Chapter 43

The centre, the Ṛg limb, within Sangonasa of the branch of specialized knowledge, the Veda, Karnata, and the Bettayana Niryukti.

The excellent body of human beings, O foremost ones of Bharata, removes karmic influx under the sway of the splendor of merit.

The unclear opening names the eight karmas, auspicious purity and an essence arising from a sage; the damaged intervening words lead to knowledge, the mark of vision, and a gathering of jewels.

Scripture, the mark of conduct, a part of the path to liberation, the great battle: may the whole kingdom be pleasing.

Bringing together the people of those kingdoms, a part of the Bhūvalaya is the word resonant with a Ṛg verse of the Āryamaṅgala Pāhuḍa.

In the number arisen from a part, the excellent earth-born one made known the letters of the vision of the Ṛgveda’s limb.

Like gathered nectar, all the Bāhīka people read it; Sītā rules, and Kalakṣmī is of Esalakki.

Beyond Yakshi Padmavati is the Rigveda’s revered Valāmala; that yakshi is Kumulabbe, Yakshi Sāvitrī.

The glory of the ṛk, which purified skillful comprehension through understanding and knowing in an instant, is to be conceived.

The recoverable words refer to this water; the rest of the line is unresolved.

This line cannot be translated reliably from the surviving letters.

The line may mention mind and Brahman, but its statement is unresolved.

The line may refer to the mind, but its statement is unresolved.

An unresolved opening syllable, austerity, giving, and becoming.

In order, purified by waters, my own.

An unresolved term concerning sin.

The mind became composed.

No defensible literal translation can be recovered from this line.

The line may name Kumuda, but its statement cannot be recovered.

Within something, a conjunction of writings is mentioned, but the relationship cannot be recovered securely.

No complete literal translation can be recovered from this line.

The words do not yield a reliable complete translation.

The words do not yield a reliable complete translation.

The words do not yield a reliable complete translation.

The words do not yield a reliable complete translation.

The king is unreal.

It is not made of something measurable.

The unresolved term qualifies Gommata Deva.

She is distinct from the one referred to by the unresolved term.

You are a learned woman.

A complete translation cannot be recovered; the last word appears to mean ‘laughter.’

Mandara is named, but the action expressed by the following word cannot be recovered.

No reliable translation can be recovered from this line.

Moon, star, gentle, of Om, the inward praṇava; Om hrīṃ; free from the birth-classifying name karma of three-sensed beings.

To the one free from it, to the revered Lord of the Siddhas, homage. Om Hrīm: four-sensed.

To the venerable lord of the Siddhas, free from the name-karma determining birth as a four-sensed being, obeisance. Om.

Om, Hrīṃ: to the one free from the five-sensed birth-class name-karma, the revered one.

Homage to the lord of the Siddhas. Oṃ hrīṃ. The gross physical body.

To the one free from body-determining name-karma, the revered Lord of the Siddhas, homage.

Homage. Oṃ Hrīṃ. The name-karma of the transformable body and its limbs and subsidiary limbs.

To the revered lord of the Siddhas, who is free from attachment and karma, homage. Oṃ hrīṃ.

To the one free from the body-determining name-karma of the āhāraka pair: Om, homage.

An unresolved phrase concerning karma and recitation.

An unresolved phrase referring to the body.

The self, giving, and an appearance or descent whose grammatical relation is unclear.

An unresolved phrase ending with ‘in liberation.’

And a rank or station in you; the final word cannot be read reliably.

An unreadable expression concerning radiance.

This fresh seat, toward it.

Having placed or seated an unreadable object.

The surviving words do not yield a reliable literal translation.

The surviving word does not yield a reliable literal translation.

The surviving word does not yield a reliable literal translation.

The reference to a great female sage remains an incomplete clause.

A complete literal translation cannot be established from this reading.

An unidentified subject shines; the remaining words cannot be translated reliably.

A complete literal translation cannot be established from this reading.

Even in establishments, with the opening word unresolved.

A small creature, one from Avanti.

Life breath is mentioned, but the remaining words cannot be translated securely.

It speaks of something that cannot be identified securely.

All are mentioned; the preceding words cannot be translated securely.

The surviving words do not support a reliable translation.

The line appears to mention a valaya and illumination, but its complete sense is unclear.

The surviving words do not support a reliable translation.

The surviving words do not support a reliable translation.

By the song that has drawn out the essence for the path, choose the Tattvārtha Sūtra for liberation and come to the far side.

The verses, however many in number, are born from the body of the Brahmakṣatriya ascetic.

The opening is unclear; the legible sequence speaks of an excellent form, a field, another form of ‘field’, Vīra, an auspicious soul, arising and knowledge, then says ‘from the group, hear’; the remaining words cannot be translated reliably.

Intelligence, supernatural power, sacred teaching and compassion are mentioned with one’s own virtues and their enumeration; the intervening words do not yield a reliable literal sense.

Having protected its renunciation and scriptural learning, one is to know one’s own land as having acquired pleasant, truthful speech.

By battle, saying that someone is great, vāyātvamavava, without reaching refuge, grasp what is yours, O human being.

To me, having heard instruction concerning the supreme self, for the excessive increase of beneficial bondage of birth.

Those who are not revered, of Pārtha, in the sūtra, together with the uncertain term ಓಕ್ರ, are those of attainment and Hari of attainment.

The eight karmas themselves, greatness, of sin, that, of learned pride, the class of human beings.

The surviving words suggest water and one; the rest cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

The meaning shone forth; the remaining expression cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated securely from the surviving letters.

This line cannot be translated securely from the surviving letters.

The line mentions a human being, but its complete sense cannot be recovered securely.

This line cannot be translated securely from the surviving letters.

An unresolved word, followed by ‘in the place.’

An unresolved syllable, Arhaṃ, and an unresolved syllable.

The words in this line cannot be translated reliably.

The words in this line cannot be translated reliably.

In region after region, they arose.

The lords, called such here.

To the king also, honour.

The practice of austerity.

The surviving letters do not support a reliable translation.

The surviving letters do not support a reliable translation.

The opening is unresolved; the final word may mean ‘to Śrī.’

The line appears to mention one seated on a throne, but the clause cannot be translated reliably.

The wording cannot be recovered from the supplied letters.

Vīrasena is named, but the statement around his name cannot be recovered.

Of the kingdom; the preceding wording cannot be recovered.

Vṛṣabha is mentioned, but his role and the rest of the statement cannot be recovered.

May the one revered by the gods, who proclaimed the authoritative path of anekānta, triumph; grant hope too.

The Bhūvalaya of this section, bound in ṛk verses, rises, O Ṛṣabha, O moon-crested one, amid alarm at the fear of rebirth.

The line mentions Nandi mountain, Bhāduṇi, destruction, and six, three, and three; the words connecting these cannot be read securely.

Of the Jīvasthāna, I shall state the Guṇacūlikā concerning impure qualities, beginning with viaratva.

In the divine excellent poem, Pārtha’s child’s understanding and utterance—its letters—are all this.

That non-material scriptural knowledge, once obtained, is spoken of by convention in connection with the arising of letters.

The letter of vision is thus: its glory is purified, and its ninth number is the great goddess.

This very sacred mantra, fashioned by the venerable Jina sage, has great glory letter by letter.

The extraordinary letters did justice to the glory spoken of in connection with supernatural power and bound by dharma.

That too is this, with the opening word unclear.

By all, followed by an incomplete word beginning prat.

Not one, whose it is remains unclear.

Surely I do it: svāhā.

The surviving words suggest ‘listen’ and ‘these’, but the line cannot be translated completely.

The surviving words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

The unreadable letters prevent a reliable literal translation.

Aversion, from which, followed by an unresolved word.

An unresolved word concerning a subject.

The three surviving words have no recoverable literal sense.

With smiles, be, Rāvaṇa; the connection between these words is unclear.

An unreadable word is followed by hā, oṃ, hrāṃ, and an unclear syllable.

The surviving syllables read jīrīṃ hvipvaḥṃ; their meaning is unclear.

The surviving string cannot be translated reliably.

The surviving string cannot be translated reliably.

A literal translation cannot be established from the surviving letters.

A literal translation cannot be established from the surviving letters.

A literal translation cannot be established from the surviving letters.

A literal translation cannot be established from the surviving letters.

By letters, this whole.

This line cannot be translated reliably from the surviving reading.

The words appear to say ‘you are’ and ‘and’, but the line as a whole cannot be translated reliably.

This line cannot be translated reliably from the surviving reading.

The doctrine of the arising of knowledge is the designation of the aggregates; Abhinandana is the accomplished treasure.

His own people, those spiritually receptive poor people; eight of the Kannada sacred teaching.

Having conveyed the eightfold attainment of intellect, it is present within the letters of Ṛṣabha and those after him.

The surviving words refer to extraordinary knowledge, something within, and possibly a pillar; the intervening reading does not yield a complete sentence.

He shows the Brahmins who asked the path to the arising of happiness in the immortal realm.

The seers of essence give this instruction: excellent indeed is the delight of the sacrificial hall.

The course of actions of those worthy of contemplation, the portion of austerity concerning the even and the odd, is the ascetic Jayasa’s.

Beginning with la, having the form of Brahma, Shiva, marked, having the nature of the heart, victory, Bhūṅga, a Rigvedic utterance.

To the net-shaped form of Nandīśvara, in the beginningless assembly of excellent sages.

Then, without you, particularly.

Grant favor to the Agnimedha sacrifice.

A metrical foot, a sacrifice, a Ṛg verse, and illusion.

O path in the three worlds.

The line cannot be translated reliably from the surviving letters.

The line cannot be translated reliably from the surviving letters.

The line cannot be translated reliably from the surviving letters.

The line cannot be translated reliably from the surviving letters.

The meaning of this line cannot be recovered reliably from the surviving letters.

An unidentified observance is mentioned, but the phrase cannot be translated reliably.

The meaning of this line cannot be recovered reliably from the surviving letters.

The meaning of this line cannot be recovered reliably from the surviving letters.

From which comes Ātaravaśāli, an unresolved term.

The vow, beneficially.

Turned toward nonviolence.

Rajālēna, followed by an incomplete word beginning with śrī.

He spoke on the seat.

The teacher associated with Devameṇaya.

One’s own country is mentioned, followed by an unresolved word.

An unresolved phrase mentions sweetness.

Protectors of human beings.

The words ತಿಗರು ಪೂತಾನಾತ್ cannot be translated reliably from this reading.

Indeed, she became known in the world.

She gives Brahmā and Hari.

A part of the splendor of vision, at the bank of that lotus-footed one's sacred ford, turns toward syādvāda.

Bhāva and a constructed statement; Marut indeed and the auspicious pillar: this is stated thus.

A Ṛgvedic letter of the Veda’s numerical mark is, at the tree’s tip, one constituent of truth.

That nectar ocean whose nature is specialized knowledge, having made the self restrained, speaks of the cessation of activity.

A beginningless ocean of knowledge, a dominion of sacrifice, and in its sky a garland of lotus flowers.

At the divine mountain summit, the half-body of Chandrasekhara, possessed of austerity, shines; he is the moon-bearer.

The poem is theirs; the Jina’s speech’s meaning of reality, gamostagayata, and a crore letters are invoked.

What is called ‘Thukvada,’ having become a letter of the Ṛṣabha kind, became evil.

The number that came from the essential crore, spoken in Ardha-Māgadhī, is a pure aṅga in substance.

This line cannot be translated reliably from the surviving letters.

The line contains the word “one,” but its full statement cannot be recovered reliably.

We shall make the valaya known.

This line cannot be translated reliably from the surviving letters.

Apāthayavaduṃ.

Dasi, release it by grinding.

Vuj: the supreme is not a sādhu.

There is the afflicted one, O, one’s own.

The opening is unresolved; it may say ‘as one’s own food,’ but the line cannot be translated reliably.

The words before ‘before’ are unresolved, so the line cannot be translated reliably.

The line may begin with ‘know,’ but its remaining words cannot be translated reliably.

Likewise, a whetstone for the intellect.

The supplied reading does not yield a reliable literal translation.

An unresolved word precedes a reference to a horse and worship; the line's statement remains unclear.

Compassion is mentioned, followed by an unresolved sequence.

Again and, followed by an unresolved expression.

The reading is too corrupt for a reliable literal translation.

The reading is too corrupt for a reliable literal translation.

The reading is too corrupt for a reliable literal translation.

The reading is too corrupt for a reliable literal translation.

No reliable literal translation is recoverable from this line.

The meaning is mentioned, but the rest of the line is not recoverable.

No reliable literal translation is recoverable from this line.

Something is said to have been supported or relied on; the surrounding words are not recoverable.

The reckoning of the hand and year is self-like and unbroken, vast in form; behold the perfected one in its essence.

Increasing joy, having restrained the countless, and pure in mind, body, and speech is Agatuṅgadeva.

The excellent monk, endowed with sincerity and versed in teaching, speaks the essence and is an embodiment of threefold knowledge.

May there be triumph in the order of the mind’s single syllable for the stainless possessor of absolute knowledge.

For us, the place of the ta consonant group is endless; on the leaf, the section of the Pāhuḍa is in due order.

The hymn worthy of a hundred salutations, the effort, and the image of Hari’s supreme speech.

Like a paired letter, the compassion of the śramaṇas of the most excellent, divine summit.

Before Dattatreya, endowed with three qualities, the pure number is to be known as endless and acquired in sequence.

The bearer of the exceedingly high peak of the seat of learning; the true sage Arjuna said the statement: Hari is the Veda of the surface.

Then he gave that.

He, for the sake of attainment, showed affection.

A root, a blossoming thing.

Its covering shines.

The opening word and the sense of ‘ವಾಜ’ are too uncertain for a complete literal translation.

The words cannot be identified securely enough to translate.

This line may mention a sacrifice, but its full sense cannot be recovered securely.

The line cannot be translated securely from this reading.

Splendour, followed by an expression that appears to contain compassion but cannot be read reliably.

An unresolved word, both, and another unresolved word.

Possibly, one should take food; the damaged wording does not establish this reading.

An unresolved syllable, Oṃ, Hrīṃ, and an unresolved final word.

No reliable literal translation can be recovered from this line.

No reliable literal translation can be recovered from this line.

No reliable literal translation can be recovered from this line.

Strength; the remaining words do not yield a reliable literal reading.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

An unresolved word is followed by words suggesting an altered guise, but the line's meaning is uncertain.

This line cannot be translated reliably from the surviving letters.

A perfected being, a standpoint, and an unresolved expression.

An unresolved expression concerning disputation.

An unresolved term, supernatural power, and its cultivation.

An account whose preceding terms cannot be securely resolved.

Purity of vision; Śrī Hari is named in an unresolved phrase; you are associated with mathematics; you are called no sādhu.

Imperishable and unbroken within the standpoint, Gariṇi, Asa, opposing the victory of argumentative ways, O remover of the darkness of sin.

The birth of joy, having a beginning and being beginningless, is to be written; having seen an unrecoverable phrase here, thus come a standpoint, a lineage, animals, a cow-tail form, compassion, destruction, grasping, and an unrecoverable ending.

Within music, the inner meaning and the parts of song are present as a method; Rudra is the destroyer of increased lifespan.

Bhārata ending with Kṛṣṇa, the glory of victory, the distinct qualities, and the part of victory over karma: his disciple’s utterance.

The eyes of the venerable supreme soul, sage Vyasa, were captivated; as the power of feeling rose, Nemi did so for the sake of glory.

Hara, the fire, is the sun of victory shining with the full splendour of victory in the ten directions.

The goddess Tārā, of pleasing conduct, shines forth with the light of a row of trees and pervades the whole universe.

Conquest of the senses, practised by Jalaśarma Sūri; his teaching speaks of defeat, crossing over, and the radiance of nirvāṇa.

Excellent; a sacred place; celestial beings; sin. The relation among these words is unclear.

The wording of this line cannot be translated reliably.

An unresolved form concerning restraint; body; hunger. Their relation is unclear.

The wording of this line cannot be translated reliably.

Homage is offered to a support; the remaining word is unreadable.

I shall write concerning the unreadable place or source.

The unreadable subject's spoken doctrine is mentioned.

Thus one should attain what the unreadable word denotes.

An unrecoverable expression followed by a possible reference to liberation.

The line cannot be translated reliably.

An unrecoverable element, beneficial, and possibly making peaceful.

An unrecoverable expression containing a possible reference to power.

Homage; Mūsādi; the final syllables are unresolved.

An unresolved opening, intellect, supernatural power, and an unresolved ending.

The two apparent words cannot be translated securely.

Unresolved words precede a path.

In nonviolence, [the remaining word is unclear].

[Unclear words concerning] accumulation.

[Unclear word], Smara’s arrow, [unclear word].

[Unclear word], by nature.

The world of the Jain community.

Vīra’s Bhūvalaya song

goes onward from beginningless time.

Their offering becomes widespread.

Devoted to divine speech, the section, the kinds of supernatural power, and the enclosed universe.

For the human being on the kṣapaka ladder of spiritual stages, there is even bliss; the eight karmas are destroyed, and the essence of liberation is eternal.

The splendour of giving, every aspect of the path, unseen splendour, and the distinctions in the principle of letters.

The primordial manifestation of the desired aim became the teaching that arose in Ādīśvara’s assembly.

O Hari, let us perform Digambara initiation for the honoured Lord Nēmi, with those of supreme Kurukṣetra.

Hari’s lineage: Hari himself guards the horses; the son Kātamri is honoured; Hari’s teaching concerns the knower of the field.

The damaged line names renunciation of sense objects, a wheel, jewels and the like, conduct, and a composed pictured numerical figure; its remaining phrases cannot be translated reliably.

Victory; an unresolved description, Nachiketa, strength, a standpoint, your unresolved phrase, O sage, and another unresolved phrase precede the greatly worshipped Lord of the tīrtha. The remaining words mention victory, a possible king, and folded hands, but do not yield a reliable connected reading.

The Siddha’s teaching, adorned with classes, situated in the land through compassion, has a wondrous style.

Six, tranquillity, and a face are mentioned, but their relationship is unclear.

Control, fear of poison, and fame are mentioned.

Without splendour, fearsome.

Tranquillity is unsurpassed.

Is it not plainly known?

To one who transforms a particular verse.

The glory of supernatural power and knowledge was weighed.

The number of the great preceptors.

This line cannot be translated reliably from the surviving letters.

An unidentified qualifier, followed by scriptures and the like.

An unreadable expression, compassion, and a phrase concerning the heart whose ending is unclear.

But the duty is to be done properly.

A salutation is discernible, but the rest of the line cannot be translated reliably.

The wording is too damaged to establish a literal meaning.

A number or mark and aṇimā are named; the final word cannot be established.

Those are before something that the damaged final word does not identify.

An unidentified term, followed by anger; the relation between them is unclear.

A bull or righteousness is mentioned with an unclear expression possibly concerning dissolution.

An unclear term is followed by determination.

An unclear term is described as excellent or highest.

An unresolved word, higher, bowed down.

Two words whose sense cannot be established from this reading.

Mahimā, laghimā, and prāpti.

The second, having risen to ten.

The line mentions attainment, something to be abandoned, scripture, silver, and rasa, but its surviving wording does not permit a reliable complete translation.

Pārtha’s victory is a cause of fame and renown; the narrative, being a poem, has a forceful current.

The venerable monk said that all in the world should understand thousands, lakhs and crores in many ways through a new comparison.

The group comes: Kirīṭin and the mace bearer; in this manner, the excellent town does not forget the sound of Gāṇḍīva and the shower of flowers.

This method achieved through numbers removes eight afflictions; victory over enemies is the excellent Kannada epithet Kirīṭi.

The line mentions contemplation, possibly an ascetic, and a Pāhuḍa treatise; its remaining wording is too corrupt to translate literally.

The ascetic who imparted knowledge spoke the divine utterance to protect the collection of the group that saw the crowned aṅka.

The line mentions sound, skilled people, a sage, the leader of a group, the light of the self, Vyāsa, and victory; its remaining words do not support a complete literal translation.

Have those who have not known the savor of drinking from the ocean of their utterances gained authority.

That bound blemish.

These are; who is the deceitful person.

You are virtue; peace for us.

An abode and auspiciousness.

Homage to Makṛtyā.

These thirty-seven.

The words of this line cannot be translated reliably.

And karma, this; the final word is unresolved.

Having understood, suitably fix the auspicious thing in place.

The words in this line do not yield a reliable literal sense.

To know glorious Nemi; the opening word remains unclear.

Eight persons were before; the final word remains unclear.

The line mentions a guṇasthāna, but its remaining words cannot be translated reliably.

The words of this line cannot be translated reliably.

The line may mention compassion, but its statement cannot be translated reliably.

The line appears to say 'thus, destruction,' but the complete statement is unclear.

The reference to Nīla is legible, but the rest of this line cannot be translated reliably.

The line refers to the text now, but its preceding phrase cannot be translated reliably.

The line appears to mention writing, but a reliable translation of the whole line is not possible.

The line appears to mention an aṅka associated with the Veda, but its full sense cannot be recovered reliably.

Rasa is mentioned, but the rest of this line cannot be translated reliably.

A gaṇa and a position appear to be mentioned, but the line cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

The surviving words do not yield a reliable literal translation.

The hundred and eight beginning with Kharoṣṭhī, Puruṣamedha, and Brahman are auspicious for both this world and the other world.

The surviving letters do not permit a reliable literal translation.

Equal; zero, eight, six, seven, perhaps in order; āyeyāni; eight and six; his four.

The surviving words do not support a reliable literal translation.

Zero, an unresolved word, zero and one, zero; an unreadable word, understood; six, one, six, six, zero; an unresolved word, five, two, three.

The surviving letters do not support a complete literal translation.

Of the swan, connected with the six Pūrvas, a frog born in a well is the banner of the maker of Veda and Āgama.

The line cannot be translated reliably: its surviving words appear to mention a recitation, a mark, and a number, but their relationship is unclear.

This line is too corrupt to translate reliably.

This line is too corrupt to translate reliably.

The line appears to mention a coating of the soul, but its full statement cannot be recovered.

The line mentions a song and glory, but its full statement cannot be recovered.

Of Jina Nemi’s aranti.

We offer praise and homage.

A well-known saying.

In the transmitted scripture.

The attainment has assumed a desired form.

The lord teaches.

Giver of the power of words.

Of the vision that sees equally.

An unreadable expression, then fifty-four.

The words in this line cannot be translated securely.

An unresolved expression, obeisance, and an unresolved expression.

The words in this line cannot be translated securely.

The surviving words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

A seat from supernatural power; the initial syllable remains unresolved.

These standpoints are mentioned, but the line's assertion cannot be determined reliably.

The line cannot be translated reliably from the supplied letters.

The line may mention eight kinds of touch, but its full wording is unrecoverable.

The line may speak of joining and a number, but its full meaning is unrecoverable.

The line mentions form, but the remaining wording cannot be translated reliably.

King Kuṅgaya; the counting of those foremost in the world, a branch of learning; an unresolved word; the power of mathematics.

Bhantastagavar Purvashirda, joined with a teacher, Yatankadam Mashkushikyamo Yanivagvar.

Bārmābukaya, spiritually receptive and having the form of the world, Kātyāyanī of all auspicious scriptural learning.

The forty-third chapter becomes the moon portion of the Ṛgveda number of the lord of ascetics’ states.

The sound of Dharasena’s calculation is the song of the group called one hundred and twenty.

The great total of forty-three obtained numerical values, the river that comes: spread instruction concerning knowledge of their sequence.

One letter of the song that removes anguish, full of essence, does not perish.

The Rashtrakutas had the great defeat of the Cholas; the poet who conquered enemies, bound to the foremost throne, ascended it as one foremost in victory.

In the number series are ninety-four and seven; within the interval move zero, six, eight, only two and seven—the Brahma-number beginning with people.

Even among moving and unmoving beings.

Likewise.

The Gītā’s possession of letters.

The power of a new mantra.

The number of the preceding item is the second section.

Count through Vardhamāna as the last.