Chapter 45

The line mentions an aṣṭaka and Iṣṭopadeśa, but its intervening and final words are too damaged to translate completely.

When perverse wrong belief is destroyed, one ascends the state of liberation within all the aṅgas.

In connection with the direction’s Ṛg-related recitation, through incomparable austerity, he performed this giving and the like.

The letters of the original Pravāda Pūrva, beginning with purity and unity.

The heavenlike departed group of fathers, the charitable congregation, and the Arhat whose revered feet are worshipped.

A group of eight Vedic verses, adorned and desired; the lost Pūrvas; the eight karmas destroyed; vision and the creation of letters.

The goddess, the mark of victory, and Kāseśvara’s womb are named; a witness to the characteristic is here in the letters.

Devotion, knowledge, humility, instruction, right vision, and the desire for right conduct are excellent for the other world.

From contact with the arrow comes a form of knowledge of the pride-free radiance.

Aṇimā and prāpti.

The prākāmya of one's own.

The lordship of the compassionate ones.

When calling it one's own.

Vīra spoke of the scripture.

Standpoint, knowledge, and austerity.

Expansion in the staff and door-panel forms.

Immeasurable.

The surviving consonant does not form a translatable word.

The surviving words appear to mention compassion, but their relation cannot be determined.

The line mentions the living substance, jīva-dravya, after an unidentified fragment.

The surviving forms do not yield a reliable translation.

A numerical series is mentioned, but the surrounding words cannot be read securely.

The line is too damaged for a reliable literal translation; its final word may refer to praṇava.

Equal or even ones are mentioned, but the preceding word cannot be read securely.

The words of this line cannot be translated reliably.

In the world, with the preceding expression unresolved.

An unresolved expression.

An unresolved expression.

An unresolved expression concerning those described as destructive.

I indeed begin anew.

A command to a hundred teachers.

The Lord who became a giver.

O sun, O sun in the sky of the lineage.

Give a seat filled with honor.

Om, to the venerable Siddha, free from the burden of the vaikriyika-binding nāma-karma.

Homage to the lord of the aṅka. Oṃ hrīṃ. Non-destructive is the bandhana nāma.

To the venerable lord of the siddhas, free from trasa name karma, obeisance. Om, Hrīṃ, divine one.

To the venerable lord of the Siddhas, free from the burden of the name-karma of binding the fiery body.

Salutation. A, Oṃ, Hrīṃ. To the revered Siddha, Sarakāvuṃ, free from karma associated with the radiance of the kārmaṇa name.

Homage to the lord of the Siddhas. Om, hrīm. To one free from the name-karma of gross-body cohesion.

To the venerable lord of the perfected beings, homage. Om, Hrīm; the means, the transformable body.

To the venerable lord of the Siddhas, free from the obstruction-related name-karma, homage; Om hrīm.

To the venerable lord of the Siddhas, devoid of the name karma that forms the āhāraka body’s aggregate, homage. Om, hrīm.

Divine in nature and unsurpassed.

Indeed, I call it a description.

And woman and man.

Lifespan and a form assumed at will.

Two fingers in a row, thus.

The seated posture, always.

Pārśva Jina.

He is bowed to and renowned.

Eightfold and supremely excellent.

The utterance has said so.

In this manner, eight kinds.

The lordly power of the ṛddhis.

All the excellent gifts of Śrutagupta.

Having understood knowledge beforehand.

Devoted, deeply absorbed, shining.

One whose view follows a false path.

Without confusion, it shines in the ocean.

They are bearers of non-injury.

The distinct single-bodied being is the essence.

Conquer and attain the state of a śramaṇa.

The opening words are unrecoverable; the last appears to refer to one of strength.

A mark or aim is mentioned, followed by words that cannot be recovered.

An unrecoverable word precedes the Jina and an uncertain reference to a trunk or aggregate.

An unrecoverable expression appears to refer to Vīra.

The praised earth-wheel, that wheel of Karnata’s valour, stands in the circle of teachers, nourished by Hari and companion to virtues.

The crown bearer of the prosperous Ganga kingdom could not establish Lord Krishna Hari among their good monastic group.

In the moving ocean of sin, even when those who come join, may Ranijijiri make known the unimpeded radiance; the arrangement of numbers conquered by the Rāṣṭrakūṭas, Bhūdat who had gone, and the renowned, honoured Vāsudeva came.

Beginning with the grove of dharma, Krishna's mark indicated awakening to the world; in the forest, Minakaravati joined Nemi's attainment and the royal station's divine good fame. I saw the demon and the god.

Learn at the foot of the foot’s descent: the abode that came is spoken of as an established heaven; its origin comes as seventeen. In the domain of the excellent Vajrikumāra, observe the saṅgha through a request for instruction.

At that time, one called a charioteer, with courage as a limb, is spoken of at Kurukṣetra in connection with arising, a king, and Vasudeva; several words in the line remain unreadable.

Karnataka’s splendor grew through Gāṅgeya; both, conditional inexpressibility, quality, fearlessness, and sky are then named.

Dēdē; the passions, the Pāhuḍa treatise, and the letters of the Pūrvas; even human beings at its edge divided the song of words of good knowledge into three classes.

Having incorporated the beginning of the class of breath-produced vowels, Hāmasajjā, and the classes of all the Vedas, it became utterance.

O Lord, homage to you.

In the midst of austerities; the following word cannot be resolved.

An unresolved phrase followed by ‘world.’

The closing words are too damaged for a reliable literal translation.

An unresolved word, supernatural power, and the natural.

The words in this line cannot be reliably interpreted.

Wealth, possibly joined to an arising.

An unresolved term, of dharma, in front, and.

The surviving words of this line do not yield a reliable literal translation.

Their chosen deity, indeed.

The one called Brahmā the creator.

The line appears to address an ascetic, but its remaining words do not yield a reliable literal translation.

The subject is endowed with qualities; the surrounding words are unresolved.

Brahma is mentioned, but the rest of the line is unreadable or unresolved.

Speech, a protector, and sacrifice appear to be named; their relationship is unresolved.

By peace on earth; the surrounding fragments are unresolved.

The opening is unreadable; the remaining words say “spoken” and “which,” but do not form a recoverable statement.

No reliable literal translation can be recovered from this line.

Homage to the venerable, full one; the last word and the person addressed remain uncertain.

No reliable literal translation can be recovered from this line.

Only “of the qualityless” can be translated reliably; the line does not yield a complete sentence.

A reference to a Pāṇḍava is possible, but the line does not yield a reliable literal sentence.

The line may mention setting foot, but its full meaning cannot be recovered.

No reliable literal sentence can be recovered from this line.

The number is full of qualities; pleasure is poison, and within this profound teaching the nine revered stations and the Jina’s knowledge of numbers are inconceivable.

The line mentions bondage, scripture, an abode, compassion, a form, an undertaking, and a mark of victory, then says that a new religious method was established; its damaged intervening words prevent a complete literal reading.

Bhīṣma, teacher Droṇa, the seven steps, and all the beginningless numbered parts of the Gītā: teachers seeking the other world.

See the violence of the three Vedas and the Atharvaṇa Veda, the cutting and pain associated with it, sin and the senses, as a part shown in the doctrine joined to the meaning of the Gītā.

The conduct of the Veda-trained scholar brings benefit; Śyāmā Īśvarī Devī does not attain the place of power.

The remaining essences of ours and yours, beginning with the three Vedas, fill Krishna’s account in the attainment of all the Vedas.

The wise one, the Lord's speech, its own power, and the lord are mentioned alongside immeasurable power, Subhadra, the breaking of each one's name, and Kurukshetra; the remaining connections cannot be read reliably.

Fierceness, quality, and praise.

Having risen, radiance comes to me.

O Vasu, the worship which is for you.

Offer it, O man.

The line’s meaning cannot be determined reliably from the surviving letters.

The line appears to name Kumudendu, but the remaining words do not yield a reliable statement.

The line’s meaning cannot be determined reliably from the surviving letters.

The line’s meaning cannot be determined reliably from the surviving letters.

I speak thus to an unrecoverable recipient.

Come with a well-spoken utterance.

Ten is followed by a word whose sense cannot be recovered.

Well, in the ritual offering, by wind.

The surviving words appear to say ‘Rabhama, one, kiriyāpa,’ but their relation cannot be recovered.

Of supernatural powers, hayar; the final word cannot be identified.

Neither surviving word can be translated reliably.

Māreyaṇi of the Pūrva, if the final word is read as a genitive.

The tenth is described by the unresolved word Aōmapa.

Rā, like splendor in the sky, followed by an unresolved syllable.

An unresolved syllable precedes jasmine, beauty, and a surface.

The unresolved Mko belongs to the region.

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

The line may refer to a cāraṇa; its assertion is unrecoverable.

Possibly ‘declared by these’, though the reading is uncertain.

The transmitted words do not yield a reliable translation.

Panādarida, the breaking of divine weapons, and an auspicious day; Sudoṣṇi, holy speech, and Ārmūrmūrārkhatayāca; sweet Vidura, Parāśara, and study; Beḷtōlaṇi and Canāgni’s renunciation too.

The more cherished poet, the Purāṇa and the Gītā; now and before, the supreme soul has bowed in the womb and goes in front.

Vīu; joy-giving Gāṅgeya in the throat; Ayopuve, Varajipakṣa, hane, lack of forbearance, Daṇḍoṇata; of the Navakāra, the great sage Bhūtabali, Bhṛgu, Navagampaṇarādeṣaru, and Sātigīmuṃ. Several expressions remain undeciphered, so their relationship cannot be translated reliably.

The plain speaker, in the heard ancient account beginning with the lord and in its counted portion, became a lord of the earth: Bhīṣma indeed.

Kuntī’s sons, having shown the boon, fear, bad judgment, blood, Hari belonging to the Rāṣṭrakūṭas, the Kuru king, and Rudra’s number.

The mind’s knowledge of existence, the beneficent one, attachment, and the sage; afterwards Pali was put to use, and they were new.

The surviving reading mentions Vindhya, Dvārakā, Gaṅgeya, truth, and Manasija, but does not preserve enough intelligible grammar for a complete literal translation.

The people holding a one-sided view were burned by heat; the reading then mentions a broken body, an age of a Manu, and someone speaking in anger, but the intervening words and the phrase following ‘this mountain’ cannot be translated reliably.

Within the established doctrine that put to use the stain borne by the limbs, Kaku conquered Yama within the human destiny.

The unclear expression ‘ತ್ಳಿಖೆಯ ಯಡದಂ’ concerns wealth; its literal relation cannot be recovered reliably.

Nirvāṇa was obtained.

The expression ‘ಲತಯಾತವ ಜಿನಪ’ cannot be translated reliably.

A teaching, Vīra, a snake, and equality appear to be mentioned, but their relation is unclear.

The wording of this line cannot be translated reliably.

The wording of this line cannot be translated reliably.

The line mentions kāyotsarga; the preceding word is unresolved.

The wording of this line cannot be translated reliably.

The opening phrase is unrecoverable; the line appears to mention an assembly.

The line contains a reference to a disputant, but its full statement is unrecoverable.

Gain, or someone unnamed, triumphs; the remaining word is unrecoverable.

This line is unrecoverable from the supplied letters.

The surviving words in this line do not yield a reliable translation.

The surviving words in this line do not yield a reliable translation.

This line may refer to Bharata, but its statement cannot be reliably recovered.

The surviving words in this line do not yield a reliable translation.

The wording is too damaged for a reliable translation.

Sacrifice and happiness are mentioned, but the remaining word cannot be translated reliably.

Instruction concerning letters is mentioned; the rest is unresolved.

A fault of meaning is mentioned, but the final word is unreadable.

The surviving words say “beautiful, but one's own”; the opening and what “one's own” qualifies are unresolved.

The surviving words mention a grove and water, with the intervening expression unresolved.

This line cannot be translated reliably from the surviving letters.

The final word may refer to goers, but the line's meaning is unresolved.

Whether one believes the speech, the one who left the body in that manner, sought refuge, and built a shrine is connected with the weapon of the five.

The portion of the jewels departs; the measured ray of the lord is called a giver of joy, a gift of speech.

The unclear chugey rises to vigour; meditation, excellence, compassion, profound essence, the horizon’s harvest, flavour, and sacred verse.

The blazing light, thus, through the serpent-woman’s sound, shows the future and the past by this power of new splendour.

In another class, the powerful one illuminates the class; the sense faculty is a category of inquiry concerning another body.

They diminished the eight karmas; O Agrāyaṇa, come for protection in the verse of the Utpāda Pūrva.

Darkness-bound and bound in limb, Kṛṣṇa, at the time of initiation from the hunt, worshipped the excellent Ṛg verse; the Nandana tree remained there; the renunciant’s joyful effort, without hindrance, was for those who conquer the eighth karma.

A hundred, in the burning of the lac house, protect with care and compassion the glory of the honoured one and are called gods.

An unrecoverable phrase concerning what precedes the rasāyana and speaking of it leads into a statement about a person's effort, a fruitful teacher, and the description of a branch of knowledge; the surviving letters do not establish the relations among these phrases.

The surviving letters do not establish a reliable meaning.

Giving is auspicious.

The surviving words do not establish how the land, fire, and ruler or teacher are related.

The surviving letters do not establish a reliable meaning.

Some are excellent and wondrous.

Jīcā, to the southeast, ṛ; the damaged words leave the action unclear.

Ṇayā, protecting, edi māba; the damaged words leave their relationship unclear.

Ga, the supernatural power of movement; the final form is uncertain.

This line cannot be translated reliably from the surviving letters.

The surviving words do not establish a reliable translation.

The apparent reference to one pāda cannot be translated as a complete line.

The readable words suggest a Jain illuminator, but the line is incomplete.

The glory of the auspicious teaching, which remains syntactically incomplete.

Indeed, of these; the surrounding words cannot be read reliably.

Which, in the middle, indeed; the final word cannot be read reliably.

Devappa; the remaining word cannot be read reliably.

Kavittharidā of the world.

Ṇkṣi, of nine letters.

Dhi, the Pūrva, vadarapodā.

Ru, there, faultless, sū.

The doctrine of conditional predication is named, but the surrounding words cannot be recovered.

Compassion is named; the rest of the line cannot be recovered.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

From within, glorious Vyāsa poured forth victory; the damaged passage then mentions numbers and, after understanding them, an allotted life span, dwelling, and attainment. Its remaining words cannot be translated reliably.

Ah, joy: we speak of the divine ray of the Supreme Soul’s limb of yoga and of spiritual good for the sake of dharma; in the transmitted Āgama, of dharma beginning with the establishment of sacrifice, all the Veda’s utterances, drinking, human beings, and the land of Soma.

At Bharata’s foot, before the victory pillar, is, truly, the hymn of its own teaching called the great Kuru lineage.

The unresolved opening speaks of something pure, of Ṛg and victory, a path beginning with departure, its parts and words, classes and instruction, possibly the elders, and the Ṛgveda.

With victory by arrows certain, the Rigvedic hymn spoke of the triad’s unity and half the path of the sage Ātreya.

A seal, carefully, of Vijaya; welfare to us; an unresolved phrase; an obstacle to liberation; marked by victory; to a kinsman, suitable flavoured rice to eat; to two people, the boon givers—where the line ends, the wording cannot be resolved.

The surviving words mention an excellent elephant, the pure sun, a horse, a kingdom, reasoning of the mind, eighteen Āgamas, and a human being here. The intervening words are too damaged to yield a reliable complete sentence.

Of those of the Veda, of the Vrātyas, the practice of the great heart was adopted; this is dharma, we say. The word before ‘great heart’ remains unreadable.

In that established state, however, Jayaveśātaraya, concerning discernment, is spoken of in the utterance as unfit for giving.

The eightfold dharma is mentioned, but the remaining words cannot be read reliably.

The words of this line cannot be read reliably.

A pillar is mentioned, but its relation to the surrounding words cannot be established.

An opposing view is mentioned, though the line cannot be translated reliably as a whole.

Dōṭā’s state arises through opposition.

In the principle having the form of syādvāda.

In the places, indeed, one Nīla.

In the grove, the measure is fruit and flowers.

The surviving words do not support a reliable literal translation.

New is clear, but the rest of the line cannot be translated reliably.

The damaged reading does not support a reliable literal translation.

The surviving ending says that something would not be excellent; its subject is uncertain.

Know the discourse in two ways at the proper time.

Truth, ending in worship.

Smoke did not arise from the clouds’ quality.

By that quality, the monkeys were abundant.

An utterance follows, but the remaining words cannot be read reliably.

The line mentions austerity; its other words cannot be read reliably.

The line mentions oppositions, but its full assertion cannot be recovered reliably.

Jineshvara’s doctrine of conditional predication.

To the one of great intellect, formerly; the opening word is incomplete.

The new one called Cāṇakya.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

Having driven away what is called rovala, that person, through an unclear act concerning the people of our kingdom and through distribution, brought satisfaction; the good person protecting the people of the world obtained sharpness. Several phrases in this reading remain unresolved.

The line mentions five, something adorned, auspicious figures, and Bhūvalaya, but its clauses cannot be translated reliably from the supplied letters.

The legible words mention a number associated with ten thousand limbs and Arjuna; the intervening and final phrases cannot be translated reliably.

The hidden group’s ever necessary order, itself becoming a protection for the impure against death, has seven names.

Not they themselves; the battlefield, our harm, and the compassion received from the sages—the section of the Cūlikā known by Vidyājaya.

Do not abandon this worldly convention; for the sought Kannada, the supremely excellent path to attainment.

When the moment arrived, at the time a path of detachment from the world toward liberation arose, attachment ceased through renunciation.

Without changing state, relinquishment and retention are established by the limits concerning servants and movable goods.

All four Vedas, the investigation of the world's beginning, and the threefold Veda established by reasoning in a Ṛk verse.

Vaṇāka hahaba aviṃ; the sense of these words cannot be recovered.

Gapatkā, victory; the relation between the words cannot be recovered.

Māhotu diḥttar; the sense cannot be recovered.

Lavamasi, gods and demons; the relation between them cannot be recovered.

To Govinda, the honored one.

The wording mentions a vessel, but the rest cannot be translated reliably.

The utterance spoken by the renowned one.

Like a bull among learned men.

Not, with the following syllable unresolved, separated from it.

The opening word is unresolved; heed what is spread out.

The awaited limit is not meaningful.

The traveller is a refuge of beings.

An unresolved syllable, a salutation, and an unresolved ending.

Protect, Oṃ; the remaining syllables do not yield a reliable reading.

An unresolved syllable, ‘thereafter,’ and an unresolved form containing ‘five.’

These syllables do not yield a reliable clause.

No reliable literal translation can be recovered from this line.

The line mentions a foot, but its full statement cannot be recovered.

No reliable literal translation can be recovered from this line.

The line refers to the method and perhaps the other world, but their relation cannot be recovered.

The surviving letters do not yield a recoverable literal reading.

An unrecoverable form, followed by what appears to be ‘true world.’

Splendour, supreme, great.

The surviving letters do not yield a recoverable literal reading.

Worship; its letters; adorned songs; an unresolved passage; a human poet; another unresolved passage; a seal; of knowledge; and an unresolved closing passage.

The line appears to mention cognition, the obscuration of scriptural knowledge, a mother, and the giving of a name. Its intervening words cannot be translated reliably from this reading.

The line appears to say, in part, ‘Behold the good destiny of the pair of serpents,’ and to mention Kamatha, fire, a pit, and a teacher. Its remaining words and their grammatical connections cannot be recovered reliably from this reading.

Smell, taste, sound and the like are distinguished as qualities of pots and other substances; substance is illustrated, and auspicious fire is indicated from smoke.

The surviving reading mentions speech, pleasing letters or descriptions, a verse, and a song; its other phrases cannot be translated reliably.

Gāhā, pajjā, an aggregate and a received pajjā: in recollection this song sets out a combination, a letter and a letter.

A combination of letters, a word, a combination of words, an aggregate, a combination of aggregates, and comprehension.

Hear the exposition of yoga and its threefold classification, as set out in the compendium on the nature of living beings.

And the samādhi summary, all the Pāhuḍas, the Pāhuḍa said to be a Pāhuḍa, the expounded Pāhuḍa, the summary Pāhuḍa, and the Tapa Pāhuḍa.

The surviving words do not support a reliable literal translation.

The surviving words do not support a reliable literal translation.

The surviving words do not support a reliable literal translation.

The surviving words do not support a reliable literal translation.

The learned person called Hari.

The wording of this line is unresolved.

An unresolved term, radiant light.

The establishment of an unresolved divine term.

The line appears to mention worship and ‘also’, but the intervening expression cannot be translated reliably.

A sound amid snow is described as true, though the reading is uncertain.

The line mentions water-walking; its surrounding words do not yield a reliable assertion.

A possible reference to knowledge remains too damaged to translate as a complete statement.

This line cannot be translated reliably from the surviving letters.

Possibly, ‘beneficial to the good,’ though both word forms remain uncertain.

This line cannot be translated reliably from the surviving letters.

Having made or done something concerning Pāñcālī; the action and reference remain uncertain.

This line cannot be translated reliably from the supplied letters.

This line cannot be translated reliably from the supplied letters.

This line cannot be translated reliably from the supplied letters.

This line cannot be translated reliably from the supplied letters.

The surviving words do not yield a reliable complete translation.

This line cannot be translated reliably from the surviving letters.

To one adorned with virtues; the preceding sound remains unresolved.

The line includes an honorific, but its statement cannot be translated reliably.

The recitation, the summary, the subject matter and its qualities are equal; the remaining words appear to refer to something earlier and to this, but their relation cannot be determined.

Vāṇī, Kālī and Cedi, together with the letters of the scripture; Rābāya on the path to Tāḷavanapura, of Nābhi.

The line mentions Saubhadreya, Ganga Śivamāra, Nābheya, a letter, Vikramāṅka, and the infinite; damage to the intervening words and final verb prevents a reliable complete translation.

The surviving words refer to qualities, scriptural knowledge, karma, a sense faculty, and grasping, but the intervening text does not yield a reliable literal sentence.

The very meaning of the initial word is Mādhava’s strength of arm; the sound is separate, belonging to the sixfold apprehension of every body.

The constituent, its characteristic and meaning, and the letter are linked with the new omniscient one's knowledge of reality; for him, endless meanings of the sacred teaching arise and grow.

A complete literal translation cannot be recovered from this reading. The identifiable sequence mentions mati knowledge, then absolute knowledge, an excellent thing, and a letter; the relationships among them remain unresolved.

And this path is a fine gem, the arising of speech; then comes attainment without measure. Beginning with letters, Bhāratī comes into being, born from them.

A complete literal translation cannot be established from this reading. The discernible fragments refer to speech, possibly modes or verses, something uttered even in a word, and a work.

The opening phrase is not recoverable with confidence; it may mention life.

An unclear phrase mentions a sūri, followed by an incomplete word.

And something of an aṅgula’s measure.

An unclear phrase appears to refer to the earth.

The community of the Yaneriya people.

And Māḍaṇa spoke a statement.

Drucita, immersed, dasta.

Davasyāṇālakadi.

He established the deity.

The sense of this line cannot be recovered reliably.

The sense of this line cannot be recovered reliably.

The sense of this line cannot be recovered reliably.

A complete literal translation cannot be recovered from this reading.

A complete literal translation cannot be recovered from this reading.

A complete literal translation cannot be recovered from this reading.

A complete literal translation cannot be recovered from this reading.

The line contains an apparent reference to a lovely flower, but its full statement cannot be recovered.

The surviving letters do not yield a recoverable statement.

The line apparently mentions many yojanas, but its full statement cannot be recovered.

The surviving letters do not yield a recoverable statement.

The unresolved vāghāgapaya of the divine.

The unresolved syllable, light, and that of Sāranga.

An unresolved expression, a moment, and that of one's own.

An unresolved expression concerning something final and an unresolved quality.

The cause is explained in that region: infinitely many times, these days pass beyond their portions in their course, and scriptural knowledge also does so.

For the unidentified measure ಗಧರಜ್ಜಯ, at an equal number and its highest limit, there is an incalculable, infinite increase by parts.

A countable increase by a part; thereafter, each innumerable increase by a part in sequence, and multiplication.

The line mentions an innumerable increase, a further increase associated with knowledge, and increase by multiplication; its intervening and closing phrases cannot be translated reliably.

Subsidiary six increases, a measure and a diagram are mentioned; the remaining phrase concerns the innumerable in the world, but its wording cannot be translated reliably.

These measures and the six increases, having reached abundance, are indeed here in the paryāya-samāsa exposition of scriptural knowledge.

In knowledge the last division came to be. Know the stated measure by the scriptures; when multiplied by units, on its arising one obtains a letter.

That is called scriptural knowledge. How this relates to the meaning of its letters is unclear in the surviving reading.

By figurative usage, what arises from letters and is bound to material scripture should be termed knowledge of letters.

The wording of this line is too damaged to establish a literal meaning.

The wording appears to mention establishment and rising, but its literal meaning cannot be established.

It mentions cāraṇa supernatural power; the surrounding words cannot be translated reliably.

And the manifestation of the divine.

Always, with an intention and disposition.

Having praised the voice of knowledge.

I went to all refuges.

The speech of the Jina, free from pride.

The wording of this line cannot be established.

Restraint, Om, Hrīṃ; the final word is unresolved.

An unresolved syllable, rightly, an unresolved syllable, and a ritual utterance.

This sequence of syllables has no recoverable literal sense.

This line cannot be translated reliably from the surviving letters.

The result of something descends and goes away, though the first word and its relation to the rest are unclear.

The line mentions discourse concerning the Veda, but its assertion cannot be recovered.

The line mentions an underlying sense, but whose sense it is cannot be recovered.

His seekers of liberation.

Gautama and the others too.

Right vision, knowledge, and conduct.

With these, indeed, he speaks.

The phrase appears to begin with ‘of two kinds’; the rest cannot be translated reliably.

The words cannot be translated reliably.

The line contains ‘Bhagavat’; its statement cannot be recovered reliably.

The line cannot be translated reliably.

A human being, followed by words that cannot be securely read; a standpoint and perhaps letters; this, followed by an unclear phrase concerning a king; and indeed it is, followed by their unclear phrase; a human being, the Ṛgveda, and an unreadable ending.

The damaged line appears to speak of the world's increase, the essence of the Ṛg Veda, speech and a named branch, then of beneficial instruction received through a lineage as auspicious. Several intervening words cannot be translated securely.

An unclear expression, second, ninety-six, the number of directions, the sage’s kingdom, amid it, the rise of Brahmā, followed by an unclear verb.

Nīla, Śamala, a section of the Pāhuḍa treatise, pleasing and revered; the path; together with the teacher; a pillar binding; an arisen Pūrva section. The intervening and final phrases cannot be translated reliably from the transmitted letters.

The surviving reading mentions a number of the universe, a teacher, and someone called Vijaya, but its other phrases cannot be translated reliably.

Having unfurled the sun’s banner, the giver of attainment through all numbers describes Akalanka’s birth, so that the three sections of pure truth concerning Vīravardhamāna, the lamp of the heavenly abode, may be seen.

The line mentions the Śuka Gītā, victory, bearers of the Ṛg Veda’s end, and a letter or syllable of Guru Nemi that rose; the intervening and final phrases cannot be translated reliably from this reading.

On the palm leaf I write, O excellent ones, of essence, a composed group, a human being’s origin, the art and its principle and division, knowledge, the pleasing bearers of threefold knowledge, and Hari’s threefold sāttvika nature; the readings connecting these phrases remain uncertain.

As many as are within the circle, the lotus-mother and the mind, with a paired form, through an unclear exertion, having combined Vīra’s mark, the gods became human in principle.

The influx of meritorious karma.

Of wholesome dispositions, one seeking liberation.

A four-part account of conduct.

A salutation to the mother.

The surviving words may refer to bathing and hair plucking, but the intervening phrase prevents a reliable literal translation.

A speaker or disputant is mentioned; the remaining words do not yield a reliable literal translation.

The line may mention Cāraṇas, but its full sense cannot be recovered reliably.

The surviving letters do not support a reliable literal translation.

An unresolved phrase concerning a sacrifice.

An unresolved expression, of fragrance.

An unresolved expression, an elephant, and great fear.

An unresolved expression involving Krishna or blackness, followed by unresolved words and worship of a seat.

The surviving words do not yield a reliable literal translation.

The line appears to refer to Gautama, but its statement about him cannot be recovered.

The line appears to name Vīra, but the remaining words do not yield a reliable literal translation.

The lord’s fame is very great.

Their lotus feet.

Arjuna, the best of men.

Of holy Vedavyasa.

Gahari, Gangabanan.

I establish it also.

Great one, you are free from pride.

Absorbed in that play.

Within Hari’s number, having reckoned the equal, discerning what belongs to the wind, there is an expectation concerning Vyāsa’s group, śaraśaṃra, and the ya class.

In the light of the great ray, the sage and auspicious congregation are associated with effort like the adamantine teaching.

The constituent Suṣumaḥ and Ṛgvarṣa; victory, ornament, scripture, song, a series, and modes.

The poet’s account of the beginningless is esteemed; the remaining words mention various things, the strong, something that has pleased them, and a portion of a number, but their connected meaning cannot be recovered from this reading.

Bhīṣma, dear to the learned in the bond of sacrifice, holds in his voice the essence of the inward path.

For the grace of the nectar-voiced power also, there is instruction for practitioners of austerity in Vasudeva’s utterance.

The line appears to mention something established in the world, a thousand peaks, and Krishna, but its surviving letters do not support a complete literal translation.

The surviving words mention the Jina’s rite and a living being, followed by what may mean ‘from the forest, a wanderer’; the rest of the line cannot be translated reliably.

The greatness of the āhāra-mārgaṇā is mentioned, followed by words whose reading does not support a reliable literal translation.

The monastic group is a flower of many forms.

Radhāvasha is joined with eight qualities.

Rapanāda concerns the division of parts.

The foot or word is connected with haramāra and lakkiva.

The wording is unresolved; it may refer to five persons.

The wording is unresolved; it may concern greatness or glory.

To the Jina lords; the preceding syllable is unresolved.

This line cannot be translated reliably from the surviving letters.

The supplied letters do not yield a reliable translation.

The word ‘essence’ is discernible, but the line does not yield a reliable translation.

Something is shown within something, but the supplied letters do not establish what.

The supplied letters do not yield a reliable translation.

The surviving words suggest an Ṛg circle, but the line cannot be translated completely.

The surviving letters may refer to kāmadhenu, but the line cannot be translated completely.

Three; sin. The remaining words cannot be translated reliably.

The line mentions supernatural power, but its full statement cannot be recovered.

The surviving words of this line do not yield a secure literal reading.

Remembering the splendour of Kumudendu.

The surviving words appear to refer to the Jina's teaching as giving all.

The line mentions doctrine, but its remaining words do not yield a secure literal reading.

The sacred syllable Om is followed by wording that cannot be reliably read.

The surviving words may refer to knowledge and Śrīmadana, but their relation cannot be recovered.

The line mentions the Jina, but its statement about him cannot be reliably read.

The surviving wording cannot be reliably translated.

The lord of ascetics is worthy of honour, bears a morsel, shines with a graceful jewel, is praised by the Pāṇḍavas and gives victory; the line also invokes Parāśara and a foremost ascetic who knows the truth of causes. Several intervening expressions cannot be translated reliably.

The human path where liberation dwells is established in pure good action; its number is the beneficial ninefold sacred terms.

The great victory, the pure group of essences, is the three jewels themselves, well pleased by the supreme teacher’s conduct.

Brahmā, having been born, has a vision that reckons the principles and, like a jeweled crown, proclaims vision and constant knowledge.

The yakshini who rules, Kumbha the ascetic, and an unclear portion or sequence extending from those beginning with dharma are mentioned.

The surviving words mention a great sacred teaching, the eternal and impermanent, sciences, the five, a journey, liberation, and giving; the damaged words prevent a complete literal translation.

Those who held a victorious aṅka, in an unclear manner and place, are followed by a reference to an unclear aṅka and Saudharmendra; the remaining words appear to speak of honour, giving, form, departure, showing meaning, increase, movement, and five, but their relation cannot be recovered securely.

That which went, having understood the world protector’s responsibility, is followed by unreadable words; the line then mentions Bharata, fearlessness, an innumerable class, essence, living beings, and apparently a description, but their grammatical relationship cannot be recovered reliably.

When the writing of the worshipped path exists, there is strength in writing the gītāṅka; the Vyāsa group is the course of the Devāgama.

Through much sinful disposition,

of the ill-disposed, doubled living being,

within it, a new distinction,

because they came together in the course of conduct.

I shall guard a thousand real things.

By which he instructed.

It is pleasing by fortune.

Those of the three parasols.

This line cannot be translated reliably from the supplied reading.

The line mentions sin and many things, but its remaining words do not support a reliable translation.

Something is described as above, but the line as a whole cannot be translated reliably.

This is indeed of nectar, though the grammatical connection is uncertain.

Auspiciousness and the Yādavas are mentioned, but their grammatical relation is unclear.

The words in this line cannot be translated reliably.

Illusion and mountains or speech may be mentioned; the line cannot be translated reliably.

The line may end with a word meaning praised, but its statement cannot be recovered.

Of the devoted one, however, the moon and all—this reading is uncertain.

The preceding word ends here; then come things beginning with speech, followed by a word continued in the next line.

A gem, that supernatural power, and the beginning of a further word.

The preceding word ends here, followed by a practitioner of leaf-walking.

Alundoge, Garuḍa-vā; the surviving words do not yield a secure literal sense.

Ranaṃ kavantantaku; the surviving words do not yield a secure literal sense.

Siyōśyava, of giving; the connection between them is unresolved.

Vataḥ śakarī, my; the unreadable letter and syntax prevent a secure translation.

The line mentions coming by a path, Pāvā or sin, Vīra, and a final phrase that may concern offenses; its surviving wording does not permit a reliable complete translation.

The enjoyment of acquired wealth is to be enjoyed; from the curse of the sacrifice for guests, one is on the road to hell.

The surviving words mention compassion, someone turning, fame, a foot, and a human being; their relationship cannot be recovered reliably.

The specialized knowledge of severing the liṅga, the unclear course, and the expression concerning doubt are left aside, without seeing all the standpoints.

Victory and victory are mentioned, followed by an apparent reference to a letter or colour; the rest of the line cannot be translated reliably from this reading.

The world also; among the asuras, buffaloes, elephants, horses, chariots, elephants, groups, foot soldiers, and Gandharvas.

The surviving words suggest a chickpea, something great, and possibly the three jewels as greatest, but they do not yield a reliable complete sentence.

The opening is unreadable; then come ‘monastic group, all,’ followed by unreadable words, ‘asuras,’ more unreadable words, ‘wheel arrangement,’ and ‘meaning of the principles.’ A complete literal translation cannot be established from this reading.

Unreadable text; path; unreadable text; path; unreadable text; serpent; unreadable text; number; unreadable text; lower; unreadable text.

The surviving words do not yield a reliable literal meaning.

A part and a speaker or disputant are mentioned, but the line’s statement cannot be recovered.

The surviving words do not yield a reliable literal meaning.

The line appears to mention substances, but its assertion cannot be recovered.

That Ṛgveda, or

the Veda also, and countless branches of learning,

whose course is to be known,

they speak of the essence and of the sage Kumud.

No complete literal translation can be established from this reading.

No complete literal translation can be established from this reading.

No complete literal translation can be established from this reading.

No complete literal translation can be established from this reading.

The wording cannot be recovered from the supplied letters.

The line names Krishna, but its remaining wording is unclear.

Sweetness is mentioned; the rest of the line cannot be recovered.

While coming within it; the final syllable is incomplete.

The class of those mixed together.

The river, Sīrātarvañā.

Who, in the world, Oṃ Hṛṃ.

Dautē, all, ēsa.

A reference to the mind occurs between two unrecoverable expressions; a complete literal translation is not possible.

The surviving words do not establish what is said about the earth or a being.

Two unrecoverable expressions precede ‘quality’; their relationship cannot be translated reliably.

The line appears to mention a number, a ṛk, and something divine, but its wording does not support a complete literal translation.

The surviving letters do not yield a complete sentence that can be translated reliably.

Tvaṣṭā; all the Ṛg verses that went before; adañjka, horōṇavaśaṇava, the fathers, pāta, sanāg, bhuvāḥyi; foremost knowledge, a method, by thousands; mūvayagutākaḥ, Brahma’s radiance, vārinēri. The surviving wording does not yield a secure continuous sentence.

The surviving wording mentions pramāṇa; the words before and after it cannot be translated reliably.

The excellent vow, the stainless Pāhuḍa, the new good source, and salutation to the five pure souls.

Of the Ṛgveda, the sixty-four divisions; from within the twofold count, the remaining half is forty-five.

In the series of decrease and increase are eight and seven, sāba, and the interval of the numbers three, three, and two.

Zero, two, a hundred, three, and an unclear further count are given for the two digits of the syllable division of the Ṛg anuvāka.

In the anuvāka hymn, the golden half-lotus is the essence of contemplation, a great mandala.

In the speech of scripture, the letter is a part of sound, recited at the beginning of the group of śa-class sounds; the intervening words remain unresolved.

Diratī was under Hari’s sway.

Nadanaḥ, possibly flowing.

Duḥ, O most generous one, prīṃ, mā.

Śrīṃ, klīṃ, aiṃ, hraṃ, thaś.

The surviving words do not support a reliable complete translation.

The surviving words do not support a reliable complete translation.

The surviving words do not support a reliable complete translation.

The surviving words do not support a reliable complete translation.

An unclear opening, many qualities and wealth, and an unclear ending.

An unclear opening, all, likewise, of the worlds, and an unclear ending.

An unclear opening, peace for all, likewise.

An unclear expression followed, possibly, by ‘great sacrifice.’

Whose form is the cosmic form.

The wise call him auspicious.

The whole world is a part of him.

They call him the supreme self as well.

Daṃ; sweet utterance; the essence; she.

Vē; may they do; giver of prosperity.

Ravartaraṭedhapasa.

Ah, seven and eight, one or two.