Chapter 55

Eight; the lower limit of feeling-producing karma is twelve muhūrtas; that of lifespan karma is thirty-three ocean-measure periods.

Of the lifespan karma; twenty for the name and status karmas; seventy for the deluding karma.

For the first three and for obstructive karma, the maximum duration is thirty crore-crores of sāgaropamas; giving, gain, enjoyment, use, and energy are named.

Of enjoyment and energy, Jinavarma, the section of knowledge, and high and low, the learned śramaṇa’s section and good knowledge.

Realm of rebirth, class of birth, body, limbs and subsidiary limbs, formation, binding, aggregation, bodily shape, structure of the bone joints, touch, taste, smell, colour, passage in sequence to rebirth, the quality of being neither heavy nor light, and injury to oneself.

The capacity to strike another, heat, radiance, breathing, modes of movement through the sky, and an individual body.

Thus: body, mobile being, fortunate, pleasant-voiced, auspicious, subtle, fully developed, stable, impressive, and famed.

The lineage is perpetual.

Lambhiśca, great duasa.

The ascetic, sixty, of the form of karma.

Indeed, afterwards, the monastic order and community.

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 include a possible form of ‘excellent’, but the statement is unrecoverable.

The surviving words do not permit a reliable literal translation.

An unresolved expression includes a possible 'called'; the rest cannot be translated reliably.

An unresolved class or group is mentioned, followed by an unclear expression of place.

An unresolved term, medicines or medicinal herbs, and things of that kind.

Proper conduct, modesty, and compassion.

Thus to call someone a teacher.

The preserved wording suggests abandonment, but its object cannot be recovered securely.

One would call that part a substance.

This line does not yield a reliable complete translation.

This line does not yield a reliable complete translation.

This line does not yield a reliable complete translation.

This line does not yield a reliable complete translation.

The surviving words cannot be translated reliably.

The surviving words cannot be translated reliably.

The surviving words cannot be translated reliably.

The surviving words cannot be translated reliably.

Homage to the revered lord of the Siddhas, free from nāma karma. Oṃ, hrīṃ; high.

To the revered lord of the siddhas, who is free from gotra karma, homage.

Homage. Om Hrīm. To the venerable lord of the Siddhas, who is free from nīcagotra karma.

An unrecoverable opening, then obeisance, Om, Hrīm; to the revered Siddhādhipati, free from the karma obstructing giving, obeisance; Om, Hrīm; the next phrase begins with the obstruction to gain.

To the venerable lord of the Siddhas, free from the karma that obstructs gain, homage. Om Hrīṃ.

To the revered lord of the siddhas, free from the karma that obstructs enjoyment, homage. Om Hrīṃ.

To the lord of the Jinas, homage. Om hrīm. To the one free from the karma obstructing repeated enjoyment.

Homage to the illustrious lord of the perfected ones, who is free from it. Oṃ hrīṃ: obstruction of energy.

This line cannot be translated reliably from the surviving letters.

The surviving words do not establish a complete meaning.

The line mentions a teacher and a king, but its complete statement cannot be recovered.

The line appears to refer to transformations in abundance, but its complete meaning is unrecoverable.

Ga, iṃ, vī, ai, asaṃṇā, ē, pa; the sequence has no recoverable literal sentence.

Rdū, hō, manner, many groups; the words do not form a recoverable sentence.

Gadruvu, anthim, a row or series; the relationship between them is unrecoverable.

Gdiṇyavatāgrēyap; no literal meaning can be recovered.

The line mentions letters and possibly six, but its full meaning cannot be recovered reliably.

The line mentions essence, but its full meaning cannot be recovered reliably.

The line cannot be translated reliably from the transmitted letters.

The line may mention sandalwood, but its full meaning cannot be recovered reliably.

A reliable literal translation cannot be recovered from this line.

A reliable literal translation cannot be recovered from this line.

The line appears to end with a reference to eight, but its full statement cannot be recovered.

Austerity is mentioned, but the full statement cannot be recovered.

The opening expression is unreadable; the closing verb appears to mean ‘I shall show.’

A living being or soul is mentioned, but its qualification cannot be read reliably.

The line appears to mention a serpent, an accumulation, and the cycle of rebirth; its full statement is unrecoverable.

The line appears to refer to that Vahnikumāra state, but its opening and grammatical relation are unclear.

Reta ihave concerns all births or wombs.

The phrase appears to speak of an utterance, but its other words cannot be recovered reliably.

Gade, attachment, dispassion, and the essence of restraint.

An utterance concerning the glory of discipline.

The excellent men’s ocean flourishes; effect and cause, an unclear phrase concerning understanding, the perfected one, and what came about are mentioned, followed by a description of a false component, something dust-coloured, and a term beginning with Mahat. The remaining words cannot be translated reliably from this reading.

The line mentions humans, a lord associated with awakening, and apavarga, liberation; its remaining phrases cannot be translated reliably from the transmitted letters.

The number that became a part is one and six, five and six; passing beyond the ocean of words, one comes to the very pure, straight path.

Recitation.

See: in sacrificial practice there is violence; thus the mark of the peaceful state is the mark of the Digambaras’ predecessors.

For one wishing to observe the five life-sustaining vows, Latamuntera is inwardly immersed in the dawning of knowledge.

The line appears to speak of the five, various things seen, sacred teaching, purified conduct, a vow, and service at the feet. Its remaining phrases are too corrupt for a reliable literal translation.

That, in arising, is a number; the scripture, pāyavāmi and pagīkecha, divine speech, dogargara āchinam.

For the colour of those bearing emblems there is strength and desired supernatural power, in the auspicious congregation of the Tīrthaṅkaras.

A complete literal translation cannot be recovered from this reading. The discernible words mention a treatise, Śrī, and Sammeda.

The line refers to something as insubstantial; its remaining wording cannot be translated reliably.

The line appears to refer to Vīra, but its statement cannot be recovered.

The line appears to mention devotion to the Jina; its full meaning cannot be recovered.

The line says something is within the body, but does not reliably preserve what it is.

In this world, something concerning a series of obstacles became something great; the damaged words do not establish what became what.

The line mentions a jewel foot or jewel word, but its remaining words cannot be read reliably.

The line may refer to speaking, but its wording is too damaged to determine the statement.

The damaged line may mention loss or imperishability; its assertion cannot be determined.

The readable fragments mention sacrifice and a sādhū; the line’s assertion cannot be recovered.

A possible reference to desire survives, but the line’s assertion cannot be recovered.

The line cannot be translated reliably from this reading.

The line cannot be translated reliably from this reading.

The surviving words do not yield a reliable literal translation.

Excellent austerity; the remaining syllables do not yield a reliable literal translation.

The surviving syllables do not yield a reliable literal translation.

Inference, purified, standpoint, attendants; the words do not form a secure sentence.

No reliable literal translation can be recovered from this reading.

No reliable literal translation can be recovered from this reading.

No reliable literal translation can be recovered from this reading.

No reliable literal translation can be recovered from this reading.

The unidentified term, of these, is the twelfth.

An unidentified term, to the page, a Ṛg hymn.

With stain and restraint in the whirlpool of worldly existence, rising swiftly like a ray and shining, Ṛṣabha Kumudendu thus spreads sweetness.

The words of one’s own doctrine, a portion of truth, a sacred ford, supernatural power, and a number associated with nine are mentioned; the intervening text cannot be recovered as a grammatical sentence.

Calling it sweet, Bhūtabali and Bhṛgu become an ornament to the true principle of Gommaṭadeva, the trustworthy, unaging verse.

The great-souled Prābhṛta, the numbered song, fame, earth and hymn, together with speech, the giver of scripture, Ṛṣabha and Candraprabha.

As an aid to increasing the splendour of the three worlds, the fitting number is the essence of number, the five acts.

The unresolved opening speaks of a path within the play of speech, where all came; it then mentions an arrangement, the Pāhuḍa, Vīra’s sung Āgama and three, before saying that something came as it was known. Several intervening and closing words cannot be read reliably.

An unrecoverable expression concerning a Pāhuḍa treatise is followed by two unrecoverable expressions; then come honoured Kumudendu, a song or teaching, another unrecoverable expression, and a ford for the world.

An unreadable opening; of a class, of enumeration; an unreadable passage concerning a count; an unreadable passage; hot, a Tīrthaṅkara; an unreadable passage; essence; an unreadable passage; a marvel of consciousness; an unreadable passage; essence; an unreadable passage; Śrī Kṛṣṇa Kumudendu; an unreadable passage; a mutual sacred ford; an unreadable ending.

The opening expression is unresolved; the line ends with compassion.

The opening expression is unresolved; the line names a great vow.

The opening expression is unresolved; the line mentions suffering.

The words in this line cannot be translated reliably.

A half, or an exceedingly minute thing.

Of destiny, followed by a word whose sense cannot be recovered.

Without telling the doctrine.

An unresolved expression followed by the vowels ā, ē and ai, and two further unresolved expressions.

An unresolved word, form, vow, that; the words do not yield a complete statement.

An unresolved sequence, possibly conduct and disease, followed by ai and ā; the line does not yield a complete statement.

An unresolved syllable and compound, and an unresolved final word; the line does not yield a complete statement.

Possibly, to essence, coming, of standpoints, followed by an unresolved syllable; the line does not yield a complete statement.

No complete literal translation can be recovered from this line.

No complete literal translation can be recovered from this line.

No complete literal translation can be recovered from this line.

No complete literal translation can be recovered from this line.

Essence or flavour; the remaining syllable has no secure meaning.

The words cannot be translated reliably.

The line cannot be translated reliably.

The line cannot be translated reliably.

This line is too corrupt to translate reliably.

The words suggest destruction and a quality, but the line's meaning cannot be recovered.

The line contains a possible word for excellent, but cannot be translated reliably.

This line is too corrupt to translate reliably.

The surviving words appear to mention the other world, Bhāratī's speech, sons, strength, glory, and imperishable letters; the line's full statement cannot be recovered from this reading.

The unresolved subject is associated with all scriptures, at all times, and with Nārāyaṇa’s refuge, auspicious intellect, and the sky; the line appears to end by referring to these people.

The line mentions rasa, music, parts and what is without parts, and a connection. The remaining transmitted words do not yield a reliable literal translation.

Distinction, strength, an existing storm, passion or melody, vāsayara, or intricate questions and answers, duṭa, a group, and diṭupāsa.

An unresolved opening mentions tumult, then an unresolved phrase involving recitation, a smoky seal, another unresolved phrase, eighteen, sacred teaching, the mind, and a final unresolved phrase beginning with a crooked-limbed woman.

Successive birth and association with wrongdoing; an unrecoverable phrase; the count of the eight karmas, a new numbering, and what is foremost.

The line mentions knowledge and the Ahamīndras’ word or sound, but its other phrases are too damaged to translate reliably.

Miyekiri nurn, having become people, battle, mārula, the dear one, pāpsaṇinan, the king of the people, kanaciraḍe, a song of Śiva and Hari, Mount Aṣṭāpada, vayajcaḥ, their poets, ṭaṅkohṇākhi. The damaged words prevent a reliable connected reading.

Rarā, Anjaneyappa, of spiritual merit, benjāgarate, mitva, ruled with Indra, ṇagaḷa, this dhvarava.

The legible word means “nectar”; the rest cannot be translated reliably.

A monastic group and its meaning are mentioned; the surrounding words cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

The line mentions weariness, but its full statement cannot be recovered.

Whose excellent soul is beginningless.

A debt, a hundred, an unresolved expression, and compassion.

An unresolved opening precedes: ‘By this, I am free of debt.’

The youthful Lord Vīra endured it.

This line cannot be translated reliably from the surviving letters.

The surviving words refer to sin and someone glorious, but do not form a recoverable statement.

This line cannot be translated reliably from the surviving letters.

The line mentions a worthy recipient and dharma, but its complete meaning is unrecoverable.

The line is too corrupt to translate completely; it appears to mention compassion and a mother.

The line is too corrupt to translate completely; ಬಂಧಾಪ may refer to bondage.

The line mentions the mind and truth, but the remaining words cannot be translated reliably.

The line cannot be translated reliably from the surviving letters.

From whom comes the quality called ಇಪುಣೋ.

The quality of the self described as eternal.

Old age and illness have arisen in relation to death.

This line cannot be translated reliably from the surviving letters.

A man, loss, a seat, and an unresolved expression.

An unresolved expression, possessing rasa, given, and an unresolved expression.

An unresolved expression, fire, a part of worship, and who.

An unresolved expression, an exclamation, two uncertain syllables, and an unresolved expression beginning with kumuda.

For steadfastness, they called the portion of knowledge-obscuring karma a profound song of knowledge that is not false, of quality, half, and direction.

To the aggregate of sāgaras and palyas and the counting rod, the merchant called Nāga always declares the class; Nandi at Rishabhādri gives charity.

Tēyavayayālaṃ, Nagrēyaṇiyaṃ, saks, beneficial, iṇina, paṇēṅga, bringing together, ūgāṣīyuka, ikjayaḍt, all the senses, hantaṃla, Ṛṣabha, Gāyatrī, and jayaśariṇāla.

The division of yoga, the nine beginning classes, praise within a standpoint, victory, and the ordinary utterance of the sacrificial mountain.

O wise one, O lord, the art called the shining support of aphorisms for dispelling fear through profound knowledge is the good person's abode, O Pārtha.

Beginning with five, it is called the world; its own soul and constituents, essence and increase, and powers are mentioned alongside the essence of Sahyādri and a circle of parts. The remaining words cannot be translated reliably from this reading.

From the beginningless past, he himself brought and established the work made of all numbers for the father; its complete constituent parts are of the class having a beginning and associated with the rite of fear.

Bearing the extended essence of scriptural knowledge, the servant of the sacred teaching, Bhūdeva, said thus of the happiness that arose in a noble manner.

Mayadarsutā, Gāyatrī’s five feet, what is beneficial concerning attachment, the loss of existence, lower destiny, and the meanings or states are named in a passage whose connecting words cannot be recovered securely.

The monk is the cause of the teacher’s dispassion.

Instruction to those dear to the mind.

A portion of wealth is the mind’s scent.

Of the sage’s letters: elephant, austerity, and ṛgmā.

The mind's connection is mentioned; the final expression cannot be translated reliably.

The wording is too damaged for a reliable literal translation.

The wording is too damaged for a reliable literal translation.

The wording is too damaged for a reliable literal translation.

A human being, in the lineage, that food.

Kamatha; the remaining words cannot be translated reliably.

The surviving letters suggest Vajranga and a tree, but do not establish a complete sentence.

The mind; Rishabhadeva; delighted or praised. Their grammatical relationship is unclear.

The surviving reading begins with ‘foot’, the syllable hrīṃ, and ‘fire’; its remaining words do not permit a reliable literal translation.

Wealth; the remaining words cannot be read securely.

This line cannot be translated securely from the surviving reading.

The word ‘friend’ is discernible, but the line’s statement cannot be recovered.

The opening cannot be read securely; the ending appears to say ‘the fruit of the feet.’

A junction is mentioned, but the surrounding words do not yield a reliable sentence.

Flowers, to Kumāra, and care or effort are mentioned; their relationship is unclear.

Sin is mentioned, but the line does not yield a reliable sentence.

No reliable literal sentence can be recovered from these words.

Mount Meru is mentioned, but the rest of the line has no recoverable literal sense.

The line is too corrupt to translate reliably.

Division, an unrecoverable expression, the transmission of learning, a few, and further unrecoverable expressions.

For one who attains it, there is intense association with the body-burning illusion of the whole world among human and animal beings.

The line is too damaged for a complete literal translation. Its recoverable wording includes a possible destroyer, subjection to a graha, and someone fond of blood; the connections between these phrases cannot be established.

The doctrine, truth, and sacrificial post; an unclear term, half a class, the excellent Veda, and the speech and conduct of Śakas, Yavanas, and Śabaras are named, but the surviving words do not establish what is said of them.

The whole world's undertaking and beginning, followed by an unreadable phrase; detachment, another unreadable phrase, the meaning described in the Ṛg, and a share of compassion, followed by an unreadable ending.

A complete literal translation cannot be recovered from this reading. The discernible words refer to a half, the world's intermediate islands, an order, and Mlecchas.

The one who perishes; victory and triumph; an unclear expression concerning fate; to the bandits; and the bird family of the ka consonant class too. The surviving words do not establish how these phrases relate.

Having heard, the people proclaimed a cry of joy; worldly activity had waned in vigor in that direction, and first a rite was performed as the kingdom was ruled.

Poison, poverty-removing power, prayer, auspicious Sāyośā, those who know, the seed of the eight limbs, the ascetic.

Wealth; the rest of the line cannot be translated reliably.

Of the grove; the rest of the line cannot be translated reliably.

An unresolved phrase concerning a limb of learning and truth.

This line cannot be translated reliably.

New [unresolved] wealth [unresolved].

[Unresolved] said [unresolved], together [unresolved].

[Unresolved] young woman.

[Unresolved] Rishabha, the speaker, [unresolved], through these [unresolved].

The surviving words do not yield a reliable literal translation.

An unresolved expression, possibly referring to a lotus-limbed worthy one.

The surviving words do not establish how the apparent reference to sandalwood belongs in the line.

The apparent references to something new or ninefold and to the world do not form a reliable literal reading.

The first word cannot be read reliably; the remaining words appear to mean “wavering, uneven.”

This line cannot be translated reliably from the supplied reading.

This line appears to mention knowledge, but its assertion cannot be recovered reliably.

This line cannot be translated reliably from the supplied reading.

The reading contains 'complete'; the surrounding words cannot be translated reliably.

The reading suggests effort and the gain of a teacher, but the clause cannot be translated reliably.

The reading suggests division by ripenings; its subject cannot be recovered.

This line cannot be translated reliably from the supplied reading.

The words for the other world and sweetness are legible, but this line does not yield a recoverable sentence.

A human being is mentioned, but the remaining words do not yield a recoverable sentence.

This line cannot be translated reliably from the transmitted letters.

This is the unchanging sweetness of reverential conduct: among people, devotion to the feet is foremost and worthy of victory.

Strive for the impure and the pure; beside the treasure, the one desiring liberation is always the refuge of the great group.

The ten places, equal to the Siddhāgama, and lines of many kinds of touch: the compilers brought such a section.

The auspicious one obtained three in association with what is called the fish-marked, concerning knowledge of the two—the future and the arrived; the sense of ಸುದನಾತ್ಯ remains unclear.

Hamsachala’s supernatural power and dominion are of this kind; the remainder cannot be translated reliably from the supplied reading.

Of the sage’s rule, in the assembly of the Vedāṅgas, all the parts of the world’s Cārvāka eightfold group.

A complete literal translation cannot be recovered from this reading. The discernible sequence says: knowledge; sin; see; a human being lacking vows; lack of compassion.

A complete literal translation cannot be established from this reading. The recoverable words refer to their fame, a number being used, and half of a subject associated with the Āryas.

The first expression and its reference to nine cannot be translated reliably from the surviving letters.

An unclear subject is said to have arisen from a progenitor; the final word remains unclear.

Essence or flavour is mentioned, but the remainder cannot be translated reliably.

An unclear expression, possibly concerning length, is followed by speaker or disputant.

An unresolved expression concerning a root or basis and a syllable.

Having considered an unresolved subject, the line describes something beautiful and appears to mention a division of letters; the intervening words remain unreadable.

An unresolved statement mentions karma.

Attachment or passion is named, followed by words that cannot be securely read.

The surviving words do not permit a reliable literal translation.

An increase in bondage is mentioned, but what it is attributed to cannot be read reliably.

The line appears to mention the ripening of a debt, but its complete meaning cannot be recovered reliably.

The surviving words do not permit a reliable literal translation.

This line cannot be translated completely from the surviving letters.

This line cannot be translated completely from the surviving letters.

This line cannot be translated completely from the surviving letters.

This line cannot be translated completely from the surviving letters.

Ridadē, then satkaḥ, there; the relation between these words is unclear.

Bhuhā, a, a, Omkāra, and daśapi; the final expression is unclear.

Bhī, pardhr̥tiṃ, fire, and a bad mind; the first two expressions are unclear.

Raṃ and so forth, sin, and vīke; the final word and the relation between the phrases are unclear.

A reliable literal translation cannot be established from the surviving letters.

A reliable literal translation cannot be established from the surviving letters.

The line mentions the name Sugati, but its full assertion cannot be recovered reliably.

The various eighty-eight auspicious things increase as one; they are always pleasing to you, noble Vajrāṅgada, in your dwelling.

Sadoreyata; beginning with the unchanging; sweetness; tsṛksvadakambha; sadamskriya; cause or means; manner; vispasaṭaṅkaṇa; deśār; equal; hājaṭānuba; sāvanādade; power; Ārya aṅga; jaṭaśavitmo. The surviving reading does not establish how these phrases form a sentence.

Vīra; those of the kingdom named Pubhśaka; the unresolved phrase gatakarāgaṃ rarg; chisel engraved; dvaryārya.

The line mentions what is outside the Aṅgas, something hidden, and bondage of the same kind; the words connecting these phrases cannot be recovered reliably.

A complete literal translation cannot be recovered from this reading. The identifiable fragments, in order, are “breaking,” “of breaking,” “of a pillar,” “part,” possibly “forbearance,” “compassion,” “of the tīrtha,” and possibly “Āryākhaṇḍa.”

Having prepared for the other world, for the sake of attaining the kingdom, he made great joy in his mind.

The shadow-form, the six standpoints, the path of compassion, and its fixed order, with delight, are the noble seal that gives fame to nobility.

The king will encircle the Bhāṃlava land; in its arrangement, knowledge and the rest rose; the noble one is stated here.

Having observed the manner, I shall describe the characteristic: the scheme of the four classes of bondage.

The surviving words read ‘of karma, a word or position’; the remaining word has no secure sense.

This line cannot be translated securely from the surviving reading.

An uncertain octad, a class, and an unresolved final word are named.

This line cannot be translated securely from the surviving reading.

The reading of this line does not support a reliable literal translation.

A pledge or stake placed in the Bhūvalaya; the opening syllable remains unresolved.

This line is too damaged to translate reliably, including its apparent reference to this moment.

Giving is mentioned here, but the remaining words do not yield a reliable complete reading.

Narśasa method, Rikāya.

This group beginning with a ninefold set.

Nidiṇāṃ, hṛdva, one by one.

Bowed, svāhā, Gandhadvasi.

The words cannot be recovered reliably enough for a literal translation.

The words cannot be recovered reliably enough for a literal translation.

The line mentions sin or evil; the remaining words cannot be translated reliably.

The line appears to mention the mind; its assertion cannot be recovered reliably.

The abode of the eternal soul.

A portion of the foremost syllable.

Fully practising meditative composure.

Skilled in constant observance.

Charity too dried up; auspiciousness is mentioned, but the line’s relation between them is unclear.

An unresolved word precedes knowledge, conduct and austerity.

A standpoint is named, followed by words whose sense cannot be recovered.

Within what has gathered, there is reference to something of their composition.

The freshness of the nine of the foremost one: lord Savanāga rapidly set the knowledge of liberation in motion.

I bow to the five, to the assembly of those foremost in meanings, and to the venerable Śivanandi, who has destroyed sin, together with the first śramaṇa.

Vīra; earth and midspace, the netherworld; a radiant throat; elephant, serpent-born, noble one of the abode; Tuṣita, Avyābādha, and ocean.

Divine and foremost in splendour, fit for saṃvara: becoming silent and practising austerity, self-controlled, vigilant, and compassionate.

The excellent teaching that destroys sin, detachment, the faultless stirring, and that which is beneficial in eating.

Ghāḷemv, Nagarvā, the celestial joy, Milūs, the serpent-related essence, and the aggregate of teachings on restraint: the noble one grasped these in contemplation.

The abode, eightfold Karnata speech, Mleccha speech and the sacred tradition are brought together; one who understood Omkara begins that work.

Of the two, the pure Ganga-clad ornament; for all of you, understanding of the panels and of the letters grasped by their reader.

The sixty-four essences, glory, the foremost foe of all karma, his own battle, utterance, supernatural power, and Hara's victory.

No reliable literal translation can be established from this reading.

No reliable literal translation can be established from this reading.

No reliable literal translation can be established from this reading.

No reliable literal translation can be established from this reading.

The surviving letters do not yield a reliable translation.

A state or disposition is mentioned, but the line’s assertion cannot be recovered.

The line may mention the other or supreme and Brahmanhood, but its statement cannot be recovered.

The surviving letters do not yield a reliable translation.

A stage or field, dispassion, and something concerning victory; the final word and the sentence's meaning cannot be established.

The line may mention a female sage, but its remaining words do not support a reliable translation.

The line may name Īśvarī, but a complete literal translation cannot be established.

The line may mention a teacher and delight, but its complete meaning cannot be established.

Which suffering these words refer to is unresolved.

The phrase beginning with ‘who’ remains unresolved.

Of him, old age indeed, beneficial, and a thorn are discernible, but their relation is unresolved.

The phrase includes ‘of a crore’; the surrounding words remain unresolved.

Of intrinsic strength, imperishable.

Beyond all beings.

The divine one is within whichever quality.

The experience of the Lord of the world.

The surviving words do not support a complete translation.

Within which is the teacher, born of fragrance; the reading is uncertain.

By compassion, an elephant, my bodies; the words do not form a secure sentence.

Struck down in battle, born as victory; the grammatical relation is uncertain.

The opening is unresolved. The surviving words suggest an uneven-limbed one, a time, a bearer or vehicle, an excellent woman, the arising of victory, and a victory of the people; their grammatical relation cannot be established.

The opening words concerning animals are unclear; the line then names the Jina and Vishnu and appears to refer to hell, Vīra, and living beings, but their relationship cannot be recovered reliably.

Show compassion, O supreme soul, father of gods and humans; the phrase vilvāviteral is unclear, followed by the pair of inner state and substance, and by humans and gods.

Breathing beings, Maghava, Sani’s ocean of battle, the fire of battle, the unborn, continuance and origination, and an enduring utterance of birth.

Others’ coming, karma, a jewel, recitation, five, a sung Āgama, and threefold bondage in this world.

The rutting elephant, Janārdana’s vehicle, resounds; having discerned it, the giver of a classification assigns the designation ‘sentient being’.

With hands joined, they sang; with folded hands, jariyañā was of the nature of rasa, taṣasañāyasa.

The line mentions serpent poison and the power of specialized knowledge, then pleasing, unstruck, and instrument; the remaining phrases, including the reference to an excellent language, cannot be translated reliably from this reading.

The legible words refer to a subject, firm right faith, essence, guidance on the path, one person, and sacred teaching. The intervening clauses cannot be translated reliably from this reading.

Fame, a tale, here, an invocation; the grammatical relation is unclear.

The words after the possible phrase ‘among these’ cannot be translated reliably.

Among whom one is to join; the final word is unclear.

The line ends with ‘siddha’; its preceding words cannot be translated reliably.

The line mentions a year, but its full meaning cannot be recovered.

That Jain ascetic is like an ocean.

The line appears to mention a serpent bond, but its full meaning cannot be recovered.

No reliable literal meaning can be recovered from this line.

Whose path bears splendour and a fragrant limb.

The unresolved opening is followed by an elephant, a thigh, and an action that may mean climbing.

The line appears to speak of someone arising and a body, but the intervening words cannot be read reliably.

The line appears to refer to suffering, but its full statement cannot be recovered reliably.

And the boon-giving one, hrṃ, ṛri, the earth, and the highest good.

Essence, ā, ā, an auspicious group, itself.

The soul, the inner and the outer limit.

Yaṇatmana, the higher, uṃś.

An unresolved word precedes an unbroken heap indeed; the line’s full sense cannot be recovered.

A human being is indicated, but the remaining words cannot be recovered.

The line appears to refer to something supreme, but its full sense cannot be recovered.

A group is mentioned; the rest of the line cannot be recovered.

The legible words are “glory” and “increase”; the damaged words prevent a complete literal translation.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

The spotless-souled one of the ground of restraint, shining, is a part of the annual observance, before the song of the dharma lineage.

An unrecoverable portion becomes strong; the line then mentions something situated in water and Vardhamāna or increase, but its remaining words do not support a complete literal translation.

Of the teacher, the lotus’s essence; water-filled knowledge; the foremost scripture of the world, its essence; and the firm mind.

The line is too corrupt to support a complete literal translation.

An unrecoverable phrase mentions a divine voice; the remaining words cannot be translated reliably.

The venerable, foremost work, in book form, is for the most part a perfected, purifying Ganga of countless words.

Fear; a forest-dweller; one born to dwelling among sense objects; a scholar of Ṛg hymns; the death of the wise; a liberated man.

The recoverable words speak of a human becoming a śramaṇa, of things that do not come about through oneself, and possibly of the end of bondage; the rest of the line cannot be translated reliably.

In the pure sūtra, first comes Gāyatrī; strength is its power. This power of sage Vyāsa avoids abundant food.

The wording of this line cannot be recovered well enough for a literal translation.

The line mentions a seed, but its statement cannot be recovered.

The line possibly mentions nirvāṇa; the remaining wording cannot be recovered.

The wording of this line cannot be recovered well enough for a literal translation.

The words of this line cannot be translated reliably.

The line refers to something of the middle, but the surrounding words cannot be translated reliably.

The words of this line cannot be translated reliably.

Something is said of the auditory sense organ, but its predicate cannot be read reliably.

This line is too corrupt to translate reliably.

This line is too corrupt to translate reliably.

An unresolved phrase appears to refer to Vīra, but its statement cannot be recovered reliably.

The surviving words describe a power as completely pure, but the full statement cannot be recovered reliably.

A possible reference to the Ṛgveda is followed by words whose relationship and sense cannot be recovered.

An unresolved phrase mentions an excellent one; the remaining action cannot be recovered.

Something great, or a cloud, is rumbling; the final phrase cannot be recovered.

The line appears to mention the Ṛg Saṃhitā, but its statement cannot be recovered.

A related mass, here; the final word is unrecoverable.

An unrecoverable expression, his, followed by another unrecoverable expression.

The lay follower described four; the remaining words appear to concern destiny and suffering, but their relation cannot be recovered.

A monastic teacher explains; the rest of the line is unrecoverable.

A complete literal translation cannot be established from this reading.

The line mentions an octad, but its complete meaning cannot be established.

A complete literal translation cannot be established from this reading.

Savaravaṃ, follower of Jalajanābha, an abode and a place, Sūyavītūpūśa, multiplied by the number of dharma, Āśāntaja.

I call him a śramaṇa; his body became pure, and the sage seemed to attain Kāñcī through desire for the subject matter.

Jajā, a poem, scripture, song, victory, ganāvinta, churned, worship, the body of desire, yajakusivasaṃ. These surviving words do not form a reliably translatable sentence.

The unresolved opening speaks of an established philosophical verse and an unresolved recipient; then come Om, Ādibrahma, hrīṃ, a human body, the śramaṇas, a possible sun among śramaṇas, and an unresolved phrase concerning a coming manifestation and who it is.

Sacred is that of the multitude of paths of one’s own dharma, purified through the drying away of factors beginning with doubt.

Having frightened one in a dream, the one who cried out speaks of heavenly time, of time passed, and of victory over worldly existence.

Even laughter is the essence of a breach of a limb of reverence; consent, fame, the sage’s inquiry into the human being, and the standpoint concerning particles of karma follow in the damaged wording.

The following method shows something concerning the Arhat and six limbs; the remaining words cannot be translated reliably.

Here the purified, fame-possessing one, amid splendor and song, by the path of the Ṛg word, the aim-making dark carrier.

An unresolved expression, and the like.

This line cannot be translated reliably from the surviving letters.

An unresolved subject conceived something; the object cannot be recovered.

This line cannot be translated reliably from the surviving letters.

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

No reliable complete translation is possible from the surviving letters.

The line appears to mention categories and relative fewness and abundance, but its full statement is unrecoverable.

No reliable complete translation is possible from the surviving letters.

The line appears to say that someone became Nārāyaṇa and was shown, but its opening word and exact relation remain unresolved.

The line mentions a sound and a teacher, but does not yield a reliable complete statement.

An unresolved expression is linked with a cause, Om, and ai; their grammatical relation is unclear.

The line may refer to the Bhūvalaya, but its statement cannot be recovered securely.

The opening and the phrase following 'shining' cannot be read reliably; the line ends with a possible 'this'.

A possible 'palm' and 'intellect' are followed by an unreadable verbal form.

An unresolved word is followed by 'of strength' and 'of the number'; the ending cannot be read reliably.

The words before a possible 'shrine' cannot be read reliably.

Jasmine-like praise of venerable Nemi.

Many utterances of Om thus give protection.

I proclaim a Ṛg-sūtra of that kind.

The words of various āgamas.

The line mentions the letters ṛ and a and a script; its remaining words do not yield a reliable translation.

The Ṛg verse and the tradition of words are named; the opening cannot be read reliably.

Knowledge is apparently declared; the kind of knowledge and the precise verb remain uncertain.

The line appears to refer to the Lord’s younger brother, but the assertion cannot be recovered.

The form of the meaning, Ravi, Hari, and the victorious ones; the etymological explanation, the Lord, its exposition, a part, a song, and the number of every manner are named, though the connecting words are unclear.

Gadara composed the Ṛg-body and made the essence of dharma, the atom of the self, threefold yoga, vision, and all.

The king, the tablet, the head, the banyan seed, earth and midspace, austerity, the group, the Kaṣāya Pāhuḍa, and the remaining essence.

Yāsapa, the ṛcā, the Mūtera group, Dēte, and essence and colour: the auspicious thing, Gaya-khisiva, gracefully amid various obstacles.

According to the manner, I shall set forth in detail all concerning the human being who, through knowledge, accomplishes the subtle state of the destroyer of worldly existence, the one free from affliction.

Those who know the series of circles beginning with Yajur and Rig Veda knowledge know that Savitṛ’s chariot wheel turns.

The refuge in scripture, seven classes, equal sovereignty, five classes of languages, and the eight-limbed Padma are mentioned.

Knowledge and discernment, service, a lay devotee, the state of a Siddha, Naigameśa, seventeen, and the ornament of Vajri’s son are mentioned; the damaged words do not establish how these phrases connect.

A share of compassion exists; the following words concerning Hara and Gaṅgā, people, fresh reasoning, a grove and poets cannot be securely connected. The line then speaks of a foremost hero of the world, bowing, the committing of sins, and Vardhamāna, rich in austerity.

An unresolved word is followed by Krishna or black, and a form referring to the soul; their grammatical relation cannot be recovered.

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

An unresolved expression appears to refer to a section or fragment and to knowledge; its full sense cannot be recovered.

Two unresolved expressions precede the word lordship; the line’s full sense cannot be recovered.

The wording is too damaged to translate reliably; it may refer to something first and to Ṛg.

An unrecoverable word precedes sacred teaching, general, and a possible reference to its presentation.

The wording is too damaged to translate reliably; its final word may concern worship.

The opening is unclear; the line may say, ‘I do not go, fearing sin.’

The surviving wording does not establish a complete literal translation.

The surviving wording does not establish a complete literal translation.

The supplied reading does not yield a sentence that can be translated reliably.

The line refers to something within knowledge, but its other words cannot be translated reliably.

The line cannot be translated reliably from the supplied letters.

It has attained something auspicious and unbroken; the role of ‘gone’ is unclear.

The line appears to mention refuge, but cannot be translated reliably as a whole.

We shall speak of this at the beginning.

The nails and the earlier sounds too.

The procession set out for the wedding.

The calves sounded in the street.

The teaching of Ariṣṭanemi, the worthy one.

An unresolved address, the standpoint too, and a plea to be gracious.

An unresolved phrase concerning an utterance.

An unresolved phrase concerning the course of valid knowledge.

Of its limb, withdrawal from the aggregate, the ascetic here, food, fish, tree and the gift; the designation and manner, faultlessness, sacrifice, control, threefold harsh punishment, and supernatural power there are invoked in a final phrase whose meaning is unresolved.

Of those in the succession of understanding situated within the circle of the pure stream of sound of one recited aṅga.

The line mentions a sunlike radiance, Sarasvati, their vision, the essence at the summit of the world, refutation, and utterance; its damaged wording does not establish a complete literal reading.

The sweetness of the Bandha-pāhuḍa concerning yoga, numbered in sequence: the ninth number is connected with bondage and Paṇivāsavāṃ.

Protecting, attainable, of the beginningless past, lineage bond, of the sacred teaching, akharutayake, mavantha, anasagara, adatsuntaha, of the number, sequence of bonds, davana, side, hasosamha, of vision, limb, exertion, kladdutdh. The unresolved forms prevent a reliable sentence-level translation.

On seeing the profound essence of the Arhat’s knowledge through investigation, discern one’s own self in the mind.

Having known the one who exists and his own substance, the lord of the earth enters the Three Jewels in mind, knows the beneficial path, and cherishes compassion; the opening description and the relation of attachment to this path remain unclear.

Marīna continually examines the sharp, obscure aspect of saṃsāra; having undertaken austerity, the sage became absorbed in the explanation of substance other than the self as though it were mingled within the inner self.

For each substance occurs a characteristic repeated statement concerning the vision of the lineages and touch numbered eight.

At the depth of the mind, an unreadable expression about coming is followed by a damaged expression beginning with ‘foot’.

An unresolved expression is followed by a damaged expression beginning with ‘one’.

To the foot, the venerable sage, followed by an unresolved ending.

A damaged phrase possibly referring to a group concerned with reasoning.

A jewel in the sequence beginning with colour.

It is fully an auspicious part of the universe.

Compassion has acquired a fourfold nature.

It possesses fine, pleasing scent and colour.

The line is too corrupt to translate completely; its second phrase may mean ‘becomes’.

The line is too corrupt to establish a complete literal sense.

The line may mention a measure and a direction, but its complete sense cannot be established.

The line may refer to an eastern account, but its complete sense cannot be established.

The line mentions a foot and an essence; its remaining words cannot be translated reliably.

The line cannot be translated reliably from this reading.

The line cannot be translated reliably from this reading.

The line cannot be translated reliably from this reading.

The surviving words say “very” and possibly “of the lotus”; the rest cannot be translated reliably.

No reliable literal translation can be recovered from this line.

The line contains “all,” but its complete statement cannot be recovered reliably.

The line mentions an excellent ascetic; the preceding words cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

The surviving words do not yield a reliable complete sense.

This line cannot be translated reliably from the surviving letters.

The surviving words do not yield a reliable complete sense.

That glorious Vīra, called one born in the Jñāti clan, is associated with the stain of sin committed by oneself toward a teacher.

It sets out seven, one, five, four, four, eight, mā, zero, nine, zero and eight, O worthy king.

The surviving wording does not support a complete literal translation.

The Āgrāyaṇī and Kriyāviśāla Pūrvas, the number of standpoints, all the middle aṅga, the aṅga of qualities, and suffering.

The successive courses of the entire group belong to a series; its five openings form a different account for each course.

The very pure deity, adding four thousand, has eight and one in the measure or verse count.

In particular: nine, two, six, one; a meditation song; thus Viṣṇu Nārāyaṇa, ten.

The remaining number ending in nine is the number of the Sūkta Tātparya Pañjikā, called Mahārasaṅgoya.

In Banur, the universe, compassion exceedingly, Haynthāviyubdha, Brahma’s description, ever-born, before me—so said Tembāsopa, the Ganga-lineage sage Shivamara of Banavasi.

He wrote exactly one hundred and ninety-two.