇 𝗌𝖾𝖾𝗂𝗇𝗀 Ś𝗋ī𝗅𝖺 𝖡𝗁𝖺𝗄𝗍𝗂 𝖵𝗂𝗃ñā𝗇𝖺 𝖬𝗎𝗇𝗂 𝖬𝖺𝗁ā𝗋ā𝗃 𝖺𝗇𝖽 𝗆𝗒𝗌𝖾𝗅𝖿 𝗍𝗁𝖾𝗋𝖾, 𝗂𝗇𝗌𝗍𝗋𝗎𝖼𝗍𝖾𝖽 𝗍𝗁𝖺𝗍 𝗐𝖾 𝖻𝗈𝗍𝗁 𝗌𝗁𝗈𝗎𝗅𝖽 𝖺𝗌𝗌𝗂𝗌𝗍 𝗁𝗂𝗆. 𝖨 𝗋𝖾𝗉𝗅𝗂𝖾𝖽, ‘𝖬𝖺𝗁𝖺𝗋ā𝗃, 𝗂𝖿 𝗒𝗈𝗎 𝖾𝗇𝗀𝖺𝗀𝖾 𝗎𝗌 𝗂𝗇 𝗌𝖾𝗋𝗏𝗂𝖼𝖾, 𝗂𝗍 𝗐𝗂𝗅𝗅 𝖻𝖾 𝗈𝗎𝗋 𝗀𝗋𝖾𝖺𝗍𝖾𝗌𝗍 𝖿𝗈𝗋𝗍𝗎𝗇𝖾.’ 𝖲𝗎𝖻𝗌𝖾𝗊𝗎𝖾𝗇𝗍𝗅𝗒, 𝗐𝖾 𝖺𝖼𝖼𝗈𝗆𝗉𝖺𝗇𝗂𝖾𝖽 Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏’𝗌 𝖽𝗂𝗏𝗂𝗇𝖾 𝖻𝗈𝖽𝗒 𝗍𝗈 𝗈𝗎𝗋 𝗍𝖾𝗆𝗉𝗅𝖾 𝖺𝗍 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉 𝖣𝗁ā𝗆, 𝗐𝗁𝖾𝗋𝖾 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖺𝗋𝗋𝖺𝗇𝗀𝖾𝖽 𝗍𝗁𝖾 𝘚𝘢𝘮ā𝘥𝘩𝘪 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅 𝗂𝗇 Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏’𝗌 𝗁𝗈𝗇𝗈𝗎𝗋. 𝖶𝗂𝗍𝗁𝗂𝗇 𝖺 𝖿𝖾𝗐 𝖽𝖺𝗒𝗌, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏’𝗌 𝗉𝗁𝗈𝗍𝗈𝗀𝗋𝖺𝗉𝗁 𝗐𝖺𝗌 𝗂𝗇𝗌𝗍𝖺𝗅𝗅𝖾𝖽 𝖺𝗌 𝗍𝗁𝖾 Ā𝖼𝗁ā𝗋𝗒𝖺 𝗈𝖿 𝗈𝗎𝗋 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉 𝖼𝖾𝗇𝗍𝗋𝖺𝗅 𝖬𝖺ṭ𝗁 𝖺𝗇𝖽 𝖺𝗅𝗅 𝗐𝗈𝗋𝗅𝖽𝗐𝗂𝖽𝖾 𝖼𝖾𝗇𝗍𝖾𝗋𝗌. 𝖣𝗎𝗋𝗂𝗇𝗀 𝗍𝗁𝖾 𝗂𝗇𝗌𝗍𝖺𝗅𝗅𝖺𝗍𝗂𝗈𝗇 𝖼𝖾𝗋𝖾𝗆𝗈𝗇𝗒, 𝖺𝗅𝗅 𝗆𝖾𝗆𝖻𝖾𝗋𝗌 𝗈𝖿 𝗍𝗁𝖾 Ā𝖼𝗁ā𝗋𝗒𝖺 𝖡𝗈𝖺𝗋𝖽 𝖺𝗅𝗈𝗇𝗀 𝗐𝗂𝗍𝗁 𝗆𝖺𝗇𝗒 𝗌𝖾𝗇𝗂𝗈𝗋 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝖺𝗇𝖽 𝗅𝖾𝖺𝖽𝖾𝗋𝗌 𝗈𝖿 𝗈𝗎𝗋 𝗆𝗂𝗌𝗌𝗂𝗈𝗇 𝗌𝗉𝗈𝗄𝖾, 𝖺𝗇𝖽 𝗍𝗁𝖾 𝗏𝗂𝖽𝖾𝗈 𝗈𝖿 𝗍𝗁𝗂𝗌 𝗁𝗂𝗌𝗍𝗈𝗋𝗂𝖼 𝖾𝗏𝖾𝗇𝗍 𝗂𝗌 𝖺𝗏𝖺𝗂𝗅𝖺𝖻𝗅𝖾 𝖿𝗈𝗋 𝖾𝗏𝖾𝗋𝗒𝗈𝗇𝖾 𝗍𝗈 𝗐𝗂𝗍𝗇𝖾𝗌𝗌. 𝖳𝗈𝗀𝖾𝗍𝗁𝖾𝗋, 𝗍𝗁𝖾𝗒 𝗎𝗇𝖺𝗇𝗂𝗆𝗈𝗎𝗌𝗅𝗒 𝖺𝖼𝖼𝖾𝗉𝗍𝖾𝖽 𝗍𝗁𝖺𝗍 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗂𝗌 𝗍𝗁𝖾 𝖲𝗎𝖼𝖼𝖾𝗌𝗌𝗈𝗋-𝖲𝖾𝗏𝖺𝗂𝗍-𝖯𝗋𝖾𝗌𝗂𝖽𝖾𝗇𝗍-Ā𝖼𝗁ā𝗋𝗒𝖺 𝗈𝖿 𝗍𝗁𝖾 𝖾𝗇𝗍𝗂𝗋𝖾 Ś𝗋ī 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲ā𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺ṭ𝗁, 𝖺𝗇𝖽 𝗍𝗁𝖾𝗒 𝗉𝗅𝖾𝖽𝗀𝖾𝖽 𝗍𝗈 𝗌𝖾𝗋𝗏𝖾 𝗎𝗇𝖽𝖾𝗋 𝗁𝗂𝗆, 𝗎𝗇𝗂𝗍𝖾𝖽𝗅𝗒 𝖼𝖺𝗋𝗋𝗒𝗂𝗇𝗀 𝖿𝗈𝗋𝗐𝖺𝗋𝖽 𝗍𝗁𝖾 𝖽𝗂𝗏𝗂𝗇𝖾 𝗆𝗂𝗌𝗌𝗂𝗈𝗇 𝗈𝖿 Ś𝗋ī𝗅𝖺 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝖺𝗇𝖽 Ś𝗋ī 𝖦𝗎𝗋𝗎 𝖬𝖺𝗁ā𝗋ā𝗃.

𝖶𝗂𝗍𝗁𝗂𝗇 𝖺 𝖿𝖾𝗐 𝗆𝗈𝗇𝗍𝗁𝗌, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖺𝗌𝗍𝗈𝗇𝗂𝗌𝗁𝗂𝗇𝗀𝗅𝗒 𝖺𝖼𝖼𝗈𝗆𝗉𝗅𝗂𝗌𝗁𝖾𝖽 𝗍𝗁𝖾 𝗌𝖾𝗋𝗏𝗂𝖼𝖾 𝗈𝖿 𝖼𝗈𝗇𝗌𝗍𝗋𝗎𝖼𝗍𝗂𝗇𝗀 𝗍𝗁𝖾 𝘚𝘢𝘮ā𝘥𝘩𝘪 𝗍𝖾𝗆𝗉𝗅𝖾 𝗈𝖿 ‘𝖫𝗈𝗏𝖾 𝖺𝗇𝖽 𝖠𝖿𝖿𝖾𝖼𝗍𝗂𝗈𝗇’ 𝖿𝗈𝗋 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃. 𝖧𝖾 𝖺𝗅𝗌𝗈 𝗈𝗋𝗀𝖺𝗇𝗂𝗓𝖾𝖽 𝖺 𝗀𝗋𝖺𝗇𝖽 𝖼𝗁𝖺𝗋𝗂𝗈𝗍 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅 𝖿𝗈𝗋 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗍𝗁𝖺𝗍 𝗒𝖾𝖺𝗋 𝖺𝗍 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉 𝖣𝗁ā𝗆. 𝖠𝖿𝗍𝖾𝗋 𝗍𝗁𝖾 𝖼𝗈𝗇𝖼𝗅𝗎𝗌𝗂𝗈𝗇 𝗈𝖿 𝗍𝗁𝖺𝗍 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅, 𝖨 𝗁𝖺𝖽 𝗍𝗁𝖾 𝗈𝗉𝗉𝗈𝗋𝗍𝗎𝗇𝗂𝗍𝗒 𝗍𝗈 𝗂𝗇𝗍𝖾𝗋𝖺𝖼𝗍 𝗐𝗂𝗍𝗁 𝗁𝗂𝗆, 𝖺𝗇𝖽 𝗁𝖾 𝗌𝗉𝗈𝗄𝖾 𝗍𝗈 𝗆𝖾 𝗐𝗂𝗍𝗁 𝖿𝗋𝗂𝖾𝗇𝖽𝗅𝗒 𝗂𝗇𝗍𝗂𝗆𝖺𝖼𝗒, 𝗌𝖺𝗒𝗂𝗇𝗀, ‘𝖯𝗋𝖺𝖻𝗁𝗎, 𝗐𝗁𝖺𝗍 𝖽𝗈 𝗒𝗈𝗎 𝗍𝗁𝗂𝗇𝗄 𝗈𝖿 𝗍𝗈𝖽𝖺𝗒’𝗌 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅?’ 𝖨 𝗋𝖾𝗉𝗅𝗂𝖾𝖽 𝗍𝗁𝖺𝗍 𝗁𝖾 𝗁𝖺𝖽 𝖺𝗋𝗋𝖺𝗇𝗀𝖾𝖽 𝖺 𝗐𝗈𝗇𝖽𝖾𝗋𝖿𝗎𝗅 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅 𝖿𝗈𝗋 𝖦𝗎𝗋𝗎𝖽𝖾𝗏, 𝗐𝗁𝗂𝖼𝗁 𝖽𝖾𝗆𝗈𝗇𝗌𝗍𝗋𝖺𝗍𝖾𝖽 𝗁𝗂𝗌 𝗉𝗋𝗈𝖿𝗈𝗎𝗇𝖽 𝗅𝗈𝗏𝖾 𝖺𝗇𝖽 𝖽𝖾𝗏𝗈𝗍𝗂𝗈𝗇. 𝖧𝗈𝗐𝖾𝗏𝖾𝗋, 𝖨 𝖺𝗅𝗌𝗈 𝖾𝗑𝗉𝗋𝖾𝗌𝗌𝖾𝖽 𝗈𝗇𝖾 𝖼𝗈𝗇𝖼𝖾𝗋𝗇 𝗋𝖾𝗀𝖺𝗋𝖽𝗂𝗇𝗀 𝗍𝗁𝖾 𝖼𝗁𝖺𝗋𝗂𝗈𝗍 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅. Ś𝗋ī𝗅𝖺 Ś𝗋ī𝖽𝗁𝖺𝗋𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝗁𝖺𝖽 𝗂𝗇𝗌𝗍𝗋𝗎𝖼𝗍𝖾𝖽 𝗍𝗁𝖺𝗍 𝖼𝗁𝖺𝗋𝗂𝗈𝗍 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅𝗌 𝗌𝗁𝗈𝗎𝗅𝖽 𝗇𝗈𝗍 𝖻𝖾 𝖼𝗈𝗇𝖽𝗎𝖼𝗍𝖾𝖽 𝖺𝗍 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉, 𝖺𝗌 𝗂𝗍 𝗂𝗌 𝗇𝗈𝗇-𝖽𝗂𝖿𝖿𝖾𝗋𝖾𝗇𝗍 𝖿𝗋𝗈𝗆 𝖵ṛ𝗇𝖽ā𝗏𝖺𝗇. 𝖳𝗁𝖾𝗋𝖾, 𝗐𝗁𝖾𝗇 𝗍𝗁𝖾 𝖦𝗈𝗉ī𝗌 𝗌𝖾𝖾 𝗍𝗁𝖾 𝖼𝗁𝖺𝗋𝗂𝗈𝗍, 𝗍𝗁𝖾𝗒 𝖺𝗋𝖾 𝗋𝖾𝗆𝗂𝗇𝖽𝖾𝖽 𝗈𝖿 𝖠𝗄𝗋ū𝗋𝖺 𝖼𝗈𝗆𝗂𝗇𝗀 𝗂𝗇 𝗁𝗂𝗌 𝖼𝗁𝖺𝗋𝗂𝗈𝗍 𝗍𝗈 𝗍𝖺𝗄𝖾 𝖪ṛṣṇ𝖺 𝖿𝗋𝗈𝗆 𝖵ṛ𝗇𝖽ā𝗏𝖺𝗇 𝗍𝗈 𝖬𝖺𝗍𝗁𝗎𝗋ā. Ś𝗋ī𝗅𝖺 Ś𝗋ī𝖽𝗁𝖺𝗋𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝖿𝖾𝗅𝗍 𝗍𝗁𝖺𝗍 𝗂𝗍 𝗐𝗈𝗎𝗅𝖽 𝖻𝖾 𝗂𝗇𝖺𝗉𝗉𝗋𝗈𝗉𝗋𝗂𝖺𝗍𝖾 𝗍𝗈 𝖽𝗂𝗌𝗍𝗎𝗋𝖻 𝗍𝗁𝖾 𝗋𝖾𝗌𝗂𝖽𝖾𝗇𝗍𝗌 𝗈𝖿 𝖵𝗋𝖺𝗃𝖺 𝖻𝗒 𝗉𝖾𝗋𝖿𝗈𝗋𝗆𝗂𝗇𝗀 𝗌𝗎𝖼𝗁 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅𝗌 𝗂𝗇 𝖵ṛ𝗇𝖽ā𝗏𝖺𝗇 𝗈𝗋 𝖭𝖺𝖻𝖺𝖽𝗐ī𝗉. 𝖧𝖾𝖺𝗋𝗂𝗇𝗀 𝗍𝗁𝗂𝗌, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖺𝗌𝗌𝗎𝗋𝖾𝖽 𝗆𝖾 𝗍𝗁𝖺𝗍, 𝗂𝗇 𝖿𝗎𝗍𝗎𝗋𝖾, 𝗁𝖾 𝗐𝗈𝗎𝗅𝖽 𝗇𝗈𝗍 𝗈𝗋𝗀𝖺𝗇𝗂𝗓𝖾 𝖼𝗁𝖺𝗋𝗂𝗈𝗍 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅𝗌 𝗍𝗁𝖾𝗋𝖾. 𝖳𝗁𝖾𝗋𝖾𝖺𝖿𝗍𝖾𝗋, 𝗁𝖾 𝖼𝗈𝗇𝗌𝗂𝗌𝗍𝖾𝗇𝗍𝗅𝗒 𝗌𝗈𝗎𝗀𝗁𝗍 𝗆𝗒 𝗈𝗉𝗂𝗇𝗂𝗈𝗇 𝗈𝗇 𝗂𝗆𝗉𝗈𝗋𝗍𝖺𝗇𝗍 𝗆𝖺𝗍𝗍𝖾𝗋𝗌, 𝖺𝗇𝖽 𝖾𝗏𝖾𝗇 𝗐𝗁𝖾𝗇 𝗈𝗍𝗁𝖾𝗋𝗌 𝖺𝗌𝗄𝖾𝖽 𝗁𝗂𝗆 𝗊𝗎𝖾𝗌𝗍𝗂𝗈𝗇𝗌 𝗈𝗋 𝗌𝗈𝗎𝗀𝗁𝗍 𝗁𝗂𝗌 𝗀𝗎𝗂𝖽𝖺𝗇𝖼𝖾, 𝗁𝖾 𝗁𝗎𝗆𝖻𝗅𝗒 𝗐𝖾𝗅𝖼𝗈𝗆𝖾𝖽 𝖺𝗇𝗒 𝖺𝗌𝗌𝗂𝗌𝗍𝖺𝗇𝖼𝖾 𝗁𝖾 𝗆𝗂𝗀𝗁𝗍 𝗋𝖾𝗊𝗎𝗂𝗋𝖾.

𝖨𝗇 𝗍𝗁𝖾 𝗒𝖾𝖺𝗋 𝟤𝟢𝟣𝟣, 𝗈𝗇 𝖦𝖺𝗎𝗋𝖺 𝖯ū𝗋ṇ𝗂𝗆ā, 𝗁𝖾 𝗀𝖺𝗏𝖾 𝗆𝖾 𝘴𝘢𝘯𝘯𝘺ā𝘴 𝖺𝗇𝖽 𝖾𝗑𝗉𝗅𝖺𝗂𝗇𝖾𝖽 𝗍𝗁𝖺𝗍 𝗒𝗈𝗎𝗋 𝗌𝖺𝗇𝗇𝗒ā𝗌 𝗌𝗂𝗀𝗇𝗂𝖿𝗂𝖾𝗌 𝗍𝗁𝖾 𝖼𝖺𝗉𝗍𝖺𝗂𝗇 𝗈𝖿 𝗍𝗁𝖾 𝗆𝗂𝗌𝗌𝗂𝗈𝗇, 𝗂𝗇𝗌𝗍𝗋𝗎𝖼𝗍𝗂𝗇𝗀 𝗆𝖾 𝗍𝗈 𝗋𝖾𝗆𝗈𝗏𝖾 𝖺𝗅𝗅 𝗆𝗂𝗌𝖼𝗈𝗇𝖼𝖾𝗉𝗍𝗂𝗈𝗇𝗌 𝗍𝗁𝖺𝗍 𝗁𝖺𝖽 𝖻𝖾𝖼𝗈𝗆𝖾 𝗉𝗋𝖾𝗏𝖺𝗅𝖾𝗇𝗍 𝗐𝗂𝗍𝗁𝗂𝗇 𝗍𝗁𝖾 𝗆𝗂𝗌𝗌𝗂𝗈𝗇. 𝖧𝖾 𝖻𝖾𝗌𝗍𝗈𝗐𝖾𝖽 𝗎𝗉𝗈𝗇 𝗆𝖾 𝗍𝗁𝖾 𝗇𝖺𝗆𝖾 𝖡𝗁𝖺𝗄𝗍𝗂 𝖭𝗂ṣ𝗄ā𝗆𝖺 Śā𝗇𝗍𝖺, 𝗍𝖺𝗄𝖾𝗇 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾 𝘴𝘭𝘰𝘬𝘢 𝗂𝗇 𝗐𝗁𝗂𝖼𝗁 Ś𝗋ī𝗆𝖺𝗇 𝖬𝖺𝗁ā𝗉𝗋𝖺𝖻𝗁𝗎 𝗌𝗉𝗈𝗄𝖾 𝗍𝗈 Ś𝗋ī𝗅𝖺 𝖱ū𝗉𝖺 𝖦𝗈𝗌𝗐ā𝗆ī 𝗋𝖾𝗀𝖺𝗋𝖽𝗂𝗇𝗀 𝗍𝗁𝖾 𝗌𝗎𝖻𝗅𝗂𝗆𝖾 𝗊𝗎𝖺𝗅𝗂𝗍𝗂𝖾𝗌 𝗈𝖿 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌.

𝘬ṛṣṇ𝘢-𝘣𝘩𝘢𝘬𝘵𝘢 — 𝘯𝘪ṣ𝘬ā𝘮𝘢, 𝘢𝘵𝘢𝘦𝘷𝘢 ‘śā𝘯𝘵𝘢’
𝘣𝘩𝘶𝘬𝘵𝘪-𝘮𝘶𝘬𝘵𝘪-𝘴𝘪𝘥𝘥𝘩𝘪-𝘬ā𝘮ī — 𝘴𝘢𝘬𝘢𝘭𝘪 ‘𝘢śā𝘯𝘵𝘢’
(Ś𝘳ī 𝘊𝘩𝘢𝘪𝘵𝘢𝘯𝘺𝘢-𝘤𝘩𝘢𝘳𝘪𝘵ā𝘮ṛ𝘵𝘢: 𝘔𝘢𝘥𝘩𝘺𝘢-𝘭ī𝘭ā, 𝟣𝟫.𝟣𝟦𝟫)

𝐓𝐫𝐚𝐧𝐬𝐥𝐚𝐭𝐢𝐨𝐧: 𝖡𝖾𝖼𝖺𝗎𝗌𝖾 𝖺 𝖽𝖾𝗏𝗈𝗍𝖾𝖾 𝗈𝖿 𝖫𝗈𝗋𝖽 𝖪ṛṣṇ𝖺 𝗂𝗌 𝖽𝖾𝗌𝗂𝗋𝖾𝗅𝖾𝗌𝗌, 𝗁𝖾 𝗂𝗌 𝗉𝖾𝖺𝖼𝖾𝖿𝗎𝗅. 𝖥𝗋𝗎𝗂𝗍𝗂𝗏𝖾 𝗐𝗈𝗋𝗄𝖾𝗋𝗌 𝖽𝖾𝗌𝗂𝗋𝖾 𝗆𝖺𝗍𝖾𝗋𝗂𝖺𝗅 𝖾𝗇𝗃𝗈𝗒𝗆𝖾𝗇𝗍, 𝘫𝘯̃ā𝘯ī𝘴 𝖽𝖾𝗌𝗂𝗋𝖾 𝗅𝗂𝖻𝖾𝗋𝖺𝗍𝗂𝗈𝗇, 𝖺𝗇𝖽 𝘺𝘰𝘨ī𝘴 𝖽𝖾𝗌𝗂𝗋𝖾 𝗆𝖺𝗍𝖾𝗋𝗂𝖺𝗅 𝗈𝗉𝗎𝗅𝖾𝗇𝖼𝖾; 𝗍𝗁𝖾𝗋𝖾𝖿𝗈𝗋𝖾 𝗍𝗁𝖾𝗒 𝖺𝗋𝖾 𝖺𝗅𝗅 𝗅𝗎𝗌𝗍𝗒 𝖺𝗇𝖽 𝖼𝖺𝗇𝗇𝗈𝗍 𝖻𝖾 𝗉𝖾𝖺𝖼𝖾𝖿𝗎𝗅.

𝖳𝗁𝗂𝗌 𝘴𝘭𝘰𝘬𝘢 𝗐𝖺𝗌 𝖺𝗅𝗌𝗈 𝖾𝗇𝗀𝗋𝖺𝗏𝖾𝖽 𝖻𝗒 𝖲𝗋𝗂𝗅𝖺 𝖠𝖼𝗁𝖺𝗋𝗒𝖺𝖽𝖾𝗏 𝗈𝗇 𝗍𝗁𝖾 𝗋𝖾𝖺𝗋 𝗐𝖺𝗅𝗅 𝗈𝖿 𝗍𝗁𝖾 𝖳𝖾𝗆𝗉𝗅𝖾 𝗈𝖿 𝖫𝗈𝗏𝖾 𝖺𝗇𝖽 𝖠𝖿𝖿𝖾𝖼𝗍𝗂𝗈𝗇, 𝖻𝗎𝗂𝗅𝗍 𝗈𝗏𝖾𝗋 𝗍𝗁𝖾 𝘴𝘢𝘮ā𝘥𝘩𝘪 𝗈𝖿 𝖲𝗋𝗂𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁𝖺𝗋𝖺𝗃. 𝖩𝗎𝗌𝗍 𝖻𝖾𝖿𝗈𝗋𝖾 𝗋𝖾𝖼𝖾𝗂𝗏𝗂𝗇𝗀 𝘴𝘢𝘯𝘯𝘺ā𝘴, 𝗆𝖺𝗇𝗒 𝗐𝖾𝗌𝗍𝖾𝗋𝗇 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌, 𝗂𝗇𝖼𝗅𝗎𝖽𝗂𝗇𝗀 𝖬𝖺𝗁ā𝗇𝖺𝗇𝖽𝖺 𝖯𝗋𝖺𝖻𝗁𝗎, 𝖺𝗇𝖽 𝗌𝖾𝗇𝗂𝗈𝗋 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝗌𝗎𝖼𝗁 𝖺𝗌 𝖡𝗁𝖺𝗄𝗍𝗂 𝖯𝗋𝖺𝗉𝖺𝗇𝗇𝖺 𝖳ī𝗋𝗍𝗁𝖺 𝖬𝖺𝗁𝖺𝗋𝖺𝗃, 𝖺𝖽𝗏𝗂𝗌𝖾𝖽 𝗆𝖾 𝗇𝗈𝗍 𝗍𝗈 𝗍𝖺𝗄𝖾 𝘴𝘢𝘯𝘯𝘺ā𝘴 𝖿𝗋𝗈𝗆 𝖲𝗋𝗂𝗅𝖺 𝖠𝖼𝗁𝖺𝗋𝗒𝖺𝖽𝖾𝗏, 𝖼𝗅𝖺𝗂𝗆𝗂𝗇𝗀 𝗍𝗁𝖺𝗍 𝗁𝗂𝗌 𝖼𝗁𝖺𝗋𝖺𝖼𝗍𝖾𝗋 𝗐𝖺𝗌 𝗇𝗈𝗍 𝗀𝗈𝗈𝖽. 𝖨 𝗋𝖾𝗉𝗅𝗂𝖾𝖽 𝗍𝗁𝖺𝗍 𝖨 𝗐𝗈𝗎𝗅𝖽 𝗋𝖺𝗍𝗁𝖾𝗋 𝖻𝖾 “𝖼𝗁𝖾𝖺𝗍𝖾𝖽” 𝖻𝗒 𝖿𝗈𝗅𝗅𝗈𝗐𝗂𝗇𝗀 𝗍𝗁𝖾 𝗈𝗋𝖽𝖾𝗋 𝗈𝖿 𝖦𝗎𝗋𝗎𝖽𝖾𝗏 𝗍𝗈 𝗌𝖾𝗋𝗏𝖾 𝗎𝗇𝖽𝖾𝗋 𝖲𝗋𝗂𝗅𝖺 𝖠𝖼𝗁𝖺𝗋𝗒𝖺𝖽𝖾𝗏 𝗍𝗁𝖺𝗇 𝗀𝖺𝗂𝗇 𝖺𝗇𝗒 𝗐𝗈𝗋𝗅𝖽𝗅𝗒 𝗉𝗈𝗌𝗂𝗍𝗂𝗈𝗇 𝖻𝗒 𝗋𝖾𝗏𝗈𝗅𝗍𝗂𝗇𝗀 𝖺𝗀𝖺𝗂𝗇𝗌𝗍 𝖦𝗎𝗋𝗎𝖽𝖾𝗏’𝗌 𝗐𝗂𝗌𝗁𝖾𝗌. 𝖬𝗒 𝗌𝗍𝖺𝗍𝖾𝗆𝖾𝗇𝗍 𝗅𝖾𝖿𝗍 𝗍𝗁𝖾𝗆 𝖺𝗅𝗅 𝗌𝗂𝗅𝖾𝗇𝗍.

Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗐𝖾𝗇𝗍 𝗈𝗇 𝖺 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝗍𝗈𝗎𝗋 𝗍𝗈 𝖡𝗋𝖺𝗓𝗂𝗅 𝖺𝗇𝖽 𝖵𝖾𝗇𝖾𝗓𝗎𝖾𝗅𝖺 𝖺𝖿𝗍𝖾𝗋 𝖺𝗌𝗌𝗎𝗆𝗂𝗇𝗀 𝗍𝗁𝖾 𝗉𝗈𝗌𝗂𝗍𝗂𝗈𝗇 𝗈𝖿 𝖠𝖼𝗁𝖺𝗋𝗒𝖺. 𝖧𝗈𝗐𝖾𝗏𝖾𝗋, 𝖽𝗎𝗋𝗂𝗇𝗀 𝗍𝗁𝖺𝗍 𝗉𝖾𝗋𝗂𝗈𝖽, 𝗍𝗁𝖾 𝗋𝖾𝗏𝗈𝗅𝗍𝗂𝗇𝗀 𝗌𝖾𝖼𝗍𝗂𝗈𝗇 𝗈𝖿 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝗂𝗇 𝖨𝗇𝖽𝗂𝖺 𝖿𝗂𝗅𝖾𝖽 𝗇𝗎𝗆𝖾𝗋𝗈𝗎𝗌 𝗅𝖾𝗀𝖺𝗅 𝖼𝖺𝗌𝖾𝗌 𝖺𝗀𝖺𝗂𝗇𝗌𝗍 𝗁𝗂𝗆, 𝖺𝗇𝖽 𝖺𝗌 𝖺 𝗋𝖾𝗌𝗎𝗅𝗍, 𝖺𝖿𝗍𝖾𝗋 𝗋𝖾𝗍𝗎𝗋𝗇𝗂𝗇𝗀 𝗍𝗈 𝖨𝗇𝖽𝗂𝖺, 𝗁𝖾 𝗐𝖺𝗌 𝗎𝗇𝖺𝖻𝗅𝖾 𝗍𝗈 𝗉𝖾𝗋𝗌𝗈𝗇𝖺𝗅𝗅𝗒 𝗍𝗋𝖺𝗏𝖾𝗅 𝗍𝗈 𝗍𝗁𝖾 𝖶𝖾𝗌𝗍 𝗍𝗈 𝗉𝗋𝖾𝖺𝖼𝗁. 𝖭𝖾𝗏𝖾𝗋𝗍𝗁𝖾𝗅𝖾𝗌𝗌, 𝗁𝖾 𝗌𝖾𝗇𝗍 𝖽𝖾𝖽𝗂𝖼𝖺𝗍𝖾𝖽 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌, 𝗌𝗎𝖼𝗁 𝖺𝗌 Ś𝗋ī𝗉ā𝖽 𝖡𝗁𝖺𝗄𝗍𝗂 𝖭𝖺𝗇𝖽𝖺𝗇 𝖭ā𝗋ā𝗒𝖺𝗇 𝖬𝖺𝗁𝖺𝗋𝖺𝗃, 𝖺𝗇𝖽 𝗅𝖺𝗍𝖾𝗋 𝗁𝗂𝗌 𝗈𝗐𝗇 𝘴𝘢𝘯𝘯𝘺ā𝘴 𝖽𝗂𝗌𝖼𝗂𝗉𝗅𝖾 𝖡𝗁𝖺𝗄𝗍𝗂 𝖪𝖺𝗆𝖺𝗅 𝖳𝗒ā𝗀𝗂 𝖬𝖺𝗁𝖺𝗋𝖺𝗃, 𝗍𝗈 𝖼𝖺𝗋𝗋𝗒 𝗈𝗎𝗍 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝗐𝗈𝗋𝗄 𝗈𝗇 𝗁𝗂𝗌 𝖻𝖾𝗁𝖺𝗅𝖿.

𝖳𝗋𝖺𝗀𝗂𝖼𝖺𝗅𝗅𝗒, Ś𝗋ī𝗉ā𝖽 𝖭ā𝗋ā𝗒𝖺𝗇 𝖬𝖺𝗁𝖺𝗋𝖺𝗃 𝖽𝖾𝗉𝖺𝗋𝗍𝖾𝖽 𝖿𝗋𝗈𝗆 𝗍𝗁𝗂𝗌 𝗐𝗈𝗋𝗅𝖽 𝗂𝗇 𝟤𝟢𝟣𝟤, 𝖺𝗇𝖽 𝗍𝗁𝖾𝗋𝖾𝖺𝖿𝗍𝖾𝗋 𝖳𝗒ā𝗀𝗂 𝖬𝖺𝗁𝖺𝗋𝖺𝗃 𝖼𝗈𝗇𝗍𝗂𝗇𝗎𝖾𝖽 𝗍𝗁𝖾 𝗌𝖾𝗋𝗏𝗂𝖼𝖾 𝗈𝖿 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝗂𝗇 𝗍𝗁𝖾 𝖶𝖾𝗌𝗍 𝗈𝗇 𝖻𝖾𝗁𝖺𝗅𝖿 𝗈𝖿 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖿𝗈𝗋 𝗆𝖺𝗇𝗒 𝗒𝖾𝖺𝗋𝗌. 𝖴𝗇𝖿𝗈𝗋𝗍𝗎𝗇𝖺𝗍𝖾𝗅𝗒, 𝗈𝗏𝖾𝗋 𝗍𝗂𝗆𝖾, 𝖳𝗒ā𝗀𝗂 𝖬𝖺𝗁𝖺𝗋𝖺𝗃 𝖻𝖾𝖼𝖺𝗆𝖾 𝗌𝗎𝖻𝗍𝗅𝗒 𝗂𝗇𝖿𝗅𝗎𝖾𝗇𝖼𝖾𝖽 𝖻𝗒 𝖼𝖾𝗋𝗍𝖺𝗂𝗇 𝗆𝖾𝗆𝖻𝖾𝗋𝗌 𝗈𝖿 𝗍𝗁𝖾 𝗀𝗋𝗈𝗎𝗉 𝗋𝖾𝗏𝗈𝗅𝗍𝗂𝗇𝗀 𝖺𝗀𝖺𝗂𝗇𝗌𝗍 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏, 𝗎𝗇𝖽𝖾𝗋 𝗍𝗁𝖾 𝗅𝖾𝖺𝖽𝖾𝗋𝗌𝗁𝗂𝗉 𝗈𝖿 𝖬𝖺𝗁ā𝗇𝖺𝗇𝖽𝖺 𝖯𝗋𝖺𝖻𝗁𝗎 (𝗇𝗈𝗐 𝗄𝗇𝗈𝗐𝗇 𝖺𝗌 𝖬𝖺𝖽𝗁𝗎𝗌ū𝖽𝖺𝗇𝖺 𝖬𝖺𝗁𝖺𝗋𝖺𝗃), 𝖺𝗇𝖽 𝖻𝖾𝗀𝖺𝗇 𝗍𝗈 𝖺𝖼𝗍 𝗂𝗇 𝖺 𝗌𝗉𝗂𝗋𝗂𝗍 𝗈𝖿 𝗋𝖾𝗏𝗈𝗅𝗍. Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗈𝖿𝗍𝖾𝗇 𝗂𝗇𝖿𝗈𝗋𝗆𝖾𝖽 𝗆𝖾 𝖺𝖻𝗈𝗎𝗍 𝗍𝗁𝖾𝗌𝖾 𝖽𝖾𝗏𝖾𝗅𝗈𝗉𝗆𝖾𝗇𝗍𝗌 𝖺𝗇𝖽 𝗍𝗁𝖾𝗂𝗋 𝗂𝗆𝗉𝗅𝗂𝖼𝖺𝗍𝗂𝗈𝗇𝗌 𝖿𝗈𝗋 𝗍𝗁𝖾 𝗆𝗂𝗌𝗌𝗂𝗈𝗇. 𝖫𝖺𝗍𝖾𝗋, 𝖺 𝖿𝖾𝗐 𝗒𝖾𝖺𝗋𝗌 𝗉𝗋𝗂𝗈𝗋 𝗍𝗈 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏’𝗌 𝖽𝖾𝗉𝖺𝗋𝗍𝗎𝗋𝖾 𝗂𝗇 𝟤𝟢𝟤𝟣, 𝖳𝗒ā𝗀𝗂 𝖬𝖺𝗁𝖺𝗋𝖺𝗃 𝗅𝖾𝖿𝗍 𝗈𝗎𝗋 𝗆𝗂𝗌𝗌𝗂𝗈𝗇 𝖾𝗇𝗍𝗂𝗋𝖾𝗅𝗒, 𝖼𝗅𝖺𝗂𝗆𝗂𝗇𝗀 𝗍𝗁𝖺𝗍 Ś𝗋ī𝗅𝖺 𝖡𝗁𝖺𝗄𝗍𝗂 𝖵𝗂𝗇𝗈𝖽 Ṭ𝗁ā𝗄𝗎𝗋 𝖺𝗇𝖽 Ś𝗋ī𝗅𝖺 𝖡𝗁𝖺𝗄𝗍𝗂 𝖲𝗂𝖽𝖽𝗁ā𝗇𝗍 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍ī Ṭ𝗁ā𝗄𝗎𝗋 𝖯𝗋𝖺𝖻𝗁𝗎𝗉ā𝖽 𝖽𝗂𝖽 𝗇𝗈𝗍 𝖿𝗎𝗅𝗅𝗒 𝗎𝗇𝖽𝖾𝗋𝗌𝗍𝖺𝗇𝖽 𝘫ī𝘷𝘢-𝘵𝘢𝘵𝘵𝘷𝘢 𝖺𝗌 𝗍𝖺𝗎𝗀𝗁𝗍 𝖻𝗒 Ś𝗋ī𝗅𝖺 𝖩ī𝗏𝖺 𝖦𝗈𝗌𝗐ā𝗆ī, 𝖺𝗇𝖽 𝗁𝖾 𝗃𝗈𝗂𝗇𝖾𝖽 𝖺𝗇𝗈𝗍𝗁𝖾𝗋 𝗈𝗋𝗀𝖺𝗇𝗂𝗓𝖺𝗍𝗂𝗈𝗇 𝗂𝗇 𝖵ṛ𝗇𝖽ā𝗏𝖺𝗇.

𝖨 𝗉𝖾𝗋𝗌𝗈𝗇𝖺𝗅𝗅𝗒 𝖿𝖾𝖾𝗅 𝗍𝗁𝖺𝗍 𝗍𝗁𝗂𝗌 𝗎𝗇𝖿𝗈𝗋𝗍𝗎𝗇𝖺𝗍𝖾 𝗌𝗂𝗍𝗎𝖺𝗍𝗂𝗈𝗇 𝗂𝗇 𝗍𝗁𝖾 𝗅𝗂𝖿𝖾 𝗈𝖿 𝖳𝗒ā𝗀ī 𝖬𝖺𝗁ā𝗋ā𝗃 𝖺𝗋𝗈𝗌𝖾 𝖻𝖾𝖼𝖺𝗎𝗌𝖾 𝗈𝖿 𝗁𝗂𝗌 𝖺𝗌𝗌𝗈𝖼𝗂𝖺𝗍𝗂𝗈𝗇 𝗐𝗂𝗍𝗁 𝖬𝖺𝖽𝗁𝗎𝗌ū𝖽𝖺𝗇 𝖬𝖺𝗁ā𝗋ā𝗃, 𝗐𝗁𝗈 𝗁𝖺𝖽 𝗋𝖾𝖼𝖾𝗂𝗏𝖾𝖽 𝘴𝘢𝘯𝘯𝘺ā𝘴 𝖿𝗋𝗈𝗆 𝖡𝗁𝖺𝗄𝗍𝗂 𝖲𝗎𝖽𝗁ī𝗋 𝖦𝗈𝗌𝗐ā𝗆ī 𝖬𝖺𝗁ā𝗋ā𝗃. 𝖳𝗁𝖾 𝗋𝗈𝗈𝗍 𝗈𝖿 𝗍𝗁𝗂𝗌 𝗈𝖿𝖿𝖾𝗇𝗌𝗂𝗏𝖾 𝗆𝖾𝗇𝗍𝖺𝗅𝗂𝗍𝗒 𝖼𝖺𝗇 𝖻𝖾 𝗍𝗋𝖺𝖼𝖾𝖽 𝗍𝗈 𝖡𝗁𝖺𝗄𝗍𝗂 𝖲𝗎𝖽𝗁ī𝗋 𝖦𝗈𝗌𝗐ā𝗆ī 𝖬𝖺𝗁ā𝗋ā𝗃, 𝗐𝗁𝗈, 𝗂𝗇 𝟤𝟢𝟣𝟥, 𝗐𝗋𝗈𝗍𝖾 𝖺 𝗁𝗂𝗀𝗁𝗅𝗒 𝗈𝖻𝗃𝖾𝖼𝗍𝗂𝗈𝗇𝖺𝖻𝗅𝖾 𝗅𝖾𝗍𝗍𝖾𝗋 𝗍𝗈 𝗆𝖺𝗇𝗒 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝗈𝖿 𝗈𝗎𝗋 𝗐𝗈𝗋𝗅𝖽𝗐𝗂𝖽𝖾 𝗆𝗂𝗌𝗌𝗂𝗈𝗇 𝖺𝗀𝖺𝗂𝗇𝗌𝗍 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏. 𝖫𝖺𝗍𝖾𝗋, 𝗁𝖾 𝖽𝗂𝖽 𝖻𝖾𝗀 𝖿𝗈𝗋𝗀𝗂𝗏𝖾𝗇𝖾𝗌𝗌 𝖿𝗋𝗈𝗆 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏, 𝖻𝗎𝗍 𝖽𝖾𝗌𝗉𝗂𝗍𝖾 𝗍𝗁𝗂𝗌, 𝗁𝖾 𝖼𝗈𝗇𝗍𝗂𝗇𝗎𝖾𝖽 𝗁𝗂𝗌 𝗌𝖾𝗉𝖺𝗋𝖺𝗍𝖾 𝗆𝗂𝗌𝗌𝗂𝗈𝗇 𝗂𝗇 𝖼𝗈𝗅𝗅𝖺𝖻𝗈𝗋𝖺𝗍𝗂𝗈𝗇 𝗐𝗂𝗍𝗁 𝖡𝗁𝖺𝗄𝗍𝗂 𝖡𝗂𝗆𝖺𝗅 Ā𝗏ā𝖽𝗁𝗎𝗍 𝖬𝖺𝗁ā𝗋ā𝗃. 𝖳𝗈𝗀𝖾𝗍𝗁𝖾𝗋, 𝗍𝗁𝖾𝗒 𝗋𝖾𝗆𝗈𝗏𝖾𝖽 𝗍𝗁𝖾 𝗉𝗁𝗈𝗍𝗈 𝗈𝖿 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖺𝗇𝖽 𝗉𝗅𝖺𝖼𝖾𝖽 𝗍𝗁𝖾𝗂𝗋 𝗈𝗐𝗇 𝗉𝗁𝗈𝗍𝗈𝗌 𝗂𝗇 𝗍𝗁𝖾 𝖦𝗎𝗋𝗎-𝗉𝖺𝗋𝖺𝗆𝗉𝖺𝗋ā 𝖿𝗈𝗅𝗅𝗈𝗐𝗂𝗇𝗀 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃. 𝖳𝗁𝖾 𝖿𝖺𝖼𝗍, 𝗁𝗈𝗐𝖾𝗏𝖾𝗋, 𝗋𝖾𝗆𝖺𝗂𝗇𝗌 𝗍𝗁𝖺𝗍 𝗍𝗁𝖾𝗒 𝖼𝗈𝗇𝗍𝗂𝗇𝗎𝖾𝖽 𝗍𝗈 𝖼𝗈𝗇𝗌𝗂𝖽𝖾𝗋 𝗍𝗁𝖾𝗆𝗌𝖾𝗅𝗏𝖾𝗌 𝖽𝗂𝗌𝖼𝗂𝗉𝗅𝖾𝗌 𝗈𝖿 𝗍𝗁𝖾 𝗉𝗁𝗈𝗍𝗈 𝗈𝖿 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝗇𝗈𝗍 𝗍𝗈 𝖿𝗎𝗅𝖿𝗂𝗅𝗅 𝗁𝗂𝗌 𝖽𝖾𝗌𝗂𝗋𝖾 𝖿𝗈𝗋 𝗉𝗎𝗋𝖾 𝖽𝖾𝗏𝗈𝗍𝗂𝗈𝗇𝖺𝗅 𝗌𝖾𝗋𝗏𝗂𝖼𝖾 𝗎𝗇𝖽𝖾𝗋 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏, 𝖻𝗎𝗍 𝗋𝖺𝗍𝗁𝖾𝗋 𝗍𝗈 𝗌𝖺𝗍𝗂𝗌𝖿𝗒 𝗍𝗁𝖾𝗂𝗋 𝗈𝗐𝗇 𝗆𝗎𝗇𝖽𝖺𝗇𝖾 𝖺𝗆𝖻𝗂𝗍𝗂𝗈𝗇𝗌.

𝖳𝗁𝖾 𝗆𝖺𝗃𝗈𝗋𝗂𝗍𝗒 𝗈𝖿 𝖶𝖾𝗌𝗍𝖾𝗋𝗇 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝖺𝗌𝗌𝗈𝖼𝗂𝖺𝗍𝖾𝖽 𝗐𝗂𝗍𝗁 𝗈𝗎𝗋 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁 𝗐𝖾𝗋𝖾 𝖽𝖾𝖾𝗉𝗅𝗒 𝗂𝗇𝖿𝗅𝗎𝖾𝗇𝖼𝖾𝖽 𝖻𝗒 𝗍𝗁𝖾𝗌𝖾 𝗅𝖾𝖺𝖽𝖾𝗋𝗌 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾 𝖶𝖾𝗌𝗍. 𝖠𝗌 𝖺 𝗋𝖾𝗌𝗎𝗅𝗍, 𝗈𝗏𝖾𝗋 𝗍𝗂𝗆𝖾, 𝗍𝗁𝖾𝗒 𝗀𝗋𝖺𝖽𝗎𝖺𝗅𝗅𝗒 𝖽𝗂𝗌𝗍𝖺𝗇𝖼𝖾𝖽 𝗍𝗁𝖾𝗆𝗌𝖾𝗅𝗏𝖾𝗌 𝖿𝗋𝗈𝗆 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖺𝗇𝖽, 𝗂𝗇 𝖽𝗈𝗂𝗇𝗀 𝗌𝗈, 𝗌𝖾𝗉𝖺𝗋𝖺𝗍𝖾𝖽 𝗍𝗁𝖾𝗆𝗌𝖾𝗅𝗏𝖾𝗌 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾 𝗉𝗎𝗋𝖾 𝖽𝖾𝗏𝗈𝗍𝗂𝗈𝗇𝖺𝗅 𝖼𝗎𝗋𝗋𝖾𝗇𝗍 𝗍𝗁𝖺𝗍 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝗁𝖺𝖽 𝖾𝗌𝗍𝖺𝖻𝗅𝗂𝗌𝗁𝖾𝖽—𝗍𝗁𝗋𝗈𝗎𝗀𝗁 𝗁𝗂𝗌 𝖾𝗑𝗉𝗅𝗂𝖼𝗂𝗍 𝗂𝗇𝗌𝗍𝗋𝗎𝖼𝗍𝗂𝗈𝗇𝗌 𝗍𝗈 𝗌𝖾𝗋𝗏𝖾 𝗎𝗇𝖽𝖾𝗋 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗂𝗇 𝗎𝗇𝗂𝗍𝗒 𝗎𝗇𝖽𝖾𝗋 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁. 𝖬𝖾𝖺𝗇𝗐𝗁𝗂𝗅𝖾, 𝖺𝖿𝗍𝖾𝗋 𝗆𝗒 𝘴𝘢𝘯𝘯𝘺ā𝘴, 𝗆𝗒 𝗋𝖾𝗅𝖺𝗍𝗂𝗈𝗇𝗌𝗁𝗂𝗉 𝗐𝗂𝗍𝗁 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖻𝖾𝖼𝖺𝗆𝖾 𝖾𝗏𝖾𝗇 𝗆𝗈𝗋𝖾 𝗌𝗈𝗅𝗂𝖽𝗂𝖿𝗂𝖾𝖽. 𝖮𝗇 𝗇𝗎𝗆𝖾𝗋𝗈𝗎𝗌 𝗈𝖼𝖼𝖺𝗌𝗂𝗈𝗇𝗌, 𝗁𝖾 𝖺𝖼𝖼𝗈𝗆𝗉𝖺𝗇𝗂𝖾𝖽 𝗆𝗒 𝖽𝖾𝖺𝗋 𝖦𝗈𝖽𝖻𝗋𝗈𝗍𝗁𝖾𝗋 Ś𝗋ī𝗅𝖺 𝖡𝗁𝖺𝗄𝗍𝗂 𝖵𝗂𝗃ñā𝗇𝖺 𝖬𝗎𝗇𝗂 𝖬𝖺𝗁ā𝗋ā𝗃 𝖺𝗇𝖽 𝗆𝖾 𝗈𝗇 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝗍𝗈𝗎𝗋𝗌 𝗍𝗈 𝖲𝗈𝗎𝗍𝗁 𝖨𝗇𝖽𝗂𝖺, 𝖭𝖾𝗉𝖺𝗅, 𝖺𝗇𝖽 𝗏𝖺𝗋𝗂𝗈𝗎𝗌 𝗈𝗍𝗁𝖾𝗋 𝗉𝖺𝗋𝗍𝗌 𝗈𝖿 𝖨𝗇𝖽𝗂𝖺. 𝖨𝗇 𝟤𝟢𝟣𝟣, 𝗁𝖾 𝖾𝗇𝗍𝗋𝗎𝗌𝗍𝖾𝖽 𝗆𝖾, 𝖺𝗌 𝗁𝗂𝗌 𝗋𝖾𝗉𝗋𝖾𝗌𝖾𝗇𝗍𝖺𝗍𝗂𝗏𝖾 𝘳𝘪𝘵𝘷𝘪𝘬 𝖦𝗎𝗋𝗎, 𝗐𝗂𝗍𝗁 𝗍𝗁𝖾 𝗋𝖾𝗌𝗉𝗈𝗇𝗌𝗂𝖻𝗂𝗅𝗂𝗍𝗒 𝗈𝖿 𝗂𝗇𝗂𝗍𝗂𝖺𝗍𝗂𝗇𝗀 𝗌𝗂𝗇𝖼𝖾𝗋𝖾 𝖺𝗌𝗉𝗂𝗋𝖺𝗇𝗍𝗌 𝗌𝖾𝖾𝗄𝗂𝗇𝗀 𝖺 𝗌𝗉𝗂𝗋𝗂𝗍𝗎𝖺𝗅 𝖼𝗈𝗇𝗇𝖾𝖼𝗍𝗂𝗈𝗇. 𝖧𝖾 𝖺𝗅𝗌𝗈 𝖼𝗈𝗇𝗍𝗋𝗂𝖻𝗎𝗍𝖾𝖽 𝖺𝗋𝗍𝗂𝖼𝗅𝖾𝗌 𝗍𝗈 𝗍𝗁𝖾 𝗌𝗈𝗎𝗏𝖾𝗇𝗂𝗋𝗌 𝗈𝖿 𝗈𝗎𝗋 𝗌𝖼𝗂𝖾𝗇𝗍𝗂𝖿𝗂𝖼 𝖼𝗈𝗇𝖿𝖾𝗋𝖾𝗇𝖼𝖾𝗌 𝗈𝗇 𝗌𝖾𝗏𝖾𝗋𝖺𝗅 𝗈𝖼𝖼𝖺𝗌𝗂𝗈𝗇𝗌.

𝖣𝗎𝗋𝗂𝗇𝗀 𝗁𝗂𝗌 𝘱𝘢𝘳𝘪𝘬𝘳𝘢𝘮ā 𝗂𝗇 𝖩𝖺𝗀𝖺𝗇𝗇ā𝗍𝗁 𝖯𝗎𝗋ī 𝖺𝗇𝖽 𝖵ṛ𝗇𝖽ā𝗏𝖺𝗇, 𝗁𝖾 𝗐𝗈𝗎𝗅𝖽 𝗈𝖿𝗍𝖾𝗇 𝗂𝗇𝗌𝗍𝗋𝗎𝖼𝗍 𝗆𝖾 𝗍𝗈 𝗀𝗈 𝖺𝗁𝖾𝖺𝖽 𝗂𝗇 𝖺𝖽𝗏𝖺𝗇𝖼𝖾 𝗍𝗈 𝗆𝖺𝗄𝖾 𝖺𝗅𝗅 𝗇𝖾𝖼𝖾𝗌𝗌𝖺𝗋𝗒 𝖺𝗋𝗋𝖺𝗇𝗀𝖾𝗆𝖾𝗇𝗍𝗌 𝖿𝗈𝗋 𝗍𝗁𝖾 𝘱𝘢𝘳𝘪𝘬𝘳𝘢𝘮ā 𝗌𝖾𝗋𝗏𝗂𝖼𝖾𝗌. 𝖨 𝖺𝗅𝗌𝗈 𝗁𝖺𝖽 𝗍𝗁𝖾 𝖻𝗅𝖾𝗌𝗌𝖾𝖽 𝗈𝗉𝗉𝗈𝗋𝗍𝗎𝗇𝗂𝗍𝗒 𝗍𝗈 𝖿𝗎𝗅𝖿𝗂𝗅𝗅 𝗁𝗂𝗌 𝖽𝖾𝗌𝗂𝗋𝖾 𝗈𝖿 𝗈𝗋𝗀𝖺𝗇𝗂𝗓𝗂𝗇𝗀 𝖺 𝗉𝗂𝗅𝗀𝗋𝗂𝗆𝖺𝗀𝖾 𝗍𝗈 𝖲𝗈𝗎𝗍𝗁 𝖨𝗇𝖽𝗂𝖺 𝖿𝗈𝗋 𝗍𝗁𝖾 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝗈𝖿 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁. 𝖠 𝖿𝖾𝗐 𝗒𝖾𝖺𝗋𝗌 𝖻𝖾𝖿𝗈𝗋𝖾 𝗁𝗂𝗌 𝖽𝖾𝗉𝖺𝗋𝗍𝗎𝗋𝖾 𝖿𝗋𝗈𝗆 𝗍𝗁𝗂𝗌 𝗐𝗈𝗋𝗅𝖽, 𝗐𝖾 𝗁𝖺𝖽 𝗍𝗁𝖾 𝖿𝗈𝗋𝗍𝗎𝗇𝖾 𝗈𝖿 𝖺𝗋𝗋𝖺𝗇𝗀𝗂𝗇𝗀 𝖺 𝗁𝖾𝖺𝗋𝗍𝖿𝖾𝗅𝗍 𝗉𝗂𝗅𝗀𝗋𝗂𝗆𝖺𝗀𝖾 𝗍𝗈 𝖲𝗈𝗎𝗍𝗁 𝖨𝗇𝖽𝗂𝖺 𝗎𝗇𝖽𝖾𝗋 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏’𝗌 𝗀𝗎𝗂𝖽𝖺𝗇𝖼𝖾. 𝖮𝗇 𝗆𝖺𝗇𝗒 𝗈𝖼𝖼𝖺𝗌𝗂𝗈𝗇𝗌, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖺𝗅𝗌𝗈 𝖺𝖼𝖼𝗈𝗆𝗉𝖺𝗇𝗂𝖾𝖽 𝗎𝗌 𝗍𝗈 𝗉𝗋𝖾𝖺𝖼𝗁 𝗍𝗈 𝗌𝗍𝗎𝖽𝖾𝗇𝗍𝗌 𝖺𝗇𝖽 𝗌𝖼𝗁𝗈𝗅𝖺𝗋𝗌 𝗂𝗇 𝗏𝖺𝗋𝗂𝗈𝗎𝗌 𝖺𝖼𝖺𝖽𝖾𝗆𝗂𝖼 𝗂𝗇𝗌𝗍𝗂𝗍𝗎𝗍𝗂𝗈𝗇𝗌. 𝖨𝗍 𝗂𝗌 𝖺 𝗍𝖾𝗌𝗍𝖺𝗆𝖾𝗇𝗍 𝗍𝗈 𝗁𝗂𝗌 𝖾𝗑𝗍𝗋𝖺𝗈𝗋𝖽𝗂𝗇𝖺𝗋𝗒 𝗅𝗈𝗏𝖾 𝗍𝗁𝖺𝗍 𝗁𝖾 𝖾𝗏𝖾𝗇 𝗂𝗇𝗏𝗂𝗍𝖾𝖽 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝖿𝗋𝗈𝗆 𝖺𝗋𝗈𝗎𝗇𝖽 𝗍𝗁𝖾 𝗐𝗈𝗋𝗅𝖽 𝗍𝗈 𝖼𝖾𝗅𝖾𝖻𝗋𝖺𝗍𝖾 𝗍𝗁𝖾 𝖽𝗂𝗌𝖺𝗉𝗉𝖾𝖺𝗋𝖺𝗇𝖼𝖾 𝖿𝖾𝗌𝗍𝗂𝗏𝖺𝗅 𝗈𝖿 𝗆𝗒 𝖧𝖺𝗋𝗂𝗇ā𝗆 𝖦𝗎𝗋𝗎𝖽𝖾𝗏, 𝖮ṁ 𝖵𝗂ṣṇ𝗎𝗉ā𝖽 Ś𝗋ī𝗅𝖺 𝖡𝗁𝖺𝗄𝗍𝗂𝗌𝗏𝖺𝗋ū𝗉 𝖣ā𝗆𝗈𝖽𝖺𝗋 𝖦𝗈𝗌𝗐ā𝗆ī 𝖬𝖺𝗁ā𝗋ā𝗃 (Ś𝗋ī𝗅𝖺 Ś𝗋ī𝗉ā𝖽 𝖬𝖺𝗁ā𝗋ā𝗃), 𝗈𝗇𝗅𝗂𝗇𝖾 𝗏𝗂𝖺 𝖹𝗈𝗈𝗆, 𝗉𝖾𝗋𝗌𝗈𝗇𝖺𝗅𝗅𝗒 𝗀𝗅𝗈𝗋𝗂𝖿𝗒𝗂𝗇𝗀 Ś𝗋ī𝗅𝖺 Ś𝗋ī𝗉ā𝖽 𝖬𝖺𝗁ā𝗋ā𝗃 𝖽𝗎𝗋𝗂𝗇𝗀 𝗍𝗁𝖾 𝖾𝗏𝖾𝗇𝗍.

In 2016, shortly after the passing of Sripad Santosh Krishna Prabhu, a very intimate and devoted servant of Śrīla Āchāryadev, he faced immense challenges in managing the temple at Nābādwīp Dham due to intense opposition from various revolting groups in India. During this period, his health deteriorated significantly. He developed a severe nerve condition; his hands would tremble, and he found it increasingly difficult to hold anything.

Śrīla Āchāryadev confided in me and requested my assistance. He explained that he was receiving daily injections costing several thousand rupees, yet no treatment seemed to provide relief. I humbly suggested that he leave all worries behind and go to Jagannāth Puri, where I knew a skilled Ayurvedic doctor who could help him. Śrīla Āchāryadev immediately accepted my recommendation and traveled to Puri for treatment. By the mercy of the Lord and the expertise of the doctor, the severe health issues that had troubled him for months were miraculously resolved within just two weeks.

Unfortunately, Śrīla Āchāryadev was ultimately compelled to leave our original Maṭh in Nābādwīp Dham and establish a new temple at 𝖭ṛsiṁha 𝖯aḷḷi, as the opposition he faced had become entirely unmanageable. 𝖡𝖾𝖿𝗈𝗋𝖾 𝗂𝗇𝗌𝗍𝖺𝗅𝗅𝗂𝗇𝗀 𝗍𝗁𝖾 𝖽𝖾𝗂𝗍𝗂𝖾𝗌 𝖺𝗍 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁, 𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝖯𝖺𝗅𝗅𝗂, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖼𝗈𝗇𝗌𝗎𝗅𝗍𝖾𝖽 𝗆𝖾 𝗈𝗏𝖾𝗋 𝗍𝗁𝖾 𝗉𝗁𝗈𝗇𝖾 𝖺𝖻𝗈𝗎𝗍 𝗐𝗁𝖺𝗍 𝗍𝗒𝗉𝖾 𝗈𝖿 𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝖽𝖾𝗂𝗍𝗒 𝗐𝗈𝗎𝗅𝖽 𝖻𝖾 𝗆𝗈𝗌𝗍 𝗌𝗎𝗂𝗍𝖺𝖻𝗅𝖾 𝖿𝗈𝗋 𝗍𝗁𝖾 𝗍𝖾𝗆𝗉𝗅𝖾. 𝖨 𝗌𝗎𝗀𝗀𝖾𝗌𝗍𝖾𝖽 𝗍𝗁𝖺𝗍, 𝖿𝗈𝗅𝗅𝗈𝗐𝗂𝗇𝗀 𝗍𝗁𝖾 𝖦𝖺𝗎ḍī𝗒𝖺 𝗅𝗂𝗇𝖾, 𝗐𝖾 𝖽𝗈 𝗇𝗈𝗍 𝗐𝗈𝗋𝗌𝗁𝗂𝗉 𝗍𝗁𝖾 𝖫𝗈𝗋𝖽 𝖺𝗅𝗈𝗇𝖾; 𝗍𝗁𝖾𝗋𝖾𝖿𝗈𝗋𝖾, 𝗂𝗇𝗌𝗍𝖺𝗅𝗅𝗂𝗇𝗀 𝗈𝗇𝗅𝗒 𝖯𝗋𝖺𝗁𝗅ā𝖽𝖺-𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝗐𝗈𝗎𝗅𝖽 𝗇𝗈𝗍 𝖻𝖾 𝖺𝗉𝗉𝗋𝗈𝗉𝗋𝗂𝖺𝗍𝖾. 𝖨𝗇𝗌𝗍𝖾𝖺𝖽, 𝗐𝖾 𝗌𝗁𝗈𝗎𝗅𝖽 𝗂𝗇𝗌𝗍𝖺𝗅𝗅 𝖯𝗋𝖺𝗁𝗅ā𝖽𝖺-𝖫𝖺𝗄ṣ𝗆ī 𝖭ṛ𝗌𝗂ṁ𝗁𝖺, 𝖺𝗌 𝗂𝗇 𝗍𝗁𝖾 𝖦𝖺𝗎ḍī𝗒𝖺 𝗍𝗋𝖺𝖽𝗂𝗍𝗂𝗈𝗇 𝗐𝖾 𝖺𝗉𝗉𝗋𝗈𝖺𝖼𝗁 𝗍𝗁𝖾 𝖫𝗈𝗋𝖽 𝗎𝗇𝖽𝖾𝗋 𝗍𝗁𝖾 𝗌𝗁𝖾𝗅𝗍𝖾𝗋 𝗈𝖿 𝖧𝗂𝗌 𝗉𝗅𝖾𝖺𝗌𝗎𝗋𝖾 𝗉𝗈𝗍𝖾𝗇𝖼𝗒. 𝖧𝖾 𝗂𝗆𝗆𝖾𝖽𝗂𝖺𝗍𝖾𝗅𝗒 𝖺𝗀𝗋𝖾𝖾𝖽 𝖺𝗇𝖽 𝖺𝗌𝗄𝖾𝖽 𝗐𝗁𝖾𝗍𝗁𝖾𝗋 𝖫𝖺𝗄ṣ𝗆ī 𝖺𝗇𝖽 𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝖼𝗈𝗎𝗅𝖽 𝗌𝗍𝖺𝗇𝖽 𝗌𝗂𝖽𝖾 𝖻𝗒 𝗌𝗂𝖽𝖾, 𝗌𝗂𝗆𝗂𝗅𝖺𝗋 𝗍𝗈 𝖱𝖺𝖽𝗁𝖺-𝖪ṛṣṇ𝖺 𝖽𝖾𝗂𝗍𝗂𝖾𝗌. 𝖨 𝖾𝗑𝗉𝗅𝖺𝗂𝗇𝖾𝖽 𝗍𝗁𝖺𝗍 𝗂𝗇 𝗍𝗁𝖾 𝖼𝖺𝗌𝖾 𝗈𝖿 𝖭ṛ𝗌𝗂ṁ𝗁𝖺𝖽𝖾𝗏, 𝖫𝖺𝗄ṣ𝗆ī𝖽𝖾𝗏ī 𝗌𝗂𝗍𝗌 𝗈𝗇 𝖧𝗂𝗌 𝗅𝖺𝗉. 𝖥𝗈𝗅𝗅𝗈𝗐𝗂𝗇𝗀 𝗍𝗁𝗂𝗌, 𝗁𝖾 𝗂𝗇𝗌𝗍𝖺𝗅𝗅𝖾𝖽 𝗍𝗁𝖾 𝖯𝗋𝖺𝗁𝗅ā𝖽𝖺-𝖫𝖺𝗄ṣ𝗆ī-𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝖽𝖾𝗂𝗍𝗒 𝖺𝗍 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁, 𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝖯𝖺𝗅𝗅𝗂 𝖾𝗑𝖺𝖼𝗍𝗅𝗒 𝖺𝗌 𝗉𝖾𝗋 𝗍𝗁𝗂𝗌 𝖺𝗋𝗋𝖺𝗇𝗀𝖾𝗆𝖾𝗇𝗍.

𝖠𝖿𝗍𝖾𝗋 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗁𝖺𝖽 𝖾𝗌𝗍𝖺𝖻𝗅𝗂𝗌𝗁𝖾𝖽 𝗍𝗁𝖾 𝖽𝖾𝗂𝗍𝗂𝖾𝗌 𝗂𝗇 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁, 𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝖯𝖺𝗅𝗅𝗂, 𝗌𝗈𝗆𝖾 𝗆𝖾𝗆𝖻𝖾𝗋𝗌 𝗈𝖿 𝗈𝗎𝗋 𝗆𝗂𝗌𝗌𝗂𝗈𝗇, 𝗌𝗎𝖼𝗁 𝖺𝗌 𝖵𝗂śā𝗄𝗁𝖺 𝖣ī𝖽ī, 𝖻𝖾𝗀𝖺𝗇 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀 𝗍𝗈 𝗆𝖺𝗇𝗒 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝗍𝗁𝖺𝗍 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗁𝖺𝖽 𝖽𝖾𝗏𝗂𝖺𝗍𝖾𝖽 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾 𝖦𝖺𝗎ḍī𝗒𝖺 𝗅𝗂𝗇𝖾 𝖻𝗒 𝗂𝗇𝗌𝗍𝖺𝗅𝗅𝗂𝗇𝗀 𝖺 𝖭ṛ𝗌𝗂ṁ𝗁𝖺𝖽𝖾𝗏 𝖽𝖾𝗂𝗍𝗒. 𝖠𝖼𝖼𝗈𝗋𝖽𝗂𝗇𝗀 𝗍𝗈 𝗁𝖾𝗋 𝖺𝗋𝗀𝗎𝗆𝖾𝗇𝗍, 𝖺𝗌 𝖿𝗈𝗅𝗅𝗈𝗐𝖾𝗋𝗌 𝗈𝖿 𝗍𝗁𝖾 𝘔𝘢𝘥𝘩𝘶𝘳𝘢-𝘳𝘢𝘴𝘢, 𝗐𝖾 𝗌𝗁𝗈𝗎𝗅𝖽 𝗇𝗈𝗍 𝗂𝗇𝗌𝗍𝖺𝗅𝗅 𝖺 𝖽𝖾𝗂𝗍𝗒 𝗋𝖾𝗉𝗋𝖾𝗌𝖾𝗇𝗍𝗂𝗇𝗀 Śā𝘯𝘵𝘢-𝘳𝘢𝘴𝘢. 𝖲𝗁𝖾 𝗉𝗋𝖾𝗌𝖾𝗇𝗍𝖾𝖽 𝗍𝗁𝗂𝗌 𝗏𝗂𝖾𝗐 𝗉𝗎𝖻𝗅𝗂𝖼𝗅𝗒 𝖽𝗎𝗋𝗂𝗇𝗀 𝗈𝗎𝗋 𝗏𝗂𝗌𝗂𝗍 𝗍𝗈 𝗍𝗁𝖾 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁 𝗍𝖾𝗆𝗉𝗅𝖾 𝖺𝗍 𝖧𝖺𝗍𝗍𝗈𝗇 𝖢𝗋𝗈𝗌𝗌, 𝖶𝖾𝗌𝗍 𝖫𝗈𝗇𝖽𝗈𝗇, 𝗂𝗇 𝟤𝟢𝟣𝟪, 𝗐𝗁𝖾𝗇 Ś𝗋ī𝗅𝖺 𝖬𝗎𝗇𝗂 𝖬𝖺𝗁𝖺𝗋𝖺𝗃 𝖺𝗇𝖽 𝖨 𝗐𝖾𝗋𝖾 𝗍𝗁𝖾𝗋𝖾 𝖿𝗈𝗋 𝗉𝗋𝖾𝖺𝖼𝗁𝗂𝗇𝗀. 𝖨 𝗋𝖾𝗌𝗉𝗈𝗇𝖽𝖾𝖽 𝖻𝗒 𝗉𝗈𝗂𝗇𝗍𝗂𝗇𝗀 𝗈𝗎𝗍 𝗍𝗁𝖺𝗍, 𝖺𝖼𝖼𝗈𝗋𝖽𝗂𝗇𝗀 𝗍𝗈 𝗁𝖾𝗋 𝗅𝗈𝗀𝗂𝖼, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖼𝗈𝗎𝗅𝖽 𝗇𝗈𝗍 𝖻𝖾 𝖼𝗈𝗇𝗌𝗂𝖽𝖾𝗋𝖾𝖽 𝗈𝗎𝗍𝗌𝗂𝖽𝖾 𝗍𝗁𝖾 𝖦𝖺𝗎ḍī𝗒𝖺 𝗅𝗂𝗇𝖾 𝖺𝗇𝗒 𝗆𝗈𝗋𝖾 𝗍𝗁𝖺𝗇 Ś𝗋ī𝗅𝖺 𝖡𝗁𝖺𝗄𝗍𝗂 𝖵𝗂𝗇𝗈𝖽 Ṭ𝗁ā𝗄𝗎𝗋, 𝗐𝗁𝗈 𝖺𝗅𝗌𝗈 𝗂𝗇𝗌𝗍𝖺𝗅𝗅𝖾𝖽 𝖺 𝖭ṛ𝗌𝗂ṁ𝗁𝖺𝖽𝖾𝗏 𝖽𝖾𝗂𝗍𝗒 𝖺𝗍 𝖸𝗈𝗀𝖺𝗉īṭ𝗁, 𝗍𝗁𝖾 𝖻𝗂𝗋𝗍𝗁𝗉𝗅𝖺𝖼𝖾 𝗈𝖿 Ś𝗋ī𝗆𝖺𝗇 𝖬𝖺𝗁ā𝗉𝗋𝖺𝖻𝗁𝗎. 𝖨 𝖿𝗎𝗋𝗍𝗁𝖾𝗋 𝖾𝗑𝗉𝗅𝖺𝗂𝗇𝖾𝖽 𝗍𝗁𝖺𝗍, 𝖻𝗒 𝗁𝖾𝗋 𝖺𝗋𝗀𝗎𝗆𝖾𝗇𝗍, 𝖾𝗏𝖾𝗇 Ś𝗋ī𝗅𝖺 𝖡𝗁𝖺𝗄𝗍𝗂 𝖲𝗂𝖽𝖽𝗁ā𝗇𝗍𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍ī Ṭ𝗁ā𝗄𝗎𝗋 𝖯𝗋𝖺𝖻𝗁𝗎𝗉ā𝖽 𝗐𝗈𝗎𝗅𝖽 𝖻𝖾 𝗈𝗎𝗍𝗌𝗂𝖽𝖾 𝗍𝗁𝖾 𝖦𝖺𝗎ḍī𝗒𝖺 𝗅𝗂𝗇𝖾, 𝖻𝖾𝖼𝖺𝗎𝗌𝖾 𝗁𝖾 𝗌𝗉𝗈𝗄𝖾 𝗈𝗇 𝗍𝗁𝖾 𝗀𝗅𝗈𝗋𝗂𝖾𝗌 𝗈𝖿 𝖯𝗋𝖺𝗁𝗅ā𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝖺𝗍 𝖱ā𝖽𝗁ā𝗄𝗎𝗇𝖽 𝗂𝗇𝗌𝗍𝖾𝖺𝖽 𝗈𝖿 𝖽𝗂𝗋𝖾𝖼𝗍𝗅𝗒 𝖽𝗂𝗌𝖼𝗎𝗌𝗌𝗂𝗇𝗀 𝗍𝗈𝗉𝗂𝖼𝗌 𝗈𝖿 Ś𝗋ī𝗆𝖺𝗍ī 𝖱ā𝖽𝗁ā𝗋āṇī. Ś𝗋ī𝗅𝖺 𝖯𝗋𝖺𝖻𝗁𝗎𝗉ā𝖽 𝗁𝖺𝖽 𝗂𝗇𝗌𝗍𝗋𝗎𝖼𝗍𝖾𝖽 𝗁𝗂𝗌 𝖿𝗈𝗅𝗅𝗈𝗐𝖾𝗋𝗌 𝗍𝗁𝖺𝗍 𝗐𝖾 𝗁𝖺𝖽 𝗇𝗈𝗍 𝗒𝖾𝗍 𝗋𝖾𝖺𝖼𝗁𝖾𝖽 𝗍𝗁𝖾 𝖽𝖾𝗏𝗈𝗍𝗂𝗈𝗇𝖺𝗅 𝗆𝖺𝗍𝗎𝗋𝗂𝗍𝗒 𝗍𝗈 𝖽𝗂𝗌𝖼𝗎𝗌𝗌 𝗍𝗁𝖾 𝗁𝗂𝗀𝗁𝖾𝗌𝗍 𝗍𝗈𝗉𝗂𝖼𝗌 𝗌𝗎𝗉𝖾𝗋𝖿𝗂𝖼𝗂𝖺𝗅𝗅𝗒 𝖺𝗇𝖽 𝗍𝗁𝖺𝗍 𝖺𝖼𝗍𝗂𝗇𝗀 𝗉𝗋𝖾𝗆𝖺𝗍𝗎𝗋𝖾𝗅𝗒 𝗐𝗈𝗎𝗅𝖽 𝖻𝖾 𝖺𝗄𝗂𝗇 𝗍𝗈 𝘴ā𝘩𝘢𝘫𝘪𝘺ā 𝖻𝖾𝗁𝖺𝗏𝗂𝗈𝗋.

𝖴𝗉𝗈𝗇 𝗁𝖾𝖺𝗋𝗂𝗇𝗀 𝗍𝗁𝗂𝗌 𝗋𝖾𝖺𝗌𝗈𝗇𝗂𝗇𝗀, 𝖵𝗂śā𝗄𝗁𝖺 𝖣ī𝖽ī 𝖿𝖾𝗅𝗅 𝗌𝗂𝗅𝖾𝗇𝗍 𝖺𝗇𝖽 𝗅𝖾𝖿𝗍 𝗍𝗁𝖾 𝘯āṭ𝘮𝘢ṇḍ𝘪𝘳 𝗐𝗂𝗍𝗁 𝗁𝖾𝗋 𝖿𝗈𝗅𝗅𝗈𝗐𝖾𝗋𝗌. 𝖶𝗁𝖾𝗇 𝗐𝖾 𝗋𝖾𝖼𝗈𝗎𝗇𝗍𝖾𝖽 𝗍𝗁𝗂𝗌 𝗂𝗇𝖼𝗂𝖽𝖾𝗇𝗍 𝗍𝗈 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏, 𝗁𝖾 𝗐𝖺𝗌 𝖾𝗑𝗍𝗋𝖾𝗆𝖾𝗅𝗒 𝗉𝗅𝖾𝖺𝗌𝖾𝖽 𝖺𝗇𝖽 𝗋𝖾𝗉𝖾𝖺𝗍𝖾𝖽𝗅𝗒 𝖼𝗂𝗍𝖾𝖽 𝗍𝗁𝗂𝗌 𝖺𝗋𝗀𝗎𝗆𝖾𝗇𝗍 𝗍𝗈 𝖺𝗅𝗅 𝖽𝖾𝗏𝗈𝗍𝖾𝖾𝗌 𝗈𝗇 𝗍𝗁𝖺𝗍 𝗒𝖾𝖺𝗋’𝗌 𝖵𝗒ā𝗌𝖺𝗉𝗎𝗃𝖺 𝖽𝖺𝗒, 𝖾𝗆𝗉𝗁𝖺𝗌𝗂𝗓𝗂𝗇𝗀 𝗍𝗁𝖾 𝖼𝗈𝗋𝗋𝖾𝖼𝗍𝗇𝖾𝗌𝗌 𝖺𝗇𝖽 𝗉𝗋𝗈𝖿𝗎𝗇𝖽𝗂𝗍𝗒 𝗈𝖿 𝗁𝗂𝗌 𝗉𝗈𝗌𝗂𝗍𝗂𝗈𝗇 𝗈𝖿 𝗂𝗇𝗌𝗍𝖺𝗅𝗅𝗂𝗇𝗀 𝖯𝗋𝖺𝗁𝗅ā𝖽𝖺-𝖫𝖺𝗄ṣ𝗆ī 𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝖽𝖾𝗂𝗍𝗂𝖾𝗌 𝖺𝗍 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁, 𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝖯𝖺𝗅𝗅𝗂. 𝖩𝗎𝗌𝗍 𝗉𝗋𝗂𝗈𝗋 𝗍𝗈 𝗁𝗂𝗌 𝖽𝖾𝗉𝖺𝗋𝗍𝗎𝗋𝖾, 𝖺𝖿𝗍𝖾𝗋 𝖦𝖺𝗎𝗋𝖺 𝖯ū𝗋ṇ𝗂𝗆ā 𝗂𝗇 𝟤𝟢𝟤𝟣, Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗂𝗇𝗌𝗍𝗋𝗎𝖼𝗍𝖾𝖽 𝗆𝖾 𝗍𝗈 𝗋𝖾𝗍𝗎𝗋𝗇 𝖿𝗋𝗈𝗆 𝖲𝗈𝗎𝗍𝗁 𝖨𝗇𝖽𝗂𝖺 𝖺𝗇𝖽 𝗋𝖾𝗌𝗂𝖽𝖾 𝖺𝗍 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁, 𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝖯𝖺𝗅𝗅𝗂. 𝖠𝗍 𝗍𝗁𝖺𝗍 𝗍𝗂𝗆𝖾, 𝖨 𝗐𝖺𝗌 𝗌𝗎𝗋𝗉𝗋𝗂𝗌𝖾𝖽 𝖻𝗒 𝗍𝗁𝗂𝗌 𝗌𝗎𝖽𝖽𝖾𝗇 𝗋𝖾𝗊𝗎𝖾𝗌𝗍. 𝖧𝗈𝗐𝖾𝗏𝖾𝗋, 𝗐𝗂𝗍𝗁𝗂𝗇 𝖺 𝖿𝖾𝗐 𝗆𝗈𝗇𝗍𝗁𝗌, 𝗂𝗍 𝖻𝖾𝖼𝖺𝗆𝖾 𝖼𝗅𝖾𝖺𝗋 𝗐𝗁𝗒 𝗁𝖾 𝗐𝗂𝗌𝗁𝖾𝖽 𝖿𝗈𝗋 𝗆𝖾 𝗍𝗈 𝗌𝗍𝖺𝗒 𝗍𝗁𝖾𝗋𝖾.

𝖠𝖿𝗍𝖾𝗋 𝖨 𝗁𝖺𝖽 𝖼𝗈𝗆𝖾 𝗍𝗈 𝗋𝖾𝗌𝗂𝖽𝖾 𝖺𝗍 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁, 𝖭ṛ𝗌𝗂ṁ𝗁𝖺 𝖯𝖺𝗅𝗅𝗂 𝖿𝗈𝗅𝗅𝗈𝗐𝗂𝗇𝗀 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏’𝗌 𝖽𝖾𝗉𝖺𝗋𝗍𝗎𝗋𝖾, 𝖼𝖾𝗋𝗍𝖺𝗂𝗇 𝗂𝗇𝖽𝗂𝗏𝗂𝖽𝗎𝖺𝗅𝗌—𝗉𝗋𝖾𝗍𝖾𝗇𝖽𝗂𝗇𝗀 𝗍𝗈 𝖻𝖾 𝗏𝖾𝗋𝗒 𝖿𝗋𝗂𝖾𝗇𝖽𝗅𝗒 𝗐𝗂𝗍𝗁 𝗆𝖾 𝖽𝗎𝗋𝗂𝗇𝗀 𝗈𝗇𝗅𝗂𝗇𝖾 𝖹𝗈𝗈𝗆 𝘴𝘢ṅ𝘨𝘢𝘴 𝗂𝗇 𝗍𝗁𝖾 𝖢𝖮𝖵𝖨𝖣 𝗉𝖾𝗋𝗂𝗈𝖽 𝖺𝗅𝗈𝗇𝗀𝗌𝗂𝖽𝖾 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏, 𝖡𝗁𝖺𝗄𝗍𝗂 𝖯𝖺𝗏𝖺𝗇 𝖩𝖺𝗇ā𝗋ā𝖽𝖺𝗇 𝖬𝖺𝗁ā𝗋ā𝗃, 𝖺𝗇𝖽 𝖡𝗁𝖺𝗄𝗍𝗂 𝖪𝗎ś𝗎𝗆 Āś𝗋𝖺𝗆 𝖬𝖺𝗁ā𝗋ā𝗃—𝖻𝖾𝗀𝖺𝗇 𝗆𝖺𝗄𝗂𝗇𝗀 𝖼𝗅𝖺𝗂𝗆𝗌 𝗍𝗁𝖺𝗍 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗐𝖺𝗌 𝗇𝗈𝗍 𝗍𝗁𝖾 𝗐𝗈𝗋𝗅𝖽𝗐𝗂𝖽𝖾 Ā𝖼𝗁ā𝗋𝗒𝖺 𝗈𝖿 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁. 𝖳𝗁𝖾𝗒 𝖺𝗋𝗀𝗎𝖾𝖽 𝗍𝗁𝖺𝗍 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝗁𝖺𝖽 𝗈𝗇𝗅𝗒 𝖾𝗌𝗍𝖺𝖻𝗅𝗂𝗌𝗁𝖾𝖽 𝗁𝗂𝗆 𝖺𝗌 𝖺𝗇 Ā𝖼ā𝗋𝗒𝖺 𝗂𝗇 𝖨𝗇𝖽𝗂𝖺. Āś𝗋𝖺𝗆 𝖬𝖺𝗁ā𝗋ā𝗃 𝖾𝗏𝖾𝗇 𝖺𝗅𝗅𝖾𝗀𝖾𝖽 𝗍𝗁𝖺𝗍 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗁𝖺𝖽 𝗇𝗈𝗍 𝖿𝗈𝗅𝗅𝗈𝗐𝖾𝖽 𝗍𝗁𝖾 𝗅𝖺𝗌𝗍 𝗐𝗂𝗅𝗅 𝗈𝖿 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝖻𝗒 𝗋𝖾𝗆𝗈𝗏𝗂𝗇𝗀 𝗍𝗁𝖾𝗆 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾 𝗍𝗋𝗎𝗌𝗍 𝖻𝗈𝖺𝗋𝖽 𝗈𝖿 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁. 𝖶𝗁𝖾𝗇 𝖨 𝖺𝗌𝗄𝖾𝖽 𝗐𝗁𝗒 𝗍𝗁𝖾𝗒 𝗁𝖺𝖽 𝗇𝗈𝗍 𝗋𝖺𝗂𝗌𝖾𝖽 𝗍𝗁𝖾𝗌𝖾 𝗂𝗌𝗌𝗎𝖾𝗌 𝗐𝗁𝖾𝗇 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗐𝖺𝗌 𝗉𝗁𝗒𝗌𝗂𝖼𝖺𝗅𝗅𝗒 𝗉𝗋𝖾𝗌𝖾𝗇𝗍, 𝗍𝗁𝖾𝗒 𝗋𝖾𝗉𝗅𝗂𝖾𝖽 𝗍𝗁𝖺𝗍 𝗍𝗁𝖾𝗒 𝖽𝗂𝖽 𝗇𝗈𝗍 𝗐𝗂𝗌𝗁 𝗍𝗈 𝖽𝗂𝗌𝖼𝗎𝗌𝗌 𝖺𝗇𝗒𝗍𝗁𝗂𝗇𝗀 𝖿𝗎𝗋𝗍𝗁𝖾𝗋, 𝖼𝗅𝖺𝗂𝗆𝗂𝗇𝗀 𝗍𝗁𝖺𝗍 𝗍𝗁𝖾𝗒 𝗐𝖾𝗋𝖾 𝗈𝗇𝗅𝗒 𝖾𝗑𝗉𝗋𝖾𝗌𝗌𝗂𝗇𝗀 𝗐𝗁𝖺𝗍 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝗌𝗎𝗉𝗉𝗈𝗌𝖾𝖽𝗅𝗒 𝖽𝖾𝗌𝗂𝗋𝖾𝖽.

𝖶𝗁𝗂𝗆𝗌𝗂𝖼𝖺𝗅𝗅𝗒, 𝖩𝖺𝗇ā𝗋ā𝖽𝖺𝗇 𝖬𝖺𝗁ā𝗋ā𝗃 𝖺𝗇𝖽 Āś𝗋𝖺𝗆 𝖬𝖺𝗁ā𝗋ā𝗃 𝖾𝗌𝗍𝖺𝖻𝗅𝗂𝗌𝗁𝖾𝖽 𝖺𝗇 𝗎𝗇𝗊𝗎𝖺𝗅𝗂𝖿𝗂𝖾𝖽 𝗂𝗇𝖽𝗂𝗏𝗂𝖽𝗎𝖺𝗅, 𝖡𝗁𝖺𝗄𝗍𝗂 𝖳𝗂𝗅𝖺𝗄 𝖭𝗂𝗋𝗂𝗁𝖺 𝖬𝖺𝗁ā𝗋ā𝗃, 𝖺𝗌 𝗍𝗁𝖾 𝗌𝗎𝖼𝖼𝖾𝗌𝗌𝗈𝗋 𝗈𝖿 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏. 𝖳𝗁𝖾𝗒 𝖿𝗂𝗋𝗌𝗍 𝗌𝗉𝗋𝖾𝖺𝖽 𝗍𝗁𝖾 𝗋𝗎𝗆𝗈𝗋 𝗍𝗁𝖺𝗍 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝗁𝖺𝖽 𝖼𝗁𝗈𝗌𝖾𝗇 𝖭𝗂𝗋𝗂𝗁𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝖺𝗌 𝗁𝗂𝗌 𝗌𝗎𝖼𝖼𝖾𝗌𝗌𝗈𝗋, 𝗈𝗇𝗅𝗒 𝗍𝗈 𝗅𝖺𝗍𝖾𝗋 𝖺𝖽𝗆𝗂𝗍 𝗍𝗁𝖺𝗍 𝗂𝗍 𝗐𝖺𝗌, 𝗂𝗇 𝖿𝖺𝖼𝗍, 𝗍𝗁𝖾𝗂𝗋 𝗈𝗐𝗇 𝖽𝖾𝖼𝗂𝗌𝗂𝗈𝗇 𝗍𝗈 𝗂𝗇𝗌𝗍𝖺𝗅𝗅 𝗁𝗂𝗆. 𝖶𝗁𝖺𝗍 𝗁𝗒𝗉𝗈𝖼𝗋𝗂𝗌𝗒 𝗅𝗂𝖾𝗌 𝗂𝗇 𝗍𝗁𝗂𝗌 𝖻𝖾𝗁𝖺𝗏𝗂𝗈𝗋! 𝖶𝗁𝖾𝗇 𝖻𝗈𝗍𝗁 𝗈𝖿 𝗍𝗁𝖾𝗆 𝗋𝖾𝖿𝗎𝗌𝖾 𝗍𝗈 𝖺𝖼𝗄𝗇𝗈𝗐𝗅𝖾𝖽𝗀𝖾 𝖾𝗏𝖾𝗇 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏 𝖺𝗌 𝗍𝗁𝖾 Ā𝖼𝗁ā𝗋𝗒𝖺 𝗈𝖿 𝗍𝗁𝖾 𝖾𝗇𝗍𝗂𝗋𝖾 𝖲𝗋𝗂 𝖢𝗁𝖺𝗂𝗍𝖺𝗇𝗒𝖺 𝖲𝖺𝗋𝖺𝗌𝗐𝖺𝗍 𝖬𝖺𝗍𝗁, 𝗈𝗇 𝗐𝗁𝖺𝗍 𝖻𝖺𝗌𝗂𝗌 𝖼𝖺𝗇 𝗍𝗁𝖾𝗒 𝖺𝗉𝗉𝗈𝗂𝗇𝗍 𝗌𝗈𝗆𝖾𝗈𝗇𝖾 𝖺𝗌 𝗁𝗂𝗌 𝗌𝗎𝖼𝖼𝖾𝗌𝗌𝗈𝗋? 𝖢𝗅𝖾𝖺𝗋𝗅𝗒, 𝗍𝗁𝗂𝗌 𝖺𝖼𝗍 𝗐𝖺𝗌 𝖼𝗈𝗆𝗉𝖾𝗅𝗅𝖾𝖽 𝖻𝗒 𝗍𝗁𝖾𝗂𝗋 𝗆𝗎𝗇𝖽𝖺𝗇𝖾 𝖽𝖾𝗌𝗂𝗋𝖾 𝗍𝗈 𝗁𝖺𝗏𝖾 𝗍𝗁𝖾𝗂𝗋 𝗈𝗐𝗇 𝖿𝗈𝗅𝗅𝗈𝗐𝖾𝗋𝗌 𝖺𝗇𝖽 𝖾𝗑𝖾𝗋𝗍 𝖺𝗎𝗍𝗁𝗈𝗋𝗂𝗍𝗒, 𝗉𝗎𝗌𝗁𝗂𝗇𝗀 𝖺𝗇 𝗎𝗇𝗊𝗎𝖺𝗅𝗂𝖿𝗂𝖾𝖽 𝗉𝖾𝗋𝗌𝗈𝗇 𝗂𝗇𝗍𝗈 𝖺 𝗉𝗈𝗌𝗂𝗍𝗂𝗈𝗇 𝗈𝖿 𝗅𝖾𝖺𝖽𝖾𝗋𝗌𝗁𝗂𝗉.

𝖬𝖺𝗇𝗒 𝖽𝗂𝗌𝖼𝗂𝗉𝗅𝖾𝗌 𝗈𝖿 Ś𝗋ī𝗅𝖺 Ā𝖼𝗁ā𝗋𝗒𝖺𝖽𝖾𝗏, 𝖺𝗅𝗈𝗇𝗀 𝗐𝗂𝗍𝗁 𝖿𝗈𝗅𝗅𝗈𝗐𝖾𝗋𝗌 𝗈𝖿 Ś𝗋ī𝗅𝖺 𝖦𝗈𝗏𝗂𝗇𝖽𝖺 𝖬𝖺𝗁ā𝗋ā𝗃 𝖺𝗇𝖽 Ś𝗋ī𝗅𝖺 Ś𝗋ī𝖽𝗁𝖺𝗋 𝖬𝖺𝗁ā𝗋ā𝗃, 𝗁𝖺𝗏𝖾, 𝗎𝗇𝖿𝗈𝗋𝗍𝗎𝗇𝖺𝗍𝖾𝗅𝗒, 𝖺𝗅𝗂𝗀𝗇𝖾𝖽 𝗍𝗁𝖾𝗆𝗌𝖾𝗅𝗏𝖾𝗌 𝗐𝗂𝗍𝗁 𝗈𝗇𝖾 𝗈𝗋 𝖺𝗇𝗈𝗍𝗁𝖾𝗋 𝗈𝖿 𝗍𝗁𝖾𝗌𝖾 𝗋𝖾𝗏𝗈𝗅𝗍𝗂𝗇𝗀 𝖿𝖺𝖼𝗍𝗂𝗈𝗇𝗌 𝗅𝖾𝖽 𝖻𝗒 𝖿𝖺𝗅𝗌𝖾 𝖺𝗇𝖽 𝖺𝗆𝖻𝗂𝗍𝗂𝗈𝗎𝗌 𝗅𝖾𝖺𝖽𝖾𝗋𝗌. 𝖨 𝖼𝖺𝗇𝗇𝗈𝗍 𝗁𝖾𝗅𝗉 𝖻𝗎𝗍 𝗋𝖾𝖿𝗅𝖾𝖼𝗍 𝗎𝗉𝗈𝗇 𝗍𝗁𝖾 𝗉𝖾𝗋𝗂𝗅 𝗍𝗁𝖺𝗍 𝖺𝗐𝖺𝗂𝗍𝗌 𝗍𝗁𝗈𝗌𝖾 𝗐𝗁𝗈 𝗐𝖺𝗅𝗄 𝗍𝗁𝗂𝗌 𝗉𝖺𝗍𝗁 𝗈𝖿 𝖪𝖺𝗅𝗂—𝗁𝗒𝗉𝗈𝖼𝗋𝗂𝗌𝗒—𝗐𝗁𝗂𝗅𝖾 𝗉𝗋𝖾𝗍𝖾𝗇𝖽𝗂𝗇𝗀 𝗍𝗈 𝗎𝗉𝗁𝗈𝗅𝖽 𝗍𝗁𝖾 𝗉𝗎𝗋𝖾 𝖽𝖾𝗏𝗈𝗍𝗂𝗈𝗇 𝗍𝗁𝖺𝗍 Ś𝗋ī𝗆𝖺𝗇 𝖬𝖺𝗁ā𝗉𝗋𝖺𝖻𝗁𝗎 𝗌𝗈 𝗀𝗋𝖺𝖼𝗂𝗈𝗎𝗌𝗅𝗒 𝖾𝗌𝗍𝖺𝖻𝗅𝗂𝗌𝗁𝖾𝖽 𝗂𝗇 𝗍𝗁𝗂𝗌 𝗐𝗈𝗋𝗅𝖽. 𝖨𝗇 𝖽𝗈𝗂𝗇𝗀 𝗌𝗈, 𝗍𝗁𝖾𝗒 𝖽𝖾𝖼𝖾𝗂𝗏𝖾 𝗇𝗈𝗍 𝗈𝗇𝗅𝗒 𝗈𝗍𝗁𝖾𝗋𝗌 𝖻𝗎𝗍 𝖺𝗅𝗌𝗈 𝗍𝗁𝖾𝗆𝗌𝖾𝗅𝗏𝖾𝗌, 𝗌𝗅𝗈𝗐𝗅𝗒 𝖽𝗋𝗂𝖿𝗍𝗂𝗇𝗀 𝖺𝗐𝖺𝗒 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾 𝗌𝗎𝖻𝗅𝗂𝗆𝖾 𝗍𝖾𝖺𝖼𝗁𝗂𝗇𝗀𝗌 𝖺𝗇𝖽 𝖾𝗍𝖾𝗋𝗇𝖺𝗅 𝗀𝗎𝗂𝖽𝖺𝗇𝖼𝖾 𝗈𝖿 𝗈𝗎𝗋 𝖦𝗎𝗋𝗎𝗌. 𝖤𝗇𝗌𝗇𝖺𝗋𝖾𝖽 𝗂𝗇 𝗍𝗁𝖾 𝗉𝗁𝗂𝗅𝗈𝗌𝗈𝗉𝗁𝗂𝖾𝗌 𝗈𝖿 𝖲𝖺𝗁𝖺𝗃𝗂𝗒𝗂𝗌𝗆, 𝖬ā𝗒ā𝗏𝖺𝖽, 𝖺𝗇𝖽 𝗆𝖺𝗍𝖾𝗋𝗂𝖺𝗅𝗂𝗌𝗆, 𝗍𝗁𝖾𝗒 𝗋𝖾𝗆𝖺𝗂𝗇 𝖻𝗅𝗂𝗇𝖽 𝗍𝗈 𝗍𝗁𝖾 𝖾𝗑𝗍𝗋𝖺𝗈𝗋𝖽𝗂𝗇𝖺𝗋𝗒 𝗌𝗐𝖾𝖾𝗍𝗇𝖾𝗌𝗌 𝖺𝗇𝖽 𝖽𝗂𝗏𝗂𝗇𝖾 𝗉𝗈𝗍𝖾𝗇𝖼𝗒 𝗈𝖿 Ś𝗋ī 𝖭ā𝖻ā𝖽𝗐ī𝗉 𝖣𝗁𝖺𝗆—𝗍𝗁𝖾 𝗍𝗋𝖺𝗇𝗌𝖼𝖾𝗇𝖽𝖾𝗇𝗍𝖺𝗅 𝖺𝖻𝗈𝖽𝖾 𝗍𝗁𝖺𝗍 𝗎𝗉𝗅𝗂𝖿𝗍𝗌 𝖾𝗏𝖾𝗇 𝗍𝗁𝖾 𝗆𝗈𝗌𝗍 𝖿𝖺𝗅𝗅𝖾𝗇 𝗌𝗈𝗎𝗅𝗌.

𝖨𝗍 𝗂𝗌 𝗂𝗆𝗉𝖾𝗋𝖺𝗍𝗂𝗏𝖾 𝗍𝗁𝖺𝗍 𝗍𝗁𝖾𝗒 𝗉𝖺𝗎𝗌𝖾 𝖺𝗇𝖽 𝖽𝖾𝖾𝗉𝗅𝗒 𝖾𝗑𝖺𝗆𝗂𝗇𝖾 𝗍𝗁𝖾 𝗉𝖺𝗍𝗁 𝗍𝗁𝖾𝗒 𝗁𝖺𝗏𝖾 𝖼𝗁𝗈𝗌𝖾𝗇. 𝖠𝗋𝖾 𝗍𝗁𝖾𝗂𝗋 𝖺𝖼𝗍𝗂𝗈𝗇𝗌 𝗍𝗋𝗎𝗅𝗒 𝗉𝗅𝖾𝖺𝗌𝗂𝗇𝗀 𝗍𝗈 𝗍𝗁𝖾 𝖦𝗎𝗋𝗎𝗌 𝗐𝗁𝗈 𝗁𝖺𝗏𝖾 𝗀𝗎𝗂𝖽𝖾𝖽 𝗍𝗁𝖾𝗆 𝗐𝗂𝗍𝗁 𝗅𝗈𝗏𝖾 𝖺𝗇𝖽 𝗐𝗂𝗌𝖽𝗈𝗆? 𝖬𝖾𝖽𝗂𝗍𝖺𝗍𝗂𝗇𝗀 𝗎𝗉𝗈𝗇 𝗍𝗁𝖾𝗌𝖾 𝗂𝗅𝗅𝗎𝗌𝗂𝗈𝗇𝗌 𝖻𝗋𝗂𝗇𝗀𝗌 𝗇𝗈 𝖻𝖾𝗇𝖾𝖿𝗂𝗍; 𝗈𝗇 𝗍𝗁𝖾 𝖼𝗈𝗇𝗍𝗋𝖺𝗋𝗒, 𝗂𝗍 𝗂𝗆𝗉𝖾𝗋𝗂𝗅𝗌 𝗍𝗁𝖾𝗂𝗋 𝗌𝗉𝗂𝗋𝗂𝗍𝗎𝖺𝗅 𝗉𝗋𝗈𝗀𝗋𝖾𝗌𝗌, 𝗅𝖾𝖺𝗏𝗂𝗇𝗀 𝗍𝗁𝖾𝗆 𝗎𝗇𝗄𝗇𝗈𝗐𝗂𝗇𝗀𝗅𝗒 𝖽𝖾𝗏𝗈𝗍𝖾𝖽 𝗍𝗈 𝖪𝖺𝗅𝗂 𝗂𝗇𝗌𝗍𝖾𝖺𝖽 𝗈𝖿 𝗌𝗎𝗋𝗋𝖾𝗇𝖽𝖾𝗋𝗂𝗇𝗀 𝗍𝗈 𝗍𝗁𝖾 𝖾𝗍𝖾𝗋𝗇𝖺𝗅 𝗌𝖾𝗋𝗏𝗂𝖼𝖾 𝗈𝖿 𝗍𝗁𝖾 𝖫𝗈𝗋𝖽.

𝖮𝗇 𝗍𝗁𝗂𝗌 𝗆𝗈𝗌𝗍 𝖺𝗎𝗌𝗉𝗂𝖼𝗂𝗈𝗎𝗌 𝗈𝖼𝖼𝖺𝗌𝗂𝗈𝗇, 𝗐𝖾 𝖾𝖺𝗋𝗇𝖾𝗌𝗍𝗅𝗒 𝗉𝗋𝖺𝗒 𝖿𝗈𝗋 𝗍𝗁𝖾 𝗆𝖾𝗋𝖼𝗒 𝗈𝖿 𝗈𝗎𝗋 𝖦𝗎𝗋𝗎𝗌 𝗍𝗈 𝖽𝖾𝗌𝖼𝖾𝗇𝖽 𝗎𝗉𝗈𝗇 𝗍𝗁𝖾𝗆. 𝖬𝖺𝗒 𝗍𝗁𝗈𝗌𝖾 𝗐𝗁𝗈𝗌𝖾 𝗁𝖾𝖺𝗋𝗍𝗌 𝗋𝖾𝗆𝖺𝗂𝗇 𝗌𝗂𝗇𝖼𝖾𝗋𝖾 𝖻𝖾 𝖽𝖾𝗅𝗂𝗏𝖾𝗋𝖾𝖽 𝖿𝗋𝗈𝗆 𝗍𝗁𝖾 𝗀𝗋𝖺𝗇𝖽 𝗌𝖼𝗁𝖾𝗆𝖾 𝗈𝖿 𝖪𝖺𝗅𝗂, 𝗐𝗁𝗂𝖼𝗁 𝗌𝖾𝖾𝗄𝗌 𝗍𝗈 𝗆𝗂𝗌𝗅𝖾𝖺𝖽 𝖺𝗇𝖽 𝖾𝗇𝗌𝗇𝖺𝗋𝖾 𝖺𝗅𝗅 𝗅𝗂𝗏𝗂𝗇𝗀 𝖻𝖾𝗂𝗇𝗀𝗌, 𝖺𝗇𝖽 𝗆𝖺𝗒 𝗍𝗁𝖾𝗒 𝗈𝗇𝖼𝖾 𝖺𝗀𝖺𝗂𝗇 𝖿𝗂𝗇𝖽 𝗋𝖾𝖿𝗎𝗀𝖾 𝗂𝗇 𝗍𝗁𝖾 𝖾𝗍𝖾𝗋𝗇𝖺𝗅, 𝗉𝗎𝗋𝖾, 𝖺𝗇𝖽 𝗌𝗐𝖾𝖾𝗍 𝗉𝖺𝗍𝗁 𝗈𝖿 𝖽𝖾𝗏𝗈𝗍𝗂𝗈𝗇.