Chapter 56

Ill fame and the others, and Tīrthaṅkarahood, as fitness for infernal and animal existence.

Nonviolence is the sacred human deity.

This is in two divisions: karma that deludes right vision and karma that deludes right conduct.

The minor-passion and passion types to be experienced are two groups; three, two, nine, and sixteen are divisions; right faith.

False belief, the subsidiary passions and passions, laughter, liking, and dislike.

Dejection, grief, fear, disgust, and the female, male and neuter sexual inclinations; the endlessly binding, renunciation-obstructing, full-renunciation-obstructing and smouldering divisions of the passions: anger and pride.

Pride, deceit, and greed; pleasant and unpleasant are the two feelings to be experienced; eye perception, perception without the eyes, limited direct perception, obscuring, and perfect perception.

Of the preceding term: sleep, deep sleep, drowsiness, intense drowsiness, and stupefying sleep.

And it is adorned by the five together: mati, śruta, avadhi, manaḥparyāya, and kevala knowledge.

One exposition is given.

Its true essence is indeed eightfold.

It is reckoned by number.

The destruction of that thing gives happiness.

A good man; Śarābhai; a king; Bhilava; Saḷaṃri.

The essence of the excellent number was uttered.

That hymn of Lokeśvara is renowned.

The divine one is everywhere.

It is auspicious, pure, and endowed with meaning.

The word 'excellent' is legible, but the line as a whole cannot be translated reliably.

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 five-part work gives auspiciousness.

The Pāhuḍa is a characteristic of it.

And the view and the earlier texts.

Fourteen considerations of scripture.

A glorious prince, a famed one, gathered a flower.

I said it is not auspicious.

The remainder is of the principal support.

Conquer with strength and force.

Of unknowable form, to the one free from karma, the divine, revered lord of the Siddhas, homage.

Thus, the burning of karma is for the mind; then comes the destruction of every fault through expiation—what dispute is there?

If the letters of the Ṛgvedic mantra are revered.

The dispositions beginning with nonviolence are among the five great vows; this is a teaching concerning the course of karma.

Eight, thus, in the categories: restraint, the practice bringing about inward stoppage of karmic influx, in a triad, and the six classes of living beings.

Among which, in many ways, are the five astikāyas, faults and qualities, and also six categories.

Among the nine principles, the unresolved expression ‘maliva savima’ precedes this plea: heedlessness arises and appears in me; may he destroy those for me.

By application, that word of Jineśa is described according to a method as the principle of origination.

Gommata; Oṃ Hrīṃ; the Arhat, a lamp; nonviolence and the other great vows; sinful things, as such.

The final sūtra mentions thirty-three, an unresolved term, and the abandonment of āśātanā; its closing words cannot be reliably translated.

An unresolved expression is called by an unresolved name.

Groups, followed by unresolved words that may refer to being in front.

Of an unresolved figure, of the beginning, of the compassionate one.

An unresolved expression, an ember, and an unresolved expression.

An excellent one ends; the remainder cannot be translated reliably from this reading.

No complete statement can be recovered from the surviving letters.

No complete statement can be recovered from the surviving letters.

The words suggest reading and an occasion or context, but their relation cannot be recovered reliably.

No complete statement can be recovered from the surviving letters.

Dasaṇi Kaṇaga has fame on earth.

Ghoti Sulakṣmadavagā.

They are great, glorious living ones.

That jewel became victory.

The opening word is unresolved; the line then says “of ignorance.”

The unresolved opening syllable precedes “the mother who removes.”

Eternal knowledge and conduct given by the Jina.

What exists passes away.

Hear: of the pudgalas there are—

—in this manner.

Distinct.

The roaring sound of the syllable Oṃ.

Straight in its course, upward.

A moon among divine beings, the destruction of ignorance.

I saw thus the beginningless one of that agreeable discourse; the following passage is unresolved. It mentions the earth, possibly five classes, fame, a visitor, vision, something excellent, Hari, the Jina, an essence, and the teacher’s feet, but the words connecting these references cannot be translated reliably.

When the foremost part of the composed section, woven with auspiciousness, can be reached by each through the serpent course.

The surviving wording suggests something spread out, battle, radiance, and something hidden, but it does not support a complete literal translation.

Being and nonbeing: the finite fruition of what is immersed within both, five within karma, and the inner-number-marked reckoning of jīva and the rest.

The ocean of compassion, the manner of giving attainment: may it possess saṃhanana; Sāṃkhya appears in the experience of the aṅka.

The existent and nonexistent, in the classification of scriptural knowledge, having passed through an unresolved expression, concern an atom among the Vaiśeṣikas and part of a heard statement.

In brilliance, Krishna and Arjuna’s essence of hope, Vaitaka, giving and the rest, and, from the Naiyāyika standpoint, what begins with two are beginningless.

The Gītā, a collection of subtle meaning; the learned lord, without refuge; saṃruge, pareda, bhadānava; an auspicious utterance, a Ṛg-vedic verse-quarter.

The words do not yield a reliable complete reading.

The words do not yield a reliable complete reading.

The words do not yield a reliable complete reading.

The words do not yield a reliable complete reading.

The line mentions a sound or word, but its remaining words are too damaged for a reliable complete translation.

The line appears to mention a tone or vowel, but its syntax and full meaning cannot be recovered reliably.

The fire of its own form rose or intensified; the final ending remains unclear.

The line refers to a path, but its subject and action cannot be recovered reliably.

A complete literal translation cannot be established from these letters.

A complete literal translation cannot be established from these letters.

A complete literal translation cannot be established from these letters.

A complete literal translation cannot be established from these letters.

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.

No reliable literal translation can be recovered from this line.

The Āryā foot: the syllables called heavy and light.

The wording after an apparent reference to a rule cannot be translated reliably.

That victory is mentioned, but the surrounding words do not yield a reliable literal sense.

Specialized knowledge is mentioned; the line as transmitted does not yield a reliable complete sense.

Given; the following word is unresolved.

By whom the assembly of celestial beings—the final word is unresolved.

From an effort concerning what the first word denotes.

The ardhāri of the Ṛgvalaya number writes the palapā, a constitution dependent on the composition of the essential number.

Dissolution too, the far and near souls capable of liberation, and the course of action follow the rīrūlavaki method: one is bound and released.

Poor and free from desire, a great perfected teacher, from the abode of heaven, boldly goes; someone experiences the burning cycle of rebirth.

Great speech, beginning with Mahendra, is honoured; the remaining expression speaks of release and prosperity, but its connecting words cannot be read securely.

The revered gaṇadhara performed purification for the sake of spiritual attainment; therefore he is not bound, through meditation and recitation.

For those of three kinds, a treasury of wealth; going forth through water and plantain, he makes nectar.

The surviving text appears to mention Pārśva, bodily cohesion, and a pretext of destruction, but its remaining words do not support a complete literal translation.

The line mentions a year, austerity, and a pratimā; its remaining wording cannot be translated securely.

The surviving words refer to a group, a principle and its meaning, barley and strength, followed by “thus, empty speech”; the other expressions cannot be translated reliably.

The surviving reading does not support a reliable literal translation.

The surviving reading does not support a reliable literal translation.

The surviving reading does not support a reliable literal translation.

The surviving reading does not support a reliable literal translation.

The line contains the syllables a, u and ā and a form mentioning fire; its statement is unclear.

The surviving words suggest survival and something worldly; the line's statement is unclear.

My is discernible, but the surrounding words do not yield a reliable statement.

An unclear expression precedes a possible reference to what is outside.

The line contains ‘independently’; its remaining words cannot be read reliably.

The line cannot be translated reliably from the surviving letters.

The line refers to ‘the work’ or ‘the action’; the full statement cannot be read reliably.

The line cannot be translated reliably from the surviving letters.

Balla, worthy of reverence, Airivari.

On earth, Vīra; sova etera; five, by causes; savvabbhē jī.

Yadē suva.

Ṇaḷitpa.

The line cannot be translated reliably from the supplied letters.

The line cannot be translated reliably from the supplied letters.

The line contains words for half and fame, but its full meaning cannot be recovered reliably.

The line contains a word for a grove or forest, but its full meaning cannot be recovered reliably.

The words in this line cannot be read reliably enough to translate.

Time is mentioned in relation to an unreadable place or thing.

An unreadable phrase is followed by ‘outside’, ‘poet’, and ‘that’; their relationship cannot be established.

The line mentions glory, but the surrounding words cannot be translated reliably.

The beginning of the Kannada year, joined with what is beginningless; Bhārata, an unresolved phrase, and a knowing person; attainment and liberation.

The deity’s welfare and auspiciousness, flowing, divine-limbed, of renowned name and of an uncertain course, because of being the object of what is inactive.

The assembly of the learned, Śrīnandi, and a guru are mentioned; after death, the damaged wording appears to refer to a higher good destiny.

A complete literal translation cannot be recovered from this reading. The closing words appear to say, ‘Indeed, for him there is no transmigration.’

If one crosses the ocean of worldly existence, the remaining words cannot be translated reliably from this reading.

The line appears to say that something producing welfare is called a means or practice, but its remaining words cannot be translated reliably.

The surviving reading mentions a hundred, evening, time, distance, affliction, protectors of the world, those lying down, and sin, but its damaged connections do not yield a reliable complete sentence.

The reading is too damaged to yield a complete literal translation. It mentions a form and possibly agency and a word, but the relations between them cannot be established.

Nemi’s obscured knowledge, the sung Āgama, has an opportunity; it reaches the earth and undergoes analysis.

The wording cannot be translated reliably.

Vīra; the remaining wording cannot be translated reliably.

The wording cannot be translated reliably.

Possibly earth-dwelling; the remaining wording cannot be translated reliably.

Earth, Puru, and an unrecoverable expression.

An unrecoverable expression concerning time.

Sixty, all, substances; their relationship is unrecoverable.

An unrecoverable expression followed by words resembling ‘name’ and ‘horse.’

A sound, an unresolved expression concerning a season, and a bull.

The dancer’s fire is in front of me.

The opening is unrecoverable; the legible sequence appears to mention truth, a fire of desire, words considered one by one, and discernment, but its remaining words and their relation cannot be established.

Sūhisīhiṃ, within.

Gaṃṇimihittaṃṇura.

Tsbh, idh, banner-maker.

Kaṅgēyaśitikya-va.

Mabhagap, sequence, fire, and.

Whose flame is ugimmat.

From which they became more.

It would then be oknigo.

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

This line cannot be translated reliably from the surviving reading.

Protecting; Krishna or black is mentioned, but the line's statement cannot be recovered reliably.

In the context of divine speech, the line invokes Nemi and asks how he gives liberation to living beings; the intervening words cannot be read securely.

Rkvandhi; censure of the Māgadha deity; Gandhamādana; kanisha; something above; and an expression mentioning hell. The surviving words do not establish how these phrases relate to one another.

The one to be attained, when departing, Garutmān, whose course and lack of course are nowhere else; for the truthful one, the person too is a limb of devotion.

Likewise, on the Jina’s path, through the force of austerity and good guidance, as the barrier is broken, the ground reached would indeed be a ford.

The immortal one, Harihara, Mahānandi, knowledge, a course, attachment, the lowest number, future time, and scriptural tradition are named in a sequence whose relationships cannot be read reliably.

Various kinds of prosperity, splendour and substance; a barrier to heaven; an unresolved phrase; half an ocean and a well; thus, victory and an unresolved reference to the world.

Churning, association, Śrīhari, and an unclear phrase concerning knowledge are followed by an unclear name or title, the essence of good fortune, lineage, and a Ganga king. The damaged wording does not establish how these phrases relate to one another.

The graceful swan of Lady Liberation, the essence of refinement, the distinctive two-letter nature, and the knowledge of the fourth one.

Paṇamōrsiha, a thousand, the excellent remover of poison, together with the Kṣa-ocean under control, is sung in the Kannada Āgama.

The wording of this line is too damaged for a reliable literal translation.

This line may refer to Agni, but its full assertion cannot be recovered.

The words include “I praise” and “and so forth”; the surrounding words cannot be translated reliably.

The wording of this line is too damaged for a reliable literal translation.

The opening word is unresolved; the line appears to say “indeed” and “beginning with Smara.”

The opening sequence is unresolved; the ending appears to refer to a great witness.

The opening sequence is unresolved; the ending appears to mean “in a direction.”

The line contains “Jina,” but its statement about him cannot be recovered reliably.

The surviving syllables do not yield a recoverable statement.

The line names Agnisvami, but its statement is not recoverable.

The surviving words do not yield a recoverable statement.

The line may mention fire, but its statement is not recoverable.

The Ṛg mantras are studied; the final form is unclear.

The opening words are unclear; the line then says ‘different, different.’

The opening word is unclear; the line appears to say ‘particle by particle.’

One who became an instructor.

A monastic group is mentioned, but the remaining words and their relation to it cannot be recovered.

No reliable literal translation can be recovered from this reading.

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

Suffering may be mentioned, but the line cannot be translated reliably.

Hugni, the acts or karmas, kudu.

Of lime, osineta.

Nalana became deprived.

The way, the sense object of the finest flower fragrance, the account concerning a hymn, the sprinkling now, one’s own word, and the swift onset of fear.

The surviving words suggest a mountain, a Ganga kingdom, a Karnata utterance, five vessels, gold, jewels, yoga, and a section of an utterance. The surrounding clauses are too corrupt to establish what is said about them.

Riyābhīgu, showing the description of Krishna’s chariot, Gangapākuma, Śacīdevī’s Parakuntī, and a wondrous accomplished song.

The interior of the ocean of doctrine becomes expansive; the swift horse is fitting as a part of the teaching for all the monastic communities, lineages, groups, and assemblies of monks.

The line cannot be translated completely from this transcription. In order, its recoverable fragments speak of a fire offering, a group, something produced from a supreme part, glory, essence, a path, something beautiful, and twenty-four; the connections between them are unresolved.

The unnamed ones, separated from yoga, are at the end of the song.

Nakapannu the sage, Krishna Jampaka, Mukunda-faced, free from attachment and of good conduct, a sage.

Vyāsa’s Jaya; the four directions and their gateways; the inward-facing number of the interior; and a collection of jeweled armlets.

Little; the remainder of the line cannot be translated reliably.

Standpoint, existence, and a threefold term are mentioned, but their relationship is unreadable.

This line cannot be translated reliably from its surviving letters.

An unreadable expression refers to greatness, followed by another unreadable expression.

A divine colour and something called payacaṇe; the relation between them is unclear.

Something is given concerning sons; the remaining sense is unclear.

The words in this line do not yield a recoverable literal sense.

Possibly conduct according to justice, followed by an unclear syllable.

The words of this line cannot be recovered reliably.

The words of this line cannot be recovered reliably.

The line refers to a form, but its description cannot be recovered reliably.

The words of this line cannot be recovered 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 line cannot be translated reliably from this reading.

In the abode, knowing something whose name is unresolved in the surviving text.

This line preserves ‘equal’, but its remaining words do not yield a reliable literal sense.

The path is mentioned; what is said about it cannot be recovered reliably.

The surviving words do not support a reliable literal translation of this line.

The surviving words do not yield a defensible literal translation.

The surviving words do not yield a complete defensible translation.

The surviving words do not yield a defensible literal translation.

Like a clash of gods and others, the people of Maheśa and others are a shadow of the one bearing the Jina’s form in songs of yogic experience.

The unresolved opening describes the radiance of the rays of ten million suns; after another unresolved phrase, it speaks of the increase of a colour or letter that has been cast forth.

Three times, up to the ninth of the tenfold class, this knowledge of calculation now shows the divine good king what pertains to victory.

The legible sequence mentions letters, a group of four karmas, their song’s end, and possibly excellent movement; its remaining words cannot be translated reliably.

Kausambi, a foremost sacred ford.

Newly engaged in the parts of karma, and having established Vishnu’s victory, of the multitude of intellects.

An exalted, auspicious Pāhuḍa song; the congregation, a monk, and a cakri are mentioned, followed by words whose sense cannot be established from this reading.

In dissolution, the community’s power, various parts of breaking, and the unresolved expression ‘kāyāśāśśi’; Śivamārya; the Gangas’ sacrifice was.

The surviving text mentions Bhṛgu, something beginning with pādya, worldly existence, a doorway of Hara, substance, Śiva, Jina, and an incomplete word beginning Hari; its other words cannot be read into a defensible literal sentence.

Nali, breaths, and ripening; their relation is unclear in the surviving text.

The first phrase is unclear; the second appears to refer to a beginning.

The surviving words cannot be translated reliably.

For proclaiming by means of letters.

Wind, from the mountain, an elephant, strength: the surviving words do not form a secure sentence.

The surviving letters do not support a reliable translation.

The surviving letters do not support a reliable translation.

The surviving letters may refer to the fire of desire, but the line cannot be translated reliably.

The line mentions an elephant and a distinction, but the remaining wording cannot be translated reliably.

The dwelling became a lotus.

The line names a śramaṇa, scripture, and body; the words connecting them are unreadable.

Expressing the real standpoint.

Śiṃ; knowledge of an aṅga; the remaining word is unclear.

An unclear phrase referring to the essence.

An unclear phrase containing ‘worship, thus.’

An unclear phrase containing the ritual utterance svāhā.

The wording is too corrupt to translate reliably.

The wording is too corrupt to translate reliably.

When something comes, the remaining wording is unclear.

In the world, even and possibly odd things are mentioned, but the complete statement is unrecoverable.

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.

In the Jina scripture, within the first Tirthankara’s boundless speech: Bodhāyana, an account of the Ganga lineage, and the Ganga kingdom.

The line names the Sahyadri mountains, but its other surviving words do not support a reliable literal translation.

The surviving reading mentions a good sūkta, sixteen, Jayanta, and Ṛg, but its intervening words do not yield a reliable literal sentence.

Fifteen trees of virtue, the true doctrine, three divine regions, inquiry, and Naramāra Śokanandi of the land of Karnataka.

Angiras; the own essence of hard-to-obtain awakening; the first metre; the kings of the Raghu lineage of the Ikshvaku line.

Yakāḥ, with a rattling rhythm, twelvefold vātha, possessing a group of sounds: a song made of caturīśa arts, Vikrama Sukumāra.

The nectar of words beneficial to the body is continually with Jayārṇava, the sharp-minded Kumīśa of the Kuru lineage, who dwells there.

The sacrifice becomes part of Gupta’s number; song, agarwood, the Arhat, Madra and Ganga, the auspicious pure song, Gara’s kingdom and Subhadra.

The foremost one at the world's beginning became the affliction-free giver, Bhūvikrama; both tenfold groupings are mentioned.

Knowledge is spoken of in relation to sixty; the final word is unclear.

The atom is mentioned with earth or existence; the remaining expression is unclear.

Another sacrifice did not accomplish it.

For its sake, the closing expression remains unclear.

As a letter or colour; the remaining words cannot be recovered reliably.

An unresolved expression concerning loss or disappearance.

An unresolved expression that includes 'new.'

The line cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

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

Something is described as beginningless; the remaining words cannot be translated reliably.

Rabhjuṇalā, this form.

From that, airi, excellent visutok.

Ṇiñādirikkamaṇameri.

Existence, jo, kālola, life.

No reliable literal translation can be recovered from this line.

No reliable literal translation can be recovered from this line.

In two ways; the remainder cannot be translated reliably.

The line mentions austerity, but its full statement cannot be translated reliably.

Rāvanhi, Kuja, vithāpa: the surviving words do not yield a recoverable clause.

Vi, ona, ara, a divider, hōśā: the surviving words do not yield a recoverable clause.

Dupupaṃ, samayaṇāya, a: the surviving words do not yield a recoverable clause.

A teacher, with effort.

Again, through the flowing of the Reva current, it is purifying to creation; the remaining phrase mentions a lotus and purity but cannot be translated securely.

Protecting illusion, the power of a Ṛgvedic hymn, Śrī Viṣṇu, the one drinking poison, the god who has attained the meaning of reality—his life breath.

The one at the foot of the beautiful shore, amid the earth’s water, is Balabhadra, who stands in the midst of the water with both parts of his body.

The bearer Balabhadra’s plough for protection stands excellent; all around the auspicious feet of Viṣṇu, Mādhava, strength surrounds them.

The inheritance sown within the inquiry into the six classes of embodied beings concerns so many kinds: the number marked by qualities, what is without qualities, and tenfold virtue.

The supplied reading does not support a complete, reliable literal translation; it appears to mention a song and possibly Turuṣka country.

In the ordained order, the strength of attained perfections, equal to Vyāsa, has its birth in Karunāḍu earlier than Sanskrit.

They sing of the vessel, Padmālayādri of the lotus-naveled one, the elephant king and the foe of death within the head of the group of bulls.

A part, a bird, a fall from the sky, the middle; and again a needle point, a poet, the good path, Ganga and sky, a wheel, a king, and his own group.

Of the enumerated divisions.

The disputant, followed by words whose sense cannot be established from this reading.

An unresolved phrase concerning protection.

You sold the flesh.

One of five blazing rays.

Mercury in proper condition for a month.

Good news of his protection.

An understood, forceful statement.

Ri Armatagve Rukmiṇī; the first two expressions cannot be translated securely.

Shows one’s own compassion.

Southern, beginning with great radiance; the connection between these words is uncertain.

Suva, from arguments, talaya; the line cannot be translated securely.

An excellent, unreadable phrase concerning heroes.

An unreadable expression followed by ‘countless’.

A new time became something that cannot be read securely.

This line cannot be translated securely.

Dhavalā too, and a pratimā.

The surviving words do not yield a reliable literal translation.

An unclear expression mentions the number of an interval.

Further, or that indeed.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

The apparent reference to a letter or syllable remains in an otherwise unrecoverable line.

This line cannot be translated reliably from the surviving letters.

The excellent joy-born limb, the Ṛgveda, and an unresolved reference to life and the wise; may that sound, with the final phrase about its state unresolved.

The venom bearer, truth as a limb of conduct, in a heap of flesh; Brahma’s glory is here, turning away the Meru of falsehood toward the peak of truth.

In delight, those who have shed desire for sense objects; an unresolved phrase perhaps naming Ṛṣabha; absorbed in a vehicle; an unresolved phrase; by understanding, this good goddess; which unresolved phrase; to Vidura, lord, a limb of the Ṛgveda, glory; an unresolved phrase; the spread of letters, truth; an unresolved ending.

This line cannot be translated reliably from the surviving letters.

The surviving words appear to mention the soul and the dravyārthika standpoint, but their grammatical relation is unclear.

The line may refer to the mind’s form, but its final phrase cannot be translated reliably.

This line cannot be translated reliably from the surviving letters.

The wording of this line is too damaged to translate reliably.

The wording of this line is too damaged to translate reliably.

The wording of this line is too damaged to translate reliably.

That, concerning Indra’s banner; the ending is unclear.

The surviving words do not yield a defensible literal translation.

The surviving words do not yield a defensible literal translation.

The word 'cleansed' is plausible, but the line as a whole cannot be translated reliably.

The word 'burns' or 'shines' is plausible, but the line as a whole cannot be translated reliably.

The surviving letters do not form a recoverable Kannada statement.

The surviving letters do not form a recoverable Kannada statement.

The surviving letters do not form a recoverable Kannada statement.

A possible word for ‘grove’ is followed by letters whose meaning cannot be recovered.

The surviving letters do not yield a reliable literal translation.

The surviving letters do not yield a reliable literal translation.

The surviving letters do not yield a reliable literal translation.

A place is mentioned, but the statement about it cannot be recovered reliably.

The surviving words are too corrupt for a defensible literal translation.

The fragment may contain the name Vijayāṅgada, but its statement cannot be recovered.

The surviving words do not yield a reliable literal translation; the line may mention four and three.

For it: four, five, zero, zero, two, zero, ninety, six, six, six, an unclear term, and three.

The surviving words may begin with darkness and one; the rest of the line is too corrupt for a defensible literal translation.

A drop: one use comes to the number of the middle term; twelve zeroes, ten and five, having gone, become one or two.

The number and the unresolved expressions concern zero in a numerical series and its interval; the surviving words do not establish the full instruction.

Sound, within the count of fifty-five chapters, is said to be there; ajīva joins again with an aggregate. The damaged wording then mentions an obtained result, five, seven and fourteen, a count apparently of fifty-four, aṇuvrata, and the number of the battle Gītā before the entire whole.

Having rolled again.

The waves came rolling in; the letters are a jewel, the essence of fame; the Kurukṣetra aṅka has an uncrushed host of arrows.

For telling of the sevenfold empire, its number and sway, heaven and the divine-year measure, the Bhūvalaya is truth.

The surviving letters do not yield a reliable translation.

The surviving letters do not yield a reliable translation.

The possible reference to a group of eight cannot be placed in a reliable sentence.

The possible reference to a year cannot be placed in a reliable sentence.

The red dawn of the risen sun.

When it appeared and came.

The Sāmaveda, arisen from Ṛg.

Knowledge from the Bhūvalaya.

The unclear ‘ನಸುದ’ and the glory of the Veda.

From what is contained within emerged Chāndo-, continued in the next line.

-gya, completing Chāndogya, and Kaṭha.

And recitation arising from the Ṛg.

Unfolding: one and six, ai, a.

Madāragni, Muṃhamā.

In the letters of calculation of all numbers, with an unresolved opening syllable.

What was shown within the beneficial measure.

Of Nandi at the mountain summit.

Of the golden letter of the sphere.

An aggregate of one and six, ai, six, ṛg, and seven.

They bear portions of the eight karmas.