Chapter 47

A complete literal translation cannot be established from the transmitted line. Its readable portions mention vargaṇās being grasped, Janārdana, the meaning of a teaching, a desire to live, one hundred and twenty, sacrifice, knowledge, illusion, and fame.

Leaving aside the Pūrva, for that autumnal sacrificial rite, before the piercing, at the end of the fourteenth and the beginning of the fourth.

In the practice of the eighth number, excellent vision in the ocean of knowledge brings joy for the power of touch.

The final one called the fourth, vinēṭināsi, became opposed to the measure established by knowledge and the like for distinguishing what exists from what does not.

The Vedic verse of the destroyer of compassion.

The line mentions a drop, afterward learning, sacrifice and fame, specialized knowledge, meaning, and good harmony; the intervening phrases cannot be translated securely from this reading.

Yatāno, as desire for sense objects rose, āpavisavara, darkness, called rasavārenu, called excellent, siyāḍiṃ, of the Navakāra mantra, sabhayatrīntilati, a yantra, of the same class, iṣuhr. The damaged phrases cannot be translated securely.

Whoever wept in fear of worldly existence, without washing away karma, themselves came under the sway of some immeasurable, surging pride.

Having closed their eyes, they themselves wander in blameworthy saṃsāra; the Vidyānupavāda is read in a lower destiny.

Hear: homage to the Arhat; the path.

It shows the path; the remaining words are unresolved.

The body, supernatural power, one indeed.

This is always filled with being.

Karnataka’s splendour,

having counted the ka group of letters,

the mantra of the ruler, the ruler,

there is power always.

The words in this line cannot be translated reliably.

‘Om’ is, as it were, enough; the final syllable remains unresolved.

The line speaks of something fearsome becoming so, but its opening word is unresolved.

The line mentions conduct, while the words around it remain unresolved.

The part is rich in rasa, fame, and renown.

By that manner, it is for the firstborn.

Before it is the Jaina abode.

Nandi is, for me, a speaker for the Nirgrantha doctrine.

Of the worship of three wheels.

The surviving words cannot be translated reliably.

Distinctions are mentioned, but the line’s full meaning cannot be recovered.

A stage is mentioned, but the line’s full meaning cannot be recovered.

The thunderbolt became a thousand.

May he protect: tata, mata, tida.

Bhichatati, manifest, salan.

The three worlds, aipu.

Homage to the revered lord of the Siddhas, who is free of what was stated earlier. Om, hrīṃ, huṃ, ḍaṃ, for establishment.

Salutation to the revered lord of the siddhas, who is free from karma: Om, Hrīm.

To the one free from the body-determining karma of the vajra-vṛṣabha-nārāca bone-joint structure.

To the one free of it, to the venerable lord of Siddhas, homage. Om hrīṃ. Vajranārāca.

To the compassionate, illustrious Lord of the Siddhas, free from the particular body-making karma of the Vajranārāca skeletal joint structure.

Homage. Oṃ hrīṃ. To the illustrious one free from the name-karma that determines nārāca bodily joints.

Homage to the revered lord of the Siddhas. Oṃ hrīṃ. Ardha-nārāca bodily joint formation—

To the one free from the bone-joint-configuration nāma-karma, to the revered lord of the Siddhas, obeisance.

Homage. Oṃ Hrīṃ. To the revered one free from the body-forming karma associated with kīlaka bodily joints.

The surviving letters do not yield a reliable literal translation.

The surviving letters do not yield a reliable literal translation.

The surviving letters do not yield a reliable literal translation.

The surviving letters do not yield a reliable literal translation.

Which dharma and which people are meant cannot be determined from the surviving words.

The sky and a form are named; the remaining word cannot be translated reliably.

An unclear expression is followed by what may be a reference to Dhūrjaṭi; the final syllable is incomplete.

They go, but the phrase concerning a sign is incomplete.

This line does not yield a reliable literal reading.

The line may mention seeing and darkness, but its statement cannot be recovered reliably.

An unresolved expression refers to a disputant.

This line may begin with ‘doubt and the like,’ but the remaining words do not yield a reliable translation.

Aṇavi became distant; the next word begins here.

The preceding word ends here; even of others, the tongue.

Avā, in a speaker, is indeed equal.

Its gain cannot be told.

The scriptures concern the entity.

ನಿಲಪೆ ಭೂಕಾದುಂ.

A serpent, by one, one.

And five ಏಣಕ ornaments.

Whose one-and-five expression remains unclear.

If so, the following expression concerning a state remains unclear.

Delight, your son in the assembly.

An unresolved fragment, from karma, followed by an unclear word possibly referring to a face.

A complete literal translation cannot be established from this reading. The recognizable sequence includes a beneficial path, a wall’s description, a teacher, and Krishna.

The compassionate one, swift and having worthy speech, protects the glory of the scripture’s number filled with five languages.

The opening words are unreadable; what further can be said of the singing sage’s Kannada poem is also unclear.

Ah, earth: Bhūvalaya’s splendour is twofold; on Ṛṣabha’s day, the essence of the song, Soma-pāśa, acts as a remover of poison.

The whole of the other world's splendor, the new commentary, and the treatise of the son of Kuru are present in the numbered verse-foot where they appear.

The final enemy’s destroyer, pārishi, ayadaga, having slipped in, liyuyuyō; having won that victory, āraruyagi; the Jain lay follower’s compassion, having reached all states, aṅknerkēntīkamas, the body mingled under the sway of enjoyment.

Pride and aversion mark the face's utterance; by the fire of the perfected mantra, suffering is destroyed.

The legible sequence refers to all, a harsh one, protecting, that strength, fear, supernatural power, a possible Vedic stanza, and instruction in dharma; the intervening words do not support a complete literal sentence.

That power, giving, a branch, a Vedic verse, hope, an aggregate, anger and a lotus, coral, song and sound: three parts.

We, placed, are sacrificers.

The uncertainly read ರಯಾರೂ is indeed followed by a word beginning ‘immortal’.

The uncertainly read ಮಣಣಂತಂ, swiftness, and equality.

An unattached nasal, the uncertainly read ಹೋಕಳವರನು, and ‘to a mountain’.

The surviving letters do not yield a reliable literal translation.

The phrase appears to concern places of the mind, but its grammatical sense is unclear.

An unresolved word ending, followed by twenty-four.

The surviving words after the opening word ending cannot be translated reliably.

In a portion of heaven; the remaining word is unclear.

This line cannot be translated reliably from the surviving letters.

Supernatural power is mentioned; the surrounding words are unclear.

This line cannot be translated reliably from the surviving letters.

As, in the manner expressed by the unresolved word kapayadadvamad.

The lord and a group of five, whose designation is unclear.

By one who has exceedingly attained completion.

A cow, who is associated with the unresolved expression vr̥ṣayaṭāmavi.

We worship; the following word cannot be recovered.

Speech is unseen.

In the future, many kinds.

The words in this line cannot be translated reliably.

He, Padmanābhi.

The count of Ṛṣabha’s numbered lineage.

Beginning with Ṛṣabha and extending to Mahāvīra.

Numbered through the end.

A complete literal translation cannot be established from this reading. The recoverable words refer to becoming the Lord, something that does not release, an utterance, and something symbolic.

The poison of severe affliction, destructive karma one by one in sequence, and the angered triad are far away.

Lēbāpaṃśi, foe of laxity, bore this form in the Bhūvalaya. The bondage of rebirth, together with the sages beginning with Sanaka, came to him; to develop the surpassing limb of knowledge, Ṛṣabha is the essence of the world's elements.

Of the Āgrayaṇa rite, the group of Brahmins is delighted; Ammanaga is associated with the eight karmas and three intrinsic qualities.

The speech of the Fish incarnation, in the Rigveda sequence, holds this place in the class of the Samaveda.

The other-world tortoise-shaped animal; aphorisms and the like; the destroyer; or exertion; the auspicious Pāhuḍa treatise; the abode of bondage.

To look at the principle of the surrounding group; wealth is sufficient; gold from scripture, O father Bhīṣma.

The ra-syllable of the new number, the demons’ Om-syllable, and the form have deteriorated; O, the material and immaterial, the three scriptures, and the seven.

Rēyaṇi, lord of a station, of the earth, Benaka, makers of joy, sacrifice, with a younger brother.

The sounds aḥ and aṃ are followed by an unresolved expression.

The reading gives viya, aiḥ, o, ēvaṃ, and an unresolved final syllable.

A sage, equal, increasing.

An unresolved expression is followed by a flood of rays.

The opening phrase is unresolved; the line appears to say that someone obtained something, but the object cannot be established.

At night, followed by two unresolved expressions.

An unresolved expression, fragrance, and possibly something from an elephant.

Possibly ‘we, thus,’ followed by an unresolved expression.

The surviving words suggest the sacred syllable hrīṃ, a lotus, and a commander, but the line cannot be translated reliably.

The line cannot be translated reliably from the surviving reading.

The line cannot be translated reliably from the surviving reading.

The line cannot be translated reliably from the surviving reading.

Visamāraṃ and prosperity are named, but their relationship cannot be recovered.

Not; a; au; realm; ruler. The surviving words do not form a recoverable statement.

Dhiṇu spoke of the gods, though the reading and grammatical relationship are uncertain.

Praise of the venerable, auspicious standpoint.

The wise man gave charity in full.

For illness: Om Hrīm, pacification.

Yādava is followed by syllables whose meaning cannot be recovered securely.

Something described as accomplished is mentioned, but the remaining action cannot be recovered securely.

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

From the first cakrin.

Received that which the remaining word does not identify reliably.

That poem is the Ṛgveda.

The line mentions Śivakoṭi, but its remaining words do not yield a reliable literal reading.

The line mentions Brahmā and a mouth, but their grammatical relation is unclear.

The line appears to ask how someone would leave or release something, but the object cannot be recovered.

The opening is unclear; the legible words refer to multiplication, making a new series, and a good standpoint, before an incomplete first-person phrase.

The line mentions an auspicious thing and a teaching, but its surviving words do not support a complete literal translation.

The line mentions the Dravyāgama, victory, scripture, one free from attachment, and destruction; its remaining words do not yield a reliable literal translation.

Auspiciousness shines in the golden sun; an excellent, jewel-adorned boat dwells far away at the mountain’s summit.

A complete literal translation cannot be recovered from this reading. The discernible words suggest a moment’s measure, an instruction, something honoured, and destruction, but their relationships are unclear.

May the Jina, the divine lord, triumph; the teachers’ assembly’s compassion, departure, and the heroic one are linked with this supreme limb.

The reading mentions a possible monastic group's form, a quality and an unbroken meaning, then the Ṛgveda, time, a year, an ocean, and one devoid of passions. The intervening words do not yield a reliable complete sentence.

The profound one, a sage rising in debate, is associated with the feather broom, the mother's dwelling, a mark concerning the other world, and scripture.

Garuda the destroyer, having understood by the path of the lotus, speaks of weighty renunciation.

The medicinal herb is in the heated iron cauldron, indeed.

Dadu, during a watch of time, gāṅgadhi.

Kanu, ōsa, akaḍi, says.

Homage to Śiva, the auspicious one, called vyāṅga.

The beautiful ācārya is mentioned, though the form attached to his title is unclear.

At the doorway, endowed with ascetic heat.

A part of the mass lies in that direction.

Like a drop of water falling there.

Yājī, etbhu, pṛthāgaś: the words do not yield a defensible sentence.

An unresolved word, of the method, and an unresolved form concerning learned speech.

Compassion, of the poet, and an unresolved word beginning with karma.

An unresolved word, southern or right-hand, and an unresolved final word.

The voice, whose essence was tenfold, is mentioned here, though the wording remains uncertain.

She, the goddess, may go, or so the damaged wording appears to say.

The phrase beginning with ಗಯಸ cannot be translated reliably from this reading.

The substance wears away, if ಝಿಜ್ಜದಿ and ಧಾಊಣ have their apparent Prakrit senses.

Not beneficial, she or that gives sin.

Vicakri, Arkananda.

The words in this line cannot be translated reliably.

Possibly the breaking of pride and a hundred thousand; the remaining syllable is unresolved.

The recoverable words are ‘tooth,’ ‘and so on,’ and possibly ‘word’; the line’s full sense cannot be determined.

The supplied reading does not yield a reliable translation.

The supplied reading does not yield a reliable translation.

The supplied reading does not yield a reliable translation.

The meaning of the Veda in the Ṛg period.

From then, Harigraba.

The unclear numerical mark of Cakreśvara.

The circle of classes, the ground of dharma, the four utterances of the perfected ones: that is of the four and of the path to liberation.

Within an unidentified place or group came someone whose name or description is unclear; the line then mentions a body, auspicious excellence, those who conquer, radiance, and a pillar, but the connections between them cannot be recovered securely.

Honour and Paiśācika giving are described; that course of hope and Gāyatrī’s three places are bound together.

The mind truly makes Dasharathi’s name the foremost crown jewel of the multitude of kings, bringing it under its sway.

The earth and the human being are mentioned; a number forms speech, whose essence and sweetness are invoked. The intervening and final phrases are too damaged for a reliable literal translation.

The surviving reading mentions a poet, giving, an Ṛk aphorism, a sage and Kannada, but its clauses cannot be translated reliably.

Through discernment of life, having cast off the dust of karma, he conquered; the song is auspicious and speaks of the lotus, Grarivati, and Śani.

Desire arising from tainted austerity is a loss of one's course; having counted eighty-eight, distinguish the constituent parts from that.

In renunciation, glory having spread along the path; Gadasa, Janaka, Aurgoparṇa, a celestial being, Kuntēya, and a yoginī are mentioned, but their relation cannot be recovered securely.

The surviving words refer to a crore; the rest of the line cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

Om, hrīm; the surrounding words cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

Ten, specialized knowledge, dull: the relation between these words is unclear.

You worshipped Vīra’s abode.

A category or thing came; the final expression cannot be read securely.

The pāda appears to say ‘under the sway of’, but its remaining words cannot be read securely.

Within it, to Girijā the teacher; the grammatical connection is unclear.

Human beings, an unresolved expression, an aggregate, and a hundred thousand together; their relation is unclear.

This line cannot be translated reliably from its surviving syllables.

Which exists in a row, followed by an unresolved expression.

The surviving words do not yield a reliable literal translation.

The line mentions karma, but its remaining words cannot be read reliably.

The surviving words do not yield a reliable literal translation.

The line may mention a pratimā, but its statement cannot be recovered reliably.

The line mentions someone skilled, but its remaining words cannot be translated reliably.

The line names a gaṇadhara; what it says about him cannot be recovered reliably.

The surviving words do not yield a reliable translation.

The line says “all also,” but its full statement cannot be recovered reliably.

A small number has strength in the world.

An account of numbers and letters.

The joining of the description.

The divine part of the bond.

Accordingly, examine the empty row above, the sword-shaped arrangement, and the hermitage on Jalavāhana mountain.

The transmitted line cannot be translated as a continuous verse; its recoverable words include victory and devoid of.

The supplied reading does not support a complete literal translation. It appears to mention letters, seeing, sin, a group, a true number, and an essential point, but their relationships cannot be established.

A renunciant and a supreme end are mentioned, followed by words that cannot be recovered; then vision, something connected with Gaṅgā, victory, and Niṣadha appear amid further unrecoverable words. A complete literal translation cannot be established from this reading.

Glory; the victorious ones’ arrangement of numbers is shown; in Vijaya’s number are Vardhana, the rule, a page, and the Kannada number too. Several intervening words remain unreadable, so this is only a fragmentary reading.

For making it in the manner of a part, Hṛṣīkeśa’s fragrant stream of speech is called the limit of Siddhaśilā.

The legible words refer to fish and others, karma, protection, ten births, and a wonder-giving result; the remaining phrases are too corrupt to translate reliably.

He made known the root of the banyan tree; the rule is a seal for one who sees it once.

The opposing blow; Arjuna, whose matted hair had fallen; an unresolved phrase; the divine novice; the beginning and end of all branches; happiness and welfare.

The sound and the principle are mentioned, but the intervening and final words cannot be read reliably.

Having bowed to the supreme being, if the damaged words are read correctly.

The line cannot be translated reliably from its surviving letters.

The damaged line appears to say that living beings are equal.

This line cannot be translated reliably from the surviving letters.

The elephant encountered Yama; the final syllable remains unresolved.

Which forms are meant cannot be determined from the remaining words.

The line names Śrī Hari, but its statement about him cannot be recovered reliably.

Joy belongs to those to be made manifest.

Marked, with its limbs, and so forth.

The scripture of the Ganadharas.

The assembly of the higher gods.

Ga, seven hoods, and jama.

Dila and sulaptimag.

Davanna, scripture, and reni.

Of a friend, tinashagarashm.

Yāravya, Kuntī’s ṛ.

Vi, of the vow, udyāra.

Of the offering, it said: a multitude, canasaṃ.

Oṃ, āṃ, kroṃ, upright.

The opening phrase is unrecoverable.

An unclear expression, by disease, with an unclear ending.

Going, followed by two unclear expressions.

Which, of the universe, followed by an incomplete syllable.

The transmitted phrase is too corrupt for a reliable literal translation.

The transmitted phrase is too corrupt for a reliable literal translation.

Such a saying or hymn was composed.

The earth, the hundred-petalled lotus, the eightfold subject, the noble one's Ṛjuyaka text, and the Ṛg Puruṣa.

The letters; Jaya the sage’s lineage-born one; from an embodiment of essence came a cūrṇi, the edge of victory.

Within they dwell; scripture, wildfire, forest, auspicious characteristics, Vijayavarman, and the foremost of an offering are mentioned, though their relation cannot be recovered reliably.

The Ganga sovereign, free from action and affliction and beyond praise, approached the image of Lord Jina.

Thus named are the account of suffering, the Ṛk section, the excellent extraordinary qualities, auspicious mōjōvī, and the glory of Nārāyaṇa; one names the eight karmas, and one who learns and speaks the word extinguishes them through the struggle with pride.

The slayer of Narakāsura is praised as Giridhara, supreme and beyond sin; the closing words appear to refer to a fingertip, but their action cannot be determined from this reading.

An unclear opening refers to the path of dharma; the remaining words mention an eighth and seven times, but their relation to the surrounding words cannot be recovered reliably.

The three jewels at the summit of the universe, beside illustrious Vāsava, are associated in this damaged passage with the highest good, compassion, an account of conduct, humility, and scripture; the intervening words cannot be translated reliably.

The unclear matter of the scripture is prescribed; the line then mentions the fruit of bathing in the Ganga and an unclear group.

The sky, Hrīṃ, from Gomukha.

Who is the first speaker?

Who spoke of the Angas?

Having understood that, would one deliver it?

It is of a skilfully formed victory.

The fourfold is profound.

It opens the mouth of silence.

It is a numeral and even a letter.

The line mentions a number ending in twenty and yakṣas; the remaining wording cannot be read securely.

The damaged line may mention a śloka and living beings, but its statement cannot be recovered securely.

An unreadable expression precedes a reference to severe austerity.

The line appears to name Dadhīci and the eight karmas, though their grammatical relationship is unclear.

Viṭaka’s kaḷva pladaṇī.

They held the pleasing karmas, eight indeed.

All aggregates are beyond the aim.

Dlāḍha, coming, sky.

Vachchhta Jurīka, all.

Indeed, to ettittanige.

Tmuvama, Vardhamāna Jina.

Shipu, at the beginning of the tīrtha.

The sage too makes a script.

Malaya spoke of the picture.

Also the Pāhuḍa and Śrīmati.

Indeed, the letters and so forth.

There the disputant rose in order.

He speaks the essence of the letters.

It remained in the utterance.

The knowledge of the excellent sacred teaching concerning restraint of the division of speech associated with a standpoint of harsh utterance.

The sequence of six-divided knowledge of yogis bearing a victorious vision of the teaching of the Ṣaṭkhaṇḍāgama.

The line appears to speak of distress and wrath, victory, and those free from desire for sense objects, but its other phrases cannot be translated reliably from this reading.

A complete literal translation cannot be established from this reading without inventing meanings for several unresolved phrases.

A complete literal translation cannot be established from this reading. The discernible phrases mention the āgama, a manifestation, compassion, recitation, movement, their position, and language, but their grammatical relationship is unclear.

The middle foot or word, an unclear reference to five, the mountain, and the poet of the Siddhas are mentioned; the intervening words do not yield a reliable literal reading.

The line is too damaged for a complete literal translation. Its recoverable words, in order, say: five, division, arising, body, learned, sound, Pāhuḍa treatise, song, and word or sound.

Five Vyantara-dwelling beings, in association, were transmitters of the golden-lettered Āgama.

The earth-dwelling kind, the constituent gateway in the middle of the foremost essence, does not perish; wicked, fierce heedlessness.

Within, Gommata stood; I shall make it.

The words before the apparent reference to an elephant cannot be translated securely.

Of the Mahābhāṣya, following an unresolved word ending.

An unresolved term, the mark or number of rasa, and a further unresolved term.

Hudhachanam, Om, Āṃ, Kruṃ.

Vroṃ, Ṛrana, Eda.

Paipi, cause, power, battle.

Veradā, Kaṇṭaya, Silaba.

Vasodhi, Pishaṇa, an utterance.

Gu; the difficult Ṛgveda; aro.

Skānta, vigurvaṃ.

A pledge, Bhūman's fame.

The readable words are “gift,” “hrīṃ,” and “in the wheel”; the remaining syllables do not yield a secure sentence.

Possibly, a thing such as wealth; the reading does not support a secure sentence.

Possibly fire is mentioned, but the line’s meaning cannot be securely recovered.

Possibly something is said of a deity and smoke; the action is unclear.

The surviving words do not support a reliable literal translation.

The surviving words do not support a reliable literal translation.

In the number or mark came the figure called Hastiriñā.

In the tree, beginning with a leaf.

The line says twenty-four; its surrounding fragments do not yield a secure reading.

The line cannot be translated securely from the surviving letters.

Something is possibly said to have arisen, but the line is too damaged for a secure translation.

The line possibly mentions a thousand cows, but its reading is insecure.

Craving rises among the Takka and Khasa; on the day of this harmful thirst, the practice of excellent Arjuna’s people comes to the body.

Saying that the earth itself lies open in beauty as an expanse, I shall set forth and skillfully give its composed course.

Guarding that, they know the fourteen qualities; he understands what has come to be. The noble ones establish what Revatī spoke of right conduct; with fervour they rise to the supreme state, restraining their own swelling.

The misguided mind, having lost Tārāmati, unfolded the essence of the gift of the mind to the sage in the manner of a fierce disposition.

The unidentified letters concern supernatural power, the destruction of karma, and what is called refuge. Having seen supernatural power and meditation in the doubtless song, it expresses sound, rhythm, measure, and the metrical group method as its subject.

Within the circle of dust motes, in the kammaḍa, I see by sight the supernatural power that appears within this tenfold group.

The person whose knowledge of the other world has risen, the essence of excellent ascetics: five fives, compassion of five places, and the glory of the Jina lineage.

Chandraprabha’s song, with three, six and three, is the ocean’s essence, an attractive grove of the method of binding rāgas.

I recited, out of compassion, the threefold part of the verse-foot of the number of divisions concerning the nine Vāsudevas of the Bhūvalaya.

The manner and the remaining words of this line cannot be determined reliably.

A shining manner or part is suggested, but the line cannot be translated reliably.

Of attainment; the surrounding words cannot be determined reliably.

A worshipful victory poem is suggested, but the opening word and the relation between the words remain uncertain.

The opening words cannot be recovered with confidence; the line appears to end with “of the deity.”

A form that may contain “come” or “gaccha” occurs between unrecoverable words.

An unrecoverable word is followed, perhaps, by “indeed, of excellence.”

The line contains “essence” or “flavour”; its surrounding words cannot be recovered with confidence.

The opening word is unresolved; the following word appears to mean elder.

Of the elders, the Adhvaryu priests are equal.

Possibly in battle; Harāpa and Vyāsa are mentioned, but their relation is unresolved.

The unresolved opening refers to a Brahmarshi; who arranged it in the diagram of the ninefold set remains unclear.

Yi, a monastic order, and the like.

Today, speech, and the unresolved expression ēlassata.

Ha, equal to drying.

Having attained victory, striking.

The line mentions writing, but its complete meaning cannot be recovered from this reading.

The line cannot be translated reliably from this reading.

The line appears to mention fear on all sides, but its complete meaning cannot be recovered.

The line cannot be translated reliably from this reading.

Possibly, for worship at a tīrtha; the full phrase cannot be recovered.

The words and their meaning cannot be recovered.

Possibly, the monk is terrible; the grammatical sense cannot be recovered.

The sage’s ill-spoken ṛvi-karma exists as five; hirmambu, the fierce ones, desire rutsada dharma.

The surviving words refer to the Jina, an auspicious number or mark, and a word or foot; the damaged phrases do not yield a reliable complete sentence.

The readable words name pure giving and knowledge, refer to the asuras, and call Nīla a crest jewel of the peak. The intervening words do not yield a reliable literal translation.

Sixty-four hundred thousand abodes are mentioned, followed by an unresolved passage that includes Indra, ‘again,’ ‘of people,’ and ‘as.’ The surviving letters do not permit a complete literal translation.

Of ten earths, the greater one; the teacher accomplishes knowledge produced by the order of kinds; here the new one is deathless.

The legible words refer to happiness, austerity, death, and Vairocana, but the surviving wording does not support a complete literal translation.

By his own magic and method, Pavisāṅgadārbuṣa saw the southern Cāmara from Vijaya.

The eight earths above, their hundred supernatural powers, are to be known; that is equal.

Knowledge, Vīra Vairocana, and an unclear reference to the land are followed by a phrase that may concern kinship or related meaning.

The city has protection and compassion of mind.

For arranging welfare.

A wall named Ṛtikaṣi.

Within it are many doors.

The words appear to mention a noose and a pit, but the line cannot be translated reliably.

The line appears to mention one person, but its action cannot be translated reliably.

The line mentions supernatural power, but its statement about that power cannot be translated reliably.

The line mentions karma, but what happens to it cannot be translated reliably.

On the path of its swift descent.

Your jewel is at that Chitrakūṭa.

Having taken the numeral of the page, he sowed it.

Purified by austerity.

In that place, well protected.

The monks are engaged in seeking sustenance.

This field is twofold.

Human matters are always in speech.

A small portion in the unclear ṛgsini reading, in that supernatural power.

The unresolved fragment precedes common people of glory.

O sage Vardhamāna, it is eightfold.

Having laid down the burden, it did not come to be.

The surviving words do not support a reliable literal translation.

This Pāhuḍi practice is mentioned, but the line's full statement cannot be recovered reliably.

It is to be learned from the numbers.

The surviving words do not support a reliable literal translation.

The surviving reading appears to mention thinking of something, fame, and a purified sage, but its clauses cannot be translated reliably.

Four cūlikās are present; the fifth, the excellent Pāhuḍa sūtra pillar, is Bhūnandi’s banner.

The surviving letters include ‘victory,’ but the rest of the line cannot be translated reliably.

Now, from the Ṛk division, the Bhūvalaya, honored by the branches, is Karnataka’s abode of seven hundred and eighteen aṅkas.

Three letters in reverse order; yaṇārḍaṅga, distinctive from six; tusanavanavaduga.

Having multiplied the dāna-related quantity by three, produce the letters of the anuvāka sūtras called branches of the Ṛgveda.

The utterance, the expression sattēka, and what lies between them concern a sage, a woman, and the sun’s number; the damaged wording does not establish their relationship securely.

The group from nāṇīṇa, devoid of labials and the like, also has the hand, the limbs of the Veda, and the Veda-number; non-action comes.

In the faint shade of the tree-number’s leaf, beginning with supreme giving, may Gommaṭāpāca’s blood become cool.

Good and dear; the remaining expression cannot be read reliably.

The words in this line cannot be read reliably.

The words in this line cannot be read reliably.

The words in this line cannot be read reliably.

Huhā; the remaining expression cannot be read reliably.

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

A guise is mentioned, but the surrounding words cannot be read reliably.

Possibly, a sage’s composed account of austerity.

One supernatural power is mentioned, followed by an expression whose sense cannot be recovered.

Seven or eight, one or two, up to that point.

The crossing, within eight thousand.

Nineteen in all, though the final word is incomplete.