Chapter 53

The victory rāsa-play, in this body of the direction-clad, endless-limbed one, shone—that one.

A man's solitary heroism; an unrecoverable expression; the direction of Rākāmba; Vajrāṅga and Aśoka.

It tells the play of faulty karma and the essence of the vast, possessionless, fearful threefold group born of dharma.

The fame of the Ṛgveda, the Bhūvalaya’s aspiration, and an ṛg hymn are at the tip of Indra’s banner with a letter group.

Concerning Rathāvarta: the syllable of austerity, your power, the Rudra sequence, and a beautiful Vedic hymn.

The account of truth, under the sway of the supreme principle, is a delight to all discerning people before the arising of its determination.

The play of the poetic flavour of the poet who composed at Vijayapura is a collection belonging to the Karnata and Bāhlīka groups.

Five, four, three, and six are the numbers of the dharma; the lotus-coloured one, proclaimed in the Veda, is elevated in countenance, of unresolved form, and purifying through Ṛg hymns.

Then true dharma, to this world, day by day, in Vaivasvata’s manvantara—the great one, Indra’s boon, an atom.

[The wording is too damaged for a defensible translation.]

[Unresolved expression], external limbs or divisions.

[Unresolved expression] may bear [unresolved fragment].

[Unresolved fragment], a restrained practitioner, a partial vow.

Only “great” is securely recoverable; the remaining words do not support a complete literal translation.

No complete literal translation can be recovered from this sequence.

The line appears to mention affliction; its surrounding words and grammatical construction remain unrecoverable.

The line probably mentions hunger and thirst or craving, but their grammatical relationship to the remaining text cannot be recovered.

[Unresolved opening], Rāmu, of Samudra.

Deficient in qualities; worship; a religious vow.

[Unresolved opening], of the procedure of sallekhana [unresolved ending].

[Unresolved opening], write [unresolved remainder].

[Possibly ‘all’; the remaining text cannot be translated reliably.]

[The surviving letters do not establish a recoverable phrase.]

[The surviving letters do not establish a recoverable phrase.]

[Possibly ‘speaker or disputant’] [unresolved text] sight or vision [unresolved ending].

The opening is unresolved; the following words possibly mean “other” and “dead.” A complete literal translation cannot be established.

The supplied reading does not support a complete literal translation.

The supplied reading does not support a complete literal translation.

The supplied reading does not support a complete literal translation.

The surviving reading does not support a complete, reliable literal translation.

A literal translation cannot be recovered reliably from the supplied letters.

[Possibly ‘not’] yoga [the remaining expression cannot be translated securely].

To the one free of it, to the revered lord of Siddhas, homage. Om, hrīṃ; individual body.

Homage to the excellent one free from name-karma, the revered lord of the Siddhas; oṃ hrīṃ.

Hrīṃ. To the revered lord of the Siddhas, who is free from the name-karma that produces a shared body.

To the revered lord of the Siddhas, homage. Om, hrīm: to the revered lord of the Siddhas, free from sthira name-karma.

Homage to the lord of the Siddhas. Om, Hrīṃ: unstable name-karma…

Homage to the honored lord of the Siddhas, who is free of it; Oṃ Hrīṃ, auspicious name-karma.

To the one free of it, the glorious lord of the Siddhas, homage. Om hrīm; inauspicious name karma.

To the revered lord of the Siddhas, free from it, homage. Om hrīm, to the one free from subhaga name-karma.

To the one free from it, homage to the glorious lord of the Siddhas. Om, hrīṃ: to the one free from the durbhaga name-karma.

No reliable literal translation can be recovered from this line.

The other, O excellent one; the remaining syllables cannot be reliably interpreted.

No reliable literal translation can be recovered from this line.

Accomplished; the rest of the line cannot be reliably interpreted.

All, endlessly many times, indeed.

An unresolved phrase concerning a doorway.

That gem’s relation to the remaining words cannot be recovered.

An unresolved phrase that appears to mention a journey toward death.

The surviving wording does not support a reliable literal translation.

[Unresolved opening] Oṃ; with kindling, Agni [unresolved ending].

The surviving wording does not support a reliable literal translation.

The surviving wording does not support a reliable literal translation.

This line cannot be translated reliably from the surviving letters.

Sleep and the four states are mentioned; their grammatical relationship is unclear.

This line cannot be translated reliably from the surviving letters.

Three is mentioned, but the rest of the line cannot be translated reliably.

The surviving letters do not yield a reliable literal translation.

The surviving letters do not yield a reliable literal translation.

Deathless; the remaining word cannot be read reliably.

The surviving letters do not yield a reliable literal translation.

Collyrium for the eye.

Heroes are many.

Seasonal essence struck down death.

Liberation is an auspicious truth; having subdued craving for the good of this worldly existence, direct realization itself is the witness.

In the Kalpa, of the Dṛṣṭivāda: known gods, a cluster of trees, a deer, and an unresolved final expression.

The letters of what may be called knowledge are correctly known; the remaining words cannot be translated reliably from this reading.

The boundary of the Ṛg, the radiance of thought, the essence of sacrifice, both existences, the variety of Jāhnavī’s lineage, and a new Kaurava hero.

Of the pure one: auspicious, fortunate, clear; an unresolved term follows. It speaks of a collection of knowledge, true letters, and a collection of words; the closing phrase cannot be read reliably.

The opening phrase and the word or station are unclear; the line then speaks of a path of Ṛg letters, but its closing phrase is unclear.

The ten Sārasvatas, who uprooted the demon host of every kind in all directions, conquer the armies of the Kurus and others.

The king of the gods, the sage foremost in the Ṛg tradition, the vast greatness of Dattātreya, attainment, and Jayavariśāranu.

Having chosen the lotus surface: the essence of dharma of the Ṛg lineage, Ṛg, a body that has suffered loss of strength, and the Jitaka-sūtra.

The surviving words may describe something attained in relation to a tithi, but they do not yield a complete reliable reading.

A varṇa is mentioned, but the action and its recipient cannot be read reliably.

This line cannot be translated reliably from the surviving letters.

It mentions four in connection with an elephant form, but the final phrase is incomplete.

A living being without the removal of qualities, though the opening word is unclear.

Those who see its endless direction, though the relation expressed by the first word is unclear.

An unresolved subject and desire; the wording does not establish their relation.

A guise too, followed by words whose sense cannot be established, and a possible portion.

The surviving words do not form a recoverable statement.

The surviving words do not form a recoverable statement.

Among the unspecified things, vision is mentioned; the remaining phrase is unrecoverable.

The deer praises the beloved one, tentatively.

The surviving words suggest a false body, but the subject and grammatical relation cannot be recovered.

An unreadable phrase is followed by Om and an incomplete mantra syllable.

The surviving syllables may mention an arhat, but the line cannot be translated reliably.

The line cannot be translated reliably from the surviving reading.

The line appears to mention all, night, the syllable oṃ, and vision, but its surviving words do not support a complete literal translation.

The surviving words do not support a complete translation.

The surviving words do not support a complete translation.

The surviving words do not support a complete translation.

The surviving words do not support a complete translation.

Nandi, born of Mainaka.

Ṭaṅkātkiya, of good vows, an imparter of humility, moonlike in splendour and radiant in body, a great soul made by the gods.

The śasāvīṇī, bearing youthful age, takes the accomplished one of the letters within; conduct, glory, song, and the written leaf are numbered throughout.

Disease-removing kinds of medicine are made there, O wise one, in the victorious numerical work, with all its nectar-like letters.

The ordered succession, Suhaha, the father of the earth, the trustworthy beneficent group, and the hymn’s unidentified class are mentioned with an unresolved expression concerning austerity.

A stringed instrument, the eight auspicious emblems, the supreme auspicious beginning, human transformation, divine sacrifice, the continual, and an unresolved final expression.

Again, the song-section destroying impurity, the group of animals of the remover of impurity, and mortals, immortals, gods and Hara come within the classification of living beings.

Within the doorway of the eyes, the supernatural power of Bhṛguvit and Sāvitrī continually seeks protection for the people of the land.

Nectar, Sarasvata Svami’s help as well, a limb, the benefit of the sage Vedavyasa, and the Rigveda scripture are invoked.

Those seven Brahmavādinīs, of the year and together with Brahman, have a place; beginning with desire, song and Ṛgvedic verses are devoted to the great verse.

The opening phrase appears to refer to an essence, but its wording is too damaged for a reliable literal reading.

An unreadable phrase concerning a human being and, possibly, a year.

Thus, with the dear ones.

The attainment that one obtains on coming.

Anger directed toward an ascetic.

Within it, without remainder, with ghee.

Also becoming intense.

Always covering the embryo, however.

They bowed in a form that the damaged reading does not identify.

An unresolved expression places the seeking of a path before them.

Here thus are yoga and the yogis.

Fasting at the houses of people.

The surviving words do not yield a reliable literal translation.

The wording may refer to an offering, but the line does 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.

The opening words are unclear; the line ends with ‘sin.’

The wording cannot be translated reliably.

The wording cannot be translated reliably.

Someone or something is doing or making something; the surrounding words are unclear.

The phrase concerning austerity cannot be translated reliably from the surviving letters.

The unclear opening is followed by a worshipper of Jātavedas.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

After an unreadable opening naming Bhṛgu and possibly Bhūtabali: to both I offer obeisance. The closing words contain “bliss” and possibly “suffering,” but their grammatical sense cannot be recovered.

The surviving words suggest brightness, a drop, the sun, Narmadā, someone coming, devotion, and a Jain reference, but they do not form a defensible complete sentence.

The ruler Puruhari raised the fame of the Kuru lineage; the splendor of a part, all the Tīrthaṅkaras’ glory, and the distinctions among all things are mentioned.

Having set out mode, substance, and category of reality, you have heard in sequence of its great form and connection.

The body may attain full development; the development of the mind, through an understood cause, would thus be known to the earlier teacher.

The form of excellence of attainment, the eighteen rasas, all this conduct and austerity, and higher purification of the mind in yoga.

The concealed subject of creation in the arrangement, Raurava, the decline of dharma and its particularity; then daily pratikramaṇa, the standpoint, and the renown of Basiraṇava.

Naiyāṣī; the section called Āraṇyaka; Gvasā; hope; having lived life in the Ariyaśa lineage, the day it ended.

The unmarked letters are too corrupt to support a complete, reliable translation.

The surviving words in this line do not yield a reliable literal reading.

The surviving words in this line do not yield a reliable literal reading.

Pride, killing, an unclear word, and upward.

To the auspicious Jina, of the self—the final word continues beyond this line.

Dukeḷeyaṃ, from the offering formula svāhā.

This is for Agni tomorrow.

A Kshatriya of the army division.

The child and the king of Mithila.

The surviving words do not yield a recoverable statement.

An aggregate, a hundred, and a class are mentioned; their relation is unclear.

A living being and mind are mentioned, but the statement cannot be recovered.

The line ends with ‘of karma’; its preceding word is unresolved.

Ghavadhu, causing ignorance.

Ḍaṇa, sacred teaching, bo-ojān.

Mā, relating to sacred teaching, this bows; bdaba, sātāvni, earth, ailiṃ, me, followed by an unreadable letter.

Non-accumulation, bubbubhi.

Nda, a dense being, dhilijasha.

Rudakah, shatagvamshsa.

Renowned water, pram, protect.

The destiny of human beings and gods.

From the experience of loss.

A sequence: Om, Hrim, Nisha.

This king, sasu, Aim.

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

The surviving reading mentions sight, three limbs, presence, a meeting, and likeness, but its clauses cannot be translated reliably.

The line appears to mention the breaking of stone, karma of worldly existence, and a tree; the surviving words do not establish how these phrases relate.

The unity of those who understood the power directed toward liberation shone forth, limb by limb, in the fitting collection.

The stained nature having become manifest, to the supreme ones, like an actor, the pure-bodied one of infinite nature is gold brought forth.

Knowledge obtained through scripture, in the setting of the sacrifice, among the sacrificers; the hotṛ priest’s sacrificial rite, the spreading of cupped hands, and sauta.

Respectfully, Vardhamāna’s body or limb, a joining, Vajrāṅga, Śatayajña, stated in a Karnāṭa mantra.

At one edge, five or six strengths; pride and strife in a Ṛg verse; do not make a hundred, O meritorious one, enemy of an inhuman death.

The body itself; those who seize, of the sixfold group; of the limb, the Gītā, the Ṛgveda, ethical teaching, Kāverī, new good understanding, and true, equal wealth.

In the lump of flesh that formed,

having grown within this,

the impurity of the nails of a man's body,

the flower of happiness that does not join with it.

Mother, protector of the region.

The unfathomable abode of the Jinas.

Dvāsē; ‘obeisance’ at the end; twenty doubled, with devotion.

Rasadubbi and the five cities.

The words in this line cannot be translated reliably.

A group of a hundred, with the preceding word unresolved.

The words in this line cannot be translated reliably.

Protection of a snake’s life, followed by an unresolved syllable.

Our age, we, and our portion are mentioned.

A human being is thus called indebted.

Place the body on the earth.

This person comes from five limbs.

The opening expression is unreadable; the final word may mean “speech.”

This line cannot be translated reliably from the supplied letters.

This line cannot be translated reliably from the supplied letters.

This line cannot be translated reliably from the supplied letters.

O human multitude: the final syllable is unresolved.

An unresolved phrase mentions a sacrifice.

An unresolved phrase refers to worship.

To the sage, in connection with the class and desire, are mentioned Banaras and Ṛg hymns, followed by expressions that cannot be translated reliably.

An unresolved phrase concerning an auspicious scripture, demons and all, followed by an unresolved phrase concerning given knowledge and Hari’s fierce sound.

The opening words are unresolved; the remaining words mention a verse, apparently a tree, a descent, and something risen up and existing. Their grammatical relationship cannot be recovered reliably.

The teacher’s splendour, adorning the head for the jewel treasury; that royal teacher, the triad of persons, and the Jina’s path.

The surviving reading suggests a number or mark that was conquered, radiance, and a portion of Rudra; the intervening words do not yield a defensible complete translation.

The enduring lord Jarasandha: in the four savana divisions, a well-arranged kingdom, all its parts engraved.

The surviving words appear to mention a defeated king, an arm, the Jina's teaching, and nirvāṇa; their grammatical relationship cannot be recovered reliably.

The line speaks of a collection of letters, all effort and a step, one seeking action, as in crossing, decrease and increase, a portion of gold, and the lotus of skill, Guru Jayasiṃha.

Nañjaya, Añjaya’s Aṅgadhava, the excellent doctrine, the victory of speech, the six divisions, and Puṣpaṇi.

I speak of this burden, described by an unresolved word.

Removing bondage is its extent.

It is immeasurable by inference.

Human beings are without power.

The wording is too corrupt for a reliable literal translation.

The wording is too corrupt for a reliable literal translation.

An elephant is mentioned, but the line cannot be translated reliably.

Fire and a possible lotus are mentioned, but the line cannot be translated reliably.

An unresolved phrase, followed by compassion.

The line cannot be translated reliably from the surviving letters.

Ate meat and the like; the remainder is unreadable.

The line cannot be translated reliably from the surviving letters.

The uncertain ‘kamava,’ destruction, and an arrow.

Mādhava is the bearer of the discus.

Comparable, a sacrifice, a month.

The wording of this line cannot be determined reliably.

Ḷur, the radiance of intense fire.

Vaṭayāp performed it.

The letters of ṇa: a, i, u, ṛ, and ḷta.

Ga, a horse, and ayota.

Kogaṃ, that, cessation; the final word is incomplete.

Twenty; an unclear expression possibly concerning the self; Om.

Both expressions in this line remain undeciphered.

Possibly having attained an excellent essence, great; the construction remains unclear.

There is suffering from loss of sight for those who have come to injury; likewise, there are duties within the world and the Ṛgveda.

The surviving words mention beneficial speech and, apparently, the sun and others; the intervening text cannot be translated reliably.

Bāpi, shining in speech like the moon’s pride, is the jewel of the Kāṇūr monastic groups and orders.

Vaṭvāsarajayavatī of desire; Sutṇēna, the Ganges of people who do evil deeds, and honor.

The surviving words appear to refer to a gaṇi, a destroyed army, Padmanābha, and Śrī Gaṅga; the unreadable passage and damaged compounds prevent a complete literal translation.

I endured austerity, I said then; a man making the number of this world, the splendour arisen in the lineage of Rama and Lakshmana.

The opening words and their relation to verbal knowledge cannot be recovered securely; the line then mentions victory and auspiciousness and the observance of a limb of Dharma.

The surviving words mention a group of words, wealth, fame, compassion, power and its modes, space, the Jina’s qualities, a human being, the ascetic Kumudendu, and several passages whose sense cannot be recovered.

Tura, Om, speech speaks; the relation among these fragments is unclear.

The surviving fragments read śa, ṛgvira, bhūaime; they do not yield a reliable sentence.

The surviving fragments read yamā and asucīyasa; their sense is unrecoverable.

The surviving fragments read kha and pēkkhaṇijjandasā; the line contains an unreadable letter and has no secure translation.

The fragrance of sacrifice, again.

The reading contains ‘different’, but the surrounding words cannot be translated reliably.

Whose; the remaining words cannot be translated reliably.

Now, at the time of the Ṛgveda.

This line cannot be translated reliably from the supplied reading.

This line cannot be translated reliably from the supplied reading.

This line cannot be translated reliably from the supplied reading.

This line cannot be translated reliably from the supplied reading.

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

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

The line contains “I praise Agni”; the preceding word cannot be read reliably.

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

Gusnumata, venerable kēva; the remaining sense is unresolved.

Possibly a reference to a kevalin; the rest of the line is unresolved.

An unresolved phrase containing a possible reference to a good person and the beginning of the word for knowledge.

Possibly the completion of ‘knowledge,’ followed by ‘excellent Jambū.’

The wording appears to refer to birth and darkness, but the line cannot be translated reliably.

The line speaks of the fullness of knowledge; the opening syllable remains unresolved.

The surviving wording cannot be translated reliably.

Other than a part of the letter, whoever has a share of power, that Ṛg verse gathered in dense groups belongs to the sequence for the king.

Thus: sky-roaming, dense increase, even elephant-call, Viṣṇu’s stride, and swastika.

A telling of past and future time mentions something long, the earth, good destiny, a Jina, and Hastinapura; the intervening expressions cannot be read reliably.

Truly, the crooked, intense measure of the two halves, purified knowledge of the Ṛg, and gain are renowned.

The surviving words include “attainable” and perhaps “demon”; the remaining words cannot be translated reliably, so a complete literal translation is not recoverable.

The surviving words refer to going, writing, glory, the course of old age, a lord, suffering, and what follows dharma; their grammatical relation cannot be recovered securely.

I revere in victory and salute the blessed goddess, worthy of worship, who carried misfortune that could not endure joy.

Meditation, Pārāśara’s realm and oath, I learned; the authors of the ten sūtras, at all times.

The line mentions courage in adversity, sin, and people, but its remaining words do not yield a reliable literal translation.

They called it the sacred teaching of dharma.

May the venerable one, Om, that, triumph.

O great celebration of peace.

The five persons of the lineage.

Compassion, earth, followed by two expressions whose meanings cannot be recovered securely.

The line cannot be translated securely from its surviving letters.

A living being or soul, and unity; the endings leave their relationship unclear.

An unresolved expression, Om, and two further expressions whose meanings cannot be recovered securely.

Possibly, ‘Savitṛ, worthy of choice’; the opening and ending cannot be read securely.

An unresolved word, mixed yoga, and an unresolved ending.

Possibly fame, with devotion, and a salutation.

The surviving letters do not yield a reliable reading.

A complete literal meaning cannot be recovered from this reading.

A complete literal meaning cannot be recovered from this reading.

The reading mentions a teacher and possibly a sage; the rest cannot be translated securely.

This essence or flavour is mentioned, but the remainder cannot be recovered.

The highest good; the Brahma sacrifice; an unresolved final word.

An unresolved word; Pārtha; of the number.

An unresolved word, and an unresolved word, arisen, followed by an unresolved word.

This line cannot be translated reliably from the surviving letters.

The surviving words mention a time or convention, a crossing or saviour, something hidden, and Vāsava; their relation is unclear.

The surviving phrase refers to the universal form, but its action is unclear.

This line cannot be translated reliably from the surviving letters.

Pūmathēdadi, in the Tīrthaṅkara, of the meaning of discourse and speech, for auspiciousness in the three times, whose end is great.

Tke, that beginning and end of obstacles, rich in scripture, for scriptural knowledge, vīyāsṇacaka, Ṛṣabha, this western limit.

I wish; victory, venerable one; the praise of hidden things in a hundred thousand verses. The opening and the phrase before ‘hidden things’ remain unreadable.

The twenty-four Tirthankaras, a hundred devoted ones and monks, thousands in each group: those are the groups.

Former, of kings, Osaga, Goma, Panga, Iriko, Kṣeśvara; even to the homeless mendicant, a proper station indeed, Ruk.

The line mentions a fly whisk, possibly Ratnadeva, and a monk; its other words are too uncertain to translate reliably.

A complete literal translation cannot be established from the legible words of this line.

Therefore, the recitation is beneficial to hearts; the remaining words mention Devendra, but their relationship cannot be recovered reliably.

The Tīrthaṅkaras have thirty-four extraordinary qualities of their kind, are endowed with eight special divine features, and have the excellent thirty-two.

Laḥ: circumambulation of oneself.

Viḥ: two; ldāmarindrāśa.

Vīḥ: sakalāstamevgand, apparently beginning with ‘all’.

It goes to what may be a middle position.

Having covered the surface of the earth.

Of one bearing something spread out.

The world's limit, followed by an unresolved expression.

Having heard the Veda-puruṣa.

These three, four with an unclear ending.

We worship, with the surrounding words unresolved.

Southern or right-hand, followed by two unresolved words.

The line's words cannot be translated reliably.

Sāto, namayadāvu, serpent.

Saka, Vācaspati, airkapa, Śiva.

Wealth, auspicious Brahmā, four.

Faces, twenty praises, fifteen.

Small-bodied, divine; the final word is unclear.

A sick person, Om, fame, and a lord are suggested by the letters, but their relationship is unclear.

That which was in the hand was destroyed.

This line cannot be translated reliably from the surviving letters.

The surviving words may refer to the strength and bodies of those mentioned, but the line cannot be translated reliably.

A salutation to the feet is indicated, but the person addressed is unclear.

The surviving words do not yield a reliable literal sense.

The sacred syllable hrīṃ occurs with words whose sense is unclear.

Number by number, three and three or six numbers rise up to that point; speaking of ripening and the arising of karma, joy, and the king.

Rāmigatāṃ; the twelve Aṅgas; a verse; victory; Kuḍbiravatha; dark-limbed; the ninth well-spoken saying on the meaning of the principles; Digoraṅgarotra.

The vaṅkātru, a supplement to the sung number; Śāradā of the limbs celebrated by Brahmā; the illness that touches, as stated in the text; and the Blessed One’s medicinal power.

The surviving words suggest movement into a pleasant forest, bustle, touch, and a reference to Aparājita and a country; the damaged words prevent a complete literal translation.

Dharmaja came again and appealed to the great Girisanatha, designated a refuge for humans and demons.

A complete literal translation cannot be recovered from the surviving letters of this line.

The measure of humans and others is called Māroya; a body of the same colour does not arise in either mode.

Kāśarira; demons, gods, and humans; an etymological explanation; Sāvithadarēri, Pakuru, Hari, Pururdhare, Kuru, and Jābam.

The surviving words suggest Vardhamāna, the beginning of a lineage, glory, and food and the like; the intervening wording does not support a complete literal translation.

This line cannot be translated reliably from the surviving letters.

Of Vijaya; the remaining word cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

Beginning with standpoints, it is a single divine work.

Sovereignty belongs to them.

In association is a deeply hidden composition.

It is absorbed in the virtue of restraint.

An unresolved phrase, followed by a possible reference to the ear.

An unresolved passage contains a possible reference to glory and the word ‘face’ or ‘mouth’.

Possibly ‘having entered’, followed by an unresolved word.

This line cannot be translated reliably from the surviving letters.

The wording cannot be recovered from the supplied letters.

Something is described as more terrible, but the rest of the line cannot be recovered.

The wording cannot be recovered from the supplied letters.

The line appears to mention siri, but its statement cannot be recovered.

No reliable literal translation can be recovered from this line.

No reliable literal translation can be recovered from this line.

No reliable literal translation can be recovered from this line.

The line contains the ritual exclamation svāhā; its surrounding words cannot be translated reliably.

The surviving wording may mention Rishabha, a teacher, homage, and calling someone a son, but it does not support a complete literal translation.

In the scripture of the crowned lord of the twice-born, the two and four substances are imperishable and the world is beginningless.

Kings.

An unrecoverable opening is followed by ‘path’ and ‘treatise’; later come ‘his’ and possibly ‘temple’ and ‘knowledge’. The line then gives ‘seven’, possibly ‘five and one’, an uncertain number involving four, and possibly ‘we said zero and eight’. The surviving reading does not support a complete literal translation.

The surviving letters do not support a complete literal translation.

The one who wrote the learning of knowledge placed the letters within what came before and, from that, meditated and practised austerity.

Having placed a zero by the remainder, divide that by the unreadable term; six and one, then zero, became the digits.

It seems like a particle of water; the remaining words appear to refer to reverse order and a number, but their statement cannot be recovered reliably.

The craft of the sāṅgatya metre, with its numbered gaṇas.

He told everything so that people might live within the power of the revered Navakāra mantra, from which protection for all comes.

Eight, five, four, and one.

A new, unbroken poem.