Chapter 44

Direction, a one-sensed living being, the Ṛgveda; purification for breath control; of nonviolence, with the moon, fearlessness.

Bringing under control, gems, metals, poison, and the path: if one holds the gem as the entirety, there are supernatural powers concerning sky and water.

The earth, mountains, ravines, springs, what moves or flows, and wind: the pillar of the knowledges of all threefold learning.

The reckoning of the sense faculties and substances, human destiny, heaven, and the comings of craving: a hundred, six double rows.

The world's original way of life, the discourse on mercury, and the brief essence of the Ṛgveda gathered through Vṛṣabhadeva's power.

Having divided the poem of nine vowels on the basis of their numbering, there are profound letters.

The medicine of the Three Jewels is that gold itself; within selfless spiritual practice is the bodily structure of saṃhanana.

For those separated from what is dear, the collection of explanations of the eight; through union with what is dear, the experience of compassion is desired.

From that come the experience of subtlety, the method of the essence, knowledge of discourse, and the power of Haladhara held with respectful attention.

And of the actions of the śramaṇas and others.

The remaining words appear to refer to non-śramaṇas, but their statement cannot be determined.

Now is discernible; the rest of this line cannot be translated reliably.

And the sage Vyāsa is named, though the preceding word remains unclear.

The surviving words suggest joy or gladdening, but do not yield a complete defensible sentence.

The line appears to mention seven and five or six, but its full statement is unrecoverable.

The line contains an expression of reverence; the surrounding words cannot be translated reliably.

The line may refer to earth, but its complete meaning cannot be recovered from the surviving letters.

The surviving letters do not yield a reliable translation.

The surviving letters do not yield a reliable translation.

An excellent human being fond of the learned.

The surviving letters do not yield a reliable translation.

Hāla Pāhuḍa, a division of cognition.

Within Gukhora’s number.

The distinguished ones who placed it.

From the supreme ocean.

Viyanakhan, pṛ, and ūsā.

Gēravaśa and aṇuta—a damaged expression.

Daṇu arranged the means.

The letter a was left deep, down to the foot.

The surviving words suggest “by which” and “may go,” but the line does not yield a complete translation.

Which or what is clear; the rest of the line cannot be translated reliably.

An unobtained number is mentioned, but the line does not yield a complete translation.

Then a remainder is mentioned, but the line does not yield a complete translation.

Va, Om, Betakya, revered, Ms, Nurayayori: homage to the lord of the siddhas. Om, Lakakha, the sound hrīṃ.

To the one free from the kārmaṇa-body nāma-karma, to the venerable lord of the siddhas, homage. Om.

Om, Hrīm: to the one free from the body-determining karma for the limbs and subsidiary limbs of the gross physical body.

Homage to the revered, renowned lord of the Siddhas. Om hrīm: the name of the transformable body’s limbs and subsidiary limbs.

Free from that karma, homage to the revered Lord of the Siddhas. Oṃ Hrīṃ. Āhāraka.

Free from the name-karma of limbs and subsidiary limbs, the soul—to the venerable Lord of the Siddhas.

To him, homage. Om hrīm. Beyond dualities, free from the eight karmas, the glorious Siddha.

To the lord of the siddhas, homage. Om hrīm. To one free from the karma called the name karma of gross-body binding.

To the one free from karma, to the auspicious lord of the Siddhas, to Gībhāra, homage. Oṃ hrīṃ. Who all become nine.

Form, an unresolved expression, and five.

An unresolved expression, an atom, and a shadow.

Having illuminated, followed by an unresolved expression.

An unresolved expression, fame within the interior.

But of five languages, the following word is unresolved.

Vipa, when becoming two, is followed by an unresolved word.

An unresolved subject is connected with all and with the lowest; the rest cannot be read securely.

An unresolved expression precedes a possible reference to a Varṣadhara.

A foot is mentioned, but the remaining reading does not support a complete literal translation.

The sequence may mention something unchanging, but its grammatical sense cannot be recovered reliably.

The surviving sequence does not support a reliable literal translation.

The sequence may mention an ascetic and a song, but the line cannot be translated reliably.

The opening expression cannot be read reliably.

The number is two; of it, the second...

The second class’s fearlessness.

Even to all.

An unidentified fragment, homage, and an unidentified form.

An unidentified form and particle, equal, discerning.

Two unidentified forms.

An unidentified expression containing ‘finger’, followed by an unidentified ending.

O grove, hunger too, and standpoint.

Yavene, a number beginning with two hundred.

Kattāra, substance.

They were called [something] of the Bhūvalaya.

This auspicious song of blessing, adorned with pleasing words, Ubhāketu, the good man Śrībhadrarāma, made.

For the destruction of sin, having dwelt within the mantra of the body of humility, I take it up and shall tell it.

Jaya’s words: Having taken bodily form, with this mind free from pride and the like, I shall behold the all-seeing one.

The unresolved opening speaks of charity and the like, the dust of Hari’s feet, an unresolved passage concerning a multitude, Kāliṅgī’s son, and a sūtra described as removing worldly existence; the intervening and closing words cannot be translated securely.

Distress, a removing number, the universal form and protection are invoked; the damaged words then mention a peaceful sage, an origin, a lotus, a mace and a wheel, and say to show them to Śrī Hari. The final phrase cannot be read securely.

A complete literal translation cannot be recovered from this line. Its legible words refer to knowledge, splendour, a path that was conquered, Śrīhari, humility, and a request to protect.

Pārtha praised the increaser of the lineage, Giridhara, conqueror of Kāma’s pride; the letter became a circle.

Of each limb, Śrīnivāsa’s form, he said, is human; in glory, of a distinct body, his own true self.

Always auspicious-limbed and foremost in the world, and described by damaged words, the remover of karma has a form described by damaged words; in both intended meanings, further damaged words lead to a vision apparently concerning Hari.

This line may mention a path and the number three, but its wording cannot be translated reliably.

Mount Meru is named; the rest of the line cannot be translated reliably.

The surviving reading does not yield a reliable translation.

The surviving reading does not yield a reliable translation.

The reading suggests heaven, all, and coming, but does not yield a complete literal sentence.

No complete literal sentence can be recovered from this reading.

The reading possibly mentions Nemi, but its assertion cannot be recovered.

The reading possibly refers to the other world and the Rigveda, but does not yield a complete literal sentence.

The opening phrase cannot be read securely; its final word may mean ‘mine’.

The greatness of a lowly body, with an unresolved ending.

An unreadable expression names Ilā and an action that cannot be recovered.

An unreadable expression qualifies the Kuru lineage.

The letters of the mouth.

Namiyaulayarishkat.

Tanga, the Ṛgveda, eighth.

Detbhulakayana.

This line contains ‘equal’, but its subject and predicate cannot be recovered from the supplied letters.

The supplied reading does not yield a reliable literal translation.

The line may end ‘showing’, but what is shown cannot be recovered.

A teacher is mentioned, but the statement about the teacher cannot be recovered.

The unclear essence, a gem, and the sky are named.

In suffering, the Jina is intent on austerity.

The essential meaning of the poetry is invoked.

The remaining phrase is too damaged to establish its sense.

Five, followed by an unclear expression; pungent flavour, battle, scripture, poetry, and a crooked ending are named, but their relationship cannot be recovered securely from this reading.

In bad destinies beginning with hell, while the supreme person dwells, Vīra is the substance of that banyan-tree arrangement.

The first person of military knowledge, having ascended the great seat: protect the eight hidden experiences, O Supreme Person.

The auspicious one conquered Vengi’s army; Brahmī is indeed the essence, in the adverse era beginning with Suṣamā.

The bodily category of inquiry, endowed with strength; a bodily part, Hari; I guarded endless, difficult karma and the specialized knowledge of Saudharma.

[Unreadable] read of the infinite five Brahmas in the Vedas; [unreadable] deeply entered transmigration, [unreadable] reliance on another and a standpoint, [unreadable] a middle foot or word [unreadable].

If, for him, there is the glory of knowledge, Hara, the Veda, the unclear etampula and compassion, listen, Arjuna: Bhāratī makes known eight teachers, a great foot offering, a description, a falling god and violence without recitation.

The line appears to connect the cause and meaning of existence with an Arhat, the speech of the nectar of dharma, its manifestation in the world, and austerity; the remaining words do not yield a reliable literal reading.

The Jinas, three, those called three or six; the experience of Brahman called that of the Ṛgvedins, the Ṛgveda.

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

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

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

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

Mahāvīra’s moral conduct.

Twelve, in four parts.

Counting what belongs to two.

This is the number four and the eight karmas.

In the pavilion are jewel and crystal.

A lion throne made of a stone slab.

The divisions of the army are placed between.

They make a surrounding circle.

The ruler of the earth, the lunar day, the condition.

As in the eastern direction.

Ṛṣabha’s festival.

Ancient noble learning.

The line mentions a half-equal metre; the preceding word is unresolved.

A literal translation cannot be established from this reading.

The line mentions śruta, transmitted learning; its full assertion cannot be established.

The line mentions a form; its full assertion cannot be established.

Going at the tip of a finger.

Gamākpigmaragaṇi.

Within the seven rasas.

A human being, within the end, followed by an unreadable term.

It proclaims Dīrghali’s great austerity in a pleasing song of the Vidāraṇa Tantra.

An incomparable book; for the heroic Krishna’s play, Balabhadra is very much the strength of the learned.

Having clearly counted the karma of the anārāca on earth, the excellent sage Bhadra arose from Rasaśiva.

The method, rasa, poison removal, the third mastery over rasa, and that section of divine Gāruḍī.

Of battle, the ray of the Three Jewels is a peaceful, unseen sun within the mantra.

The very parts of the limbs of true dharma: a mantra of the same lineage, poison, and the earth of the mantra.

The deities, the Jyotiṣka celestial beings who protect the power of the mantra, came into being in this manner.

The row of two classes, these both having long letters, is the sacrifice associated with dharma, the Ṛgveda.

Sāvitrī, the perfected syllable and Brahman, is a manifestation; the phrase concerning its relation to Vīra’s rightly ordered collection is unclear.

The unclear number expression has been used.

Gī; Oṃ, to Skanda; sa.

Bowed in reverence; suva; maḷi.

Yaḷūpṇa; sūrasa; ṛ.

By being, having raised it.

Sound perceptible to the ear.

It teaches speech beforehand.

It was said to be nineteen indeed.

The chapter-related expression and the human being on earth cannot be connected reliably from the surviving letters.

To the lord, followed by an unresolved form possibly referring to Pārśva.

Around the face or front of what may be called the blue ocean.

The surviving letters do not support a reliable translation.

Earth; the remaining word cannot be read reliably.

Sin and the like are mentioned, but the line's action cannot be read reliably.

This line cannot be translated reliably from the supplied letters.

This line cannot be translated reliably from the supplied letters.

Gavanatha, associated with Kāśī.

Paśasthala Vṛdēspa.

Homage to the Blessed One.

Vipadla Ḍōṇāṇ.

This line is too corrupt to translate reliably.

This line is too corrupt to translate reliably.

This line is too corrupt to translate reliably.

Discernment concerning knowledge and scripture.

The learning that brought the Vedāṅgas under control and sends forth their rays gained fame; tell people of victory over oneself.

O teacher called a conqueror of death, protect dharma, the glory of the supreme-limbed, meritorious-limbed ones who have arisen.

Yadutasā, an abode, through virtue and from excellent bearers of virtue, is a giver of desired instruction and auspicious essence.

The recoverable words are sin, supreme light, quality, teacher, Śambhava’s lineage, and pillar; the words connecting them cannot be read securely enough to give a complete literal translation.

The readable fragments say ‘speak’, ‘supreme soul’, ‘Narasimha’, ‘evil deed’ and possibly ‘victory’; the words connecting them cannot be recovered well enough for a complete literal translation.

Like one who has not shed new and old karma, Vṛṣabha of vast vigor is to be protected to that extent.

The number of the wheel of giving is that very thing; the remaining words appear to refer to the ninth aṅga, but their meaning cannot be recovered reliably.

The opening passage is illegible; possibly thereafter, as before, it speaks of disease and compassion, then of someone venerable from Śantanu’s lineage; the closing passage is illegible.

Vīra, radiant with victory over the thunderbolt, pure, first of divine descent, auspicious and blessed, with poetry as his body and fearlessness in his limbs.

This line cannot be translated reliably from the surviving letters.

Dark as the tamāla tree; the rest of the line is unresolved.

Where the bow is mentioned, the remaining words cannot be translated reliably.

Pride or intoxication is mentioned, but the line as a whole cannot be translated reliably.

An unresolved phrase ending with a word that may mean “around.”

An unresolved phrase concerning the goddess and possibly the earth.

An unresolved phrase that may refer to an emerging soul.

A phrase apparently mentioning ten human beings and perhaps a sacrifice; its relation to the opening word is unresolved.

The surviving reading does not support a reliable literal translation.

The surviving reading does not support a reliable literal translation.

The surviving reading does not support a reliable literal translation.

The surviving reading does not support a reliable literal translation.

The surviving words do not establish a complete meaning.

The surviving words do not establish a complete meaning.

The line mentions itself, but the surrounding words do not establish a complete meaning.

The line mentions vision and attachment, but the remaining words do not establish their relation.

The ten treasures, the wind, and the multitude.

By rains, strength and sin.

Dharma: what is its essence?

The syllable ru rules the group.

They were called Mahī and Bhūmi.

In that direction alone, toward the gaccha.

The unclear opening phrase leads as far as substance.

The scripture’s number is followed by an unclear concluding word.

Of the discernment of the real and the unreal: the teacher of both, Narananda, the tree root, and the auspicious Pāhuḍa.

The letter sa, at the beginning and end of the letters, is a threshold of infinite form, a limb of dharma and the essence of both.

The new Varīnera of the limb of learning, the auspicious completion with its unclear ending, to all parts, of the celestial beings—this is prosperity-bestowing.

The reading mentions a reckoning, auspiciousness, an instruction, victory, and eighteen, but the intervening words and their grammatical connections are too damaged for a complete literal translation.

Then, the divine light and the foot, within the number concerning what perishes and does not perish, are an excellent jewel born of the mind.

The good fruits of the groups of all wise companions in the practice of victory over the world are countless.

With pure loving attachment to Rishabha Jina and enthusiastic longing for Gommata Deva’s footprint.

Nemi’s share in victory, victory, the protecting pillar, and spiritual receptivity called foremost in the ocean of worldly existence.

The existing number has various real substances and exceedingly subtle parts; the words describing their arrangement and course cannot be read securely.

The line mentions earth, but its remaining words do not yield a reliable literal translation.

The line mentions a form; the surrounding words cannot be translated reliably.

The line refers to the earth, but a complete literal sense cannot be recovered.

The line may name davana; the rest does not support a reliable literal translation.

The surviving words do not yield a reliable translation.

Their supernatural power is Sārasvata.

The line mentions a lame person, but its remaining words do not yield a reliable translation.

The surviving words do not yield a reliable 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.

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.

Something is equal to the earth's surface; the line does not establish what it is.

A reliable literal translation cannot be recovered from this line.

Even if it is not desired, through yoga, to someone; the final phrase is unresolved.

Great, concerning those with hoods; the relationship between the words is unresolved.

Beyond the sun’s orb.

Appearances and form; their grammatical relationship is unresolved.

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

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

A complete literal translation cannot be established because a letter is unreadable and the remaining words are uncertain.

To the circle or disc; the preceding expression cannot be read reliably.

As there are lines of the song of the vowel sound Oṃkāra, the distinctive sound of the syllable ma also became established.

Born in a lineage, of spotless speech, Śubhendra among the gods; on earth, Vikramārjuna’s delight, the great ten, and half of Gāṅgeya.

Those eminent in disposition reckon the fortunate prince’s cow as another Veda in relation to valor free from blame.

The line appears to mention the Navakāra, Gommata, karma, the Bhūvalaya and Ariñjaya, but its damaged wording does not permit a complete literal translation.

Vallabhasena’s victory speaks of cooling dharma; sing Vardhana’s melody and splendour with profound vigor.

Many people of the land who take food, having discerned the form of speech within the living body, grow.

The beneficial melody and the odd number, which I call careful workmanship, become one in rasa for one able to bear the scripture.

The learned people of the account of renown, disputants, are known to Vīra; when distress comes in pursuit of supernatural power, they are mature in new desire.

The recoverable words say ‘in which victory was sung,’ ‘as spoken,’ ‘the enumeration,’ and ‘stainless’; the intervening readings do not permit a reliable complete translation.

The line mentions a pavilion and a standpoint, but its remaining words cannot be translated securely.

The line mentions a king; the preceding words cannot be translated securely.

Homage to Khāra; the phrase concerning the monastic group remains unclear.

Something is described as having been blown, but the line cannot be translated securely.

The king—he is not so by your strength.

No living being is to be killed.

Taking away austerity is not a path.

The opening words cannot be read securely; the last word may mean aversion.

The line appears to say “that tawny” amid words whose meaning cannot be recovered.

The words in this line cannot be translated reliably.

Homage to the lord; the preceding and following syllables remain unresolved.

The words in this line cannot be translated reliably.

The line appears to speak of the accomplishment of supernatural powers, but its opening and grammatical relation cannot be recovered securely.

And that supernatural power, release, phaṭ; the wording does not yield a secure sentence.

A flower is mentioned with triumph and what may be a drum; their relation is unrecoverable.

This line cannot be translated reliably from the surviving reading.

A bearer of sound is suggested, but the other words cannot be read reliably.

An unresolved phrase refers to the divine sound; its final word continues unclearly.

The phrase appears to say ‘among the groups,’ with its surrounding words unresolved.

The line appears to mention animal beings, but the remaining expression cannot be read reliably.

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

In which there are ninety parts.

The line appears to mention ten, but the rest cannot be translated reliably.

The line mentions detachment, but its full statement cannot be translated reliably.

This is the sound of the nāda letter; it shook off exertion, crossed Rīgakeya and Rānanvā, and has an extraordinary quality.

The line mentions Ānata, a part of a kalpa, vision, composition, good fame and qualities that shine, but the intervening words and their relationships cannot be reliably recovered.

The Jina, the Hari lineage, the rule of the Pūrva and Aṅga texts, the qualityless state, Sademavatī Devī, a foremost woman, and liberation.

The quality of Nemi, Krishna and Vyasa is present in Nemi's account; the verse foot has eighteen syllables.

Kaḷakaṇṭha, who rules the world, came traveling through the Telugu country of the southern land to Vyāsa.

The abode of the wheel-bearing one too—through an effort to protect, behold a thousand karma-numbers.

Having measured and set down an unreadable object, the line mentions fame, birth in relation to Vijaya, spiritual discipline, and an apparent gateway of sacrifice; the connections between these phrases cannot be recovered.

Prescribed practice, the ascetics’ minor vow, the category of reasoning, scripture and its principles are mentioned in an unclear phrase; virtuous conduct is the flower of learning.

Within the nine statements, the understanding of time shows the abode of liberation, I say.

Homage; the surrounding words cannot be read reliably.

The supreme soul is named, but the line's statement cannot be read reliably.

This line cannot be translated reliably.

The line may mention sin, but its statement cannot be read reliably.

The land of Baṇagayājasa.

And it was in Dravida.

The sea by the shore.

It becomes so of itself.

The line cannot be translated reliably from the surviving letters.

Homage is expressed, but its recipient and the rest of the line cannot be determined reliably.

The line cannot be translated reliably from the surviving letters.

The line cannot be translated reliably because it contains an unreadable letter and the remaining sequence does not yield secure words.

A twice-born person speaks, if; the line does not yield a complete statement.

The surviving syllables do not yield a reliable literal translation.

Having come; the surrounding words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

By that, within what the damaged text calls niśātya.

Of the group, beginning with the unidentified term kapamrādi, a hundred.

The world, the divine one, and what is called navāṃ.

Within it, upward, is the unresolved expression appayo.

The words in this line cannot be translated reliably.

How many qualities; the remaining word is unresolved.

Compassion in form, sweetness; the final word is unresolved.

An unresolved word, compassion, and an unresolved word.

The excellent noble gift, followed by an unresolved expression, is associated with ten million lights, Ṛg, and the giving of bliss.

An unreadable opening; perfected; to Kandarpa; an unreadable passage; restrained; sacred teaching; two unreadable passages; the world traversed by a foot; two unreadable passages; describable; an unreadable ending.

This too, dear one: I shall tell of the eighth Nandīśvara, its forehead temple, excellent and ornamented, the essence of the Ṛg, and the Ṛg maṇḍala.

Gāyatrī’s sway is profound; its dwelling has qualities and has possessed qualities from of old; within this manner blazed humility, the eighth of the world.

The grace of the goddess of countless splendour, called Knowledge, settled at Mount Vindhya.

Among the twenty-four Jinas, the excellent Vīra is named; Mādhava, the supreme, primordial dark-bodied one, is described as having a beginning and as beginningless.

The purifier of the world from Dvārakā brought forth the essence of the beginningless divine sound that descended; how could one describe it.

For one devoted to this knowledge of the song that destroys worldly existence, the king’s tree stands at the edge of victory.

She spoke of letters, crossing, and their purpose; the remaining words appear to invoke the other world, power, religious scripture, metre, and splendour, but the intervening phrase cannot be read reliably.

The dispeller of hard-to-conquer delusion.

He attained the crushing of it.

Homage to the sage, the lord of the gods.

Likewise, the eminent Vṛṣabha and those beginning with him.

This pāda cannot be translated reliably from the transmitted letters.

All the bearers of the Aṅgas, if the first word has been read correctly.

Something divine is mentioned, but the phrase cannot be translated reliably.

The transmitted words do not establish what appeared or to whom.

Shining; the following expression cannot be read reliably.

The expression appears to mention an Arhat, but its meaning cannot be recovered.

The expression contains a form resembling ‘conceivable,’ but its meaning cannot be recovered.

The expression appears to mention something wondrous, but its meaning cannot be recovered.

An unidentified opening syllable precedes ‘the lord of sages, ending with Gautama.’

A shore is mentioned, followed by a form whose meaning cannot be established.

An attainment is mentioned; the remaining words cannot be translated reliably.

The transmitted words do not yield a defensible literal translation.

To inauspicious knowledge, sin.

It comes upon even lords.

How could they be protectors of the three worlds?

They are of the condition of earthborn beings.

The line cannot be translated reliably from this reading.

The line cannot be translated reliably from this reading.

The line cannot be translated reliably from this reading.

The line cannot be translated reliably from this reading.

Of the work, at its beginning, that is the name: Lāmojalāṃ Rēpūp, revered by Nārāyaṇa.

The surviving words do not support a reliable literal translation.

They describe the teaching of numbers, the essence of the siddhas and the lands; the friend of sacred teaching, the lord, for the destruction of understanding.

The surviving letters do not yield a defensible complete translation.

Swallowing undiminished speed, that dhana-dyavela, the path of teaching, good conduct, and the eight karmas.

Rāphamsi, sky, form and radiance, Liṣākra, Nadavartucañā, glory, and Hadadsarūcseḥ.

The well-proportioned banyan form, the horizon, Varaha and others, the forest, and half of Narasimha’s body: I proclaim the sound teaching concerning these.

Sun-like, by day, in autumn, Harṇāpa, from Magadha, Ṇavārgīgachava. The relationships among these phrases cannot be recovered securely from the surviving letters.

Speech, the mantra of inner meaning, will be known through a pleasing statement as lofty.

The foot of the ascetic of many forms.

The mantra, peacock feathers, and the banner’s.

To ṛatdīmapā.

The true station, lord of ascetics.

They examine the letters.

Bharata, the lord of the earth himself.

The letters beginning with ṛ and ḷ.

From the source, those of Vīra.

Their course and forms are as desired.

I shall state the group of subjects.

Within the sequence of those classes.

Being within it, explain it.

Who is cleansed of impurity, and

the ascetics in that direction,

with an unclear reference to the sun and the Blessed One,

obtainable by Nābhi.

Within it, an indication is mentioned, but the remaining word cannot be read reliably.

The surviving words may refer to a host and equanimity; their relationship is unclear.

From the beginning is clear; the preceding word cannot be identified reliably.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

The line cannot be translated completely from the surviving letters; only “essence” is clear.

The stambhana diagram is a measure; the letter, a limb of craft, became known as seven in syādvāda.

The surviving letters do not yield a reliable literal translation.

The foremost ones of Rābōnām, always concerned with the sacrificial rite, the Kriyāviśāla Pūrva, and the nonduality of a standpoint.

Aṅgoyaraṇī the speaker; of the chapter, a half-diminished series: six, nine, four, seven, one; the listeners.

Six, seven, zero, three and two, two divisions: the Rigveda stands at the half so reckoned.

The exposition of the Vedāṅga, trīṃ trīṃ, has become one: the perfected substance is an auspicious doctrine.

Viśvasenārya; a small part has become strength that exists; Nātalavanapura, followed by words whose sense cannot be established from this reading.

The cave’s opening flows; tyādāna, the kingdom’s karpa, vaṅgaṅga.

Which foot is seventeen.

See the speed of the five actions.

Only its extent.

Having prepared it for what is uneven.

The opening term is unresolved; only two is discernible, followed by an unresolved term.

An unresolved term, one’s own effort, and fear.

An unresolved term concerning one who knows or understands.

For the region of conjecture, concerning one who or which is left unclear.

Salutation; give sweetness.

An unresolved phrase concerning victory.

Laghimā and garimā, the powers of lightness and heaviness.

An unresolved phrase containing ‘sprouted’ or ‘split’.

The surviving words do not yield a reliable translation.

The surviving words do not yield a reliable translation.

The readable words say ‘place’ and ‘refuge’, but the line’s statement cannot be recovered.

The line mentions five and four; the preceding word cannot be recovered.

The princes are praised.

Three folios at the beginning.

Eight and five, four and one.

Victory to the Ṛk of the illustrious Bhūvalaya.

The ones named in the preceding line, seven hundred twenty-nine in number.

Afterwards, the component of the poem.

The strength of control, always.

Kinds of knowledge beginning with means of practice.