Chapter 59

The line contains the discernible words ‘authority or measure’ and ‘compassion’, but its remaining wording cannot be read reliably enough for a complete literal translation.

The surviving words mention a forest floor, movement, Ananga’s play, intensity, conversation, and the use of thieves, but the intervening and closing phrases cannot be translated reliably.

Taking or receiving, transgressing into a forbidden kingdom, using deficient or excessive weights and measures, and counterfeiting.

Not poetic practices: false instruction, disclosure of a secret, and making a forged document.

Misappropriation and disclosure of secrets through signs or speech; confinement, binding, beating, cutting the skin, imposing an excessive load, and food.

Withholding food and drink; in the vows and śīlas, five transgressions each in their respective order; doubt.

Longing, aversion, praise of other views, and close association with their adherents.

The transgressions of right faith; one should practise sallekhanā at the end of life.

One who has embraced the restraints concerning direction and region and abstention from purposeless harm, the practice of equanimity, and fasting on the observance day.

No reliable literal translation can be established from the surviving letters.

No reliable literal translation can be established from the surviving letters.

No reliable literal translation can be established from the surviving letters.

No reliable literal translation can be established from the surviving letters.

The words in this line cannot be translated reliably.

The words in this line cannot be translated reliably.

The words in this line cannot be translated reliably.

The words in this line cannot be translated reliably.

A reliable literal translation cannot be recovered from this line.

A reliable literal translation cannot be recovered from this line.

A reliable literal translation cannot be recovered from this line.

A reliable literal translation cannot be recovered from this line.

The surviving syllables include ‘here’ and a form containing ‘of jewels’; they do not yield a complete sentence.

The surviving syllables do not yield a recoverable sentence.

A fragment appears to say ‘worship of planets’ and begins another word; the sentence remains incomplete.

The ending may refer to heedlessness and heedfulness, but the line as a whole cannot be translated reliably.

Known thus, [the remaining word is unrecoverable].

[An unrecoverable word], association, [an unrecoverable word].

It possibly touches [the remainder is unrecoverable].

No equality [the remainder is unrecoverable].

The sound a four times; an unresolved word, bhūko; third.

Ti; to the girdle; ḍa, u, ō, nā.

An unresolved word, pyasō; time; an unresolved fragment, saṃra.

Spiritual practice; Oṃ Hrīṃ; the living soul is a category; spiritual practice; Oṃ Hrīṃ.

The nonliving category is named, followed by unresolved syllables; Om and unresolved syllables precede the influx category and its practice.

Om hrim; bondage, decay, and a category of substance are mentioned. The intervening words are too damaged to translate reliably. Om hrim; samvara, the stoppage of karmic influx.

A category may be accomplished; an unreadable phrase precedes ‘having become samvara’, and the remaining phrase, which includes ‘knowledge’, is unreadable.

Practice: Om, hrīm. Nirjarā is a category of reality; practice.

Practice, Oṃ Hrīṃ: liberation may be a category of reality; practice, Oṃ.

Hrīṃ. Merit is a category of reality and a means of attainment. Oṃ Hrīṃ. Demerit.

The category of sin may be addressed by a means; for its renunciation, the proṣadha observance is performed, with the reference to kavali unclear.

Homage to the illuminator of the whole world. From the treasury of humble grace, when the Sūri offers praise, he proclaims the Arhat Gāyatrī as a hymn of expiation and the auspiciousness for the world of that line.

An unrecoverable phrase refers to years.

This line cannot be translated reliably from its surviving letters.

From the group of eight; the rest of the line is unreadable.

A part of what may be called a clod is mentioned, but the statement is unclear.

The line mentions amāri, non-killing; the surrounding words cannot be translated securely.

The line appears to mention compassion and something fourfold; their relationship cannot be translated securely.

The line mentions compassion; the remaining words cannot be translated securely.

The line mentions an ascetic; the remaining words cannot be translated securely.

To Ejjava of the Kasava lineage.

Twenty-seven languages.

They are in the entire description.

Dharmasi, through compassion.

Essence; half; the remaining expression cannot be read reliably.

Immortal nature; Amaraendra, lord of the immortals.

A numeral; the remaining expression cannot be read reliably.

Possessed of desire, bound.

An unresolved phrase, Om, followed by an unresolved phrase.

The first phrase is unresolved; the second may refer to five persons.

Two unresolved expressions followed by a possible reference to radiance.

Both expressions are unresolved.

Rari, having chosen, an unresolved expression involving fear.

Ripi, service to Jinendra.

Va, prativēṇō, ṛ.

Vāduya, from the excellent.

The lay Jain follower limits objects of enjoyment and repeated use, reduces them, and is endowed with the vow of sharing and the minor vow.

The opening cannot be recovered securely. The legible portion says: possessive attachment is possession; sexual union is unchastity; taking what is not given is theft; false utterance is untruth.

Falsehood. Through careless activity, the severing of life is violence. A phrase about the body of the world begins here but is incomplete in this line.

Or the two natures, for spiritual urgency and detachment; friendliness, delight, compassion, and equanimity.

And [friendliness, delight, compassion, and equanimity are directed respectively] toward living beings, those superior in virtue, those suffering, and those unreceptive to instruction.

Or, contemplation of the harm and blame arising from violence and the like in this world and the next; pleasant objects are introduced at the end of the line.

Five are free from attachment and aversion toward agreeable and disagreeable objects of the senses; talk of desire for women follows.

Hearing, looking at her beautiful limbs, and recollecting past sexual enjoyment.

The surviving letters do not support a reliable translation.

The surviving letters do not support a reliable translation.

Being devoid of possessions or attachment.

The surviving letters do not support a reliable translation.

Yatapēnu, a savoured utterance. The sense of Yatapēnu is unresolved.

Rirangān, abundant. The relation between the two words is unresolved.

Yaniṇō, ē, a jewel of happiness. The first two words remain unresolved.

Blue, bhatētha, makes a sound. The role of bhatētha is unresolved.

A reliable literal translation cannot be recovered from this line.

A reliable literal translation cannot be recovered from this line.

Great is legible, but the rest of the line cannot be translated reliably.

The line contains ‘thousand’, but its complete meaning cannot be recovered.

Protecting, within the radiance of prosperity.

It appeared within the account.

By which one obtains happiness.

Having given, he makes it pleasant.

A reliable literal translation cannot be recovered from these letters.

An aggregate is mentioned, but the statement around it cannot be recovered.

Possibly ‘eighth’ occurs here; the remaining words cannot be recovered.

The line cannot be translated reliably from its surviving letters.

Tayama, Mālatī, Om.

Tayama, Mālatī, Om.

Ladēmeva; obtained speech.

Rōti, happiness, tadi.

Renunciations of aphrodisiacs, desired tastes, and adornment of one's own body: five in all. An empty dwelling.

A released dwelling, the avoidance of obstructing others, alms-seeking, understanding, and Subhadradharmāri.

A complete literal translation cannot be established from this reading. The discernible words, in order, mention disagreements, a seal, five palas, a beginning and end, the Bhūvalaya, a method, a city, eight, a group, and victory.

The line may mention the Laukāntika and then introduce Tattvārtha, but too many words are damaged for a complete literal translation.

Thus, that many sāgaropamas; and the activity of body, speech, and mind is action.

Of all, that is intricate, thus; in the sūtra on liberation, yoga. The final phrase cannot be translated reliably from the surviving letters.

Thus ends the fourth chapter. Inflow of karma is auspicious, belonging to merit, or inauspicious.

Being, now the fifth chapter; now the nonliving substance, victory over sin—directly indeed drive it away completely.

The word for ‘standpoint’ is legible, but the rest of the line cannot be translated reliably.

No reliable literal translation can be established from the surviving letters.

No reliable literal translation can be established from the surviving letters.

No reliable literal translation can be established from the surviving letters.

By three, in separate classes.

And tell me all of it.

Those who are, perhaps, innumerable.

Those wishing to know the final matter.

The surviving words cannot be translated reliably.

The surviving words cannot be translated reliably.

An unresolved word, a, ā, and of the unseen; their relation is unclear.

The surviving words cannot be translated reliably.

Ṛmi, Oṃ, that gacchadāvā; the final form cannot be translated securely.

The vow shown in it.

Dissolution, thus; become happy.

The words in this line cannot be translated securely.

The expression concerning the division of words remains unclear.

By inference, this is exceedingly so; the final word is incomplete.

But the metre is subtle.

The unresolved expression, and so forth.

The opening phrase is unreadable; something appears there.

The poet’s desire to know is thus.

A boat at the shore of illusion.

Homage and further homage are expressed, followed by an unreadable word.

The nonliving extended substances are dharma, adharma, space, and matter.

The line names substances and living souls and calls something eternal; the remaining phrases are too damaged to translate reliably.

The praisers, situated at the arising, are on the path of those to be described; the vow observances are five, four, and twenty-five.

Formless; the pudgalas possess form. The damaged remainder mentions space, numbers, something former, and divisions, but its phrases cannot be translated reliably.

Motionless; up to space, they are each a single substance and inactive; intense or mild, known or unknown.

And the many modifications, too, are to be explained according to distinctions in its state, substratum, and exertion.

Innumerable are the space-points of dharma, adharma, and each individual soul.

Ganga; the lowest, one of living beings; the auspicious distinction of space; the bases are living and nonliving entities.

The innumerable and infinite form a countable triad; first is resolve to undertake an act, followed by preparation to undertake it.

In a petal, at an unresolved place.

Always, an unresolved thing and an unresolved thing.

An unresolved action, then in the lower place.

An unresolved speaker’s utterance, one, entered the water.

Śrāvintira went in circumambulation of Hari for a moment.

The circumambulation passed in a moment.

The opening phrase is unclear; the line then refers to the eighth Jina, but its statement about him cannot be recovered reliably.

The surviving letters do not yield a reliable translation.

The surviving letters do not yield a reliable translation.

The surviving letters do not yield a reliable translation.

The surviving letters do not yield a reliable translation.

A complete translation is not recoverable; only “day” is clear.

This line is not recoverable as a coherent phrase.

This line is not recoverable as a coherent phrase.

A complete translation is not recoverable; “letter” is the only secure word.

Charity, curse, māke, ē, ō, ṛ.

Gaya, a crore, within the verses, standpoint.

Pa, divine lord, ṛg-bhū, sieve.

Vāyaṇ, heavy, a, a, ornament.

On the eighth lunar day, the vīṇā.

The material particles are also to be described as part of a sequence, with distinctions of passion in what is done, caused to be done, or approved.

For sin, of purity and knowledge, to that, the worlds are thirty-three, and vatṇuthava.

The legible fragments mention a number and a serpent, followed later by dharma; the intervening words and the statement’s ending cannot be read reliably.

Essence; e, a, and ē; saying; nāni; classification; rijyā.

In the whole section, or in one association, the natural release has a count of two and four.

In descriptions of the passions and the like, what is to be divided is followed by an unrecoverable phrase concerning a twofold series; afterward, that is followed by further unrecoverable wording.

Of those who eat irregularly: innumerable parts and the like, defect of vision, concealment, and the state of activity—all from quieting.

The living beings’ space-points undergo contraction; the remaining words may refer to obstructions, but their sense is uncertain.

By serpents and other agents, a lamp’s light is damaged; the obscuration of knowledge and perception is likened to this.

Motion and rest are supported by dharma and adharma; in suffering, there is torment from experiencing suffering.

The surviving words include a dative ending and “of the Āgama”; they do not form a recoverable sentence.

The line appears to mention Ṛg knowledge, but its other surviving words do not support a reliable translation.

No unmarked verse text remains.

The line mentions the mind, but the surviving letters do not support a reliable translation of the statement.

The line is too damaged to translate reliably.

The line is too damaged to translate reliably.

Within the hardship, the remaining phrase is unreadable.

The line mentions something white, but the rest is unreadable.

The surviving letters do not support a reliable translation.

The surviving letters do not support a reliable translation.

‘Complete’ and possibly ‘count’ are discernible, but their relation to the rest of the line is unclear.

Compassion, austerity, and giving are named; the intervening expression cannot be read securely.

The Jina with the eight miraculous honors and the like.

I place him abundantly in that worship.

A body smeared with ash.

In family and caste, through sacrifice.

The line appears to mention an Arhat, but the remaining phrase cannot be translated reliably.

The line mentions a letter or letters; its relation to the preceding words is unresolved.

The line appears to connect numbers with sacred teaching, but its full assertion is unresolved.

Something described by the unresolved first word is enduring.

It speaks of what has a beginning and what is beginningless.

It is described as human shaped, with the preceding term unclear.

The line concerns the function of dharma and adharma; the surviving reading does not support a reliable translation of the rest.

Space provides room; the bodiless state is spoken of as not distinct, in relation to self, other, and both.

Speech and mind and the breaths are mentioned; the rest of the line cannot be translated reliably from the surviving letters.

Body, in-breath and out-breath are of material substances; a ladder, pleasure and pain, verse, compassionate giving, attachment, lack of awareness, and restraints and the like.

Rāhu’s turning; life and death; an unrecoverable passage concerning the nine planets; forbearance and purity; an unrecoverable passage; mutual support and the influx of karma; an unrecoverable passage; of what is knowable; an unrecoverable passage beginning with scriptural knowledge.

After ‘of living beings,’ the aphorism names continuance, change, and activity; the remaining words appear to describe a basis of the Saṅgha’s dharma, but their wording is uncertain.

The surviving letters suggest the other world and victory, but do not yield a complete, reliable sentence.

Possessing touch, taste, smell, and colour. The rest of the line is too corrupt for a reliable literal translation.

Riresā, Arjuna’s prowess.

Ṇaṣeggaṣduṃ, the lord of Pātāla.

As in heaven, puyarnakdat, to the four, guruka.

Vagaḷ, the five beginning with Dharma.

The line mentions delight and karma, but its final word cannot be recovered.

Having placed the Arhat within; the opening term is unclear.

You, O mind, rise without dozing.

So that the principles may be written.

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

It mentions illusion or deceit; the rest of the line is unresolved.

The line says ‘four,’ but its full statement cannot be recovered.

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

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

The apparent words ‘not’ and ‘and’ do not yield a reliable translation of the line.

The line appears to mention an auspicious time, but its remaining words cannot be translated reliably.

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

The letter ṛ occurring on the left in the script.

Ya, yā, Om, and so forth.

The surviving words of this line cannot be translated reliably.

An unreadable expression precedes much, complete inflection.

The recoverable words say “of the Jayadhavala”; the line does not yield a complete sentence.

The surviving letters suggest “light” and “empty,” but do not yield a reliable translation of the line.

This line is too corrupt to translate reliably.

The material substances have form; the remaining words mention sound, delusion, the soul, and much fearlessness, but their relation cannot be recovered reliably.

Sound, binding, subtlety, grossness; much injurious activity and possessiveness are the cause of a hell being’s life span.

Shape, division, darkness, shadow, sunlight, and radiance.

And possessing radiance, atoms and aggregates are also spoken of; this human being takes up a group.

And those arise from division and aggregation; their own nature is an arising from parts and is without conduct.

By division and combination, a visible aggregate arises; existence, too, is the substantial nature of all, without beginning or end.

The characteristic of substance is arising, passing away, and persistence; the remaining words appear to mention the innumerable and a pair, but their sense cannot be recovered securely.

The existent is endowed with persistence; what does not lose its own nature is eternal.

The imperishable is eternal, established under specified and unspecified aspects; right faith also is born of yoga. The closing words cannot be translated reliably.

Which is called bhūdhōṇṇarukhasūra.

That much, a great one.

Sau, Indra and the others, āgaṇi.

Rcchāṇi thalpig.

An unresolved phrase concerning arithmetic, followed by an unresolved syllable.

An unresolved opening, then ‘created an inner grouping’; the ending remains unclear.

An unresolved phrase mentioning completion and mind.

An unresolved phrase ending with a reference to a foot or verse-quarter.

The path, to the lord; the opening syllable remains unresolved.

Of the newly crowned one.

Former Chola, the ten directions; the relation between these words is unclear.

Worship of the guardians of the directions arose.

Pali; ṛ; an unresolved expression; five.

An unresolved expression; all numbers; an unresolved particle; victorious.

An unresolved syllable; pure; a Vedic verse; an unresolved expression.

An unresolved syllable; circle; an unresolved expression.

That which is related to the Ṛgveda is pure.

Who, indeed, holds the teacher’s position.

One, by an offering, does what the final word no longer makes clear.

Or therefore, a palāśa animal.

The supplied letters do not yield a recoverable statement.

The surviving letters may mention Pināka and fame, but their relation is unrecoverable.

The line refers to ill fame; the rest of its statement is unrecoverable.

The supplied letters do not yield a recoverable statement.

For attainment, however, the binding of smooth particles through roughness and separation is also inauspicious.

Bondage is not the lowest share of the qualities of the purified; say the opposite of that also concerning the auspicious.

In similarity, the left is understood as another, even with respect to direction; the remaining expression is unclear.

The opening is unreadable; the surviving words suggest ‘of those seeking refuge, however, in bondage’, then ‘transformation’, ‘and’, ‘completeness in the vows of conduct’. The intervening and closing phrases cannot be translated reliably.

Substance possesses qualities and modes; time too is that. Constant exercise of knowledge and spiritual urgency.

Time has endless moments; qualities rest on substances and are always without qualities. Relinquishment according to one's ability, even of renunciation, is a constant austerity.

One knows qualities and faults, true nature, and beneficial transformation; meditative concentration, indeed, is the means for the cessation of attachment.

‘Tathāgata,’ thus, in the Mokṣasūtra; a verse proceeds among the five: homage to the venerable Arhat, the verse-born, learned monk.

A chapter; understanding thus; Hari-yoga; an unresolved phrase; a phrase beginning with the teaching; and what appears to be a statement of necessity. The surviving letters do not support a complete literal translation.

The essence of speech and understanding.

By me, the glory of the non-ascetics.

Thus, if all become so.

The Jina, milk, and the bearer of forbearance.

If it is given in the earthly world.

When writing for the one benefited, without falsehood.

True dharma preserves.

It is indeed the abundant fruit of my self.

The first phrase is unresolved; the line appears to end with ‘equal number.’

Beyond kharvas are countless numbers.

Glory is his.

The surviving words do not yield a reliable literal sentence.

Hearing is mentioned, but the rest of this line cannot be translated securely.

He said that it was a path of a portion.

A limb of scripture is mentioned; the surrounding words cannot be translated securely.

This line cannot be translated securely from the surviving letters.

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

The line appears to mention beauty, but its complete meaning cannot be recovered.

The path, the original constitution, and a page are mentioned, but their relationship is unclear.

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

Carrying a loose argument.

The second of the direction that came to be.

Called unbroken and born.

The narrative of Maya.

Desiring auspiciousness, they speak of eight goddesses and of protection, averting, and the powers of the jewel path.

The letter ka is numbered; those beginning with Jaya become doubled. At the end are a grove, a Rig-song, that teaching, and a noble lotus.

The surviving words do not form a recoverable sentence; only ‘great’ can be translated securely.

The opening and intervening words cannot be translated securely. The recoverable doctrinal phrase says ‘censure of others and praise of oneself’; the closing word appears to mean ‘complete.’

Ten Yakṣas, and likewise thirty-two gods; ten exalted in good qualities, arising from the Jina.

Yaṇa; a pleasing position of the planets; the gods in another direction; for an age; stated in the Ṛgveda; in the forest and below, this.

And the yakṣas are eightfold guardians of the directions; leaving aside leśyā, the opposite of high gotra is low gotra.

These hosts of gods, called the Thirty, make or perform a hundred; the remaining words are too damaged to translate reliably.

The surviving words say “auspiciousness,” “those who,” “on every side,” “who,” and “obstacle”; the intervening words do not support a complete literal translation.

A club, ash, and sugar or gravel are absent.

The row of shoots begins with the middle.

Recite divine compassion.

The circle is the third meditation.

He took up and spoke the beginning of the verse.

The wording cannot be translated reliably.

The wording cannot be translated reliably.

The wording cannot be translated reliably.

No complete literal translation can be established from the surviving words.

No complete literal translation can be established from the surviving words.

The word ‘end’ is legible, but the line as a whole cannot be translated reliably.

Something goes or continues in a possible sequence; the full statement cannot be recovered.

This line cannot be translated reliably from the surviving reading.

An unresolved expression refers to a group or class; the rest cannot be translated reliably.

The line appears to describe speech as nectar-like, but its wording is unresolved.

This line cannot be translated reliably from the surviving reading.

Veṇājyaṃ and the Jain ascetics.

Racōsaṭhi and ōvadiyara.

A sword, the banyan tree’s cloth.

Of the sacrifice, ṛgbhūmā pūkhādu.

The surviving words suggest worshipping or resorting to a grove, but the line cannot be translated completely.

That is the only identifiable word; the remaining syllables do not yield a reliable translation.

The line mentions fame, but its full statement cannot be recovered from the surviving syllables.

The extraordinary powers of one practising excellent austerity, the great but unresolved Ṛg phrase, and obstructive karma; thus, the deluded lotus-eyed one.

Those are five indeed; and the eightfold thunderbolt removes harm. In the sūtra, the sixth chapter; now follows the next.

Thus, for a friend’s well-being, understand what is auspicious: the seventh chapter. Om, salutation.

The monks and cāraṇas are bearers of the five knowledges; violence, falsehood, theft, nonchastity, and possession are named.

The people, having spread, the strong ones who are wise lords: abstention from possessions is a vow, partially or completely.

These seven auspicious ones are devoted to all worship and are leaders of the group; the abstention is partial or complete, for the sake of its firmness.

May the learned ones bring you auspiciousness; Kailāsa, Nakhori, the contemplations, the blue one, and five groups of five.

In an unspecified place, Ṛṣabha’s liberation; Bali; Mahāvīra; restraints of body, speech and mind; careful practices.

Of flavour, water, Pāvāpurī and Campā are named; the remaining phrase refers to careful conduct in taking up and putting down objects, but its full assertion cannot be recovered.

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

The line cannot be translated reliably from the surviving letters.

An uninterrupted inner cause is mentioned; the opening syllable remains unresolved.

That which restrained fire.

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

The statement cannot be recovered.

For the sake of seeing the other, it became so.

The statement cannot be recovered.

A shadow became; the preceding description is unresolved.

All are mentioned without a side; the opening and closing words are unresolved.

Within an uncertain kind of corner or angle; the surrounding syllables are unresolved.

Good living and old age are mentioned; the final word is unresolved.

This line cannot be translated reliably from the surviving letters.

Sin, that, a two-edged sword; the grammatical connection is unclear.

This line cannot be translated reliably from the surviving letters.

One's own stream of offerings; the form and connection are unclear.

An unresolved phrase precedes ‘placing’.

The eighth Jina of the hill.

From the excellent shrine, for wealth.

Increase of grain.

Yamiṇa māḷira is indeed the name.

Splendour, satisfaction, sānatvā.

Which vambhvila ratadna.

Which greatly venerable lord of the Jinas, Rassammeti, Kitapanade, Bhohi Kuteruchari, and five births.

Ten … let them take … of the remaining ones … Nandi … Aruṇa … anger, greed … and laughter. The intervening text cannot be translated reliably.

And that Urjayanta peak: we shall explain Lord Nemi’s renunciation.

The path toward the Arhat’s liberation is well known and is to be understood by prescribed methods; from the seat, the fivefold group also is to be understood.

May the beings called gabhavāḥ make auspiciousness for you; Śivaj, Koyādadhastana, gītāti, victory, and the Sanskrit speech concerning Tattvārtha are then named.

In the abode of the celestial lights, the Vyantara gods, and the mansion-dwelling gods, marivveya, through the gateway of calculation, sayagav, bhudabala.

On Meru, the principal mountain, stands Jambū; may the lord, Śālmali and the others, and Bhṛgu and the other great sages be auspicious.

If it is among the sacred trees, likewise in the form of letters, it gives many Cāraṇa-sūtra songs.

Among the Kshatriyas, Ikshvaku; and on the mountain, Kundalan; Hovarajadi’s utterance is from the venerable teacher.

Linna, the southwest, hapahapuda.

Ogelitam, deruv.

Of the venerable one, of the boundary, gred.

Ryad; Vīra obtained distinction.

The opening expression is unreadable; the remaining words appear to say that something blew upon a sprout.

Of the lord, Ṛg, and an unresolved final expression.

An unresolved expression is followed by what may be ‘lord of merit.’

Within an aṅga described as one less.

Would it be sold? The vīṇā was there.

The sense of this line cannot be recovered from the surviving letters.

A divine being became an auspicious sage.

The unreadable subject is described as established; the remaining words appear to refer to something contemplated by sages, but their relationship cannot be recovered securely.

The breaking of what is called madagreya.

Nuvreve, a stream of ghee.

Shihunani, sin, O god.

Ashyo, no division.

He is gone; the phrase then says he is not nondual, though its syntax is uncertain.

Fearlessness and an apparent call to be so are discernible, but the remaining words do not yield a reliable literal translation.

The words cannot be translated reliably; the second may contain the name Śiva.

I go to the second section.

Contemplate the image.

In one’s own heart.

On the island called Chage and at Nandīśvara, and on the mountain, with gods and asuras bowing, Hotayandra.

Ṛg speech; in Manujottara, fame to the Jina and the radiance of jewel-light shining from the crown.

The unmarked letters do not yield a recoverable complete statement.

The damaged line appears to name Sita and the lord of the monkeys, then Rama, ornament of Raghu’s royal lineage; its remaining phrases cannot be translated reliably, though they appear to mention the earth, the Yadu lineage and an ocean of teaching.

Sita, the chaste woman, Sundari, the greatly illustrious one, Krishna, and the victors—all those beginning with the Jinas—in prosperity.

An unresolved opening names Vasudeva, Devakī’s son, then happiness and unclear words; it continues with a chaste woman, Sārya’s nail, a text, and further unclear words. It then names Rukmiṇī, Śrī, Śambhu, Girijā, holy people, perhaps Pulastya and others, Aṅgiras, Bhṛgu, and an unresolved fivefold term.

The line names the giver of wealth, Hari, an essence, the lotus-born one, Vighneśvara, Śāradā, good teachers and divine beings; it then mentions prosperity, happiness, sons, Bharata, sin and good people, says ‘may they be auspicious for you,’ and appears to end with right vision. Several intervening phrases are too corrupt to translate reliably.

The wording of this line cannot be recovered securely.

The line appears to mention a difference, but its remaining words do not yield a secure literal reading.

Without leaving what is equal, the disputant is mentioned in wording that remains unclear.

Whether happiness can arise for the person referred to.

The line contains 'his', but its remaining wording does not yield a reliable literal translation.

An unresolved expression followed by 'group of scripture'; the relationship between the words remains unclear.

No reliable literal translation is recoverable from this line.

No reliable literal translation is recoverable from this line.

I read without spoiling; the words concerning karma remain unclear.

Both states or meanings are mentioned, but the rest of the line is unclear.

The wording of this line cannot be recovered reliably.

Indeed, it is true to its meaning; the final word is unclear.

Knowing it and its part: an utterance of knowledge.

The group of bearers accomplished through grace.

Vast reckoning, inwardly.

The very cause is the work of acts.

The surviving words suggest the strength of one aṅka, but the line cannot be translated completely.

The line refers to the beauty of a body or limb, but its full sense is unclear.

A complete literal translation cannot be established.

The line may end with a reference to freedom from desire, but cannot be translated completely.

Who is among the learned circles,

the group says thus,

concerning the good Āgama thereafter,

to the second section.

Dāraṇya, the teacher and grandson of Dhasaṅgatyadāri: stainless knowledge and conduct, the Three Jewels.

May they bring about welfare; victory, Oraṇāla, auspiciousness, Rayaṃtāpāmagava, Gambhīrinandi, and liberation.

The autumnal, endless middle jewel, in the city of Aṅgava: I bow at the feet of the Jina, lord of Śrīnagara.

Victory to the five gurus is the opening auspicious invocation; the supreme self is the giver of guarded liberation; the wise utterance is joy born of dharma.

One’s own glory and fame, the bringing about of the attainment of sons, and a nectar creeper amid worldly existence: Ajita’s shrine.

An abode, the entire Jina shrine, bearing a stream of healing essence that continually removes the ocean of worldly existence and the fire of disease.

The victorious auspicious hymn, remover of passion, is declared an establishment, threefold and fourfold.

Body-born knowledge and good conduct: may the righteous one become a cakravartin, acting as a treasury of knowledge; auspiciousness to you.

Sundarī has a wondrous, joyful host of virtues; Nābheya and the other Jina lords are lords of the three worlds.

This is discernible, but the rest of the line cannot be translated reliably.

Of the tree; the surrounding words are unresolved.

Something bore or supported something; the surviving letters do not establish what either thing is.

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

A complete translation cannot be established from these words.

A complete translation cannot be established from these words.

A complete translation cannot be established from these words.

A complete translation cannot be established from these words.

The unresolved syllable precedes a third kuṇḍa associated with the Ṛg.

Of Tamil, and Oṃ, of all.

With an ending carried over from the preceding line, of zero-digit calculation.

With an ending carried over from the preceding line, the whole is within this centre.

Or a class, an essence, a reference to Ṛg, and one.

The body is an aggregate of matter.

An atom, essence, a series, and a Ṛg hymn.

An unresolved syllable, the Veda, and Bādarāyaṇa.

The foundation is five or six words.

The method of classifying substances by taste.

Becoming victorious, of enjoyment.

The essence of the six tastes, a mine of letters.

A complete literal translation cannot be recovered from these words.

A complete literal translation cannot be recovered from these words.

A complete literal translation cannot be recovered from these words.

A complete literal translation cannot be recovered from these words.

Huva became resounding; grain and mountain, a jewel seat, renowned Kaṇāda, twenty-four, and Śrīmala are named.

To the sage Sakalanandi’s feet, Gagadara and Mā-kavaśa; by grace, then, Bharateshvara’s perfect knowledge.

That mountain-crested fame, by speech, becomes Śauri for you; the attendants are those twelve universal emperors.

Indeed, may Śiva’s fame be for welfare; make a form, followed by an unclear address; Viṣṇu and Prativiṣṇu appear in a closing phrase whose action cannot be established from this reading.

Śaṅkarī, giver of all prosperity, bears prosperity, long life, and auspiciousness; twenty increased by seven, and thirty.

Hari’s hand is always auspicious, O king; those called by the unresolved expression are renowned, Ṛṣabha and the others.

Mahāvīra, giving delight to people, the sage who removes great fear; may the sage-like men bring you auspiciousness.

The gods’ good fortune, an auspicious number and its essence, and the circle of the world are mentioned; the remaining phrase cannot be translated reliably from this reading.

Of the gaṇa’s aṅga, remover of every affliction, the poison-throated god; Ṛg, the breaking of a poor person, sa-Ṛg Bhūvalaya, the red one, Abinu.

This line cannot be translated reliably from the surviving letters.

The recoverable phrase refers to one's own fame; the preceding word is unclear.

This line cannot be translated reliably from the surviving letters.

The final word may express equality, but the line as a whole is unclear.

Flourish, eminent sage.

Noble awareness of true auspiciousness.

An ornament in purity.

The surviving words suggest worship, a triad, a principle, letters, and a boon giver, but the line is too damaged to recover a complete literal statement.

The surviving letters do not yield a defensible translation.

The surviving letters do not yield a defensible translation.

The line contains an apparent reference to auspiciousness, but its statement cannot be recovered.

The line appears to refer to a Pāhuḍa treatise and a treasure of knowledge, but their grammatical relation cannot be recovered.

The line contains “all,” but its preceding words cannot be reliably translated.

The line contains “one's own,” but the surrounding words cannot be reliably translated.

The line may refer to oneself, but its full meaning cannot be recovered.

The line contains “one,” but its full meaning cannot be recovered.

Naṃ, guise, body, dāl, the group.

The speaker counts the last of the three.

The excellent lord, ṛ, of Vardhamāna.

And six, and a hundred, a thousand.

Eight good qualities; the remaining fragment is unreadable.

The words in this line cannot be recovered reliably.

Five and a possible group of nine are mentioned; the rest cannot be read reliably.

The shining Arhat, connected with nirvāṇa: service by those of good disposition brings prosperity to the glorious revered lord.

Huḥ; auspicious, auspicious, auspicious. The Arhat community, remover of karma, is auspicious; the Rigveda is auspicious.

The musical sound of your bathing, O Jina, removes sin; from the auspicious, pleasing perfumed bathing water come siddhi and ṛddhi.

Marked with the Bhūvalaya numerical mark, the Bhūvalaya is a poem, accomplished in liberation and diamond-like.

Who is at the beginning of the Ṛg class and the states of living beings; from those, the great-minded one's Prakrit sections and the Pūrvas emerge.

One, multiplied by fourteen, is meaningful and undivided through countless ones; those are the mārgaṇās of Bhūlakṣmī’s pavilion.

May the texts accompanied by the letter kṣa, the sequence of guṇasthānas, Nandī, the Ajju group, and the Prakīrṇakas bring auspiciousness.

For me, auspiciousness, for welfare, the glory of the ṛg syllables; to know the auspiciousness of the world, having inscribed Om within.

Having explained successive halving: among the four, of the remainder, four, eight, one each; the circle, earth, and Ṛgā.

Which, oṃ, is the weight of each individually.

The sṇita essence, oṃ, ṭhā.

The Pūrva that existed in the book.

The source of the Aṅga's subject matter.

This line cannot be translated literally with confidence because its final word is unrecoverable.

The surviving words suggest a human being, creation, and bathing, but do not form a recoverable sentence.

Śūdra and serpent appear to be mentioned; their relationship cannot be recovered.

A lotus armlet and an omniscient one appear to be named, but the intervening words do not yield a reliable literal sentence.

Vedanā, the section, and Vargaṇā are named; the opening syllable is unresolved.

The surviving words do not establish a complete meaning; the final word may say seven hundred.

The surviving words may refer to something within the perceptible, but the line does not yield a complete meaning.

The surviving words do not yield a complete meaning.

A foot; the rest of the line cannot be translated securely.

An unresolved expression followed by what may mean ‘of two petals.’

Afterwards, an expression involving the sky; the remaining word is unclear.

Accomplished; the remaining expression cannot be translated securely.

An unresolved expression precedes a moving golden ray.

Curved; the following expression appears to refer to Bhāskara, the sun, but cannot be resolved.

An unresolved expression concerns the form of a wheel.

They saw an end associated with the unresolved first word at a mountain’s edge.

Let one arrange the wheel of sounds.

The order of a living being’s life.

The wheel of lineage and the asura poet.

Of the multitude of living beings, in the matter of calamity, the compassionate, armored one moved among the lineages and groups of the supreme Hari.

Write the teaching with one finger; the phrase about victory is unclear. Death is an auspicious state, birth is an auspicious state; the closing phrase may refer to a ruler.

When the birth of all three classes comes: Lakṣmī, the arrival of a pleasing sight, and the colour of that moment.

The Dānavas; the protection of people and the mind; the ten Pūrvas; residence within the dwelling of Vaikuṇṭha, facing all.

Sages and great sages, so called; eight by eight texts; the deities’ Kailāsa, Brahma, Satya, and Saudharma.

The pure samavasaraṇa; the strong one of the earth, foremost on the eastern mountain; through meditation on the Jina, to the warrior’s face. The surviving words do not yield a secure grammatical sentence.

O Ādīśvara, together with the divine utterance, Manmatha at the tip of your foot, and the accomplisher of what is attainable through sacred teaching.

The faultless numbers, beginning with the Bhūvalaya, are a vision for all; the words of the one-and-six and five-and-six numbers are auspicious.

Causing the destruction of all opposition, that Bhūvalaya is an auspicious thing for Karunāḍa.

Ma; Om; nectar; thought; fear. The surviving words do not establish how these terms relate.

A visarga sound; form; time; an unreadable expression.

Unreadable expressions followed by ‘wheel’.

An unreadable expression; wilderness; victory; the vowel ṛ.

In the world, the cycle of death is born of sin.

Masakāmpsunam and excellent dharma.

The world's cycle, bōṃ, akuka.

The utterance is nectar indeed; paśuravadēlyaṃ is what may be the essence.

Having heard the minister’s statement.

Known on earth throughout the entire world.

In the entire world, the Lord of gods.

The line mentions Bhūvalaya, but its surviving wording does not support a reliable complete translation.

The readable words include Om; the surrounding words cannot be translated reliably.

An unreadable opening syllable, followed by ‘worthy of worship, purifying, supreme.’

This is of beautiful form.

Pleasing to the ear, beneficial nectar.

In the cave, ಸ್ಖಓಓಣ್ತಾಂಲ್; possibly, ‘see.’

And which, indeed, is the statement of a trustworthy authority.

The wording is too uncertain to establish a complete literal translation.

The sacred syllable Oṃ is in a being; the remaining words cannot be translated reliably.

Among all the senses.

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

Fresh one, two, six, seven; those twelve zeroes; those living beings of the universe.

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

The specified number is thirty-six digits; twelve zeros, four and eight, are in the directions.

For the series of the non-final chapters, the term ṭharīrjā and the interval are given as five, one, five, five, two.

Three, one, nine, two; he assembled three hundred and fifty-eight chapters.

Twenty, seventy, three and six, a hundred: the Rig branch; the sage dwelling in the middle, the human seer.

Bhūtabali, having become the sage Kumāra versed in the scripture of the seven hundred hymns of that collection.

The complete numerical count, beginning with the auspicious portion, gives the word count; the meaning of the sūtras is the sage’s explanation composed by Bhṛgu.

Gā, nine, sky, seer, thirty.

Ga, seven, sky, water.

Moon, ocean, burden.

That, the Veda, its course, these things.

These are the single letters of scripture.

They call it divided by the letters of the Aṅgas.

The line mentions a nāga or mountain, a cloud, and a Pūrva. Its remaining words are too damaged to translate reliably.

They say it is divided by two letters.

Others call that a single foot.

That is its foot.

The measure in sequence is the foot of the remaining aṅga.

The Ṛg, external scripture, and Kañā.

Who reads and teaches it, thus Aranā.

The remaining whole scripture and the entire order.

I invoke the pleasing Maṇipāṭhaka, associated with the letters, as the lovely auspicious one within the company of the Mūlagaṇa.

The art of teaching is learned; the opening and closing words remain unresolved.

The sacred teaching is always of two classes.

May the scripture be pleasing; may it be so.

The surviving words do not support a secure literal translation.