Chapter 48

They call it the Utpādapravāda Pūrva; through intense devotion, the triad of jewels of awakening flows forth.

Power itself comes under control; the method concerning attachment, the foremost learned ones, victory, the unresolved ranamanga, renown, and those of the naya teachings are beyond.

The fourfold power of the path of dharma is among all living beings; within the six divisions, the Bharata region itself is a pleasing sight.

Of the sparśanānugama: harṣapā, karṣāṃśagaṃ, sargaṭida, of the Varṣadharas, danujavā. The damaged words do not support a reliable literal English rendering.

The legible words mention a path, Veda, Jina and Krishna, and a series of people, but do not preserve a complete statement.

The other Vajrāṅga and Sahadeva will reach the earth; a man of the fortunate group has come into feeling.

The gem’s radiance is mentioned, followed by an unclear description of an excellent offspring or figure, a possible reference to Kuntēya and a state of mind, then victory, a group, power, a king, qualities, and modesty. The remaining phrases cannot be translated reliably from this reading.

Life that does not forget; the maiden of Devāraṇya; the remaining words concerning an āgama and a song cannot be translated reliably from this reading.

Taught there, if the damaged reading is correct.

The wording is too damaged to translate reliably.

Terrible; the remainder cannot be read reliably.

The line cannot be translated reliably.

The line mentions sallekhanā, but its remaining words do not yield a reliable literal sentence.

An unclear expression is followed by fragrance, honey, ten, and an unclear final syllable.

The line appears to refer to a direction; the rest cannot be translated reliably.

Neither expression yields a reliable literal translation.

Having understood the distinction.

One part is at the highest limit.

The highest subsidential state.

All sentient beings within it.

Possibly an account of the deeds of Vyāsa and others; the wording is unclear.

The text names Lady Candanā, but the surrounding words are unclear.

Possibly among the companions; the remaining expression is unclear.

An unclear word precedes paryaṅka, a couch or cross-legged posture.

The surviving words do not yield a reliable literal translation.

The surviving words do not establish what is said about them.

The line appears to mention a moment, enchantment, and exertion, but their relationship is unrecoverable.

The line appears to refer to him and to the earth, but it does not yield a reliable complete sentence.

The surviving letters do not yield a reliable translation.

The surviving letters do not yield a reliable translation.

The surviving letters do not yield a reliable translation.

The surviving letters do not yield a reliable translation.

To the glorious lord of the Siddhas, of the wheel bearer: aḥ, oṃ, hrīṃ; attained Sṛpāṭi, the spread out sky.

To the revered lord of the Siddhas, free from the bone-joint-forming name-karma, homage; oṃ hrīṃ, followed by the unresolved syllables koniṃṇakakṣapū.

To the one free from white nāma karma, to the revered lord of the siddhas, homage. Oṃ Hrīṃ.

Pīta-nāma Ravi; reverence to the revered, karma-free Siddha, Lord Suvidha. Ḍā, ā, oṃ, hrīṃ, Haridā.

Tapukūvi, Oṃ Hrīṃ: to the revered lord of the perfected ones, free from the name karma of black colour.

Salutation to the lord. Om hrīṃ: to the revered lord of the Siddhas, who is free from red-color name-karma.

Homage to the lord. Hrīṃ. To the glorious Siddha, free from the name karma of fragrance.

Homage to the Lord of Siddhas. Om, Hrīṃ: to the venerable one free from the foul-odour name karma.

Homage to the venerable lord of the siddhas. Oṃ hrīṃ: to the venerable one free from the name-karma of bitter, pungent taste.

Karuhaasanar has become; the referent of Karuhaasanar is unclear.

Paēḷa, of karma, jābhā; the relationship among these words is unclear.

The surviving letters do not yield a reliable translation.

Haṇasaḷe, tooth, of a tooth; the phrase as a whole is unclear.

The fierce ones are mentioned, but the remaining word cannot be translated reliably.

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

This line cannot be translated reliably from the surviving letters.

An unresolved word is followed by the sacred syllables Oṃ and apparently Hrīṃ.

Through initiation, sin

having broken through it and attained supernatural power,

and a severe observer of celibacy,

of the whole existing within the two.

Two pearls, having fallen.

Prepared for an offering, indeed; one letter remains unreadable.

An unresolved syllable precedes ‘of the elephant, its own, then.’

May the earth be purified; the surrounding syllables remain unresolved.

The opening words are unresolved; the line appears to end by asking how it is.

The opening expression is unresolved; it says “or became” at the end.

All qualities are mentioned, but the remaining expression is unresolved.

The line mentions compassion; the surrounding words are unresolved.

Hadarīśa, devotion, and a vow.

Compose and spread the hymns.

Having become sky, the woman: Oṃ, Hrīṃ.

That one: Arhaṃ, Kṣmaṃ, Mā.

See the strength of those who have not come under the command of the group of songs that arose, and Banavasi Gaṅgā’s portion of contemplation of the unborn and departed world.

Concerning the place and an unresolved term, Om: of the assembly of Siddhas, this does not exist as something arisen from all standpoints.

Nasara, the sun, from the jewel, the letter, sound and discipline protect the whole on every side; da-ma and ṛṃḷ are syllables whose sense is unclear.

An unclear description, at the end, eight liberated; the words after this cannot be translated reliably.

Within the six-limbed woman beginning with the dental sounds, this golden sixfold adornment is the nature of the supreme self.

Through the continual fire offering of the Navakāra, which strikes away the torment of birth, true understanding arises aflame.

The excellent Ṛgveda, the wish of this day, a born sound and resonance, the left-hand path, and the divine Jinendra; the relation expressed by ‘ಸ್ತತ್ರಾಲ’ is unclear.

Those who think, ‘What is mine is great in every way,’ abandon the proper rule and conduct themselves falsely.

The line speaks of increase and longing for that, then mentions the truth of the self; its remaining phrases cannot be translated reliably.

O divine Lord, the two standpoints are indeed here.

O Aghora Mahesha.

Brahma of the sage.

They come having assumed the role of elders.

Having worshipped the lord of poets.

The expositor who tells it clearly.

Of Vīrasena Ācārya.

The poet’s fame is a fivefold praise.

The line appears to mention a seat being placed, but its wording is too damaged for a reliable complete translation.

The surviving words do not yield a reliable translation.

The line may refer to conduct, but the surviving wording does not establish what it says about it.

The surviving words do not yield a reliable translation.

This line is too corrupt to translate completely.

This line may refer to a Vyantara deity, but its wording is unresolved.

The essence was not obtained; the intervening word is unresolved.

Goes toward detachment.

This is followed by an expression whose meaning cannot be recovered from the supplied letters.

An unresolved expression, Om, and another unresolved syllable.

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

An unresolved expression followed by ‘terrible fear.’

The conduct of celibacy.

Among the vows, harmful action.

Has undertaken and practised it.

Having understood, walk on the path.

The lowly thing subject to the womb of divine time is brought forward, manifest at Sadāśiva’s feet as devotion in me.

Those who do not cherish the song of this kind are risen in meditation; they themselves are also in the course of the pure standpoint, among the nine arts.

The reading of the qualities of the numerical method comes; ten, vavamadṇā; yogins know the meditation of the Arhat, dhivalī.

The twelve kinds of Aṅgas and the principles join beautifully; the principal meditations are ārta and śukla.

Joined with the Three Jewels, that arising is of two kinds; the sage’s sixfold group came together and was attained within.

The Vyākhyāprajñapti concerns the body's span of life and the method they constructed for it; through knowing what is beyond causes, the meditators may meditate.

Having sounded afterward, the bearer’s unclear pillar; I remembered a man’s great honour; before it, fortune and the inactive one.

The sound of song in the first section, the contest of speech, became possible; and the fourth song is without limit.

Nine and one; the flowing ones indeed; which protects the good, is to be given as pride, and is always worthy of acceptance.

An unclear expression concerning restraint.

Consisting of utterance: Oṃ, followed by an unclear syllable.

Arhaṃ, followed by an unclear expression.

It gives something expressed by the unclear final words.

Gaya was thus yours.

If there is equanimity, O Rishabha.

Rambha of Liyabbe.

Great Lakshmi rejoices.

The line mentions being within a calculation, but its full sense cannot be recovered.

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.

This line cannot be translated reliably from the surviving letters.

Strength and supernatural power are named, but the surrounding phrase cannot be translated reliably.

Of the pure part; the remaining letters do not yield a reliable translation.

Having arranged the order, Gajendra.

Rako, the dwelling of the people here.

Seen among us in battle.

In fear of the impurity called Dabana.

Likeshdah, seats and the like.

Thus saying, ‘I shall sit.’

Thus the utterance was brief.

Having taken it, he covered hatred.

A lotus in the circle of lands.

An aggregate, the coming of an antarmuhūrta, swiftly, so far bearing the dust of the feet.

First, with regard to the marked number of mind-reading knowledge, the first pair of meditations is to be abandoned.

Vaṅkadak, Balabhadrasu, Napāṅgītasale; in meditation, who, who, among the yaṇis, and among four.

The second part is well arranged; among the material scriptures beginning with the Ṛg, it is said to be spread as austerity.

Austerity and the accomplishment of the Ṛg hymns and the rest were expounded; the word issued from the lotus mouth of the one free from delusion.

The illustration of the utterance becomes the form of the auspicious presence: the supreme embodied one, Jinendra.

Why then, that subsequent sixty of its own numerical portion: certainly, each is a delight in knowledge.

Thus the auspicious letters are the aim, and their aspiration is equal to it; the bhavya, matured through contemplation, is an excellent white lotus.

The word, from what has qualities; Jamadagni’s group of qualities, to us; Tvaratachanya, the supreme raranga and exalted state.

The disputant, the direction, Gāṇḍavī, and Śivamāri.

A boon for those of the supreme refuge.

From the great perfected ones.

A member of the lineage, and pride in the monastic group and order.

The svāhā formula, the fire offering, and the fire pit.

The sun, the lord of cosmic order, and the syllable haṃ.

It is set forth in eighteen parts.

The sixteenth Tirthankara flourished at Kurukshetra.

The bearers, with an unreadable phrase, to him.

The unresolved expression ದಶಿರಾಂಗದ್, together with compassion.

The forest’s fame, in valour.

The twelve forms.

Protecting the previously stated Pūrva section.

The sage’s forms are four.

In the Śaka era, seven, nine.

The other four; Hari came.

That quality is described by an unresolved expression.

An unresolved expression is followed by ‘five or six.’

Six, of the association, and of an unresolved term.

The utterance of a component of the poem.

A grove, Ṛg, the Bhūvalaya, new.

Crookedness and a vow that has been mastered.

Having scattered it, will they gather it?

The pure part of the white and red, the essence that overcomes illness, the filled subject, and excellent, attainable pure meditation.

The opening expression is unresolved; the line then speaks of removing poverty, followed by two unresolved expressions, supreme arts, and certain fame.

Mantra victory, Yajus, the group’s, the risen Ṛg, pure practice, and the undivided conduct of one who has gone beyond the village.

Śambhu of agitation, a fierce manifestation and foremost obstruction, is entirely absent; inward-turned vision is free of disturbance and all pleasure.

The Vāsavas; a dweller in the ascetic grove of right conduct, holding śukla and dharma meditation and unfolding their distinctions of kind.

In mighty Ugrasena’s lineage, Nīlakaṇṭha, relying on his own self, achieves an irresistible, supreme victory.

He who holds the six regions, Aruṇa the yogic guide, is the source of boundless happiness in liberation.

The ocean’s course, Ṛṣabhadhvaja, and the letter’s number are invoked; you are wholly subject to exhaustion, even in heaven.

Even when counted, having grown great and without equal, ignorance is opposed to happiness; saṃsāra is the root of suffering.

But the supernatural power of strength in a single limb.

Of the wondrous, wandering sages.

The auspicious creeper seen, of Indra.

In the manner of a banner.

Itself is established here and in the other world.

Within one’s own understanding, for the soul.

Rightly, by equality.

Taught as Kuṇḍa’s.

To an unclear referent, followed by words whose sense cannot be recovered securely.

A path, a body, a journey or vehicle, and a distinction.

An unclear word, followed by ‘giving happiness, as if’ and an unclear ending.

Possibly a shadow from a grid or cell.

The one who speaks of compassion as the path.

The one said to have come bearing a sound.

Of the festival of the intoxicated elephant.

An offering to a meritorious soul.

Auspicious and possessing knowledge.

Makes it manifest on the earth.

But we know this Vīra.

The essence of the eight series.

The heavenly being’s increase of qualities.

Among the supernatural powers, to the leaders of monastic groups.

That cakravartin’s austerity.

Restraint, a vessel, and a subsidiary scripture.

The line mentions a path compared with sacrifice, victory, the host of demons, a human aim, and a final pa-class or liberation; its surviving words do not establish how these phrases connect.

The fruit of sacrifice and independent aims; bonds arise; an unreadable phrase follows, then restraint, another unreadable word, fierceness, and a limited heaven.

Meaning, anklet, guardian of the wheel, and the jewel’s unresolved term; violence, an expanse, and an unresolved plural term; one should gather firm meditation.

The region is vast in form, she is made of dharma-numbers; together with a part of the form are one bound to wealth, the good, the great, and that which gives rise to hatred of others.

The knowers of letters must preserve this Kannada; the intervening and final words are too corrupt to translate reliably.

The foremost, excellent song of three parts, in sequence, shows knowledge of the splendid method of the seven classes of rhythm.

For verbal scripture, within the connection of Varadatta and Vyasa, yoga comes first.

An ocean of pure being, the Blessed One’s teaching, and a verse on an ascetic’s separation from a woman.

Eighteen; the fourteen Pūrvas; the ten dharmas; vow and austerity in the Jina’s teaching; from movement on foot.

The northern mine itself is the path.

Facing the obstruction, ēch.

Or a proclamation of victory.

Speak that teaching, O seer.

Without scripture, a new utterance.

Is the bondage of a state of existence counted?

The unresolved opening is followed by a mountain and auspiciousness.

Indeed, a pitcher is followed by words that may refer to straightforward conduct.

The words viēdi, kassakkha, and uvab remain unresolved.

Yasu, my moment, mēttde; the relation between these words remains unresolved.

A knower of truth, followed by the unresolved words hālā and mahākē.

And the austerity of beauty.

An unreadable phrase, the Brahma-gaṇinī, and.

Adorned with diamond-like radiance.

Having installed it in a vehicle.

A water rite is mentioned, followed by an expression whose sense cannot be recovered.

The supplied letters do not yield a reliable translation.

The supplied letters do not yield a reliable translation.

The supplied letters do not yield a reliable translation.

The supplied letters do not yield a reliable translation.

The giving of food according to one's ability.

The producer of the dear body's members.

Worship of the recipient of a gift.

Listen to compassion.

The nine qualities of yoga of Gārgya among the threefold ones, illustrious Nārāyaṇa, are measured from sacrifice and from the loss of substance.

The wheel of pleasing numbers in order preserves the letters; the secret of life belongs to its own land.

Pride-subdued power, Dravida’s Brahman, the boon: having discerned the benefit of the substance, for the increase of understanding.

The unclear opening refers to Karnataka, letters, and an explanation of song; after another unclear expression, it calls ārta harmful.

Arranged in a thousand groups by the sage of good renown, it is specified fourfold in the sūtras for understanding that meaning.

The clear Ṛg song is mentioned, but the intervening words cannot be read securely; the closing words say that something is called hearing the excellent Jina.

This extended, supreme thing indeed concerns the Arhat among the five, or his progression as an ascetic through dharma and śukla meditation.

Having been called a Veda, having evaded karma, with a Dravidian designation, whoever meditates on the Gāyatrī—this shines thus.

The recoverable phrase says, in word order, ‘having abandoned distressful and wrathful meditation.’ The surrounding words do not yield a reliable literal translation.

The first expression is unresolved; the second may refer to doctrine.

The wording of this line is unresolved.

The wording of this line is unresolved.

The first expression is unresolved; the second may concern a tantra or method.

The surviving words do not establish a reliable reading.

The surviving letters do not establish a reliable reading.

The surviving letters do not establish a reliable reading.

The surviving letters do not establish a reliable reading.

The splendid section was obtained thus.

Then, in the method of the grove,

for the group of periods,

they are four-footed.

Delight and humility within the standpoint.

A part, and substance.

The words of this line cannot be resolved reliably.

Pain in the abode of the sense of taste.

Indeed, the sense organ is mentioned with the unresolved word sudanavi.

Tkerum, turning, pabha; the relation between these words cannot be recovered reliably.

Fallen, nindranam, chai; the line's assertion cannot be recovered reliably.

The tongue causes taste to arise in the mouth.

He resolves the teke.

The words mention battle and possibly Māra, but the sentence cannot be recovered.

The sentence cannot be recovered from these words.

The sentence cannot be recovered from these words.

Having remained among blameworthy acts, the knower of the Soma sacrifice, immortal essence, the good person's speech, and the sacrifice itself took place.

For the benefit of Bharata, the great Vṛṣabha’s concealed number of karma is a precious gem, the treasure of the exalted Jina.

Giridhara’s song and an unresolved phrase precede a mention of dharma, śukla, and the Jina; the remaining words cannot be translated reliably.

This is the method of correcting; the ḍiyagīte, saṃjhāṇaṃ, jojādintāriḥ, red dhinoṃ.

Of that boundary, Ṛg-jaya earlier, of Jaḍa Bharata; the remaining words cannot be read reliably.

Within the sacrifice: the wonder of consciousness, a description of compassion that brings welfare to others, and, in mixed speech, the divisions of that meditation.

Spreading glory, O Kaunteya, here in sacrifices and austerity, auspiciousness is spoken of rightly in the words of learned and good people.

But those whose wrong understanding has perished, the sacrificers associated with Kurukshetra, the state of the unidentified Rīriba class, and an auspicious word concerning arising.

Meru; conquered heaven, hell, and animal rebirth; within the effort said to suffice, continually perform sacrifice, immerse yourself, and eat constantly.

The surviving letters do not yield a reliable literal translation.

The first expression is unclear; the line appears to mention disputants.

Meaning or inner state is mentioned, followed by an unclear expression and ‘oneself’.

The surviving letters do not yield a reliable literal translation.

Of the desire for attainment.

Nalakki sanatupaya.

The assignment of service to knowledge.

Forgiveness, adeva, ubna.

The words of this line cannot be recovered reliably.

An unresolved phrase precedes a possible reference to conjunction.

An unresolved phrase contains a reference to learning.

An unresolved phrase may refer to excellent Nanda and others.

In the king, Achyuta heaven.

Endure the enemy; Oṃ Hrīṃ.

Restraint, silence, and discourse on the vow.

The surviving words suggest a reference to truth, but the line cannot be translated completely with confidence.

The line appears to mention a sage, but its remaining words cannot be read reliably.

The line appears to refer to a section, but its subject cannot be read reliably.

The line appears to refer to a triad; the rest cannot be read reliably.

The line appears to say “from the arrangement of a group,” but the reading is uncertain.

The opening expression is unclear; the line appears to say ‘when they came’.

The speaker says ‘I take’, but what is taken cannot be established from this reading.

That svāhā is followed by an unclear expression.

This is followed by an expression that cannot be translated reliably.

The surviving words refer to attachment and related karma, a side, five people who saw, and a beneficial number or mark of giving. The intervening words do not support a reliable complete literal translation.

Protection of elders, the minor vows and the rest, an extraordinary number associated with giving, and care for its increase.

In Aruṇāṅka, the teacher’s sacrifice; Vardhamāna, the mendicant called omniscient, lacks the eighteenfold benefit.

The line names a Ṛg mantra and the Bhūvalaya, then one far from illusion, seven, life, a boundary, a vow, and great purity. The remaining wording is too damaged to yield a complete connected translation.

In calamity and the learned man’s pride: the syllable of praṇava, boon-giving merit, a wrong path, and the teacher who is lord of the Sarayū River.

Face; four-cornered; sound; Vasudeva; devotion through yoga; feet; repeatedly uttered; of the sacrifice; of that kind; scriptural knowledge. The damaged words do not yield a reliable sentence.

In battle, the sage Vyāsa, an eminent ascetic, the makers of the measure of abundance, one who became an Arhat, Khāṇḍava, and one of the sown lineage are named.

Māmā, or many-sidedness, of the welfare of oneself and others; the intervening words cannot be read securely. They include a class, something that came, jewels, and a refuge of the world, followed by words that remain unclear.

A path, good austerity, twelve classes; the remaining words cannot be translated reliably from this reading.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

The surviving words refer to a sacrifice and the body; the rest of the line is unclear.

The line appears to mention sixty-three; its other words cannot be translated reliably.

Who among the eight persons is meant is unclear from this damaged line.

A state of fault is brought about by karma.

Conduct, sin itself, and what follows are difficult to resolve from the damaged wording.

Auspicious qualities are raised or proclaimed.

The surviving words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

A fire-like gem is mentioned, but the line as a whole cannot be translated reliably.

An ascetic, fragrance, and perhaps mind are mentioned; their relationship cannot be recovered reliably.

Da; the destruction of an elephant; marāt; pṛ.

Teram; an utterance; lovely or left; and.

A petal or part; elōntī; ē; asa.

Gumō; of a serpent; the throat; sāda.

The circle’s association, or its sāṅgatya metre, is mentioned.

This line’s wording is unresolved.

The unresolved expression concerns Jambūdvīpa.

Within it is something the damaged final word does not identify.

Giving, followed by an unresolved phrase concerning age and speech.

Drying and true silence.

A serpent form through one supernatural power.

Giving, followed by words whose sense cannot be recovered reliably.

The surviving letters do not support a complete literal translation.

A standpoint is mentioned, with possible references to Vīra and essence; the remaining words cannot be translated reliably from this reading.

The reading contains Vīra, a possible reference to contemplation, and a possible statement that they exist; the remaining words cannot be translated reliably.

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

King Govinda, an enemy, a divine jewel, an offering, and auspicious Lakshmi for the abode.

The surviving words do not support a complete, reliable translation.

Live within the inquiry into the pleasing standpoint of those who have understood the desire to seek and obtain what the senses offer.

Of the Ṛgveda, an unrecoverable phrase; the Ṛk branches, this mixture, and an unrecoverable reference to a grouping.

Equally, the increase, the various births and deaths that are known, and the human class of that place.

The surviving words refer to the strong and to a bracelet or shield; the opening is unresolved.

This line does not yield a reliable literal reading.

This line does not yield a reliable literal reading.

The surviving words mention the speech of Gajendra, the king of elephants; the opening is unresolved.

Ga, together with the unresolved sequence gabhagṛṇga.

The words y ahīyātō and kapasaca cannot be translated reliably from this reading.

The unresolved word dhaēayaṇā is followed, possibly, by ‘of the sage.’

The unresolved syllable ci is followed by ‘unexpressed devotion.’

Movement and seven steps are mentioned, but the statement cannot be recovered reliably.

The line mentions tiryañcas; its remaining words and their relation to them cannot be recovered reliably.

All who have been born among them are mentioned, but the opening word is damaged.

The line names the spiritually receptive and the syllable Hrīṃ, but no reliable complete statement survives.

Radiance from a fivefold utterance.

But here is the highest course.

The skilled one enters subsidence.

He came within the measure of conduct.

An unresolved expression concerning ascetics follows; its remaining syllables cannot be translated reliably.

An unresolved expression about bringing something precedes guṇasthāna, a spiritual stage.

An unresolved expression mentions observing a vow or fast and being under control; its final syllables remain unclear.

An unresolved expression is followed by ‘to the Parameṣṭhi’.

An unrecoverable expression, one army.

An unrecoverable expression, action, an obstacle, and an unrecoverable ending.

This line cannot be translated reliably from the surviving letters.

The surviving letters do not support a complete literal translation.

Six, three, nine, eight and one; which are from the pīṭha; one alone, eight and one, apart from the great five, eight and seven.

The surviving unmarked letters do not form a Kannada sentence that can be translated reliably.

If the number of a moment is subtracted: two, four, the victorious one, three, five, seven, three, two—I.

One series, this chapter—then several unrecoverable words—my, within, followed by an unrecoverable word.

Having considered the unresolved opening phrase for everyone’s benefit, one becomes Naciketa through a three-letter reverse order; the word between ‘reverse order’ and ‘Naciketa’ remains unresolved.

These became five songs of Karmāṭaka; the white remainder-number, golden script, is measured in relation to two times.

Hruya: zero, to zero, an obtained portion of small measure; zero, substance, silire, five, pramāgama.

Your knowledge is produced in the outer limb by Sarasvatī; at each word it shows exceptional learning, and I am a servant of her form.

Two, eight, five, four, and one, without interruption.