Chapter 58

Placing with living matter, covering with living matter, directing the gift to another, envy, and passing the proper time.

Contact with living matter, mixture with it, fermented preparations, improperly cooked foods, and what is uninspected and unswept.

Discharge and taking up objects without sweeping, beginning to use bedding, lack of care, and recollection—the last word continuing into the next line.

Failures to attend; improper direction of the activities of mind, speech, and body, lack of respect, and failure of recollection.

Lapses of recollection; erotic speech, buffoonery, excessive talk, and proceeding without due examination.

Acting without due consideration and purposeless consumption and use; within the territorial limit, bringing things in and sending someone.

Employing a messenger, calling out, signaling by visible form, and throwing material objects; upward.

Downward and sideways overstepping, extension of the bounded area, and loss of remembrance.

Fields, dwellings, silver, gold, wealth, grain, female servants, male servants, and movable goods.

The wording appears to mention a serpent and barley, but its remaining sense cannot be recovered reliably.

The wording appears to mention a person, an excellent tree, and a boat; their relationship is unclear.

It bears fruit and is adorned with varied colours.

Sitting at its foot, extending across; the grammatical connection is unclear.

The surviving words of this line cannot be translated reliably.

To the incomparable kings, followed by an unresolved word.

The surviving reading is too corrupt to support a complete literal translation.

A complete translation cannot be established from this reading.

A complete translation cannot be established from this reading.

A complete translation cannot be established from this reading.

A complete translation cannot be established from this reading.

Having become most rigorous in the vow,

living in its practice,

rīmādaṃrdyairviya,

desires separation alone.

The delight in repose went away.

The fruit of one who counted the utterance as well.

Within the ascetic's observance.

The happiness that comes at death.

The syllables ṛ and a are followed by unclear wording that appears to include ‘beneficial’ and ‘where’; a connected sentence cannot be recovered.

Bound within the eight karmas.

Unclear syllables precede an apparent address to Vahnikumāra.

The syllables of this line do not yield a recoverable sentence; its final word may be ‘earth’ or ‘being’.

The violation of restraint of speech; Om Hrīm; then an unclear phrase concerning restraint of the body.

A tree’s gift; Oṃ Hrīṃ; jīvāstikāya may be. The words following it cannot be translated securely from this reading.

Om hrīm. Beginning with pudgala-astikāya, and so on, there may be an abode; excellent speech goes forth. Om hrīm.

A transgression concerning dharmāstikāya; Oṃ Hrīṃ, ākāśāstikāya.

Of the space-substance, whichever abode there may be; Oṃ Hrīṃ; of the rest-medium substance, whichever abode there may be.

Practice. Oṃ Hrīṃ. Concerning an earth-bodied being, there may be practice. Oṃ. When a cave is present.

Hrim: the water-bodied being may be a subject of practice; I shall learn it. Svaha. Om hrim: the fire-bodied beings may belong to the complete series.

There may be an abode, Oṃ Hrīṃ; the air-bodied being may have an abode, Oṃ Hrīṃ.

The plant-bodied being may be; the invocation is Oṃ Hrīṃ; the mobile-bodied class may be a set of four.

A minor attainment through a hundred thousand repetitions.

Contemplating space in a special way.

The sound of the Māyvaṇṇa recitation.

One remembers Hrīṃ; this is its own.

Ardour called beneficial to a troubled mind.

That and so forth are indeed fruitful in oneself.

An unresolved expression is followed by ‘name’ and a possible reference to time; the line has no secure literal reading.

Without the munis; the final word is unresolved.

That fitting extraordinary quality … beginning … enemy of sin. The damaged words prevent a complete literal translation.

The surviving words do not establish a reliable literal translation of the line.

This line is too corrupt to translate reliably.

The doctrine of the supreme self.

This line is too corrupt to translate reliably.

Speech about the destruction of pride.

Suffering and doubt are separate from equanimity.

Within the wealth of knowledge, Ṛk and Sāma, the dear poet, and the limb of the monastic order are made manifest.

One who enters unity.

The opening words are unresolved; the phrase ends with “quality.”

The phrase contains “pure” and possibly “humans,” but its statement cannot be recovered.

The line cannot be translated reliably from the surviving letters.

The surviving words mention something associated with Vishnu, a kingdom, a deity, the Veda, and light; the intervening words do not yield a reliable literal translation.

Sanaka and the others, the nectar of oneness with Brahman, Dawn and Savitṛ indeed, and speech among the gods, and the supreme speech of human beings.

Speech uttered by the Arhats; omniscience; an unreadable passage; all; an unreadable passage; thousands of years; the first; past; heaven; an unreadable word; in the dwelling; mute; and an unreadable final word. The surviving words do not yield a complete sentence.

A complete literal translation cannot be established from this reading. The discernible words include victory and possibly a reference to the second and following items.

The supplied reading is too corrupt to support a complete literal translation.

A complete literal translation cannot be established from the surviving letter sequence.

From beyond, then again from here; the rest of the line is too corrupt to yield a complete literal translation.

The legible fragments mention splendour, sacrifice, life, a group, the other, and something born or arisen. The intervening wording is too corrupt to yield a complete literal translation.

Thirty-six, an unreadable phrase, among those beginning with an unnamed item, Sarvārthasiddha, and an unreadable ending. The surviving words do not support a complete literal translation.

Of the number ending at eighteen, nine hundred, in the nine Graiveyaka heavens, of the level beginning with Vijaya.

The surviving words refer to a number, a beginning, and a middle, but do not yield a complete sentence.

Glory is described as immeasurable; the rest of the line cannot be read reliably.

The line mentions sweetness, but its remaining words do not yield a reliable translation.

The surviving words suggest restraint and counting or multiplication, but do not yield a complete sentence.

The words after ‘and’ cannot be translated reliably from this reading.

They appear to speak of an eightfold group, but the wording is unresolved.

An unresolved term is followed by what may mean ‘infinite’.

The reading mentions a poet, crossing, and a conch sound, but their relationship is unclear.

A reliable complete translation cannot be recovered from this reading. It appears to mention speech and, at the end, a lotus likewise.

The words in this line cannot be recovered reliably from the supplied reading.

The words in this line cannot be recovered reliably from the supplied reading.

The words in this line cannot be recovered reliably from the supplied reading.

Beginningless for everyone.

Enveloped in the shade of the khadira tree.

The corner of the sense organ.

The foremost utterance of what was composed.

The opening and middle phrases remain unrecoverable; the legible parts appear to speak of nine, a new divine lord, and extraordinary vision.

A sage, according to scripture, a sacrificer in the grove.

Engaged in the work of sacrifice.

When he saw a serpent, then—

Svāhā; this is for Agni.

Human birth, worship through action, at the tree’s top, and a sight upward from Acyuta: by whom is it not seen.

The section, the gods’ protecting song, the path and the course are greater by ten; this is the number associated with Āraṇa and Rāma.

The readable words refer to principles, living beings, glory, and one's own, followed by seven, nine, eleven, and thirteen; the intervening and closing phrases cannot be translated reliably.

An utterance of renunciation joined to aṅgovabhaji; one’s own auspicious abode; but the items greater by fifteen, bi, and the mantra syllables are beyond direct perception.

By the sequence of joining the limbs of metre comes the class’s combination of letters in threes, sevens, nines, and elevens.

The greatness of the doctrine is expressed; for the class of time concerning Saudharma and Māhendra, the rule is seven and pure.

Gadavijaya, slow and standing on the path, sees; greater by a sāgaropama, Sanatkumara is on the summit.

The line mentions bondage, great bondage, and the Saudharma and Īśāna heavens; its other phrases cannot be translated reliably from the supplied reading.

The line speaks of ascetics and others, people for whom something is unattainable, and something attained; it then mentions three, half a palyopama, and a diminution. The damaged wording does not securely establish how these phrases connect.

The line mentions a lotus garland and apparently qualities, but its remaining words do not yield a reliable literal meaning.

This line is too damaged to translate reliably.

To become the fruit of the desired aim.

An unclear phrase refers to the three jewels.

Vasupūjya.

The surviving words suggest an ascetic and a doctrine or utterance, but the line is too corrupt for a complete literal translation.

A reliable literal translation is not possible from these letters.

A reliable literal translation is not possible from these letters.

A reliable literal translation is not possible from these letters.

A reliable literal translation is not possible from these letters.

The beautiful thing named ಶಜವಂ is described by the unresolved word ನೀರಮಾ.

With salutations, ಪೇಂಜಗು.

ವಿ, a written leaf, and ಉಸೀದೀಲಮಸ.

ಸ್ಕ್ಖೇಹಿಂ, the lotus with an unresolved ending.

The line mentions a quality, but its remaining words cannot be read securely.

The line mentions supernatural power, but its remaining words cannot be read securely.

The line cannot be translated securely.

The line cannot be translated securely.

In which are heaps of rice; the final syllable cannot be resolved into a word.

The remaining phrase appears to say ‘among the names of worlds,’ but its first word cannot be resolved.

A song of instruction; the true teacher gave the connection of beings. The remaining words cannot be translated reliably.

Of destruction and by good action, or the path of one's own: gods, nāgas, suparṇas, an abode, an island, and the remaining ones.

The opening is unresolved; ‘unborn’, ‘register’, ‘ah’, and ‘worshipped’ are possible fragments. A standpoint is mentioned, followed by unresolved text; then a wheel-bearing sovereign, an extraordinary quality, sacred teaching, and those born are possible fragments. The line as transmitted does not support a complete literal translation.

The impure, meritorious-bodied ones are mentioned in an unclear statement concerning spontaneous birth.

Tvaṇa, equal to one thousand and eight; the givers of nine portions move near victory, the two wanderers in the directions.

The ten verses of the Bhavahara hymn form a song section; its following words appear to speak of delight and relief from affliction.

The anklet, the tip of auspicious darbha grass, the inauspicious and the pure, the direction it touches, the fires, and water that has entered fire.

The sun of scripture would become worthy of reverence through giving; auspiciousness arises. Into what lacks substance your course has gone: Sarasvatī, Āditya, and the serpent.

The pillar of presence.

This line is too corrupt to translate reliably.

The principle of medicine.

That has held an assemblage of qualities.

Even to the secret state.

Endowed, flower-born.

The words of this line cannot be determined from the surviving letters.

A change appears; the remaining word cannot be determined.

The line appears to mention a boundary, but its statement cannot be determined.

The words of this line cannot be determined from the surviving letters.

A lovely quality is mentioned; the final word cannot be read reliably.

Something desired of the self is mentioned, but the surrounding words are unresolved.

Having obtained something, followed by an unresolved expression.

A possible offering is mentioned; the rest cannot be translated reliably.

The line is too corrupt to translate reliably.

The line is too corrupt to translate reliably.

The line mentions a quality or virtue, but its assertion cannot be recovered reliably.

An unresolved word is followed by ‘profound ocean’; the full sense cannot be recovered reliably.

Rigo, the goat-lord, and the cow.

The elephant-bodied one and the bull.

The bull’s continuing benefit.

Also with incense and good fruits; the final syllable cannot be resolved.

The wealthy man shines on earth with fame.

From beyond are the heaven attaining ones who have lost a point or drop; the text then names Brahma heaven, worlds, and the Lokāntika gods.

An unclear opening concerns a stream and its manner; speech, words, the three Vedas, an unresolved phrase concerning truth, and kalpas follow. The remaining words cannot be translated reliably.

Draḍivananu, contentment, nourishment, slips away, heavy karma, kassarayā, thirty-two, goddess or, the remainder formerly.

A complete literal translation cannot be established from this reading. It contains the recognizable words ‘great knowledge’; possible references to austerity and essence cannot be connected reliably to the rest of the line.

Three, O goddess, firmly a thousand-voiced; a festival of learning, Vāsavī, honoured, the deprived beloved. The surviving words do not establish how these phrases connect.

Nemi, protecting what is called drāsiṃ, has both kinds of prosperity; the sacred rakurīnabēv, family and birth, and what belongs to the body are possessions.

A complete literal translation cannot be established. The recoverable words, in order, refer to earth, worship, strength, something occurring of itself, the wise, a method, its subject, platforms, a course, and speed; the connections between them are unreadable.

Having abandoned experience, having bowed to Nemi the Jina, the burner of karma, [unresolved expression], at the foot of the one whose senses are purified.

The account of the naya standpoints concerns the region of the earth beneath the expanse of the sky, body and speech, state, power, and the radiant essence of happiness.

Four; dhuṇḍa; heaven; O, A, U; accomplishment.

Dulaḍakkhē, of the group, Ṛṣabha.

Ri, victory, and adhruvachra.

Vaḍe, the manner, is desired.

Rērtha, attainment, sāpthāda.

Sin, Ṛg, gold, pāai.

Raguṃ, texts, ōyō.

Khevahiṃ, Aḍaḍa by name, is.

The line cannot be translated reliably from the supplied letters.

The line cannot be translated reliably from the supplied letters.

The line cannot be translated reliably from the supplied letters.

The line cannot be translated reliably from the supplied letters.

An unresolved word precedes ‘aim’; the line appears to say that we show the aim, followed by ‘splendour’.

This line cannot be translated reliably from the supplied reading.

The line appears to end with ‘deva’, but the preceding words do not yield a reliable sentence.

The king himself became a tiryañca.

The surviving words do not form a recoverable statement.

The line mentions a tīrtha, but the surrounding words do not yield a recoverable statement.

Its bondage is mentioned; the rest of the line is unreadable.

The surviving words do not form a recoverable statement.

This line is too corrupt to translate reliably.

This line is too corrupt to translate reliably.

The word ‘quality’ is legible, but the line’s full meaning cannot be recovered reliably.

Thus, O revered one coming into the heart immersed outwardly and inwardly, in the excellent Sarvārthasiddhi.

The opening is unreadable; it mentions the literature of false doctrine and being honoured, then speaks of victory and supremacy before an unreadable ending.

Compassion, having become all wealth itself; knowledge, complete harmonious combination; among some it prevails, and the standpoints indeed triumph.

The line appears to mention a song or verse number, a mountain-bearer, an impaired jewel, something fallen, and something new; its remaining words do not support a complete literal translation.

For Śambhu, the multiplier of the learned number, destruction of wrong understanding has arisen, along with his own bowing and regard for those who bow.

Having knowledge and contact with faults in a thousandfold sequence, there are the places of Mahāśukra, Śatāra, and Sahasrāra.

The line mentions inner disposition, violence, and knowing; its damaged wording also appears to name the sacred teaching and the heavenly realms Brahmottara, Lāntaka, and Kāpiṣṭha. The intervening words cannot be translated reliably.

A complete literal translation cannot be established from this reading. The secure words are “order,” “strength,” and “Mahendra”; the apparent references to a river, serpent, and Brahma remain uncertain.

The excellent number, having joined and descended, is this number within the form; in the palace setting is peaceful Sanatkumara.

The damaged words cannot be translated reliably.

The letter or syllable called Vardhana.

Jina is named, but the surrounding words cannot be translated reliably.

The damaged line cannot be translated reliably.

A name is mentioned, but the statement cannot be recovered from the surviving letters.

The statement cannot be recovered from the surviving letters.

The statement cannot be recovered from the surviving letters.

The statement cannot be recovered from the surviving letters.

This line cannot be translated reliably from the supplied reading.

The line mentions charity, but its remaining words cannot be translated reliably.

The line mentions Ayurveda and the like, but its full statement cannot be translated reliably.

This line cannot be translated reliably from the supplied reading.

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

The recoverable phrase says ‘to the garland of knowledge’; the surrounding wording cannot be translated reliably.

At the beginning is joy; the remaining word is unrecoverable.

The line mentions the Lord and an eight-limbed method, but its damaged connecting words prevent a complete reliable translation.

An unresolved subject joyfully placed or bore something unreadable.

An unresolved condition, having gone, of the beginning.

Their Ratta birth or caste is of the lineage.

An unresolved expression referring to a lord or wise person.

A learned person with knowledge of the Vedāṅgas.

The opening words remain unclear; to the pupils you teach the seed of dharma and forbearance, higher and higher.

The line appears to mention a threefold form, the Narmadā, their sins, stones, and heaven. The remaining words do not yield a reliable complete translation.

The chigakāyaya Ṛg, great bondage, majaya, kṣudravi, tēdamakēda, sr̥kāṃ, kalpa, and ādapa.

A complete literal translation cannot be established from this reading.

The surviving words appear to mention Śānti Lakṣmī, merit, and the aloka; the line’s full statement cannot be recovered from this reading.

The line mentions auspicious substances, desired happiness, a sage, a chariot and gold, the moon and sun, knowledge and a Pūrva, a body, a grove, and circumambulation; the surviving syllables do not establish how these phrases relate to one another.

Arisen from the venerable Jinendra and sent forth: sin, yagavaṣṭa, scattered; they speak of eight saviors.

This line cannot be translated reliably from the surviving letters.

The opening is unclear; the final word appears to mean ‘cognition’.

The surviving words suggest ‘the other world’, ‘we’, and ‘a stream of peace’, but do not form a reliable sentence.

The unclear opening is followed by words that may mean ‘shone’ and ‘see’; the ending is unclear.

An unclear word, attainment, and quality.

They bear it; I understand that.

Let them desire dharma.

An unattainable, unresolved purpose of attainment; that and the following words cannot be read securely. Oṃ, from the unreal, me—the final word is unresolved.

Lead to the real; from darkness.

The line cannot be translated reliably from this reading; it may refer to a substance possessing qualities.

An unrecoverable phrase refers to a field or sacred place.

The words in this line cannot be recovered reliably.

An unrecoverable phrase mentions a lake.

The words in this line cannot be recovered reliably.

An unresolved expression followed by words that may mean illness and darkness; the line cannot be translated reliably.

Possibly Soma, light, and a god; their relationship cannot be recovered reliably.

The surviving letters do not yield a reliable translation.

The surviving letters do not yield a reliable translation.

Manu, Vīra, and an equal ocean.

Then Śītala, the tīrtha, the mother, and Nārada.

A woman, the end of victory, a limb of a song, Janārdana, protection, two moons, indeed, and a star.

An unidentified form, Dattātreya’s face, victory came forth, a son, an unidentified form, I, and Sūrya. The surviving words do not yield a secure connected sentence.

Venerable intellect is situated within the rampart; pure beings in saṃsāra and the piśācas are worthy of worship within the fortress.

The line mentions an inner group and familiar letters, but its opening and ending cannot be translated reliably from the surviving reading.

The legible portions suggest: having crossed saṃsāra, one comes; continually; in the number of the Bhūvalaya, said to be foremost in the world, something came to a quality. The remaining words cannot be translated reliably from this reading.

The reading mentions Arjuna, reciters, something excellent, the number of Jaya, a beneficial part of a pure number, refinement, and an auspicious quality; the surviving letter sequence does not support a complete literal translation.

The manner and an unreadable term; five letters and shortness; an unreadable phrase; karma and a limb; what was obtained of a letter; an unreadable phrase; manifest; class, lineage, and a view.

The surviving words appear to speak of karma being broken apart, devotion to praṇava, Vīra, groups, and an auspicious account; the intervening phrases cannot be translated reliably.

You, at the end of an auspicious day, join victory, the all-pervading order, the world’s happiness and final splendour with both feet.

Something is to be stated; the remaining phrase is too damaged to translate reliably, and it ends with Śrī.

The surviving words do not yield a reliable literal translation.

The line appears to begin ‘of death’, but its remaining sense cannot be recovered reliably.

The surviving words do not yield a reliable literal translation.

The line contains ‘equal’, but the surviving words do not establish what is being compared.

This line is too damaged to translate reliably.

This line is too damaged to translate reliably.

The seed of devotion, equal or together with what follows.

Offered; lead to immortality.

The opening expression is unresolved; it refers to Chandra-bhū.

Śekhara, concerning his eight, with the relationship between these words unresolved.

Of the first member, followed by an unresolved expression.

An unresolved opening word, continuous and great, resembling light: this Gāyatrī, followed by an unresolved ending.

The line appears to name Sāvitrī, but its remaining wording cannot be translated reliably.

This line is too corrupt for a reliable literal translation.

This line is too corrupt for a reliable literal translation.

This line is too corrupt for a reliable literal translation.

The words of this line cannot be translated reliably.

An unresolved expression describes someone as boon-giving.

The class, its essence, and an unresolved final word are named.

This line cannot be translated reliably; its middle word may refer to singing.

The arising of the Dharma-tīrtha.

Having praised the destruction of karma, he attained the region of the field of knowledge spoken of by the spiritually receptive wise.

The readable fragments mention the perfected state, everlastingness, entry into a womb, dharma, and happiness associated with the beginningless past. The intervening text is too corrupt for a complete literal translation.

Having discerned the sweetness too, Kumudendu said that the foremost lord of intellect and brain, complete in every limb, is regarded as imperishable.

He had established it in the abode of nectar; among all classes is the aggregate of the especially revered portion, with humans and yakshas, through contemplation.

Śāradā, giver of meaning, sees whatever splendour there is in the ascetic’s instruction in knowledge and full smile.

The opening is unrecoverable; it mentions a part, a staff and the like, then the nonworld, a mountain, the essence of both, and a seat. The surviving wording does not permit a complete literal sentence.

A complete literal translation cannot be recovered from this line. Its readable fragments, in order, refer to renunciation, worldly existence, Rishabha, a grove, a foot, an ocean of happiness, all, and compassion.

The line mentions śāli rice; the preceding words cannot be translated reliably.

The line may refer to qualities, but its wording cannot be translated reliably.

This line cannot be translated reliably from the surviving reading.

This line cannot be translated reliably from the surviving reading.

To Araṅga, deep meditation.

Performed, with the following expression unresolved, a source of suffering.

The unresolved expression is followed by a Vedic metre.

The unresolved expression is followed by yakṣas and others.

The opening words cannot be read reliably; the line ends with dhana, wealth.

The line cannot be translated reliably from the surviving letters.

The line cannot be translated reliably from the surviving letters.

The opening word is unresolved; the closing phrase may mean 'of the first aṅga.'

This line cannot be translated reliably from the surviving reading.

Life showing a number; the initial syllable remains unresolved.

That power, having removed and ended it; two syllables remain unresolved.

A lunar day of the region is mentioned, but the line cannot be translated reliably.

The wording cannot be translated reliably.

A measure of rasa is mentioned, but the rest is unresolved.

That very one is associated with eighteen; the final word is unresolved.

The line cannot be translated reliably.

An aggregate of suffering and pleasure is lasting.

Birth, succession, and the other states of being.

Differing forms called states.

In liberation, one sees passing away.

The surviving reading names Sambhava, Shambhu, Hari’s compassion, Vajranga, and heaven; its remaining words do not establish a complete sentence.

The line cannot be translated completely from the surviving reading. Its recoverable sequence is: all limbs, external; good destiny may be attained; throat sound; Nandigiri’s number; the sweetness of mathematics; trembling. The intervening and final phrases remain unresolved.

Knowledge of worldly existence, reaching across the three times, is the supreme scripture and the attainment of auspicious liberation.

Its modes, splendour-born, and great absolute knowledge: it expressed the triad of knowledge and its course toward the path.

Substance, the splendour of everything, sweetness, and the gathering of people; Arjuna and Krishna; an unrecoverable expression; a part of the Ganga lineage; Ṛg. The surviving words do not establish how these phrases form a complete statement.

The line appears to mention Bhāskara’s ocean, the Vājapeya sacrifice, compassion within it, and increasing victory; its remaining words do not yield a reliable literal reading.

Battle; of the sacrificial rite of action; well conquered; an unrecoverable phrase concerning a division; of Janārdana.

The line mentions the letters of an aṣṭaka, people, a standpoint, and auspiciousness, but the intervening words do not yield a reliable complete sentence.

I worship the splendour of the sage’s victorious sacrifice, the divine grove’s offering of fragrance, and Ganga’s victory.

The surviving words do not yield a reliable complete statement.

The line says “two,” but what is counted cannot be established.

The line refers to an essence, but its source cannot be established.

The line mentions a body; the surviving wording does not establish what is said about it.

An unresolved expression is followed by a prescribed utterance.

An unresolved expression precedes ‘by a mantra’ and another unresolved expression.

An unresolved expression, recitation, accomplishment, and quality are named in sequence.

It is a limb of one art.

The opening words are unclear; the last word appears to say that something becomes hidden.

The line refers to two forms of delusion, but its opening and closing words are unclear.

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

The line appears to speak of a wish associated with thinking or dying, but its wording is unclear.

You, serpent, are a lord associated with your own weapon.

What is made within a row

in it is a square as though doubled.

A complete literal translation cannot be recovered from this reading; it appears to mention a Pūrva, a king, a prātihārya, and a state or meaning.

The letters ṛ, a, and a, having acquired a form, [relate to] the earth.

Lavāta, eya, and a folio.

The fivefold state of the letters.

Children learn by reading here.

Of Gohāla, followed by an expression whose meaning cannot be recovered.

Naddi, followed by words whose meaning cannot be recovered.

His monastic group, the planets and the division of all groups, through supernatural power, the victory of the age, and the splendid sequence of the Vedāṅga.

To the chief state, the victory of splendour; the ten mandalas, the Rigvedic line of the sequence of sounds, and the limbs beginning with knowledge.

The heaven of karma associated with the six vargaṇās stands apart; within the lotus is the Sudhāskandha of six seals.

The swan’s departure and bondage, the fortress of the mind, something lion-like within it, and a verse concerning an enemy are mentioned; the remaining words cannot be translated securely.

In a woman, purification of the womb; Jayāṅga’s company came to the earth, auspicious in the limb of the Ṛgveda.

The splendor of the second auspicious event belongs to the one endowed with strength; the ascetic, the perfected one, protects victory over matter.

A complete literal translation cannot be established from this reading. The identifiable words refer to sin, initiation, glory, affliction, scripture, and purification, but their grammatical relationship is unclear.

The royal sages, through the golden teaching of uncountable splendour, did not touch bondage.

Scriptural learning, knowledge contained within, and complete knowledge are beneficial and beautiful; the principle concerns the karmic state of destruction, the aspect of subsidence, and every aspect.

That akanama is associated with a cow’s hoofprint.

That one becomes a chadmastha, one who has not attained omniscience.

This woman, living, is equal to what is beyond.

He speaks among the sixteen deities.

The wording of this line cannot be translated securely.

An unresolved phrase, five, and an unresolved final word.

Two unresolved expressions followed by a reference to a path.

The wording of this line cannot be translated securely.

The line appears to mention his saṃskāra, but its remaining words cannot be translated reliably.

The line mentions destruction and ṛddhi, but the relation between them cannot be recovered reliably.

The line contains a possible reference to a gaccha, but its statement cannot be translated reliably.

The line says oṃ amid words whose meanings cannot be recovered reliably.

The surviving words suggest ‘great’ and possibly ‘tiger’, but do not form a recoverable statement.

The surviving words do not yield a recoverable statement.

The surviving words do not yield a recoverable statement.

The surviving words do not yield a recoverable statement.

An unrecoverable expression concerning an embodied one and a path.

An unrecoverable expression, and so forth, followed by an unrecoverable ending.

Second, victory, and an unrecoverable final word.

A number, followed by an unclear expression that may refer to multiplication.

This line cannot be translated reliably from the surviving letters.

An unclear expression refers to a Pāhuḍa treatise.

This line cannot be translated reliably from the surviving letters.

The line may say ‘new’ or ‘fresh’, but its full statement cannot be recovered reliably.

The unresolved opening speaks of something not risen and of glory; the remaining words mention bringing, sweetness, holiness, an object of contemplation, and compassion, but do not yield a reliable sentence.

Sound, its lower part, the upper and middle and the like, all the limbs and the like, sections, the ocean, and what is to be known and the like are sung of in the Āgama.

The indicated destruction of karma, an adornment, the four destructive karmas, the division of a minute part, and the song of the complete numerical count.

The opening cannot be recovered; the discernible words suggest guarding, all eight, absolute strength, something like a grouping, this art, ridicule and victory, but their relation and the ending cannot be translated reliably.

I set forth the one called Kṛṣṇa Yakṣī, the lord of all noble ascetics, victorious, desiring fuller accomplishment.

The supplied reading preserves references to austerity and an object or goal, but does not preserve enough words or syntax for a complete literal translation.

Rishabha … of Narmada … Vasudeva … what is called the Siddha Gita … three …

The birth of the meritorious one grew; by his own name, he followed spiritual discipline and walked the path.

One python form, Jagannatha's blue-lotus-eyed form, Chandi's trident, victory, Narahari, the serpent jewel and the auspicious one: foremost in the world's splendour and surpassing splendour, they pertain to four numbers entrusted to it.

The surviving words may speak of making something part of the ascetic, but the line cannot be translated reliably.

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

The line may refer to something fashioned, but its object and remaining sense cannot be recovered.

The line contains a possible word beginning ‘great’, but no reliable literal translation can be made.

Dāṇāma, the dear one, Vativha.

The necessary period, usi.

The groups of feet according to rule.

Surpassing the unresolved term, oneness.

Two, as it were, indeed, always all.

Cow dung and the like, ಡರುವೀ, O human being.

ಗವಿಟ್ಟಂ, substance, ಯಣಿ.

Having shown the ಋಗಳ to us, having spoken.

Devī, the sūtra, followed by words that cannot be recovered securely.

The wording is unresolved; its final phrase may refer to the four destinies.

Those possessing five senses.

Three, followed by a word that cannot be recovered securely.

Circumambulates six times.

The reading does not yield a reliable literal translation.

The reading does not yield a reliable literal translation.

The reading does not yield a reliable literal translation beyond ‘indeed’.

The line appears to mention something bodiless, but its remaining words cannot be read reliably.

Saying that this is the dharma of all.

The words of this line cannot be read reliably.

A deed or duty qualified by a word that cannot be read reliably.

The end, Nemi, an unrecoverable word, the younger, of the letter va, followed by words whose meaning cannot be recovered.

The reading mentions strength, an elder, a new oceanlike aggregate, Samudravijaya, an excellent sacrifice of knowledge, heaven, and Bharata; the connections between these phrases cannot be recovered reliably.

O remover of worldly existence, you cause the line beginning with the venerable first sage’s son to flow.

The younger brother, before the elder, sees delusion perish; in the first lineage he becomes renowned through victory, abandons sin, and attains purity of Jain vision.

The fashioned wind makes the davana plant of the forest-fire vajra; desire for sense objects perishes in the fire of one's own meditation.

In the cave, a ray of fire opened a way and came forth; Narmadā, smiling-faced, is at the foot of a hundred scriptures.

An unclear opening speaks of being very near and among humankind; it then mentions earth-dwelling beings, giving, dharma, sacred teaching, and a proper method of giving. The closing refers to the earth, stationary beings, bondage, wealth, and a class, but its wording cannot be translated reliably.

Having separated, the steadfast sacrifice is the support of beneficial meditation; together with the cleansing of suffering, the chapter is accomplished.

They also sang and recited the Ṛg hymns.

Avoiding, they milked what was of milk.

Also, glory arose, filled with darkness.

And salutation to good people.

An unreadable word, became known, lord.

An unresolved phrase concerning a religious vow.

An unresolved phrase concerning the essence.

An unresolved phrase mentioning the sky or a mountain.

The supplied letters do not yield a defensible literal reading.

The supplied letters do not yield a defensible literal reading.

The supplied letters do not yield a defensible literal reading.

A reference to permanence is discernible, but the full statement cannot be recovered.

Showing purity; the person or thing described by ಜೀಣ is unclear.

This line cannot be translated reliably from the surviving letters.

The surviving phrase says ‘of a jewel’; its surrounding words cannot be translated reliably.

The surviving word says ‘renunciation’; the rest of the line cannot be translated reliably.

The Arhat’s radiance spread.

He told of that radiance’s power; the rest of the line cannot be read reliably.

The line calls an essence excellent, but its remaining words cannot be read reliably.

A manner, something melting, powder, and a last part are mentioned; their relation cannot be read reliably.

The surviving text appears to mention Vīra and all substances, but does not preserve a recoverable statement about them.

The surviving words do not establish a complete literal meaning.

The surviving words do not establish a complete literal meaning.

A thunderbolt to the mountain of pride; destruction; great; religious people; letters of a treatise on principles; karma; three; the number four. The intervening words are too damaged to establish how these phrases form a sentence.

The auspicious, excellent five-aṅka wheel arrangement and its knowledge are mentioned; the damaged wording then mentions six, calls out eight in a sequence, and refers to a further sequence and its essence. The intervening phrases cannot be translated reliably from this reading.

Ten is the measure of the number; eleven, the female leader; twelve, the mantra; thirteen, honour again.

The Arhats’ sign, the limb of liberation, devoted to the king of compassion—now absence of activity is fourteenth; love and the auspicious Pāhuḍa are called fifteenth; I bow to the auspicious, stainless Arhat.

The beginning of the solar lineage is beginningless; the Ṛg group is near. The remaining wording cannot be read securely enough for a complete literal translation.

The Ukanaaraka group's lineage has seventeen bases; the Inavanavanama Batimshtranga kingdom, by Eji-mate; the lineage or flute, creation, essence, Yādava, the Vinniyalayata lineage, and that Sarvatdapgasu.

An unresolved opening is followed by the eighteen of the Īśāvāsya; the intervening words are unclear. Indra’s number and another unclear phrase follow; the closing appears to refer to Karnataka and to learning a Ṛg section.

The abode of nineteen is the glorious, renowned Candraśekhara poetry section, the odd-numbered Campaka.

These ten were spoken of.

The verse spoken by the sages.

The account of the victory pillar.

Third is Aṣmaka-Kāṇva.

Ta, i, a; eight, second, ṛ.

Bhāya, vāyama, the celestial bodies, ja.

Ce, a fire offering, water, a cow.

T, multiplied, cavu, accomplishment.

This line cannot be translated reliably from the surviving letters.

A possible reference to benefit and compassion survives, but the line's statement cannot be recovered.

This line cannot be translated reliably from the surviving letters.

Letters are mentioned, but the statement about them cannot be recovered.

The supplied reading does not support a reliable translation.

The supplied reading does not support a reliable translation.

The supplied reading does not support a reliable translation.

The supplied reading does not support a reliable translation.

The line mentions eight, but its remaining sense cannot be recovered reliably.

The syllables ṛ, a, ṛ, ā and a damaged sequence are given; a reliable sentence cannot be recovered.

The letter va is mentioned, but the rest of the statement cannot be recovered reliably.

No reliable literal meaning can be recovered from this line.

An unresolved opening refers to praised ones, but the line’s full sense cannot be recovered.

The line may mention desire, but its wording does not yield a reliable complete translation.

The line appears to mention conduct and auspiciousness; its final word is unresolved.

The line may say “all,” but the surrounding words cannot be translated reliably.

The supplied reading does not support a reliable complete translation.

Of dharma: karma, the eightfold category, rasa and bhāva; six and three are classified as eight.

The surviving wording does not support a reliable literal translation.

Two, six, five, six, eight; one hundred lakhs; an unreadable expression; seven, four, nine; an unresolved word; three, three, three.

Seven counted numbers, a progression and the droṇa measure, placed for the course; placement for the sequence, dugava; according as the two counts, the twofold course.

When Vijaya’s earlier figure was thus added to the Pāhuḍa’s count, the total number resulted.

Within the increased total, the Ṛgveda came to be explained; five is the quotient’s number, and the remainder belongs to the auspicious element.

A zero must be placed at the left of seventy-eight; declare, O eminent one, the remaining quotient in the order of this number as zero, one, six.

The Ṛg Bhūvalaya is the essence of the eight great miraculous signs, the middle divine utterance.

Dharma and artha, the auspicious knower, an unresolved expression, and the monastic group.

Of it, unity, one's own, the sounds a, ā and ī, followed by an unresolved expression.

A text, an unresolved expression, if, and an unresolved expression.

An unresolved expression, and so on, Āditya, an unresolved expression, and the sound ṛ.

A conch is named; the remaining words cannot be translated reliably.

The line appears to say ‘great’, but its full sense cannot be recovered.

A sound may be mentioned; the line cannot be translated reliably.

The line appears to mention sinful influx and the earth, but its remaining words cannot be translated reliably.

The line is too corrupt for a reliable literal translation.

The line is too corrupt for a reliable literal translation.

The line is too corrupt for a reliable literal translation.

The line is too corrupt for a reliable literal translation.

The supplied reading does not support a reliable translation.

The supplied reading does not support a reliable translation.

The supplied reading does not support a reliable translation.

A Pūrva is mentioned, but the surrounding words do not support a reliable translation.

This line cannot be translated reliably from the surviving letters.

The apparent words for sound and likeness do not form a recoverable statement with the remaining letters.

A woman is mentioned, but the line's statement is not recoverable.

The surviving words do not yield a reliable translation.

The wording is too damaged to translate reliably.

The wording is too damaged to translate reliably.

The line appears to include numbers, but its statement cannot be recovered reliably.