Chapter 42

Among the three roots of one-sensed beings, the gentle numbered verse of Arhat Nemi bears the number nine.

Karnata, the Ṛg of victory, eighteen Pāhuḍa treatises, and the grouping of Ṛg darśana.

He uttered the form of knowledge, the age of Gavākṣa, Rāma and Hanumān, and knew desire.

A mode showing the revered dharma, Nārāyaṇa’s birth and deeds, instruction, and detachment.

Entities all, perfect knowledge, reverence, a sacrificial priest, sacrifices too, poetry, and one who rules the world.

Foremost in the earthly world, knowledge, ten, arisen from Jain religion, the number of standpoints of the Ṛg songs became renowned.

Karnata Sangoya, lord of battle; Kashmir's land, a mountain, Parvati's crest, the atom's unclear foremost thing.

The ten virtues, their complete enumeration, knowledge, disciplinary correction, the Siṃhavikrīḍita austerity, and partial restraint.

To Brāhmī come the Vijayārdha ranges, the aśoka groves, and Amṛtasoma.

This line cannot be translated reliably from the surviving letters.

The line mentions happiness and what may be its attainment, but its full meaning is unclear.

The line mentions the conversation of an excellent ascetic; the opening word remains unclear.

The line appears to speak of something arising in speech, but its full meaning is unclear.

Ten are among the inhabitants.

Which are within the count.

The disputant calls the beginningless empty.

The disputant, a bad poet, has joined with pride.

An establishment is mentioned, but what is established cannot be recovered.

This line cannot be translated reliably from the surviving letters.

The line mentions an absence and an ascetic, but their relationship cannot be recovered.

Ṛṣabha is named amid words that cannot be recovered.

It is greatly expansive.

Vama, encircling, svāhā, u.

Va, equal, gapaḷulava.

The purification of vuḍabhayāṅga.

The quality made manifest.

The guards of the syllable vaṃ.

Protecting worldly existence that is subject to ageing.

A composition that increases.

Vakhāto, naghakhalaḥ, mugū: the surviving words do not yield a secure literal sense.

Va; called a pariṣad, an assembly, thus; ga.

Vadodhi; Oṃ, Hrīm, Kṣe; sā.

Vitrapsāḷ, rāḷuṃr, the gaṇa or monastic group.

Kōmbe; revered Bhītānne; homage to the lord of the Siddhas. Oṃ hrīṃ: human-destiny name-karma.

To the venerable Lord of the Siddhas, free from fierce pride, homage: Oṃ, sa, hrīṃ.

To the one free from the name-determining karma of divine destiny, to the venerable lord of the Siddhas, homage.

Homage. Oṃ hrīṃ. To one free from the name karma determining birth in the one-sensed class.

To the revered Lord of the Siddhas, free from the karma named in the preceding line, homage. Oṃ hrīṃ: two-sensed…

To the revered lord of the Siddhas, who is free from the birth-class distinction of name-karma.

Homage; these six at Gāḷambadi, one that they placed, and nine.

Three, five; having read scriptural knowledge, the Siddha state; here, called nine, the stainless hymn group is yours.

The compassion number, for the learned and excellent yakṣa endowed with qualities, is the song’s number concerning Rukmiṇī’s foot dust.

The line mentions an aṅka and four, but its remaining words cannot be translated reliably.

The line gives four, five and probably nine; the surrounding wording remains unclear.

The surviving words do not yield a reliable literal translation.

The line may mention renunciation and victory, but its wording cannot be recovered securely.

This pāda cannot be translated reliably from the surviving letters.

This pāda cannot be translated reliably from the surviving letters.

This pāda cannot be translated reliably from the surviving letters.

This pāda cannot be translated reliably from the surviving letters.

A complete literal translation cannot be established from the surviving letters.

A complete literal translation cannot be established from the surviving letters.

The line mentions one zero, but its full statement cannot be established.

A complete literal translation cannot be established from the surviving letters.

Damarsi, of the branch, Vāja.

She gave the threefold thread.

Here is Maghavat, around it.

A hair tuft is given to the knower.

Given, the sacred thread, equal.

Daṇḍāṃyaḷuravaṃ, an unresolved expression.

Datira, concerning a reader, with the relation unclear.

Of dagakeyada, eleven, followed by an unresolved fragment.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

The second khi is at the throat.

This line cannot be translated reliably from the surviving letters.

Six, an increase by multiplication beginning with two; the ma word-wheel and its meaning; five white feet; and the described limb of song.

In the arena of charity, the victors remove old age and illness; the scripture belongs to those who know the sway of death.

Barley’s sulphur became pleasing; the mother’s image, the risen number, gain, and honour are invoked.

The Bhūvalaya, a golden jewel spreading virtues, is Alakā city and a profound ascetic.

Within the letter-class grid came, for all of you, what was made in the world from the beginning; by it a countless song was obtained.

Protect against distress, O divine weapon; companion, behold the excellent, imperishable medicine of essence.

The greatness of Giridhara, doing and joining, a moment, māñcayōvyala, of the verse; the surviving words do not establish a complete sentence.

Lalitāṅga’s fame and the auspicious ones remain without perishing in a realm of a hundred people.

Without becoming part of the group, in play they obtain the boat of time.

Tihavada, bearer of the abode.

Then, refuge in the golden teacher.

The corrected chulurankaya.

By radiance, Adibhuha.

From the circle of austerity; the remaining word is unreadable.

Tapasēṇa is a possible name here, but the line's statement cannot be recovered.

The words do not yield a reliable literal reading.

The line appears to mention restraint, but its full statement cannot be recovered.

This sequence appears to mention a form, but the line cannot be translated as a complete clause.

The reading does not yield a recoverable clause.

An unresolved expression is followed by the syllables phaḥ, Oṃ, and probably hrīṃ.

An unresolved syllable is followed by śrīṃ and Kṣetrapāla.

The transmitted words of this line cannot be translated reliably.

Austerity is mentioned with a count that appears to be four, but the intervening words are unclear.

This line appears to give two expressions involving four; their full meaning is unclear.

The line ends with an expression involving nine; what is said of it is unclear.

They are mentioned, but the surrounding words cannot be read reliably.

A woman's virtuous qualities and dharma are mentioned, though their grammatical relationship is unclear.

The line mentions austerity; its remaining words do not yield a reliable reading.

Be born, with the opening syllable unresolved.

Their ten are followed by an unreadable term, Okaṣ.

Ti, Ilāyana, aivēddi; their relation is unreadable.

Ta, pēmā, gōṇiḷya; the words cannot be translated securely.

Tirghaṇṭa, having become four, śētha; the phrase cannot be translated securely.

Through the word, doubt arose about the meaning of the Āgama; the boundary of the flow’s meaninglessness comes from a Ṛg verse.

[Unresolved], knowledge, the number of yoga and its essence, [unresolved], the letter ṣa, the desired one, and my people’s lavāṇi method.

May suffering born of battle not touch; I shall go to the two aṅkas; the great gift of knowledge removes it by a sweet method.

They strike the one who unties the knot; without trusting, they trust me, the one bearing a metallic coating.

To understand the letters, I myself divide the number into a hundred parts, to experience the fruit that comes from the four.

Joy does not exceed; I, with the minor vow, even to unstained aid, beginning with my liberation—hear the true Dharma.

At the time of death, having spread out what is of the same varṇa, pacify the karma that has come into auspicious fruition.

The song of the feet, for victory, is an utterance concerning service to knowledge, the path of the limb of reverence.

The group of Arhants, victorious, is the victory of the Jina’s truth by the method of its own language.

The phrase may end with “number”; its full meaning cannot be recovered.

Possibly, “of a blameless lineage.”

The opening word is unresolved; the remainder may say “had subsided.”

An unresolved expression followed possibly by “manner.”

On coming, the attire is beautiful in colour.

The small ones have splendid garments.

Offer marriage.

Having worshipped, protect and rule.

A complete translation cannot be established; the line says “all” amid unreadable words.

The line appears to mention an origin and essence or taste, but its full statement cannot be established.

The line mentions form or shape, but its full statement cannot be established.

The line cannot be translated reliably from this reading.

The words of this line cannot be recovered reliably.

An unresolved expression, pure, possibly auspicious.

The words of this line cannot be recovered reliably.

An unresolved expression followed by what may be svāhā.

The sun; oṃ; hrīṃ; kra; remain.

The words ṇaraḷuṭi and bhādila cannot be resolved from this reading.

Raṃ; the words ēḍasu and āruhala cannot be resolved from this reading.

A jewel; the other world; to be given; and.

This line cannot be translated reliably from the surviving letters.

Of the altar for worship.

This line cannot be translated reliably beyond a possible reference to fragrance.

This line may name Vīra, but its statement cannot be recovered reliably.

Auspicious, bringing good fortune, is the section of the varied figure; the joy of rigorous observance is itself delight in the path to liberation.

The tree, the friends’ kinsmen, the doctrine’s bodily exertion, and the removal of weariness amid the passions are sung in this order as sound guidance.

On the right path to auspicious happiness, of elevated course, great supernatural power rises and blossoms, and there is the gods’ great sovereignty.

The Bhūvalaya, the flower of Vedānta’s palm grove, draws even the human mind into its net.

On the golden earth, however, I am not accessible; the form of the impossible, a garland and part of a song, was attained among the Ṛg verses.

The essence within everything is the vision of the traveling wanderer; here, behold me as the vision of dharma.

By that blossoming gaze, foster the world; proclaim that the abode of the auspicious one is extensive above the earth and below the earth.

Wondrous speech, this weapon of power and so forth; the Jina, possessed of extraordinary excellence of consciousness, is the lord of Hari and Hara.

Laughter, what is desired and dear, fear, and the renunciation of harm arising from constant delight.

Gavini vajamva kalava.

The great, armed Kṣetrapāla.

Piyodā sulgāsaḍanu.

Great esteem; every birth.

Ghari, seeing the world; the exact relation of these words is unclear.

Panda, a monastic group, at a sacrifice; the line's assertion is unclear.

Gadila, sapuhta, excellent; the first two words cannot be translated reliably.

Gapi, thought upon thought, wonder; the line's meaning remains uncertain.

A foot; the remaining expression cannot be translated reliably.

An unresolved expression; this ritual offering.

The monastic group; the rest of the statement cannot be translated reliably.

An unresolved expression concerning unhappiness.

The surviving words do not yield a reliable literal meaning.

Of the serpent; the remainder cannot be translated reliably.

The surviving words do not yield a reliable literal meaning.

The surviving words do not yield a reliable literal meaning.

The form-bearing one and the verbal composition.

Also, giving, followed by words that cannot be securely read.

Calculation and the like, and what is meritorious or auspicious, followed by an unreadable word.

To write by means of a surface, with the opening word unresolved.

The line’s words do not yield a reliable complete translation.

Having understood, he caused suffering.

The third brought or gave it to someone whose designation is unclear.

The line does not yield a reliable complete translation.

In time, the unresolved matter of the senses concerns the world, kevalya, and human peace.

The supreme Lord of the ninth number, his reverence, and my universal-form Pārśva are to be understood.

See the sweetness of the world, Arjuna; then, in the regions of the cheek, Satyavari.

Indeed, the number of souls has perpetual arising; Vijaya has not reached the true state and the four-faced arrangement.

Why do people behold me alone? The conquered number, the Ṛgveda, Arjuna himself, and the wondrous thread of his essence.

All wealth becoming manifold, the number without doubt, liberation itself—behold Brahman through the haṃsa.

Bhādōbhi Koṅkade, Kṣetranābhi, Hara, dharma, Govinda, the lord having the form of the universe.

The unclear word called veneration, in the Ṛg realm, the Upaniṣad of the Chāndogya series, rests on the letter ma.

Vīrarāya told, in the manner of classifying rasa, of the exalted conduct that the Māṇḍūkya tells of.

Kadaṃ; the state of the people.

Kadna; restraint; pāmaṃ.

Ṇamti; a vessel; pride.

Kadaga; sēdeṃḷka.

An unresolved phrase, happiness, and an unresolved phrase.

An unresolved phrase, at the time, and an unresolved syllable.

Three unresolved phrases.

Two unresolved phrases.

The jewel-like ones, the path, and a reference to Vīra; their grammatical relationship cannot be recovered.

And say what the characteristic is.

An unrecoverable expression followed by “and” and an incomplete syllable.

An unrecoverable expression, possibly referring to the lord of the world.

Form, an unresolved expression, and sky; the final expression cannot be read securely.

An unresolved expression concerning a place; the remaining words cannot be read securely.

The first two expressions cannot be read securely; the last may mean small.

An unresolved expression, possibly mentioning zero; the rest cannot be read securely.

Renowned, followed by two words whose sense cannot be established from this reading.

A gem with four, followed by an unresolved expression.

An unresolved expression, ‘Krishna’ or ‘black,’ ‘thus,’ and an unresolved final syllable.

An unresolved word, the Jina, all, and an unresolved final word.

The line cannot be translated reliably from the transmitted letters.

The line cannot be translated reliably from the transmitted letters.

The line cannot be translated reliably from the transmitted letters.

The line contains ‘division’ or ‘distinction’, but its full statement cannot be recovered reliably.

The foe-scorcher’s marked line, śalana and gariyosava, falls into new rest.

Essential truth within him; a pillar of knowledge; the pure perfected one, Ṛkku; and the community of Giridhara.

From birth onward, behold him, the praised one: an aggregate of perpetual radiance, the manifestation of the eight qualities.

Grant your supernatural prosperity, O Jina; the utterance, first, of auspiciousness mounted the crown of those with wondrous vision.

Brahman, body, and all space; I protected the letters of the glorious number; the final words, pusā āṅgatya, remain unclear.

Contemplate the body, human being; through association with the Jinas, believe me when I say that I am a snake.

I am a jewel; through the human Jinas, this is the experience of the ten numerals upon the earth.

Or, within the universe, supreme equanimity is the sacred ford; compassionate care is everlasting benefit.

Jayantāvaya; through sacrifice, having abandoned compassion, Vyāsa Maharshi gained victory through contemplation.

An agama is mentioned, but the preceding word cannot be recovered reliably.

The line appears to mention impurity and the mind, but its full sense cannot be recovered reliably.

The transmitted words do not support a reliable translation.

A mark or characteristic is mentioned, but the complete statement cannot be recovered reliably.

The line appears to say something about scripture, but its remaining words cannot be translated reliably.

Possibly, from scripture, a little, to a Pūrva; the grammatical relation is unclear.

An unresolved phrase mentions a speaker or disputant.

An unresolved phrase appears to say that a path exists.

The surviving words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

A reliable literal translation cannot be recovered from this line.

A reliable literal translation cannot be recovered from this line.

The line mentions land and possibly purity, but its complete meaning cannot be recovered.

A reliable literal translation cannot be recovered from this line.

Equal, nuṇandaṃ, for a mere moment.

Ṭasadiri, a sign, sach.

Speech uṇaṃjvaside.

Maḷiku, of kuśa grass, of the tip, e.

The wording is unresolved.

An unresolved expression, a group of eight, and a possible reference to yours.

An unresolved expression, form, and yogas or combinations.

The wording is unresolved.

Having drawn out countless numbers, and combining them on earth for the welfare of the world, he makes the partless known to one who understands.

That sequence describing knowledge is tenfold and Jina-related, weightier even at an atom’s centre and foremost in the world.

Deer, human, among gods and the like, serpent, yoga indeed: ‘You are scorched,’ thus, Arjuna; you rule.

Endowed with an increase in good qualities, seeking heavenly speech, the destroyer is one's own innermost yakṣa.

Renunciation of the group is prescribed; that is the nectar of victory; Sārasvata, born of sacrifice, and discipline likewise.

In the fourfold row, the auspicious eighth’s triad of fears and the standpoint of the gesture of consciousness are foremost in the world.

Consider the strong sages: among them, the bull-like man is the complete strength of living beings.

Now, when it became dharma for the charioteer who receives worship, understanding and extraordinary power did not become equal.

In the pāda, within Nāsāyāra, in the place, the relinquishment of the body bearing the burden of the eight karmas is stainless.

The Veda-stated procedure associated with the unclear first word.

The unclear Brahmin-related phrase continues with an unreadable expression.

The arising of what the first word names.

The two surviving expressions cannot be translated reliably.

See what the preceding words describe; their reading is unclear.

What kind of sūtra it is remains unclear from this reading.

By strength, it burns; the subject is unclear.

The line refers to worldly existence, but its assertion is unclear.

The wording cannot be translated reliably.

The wording cannot be translated reliably.

The wording cannot be translated reliably.

The wording cannot be translated reliably.

A reliable literal translation cannot be recovered from this line.

The line appears to mention a cause, but its complete meaning cannot be recovered.

The line appears to mention a teaching, but its complete meaning cannot be recovered.

The line may say that something gives happiness, but the reading is too uncertain for a complete literal translation.

The surviving words do not yield a reliable translation.

The surviving words do not yield a reliable translation.

The surviving words do not yield a reliable translation.

The surviving words do not yield a reliable translation.

Giving is mentioned, followed by an unresolved phrase.

The phrase after dasāgaḍī appears to ask how many, but its object is unresolved.

The unresolved opening is followed, apparently, by ‘by command’ and ‘deity.’

There was deliberation at Vallabhi, if that place name is correctly restored.

Those five having joined, liberation itself; the teacher, death through sallekhanā, and the stage of spiritual development.

Those who attain the essence in an instant know their own soul as the true principle, devoid of dark disposition.

Ajita and Sambhava: their excellent sacred syllable and speech, beginning with the Ṛgveda, pertain to calculation itself.

By the reckoning of reflection, the all-virtuous Chandraśekhara, in that world, has a body bearing a serpent.

Wherever sweetness comes near, the virtuous person, through knowledge and a sound standpoint, removes distinctions.

The spotless branch, having been used and reckoned in battle, is the victory-giving Bhūvalaya of the earth.

Having conquered and brought both under control, this father is associated with the strict discipline of the original dharma.

If one seeks the essence of the praised song and poem, it became an interwoven composition holding the guiding eye of the path of sacred knowledge from the primordial birth.

Constantly, concerning the senses, the utterance concerning Śaṅkara, of Hari, the path of Indra, through new devotion.

A bowed one is mentioned, followed by words that cannot be read securely.

The line appears to speak of peace, but its preceding words cannot be read securely.

I bow; praise of the Jina is mentioned, though the line's full sense is unclear.

Narahari and the venerable divine lord are named, but their grammatical relationship is unclear.

The supplied reading does not yield a reliable literal translation.

The supplied reading does not yield a reliable literal translation.

The supplied reading does not yield a reliable literal translation.

The supplied reading does not yield a reliable literal translation.

The words Ramalataha and Nagoraha cannot be translated securely from this reading.

A resounding Śikhariṇī is mentioned, followed by an unresolved word.

Mathematics, metre, praised.

Old age, destruction, an unresolved word, and the body.

The surviving reading does not support a reliable translation.

The surviving reading does not support a reliable translation.

The surviving reading contains ‘equal’ or ‘even,’ but the statement cannot be recovered.

The surviving reading does not support a reliable translation.

An unresolved expression, of that, followed by an unresolved syllable.

An unresolved expression, of the one who praises, followed by an unresolved consonant.

Three unresolved expressions.

Two unresolved expressions followed by a form containing ‘foot’ whose sense is unresolved.

The line appears to mention a great vidyā, but its full statement cannot be recovered.

This line cannot be translated reliably from the surviving reading.

The line appears to mention a female serpent, but the preceding words do not yield a reliable statement.

The line appears to mention a Jain ascetic, but its full statement cannot be recovered.

The lord makes glorious what is called ಹೊನಿ; from that, the limb of knowledge flows, with this ಹೇದಿ of the wave.

The Ganga lineage of daring prowess, having lowered its head and bowed, requested the kingdom, under another’s sway.

Having understood the victory won through the fortune of battle and joined the śalākā with Jayanīrendra: victory in Rathanta’s course across the field.

Having touched glory and feared battle, one rises; the twofold sacrifice of compassion, the fire of the path, is the strength of true dharma.

The verse on the four bonds, through contact with it, destroys and drives away demonic thinking and brings forth compassion.

Essence, quality, the stage attained, and devotion to a standpoint of the Śaka lineage are themselves constituent parts of the Jain portion.

The ascetic makes the course known to Khagadeva; having studied austerity, he makes known that principle of the eight karmas.

That conquering Vikramanka, Mājja-dāstam, afterwards under a pretext, writes of Krishna as a demon.

Thereafter, for the sake of battle, amid the heroes’ cries, Nemi was dispassionate; passion and the like did not suffice, and desire was restrained.

Rivaśo, the Ṛg stone.

The radiance of Bahubali's vow.

Hot iron.

The great vow shines with dābha.

A valiant one is mentioned, but the rest of the line cannot be translated reliably.

The line contains words for sound, earth, and being served, but their relationship cannot be established reliably.

A bull elephant may be mentioned, but the line cannot be translated reliably.

Hari and a battle may be mentioned, but the line cannot be translated reliably.

At the departure, victory is spoken of.

They took it by means of chariots.

The unresolved opening is followed by a description of one always praised by the lord.

The sage is greatly honored.

No defensible translation is possible from this reading.

The line mentions gold, but its statement cannot be recovered.

A wave is before or opposite something; the relationship is uncertain.

No defensible translation is possible from this reading.

An unresolved expression concerning a śramaṇa.

Avadhi, an unresolved expression, and language.

The king, a temple, and an unresolved action.

The line cannot be translated reliably from the surviving letters.

The good person's …; what indeed …

… even than oneself …

… which foot or word …

… ‘Indra's dwelling,’ thus …

The extraordinary excellence of auspiciousness, filled with knowledge; the victory of the circle of scriptures beginning with knowledge—this is filled with consciousness.

In the region’s pleasing precinct flourishes Kaḷbappu tīrtha, a sacred place of the realm.

For the partaking yogi, the living mountain, the speaker says, is that clear mānastambha which he describes.

The supreme person, an auspicious image, has become radiant with jewel-work, an image of the brilliance of ten million suns.

Protect me, very pure-limbed, earth-born remover of worldly existence, free and radiant, a sun that destroys darkness.

Beginning with the story, through endlessly many ages of rebirth, the great one wanders in austerity with world-ranging speed.

His form destroys worldly existence; newly arisen is the song called ‘Victory’, with its musical accompaniment and quality.

Having left attachment to other religious emblems, with compassion, the foremost of the very virtuous brings benefit and new breadth.

The image, Hari, Hara and the Jina are named; the following words are unclear, but they appear to speak of compassion being proclaimed in the presence of a lord.

Within what is called the activity of speech,

it arose there for the worthy predecessor,

a clear proclamation of the excellent subject of the beginning,

which is a part of true knowledge.

The surviving reading does not support a reliable literal translation.

The surviving reading may refer to the world, but the line cannot be translated reliably.

The line appears to say that something is accessible, but its full sense cannot be recovered reliably.

The surviving reading may mention a path, but the line cannot be translated reliably.

The wording is too uncertain to yield a reliable literal translation.

An unresolved expression precedes ‘son’; the line’s assertion cannot be recovered reliably.

The line appears to say ‘all’, but its remaining words cannot be translated reliably.

The line may refer to wise people, but its statement cannot be recovered reliably.

The unresolved phrase speaks of a letter and you; its relation cannot be read reliably.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

A learned person is mentioned, but what is said of that person cannot be read reliably.

The line appears to say “incomparable,” but its remaining words cannot be translated reliably.

The line may refer to a lord of a sacred ford, but the supplied reading does not support a complete literal translation.

This line cannot be translated reliably from the supplied reading.

This line cannot be translated reliably from the supplied reading.

The words in this line cannot be translated reliably from the supplied reading.

Is doing an action that the surviving opening word does not identify reliably.

To obtain a form; the remaining word cannot be translated reliably.

Bow to the one worthy of reverence.

The Veda-related, Vaiṣṇava and Śaiva word Sāḷavanāntappada is associated with King Amoghāṅka.

Gogreya, from his own language, having obtained Dragaṅga, Jjeriddhyasha, and the limit of strength.

The place of learning, the order of Arhats and Siddhas, poison, and the destruction of a kingdom are found here.

Leave the monastic group and order up to that point; Nēḷā’s speech of the verse-foot, attainment and extraordinary power, makes a garland of Karnata at the mountain boundary.

The musical numbers, the song of Hari, protecting and having become the speech of people: the utterance spoken and heard is auspicious, equal to a divine body.

One quarter-hundred in the division: sixty-four placed in the remainder-number obtained at the lion-throne.

The numerical factor of forty-two chapters, by a ṛk verse, on dividing Rudra into parts, is for Padma a quarter-hundred increased by one.

In the letters on the palm of the excellent sixty-fourfold reverse vajra, when multiplied by three, the remainder is two, three, zero and four; the following expression is unclear, before ‘this first verse of the Bhūvalaya.’

The ascending series states four and seven; the interval, compassion, chēgīya, zero, six, eight, only two, raḷri, for the seed, the eastern row.

The Jina is mentioned in a damaged phrase ending with a word resembling ‘sacrifice’.

A fragrant thing is mentioned, but the remaining words cannot be read reliably.

The line contains an apparent reference to birth, with its statement unreadable.

A counter or reckoning, sweetness, and sequence are mentioned in a damaged statement.

What has gone does not shine for him, however.

Poison is cast off through understanding.