Chapter 52

At the occasion of yoga, the yogi who takes refuge is present, an ocean of detachment from the world in time.

Of treasures, planets, and their groups and classes, and of the vajra’s power, there is a virtue that protects their glory; excellent auspiciousness is present.

Venerable ai, within the avasaṇige, made the swing heard to you and to us; bondage belongs to the imperishable Brahma class.

In one treatise of philosophy: contact, devaitavare, joy increasing, dharma, and ṛgaṅgādaṅgasi.

Vallala, Indraprastha, Gandhahasti’s commentary of densely packed words, and Kannada compositions.

The limb and text of the world, genuinely matching, are the vigor of the universal wealth of this world.

The Raudra aṅga has passed; beginning with Saudharma are Raudhāyaṇa’s hymn, Sāṃkhya, Harasipta and Saugu.

The sequence of the limbs of the Ṛgveda, radagrāṅgasag, the victory limb, and the Ṛgveda branch came, having been gathered.

The syllable daṃ, the wealth of dharma, an eightfold term, the ten virtues, valor, and the section of the letter ra.

Thus, of the Gandhahasti commentary.

A great treatise was compiled.

Then Bhagavatsena Muni.

Of the monk, utterance by utterance, great.

The great one associated with the Veda.

The glory of the great sūtra blossoms.

Within the teaching, a stream of compassion.

The Jinas are naked indeed.

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

The apparent reference to something obtained cannot be connected reliably to the rest of the line.

A crore and one alone are mentioned; the words connecting them are unreadable.

This line cannot be translated reliably from the surviving letters.

A method, the lord, and that which is referred to remain unclear in this reading.

Speed, scent, and elephants are named.

The reading appears to mention a son, but the preceding words cannot be resolved.

A teacher or something weighty and a medicine are mentioned; the intervening and final words are unreadable.

The line mentions sweetness, but its other words cannot be read securely.

No secure literal translation is recoverable from this line.

This may name Ajita and refuge, but the line does not yield a secure sentence.

Austerity is mentioned with two kinds; the intervening word and ending remain unclear.

The surviving words do not yield a reliable translation.

The line contains the invocation Oṃ, but its surrounding words do not yield a reliable translation.

The surviving syllables do not yield a reliable translation.

The line contains the invocatory syllable aiṃ, but the remaining fragments do not yield a reliable translation.

Hrīṃ. Obeisance to the glorious Siddha, who is free from the karmas beginning with name karma, including auspicious movement through the sky.

Homage to the lord of the siddhas. Hrīṃ: the inauspicious movement-through-the-sky name-karma.

Homage to the glorious lord of the Siddhas, free from karma. Oṃ hrīṃ; mobile living beings.

Homage to the venerable Lord of the Siddhas, who is free from name-karma. Oṃ hrīṃ; the next invocation begins with ‘stationary being.’

To the one free from the name-karma of a stationary being, to the revered lord of the Siddhas, homage.

Om, hrīm. To revered Siddhādhipati, free from the body-making karma of gross embodiment, homage.

Obeisance. Om, Hrīṃ, Vī: to the revered lord of the Siddhas, who is free from subtle name-karma.

Homage. Om hrīṃ, to the venerable lord of the perfected beings, who is free from paryāpta name karma.

To the Lord of the Siddhas, homage. Oṃ hrīṃ. Oṃ hrīṃ, to the one free from aparyāpta name-karma.

Rāvo, gem, O, sahamaṃ.

Kēa, king, ṇiduṃ, namvi.

Dha, Om, eye, cakma.

Dēṣu, to cry, body, become.

Oṃ; unconquerable one; that one; savidā.

De; that; multitude; your; taddera.

Meaning or inner state; nṛsuthasada.

Jaimlā; iṅgō; horse-going.

A literal meaning cannot be recovered from the surviving letters.

A literal meaning cannot be recovered from the surviving letters.

A literal meaning cannot be recovered from the surviving letters.

The phrase includes “sacred teaching,” but its full meaning cannot be recovered.

This line cannot be translated reliably from the surviving letters.

A standpoint is mentioned, followed by an unrecoverable expression and ‘thus this.’

This line cannot be translated reliably from the surviving letters.

An unrecoverable expression is followed by a possible reference to gold.

The surviving letters do not form a phrase I can translate reliably.

The line contains “one's own,” but the surrounding fragments do not establish what is said about it.

The line mentions hearing and possibly the sun, but its surviving words do not form a reliable sentence.

The line may name Puṣya; the remaining fragments cannot be translated reliably.

The world, the ascetics’ due.

The divine Lord, amṛtaṇir.

Vuḥ, Ṛg, praśanterē.

But sāṃ, ai, avāda, haiñiṇṭō.

She is the giver of the six substances.

The form that traces the numbers of the divine chain, with va, ṛ, ai, and o, has the beauty of a recognized kind of language.

From heaven, as the ocean of the fifty-four numbers, Amainākavar, the protective Āgama and the Vedāṅgas comes.

And the physician, indeed, of the limbs of time and of a good vehicle, indeed: good treatment through nonapplication, the meaning of a statement in other words.

Kavaḍēsara of merit, the king of Dhavala, a foremost sage: the aṅgas and upāṅgas, pure in lineage.

There, the Bhūvalaya is mentioned with ṛc and letters, a victorious limb and a ṛc; the remaining words do not yield a reliable literal reading.

Vajragati became praised as placing beneficial letters in parts having the form of Tattvārtha.

At the feet, with bowed head, calling it protection, the three of newly arisen splendour are continually the auspicious Pāhuḍa.

The surviving words mention an upward turning and a day, but the line is too damaged to translate completely without inventing its meaning.

The unresolved subject flows everywhere; the damaged passage then mentions a great sage, possibly fire, and beneficial speech, but its remaining phrases cannot be translated securely.

An unreadable opening is followed by “which knowledge,” “Om,” and an unreadable ending.

An unreadable phrase appears to end with “opened” or “revealed.”

Know the teaching of the mind.

Compassion and an abode are named, followed by an unclear form containing “standpoint.”

Consciousness, Om, the essence of Vaiśvānara.

The sun, the body, for life.

The path, various, here, and intent on attainment.

Food, thus; the final expression cannot be read reliably.

The line may mention five aṅkas, but its remaining words cannot be translated reliably.

The line appears to refer to a second occasion, but the opening words are unresolved.

The line mentions the Veda and possibly says 'here'; its other phrases cannot be translated reliably.

She says, 'I shall speak,' with the preceding expression unresolved.

The line appears to contain “said,” but the speaker and the remaining words cannot be recovered reliably.

Om; the heart is mentioned, but the rest of the line cannot be translated reliably.

An unclear expression is followed by ‘aggregate’ and ‘knowledge, thus’; their relationship cannot be recovered reliably.

The excellent Jina and something supreme appear to be mentioned, but the line cannot be translated reliably.

Ritaḷ, the rice plant whose eyes have not seen.

Having made and spoken the description.

Indeed, another of the men.

Mamin became established.

The long ā is above the base, at the syllable Oṃ.

Lṛketma is connected with the transmitted teaching.

The differences among immobile living beings, the mārgaṇā classifications, the region and classes of destiny, and care for the entire multitude are described.

Having arranged the Jina’s samavasaraṇa according to order, the line continues with damaged words that cannot be translated securely.

The Jina’s preaching assembly … number … giving … to you, all … effort … . The missing and corrupt words prevent a complete translation.

With his own body under control and knowledge abounding, the human being is quiet and free from pride, though an abode of learning.

A complete literal translation cannot be established from this reading. The recoverable words appear to say ‘then,’ ‘now,’ ‘called,’ and ‘world,’ with a possible mention of Rudra.

The limb placed on a mountain is to be seen as beneficial; may complete knowledge protect. Through the disposition of a standpoint, it does not join in action; a thousand lakhs are mentioned.

The qualities too, the vast form, the vessel and the verse come to the pure one; renunciation is for vision.

In Varumā’s kingdom, the grown strong [unrecoverable passage]; afterward, of Nārāyaṇa [unrecoverable passage], self-accomplished [unrecoverable term].

The knowledge of an unresolved subject, an unresolved sequence beginning with ṛ, a course of a thousand years, an unresolved sequence, and the reckoning of a fortnight.

Hear what the learned people have spoken.

The surviving words do not yield a reliable translation.

No verse text remains outside the mark.

The opening words are unreadable; the line then speaks of something like a lake and of the future and the past, but its remaining words cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

Those bearing a burden have suffering and sin always.

The earth was shaken; the final expression is unclear.

Sin reaches the other world as well.

Whose heart is a banner beyond.

A reliable literal translation cannot be recovered from this reading.

A reliable literal translation cannot be recovered from this reading.

A reliable literal translation cannot be recovered from this reading.

The reading may mention Bāhubali and compassion, but it does not support a complete literal translation.

No verse text remains after the marked letters are removed.

The surviving letters may contain ‘auspicious’, but the line cannot be translated reliably.

The surviving letters do not yield a reliable translation.

The surviving letters may refer to increasing understanding, but the full line cannot be translated reliably.

The surviving letters do not permit a reliable complete translation.

The surviving letters do not permit a reliable complete translation.

The line mentions sleep and deep sleep, but the surrounding words cannot be translated reliably from this reading.

The ever-newly unfolded meaning of the principles is continual; it concerns why an auspicious birth occurs and its praised cause.

The sung, beneficial discourse, an unresolved expression of victory, arising and becoming, by the great vow, and constant attachment.

In the Jina, knowledge of others’ thoughts, having opened the assembly of the spiritually capable, is auspicious and fortunate, like devotion to Hari from birth.

The virtuous woman, whose merit even Yama does not diminish, went forth near the radiance of the genuine one filled with a forest of learning.

A complete literal translation cannot be recovered from this reading. The line contains the intelligible expressions ‘ocean of knowledge’ and ‘ignorance,’ but their relation to the rest of the sentence is unclear.

Descended from Acyuta and having relinquished the body, the one possessing a host of extraordinary qualities has describable speech.

The vow of kāyotsarga.

Concerning a course endowed with devotion.

A gem, the practitioners’ essence, a description of the sūri, and the five are mentioned; the final expression is unclear.

The great suffering of the four destinies.

You, know the letters.

The life breath has reached the throat, O goddess.

This line cannot be translated reliably from the surviving letters.

A wish for one utterance of raṃ.

I wish, venerable one, for wealth.

Enemy; svāhā; oṃ; iron.

Decay, the five persons, and Ramā.

From grasping sense objects, arising occurs.

No complete literal translation can be recovered from this line.

The words around the apparent reference to seven are too damaged for a complete literal translation.

No complete literal translation can be recovered from this line.

An ascetic and what may be kāyotsarga are mentioned, but the line's full assertion cannot be recovered.

The line cannot be translated reliably from the surviving letters; ಇಧ್ಮ may mean fuel.

The surviving words do not yield a reliable literal translation.

The line may end with ‘in these,’ but its full sense is unrecoverable.

The line appears to mention happiness, but its full sense is unrecoverable.

The opening word is unresolved; the remaining words appear to say “worship” and “hand.”

An unresolved word, “where Oṃ,” followed by an unresolved syllable.

An unresolved word, “in the half, in that.”

The line mentions karma and Nārāyaṇa, says that something came to be, and then appears to mention Acyuta and nine or something new; its other phrases cannot be translated reliably from this reading.

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.

Victory and animals are mentioned, but the surviving words do not form a reliable complete statement.

Having made an octad under control, ga-sa-ga-sa-gam in association, the one who practises service to the guru is among the auspicious.

With understanding, innumerable verses are sung [unreadable]; love of life, lofty splendour, and the breaking of fame’s limbs [unreadable].

On the Svāti lunar day, something connected with Oṃ came to be; the eye of Vajrāṅga was joined with the sound of Brahmā.

Its black, pigeon-grey and lotus qualities appear outwardly and are perishable; the opening and two intervening expressions remain unresolved.

Which bhāṃvār, fragrant one, the groups and tongue, all that is new and old—he is not pleasing when fierce.

The actor group among the five, my Ganga of letters, having obtained the fame of great Kashi, is a subject of worldly existence.

In time, from Gāṇḍīva, in the manner of illusion, tenfold knowledge appears like illusion within illusion.

A poem perceptible to the reader; the intervening words are too damaged to translate reliably; a date or day-number is mentioned at the end.

A complete literal translation cannot be established from this reading. The discernible words refer to speech, possibly Kundakunda and bondage, pearls, silver, and seeing.

The line mentions a path and a sequence beginning with one, but its remaining sense is unrecoverable.

The line may mention sin, but its full sense is unrecoverable.

The line cannot be translated reliably from the surviving letters.

The line may refer to a surface or level, but its full sense is unrecoverable.

Of one aggregate.

Five or six reached the community.

The venerable Brahma is deficient in virtue.

Hemasena’s standpoint.

The surviving words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

That, with an unreadable intervening word, is followed by ‘on the back’ and ‘which’; their relation is unrecoverable.

The surviving words do not yield a reliable literal translation.

For a moment, then: victory, sound, and wealth.

The Pāhuḍa treatises also are distinguished.

By his first, cause it to flourish.

The surviving words mention sin and equality, but the intervening reading does not support a complete literal translation.

By the austerity of Rīmāṣṭaka.

In Sanskrit and Prakrit words.

Huṃ, svāhā: this is for Agni.

Beginning with sādi, within Airaṇṇa, the phrase nirū occurs.

That is the essential nature of ethical conduct.

An unresolved word; in that manner, Jinendra; from, the blue lotus; the clear Ṣaṭkhaṇḍāgama; an unresolved word; Pārtha, this man. The surviving words do not establish a complete sentence.

Of Nāyindravāda, the remembrance of Narasoyva; within it, the blissful one and supreme good vision.

The words may refer to time and obstructed understanding, but the remaining phrases cannot be translated reliably from this reading.

Padmi’s collection of knowledge, a portion of knowledge, is called the Brahma grammar aṅga of metre.

The letter va and an unresolved expression concerning the ocean’s surge are followed by references to forbearance, understanding, delusion and one; the line then speaks of three letters, a divine number, ten, vision and the distinctions of the revered feet. Its remaining expressions cannot be translated reliably from this reading.

The ornament of uncombined letters is a pleasing sign; that is the method for world-pervading union with Brahman.

The pleasant life of nondual calculation, which knowledge of letters within the body shows on earth.

Using speech, he won the battle; among them is the scripture of the unfading true teacher, Vardhamana Arhat.

Namittendra, Akka.

A resident of the monastery’s school courtyard.

On earth, possessing essence and extraordinary excellence.

The foremost ascetic’s account in Sanskrit.

Caravi, written as a kind or birth, is followed by an unclear syllable.

These are five constituents, with the opening word unclear.

Those pleasures of the sense objects which lead to suffering.

It is stained by karmic influx; the opening syllable remains unclear.

The womb’s number is that of the male.

Equal benefit is the good arising from the cause.

The belly is satisfied by fat.

His and mine are one mingling.

A complete literal translation cannot be recovered from this line.

A complete literal translation cannot be recovered from this line.

A complete literal translation cannot be recovered from this line.

The unrecoverable opening is followed by the non-speech aggregate and mind.

The phrase cannot be translated reliably from the surviving letters.

Having conquered all; the rest of the phrase is unrecoverable.

The phrase cannot be translated reliably from the surviving letters.

An offering; the Tīrthaṅkara is named, but the remainder is unrecoverable.

The opening words may say that they enter one by one, but the action cannot be established securely.

A dreadful place is mentioned, apparently in connection with people; the remaining words are unclear.

Anger and delusion appear to have been cast off, though the end of the line is unclear.

In speech there is much concerning words; the exact relationship is unclear.

The surviving words speak of a marvel of consciousness, dissolution, a lunar portion or ray, a group, fifty, and what is well established; their grammatical connection is unclear.

Joy, the sweet-throated form, the Ṛgveda, Ātreya, salt, the globe, and the subject matter of the sounding sphere.

The opening is unreadable; the legible sequence mentions the revered pair of feet, scripture and its subject, this, words, a temple and tower, the insentient, the teaching and an utterance, and the protection of living beings. The intervening words do not yield a connected literal translation.

From Varma, in the rainy season, comes a vision of all that is impermanent; Sahasrāra is single-limbed and subject to control.

The surviving words appear to mention a pāhuḍa, a jewel, an āgama and a limb of utterance; the line is too damaged for a reliable complete translation.

At the beginning, like an auspicious invocation, having examined the parts of the ninefold method of instruction, this is kevala jñāna.

Self-restraint, doctrine, and a part of what is improper; let it become humble; dihālāvari, ordered succession, direction, protection, and the number that came.

Vāsudeva, Janārdana among people, turns toward Siri; write the beginningless lotus and the voice of the Ṛg verse.

This line cannot be translated reliably from the supplied letters.

An unresolved word; truthful speech.

An unresolved word; a rule or procedure, of that or of him, or.

Always at great festivals.

This line cannot be translated reliably from the surviving reading.

This line cannot be translated reliably from the surviving reading.

This line cannot be translated reliably from the surviving reading.

This line cannot be translated reliably from the surviving reading.

Which Vidyānanda was theirs; the relation expressed by this line remains uncertain.

The line names Jineśvara, but its remaining words cannot be translated reliably.

With devotion; the relation of the remaining words, possibly referring to all, cannot be recovered.

Those two are mentioned, but what is said of them cannot be recovered reliably.

The line may address a wise listener, but its full meaning cannot be recovered reliably.

Of the class of humans, followed by an unresolved expression concerning qualities.

The words in this line cannot be identified reliably.

An unresolved opening word addresses the omniscient one and invokes victory.

Vidyutāṅga’s radiance shines.

Of Jinendra’s crown.

One knows it, or among the five.

In speech, the sage’s instruction on earth.

The opening fragment and the word before ‘I hear’ remain unclear.

The monk, both living beings or life breaths.

The unclear opening fragment, the monastic group, does or makes the remainder also.

Bondage-removing yoga and the like.

O Dharmaja, ruling in prosperity, having remembered what was spread out, a section formed from the three human varṇas.

The opening words are unclear; the Bhagavad Gita is named, followed by words that appear to say an asura portion was established and shown.

The divine foremost one of Pāvā city, apart from Sāvitrī too, the Rigvedic divine one, of Krishna’s Gītā.

The subject of a part of time, concerning the future and those who have come, is to be heard in all its parts; the remaining words are unclear.

The supreme too, through taste, potency and postdigestive effect; poison-removing, decline, and the extensive action of medicines in the human body.

O kinsman, a demon’s Ṛg verse is there to protect the lord of heaven; the womb of the revered lords is also mentioned.

The unclear opening refers to Kāśī and five for the mind, then to a noble group's dwelling, predecessors, a human tree, and subsequent nectar; their grammatical relationship cannot be recovered reliably.

A complete literal translation cannot be recovered from this transcription. In order, its legible fragments mention rasa, yoga, form, sequence, wealth, everlasting attainment, description, a remaining number, and the mind; the words connecting them remain unreadable.

The end of conduct is bliss.

The unresolved expression ಟಾರ್ಚುರಿಂದ್ರಾಃ is followed by ‘untimely.’

The unresolved word ಜಿದಿ is followed by speech and army.

Being in hell, I recite.

An unclear opening refers, apparently, to language of eight kinds.

The words around the vital breaths cannot be read reliably.

Who is the leader of dharma.

An unclear opening addresses you as the destroyer of obstacles to dharma.

A reliable literal translation cannot be recovered from this line.

A reliable literal translation cannot be recovered from this line.

A reliable literal translation cannot be recovered from this line.

A reliable literal translation cannot be recovered from this line.

The wording of this line cannot be translated reliably.

The wording of this line cannot be translated reliably.

Having become that; the surrounding words remain unresolved.

The line may mention essence and earth, but its full sense cannot be resolved.

A complete literal translation cannot be recovered from these words.

The line cannot be construed reliably beyond a possible reference to five.

The line mentions a sense object or subject, but its full statement cannot be recovered.

In the house too, there is truly suffering.

The nonliving substance of the Veda’s section.

An equal northeastern course.

Of Vyāsa, the seer of the Ṛgveda.

The dissemination of the Jina’s presence.

Without the one who departed, the earth-born one, the manifest marked region, and the desire for the course of the essence of learning and scripture are invoked.

The line appears to mention Ṛṣabhadeva, a descent, sages, refuge, and the numbers seven and eight; the words between them are too damaged to translate reliably.

Ritual grass, the world-conquering Anaṅga, sweetness, clothed, delight, Om; in the sacrifice, Soma, my abode of power.

Seeing the series of the principal ladder, the position of the twelvefold grouping of ṛks is half of an equal body.

From scripture, bring forth the pa group; the unborn ascetic, the śramaṇa, and the spotless one are mentioned in a passage whose remaining words are unclear.

The learned one, the book arising from Ṛgvedic hymns, the jewel’s three, the sage, the universal monarch, the wish fulfilling jewel, Nami.

It speaks of what is called imperishable, the world's seven births, the principle from beginning to end, and Ananta, Dharma, and the others.

The entire lineage, the essence of the calculation of all numbers, and the doctrine of the scripture concerning the Three Jewels.

The line names the eight karmas and karma again, but its other words are too damaged to translate reliably.

The household sacrificial fire is mentioned; the surrounding syllables do not yield a secure reading.

This line does not yield a reliable translation.

By renunciation, toward the far shore; the other syllables remain unresolved.

This line does not yield a reliable translation.

A kind or birth, a middle; the rest of the line cannot be read reliably.

Nine or new; an unclear expression possibly concerning an aṅka; a sage.

The words in this line cannot be read reliably.

This line is unreadable.

The surviving words appear to mention an aṅka, but the phrase cannot be translated reliably.

The phrase mentions endless time; its remaining words are unresolved.

The phrase appears to mention pure souls; the surrounding words are unresolved.

This line cannot be translated reliably from the surviving letters.

This excellent Arham.

By the hand came this likeness.

The circle, the syllable aḥ, and so forth.

Worthy of the treasure, obtained in a measure of time.

The reading appears to say ‘thus, chastisement,’ but its remaining words cannot be translated reliably.

The line mentions bondage; the words around it cannot be translated reliably.

The line may mention three, but its assertion cannot be recovered reliably.

The line mentions substance, possibly alongside state or disposition; its full assertion cannot be recovered reliably.

The spiritual stages are mentioned, followed by an unreadable phrase.

An ascent in the direction of the kṣapaka path.

Subsidence is mentioned, but the surrounding phrase cannot be translated reliably.

A reliable literal translation cannot be recovered from the unmarked letters.

The surviving letters mention gain and perhaps Īśāna and being under another's control; the remaining phrases do not yield a reliable literal translation.

The supplied letters do not yield a recoverable sentence; only ಹೋದಿರ್ may carry the sense ‘went.’

Rārā, Kṛṣṇāriyavaya, Nāmābheka, thirst, pure radiance, Vedhṛt, my Śarāgrarēya: the surviving words do not yield a reliable connected sentence.

The line mentions an Atharvaṇa limb and something fragrant, but its remaining phrases cannot be translated reliably from the surviving letters.

An unreadable expression concerning a kumāra, a deva, possibly a devī, and a dānava.

Nātha and the like, gods and Dānavas and the like: endowed with letters, of the eighteen rows of the jewel of nine numerals.

A complete literal translation cannot be established from the surviving reading. The identifiable words refer, in order, to all, fame, a group of fears, and likeness.

In the chapter, the hymn of five has fifty-five letters; in the fifty-fifth there are five Vedic verses of the asura.

Lu, the chief of the monastic group, Sannandhi.

Raisha, fierce, wanders.

Sidananda, the jewel, Kuma.

Dikannacchani of Śiva.

The words after “without a path or refuge” cannot be read securely enough to establish what the line says.

This line cannot be translated reliably from its surviving letters.

A human being is mentioned, but the surrounding words do not yield a reliable statement.

The line mentions a body and perhaps age or decay; its full meaning cannot be recovered securely.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

Shining, of strength, exceedingly subtle.

I attain the sight described by the unclear preceding word.

Ocean-like and dense is the unclear thing named here.

The unclear opening is followed by an enduring cause or occasion and an unclear ending.

The surviving letters do not support a complete literal translation.

The surviving letters do not support a complete literal translation.

The line ends with what may mean ‘with joy’; the preceding words cannot be translated reliably.

The surviving letters do not support a complete literal translation.

They seek indeed; the syllables before and after this phrase remain unresolved.

The word ‘fixed’ is readable, but the surrounding words do not yield a secure translation.

Fixed … new; the intervening words remain unresolved.

The surviving letters do not support a complete literal translation. They may include a reference to dharma and artha.

“How is the skilled battle host’s remaining share mine, and why?” said Arjuna; one part of his was a boon.

The line mentions austerity, but the surrounding words are too damaged to translate reliably.

Foremost among the aṅgas, do not speak of the treasury of words; the twelve aṅgas, Śāradā, the circle, the Bhūvalaya.

In commerce, let us say one thousand and sixteen; for multiplication by Ṛṣabha, the wise take the three-digit number in reverse order.

The series: six, nine, four, seven, one; the interval: zero, seven, six, three, two; together, thirty in all.

The script’s arrangement concerning the origination, destruction and permanence of real substance is separate from attachment and aversion and devoid of deceit.

The attachments and aversions of suffering, having become so, are called samavana; the branches of the bhavya’s tree are fear and doctrine.

Jainijāgrēyaka, excellent in devotion to living beings: the skandha verses giving the reckoning of the venerable circle of teachers.

Homage to Tarangīndra, the protecting lord of waves.

Having stood, he went to the wise one.

The cutting off of food.

By the distinction of the body.

After that, from within.

Eight, five, four, and of one.