Chapter 46

The unresolved ḍara class tally and glorious Ṛg-dhyapārtha are a ṭaka division within the classification of beings capable of liberation.

The foremost lord Dharmaja is greater even than a resounding song-composition concerned with application.

The wealth is equal for the son of a bhavi in Bharata; within Omkara, eight belong to those who uttered it.

The speech of the sage Kumudendu: Kṛṣṇa, the subduer of Kāliṅga, and a temple of time called ‘thaṇa-thaṇa’.

Mind, six thousand, the fruit of the three, a protector, the Gītā, Ṛg, Āgama, and Veda.

Krishna, who did not conform to the demon’s leśyā, was the foremost harvest of production.

The earth maiden, fame, the armour of victory, one afflicted by old age, the ninefold group, and the people of the Ṛgveda, of the embodiment of fearlessness.

Having revered the primal syllable Oṃ of the three letters, he became an instructor of that knowledge and gave it as a gift.

Those people who did not know bad deeds, with the destruction of sickness, praise and joining, through the drawing away of disease, lived like lords of the directions and ascetics; that leader wished for a rank of restraint and protection.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

The phrase may mention life breath, but its statement cannot be recovered reliably.

The line mentions blood or the colour red; the remaining phrase cannot be translated reliably.

But devotion to all the standpoints.

The vow of truth, followed by an unrecoverable expression.

An unrecoverable expression concerning a pratimā stage.

This line cannot be translated reliably from the surviving letters.

A birth is mentioned, but the preceding words cannot be read securely.

A foot or station and possibly Vīra are mentioned; the line cannot be read as a complete statement.

A horse and supernatural power may be mentioned, but their relationship cannot be recovered.

Something may have been read, but the rest of the line cannot be interpreted securely.

Unresolved words precede ‘divine lord’ and another unresolved word.

Ri, aṃ, on all sides, followed by an unresolved word.

I do not perform it; svāhā; ṛ.

Three unresolved words: taṭṭhaṭha, sima, evana.

At the nail; vēgha, akkhali, ār.

Not that supernatural power; dhūk.

Raha, hnavanāṅgaji.

O knower of the words of the sūtra.

Ah, Vīra, auspiciousness and essence.

Gipalaṃ, fragrance, and elephant ichor.

Dhihāḥ, the sound of the Arhat.

Svāhā; establish it.

To the lord, lalava, homage; oṃ hrīṃ aiṃ, oṃ; the karma named saṃghāta, rūṃ raḥ i.

To the one described before: auspicious tīṃ vaṃ, homage to the lord of the perfected ones. Om hrīṃ, to the one devoid of the aggregate of karma.

Nāridebbrau; to one free from karma; śggāvayīṃ, tharabhaharaṃ, a path; to the apparent lord of Siddhas, homage; Om; the remaining syllables are unresolved.

To the one free from bodily-configuration nāma-karma, the venerable lord of the Siddhas.

Salutation at the feet. Oṃ hrīṃ. The bodily configuration named Nyagrodha, whose round form has expanded all around.

To the one free from karma, the illustrious lord of the Siddhas, homage. Om Hrīm.

Hrīṃ. Homage to the revered lord of the Siddhas, who is free from the name karma of the Svāti bodily configuration.

Salutation. Om hrīm. To the venerable Siddha, free from the body-determining karma of the hunchback bodily configuration and related kinds.

Homage to the lord. Oṃ hrīṃ. The nāma-karma of the dwarf bodily configuration.

The third, called Cāraṇa, is mentioned here, though the ending is unclear.

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.

An unresolved phrase mentions a commentary and this.

An unresolved phrase mentions a Tīrthaṅkara.

An unresolved phrase mentions an establishment or installation.

An unresolved phrase includes southern or south.

The supplied letters do not support a reliable literal translation.

The supplied letters do not support a reliable literal translation.

The word for mind is discernible, but the line as a whole cannot be translated reliably.

The line cannot be translated reliably from the supplied letters.

The line appears to mention something heard and Bharata; its full sense cannot be recovered.

The line mentions Dhārtarāṣṭra, but the surrounding syllables do not yield a reliable statement.

An arrow, at the side, and; the remaining syllables leave the statement incomplete.

The surviving letters do not yield a reliable translation.

An unidentified term, followed by ‘many’ and a possible form of ‘various’; the full statement cannot be recovered.

Possibly ‘of clouds’; the remaining words cannot be translated reliably.

An unidentified expression, possibly mentioning a thumb or goad.

An unidentified expression, possibly referring to a Brahmin.

The words in this line cannot be recovered reliably.

The line appears to mention Sanskrit and Vyāsa, but its full statement cannot be recovered reliably.

The line ends with a possible reference to compassion; the preceding words cannot be recovered reliably.

The line may refer to establishing a meaning, but its full statement cannot be recovered reliably.

The great, pure song of victory; vararṇararā, the received tradition, svarbhāraṃ of those without desire, within airabhayaraṃvi.

The arranged group of teachers, the five Parameṣṭhins, is present throughout the meritorious observance of those devoted to it and bowing.

The surviving reading mentions scriptural learning, words, sound, and the method of aṅka, then says “thus and” before further words whose meaning and grammatical connection cannot be recovered reliably.

The opening is unresolved. Before that come an endless principle and utterance; this appears to say to decode one number. The remaining words mention a kingdom, liberated ones, strength waning through illusion, and a cry of victory, but their connection cannot be recovered.

The surviving reading does not support a complete literal translation.

What has come down as the Sanskrit essence is ancient and auspicious; the measure of liberation is this ending of worldly existence.

Having included and sung the hymn of the Cosmic Person, I declare the new presence of the Ṛgveda.

Their path of Vṛṣabhāṅga; the great ancient Vedic verse, its auspicious explanation of meaning: how is this release?

Unclear words; the destroyer of sin, Hari; unclear words; all; unclear words; how indeed; unclear words; mine. A complete literal translation cannot be recovered from this reading.

They counted the living beings of the earth.

The monastic orders are of two kinds.

The branch called the sage’s supernatural power.

Of the pure count of letters.

Sweet Kannada.

Southern and eastern.

That which is on this side, with the final word unresolved.

Three white parasols indeed.

The surviving letters do not support a reliable translation of this line.

The line appears to name the letters a, e, ca, and gha; its remaining words cannot be established.

Having waited, I came.

The class of letters of speech.

This line cannot be translated reliably from the surviving letters.

The line appears to refer to a sectioned scripture, but its full statement is unrecoverable.

The surviving words appear to mention a son of Pāṇḍu ṛṣi; the line's full statement is unrecoverable.

A complete translation cannot be established from these words.

The Jina and a divine relinquishment are mentioned; the grammatical relation is unclear.

An unclear word is followed by ‘counted’ and ‘likewise’; a continuous reading is uncertain.

The surviving words do not yield a reliable literal translation.

Among the classes of men and women.

The gaṇi’s inner being is mentioned, but the ending cannot be read securely.

A direction and Vardhamāna, described as spotless, are named.

Blameless is the clear description; the remaining expression cannot be read securely.

A quality or virtue perhaps arises, or is said to do so.

Adorned with the limbs of scripture, Māra; the teacher Śrīramaṇa’s dissemination for self and others; Jāṃha’s fruitful water.

To them, auspicious in fame, heroic, self-controlled, wealth, lineage, and tranquil minds: tranquillity, one, all.

The world's sole grandsire, Gīndra, is far from affection for royal sovereignty; his own welfare, coming to him, is placed within.

Various Ṛg sūtras, a great human being, a number connected with song, Śaiva scriptures and the like, and all calculation.

Bearing the series of squares and abundant splendor, flourishing glory has fully attained equality; all stand on an equal day.

The victorious sage, Ārā, associated with Bhṛgu and the liṅga, is worthy of worship; Narasiṃha is transmitted in a hymn full of substance.

Because the white one’s hair and nails do not grow, there is also the Jina’s seal; Kumudabbe, protected, composed, and the excellent victor.

The venerable one triumphs; that new aṅka is complete. The remaining words mention a short ṛc, a crore, an utterance attributed to a Bhārgava seer, and their monastic group’s speech, but their connections and the closing statement cannot be recovered securely.

Scripture, the sun, a person of the land, Phālguna with an intention, the teacher Prajāpati, and a collection of hymns.

The surviving letters do not support a reliable translation.

The surviving letters do not support a reliable translation.

The surviving letters do not support a reliable translation.

The surviving letters do not support a reliable translation.

Of the place of austerity, of the self.

A hundred, and also always.

The pleasing lotus feet.

Of the unresolved ಯುಗವಡಪ್ರ.

Your pleasure garden of the lord of sky-goers.

In the garden, they are there today.

Of origin and a new kind, together with it.

A giver, a witness to the proper limit.

The line contains “sage” and a possible reference to one’s own, but its words do not form a recoverable statement.

The line contains “equal” and possibly “giving,” but its statement cannot be recovered.

The line possibly ends with “fool”; no connected literal meaning can be established.

The line may begin “with curd,” but the remainder does not yield a recoverable statement.

The surviving words do not yield a reliable translation.

The surviving words do not yield a reliable translation.

The surviving words do not yield a reliable translation.

The line appears to mention cāraṇa-riddhi, but its full statement cannot be recovered reliably.

Tārivise; an attained state.

Kacā; the self of another.

Thamātma; the teacher of Vīra.

Vitka, of the worldly standpoint.

Sanaka and the others; the Īśāvāsya verse; Vedic teaching; destruction of the fine net; a pure ṛk; victory.

A means of practice, joy-born, a Ṛgvedic verse, Śāradā, a standpoint, Pikas, a Ṛgvedic verse, Kodmā, Lalaham, homage, giving, and a Sanni hymn.

The damaged opening appears to concern Ṛg speech and a mountain summit; it then gives four, eight, one, and five, followed by an unclear phrase about a ṛk, essence and its limit, and an unclear ending concerning all.

The seer of Rig mantras, the Rig number in the throat, a boon-giving tree for the practitioner—thus the Rig verse of giving.

Yayōdaṅka; beginning with true numbers, the columns having acquired splendour and being worthy of that; the field of the Veda-number, Ōsaṇa, proceeds apart from Śīsaṇati; the cause, the boon-giver’s compassion, Avadacō, and the nature of the share.

Marked Vākāṭaka, of Samaṅgara; the earth-related Ṛg verse from Mardēli, the Tarbhūra lineage, and an auspicious, pure scope.

I tell a component of the Veda; the remaining words appear to mention Paraśurāma, an auspicious age, glory, the Vedic exclamation vaṣaṭ, sacrifice, oneself and the other, but their relationships cannot be read reliably.

The sound of Śambhu, lord of honour, increases giving; the hymn’s devotion is my praised speech, measured by austerity.

The meritorious word of Ānateśvara, the eight-marked ten and the haṃsa syllable are worthy of this praise, all eight.

For the protection of the teaching.

The moon and sun of the lineage.

This line cannot be translated reliably from the supplied letters.

This line cannot be translated reliably from the supplied letters.

The unresolved makadaya, a thread, and a foot.

Dried ginger, followed by two unresolved expressions.

An unresolved expression, three, and another unresolved expression.

An unresolved expression; going, it may be the other world.

The surviving words mention speech or doctrine, but the line does not yield a reliable complete translation.

And compassion, Rāma, a human being; their relationship in this line is unclear.

You, who or which— the remaining word cannot be translated reliably.

Above, over, lightness; the words do not establish a reliable sentence.

The surviving syllables do not yield a defensible translation.

The surviving syllables do not yield a defensible translation.

An unresolved sequence precedes a possible word meaning transformed.

An unresolved sequence precedes possible words meaning on all sides and worldly existence.

A complete literal translation cannot be recovered from this line.

A complete literal translation cannot be recovered from this line.

A complete literal translation cannot be recovered from this line.

A complete literal translation cannot be recovered from this line.

Yoga, a sage, and an uncertain form that may mean “honors”; the line’s assertion cannot be recovered.

An unrecoverable expression, destruction, and an uncertain word possibly meaning “which.”

The first three expressions cannot be recovered; the last appears to mean “his.”

An unrecoverable expression, “praised,” and another unrecoverable expression.

Not excluded, O teacher, one's own, if; the intervening words are unresolved; praise of the self's qualities.

The true victory of the steadfast inner state; the wealth of eight, the qualities of the heavenly ones, the self-existent one who has become wind.

This auspicious essence of a portion of the goddess’s knowledge is an utterance that the one who knows its course spreads beyond.

To express doubt about the path, there is a wish for a boundary to the letters; having become an ornament of others’ speech, Dūṣaṇapura.

The readable words speak of the beginning, something given for victory, Gāṅgeya before someone, glory, giving, and harsh disposition and speech; the damaged words leave their grammatical relationship unrecoverable.

The master builder is jewel-limbed and gold-limbed; the remaining words appear to refer to a body, diamond, inference and the like, others, and people, but their relationship cannot be recovered reliably.

A complete literal translation cannot be recovered from this reading. It may mention prosperity, understanding, hope or a direction, Narmadā, and something within the scope of something else.

The surviving words suggest reasoning, a lord or king, a good vow held steadfastly, and ‘here’; the intervening phrases cannot be given a reliable literal translation.

Vīmi, Kurukṣetra, the tender youth of Karunāḍa, laughter born of alteration, Armakar.

The line is too damaged to translate reliably.

A minister is mentioned, followed by wording that cannot be translated reliably.

Two chapters.

The line is too damaged to translate reliably.

A human being’s utterance and supernatural powers.

Gasitaṃ, the unattached ascetic.

The revered best of human beings, auspiciousness, and sin.

By virtues, by Indra and others, and by learned men.

The king of the gods, with bowed head.

He should worship the slain Hari.

Immeasurably renowned.

You destroy my sin.

This line cannot be translated reliably from the surviving letters.

An unresolved phrase says to remain at the foot.

A phrase containing ‘control’ cannot otherwise be translated reliably.

Compassion and a jewel are mentioned, but their relationship is unresolved.

That, by radiances, followed by the unresolved fragment udba.

The surviving syllables read tyo va kupi sthada; their sense cannot be established.

That one: oṃ, hrīṃ, śrīṃ, klīṃ, followed by the syllable va.

The surviving words read ga, śata, oyada, saregi; no reliable connected meaning can be established.

In the ray, support is invoked; the opening syllable remains unclear.

Of the point, an atom; the final word cannot be read securely.

Distinction, auspicious Haṃsa, full moon.

They spoke of a radiant seal or gesture.

Ramambi, all parts, Shimara, the cause of the divine constellation, the killing of a person, Dhalamukha.

The deity’s foot, the paṇaha of Canāṃ, and the left region are associated with the great one; even what has taken refuge produces inauspiciousness.

The king’s glory, Arjuna the ruler, has arisen; the lord’s increase is auspicious.

The banner of dharma is a part of Āgatāla, in Sapuri; and that called laughter arises as a form of minor passion.

Glory; destroyer of doubt; victory associated with Ṛg. The remaining sequence is too corrupt for a reliable literal translation.

The host’s fame in a Ṛg song; human beings, not Sārasvatas; somewhere, at some time, a little of the Ṛg and the others.

For the one with experience, in the divine boat are the essential sound, the speech bearer, freedom from desire, austerity, and emptiness.

Speech; the eighth circle; ‘ocean, water’—thus the word; the cause of every great calamity, terrible to behold.

The vigraha-gati is still for the Ṛk there; it is of the family, of one village, or of Raka.

Marāmati’s pair of feet.

All, the whole vajra.

Śrī, aiṃ, hrīṃ, Arhat.

The serpent, intent on that, is so called now.

When the unattached one goes.

On earth, that supernatural power arises.

Its number bears a sharp fruit.

Consciousness, their exceeding knowledge, and austerity.

The surviving words do not yield a reliable translation.

An unresolved phrase appears to mention a stainless number.

The surviving words do not yield a reliable translation.

The apparent words read 'not, come, child, turn,' but their sense is unresolved.

The reading of this line is too uncertain for a complete literal translation.

The line may refer to a śramaṇa and a rule concerning the living soul, but its wording cannot be translated reliably.

The line contains ‘four,’ but the surrounding words do not yield a reliable translation.

The line mentions the Jina, but the preceding words cannot be translated reliably.

The beneficial Pūrva text in the Vidra arrangement.

Below, through the eye, indeed, is communication.

This is the letter of the series beginning with ‘six’ and so on.

Having understood the four-cornered written diagram.

The five-faced lord came.

It rises from Rishabha’s mouth.

The limb of discourse dwells in auspiciousness.

Beginning with ten, by Kumudendu.

A complete literal translation cannot be recovered from this reading. The legible fragments mention supernatural power, a person, an extraordinary quality, Vijaya, something near the ear, essence, and an utterance or doctrine.

The surviving words mention a sword’s ray, something spotless that emerged, a king, speech or doctrine, a lotus, the sequence of a power, and an ear. The intervening clauses cannot be translated reliably from this reading.

The Rāmāyaṇa, known through the science of numbers and in vernacular languages; the moon and an unresolved phrase; the stainless ascetic and an unresolved phrase; having abandoned recognition, by his own strength, an unresolved phrase concerning a mode of being, again.

With it in hand, the boastful one spoke self-praising words, calling himself equal to Arjuna.

The new sentient substance, swirling in glory; that harsh multitude, toward the other place—garādhalava.

Of Abhimanyu, the odd number ten is that very nine, they say; seven, five, and the laughter of the empty one’s mind follow.

Thus Pārtha explained the fivefold careful practices to the one in Subhadrā’s womb.

There is one route to the end of the path.

The exit from the Bhūvalaya.

From it, the number is a fine comparison.

It is called a method of knowledge.

The line appears to mention wind and attainment, but the intervening words do not yield a reliable literal translation.

The supplied reading cannot be translated reliably.

An unidentified phrase appears to mention a Pūrva; the rest cannot be translated reliably.

The line mentions a son, but its other words cannot be translated reliably.

The wording is unresolved; it includes a form of ‘pure’.

A sacred ford is mentioned, but the surrounding words are unresolved.

The wording is unresolved.

A foot or station is mentioned, but the surrounding words are unresolved.

This line cannot be translated reliably from the supplied reading.

Where is the happiness of heaven; the final word's form remains uncertain.

This line cannot be translated reliably from the supplied reading.

This line cannot be translated reliably from the supplied reading.

This line is too corrupt to translate reliably.

A divine being is mentioned, but the rest of the line cannot be read reliably.

The line appears to refer to one, but its full sense cannot be recovered reliably.

The line appears to speak of sages and protection, but their relationship is unclear.

The eighteenfold bondage also is spoken of.

Also, if it pertains to that soul.

Having become so, afterward.

He who crossed an incompletely developed life crosses the fearful journey through rebirth, having cast aside an unwholesome state of mind.

Through reflection on the Tattvārtha came attained victory; there would be fear of the sin of slandering others.

The bound beings … Bharata … one’s own … . The intervening and final words cannot be translated reliably from this reading.

Having conquered, in the presence of the end, I speak of the rule of careful speech and of abstaining from false austerity.

The line refers to the world and the eight karmas, but its intervening words are too corrupt for a reliable complete translation.

The display of zeal, the method across its breadth, on Nandigiri’s summit under Rishabha’s guardianship.

A complete literal translation cannot be recovered. The legible fragments refer to the course of every lotus in the world, the sun, abundant giving, learned people, and glory.

The skilled person, having offered the fivefold number at the middle of the petal, fills his own heart and conceals it within his mind; in the discourse named here, at the thirteenth state, destruction does not come to the quality otherwise.

Equal to the omniscient one's speech is Radeskur, an aggregate of boon-giving, auspiciously made speech.

Mālava, Sindhu, and Takkara.

The forms that spread out.

The collection is eightfold.

Thus describe the variations.

The opening word is unclear; the remaining word may refer to reciters.

An unclear word is followed by Kṛṣṇa or black, and being or becoming.

An unclear word is followed by giver of auspiciousness.

Both words are unclear, so their literal sense cannot be established.

In renowned Kanchipura, the excellent one.

There, at the stone, he arrived; the remaining syllable begins a word continued in the next line.

An elephant, and a new worship of the image.

What is to be done remains unclear in the surviving wording.

The readable words mean “of fame” and “another”; the opening word is unresolved.

In a place, various; the final word is unresolved.

No reliable literal translation can be established from this line.

No reliable literal translation can be established from this line.

The surviving letters do not yield a reliable literal translation.

The line may refer to something known by warriors, but its full wording cannot be recovered reliably.

Harīndra appears in the line, but the statement about him cannot be recovered reliably.

The surviving letters do not yield a reliable literal translation.

The line mentions supernatural power and an elephant-emblemed one, but its remaining wording is unresolved.

Ajita, distinction, and being under control are mentioned; their grammatical relationship is unresolved.

The line appears to refer to all in a sequence, with its opening unresolved.

The wording of this line cannot be translated reliably.

Within Gāyatrī are the Jayagītē of my Sārasvata and Gāṅgēya joined to the three and six; the intervening expression cannot be read securely.

The unclear śailūṣmada, the path, the pair, the horses, suffering, the boon-giving number, rightly seized, mother. The surviving words do not yield a reliable connected sentence.

The legible parts mention a sequence, the sprout of all happiness, Hari’s song, Siri’s number, five, and a human being; the remaining phrases cannot be translated reliably from this reading.

When the burning austerity and arrows are present, the external sacrifice, an unclear command without equal, is fear made by illusion.

Having become free of friend and enemy, on reaching the self turned toward giving, their sound of victory and a path to the radiant jewel are found.

When welfare has come under one's control, live; from the head onward, the essence of the sacrificial offering flowed through the vajra device and the sacrifice.

For the renunciation of delusion, Giridhara too: glory, supernatural powers, excellent fame, and the burden of the body are a vanquished state.

Dasāravari, Pārtha, the middle of the earth, a vajra cage, its burden, and compassion are named, but the surviving words do not establish how these belong together.

There, here, and everywhere equally, undiminished for all of us, is the stainless Arhat of the victory of the standpoints.

The wording of this line cannot be resolved reliably.

An utterance possibly intended for discourse.

Within, toward the revered Jinendra.

The line appears to call something fitting, but its remaining wording cannot be resolved reliably.

A single place is proclaimed, but the remaining syllables do not yield a reliable complete reading.

The line mentions a number or mark, but its action and recipient cannot be determined reliably.

It refers to a true indication or meaning, with the final syllable unresolved.

It mentions the path of bondage, but the final expression cannot be translated reliably.

Free from illness, on the chest.

Even your [unresolved word].

[Unresolved word], conduct or movement.

[Unresolved word], prosperity or being.

He speaks of cardamom and dill.

Our recitation is uttered.

With the taste of salted rice.

The king’s mixture, vajraka.

That nārāca binding.

Played at Kāñcī.

A form, followed by an unresolved word.

An unresolved expression possibly concerning standpoints.

The duṅgala entities.

To them, the remaining eight.

Thus, of the action of obstruction.

The underlying sense concerning the bound Soma-gaṇi.

The world, a point, giving, and a Ṛg verse; the unresolved ‘nēvi’ and its essence are a cause of all calculation and of those people’s subsidence.

A journey, in the limb, half of a human; the moon; of that day, a group of days; lunar.

Khraṃ and the unresolved expression concerning karma precede an order and a form; the line then names a lineage-born heroic Rāghava.

The surviving words include “abandon,” “excellent,” “called,” “house,” “said,” and “he said”; the intervening and closing expressions are too corrupt to translate literally.

Hasapayān Hasapa, an Asurakumāra of the Sadhanva lineage; Rēra, aptly named Dānava; the afflicted Ānandaka.

Detachment and capacity are hard to sustain; the remaining words appear to speak of one who has enjoyed pleasures and of a group of descendants, but their literal relation cannot be recovered reliably.

The group comprises the Asuras, Nāgas, Suparṇas, Dvīpas, Udadhīs, Stanitas and Vidyuts.

Satiyāravidisa, Agni, Vāyu and the others—the various Kumāra beings—come together as divisions of the Dānavas, with Dararavaparyādasa also named.

In the world are the Bhavana gods; among them are Vyantaras, Danavas, and Yakshas and others. The final words cannot be translated reliably from this reading.

The phrase refers to the removal of fear, but its surrounding words 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 principal thing is placed; the opening syllable has no secure reading.

The phrase appears to refer to an essence, but its subject and relation cannot be recovered reliably.

It speaks of something beneficial, but the remaining words do not yield a reliable literal sense.

The line appears to mention supernatural power and poison; their relationship is unclear.

The line mentions destruction, but what is destroyed cannot be determined reliably.

The transmitted words ne, mahilāmbu, and sepāo do not yield a reliable literal sense.

The line mentions a piṇḍa, a lump or body, between two words whose senses cannot be recovered.

Ne; auspicious indeed is the venerable Jita.

The line mentions an image, but the surrounding words do not yield a reliable literal sense.

The line appears to refer to an arisen disputant, but its opening syllables prevent a complete literal translation.

A literal translation cannot be recovered from the surviving letters.

The line appears to mention liberation; the preceding words remain unresolved.

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

Taṣṃduśśāka land.

Ñjir, in the city of Daśapura, vi.

Dapayaṣa, śvēya, jāai.

Hamahē, niṇi, vṇa.

The line contains ‘rope’ and ‘great,’ but its remaining words do not yield a reliable literal reading.

An unresolved expression is followed by ‘in the non-terrible.’

This line cannot be translated reliably from its surviving letters.

An unresolved expression mentions sin, followed by another unresolved expression.

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

Seven, one, nine: the wheel-letter at the beginning of the letters, at the middle position of the verse-foot, in the middle of these.

A complete literal translation cannot be established from this reading. The line mentions five and may speak of reckoning something below.

The line appears to direct a multiplication involving five and nine, followed by further numbers and a reference that may be to verses; its remaining words do not yield a reliable literal reading.

Four thousand thirty-two; two, of the class that moved and shone; eight, only two, seven and seven, four and one, rōse, forty-six.

Obtained is the unclear expression ಛನವಚಉಸತ್ತೇಕ; ತೆಸಿಚಿಬಿ is possibly joined to a series, followed by an unclear expression and the division of the remainder.

Of the digits six, one, zero and two, this word arrangement is a true Vedic stanza learned through the Bhūvalaya numbers.

The line appears to mention a pillar-number, a monastic group, something pure, a Ṛg branch, six, six, the threes, something uneven, a person, and the essence of knowledge. The intervening words cannot be read reliably enough to give a complete literal translation.

A lotus amid the surrounding flow.

They remain as those who placed it.

The spotless water too.

Describe how it thus becomes.

The fifth is mentioned, but the surrounding words cannot be translated securely.

Austerity is mentioned; the remainder cannot be translated securely.

This line cannot be translated securely from its transmitted letters.

Something became so, but what became so cannot be recovered securely.

The opening is unclear; the legible words suggest the moon, mercury, and bearing.

The opening is unclear; it then gives the syllables Aiḥ, Om, and Hrīm, thus.

A lotus is mentioned; the remaining transmitted words do not yield a reliable literal sense.

The transmitted line does not yield a reliable literal sense.

When it came, the line begins a reference to śruta, scriptural knowledge.

A complete literal translation cannot be recovered from the supplied reading; only the final word, ‘one’s own,’ is recognizable.

Ranga, a Śaiva Brahmin.