Schøyen Copper Scroll Inscription
Version: (914ca07), last modified (914ca07).
Edition
⟨A1⟩ ⟨Fragment A⟩ [siddhaM?] (||) jayaty ādau (tā)va(d da)śa-ba(la)-[balī svā?](p)ta-(va)◯ca[na?](ḥ) prabhā-jā(la)ḥ śr(īmān) [t]r[i]-bhuvana-tam(o)-
⟨A2⟩ -[–⏑⏑⏑](vr̥T) tat(o dha)rmāmbhoj(o) hr̥da(ya)-j(a)-rajaḥ-(śā)nt(i)-janano jayaty ārya⊔(ś c)ā(g)ryo muniva(ca)-
⟨A3⟩ [na] [––⏑](ṇa)-gaṇaḥ|| evaṁ mayā śrutam⟨.⟩ eka-samaye bhagavān bārāṇasy(ā)ṁ vijahāra r̥ṣipa-
⟨A4⟩ [tane mr̥ga-dāve] (maha)tā{|} bhik(ṣ)u-saṁghena sārdhaṁ sapta-mātrair bhi(k)[ṣ]u-śataiḥ saṁbahulaiś ca (b)odhi-sa¿tv?(ai)r ma-
⟨A5⟩ [hā-sat](v)[aiḥ|] (a)tha khalu bhagavān p(ū)rvāhṇa-kāla-samaye nivāsya pātra-c(ī)varam ādāyāyuṣmatāji-
⟨A6⟩ (t)[e]na bo(dh)i-sa¿tv?ena mahā-sa¿tv?e(na) paścāc-chramaṇena sārdhaṁ bārāṇasīṁ nagarīṁ pi⟨ṇ⟩ḍāya prāvikṣaT|
⟨A7⟩ Atha khalu bhagavān bārāṇasyāṁ nagaryāṁ sāvadāna(ṁ) piṇḍ(ā)ya caran yena śrīmatyā brāhmaṇy(ā) nive-
⟨A8⟩ śa(n)aṁ (t)e(no)pasaṁkrāntaḥ⟨.⟩ Upasaṁkramya piṇḍāyaikānte sthād⟨.⟩ Adrākṣīc ¿chrīmatir? brāhmaṇī bha¿śā?vaṁtaṁ
⟨A9⟩ dūrata Eva p(r)āsādikaṁ pras(ā)danīyaṁ śāntendriyaṁ śānta-mānasaṁ śama-dama-pārami-prāptam utta-
⟨A10⟩ (ma)-śa(ma)tha-pārami-ga(taṁ śā)ntaṁ dā(n)ta[ṁ] guptaṁ nāgaṁ jite⊔ndriyaṁ pa(ra)mayā śubha-varṇa-puṣ(ka)la-
⟨A11⟩ tayā samanvāgataṁ hradam ivā(ccha)ṁ (v)i[p](r)[asa]nnam anāvilaṁ suvarṇa-yūpam ivābh(yu)dgata(ṁ) niṣpra(ka)ṁ(pa)-
⟨A12⟩ m āni(ṁ)jya-(prā)ptaṁ śriyā jva(l)[antaṁ bhāsamānaṁ rā](ja)mānaṁ viroca(m)[āna]ṁ (dr̥ṣṭ)vā cāsyāḥ cit(t)aṁ prasannaṁ [pra]-
⟨A13⟩ [sa](nnaci)ttā yena bhaga[vāṁs tenopasaṁkrāntopa]saṁ(kra)mya (bha)[gavataḥ pād](au) [ś]i[rasā vand](i)[tvāj](i)[ta]-
⟨A14⟩ [sya ca b](o)[dh](i-sa)¿(tv)?(asya) ma(hā)sa(t)[vasya yena bhagav](ā)ṁs (t)enāṁ(j)[aliṁ praṇamya bhagavantam etad avocaT|] [ca. 2 lost lines]
⟨B1⟩ ⟨Fragment B⟩ [**********] [viditvā yena bhagavāṁs tenāṁjaliṁ praṇamya bhaga]vantam eta(d) av(ocaT)⟨.⟩ śruta[m] (ma)y[ā] (bhaga)⟨va⟩n na-
⟨B2⟩ [garyāṁ bārāṇasyām r̥ṣipatane mr̥ga-dāve bhagavatā dharma-cakraṁ pravarti]t(a)m iti| kevaṁ-(rūpo) s(ti) bha¿ś?avan dharmaḥ
⟨B3⟩ (yas sa) bhagavatā (p)rava(r)tit[aḥ|] [evam ukte bhagavāñ chrīmatīṁ brāhmaṇīm e](t)ad avocaT⟨.⟩ Avidyā{ḥ}-pra(t)yayā(ḥ) śrīma-
⟨B4⟩ [ti saṁskārāḥ] saṁ(sk)āra-pratyayaṁ vijñā(na)[ṁ vijñāna-pratyayaṁ nāma-rūpaṁ nā]ma-(rūpa)-pratyayaṁ ṣa(ḍ)-āyatanaṁ ¿s?aḍ-āya-
⟨B5⟩ [ta]na-[pra]tyaya[ḥ] sparśa(ḥ) sparśa-pratyayā vedanā vedanā-pratyayā [tr̥ṣṇā tr̥ṣṇā-pratyayam u](p)ādāna(m upā)dāna-pra-
⟨B6⟩ tyay(o) bhavaḥ bhava-prat(y)ayā jātir jāti-pratya(y)ā (ja)rā-maraṇa-śoka-[parideva-duḥkha-daurma]nasyopāyāsāḥ saṁ(bha)-
⟨B7⟩ (va)ṁ(t)y eva{(ṁ)}m as(ya k)eva(las)ya (mahato) [du]ḥ(kha)-[ska](n)[dha]sya sa(mudayo bh)¿(ā)?vati|| A[vidyā-nirodhāt saṁskā]ra-nirodh(aḥ sa)ṁs(k)āra-(ni)ro-
⟨B8⟩ (dh)ād (v)ijñāna-nirodhaḥ vi(jñā)na-nirodhān nāma-rū(pa)-nirodhaḥ nāma-rū(pa)-ni(rodhā)[t] ṣa[ḍ]-(āyatana)-nir(odha)ḥ ṣa(ḍ)āya(tana-niro)-
⟨B9⟩ (dhā)t (s)parśa-nirodhaḥ sparśa-nirodhād vedanā-nirodhaḥ ve[dan](ā)-niro(dhā)t (tr̥)ṣṇā-nirodhaḥ tr̥ṣ(ṇ)ā-nirodhād upādāna-nirodha(ḥ) u-
⟨B10⟩ (p)ādana-niro(dhād bha)va-nirodha(ḥ) bhava-[n](irodhāj j)āti-(n)irodhaḥ (jā)ti-[ni](rodhāj) jarā-(ma)⟨ra⟩ṇa-(śoka)-parideva-(du)ḥkha-daur(ma)[na]-
⟨B11⟩ sy(o)pāyā(sā) niru(dhya)ṁta Evam asya kevalasya maha(to) duḥkha-(s)ka(ndhasya nirodho bhavat)īda(ṁ) tac chrīmati (na)[garyāṁ bā]-
⟨B12⟩ [rāṇasyā](m) [r̥]ṣipata[n]e [mr̥](ga)-dāve tathāgatena dharma-(ca)kraṁ pravarti(ta)m apravartya(ṁ) śrama(ṇ)e(na vābrāhma)ṇ(e)na vā
⟨B13⟩ [devana vā māreṇa] (v)[ā] (b)ra(hm)aṇā vā kena(c)i(d vā) punar loke saha-dha(rm)eṇa|| idam avocad bhaga(vā)n (āptama)[nā](ś)[r](rīma)-
⟨B14⟩ [tī b]r[ā](hm)[aṇī A](ji)taś ca bodhi-sa¿tv?aḥ⟨.⟩ sa-deva-mānuṣāsura-gandhar(v)aś ca lok(o) bhagavad-(bh)āṣitam abhya(na)ndaN||<ornament>
⟨B15⟩ (a)nirodham anutpādam anucchedam aśāśvataM A(n)e(k)ārtham anānārtham anāgamam anirgamaM (yaḥ prat)ītya-(sa)-
⟨B16⟩ mutpādaṁ prapaṁcopaśamaṁ śivaM deśayām āsa saṁbuddhas taṁ va⟨ṁ⟩de vadatāṁ varaM saṁvatsare Aṣ(ṭ)āṣaṣṭita-
⟨B17⟩ me 60 8| kārtika-(mā)sa-ś(u)k(l)a-tith(au) saptamyāM Atra ¿v?ivase pratiṣṭhāpito yaṁ tathāgata-cai(t)y(o) dhāt(u) garbha[ḥ]
⟨B18⟩ mahā-vihāra-svāminā Opanda-putreṇa tālagānika-deva-putra-ṣāh(ī) [.](i/ī) [********]
⟨B19⟩ [.][.]vena sārdhaṁ pitrā Opandena⟨.⟩ sārdhaṁ ¿ṣ?atnyā sārada-ṣāh(i)-duhitrā (b)uddh[.] [*******] [sārdhaṁ ma]-
⟨B20⟩ hā-vihā(ra)-svā¿s?inyā Arccavāmanāyāḥ⟨.⟩ sārdhaṁ pitrā (h)o[*](ga)yena mātr(ā ma)hād[e](v)y[ā] [**] ⟨.⟩
⟨B21⟩ sārdhaṁ kaly(ā)ṇamitreṇa Ācārya-ra(t)n(ā)gamena⟨.⟩ sārdhaṁ ma(hā)ṣāhi-khīṅgīlena⟨.⟩ sārdhaṁ devarāje(na)
⟨B22⟩ toramānena| sārdhaṁ mahā-vihāra-svāminyās sāsāyāḥ⟨.⟩ sārdhaṁ mahāṣāhi-me(ha)me[na]| sārdhaṁ
⟨B23⟩ sādavīkhena⟨.⟩ sārdhaṁ mahārāj(e)[na] javūkhena sādavīkha-putreṇa| mehama-(r)ājye vartamā(n)e|
⟨B24⟩ yasyādyāpi (tu)ṣāra-hāra-kumu(da)-¿sspaṣṭhīkr̥?-śaṁkha-prabhaiś chatr(o)dāra-ni(rū?)ḍha-vedika-dhar(aiś) cañcat-patā-
⟨B25⟩ k(ojv)alai⟨ḥ⟩ stū(p)air bhāti mahī dharā-dhara-nibhais trailokya-(pū)jyārcitai⟨s⟩ ta(ṁ) mūrdh(n)ā namate nr̥-mauli-mu(kuṭa)-vyālīḍha-
⟨B26⟩ -(p)ādaṁ jina(M)|| sa(ṁ)kalpā [.]y(e) [.]i [*] (t)i ke [.]i(t/n) suviśuddhān pūryaṁtā⟨ṁ⟩ te (p)rāṇi-bhr̥(tā)m āśu ja¿ś?ad va(ḥ) ni(st)riṁśo(dbh)rā¿(p)?ta-
⟨B27⟩ -(śa)rā(pā)ta-vimuktaṁ| kṣipra(ṁ) bhūyā(d) brāh(m)a-surāvāsa-sa(m)ā¿m?aM|| śāntiṁ gatasya su¿ś?atasya śarīra-bhr̥d(bh)i⟨ḥ⟩
⟨B28⟩ s(tū)pai(r) i(ya)ṁ vasuma(t)ī pra(t)ip[ū](r)i(t)ā yaiḥ (t)iṣ(ṭh)a(ṁ)tu dāmana-kr̥ta-pramukhā(n)i tāni| kalpaṁ yathācala-pa-
⟨B29⟩ [ti](ḥ) sura-rāja-juṣ¿ṭh?aḥ|| buddhyāśrayam (e)tad yasmi⟨ṁ⟩ śuci-(vr̥)ddhaṁ gātraṁ mama deśe de(śaḥ sa śiva-sthaḥ) d(ur-bhikṣa)-bhr̥-
⟨B30⟩ [śādh](i)-vyādhi-pravimukto muktaś ca vivādaiḥ śānti(ṁ) samupai(tu||) stūpai(ḥ) (śāra)da-megha-vr̥nda-sadr̥ś(ai)r ākṣiptas(ā/u)-
⟨B31⟩ [–⏑⏓] [–] [.]vārkkāṁ(śu-sahasra-śo)dh(i)ta-(m)ukh(ai)ḥ padmākar(air) bhūṣitaḥ as(ma)j-jan(m)a-nidhāna-he(tu)r iha yaḥ
⟨B32⟩ [––]sa-t(u)lyo mahān ārya-grāma Udāra-sa¿ś?va-caritaḥ syā(t) svarga-tu(l)yaḥ sadā|| satyāṁbu-(snā)ta-dehaḥ pa(ra)-
⟨B33⟩ -[⏑⏑] ya(ra)tis tyakta-saṁgas titikṣur hiṁsā-doṣ(ā)pavr̥ttaḥ khara-piśuna-vaco-vibhramāt (sa)nnivr̥tta(ḥ) (śraddh)ā-(dh)ī-
⟨B34⟩ -[–⏑–](s)[.](e) [pr]i[ya]-(va)cana-rataḥ prāpta-sāmya(s) trivarggaḥ (s)¿au? yaṁ ś(ā)rdī(ysa-v)āsī ciram avikhalita(ḥ) syā-
⟨B35⟩ [⏑––⏑–]rggaḥ||<ornament>|| r̥ddhyantāṁ tyāga-śūrāḥ kula-bala-v[i](nay)air ī(ta)yo yāntu nāśa(M) vardh(y)ant(āṁ)
⟨B36⟩ dakṣi(ṇ)ī(y)ā guṇa-ga[ṇa]-ni(ca)yaiḥ sasya-saṁpa(tt)ir a(stu|) pūjyaṁtāṁ dhā[t](u)ga(rbhā) jva-
⟨B37⟩ [⏑⏑⏑⏑⏑–](śa/ru)[⏑–] dīrgha-rā(tr)aṁ dhar(mā)tm(ā) dāt(r̥)-rā(jā pra)śama-sukha-bhuja(ḥ)
⟨B38⟩ [–⏑––⏑–]ṁ[⏓]
Bibliography
Primary
AuthorYear_01
Secondary
AuthorYear_01
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<div type="edition" xml:lang="san-Latn" rendition="class:83225 maturity:83211"><!--
Digitally re-edited by Dániel Balogh. Version of January 2019. Comments below are offered "as is" and do not represent a thoroughly researched or considered opinion.
--><p><lb n="A1"/><milestone unit="fragment" n="A"/><supplied reason="lost" cert="low">siddhaM</supplied> <unclear>||</unclear></p>
<lg n="1" met="śikharinī">
<l n="a">jayaty ādau <unclear>tā</unclear>va<unclear>d da</unclear>śa-ba<unclear>la</unclear>-<supplied reason="lost" cert="low">balī svā</supplied><unclear>p</unclear>ta-<unclear>va</unclear><space type="binding-hole"/>ca<supplied reason="lost" cert="low"><!-- CHECK if <unclear> applies better.-->na</supplied><unclear>ḥ</unclear></l><!--
For the 2 or 3 characters lost at the beginning, Melzer tentatively restores siddham. I concur wholeheartedly.
--><!--
Melzer says the double daṇḍa at this point is clearer on the back face.
--><!--
Daśabala is followed by one or two characters completely lost, and the unidentiable bottom part of a presumable ligature. Melzer offers the restoration daśabala-balī in her textual notes but does not add it to her reconstructed text. The reconstruction svā is my tentative guess.
--><!--
Melzer is very cautious about the restoration vacanaḥ, mentioning it only in her textual notes.
-->
<l n="b">prabhā-jā<unclear>la</unclear>ḥ śr<unclear>īmān</unclear> <supplied reason="lost"><!-- CHECK if <unclear> applies better.-->t</supplied>r<supplied reason="lost">i</supplied>-bhuvana-tam<unclear>o</unclear><lb n="A2" break="no"/>-<seg met="+---"><gap reason="lost" quantity="4" unit="character"/></seg><unclear>vr̥T</unclear></l><!--
The restoration tribhuvana is Melzer's. She seems to say that the n of the ligature is clear but the t is illegible. (The i is lost to damage at the top edge.)
--><!--
I don't know how clearly Melzer could see vr̥t in the original, but I don't like it semantically. My gut says kr̥t or perhaps hr̥t would be more likely.
--><!--
Melzer points out that the line ends about 2 characters earlier than the subsequent lines, probably because the top right of the scroll was rounded off, just like the bottom left (which is broken off, but there is e.g. no text lost from the beginning of l52, which shows that the last couple of lines began to the right of earlier lines). If the top left was also rounded off, then there may not have been room for siddham at the start - maybe just a maṅgala symbol?
-->
<l n="c">tat<unclear>o dha</unclear>rmāmbhoj<unclear>o</unclear> hr̥da<unclear>ya</unclear>-j<unclear>a</unclear>-rajaḥ-<unclear>śā</unclear>nt<unclear>i</unclear>-janano</l>
<l n="d">jayaty ārya<space type="descender"/><unclear>ś c</unclear>ā<unclear>g</unclear>ryo muniva<unclear>ca</unclear><lb n="A3" break="no"/><supplied reason="lost">na</supplied> <seg met="++-"><gap reason="lost" quantity="3" unit="character"/></seg><unclear>ṇa</unclear>-gaṇaḥ||<!--
The na at the beginning of l3 is Melzer's restoration; she also restores gu at the end of the lacuna, but I have doubts about this. The second half (or at least the last quarter) of the verse must be about the saṁgha (as Melzer herself says in her translation), but I'd expect a noun somewhere that actually means saṁgha, and all we have now is a string of qualifiers for it. My conjecture would be sādhakagaṇaḥ, but I don't know if Melzer's reading of ṇa before gaṇaḥ could be overruled. One syllable remains to be accounted for, which could be a verbal root (inflected in the nominative or in compound) to the effect that this congregation knows or follows the words of the sage. Melzer, on the other hand, offers munivacana-dhārī guṇa-gaṇaḥ as a tentative restoration.
--><!--
The punctuation mark is a double vertical which, as Melzer_2006:253 observes in her detailed description of the punctuation in this inscription, is used mostly to mark the ends of verses.
--></l>
</lg>
<p>evaṁ mayā śrutam<supplied reason="subaudible">.</supplied> eka-samaye bhagavān bārāṇasy<unclear>ā</unclear>ṁ vijahāra r̥ṣipa<lb n="A4" break="no"/><supplied reason="lost">tane mr̥ga-dāve</supplied> <unclear>maha</unclear>tā<surplus>|</surplus> bhik<unclear>ṣ</unclear>u-saṁghena sārdhaṁ sapta-mātrair bhi<unclear>k</unclear><supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ṣ</supplied>u-śataiḥ saṁbahulaiś ca <unclear>b</unclear>odhi-sa<sic>tv</sic><unclear>ai</unclear>r ma<lb n="A5" break="no"/><supplied reason="lost">hā-sat</supplied><unclear>v</unclear><supplied reason="lost">aiḥ|</supplied></p>
<p><unclear>a</unclear>tha khalu bhagavān p<unclear>ū</unclear>rvāhṇa-kāla-samaye nivāsya pātra-c<unclear>ī</unclear>varam ādāyāyuṣmatāji<lb n="A6" break="no"/><unclear>t</unclear><supplied reason="lost">e</supplied>na bo<unclear>dh</unclear>i-sa<sic>tv</sic>ena mahā-sa<sic>tv</sic>e<unclear>na</unclear> paścāc-chramaṇena sārdhaṁ bārāṇasīṁ nagarīṁ pi<supplied reason="omitted">ṇ</supplied>ḍāya prāvikṣaT| <lb n="A7"/>Atha khalu bhagavān bārāṇasyāṁ nagaryāṁ sāvadāna<unclear>ṁ</unclear> piṇḍ<unclear>ā</unclear>ya caran yena śrīmatyā brāhmaṇy<unclear>ā</unclear> nive<lb n="A8" break="no"/>śa<unclear>n</unclear>aṁ <unclear>t</unclear>e<unclear>no</unclear>pasaṁkrāntaḥ<supplied reason="subaudible">.</supplied> Upasaṁkramya piṇḍāyaikānte sthād<supplied reason="subaudible">.</supplied> Adrākṣīc <choice><sic>chrīmatir</sic><corr>chrīmatī</corr></choice> brāhmaṇī bha<choice><sic>śā</sic><corr>ga</corr></choice>vaṁtaṁ <lb n="A9"/>dūrata Eva p<unclear>r</unclear>āsādikaṁ pras<unclear>ā</unclear>danīyaṁ śāntendriyaṁ śānta-mānasaṁ śama-dama-pārami-prāptam utta<lb n="A10" break="no"/><unclear>ma</unclear>-śa<unclear>ma</unclear>tha-pārami-ga<unclear>taṁ śā</unclear>ntaṁ dā<unclear>n</unclear>ta<supplied reason="lost">ṁ</supplied> guptaṁ nāgaṁ jite<space type="descender"/>ndriyaṁ pa<unclear>ra</unclear>mayā śubha-varṇa-puṣ<unclear>ka</unclear>la<lb n="A11" break="no"/>tayā samanvāgataṁ hradam ivā<unclear>ccha</unclear>ṁ <unclear>v</unclear>i<supplied reason="lost">p</supplied><unclear>r</unclear><supplied reason="lost">asa</supplied>nnam anāvilaṁ suvarṇa-yūpam ivābh<unclear>yu</unclear>dgata<unclear>ṁ</unclear> niṣpra<unclear>ka</unclear>ṁ<unclear>pa</unclear><lb n="A12" break="no"/>m āni<unclear>ṁ</unclear>jya-<unclear>prā</unclear>ptaṁ śriyā jva<unclear>l</unclear><supplied reason="lost">antaṁ bhāsamānaṁ rā</supplied><unclear>ja</unclear>mānaṁ viroca<unclear>m</unclear><supplied reason="lost">āna</supplied>ṁ</p>
<p><unclear>dr̥ṣṭ</unclear>vā cāsyāḥ cit<unclear>t</unclear>aṁ prasannaṁ <supplied reason="lost"><!-- CHECK if <unclear> applies better.-->pra</supplied><lb n="A13" break="no"/><supplied reason="lost">sa</supplied><unclear>nnaci</unclear>ttā yena bhaga<supplied reason="lost">vāṁs tenopasaṁkrāntopa</supplied>saṁ<unclear>kra</unclear>mya <unclear>bha</unclear><supplied reason="lost">gavataḥ pād</supplied><unclear>au</unclear> <supplied reason="lost">ś</supplied>i<supplied reason="lost">rasā vand</supplied><unclear>i</unclear><supplied reason="lost">tvāj</supplied><unclear>i</unclear><supplied reason="lost">ta</supplied><lb n="A14" break="no"/><supplied reason="lost">sya ca b</supplied><unclear>o</unclear><supplied reason="lost">dh</supplied><unclear>i-sa</unclear><sic><unclear>tv</unclear></sic><unclear>asya</unclear> ma<unclear>hā</unclear>sa<unclear>t</unclear><supplied reason="lost">vasya yena bhagav</supplied><unclear>ā</unclear>ṁs <unclear>t</unclear>enāṁ<unclear>j</unclear><supplied reason="lost">aliṁ praṇamya bhagavantam etad avocaT|</supplied><!--
The restorations at the beginnings of lines 4-14 are Melzer's, following Goshima's text of the Śrīmatī-brāhmaṇī-paripr̥cchā (reconstructed from Tibetan translation). See Melzer_2006:253-254 for details.
--><!--
The superfluous punctuation after mahatā seems to be a centredot.
--><!--
The t at the beginning of line 6 is subscript, but full size. Melzer says this is "For unknown reasons"; perhaps there was already a crack at the edge here even before the engraving? This is the point from which the top left corner is broken off (including the presumed e mātrā of this t along with the beginnings of all previous lines) .
--><!--
The halanta character at the end of l6 is reduced subscript form with a dot above it.
--><!--
The punctuation at the end of l6 is a dot, vertically aligned with the tops of characters.
--><!--
In l9, Melzer's diplomatic edition prints prasadanīyaṁ, while her reconstructed text reads prasādanīyaṁ. Since she usually attaches footnotes to corrections, this may be a typo in the diplomatic edition. My photo is very unclear, but from it it seems possible, and from Melzer's eye copy even likely, that we have sā here, with some damage in the top horizontal attaching the ā mātrā to the stem.
--><!--
The anusvāra of dāntaṁ in l10 is supplied by Melzer. It seems from the photo that there is a small hole in the copper here, so I mark it up as lost and supplied.
--><!--
For the restoration bhāsamānam in l12, Melzer notes that some other synonym may also be possible.
--><!--
Melzer notes that there may be a punctuation mark after prasannaṁ (and before the unclear pra) at the end of l12.
--><!--
The restoration śirasā vanditvā in l13 is again uncertain, says Melzer; the Tibetan has no equivalent of śirasā.
--></p>
<p><gap reason="lost" quantity="2" precision="low" unit="line"/><!--
Melzer hypothesises two lost lines but does not attempt to restore them since there is no exact parallel available. Based on the Tibetan, the lost text ran along the lines of svāgataṁ bhagavan/bhagavate| niṣīdatu bhagavān prajñapta evāsana iti| Given that there is no reliable restoration, I do not know why Melzer is certain that two full lines have been lost here. A single full line, or possibly even no full lost line at all, seems sufficient.
--></p>
<p><lb n="B1"/><milestone unit="fragment" n="B"/><gap reason="lost" precision="low" quantity="10" unit="character"/> <supplied reason="lost">viditvā yena bhagavāṁs tenāṁjaliṁ praṇamya bhaga</supplied>vantam eta<unclear>d</unclear> av<unclear>ocaT</unclear><supplied reason="subaudible">.</supplied> śruta<supplied reason="lost">m</supplied> <unclear>ma</unclear>y<supplied reason="lost">ā</supplied> <unclear>bhaga</unclear><supplied reason="omitted">va</supplied>n na<lb n="B2" break="no"/><supplied reason="lost">garyāṁ bārāṇasyām r̥ṣipatane mr̥ga-dāve bhagavatā dharma-cakraṁ pravarti</supplied>t<unclear>a</unclear>m iti| kevaṁ-<unclear>rūpo</unclear> s<unclear>ti</unclear> bha<choice><sic>ś</sic><corr>g</corr></choice>avan dharmaḥ <lb n="B3"/><unclear>yas sa</unclear> bhagavatā <unclear>p</unclear>rava<unclear>r</unclear>tit<supplied reason="lost">aḥ|</supplied><!--
The characters ganna at the end of B1 are outside the margin (Melzer notes this only for nna). Given the restored text, the reason is probably eyeskip: bhagaryāṁ was inscribed instead of bhagavannagaryāṁ and subsequently partially corrected. A va may also have been inserted above this line - that part of the sheet is now lost.
--><!--
The punctuation after iti in B2 is a dot, again at about the height of the headline. [Hereafter I will not comment on prose sentence ends marked with a dot - I'll just transcribe them as daṇḍas.]
--></p>
<p><supplied reason="lost">evam ukte bhagavāñ chrīmatīṁ brāhmaṇīm e</supplied><unclear>t</unclear>ad avocaT<supplied reason="subaudible">.</supplied> Avidyā<surplus>ḥ</surplus>-pra<unclear>t</unclear>yayā<unclear>ḥ</unclear> śrīma<lb n="B4" break="no"/><supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ti saṁskārāḥ</supplied> saṁ<unclear>sk</unclear>āra-pratyayaṁ vijñā<unclear>na</unclear><supplied reason="lost">ṁ vijñāna-pratyayaṁ nāma-rūpaṁ nā</supplied>ma-<unclear>rūpa</unclear>-pratyayaṁ ṣa<unclear>ḍ</unclear>-āyatanaṁ <choice><sic>s</sic><corr>ṣ</corr></choice>aḍ-āya<lb n="B5" break="no"/><supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ta</supplied>na-<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->pra</supplied>tyaya<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ḥ</supplied> sparśa<unclear>ḥ</unclear> sparśa-pratyayā vedanā vedanā-pratyayā <supplied reason="lost">tr̥ṣṇā tr̥ṣṇā-pratyayam u</supplied><unclear>p</unclear>ādāna<unclear>m upā</unclear>dāna-pra<lb n="B6" break="no"/>tyay<unclear>o</unclear> bhavaḥ bhava-prat<unclear>y</unclear>ayā jātir jāti-pratya<unclear>y</unclear>ā <unclear>ja</unclear>rā-maraṇa-śoka-<supplied reason="lost">parideva-duḥkha-daurma</supplied>nasyopāyāsāḥ saṁ<unclear>bha</unclear><lb n="B7" break="no"/><unclear>va</unclear>ṁ<unclear>t</unclear>y eva<surplus><unclear>ṁ</unclear></surplus>m as<unclear>ya k</unclear>eva<unclear>las</unclear>ya <unclear>mahato</unclear> <supplied reason="lost"><!-- CHECK if <unclear> applies better.-->du</supplied>ḥ<unclear>kha</unclear>-<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ska</supplied><unclear>n</unclear><supplied reason="lost"><!-- CHECK if <unclear> applies better.-->dha</supplied>sya sa<unclear>mudayo bh</unclear><choice><sic><unclear>ā</unclear></sic><corr>a</corr></choice>vati||
A<supplied reason="lost">vidyā-nirodhāt saṁskā</supplied>ra-nirodh<unclear>aḥ sa</unclear>ṁs<unclear>k</unclear>āra-<unclear>ni</unclear>ro<lb n="B8" break="no"/><unclear>dh</unclear>ād <unclear>v</unclear>ijñāna-nirodhaḥ vi<unclear>jñā</unclear>na-nirodhān nāma-rū<unclear>pa</unclear>-nirodhaḥ nāma-rū<unclear>pa</unclear>-ni<unclear>rodhā</unclear><supplied reason="lost"><!-- CHECK if <unclear> applies better.-->t</supplied> ṣa<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ḍ</supplied>-<unclear>āyatana</unclear>-nir<unclear>odha</unclear>ḥ ṣa<unclear>ḍ</unclear>āya<unclear>tana-niro</unclear><lb n="B9" break="no"/><unclear>dhā</unclear>t <unclear>s</unclear>parśa-nirodhaḥ sparśa-nirodhād vedanā-nirodhaḥ ve<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->dan</supplied><unclear>ā</unclear>-niro<unclear>dhā</unclear>t <unclear>tr̥</unclear>ṣṇā-nirodhaḥ tr̥ṣ<unclear>ṇ</unclear>ā-nirodhād upādāna-nirodha<unclear>ḥ</unclear> u<lb n="B10" break="no"/><unclear>p</unclear>ādana-niro<unclear>dhād bha</unclear>va-nirodha<unclear>ḥ</unclear> bhava-<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->n</supplied><unclear>irodhāj j</unclear>āti-<unclear>n</unclear>irodhaḥ <unclear>jā</unclear>ti-<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ni</supplied><unclear>rodhāj</unclear> jarā-<unclear>ma</unclear><supplied reason="omitted">ra</supplied>ṇa-<unclear>śoka</unclear>-parideva-<unclear>du</unclear>ḥkha-daur<unclear>ma</unclear><supplied reason="lost">na</supplied><lb n="B11" break="no"/>sy<unclear>o</unclear>pāyā<unclear>sā</unclear> niru<unclear>dhya</unclear>ṁta Evam asya kevalasya maha<unclear>to</unclear> duḥkha-<unclear>s</unclear>ka<unclear>ndhasya nirodho bhavat</unclear>īda<unclear>ṁ</unclear> tac chrīmati <unclear>na</unclear><supplied reason="lost">garyāṁ bā</supplied><lb n="B12" break="no"/><supplied reason="lost">rāṇasyā</supplied><unclear>m</unclear> <supplied reason="lost">r̥</supplied>ṣipata<supplied reason="lost">n</supplied>e <supplied reason="lost"><!-- CHECK if <unclear> applies better.-->mr̥</supplied><unclear>ga</unclear>-dāve tathāgatena dharma-<unclear>ca</unclear>kraṁ pravarti<unclear>ta</unclear>m apravartya<unclear>ṁ</unclear> śrama<unclear>ṇ</unclear>e<unclear>na vābrāhma</unclear>ṇ<unclear>e</unclear>na vā <lb n="B13"/><supplied reason="lost">devana vā māreṇa</supplied> <unclear>v</unclear><supplied reason="lost">ā</supplied> <unclear>b</unclear>ra<unclear>hm</unclear>aṇā vā kena<unclear>c</unclear>i<unclear>d vā</unclear> punar loke saha-dha<unclear>rm</unclear>eṇa||<!--
In B3 Melzer's restored text has bhagavāṁc chrīmatīṁ. I don't know what prompted the non-standard sandhi; I have standardised it.
--><!--
The punctuation after bhāvati in B7 is a double dot like a colon or a visarga.
--><!--
In B8 Melzer restores nirodhāṭ ṣaḍāyatana. I have standardised the sandhi.
--><!--
The punctuation sign after saha-dharmeṇa is a double vertical.
--></p>
<p>idam avocad bhaga<unclear>vā</unclear>n <unclear>āptama</unclear><supplied reason="lost"><!-- CHECK if <unclear> applies better.-->nā</supplied><unclear>ś</unclear><supplied reason="lost"><!-- CHECK if <unclear> applies better.-->r</supplied><unclear>rīma</unclear><lb n="B14" break="no"/><supplied reason="lost">tī b</supplied>r<supplied reason="lost">ā</supplied><unclear>hm</unclear><supplied reason="lost">aṇī A</supplied><unclear>ji</unclear>taś ca bodhi-sa<sic>tv</sic>aḥ<supplied reason="subaudible">.</supplied> sa-deva-mānuṣāsura-gandhar<unclear>v</unclear>aś ca lok<unclear>o</unclear> bhagavad-<unclear>bh</unclear>āṣitam abhya<unclear>na</unclear>ndaN||<g type="ornament"/><!--
For the restoration brāhmaṇī ajitaś ca in B14, Melzer notes that the hiatus is likely on the basis of the size of the lacuna. She adds that in the Tibetan Ajita comes first and is qualified as sems dpa' chen po = mahāsattva.
--><!--
This section of the text ends with a double vertical followed by a dextrorse spiral of approximately 2 full loops, open end at top, about twice the height and width of a character's main body.
--></p>
<lg n="2" met="anuṣṭubh"><!--
The two ślokas here are from the opening of Nāgārjuna's Mūlamadhyamakakārikā, identified by Jens Braarvig (credited in Melzer_2006). Melzer calls this double śloka (yugmaka) a single verse and her numbering reflects this; thus, my verse 3 is part of her verse 2, and my verses from 4 onward bear a number one less in her edition.
-->
<l n="a"><lb n="B15"/><unclear>a</unclear>nirodham anutpādam</l>
<l n="b">anucchedam aśāśvataM</l>
<l n="c">A<unclear>n</unclear>e<unclear>k</unclear>ārtham anānārtham</l>
<l n="d">anāgamam anirgamaM</l>
</lg>
<lg n="3" met="anuṣṭubh">
<l n="a"><unclear>yaḥ prat</unclear>ītya-<unclear>sa</unclear><lb n="B16" break="no"/>mutpādaṁ</l>
<l n="b">prapaṁcopaśamaṁ śivaM</l>
<l n="c">deśayām āsa saṁbuddhas</l>
<l n="d">taṁ va<supplied reason="omitted">ṁ</supplied>de vadatāṁ varaM</l>
</lg>
<p>saṁvatsare Aṣ<unclear>ṭ</unclear>āṣaṣṭita<lb n="B17" break="no"/>me <num value="68"><g type="numeral">60</g> 8</num>| kārtika-<unclear>mā</unclear>sa-ś<unclear>u</unclear>k<unclear>l</unclear>a-tith<unclear>au</unclear> saptamyāM Atra <choice><sic>v</sic><corr>d</corr></choice>ivase pratiṣṭhāpito yaṁ tathāgata-cai<unclear>t</unclear>y<unclear>o</unclear> dhāt<unclear>u</unclear> garbha<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ḥ</supplied> <lb n="B18"/>mahā-vihāra-svāminā Opanda-putreṇa tālagānika-deva-putra-ṣāh<unclear>ī</unclear> <seg type="component" subtype="consonant"><gap reason="illegible" quantity="1" unit="component"/></seg><choice><unclear>i</unclear><unclear>ī</unclear></choice> <gap reason="lost" precision="low" quantity="8" unit="character"/>
<lb n="B19"/><seg type="aksara"><seg type="component" subtype="conjunct"><gap reason="illegible" quantity="1" unit="component"/></seg><seg type="component" subtype="vowel"><gap reason="illegible" quantity="1" unit="component"/></seg></seg>vena sārdhaṁ pitrā Opandena<supplied reason="subaudible">.</supplied> sārdhaṁ <choice><sic>ṣ</sic><corr>p</corr></choice>atnyā sārada-ṣāh<unclear>i</unclear>-duhitrā <unclear>b</unclear>uddh<seg type="component" subtype="vowel"><gap reason="illegible" quantity="1" unit="component"/></seg> <gap reason="lost" precision="low" quantity="7" unit="character"/> <supplied reason="lost">sārdhaṁ ma</supplied><lb n="B20" break="no"/>hā-vihā<unclear>ra</unclear>-svā<choice><sic>s</sic><corr>m</corr></choice>inyā Arccavāmanāyāḥ<supplied reason="subaudible">.</supplied> sārdhaṁ pitrā <unclear>h</unclear>o<gap reason="illegible" quantity="1" unit="character"/><unclear>ga</unclear>yena mātr<unclear>ā ma</unclear>hād<supplied reason="lost">e</supplied><unclear>v</unclear>y<supplied reason="lost">ā</supplied> <gap reason="illegible" precision="low" quantity="2" unit="character"/> <supplied reason="subaudible">.</supplied> <lb n="B21"/>sārdhaṁ kaly<unclear>ā</unclear>ṇamitreṇa Ācārya-ra<unclear>t</unclear>n<unclear>ā</unclear>gamena<supplied reason="subaudible">.</supplied> sārdhaṁ ma<unclear>hā</unclear>ṣāhi-khīṅgīlena<supplied reason="subaudible">.</supplied> sārdhaṁ devarāje<unclear>na</unclear> <lb n="B22"/>toramānena| sārdhaṁ mahā-vihāra-svāminyās sāsāyāḥ<supplied reason="subaudible">.</supplied> sārdhaṁ mahāṣāhi-me<unclear>ha</unclear>me<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->na</supplied>| sārdhaṁ <lb n="B23"/>sādavīkhena<supplied reason="subaudible">.</supplied> sārdhaṁ mahārāj<unclear>e</unclear><supplied reason="lost"><!-- CHECK if <unclear> applies better.-->na</supplied> javūkhena sādavīkha-putreṇa| mehama-<unclear>r</unclear>ājye vartamā<unclear>n</unclear>e|<!--
Melzer prints aṣṭhāṣaṣṭi in both her diplomatic and reconstructed edition. Her eye copy clearly has ṣṭhā, and the photo seems to confirm this; the subscript character does not seem to be the same as that in ṣṭi immediately afterward. Nevertheless I give the engraver the benefit of doubt and transcribe aṣ(ṭ)āṣaṣṭi.
--><!--
34. For Tālagāna, re. Melzer's and Bakker's thoughts, there may be one more clue. A people called talagānas are mentioned (near hūṇas) in the purāṇic geography, see Kirfel in the Huna corpus, lampākās talagānāś ca. It may be a good idea to trace other occurrences of this name.
--><!--
Melzer observes that the first character of l35 is a ligature. My photo shows nothing discernible; Melzer's eye copy looks rather like Ā. Could this be rthi, for pārthivena? Can't tell, without a better photo.
--><!--
In B20 Melzer reads ho#1#g(a)yena. The photo is unclear as usual, but the reading is far from certain, so I've added a bit more unclear markup. The first character does not look like ho and it has some bits extending downwards; could it be sto? A diagonal crack runs through the next character, if there was a character at all; no engraving is discernible on the photo. If there is a missing character here, it would have been pretty narrow. The next character after that looks like la, not ga on the photo.
--><!--
The occasional punctuation characters after the persons starting with Toramāna in l38 are single dots. I have supplied punctuation for each element of the list.
--></p>
<lg n="4" met="śārdūlavikrīḍita"><!--
Melzer notes that the structure and content of this verse resemble the first introductory verse of the Karmavibhaṅga.
-->
<l n="a"><lb n="B24"/>yasyādyāpi <unclear>tu</unclear>ṣāra-hāra-kumu<unclear>da</unclear>-<choice><sic>sspaṣṭhīkr̥</sic><corr>spaṣṭīkr̥</corr></choice>-śaṁkha-prabhaiś</l><!--
Melzer reads dhaṣāra, emending to tuṣāra. I'd rather give the engraver the benefit of doubt and see this as a slightly misshapen tu.
--><!--
I adopt Melzer's reading of sspaṣṭhīkr̥, which she emends to spaṣṭīkr̥, which in turn she takes to stand metri causa for spaṣṭīkr̥t and to mean, probably, sphaṭika, "crystal." I think the correct reading may in fact be ssphāṣṭikya. I too would delete the extra s, and take sphāṣṭikya as a hyper-Sanskritised form of sphāṭikya, "something made of crystal." This reading/interpretation is also problematic, but less so than Melzer's - provided that the plate permits it, which I can't verify.
-->
<l n="b">chatr<unclear>o</unclear>dāra-ni<unclear cert="low">rū</unclear>ḍha-vedika-dhar<unclear>aiś</unclear> cañcat-patā<lb n="B25" break="no"/>k<unclear>ojv</unclear>alai<supplied reason="omitted">ḥ</supplied></l><!--
I adopt Melzer's reading of ni(?rū)ḍha. She actually prints the character rū as illegible and supplied, but there is a pretty strongly visible character here, and it doesn't look like rū. She translates the compound "raised high by parasols and possessing railings", noting that one would expect udāra as an adjective to chatra and not as an adverb to nirūḍha. She also offers the alternative translation "bearing parasols and tall (udāranirūḍha) railings". I offer two more alternative interpretations based on different readings. If we read nigūḍha instead of nirūḍha, which seems quite possible from the photo but maybe not from the original, then we could translate "bearing railings covered by excellent parasols" (taking chatrodāra as a reversed karmadhāraya or as "the most excellent of parasols"), which seems to make sense if vedikā is interpreted as the little railing at the top of a stūpa, just below the parasol. The other would be to read nibaddha, which seems less likely from the photo, and translate "magnificent on account of their parasols and bearing [well-]joined railings". All considered, I think nigūḍha is good.
--><!--
Melzer reads patāka-(jv)alai[+ḥ]. I think I can see an o mātrā above the ka, and ujvala (emend ujjvala) would be much better than jvala.
-->
<l n="c">stū<unclear>p</unclear>air bhāti mahī dharā-dhara-nibhais trailokya-<unclear>pū</unclear>jyārcitai<supplied reason="omitted">s</supplied></l>
<l n="d">ta<unclear>ṁ</unclear> mūrdh<unclear>n</unclear>ā namate nr̥-mauli-mu<unclear>kuṭa</unclear>-vyālīḍha<lb n="B26" break="no"/>-<unclear>p</unclear>ādaṁ jina<unclear>M</unclear>||</l>
</lg>
<lg n="5" met="mattamayūra"><!--
Melzer names the metre mattamayūrī. I follow Apte's metrical appendix where the name is neuter.
-->
<l n="a">sa<unclear>ṁ</unclear>kalpā <seg type="component" subtype="consonant"><gap reason="illegible" quantity="1" unit="component"/></seg>y<unclear>e</unclear> <seg type="component" subtype="consonant"><gap reason="illegible" quantity="1" unit="component"/></seg>i <gap reason="illegible" quantity="1" unit="character"/> <unclear>t</unclear>i ke <seg type="component" subtype="consonant"><gap reason="illegible" quantity="1" unit="component"/></seg>i<choice><unclear>t</unclear><unclear>n</unclear></choice> suviśuddhān</l><!--
Melzer does not attempt to restore or interpret the first pāda, except noting that "One might expect a relative clause and suviśuddhān saṁkalpā(n) as an object. I would, very tentatively, read saṁkalpān ye bibhrati ke cit suviśuddhān, which fits Melzer's concept.
-->
<l n="b">pūryaṁtā<supplied reason="omitted">ṁ</supplied> te <unclear>p</unclear>rāṇi-bhr̥<unclear>tā</unclear>m āśu ja<choice><sic>ś</sic><corr>g</corr></choice>ad va<unclear>ḥ</unclear></l><!--
Melzer notes that the meaning of prāṇibhr̥t in this context is not clear. I'm almost certain it's a mistake for prāṇabhr̥t.
-->
<l n="c">ni<unclear>st</unclear>riṁśo<unclear>dbh</unclear>rā<choice><sic><unclear>p</unclear></sic><corr>n</corr></choice>ta<lb n="B27" break="no"/>-<unclear>śa</unclear>rā<unclear>pā</unclear>ta-vimuktaṁ|</l><!--
Pāda c is hypometrical, a heavy syllable is missing at the beginning (as shown by Melzer in her emended text, but not discussed by her). I tentatively offer syān.
--><!--
There is faint a double dot at the end of the third pāda, transcribed here as a daṇḍa.
-->
<l n="d">kṣipra<unclear>ṁ</unclear> bhūyā<unclear>d</unclear> brāh<unclear>m</unclear>a-surāvāsa-sa<unclear>m</unclear>ā<choice><sic>m</sic><corr>n</corr></choice>aM||</l><!--
With my tentative readings and emendations, I'd translate the verse as follows: "Whatever [living beings] bear completely pure intentions, may those [intentions] be swiftly fulfilled for [those] living beings. May the world quickly become for you free of the brandishing of swords and the fall of arrows, similar to the abode of the Brāhma gods."
--></lg>
<lg n="6" met="vasantatilakā">
<l n="a">śāntiṁ gatasya su<choice><sic>ś</sic><corr>g</corr></choice>atasya śarīra-bhr̥d<unclear>bh</unclear>i<supplied reason="omitted">ḥ</supplied></l>
<l n="b"><lb n="B28"/>s<unclear>tū</unclear>pai<unclear>r</unclear> i<unclear>ya</unclear>ṁ vasuma<unclear>t</unclear>ī pra<unclear>t</unclear>ip<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ū</supplied><unclear>r</unclear>i<unclear>t</unclear>ā yaiḥ</l>
<l n="c"><unclear>t</unclear>iṣ<unclear>ṭh</unclear>a<unclear>ṁ</unclear>tu dāmana-kr̥ta-pramukhā<unclear>n</unclear>i tāni|</l><!--
Melzer notes that the interpretation of dāmana is uncertain. I agree with her most likely version, that it is the name of someone involved in the construction of this stūpa.
--><!--
Again we have punctuation, this time a single dot, at the end of the third pāda.
-->
<l n="d">kalpaṁ yathācala-pa<lb n="B29" break="no"/><supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ti</supplied><unclear>ḥ</unclear> sura-rāja-juṣ<choice><sic>ṭh</sic><corr>ṭ</corr></choice>aḥ||</l>
</lg>
<lg n="7" met="maṇimālā">
<l n="a">buddhyāśrayam <unclear>e</unclear>tad yasmi<supplied reason="omitted">ṁ</supplied> śuci-<unclear>vr̥</unclear>ddhaṁ</l>
<l n="b">gātraṁ mama deśe de<unclear>śaḥ sa śiva-sthaḥ</unclear></l>
<l n="c">d<unclear>ur-bhikṣa</unclear>-bhr̥<lb n="B30" break="no"/><supplied reason="lost">śādh</supplied><unclear>i</unclear>-vyādhi-pravimukto</l>
<l n="d">muktaś ca vivādaiḥ śānti<unclear>ṁ</unclear> samupai<unclear>tu||</unclear></l><!--
Melzer translates the beginning of this verse, "May that country of mine, in which this pure and exalted body [i.e. the stūpa or the relics], the basis for understanding, is located, remain happy..." . She adds that gātra "should be understood as referring ... to the dharmakāya of the Buddha," which "becomes even clearer if buddhyāśraya is emended to buddhāśraya". She only notes in passing that another interpretation is also possible, "May that country, in which this basis for understanding, my body, has grown in purity, remain happy..." I strongly believe that the second interpretation is correct, or at least it is the primary one; Melzer's first interpretation may have been implied as a sort of śleṣa.
--></lg>
<lg n="8" met="śārdūlavikrīḍita">
<l n="a">stūpai<unclear>ḥ</unclear> <unclear>śāra</unclear>da-megha-vr̥nda-sadr̥ś<unclear>ai</unclear>r ākṣiptas<choice><unclear>ā</unclear><unclear>u</unclear></choice><lb n="B31" break="no"/><seg met="+-="><gap reason="lost" quantity="3" unit="character"/></seg></l>
<l n="b"><seg met="+"><gap reason="lost" quantity="1" unit="character"/></seg> <seg type="component" subtype="consonant"><gap reason="illegible" quantity="1" unit="component"/></seg>vārkkāṁ<unclear>śu-sahasra-śo</unclear>dh<unclear>i</unclear>ta-<unclear>m</unclear>ukh<unclear>ai</unclear>ḥ padmākar<unclear>air</unclear> bhūṣitaḥ</l><!--
Note that, if correct, this rkka seems to be the first instance of a doubled consonant after r. There are also two rgga-s in the next verse.
-->
<l n="c">as<unclear>ma</unclear>j-jan<unclear>m</unclear>a-nidhāna-he<unclear>tu</unclear>r iha yaḥ <lb n="B32"/><seg met="++"><gap reason="lost" quantity="2" unit="character"/></seg>sa-t<unclear>u</unclear>lyo mahān</l>
<l n="d">ārya-grāma Udāra-sa<choice><sic>ś</sic><corr>tt</corr></choice>va-caritaḥ syā<unclear>t</unclear> svarga-tu<unclear>l</unclear>yaḥ sadā||</l>
</lg>
<lg n="9" met="sragdharā">
<l n="a">satyāṁbu-<unclear>snā</unclear>ta-dehaḥ pa<unclear>ra</unclear><lb n="B33" break="no"/>-<seg met="--"><gap reason="lost" quantity="2" unit="character"/></seg> ya<unclear>ra</unclear>tis tyakta-saṁgas titikṣur</l><!--
B32. Melzer: satyāṁbuṁ bh{(ā)(ī)}ta dehaḥ. The anusvāra after bu may be a typo; there is a faint circle above this character, but the next one is definitely not bhā; it does, however, resemble mbhā a little. At any rate, I am quite certain it is snā.
-->
<l n="b">hiṁsā-doṣ<unclear>ā</unclear>pavr̥ttaḥ khara-piśuna-vaco-vibhramāt <unclear>sa</unclear>nnivr̥tta<unclear>ḥ</unclear></l>
<l n="c"><unclear>śraddh</unclear>ā-<unclear>dh</unclear>ī<lb n="B34" break="no"/>-<seg met="+-+"><gap reason="lost" quantity="3" unit="character"/></seg><unclear>s</unclear><seg type="component" subtype="consonant"><gap reason="illegible" quantity="1" unit="component"/></seg><unclear>e</unclear> <supplied reason="lost"><!-- CHECK if <unclear> applies better.-->pr</supplied>i<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ya</supplied>-<unclear>va</unclear>cana-rataḥ prāpta-sāmya<unclear>s</unclear> trivarggaḥ</l>
<l n="d"><unclear>s</unclear><choice><sic>au</sic><corr>o</corr></choice> yaṁ ś<unclear>ā</unclear>rdī<unclear>ysa-v</unclear>āsī ciram avikhalita<unclear>ḥ</unclear> syā<lb n="B35" break="no"/><seg met="-++-+"><gap reason="lost" quantity="5" unit="character"/></seg>rggaḥ||<g type="ornament"/>||</l><!--
The verse ends with a double vertical, then two concentric circles with something (triskele?) in the middle, then another double vertical. Melzer notes that there is no apparent reason for this strong separation from the last verse, which is linked in content. Can the last verse be a quote? It sounds suspiciously like the bharatavākya of a play.
--></lg>
<lg n="10" met="sragdharā">
<l n="a">r̥ddhyantāṁ tyāga-śūrāḥ kula-bala-v<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->i</supplied><unclear>nay</unclear>air ī<unclear>ta</unclear>yo yāntu nāśa<unclear>M</unclear></l><!--
Note the initial r̥, arguably one of the rarest characters ever.
--><!--
Melzer's reading and emendation is kula-bala-va[#ya]-vai(rī) {{!(v)!}{=c=}}(a) yo yāntu nāśa(M), but as she herself admits, it's a bit of a stretch to take vaya as metri causa for vayo, emend va to ca and construe yāntu with a singular subject. I should add to this that what's visible of the character between va and vai does not look like ya at all. I think the key to this line would be to read the bit before yāntu as a plural nominative of an i-stem, and I believe the correct reading is ītayo yāntu nāśaM. The character I read as ta does look like va, but from the photo, ta may also be possible with a bit of a scratch underneath. To carry on, I think ītayo is preceded by a plural instrumental, just as in the second line we have vardhyantām and a plural instrumental. "May the heroes of renunciation prosper/be increased with respect to family, strength and X; may calamities be annihilated." Now what could X be? My best guess is vinaya. So my reading is: r̥ddhyantāṁ tyāga-śūrāḥ kula-bala-v[#i](nay)air ī(ta)yo yāntu nāśa(M). This also matches the metrical segmentation of the caesurae.
-->
<l n="b">vardh<unclear>y</unclear>ant<unclear>āṁ</unclear> <lb n="B36"/>dakṣi<unclear>ṇ</unclear>ī<unclear>y</unclear>ā guṇa-ga<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->ṇa</supplied>-ni<unclear>ca</unclear>yaiḥ sasya-saṁpa<unclear>tt</unclear>ir a<unclear>stu|</unclear></l>
<l n="c">pūjyaṁtāṁ dhā<supplied reason="lost"><!-- CHECK if <unclear> applies better.-->t</supplied><unclear>u</unclear>ga<unclear>rbhā</unclear> jva<lb n="B37" break="no"/><seg met="-----+"><gap reason="illegible" quantity="6" unit="character"/></seg><choice><unclear>śa</unclear><unclear>ru</unclear></choice><seg met="-+"><gap reason="illegible" quantity="2" unit="character"/></seg> dīrgha-rā<unclear>tr</unclear>aṁ</l><!--
The initial characters of line B37 are extant but very badly damaged (the first character may be completely lost to the broken-off corner). The position of śa/ru in the metrical formula is not certain; it could well be one syllable earlier.
-->
<l n="d">dhar<unclear>mā</unclear>tm<unclear>ā</unclear> dāt<unclear>r̥</unclear>-rā<unclear>jā pra</unclear>śama-sukha-bhuja<unclear>ḥ</unclear> <lb n="B38"/><seg met="+-++-+"><gap reason="illegible" quantity="6" unit="character"/></seg>ṁ<seg met="="><gap reason="illegible" quantity="1" unit="character"/></seg></l><!--
For line B38, I can't even tell where the text is. From Melzer's eye copy it appears to have been scrawled near the bottom right corner (below the jā of dātr̥-rājā if that is the correct reading), where the eye copy shows what looks like "ma" (not transcribed in Melzer's edition and indiscernible in the photo, so I'm not including it in my edition either), then some empty space, then the anusvāra with which Melzer's edition ends.
--></lg>
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