Chapter 49

The surviving reading mentions subject matter, something existing, anger, poison, and a forest, but its intervening words are too corrupt to yield a reliable complete translation.

Those who grasped the stated essence of low gotra gave up the high; enmity rises in relation to liberation.

To compose the mind, having understood them as those of the Ṛk, to swell slowly within the Ṛk without making it twofold.

Their people are mentioned, followed by something that comes within a lesson, ascetics, Nami and Vinami, a number, and a lotus seat; the surviving letters do not establish how these phrases relate.

The line mentions miscellaneous texts, sacred teaching, explanation of words, praise, sin, cessation of activity, activity, and something composed; the intervening words are too damaged to yield a complete literal translation.

Without leaving life and death, are those in the ranks of the Āraṇa and Acyuta heavens immortals while subject to passions?

Among the ascetics, having abandoned violence, monastic group by monastic group, in order, in the half, the twelve Aṅgas.

Strength, the power of the vargaṇā, and compassion have their place in all; among people, the course of attachment is destructive sensual enjoyment.

The excellent noble teachers, bringing the vow to completion, became those so called; the rite of giving dharma among those devoted to the serpent flourished.

If called a pair, it is one.

What kind of outward aspect it has is unclear from the surviving words.

Toward the direction, something new is described; the remaining word cannot be read securely.

The phrase refers to a marriage and the supreme soul, but their grammatical relation is unclear.

The opening word is unclear; the remaining words suggest this earth and sweetness.

The surviving words do not yield a reliable literal meaning.

An unclear expression possibly mentions enthusiasm.

An unclear expression includes auspicious and possibly of the foot.

Danīr, the human being’s own letters.

Which became the inner subject matter, ṛ.

That pair, hasadh.

Knowledge, singing Om.

Possibly in hell itself, followed by an unresolved fragment.

An unresolved word, uneven and diminished, followed by an unresolved fragment.

The collection, the human being’s spiritual incapacity, and—though the grammatical connection is unclear.

Nine texts, followed by an unresolved word.

The path likewise, and pure attention, continued in the next line.

And the purity of activities as well.

A composition concerning the renunciation of tastes.

And homage to the arhats.

The opening expression is unreadable; ‘ಏಲ’ and ‘ಉಚ್ಚಶ’ do not yield a secure clause.

An unclear expression is followed by ‘and the world’.

Neither surviving expression can be translated securely.

The line mentions a time and possibly something before its coming; its beginning and ending are unclear.

Salutation to the revered lord of the perfected beings. Om hrīm, to the one free from the name-karma that produces pungent taste.

To the one free from it, to the revered lord of the Siddhas, homage. Om, Hrīm; to the one free from astringent-taste name karma.

To the one free from it, to the revered lord of the siddhas, homage. Oṃ, hrīṃ; sour taste.

To the revered lord of the perfected being’s qualities, who is free from sour-taste name-determining karma, homage; Om, hrīm.

To the one free from the sweet-taste name-karma, to the glorious lord of the siddhas, homage. Oṃ hrīṃ. Mṛ—

Reverence to the venerable lord of the siddhas, who is free from the name karma of soft touch.

Om Hrīm, to the illustrious Siddha, free from rough-touch name-karma.

To the lord of the Siddhas, homage. Om Hrīm. To the one free from the name-karma of heavy touch, the venerable one.

To the lord of the perfected ones, homage. Om hrīm. To the one free from the name-making karma of light touch.

Which has attained a rise from destruction.

That is the direction of ascent.

From true presence.

And of those profound in compassion.

Welfare, and the little finger.

In the mouth, those who see otherwise.

With meritorious people.

Rising, the teaching of the course or destiny.

Your king of elephants and the tenfold dharma.

From the Pūrva and scripture, an approach.

Praised fruit, compassion foremost.

O king, knowing this meaning, may you live.

Five are capable, proceeding, or so.

Attainment, a word, and wealth that is made.

The letter of karma is poison.

Glory, heaven, and liberation.

What beneficial deed is undertaken.

The path of doing it leads toward the other.

Concerning the person, the remaining words are unclear.

And its meaning is unclear in the surviving reading.

I am king of the strong.

Likewise, one moves about together with them.

A phrase possibly referring to the Gītā remains unclear.

And one should abandon those, in a respect that the surviving wording does not make clear.

Dhruvalī, tell that story: silver, blood, and within semen, the place of knowledge’s mark.

Essence, sacrifice, giving, mind, essence, the boon-giver, the womb’s origin, scripture, the Gītā’s letters, giving, and mind.

The sage Nāga of the foremost dwelling whose sacrifice was broken up, risen into three qualities from the qualityless, is a manifestation in the world.

Vadhiṣalā, to the mind, the earth, an utterance, tyana, haprevbhga, a characteristic part, hāntataguv(a), a gem.

The remover of obstacles, the acquisition of sin, the body and other matters of scriptural teaching, the making of a turning wheel, and the unidentified expression are joined here: this wheel composition is the essence of what all scriptures say, an auspicious verse concerning Dāśarathi.

The readable sequence mentions discourse, beginningless false belief and its arising, giving and the like, all scriptures, a disputant, auspicious and inauspicious things, heaven, an earlier part, victory, a wheel, and Hari; several intervening words and the ending cannot be translated reliably from this reading.

Two, ten, a foot, of karma, an unresolved expression, wind, an unresolved expression, an unresolved expression, a boundary, an unresolved expression, of excitement, one, lowly people, low and excellent, Om, grieving, together, an unresolved utterance: understand.

The letter ḷa and an adorned letter are mentioned alongside the earth’s sin; an unclear phrase then refers to all knowledge in the Bhūvalaya.

Through giving by category, conduct, and deliverance, the many direct ways of those who understand are propagated by the method, and the inner being of the wise is pure.

A virtuous person is without obstruction; the final expression cannot be securely read.

A meeting or mixture is mentioned, but the line does not yield a secure complete translation.

The line mentions giving, but its surrounding words cannot be securely read.

The line does not yield a secure complete translation.

Moon, play, Jallā, speech; their relation cannot be recovered from this line.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

An action before the tooth; this reading is uncertain.

An improper deed is mentioned, but the rest of the line cannot be translated reliably.

The surviving words do not yield a reliable literal reading.

A virtuous prince, possibly Sanatkumāra, is mentioned; what is said of him cannot be recovered reliably.

The line may describe something as wholly stainless, but its wording does not support a reliable translation.

The surviving words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

Not the action’s essential number, if the surviving words have been divided correctly.

Having understood the devotee, concerning the fruit.

Prescribed worship, O king.

This line cannot be translated reliably from the surviving letters.

The phrase appears to compare something with a gem, but its subject cannot be recovered reliably.

The cycle of rebirth is eightfold in its course.

The account concerns the serpent and the king.

Before Kuntī, she rejoices.

Thus she undertook the fasting vow.

From the human wheel, warding off cruel karma, the bound enemy-form rises; the standpoint and the remaining, unclear terms lead to the Agrāyaṇī Pūrva and to scripture heard in words, called new.

Then the statement of the fruit of this sacrifice became an essence; the demons and human beings could not learn the great teaching on form.

Fame spread among the afflicted of the lineage; thus one becomes excellent in the lineage, with abundant giving of Ṛg in the text.

When their vow and karma belonged to a Brahmin, people considered it in their minds; the desiring snātaka knew it.

The legible words speak of performing supreme austerity and mention virtue, divinity, fame, and āgama; the damaged words prevent a complete literal translation.

The line mentions eloquence, the other world, essence, and Brahmā; the intervening and final phrases cannot be translated reliably.

A complete literal translation cannot be recovered from this reading. The identifiable words refer to a state, possibly of hell, Narasiṃhavikrīḍita, thirteen, a lineage, and possibly a series of utterances beginning with bhāva.

Became itself bathing: meditation of the self and giving; meaningful removal of faults, called meditation; among the twelve numbered things, an unclear term, the vow of nirgrantha mendicancy, and, through favour, the composition of the poem.

The one who has conquered, with dharma and śukla meditation as the aim—to put it as the text does—the ascetic sage’s snātaka is no different; well said.

An unresolved phrase mentions nonviolence; its remaining words cannot be translated reliably.

An unresolved expression, and another unresolved expression.

Possibly effort, followed by an unresolved expression.

An unresolved expression possibly refers to supernatural powers.

This concerns an equal measure and Vīra’s eight, followed by an unresolved word.

An unresolved expression is followed by Gandhahasti in the instrumental case.

He told the essence filled with meaning.

He described it to all.

The surviving words do not yield a secure literal translation.

Make a connection with Ratheśa.

The surviving words do not yield a secure literal translation.

The surviving words do not yield a secure literal translation.

With a vīṇā, for prolonged fear.

In the proper manner of sallekhanā.

Without prospering or sinking, swelling.

Calling it laughter, we swelled repeatedly.

The opening word is unclear; the line then appears to mention daring and forbearance.

An unclear expression is followed by a possible reference to a hundred.

The line contains an unrecoverable fragment, a possible reference to seven, and an unclear final word.

The sense of this line cannot be recovered from its surviving letters.

This line cannot be translated reliably from the surviving letters.

A group and a possible Rigvedic mantra are mentioned, but their relationship is unclear.

A disputant appears to be mentioned; the rest of the line cannot be translated reliably.

The line appears to ask who the elephants are, but its opening word is unclear.

The surviving wording mentions a group connection, a Ṛg verse, one's own, a final limit, and knowledge and the like; it does not yield a recoverable complete statement.

Those opposed to it were conquered here at once. The remaining words mention one's own doctrine, but their relationship to a formidable Ravi, a song, and Sudava cannot be established from this reading.

The good scripture speaks of the excellent śramaṇas, including the Kuśīla, Bakuśa and Pulāka, in connection with removing the harm of worldly becoming.

Long; an unresolved phrase; divine lord; a group of kinsmen; of victory; Hūṇa; an unresolved passage; Kannada; an unresolved phrase; people; an unresolved ending.

The foot, its number not differing from a kalpa, is capable of examination and strong, devoid of falsehood, and follows the course of truth.

The line mentions recognizing something, the dānavas, a sequence, and the Nirgranthas showing something as speakers or disputants; its damaged words prevent a reliable complete literal translation.

In battle, having subdued the fault-ridden demons, they know the new sacred teaching in its entirety, the expressed meaning of the victorious scripture, and the standpoints.

The inward-dweller who does not depart, of bodily form, is counted among the Jinas; this is the fixed order of that Kuśīla class of those holding wrong views.

To know the immortal waters of the Veda, fashioned ninefold, their sweetness and laladanādi, beginning with the ṛc, once, and so forth—these are.

A celestial being, on the path, in the womb; the relation of these phrases to māce is unclear.

How or of what kind the d apat yāśraṃ is remains unclear.

Here I see passion and living beings.

They become inert, of every colour and form.

This line cannot be translated reliably from the surviving reading.

This line cannot be translated reliably from the surviving reading.

Lakṣmaṇa is mentioned, but the statement about him cannot be established.

He was born in the city.

The transmitted words do not yield a reliable literal translation.

Dwelling; the remaining words are unreadable with confidence.

The transmitted words do not yield a reliable literal translation.

On the palm leaf on which something was caused to be written; the preceding words remain unclear.

The surviving letters do not yield a reliable translation.

This line names the Chandrahāsa weapon; its remaining sense is unrecoverable.

A sword and twelve are mentioned, but their relation is unrecoverable.

The line refers to Ādīśa, the First Lord; what it says of him is unrecoverable.

The line contains an unresolved expression concerning refuge.

The unresolved words are followed by ‘essence’.

An unresolved numerical expression is associated with a sequence.

Concerning a subject, a meditator, an unresolved word, and renown.

The king spoke of them as those of the Nāga group.

The venerable monks were happy.

They returned without performing austerity.

This happened within an instant.

The line mentions various forms of ārta and raudra meditation, the twelve aṅgas, and mind and the like; the intervening expressions cannot be translated reliably from this reading.

One whose desire is held in check, with affection for the teacher, is established in bodily conduct; the tranquil ones are often so.

The line refers, in order, to a class, sin, and a fundamental virtue or virtues, but the intervening words and its final assertion cannot be recovered reliably from this reading.

Siribhū, without imparting breath, in the well-spoken saying, the fourfold circle: that auspicious thing has become impure, and its beauty is lost.

Having held to solitude and contemplation, righteous and pure meditation, the human being, resting on speech and purified, came to the partial destruction and subsidence of all conduct-deluding karma.

The predecessors, having counted the qualities and renown for knowledge of the existing aggregates, composed a small account of knowledge from the rice husk.

As Nāgadhara said in writing, those associated with the sage coming into the world, outside the nine crores, are of the Pulāka kind.

A daughter was lost in a moment; those who parted in solitude, amid words that cannot be securely read, rose there. Becoming his father and protecting him, one conquered; the closing description cannot be securely read.

Those called practitioners of austerity, having known the stages of spiritual qualities, held the vision of the immobile beings and the great bearers of vows, possessing a form.

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

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

The line appears to mention desire, but its full literal meaning cannot be established.

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

The words in this line cannot be recovered securely from the supplied letters.

The words in this line cannot be recovered securely from the supplied letters.

The words in this line cannot be recovered securely from the supplied letters.

Within an unresolved place or account, of Śūrpaṇakhā, followed by an unrecoverable word.

No reliable literal translation can be recovered from the surviving letters.

No reliable literal translation can be recovered from the surviving letters.

No reliable literal translation can be recovered from the surviving letters.

No reliable literal translation can be recovered from the surviving letters.

We are of their speech.

The fourth year came.

Also, a cloth sweet to the mind.

The fire of anger is within the attendant.

Compassion, essence, and a possibly fourfold grouping.

An unresolved phrase ending with a living being.

Removers of disease, with the preceding word unresolved.

An unresolved phrase concerning a world in the sky.

The surviving words do not support a reliable literal translation.

The surviving words do not support a reliable literal translation.

The surviving words do not support a reliable literal translation.

The surviving words do not support a reliable literal translation.

Gajkumara stood in liberation; his number connected with existence, compassion, an immeasurable wheel, the number of abodes, and exceeding mantra power are spoken of.

Passion living in a state; Vijaya’s Tīrthakara, a sage resembling Mārappu’s son, in supernatural power and splendour.

The Ṛgveda has settled in the mind within a section of the Bhūvalaya; listen to what is called the lofty class’s śalākā principle.

If one uses the old, faultless hymn, the triad with its limbs has its own radiance; the numerical expression is unclear.

One who read the inner and outer parts with full attention then saw the view, the standpoint, the three means of valid knowledge, and the arrangement of its parts.

The sacrificial rite’s ill fame ... comes ... destruction ... auspiciousness, cloth, and victory. The intervening words are too damaged to translate reliably.

My utterance is known to all; the remaining wording is too corrupt to establish how its references to qualities, a text, and the world fit together.

O Vajrāṅga, those who perform sacrifice recite a hymn amid the sound of the Ajamedha, a sacrificial rite in which harm occurs.

The opening is unclear; I say it as true, followed by words for knowledge and compassion and an unreadable passage. The line then mentions essence, a well-spoken saying, speech, and a grouping, with its remaining wording unreadable.

Rindam, Om, Hrīm, water.

Tell of the heroes’ entry.

To the body bound by age.

Having risen and prospered, we reckon.

A newly prepared resting place.

The light that rises and grows.

The ascetic’s soul.

If it remains attached within yoga.

A member of a group in a deficient position.

Bhima, firmly; the preceding syllable remains unresolved.

Punished the fame of sin.

That, within the prowess of giving.

A salutation is quoted; the rest of the line cannot be recovered reliably.

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

The line appears to mention rasa and an aṅga; their relationship cannot be recovered reliably.

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

The opening statement cannot be translated reliably from the surviving letters.

In the east of the direction of the limb of giving.

The words in this line cannot be translated reliably from the surviving letters.

It also speaks of protecting, but the object and action are unclear.

The foremost lotus is connected with the Ṛg number.

In this manner, it concerns a vehicle.

Make it ninefold and four-sided.

At the doorway of the sense object is the eightfold sound.

The line is too damaged for a complete literal translation. Its legible fragments mention compassion, a book, the faculty of sight, and being devoid of something; their grammatical relationship cannot be established.

The woman of the kingdom, radiant with good fame, planted davana by the stream in the land of the learned monastic group.

The people who ruled a distant place too, when battle spread: through giving, up to receiving favour, a knower of sacrifice crossing a mountain.

The surviving words refer to Vikrama, the Gangas, a lineage, something supremely excellent, and this method; the intervening phrases and their relationships cannot be recovered reliably.

The transcription preserves words for power, a group’s place, a class, a king, a hero, and a foot or word, but its clauses cannot be translated reliably.

A complete literal translation cannot be recovered from this line. Its legible words mention the village people, distinctness, the essence of a method, and a pleasing foot or feet.

In the arena of victory, while dancing in Krishna’s lap, they speak of the new hero and the eightfold vargaṇā.

The Tigamyadanta throne was surrounded; having subdued Kamsa’s pride and warrior power, the arriving Shankaramari, through constant effort there, gained a fame-increasing kingdom by victory.

With the self’s joy, the unclear term has become vows; if there is the unclear condition of birth, that sacred ford is filled with benefit and compassion.

An unresolved expression followed by “rise.”

An unresolved expression followed by “one.”

An unresolved phrase concerning living beings or souls.

All of them, among people of every kind.

This bull is Ṛṣabhadeva.

He came first in the count.

The song’s pride and speech.

The sixfold worship as a beginning.

Hುಂಧತಂನಏಯಾ, the removal of disease.

Di, supernatural power, medicinal water.

Gaḷadē, yāmiga, illness.

Dudiṃ made countless.

An unresolved phrase concerning living.

An unresolved fragment, brought from a story, followed by an unresolved fragment.

Unresolved words followed by all monastic groups.

A lord of battle, followed by unresolved words.

This line cannot be translated reliably from the surviving letters.

An unreadable phrase followed by “of multiplication.”

An unreadable phrase, “of the accumulation,” and Vīra.

An unreadable phrase concerning people.

One whose body is praised by the twice-born.

Jinendra, the renowned one.

The person described here is capable.

And Oṃ is to be composed.

A complete literal translation cannot be established from this reading. The discernible words mention a mantra, people, something new, and what is auspicious.

A complete literal translation cannot be recovered from this reading. The discernible words, in order, are “the sage,” “standpoint,” “power,” “of the tīrtha,” “one’s own,” “victory,” and “power.”

That joy and sorrow concerning the other world, here through appearances, are within the lord; the abode has an existing fixed order.

The line mentions destruction, victory, dependence, a principle concerning bondage, a period of years, and a number seen; its intervening words cannot be read reliably.

A complete literal translation cannot be recovered from this reading. It appears to mention śramaṇas, compassion, a refuge of all, and one whose nature is knowledge; the relationships among these phrases remain unclear.

The classes of karma, countless languages, the wheel’s ruler, the non-agent: there indeed are the method of learning and those who rely on the teaching.

The readable words mention victory, an act or work, reverence, and all śramaṇas versed in the teachings. The intervening words and the statement made about them cannot be recovered reliably.

The readable fragments refer to perpetual victory, speech, an intricate numerical figure, all, and a name; the intervening words do not permit a complete literal translation.

Pēgānaṃ, a living being indeed.

Uṭṭadaṃ taṇāsāya.

Ṇattāti jigisā kira.

Ramṛga, in a manner, ṛṃva.

The supplied letters do not yield a reliable translation.

The line may mention pouring and an elephant, but its full meaning cannot be recovered.

Speech is mentioned; the rest of the line cannot be translated reliably.

The supplied letters do not yield a reliable translation.

A complete translation cannot be recovered reliably from this reading.

A complete translation cannot be recovered reliably from this reading.

The line mentions a bird, but its complete sense cannot be recovered reliably.

A complete translation cannot be recovered reliably from this reading.

An unresolved phrase describes someone as boon-giving.

The wording of this line cannot be translated reliably.

Because of compassion, the lord is followed by an unresolved word.

The wording of this line cannot be translated reliably.

Of a removal apparently relating to Meru; the object cannot be recovered.

Vimala, together with something the surviving letters do not identify.

The surviving letters suggest making something subject to rule, but do not identify what or give a secure verb form.

The surviving letters may end with ‘will dwell’; the rest cannot be translated reliably.

A fault of a word is mentioned, but the preceding phrase cannot be recovered reliably.

This line cannot be translated reliably from the surviving letters.

The line includes a form resembling ‘controlled’, but its complete sense cannot be recovered reliably.

This line cannot be translated reliably from the surviving letters.

There exist, as fruit of the tree of the genuine Pūrvas, again commentaries, songs, gāthās, and sūtra jewels of this kind.

A complete literal translation cannot be established from the surviving reading. The discernible words refer to giving, victory, an accumulation, and a sacrifice.

Of those with vajra-nārāca bodily joints, nijakkbtpusa, a divine Ṛg victory song in Kannada guise.

Fear, beauty, a demon branch, an unresolved expression, one's own hidden thing, an unresolved expression, Viṣṇu's door, two unresolved expressions, the syllable aṃ, mind, smell, the approach to a letter, an obtaining, a son, something attainable, and an unresolved ending.

Amusement, karma, scripture, Śiva, Hari and Jina are discernible, followed by doctrine, a demon, earth, mind and Śambhu. The intervening words do not yield a reliable complete statement.

Hiraṇyanāga, Gayeṣepaya, of the half, of victory, of the cloud: the body, destroyer of both parts; the destruction of the body's manifestation.

A reliable complete literal translation cannot be recovered: the line mentions a foot, a monastic group, literature and a path, unity, sin, action, a class, giving, essence and destruction, but the words connecting these terms remain unresolved.

Of contrary fixations, an unrecoverable phrase; of the sacred teaching, an unrecoverable phrase; an utterance, an unrecoverable phrase, with compassion.

The surviving words refer to one who does not know liberation, to heaven and Indra’s royal station, and to a vision of nine numbers; the intervening words do not yield a reliable literal translation.

The opening expression is unresolved; it becomes so.

This line cannot be translated reliably from the surviving letters.

The line mentions a pātra, but its assertion is unresolved.

The unresolved opening expression refers to all the Jinas.

A Yakṣa kind is mentioned, but the opening word and the ending cannot be translated reliably.

Ten is stated, apparently with a reference to corners; the rest of the line is unresolved.

A basin or pit is mentioned, but the line cannot be translated reliably.

Calm may be mentioned; the surviving line does not yield a reliable sentence.

An assembly, a pearl, and a city are mentioned; the final word cannot be read securely.

An apparent island is mentioned, followed by an unreadable expression.

People associated with what may be proud desire are mentioned.

Townspeople of a certain kind are also mentioned; the opening word remains unclear.

I know Vīra of the south.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

This line mentions terrible fear, but its complete meaning is unclear.

Having conquered, of the crow.

Vaṃha, standpoint, ghaśśa, from colour.

To them, a means.

Kasdu, the elephant, white sky.

The surviving wording mentions leśyā and apparently Brahma, but its statement cannot be recovered.

A view, an unresolved word, and Om occur here; their relationship cannot be recovered.

An unresolved syllable precedes what may mean lotus; the rest cannot be recovered.

The line may end with ‘may live,’ but a complete literal sense cannot be recovered.

The lord; the halibhāke of Śākambharī’s worship; a fierce form; Kākandī’s giver of limbs; attachment and harsh faith.

Which palāśa-aśvattha tree, age, the gods’ radiance, knowledge freed from bondage, śaradhi, shore, and Ṛg are mentioned here; the surviving wording does not establish how these terms relate.

An unresolved opening; filling and dissolution, pudgala; compassion; an unresolved passage; possibly the Asura-kumāras and others; an unresolved passage; a person’s otherworldly destination, a destroyer; an unresolved ending.

From beginningless time, [unrecoverable passage]; hear [unrecoverable passage], a well-spoken verse.

From the top of the tree that is the abode of dharma: the compassion of the lord of that station, similar enjoyers, what is to be heard, desire, and seven.

From a direction, an utterance concerning knowledge, fire and the sun’s radiance, an auspicious thing of excellent beauty, and ten hundred manifestations.

As in times past, all those of the view of pleasure have the designation of wrong understanding, on the sweet path of grasping.

This is a question.

The line mentions āsrava, the influx of karma, and splendour; the intervening wording is too corrupt for a complete literal translation.

Vchērākaṃ, Sananta, varer, the giver of boons, filled, dhōkār, ruler of the group, remover of fear and karma.

Of the great sages, followed by an unresolved fragment.

The auspicious goddess or queen, fourfold.

An unresolved fragment, the direction of nine, became.

The white elephant of that country.

The remaining elephants are mentioned, but the line’s full statement cannot be recovered.

He says, ‘Homage to Vayarata,’ though the name is uncertain.

The line appears to mention a living being, but its remaining words cannot be recovered securely.

A father is possibly mentioned; the rest of the statement cannot be recovered securely.

The eight supernatural powers reach it.

These are eṇēṭāsuva groups.

Now, the day-elephant’s wheel.

The renowned letters stood.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

A cornered form, worship of a kuṇḍa, and an incomplete final word are mentioned; their relationship cannot be recovered.

An incomplete word is followed by ‘excluding’ and possibly ‘vedanīya.’

A living being that acts well.

A description concerning fame and water.

The guṇasthāna of the one called nakhavi.

It circulates in which language.

A tuft upon the cheek.

At the two ends of what has risen.

Stavēṣyava is here.

Dōṇā, Nīla, the hairy one, and a smile.

The recoverable words do not permit a complete literal translation; only ‘new’ is identifiable with confidence.

Zero, four, zero, protection, joined together, one year, four, four, three, four, five, seven.

The surviving letters do not support a reliable complete literal translation.

In the Gosasa order: zero, zero, six, three; damyāke: five, five, seven, six, one and two.

Forty-eight aphorisms of grammar, the king of calculation, six, five, two, three and two, and the series of Manasija.

Six and nine, four and one, added to the preceding wheel: the resulting number is Vandanamālā.

The conquered zero, fifty-six, zero joined with zero, six within one, one remainder, and eight by eight up to eight: multiplication and division are well sung.

The pure being, with compassion coming from the Sūtrakṛtāṅga, is a wonder to the minds of yogis, a jewel of essential nature.

Know the essence, without beginning or end, that joins the divisions of qualities; the excellent languages described number seven hundred and eighteen.

The surviving letters do not support a reliable literal translation.

The surviving letters do not support a reliable literal translation.

Possibly four persons and one; the relationship between them cannot be recovered.

Having seated them inside, one will receive them.

Having risen, one belonging to the Jain temple.

An assembly of sages, of or like the Kevalins.

O lord of the gods, protect.

A small thing is mentioned, but the remainder cannot be read reliably.

Having cooled, the difficult age comes.

Then he lives in austerity.

For the Jina, the path to liberation.

Having attained through the knowledge of kevala.

The surviving words do not yield a reliable literal translation.

Thus look; the surrounding words are unresolved.

A human being is mentioned, but the rest cannot be translated reliably.

Compassion is mentioned; the remaining words are unresolved.

Nirvāṇa, supernatural power, and sarvauṣadhi.

This line does not yield a reliable literal translation from the supplied letters.

The part’s continuous number.

Those seven, eight, one, and two.

Numbers exceeding ten.