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 The First Book of the Chlamiṣvatrā (''yamei chlamiṣvatrī lahīla naviṣya'') is the first of the three Books of the Great Prophet, the most important among the holy books of the [[Verse:Yunyalīlta|Yunyalīlta]]. The first seven verses are probably the key to understand the whole faith, as it presents the foundations of its worldview; verses 4 and 5 are particularly considered important as they represent the relation between the Yunya, life, and the Lillamurḍhyā. Verse 8 introduces what is then explained in the rest of the chapter, that is, how Lelāgṇyāviti<ref>Literally "born of Lelāh"; the ''lelāh'' is a symbolic flower in the Yunyalīlta and generically in Chlouvānem culture.</ref>, the Chlamiṣvatrā (Great Prophet; literally "Golden master") came to meditate and build up her philosophy, which then she taught common people in all villages.
-: '''1''' ⸫liloe mæn ⸫yunya ga brausire meinā dęi devenom mædhramu męliėkæ flinoe ।। '''2''' ⸫liloe pusporcasyė saṃ gu<ref>Contraction of ''sama gu''. Note also the lack of ''ša'', the second part of the negative circumfix, which was still optional in early Chlouvānem.</ref> jijeldasyėtuh<ref>''-tuh'' is an earlier form of ''-tū'', the antibenefactive trigger marker. Its form ''-tur'', still used when not final, shows how ''-tuh'' was the regular development (Proto-Lahob *r > Chl. '''h''' word-finally).</ref> ⸫yunya ga meinā nali samindevenyumi lalla laurāyana mæn '''3''' drālteninīka<ref>Literally "with respects". In early and also classical Chlouvānem, such constructions are commonly used to express roughly the idea expressed by "-fully" adverbs in English.</ref> maiyau ñæltānu laftamilkīneja main yaniåh lilenom maiyau meinū āntaḍhūlīneja no ।। '''4''' ⸫yunya mæn meiyā lilenī hīmbenīka nīteboñjñīran '''5''' sama brausameinælilūrah įstimė lillamurḍhyā ga demeni lilentugini lilah ।। '''6''' ⸫yunya mū lilaidhvini natehamvyek sama lilūrah demiā meinæhamvyenu tattemęliė mū tami pa ḍhāvildente no ।। '''7''' ⸫dralkye<ref>"Men"; in archaic Chlouvānem, it was customary to use "man" for "human". The influx of the Yunyalīlta was actually a large factor in the later use of ''lila'' (person) for the same meaning.</ref> mæn āndre meinī yaivų bausų nanū faṣṭirena sama dea dea no<ref>"Again and again". In modern Chlouvānem it has become a single word, ''deadyān''.</ref> līlti bīḍhovah : garpire grošpire virdu nītemilkīran no ।। '''8''' ⸫dralkagarpā mæn leliė nanū kailirena āñjulyom liliā larḍhīka bīdumbhek ।।
+: '''1''' ⸫liloe mæn ⸫yunya ga brausire meinā dęi devenom mædhramu męliėkæ flinoe ।। '''2''' ⸫liloe pusporcasyė saṃ gu<ref>Contraction of ''sama gu''. Note also the lack of ''ša'', the second part of the negative circumfix, which was still optional in early Chlouvānem.</ref> jijeldasyėtuh<ref>''-tuh'' is an earlier form of ''-tū'', the antibenefactive trigger marker. Its form ''-tur'', still used when not final, shows how ''-tuh'' was the regular development (Proto-Lahob *r > Chl. '''h''' word-finally).</ref> ⸫yunya ga meinā nali samindevenyumi lalla laurāyana mæn '''3''' drālteninīka<ref>Literally "with respects". In early and also classical Chlouvānem, such constructions are commonly used to express roughly the idea expressed by "-fully" adverbs in English.</ref> maiyau ñæltānu laftamilkīneja main yaniåh lilenom maiyau meinū āntaḍhūlīneja no ।। '''4''' ⸫yunya mæn meiyā lilenī hīmbenīka nīteboñjñīran '''5''' sama brausameinælilūrah įstimė lillamurḍhyā ga demeni lilentugini lilah ।। '''6''' ⸫yunya mū lilaidhvini natehamvyek sama lilūrah demiā meinæhamvyenu tattemęliė mū tami pa ḍhāvildente no ।। '''7''' ⸫dralkye<ref>"Men"; in archaic Chlouvānem, it was customary to use "man" for "human". The influx of the Yunyalīlta was actually a large factor in the later use of ''lila'' (person) for the same meaning.</ref> mæn āndre meinī yaivų bausų nanū faṣṭirena sama dǣ dǣ no<ref>"Again and again". In modern Chlouvānem it has become a single word, ''dǣdyān''.</ref> līlti bīḍhovah : garpire grošpire virdu nītemilkīran no ।। '''8''' ⸫dralkagarpā mæn leliė nanū kailirena āñjulyom liliā larḍhīka bīdumbhek ।।
 '''1''' life.<small>DIR.SG</small>. <small>TOPIC</small>. Yunya.<small>DIR.SG</small>. <small>ADP</small>. be_holy-<small>IND.PRES.3S.INTR</small>. mother-<small>DIR.SG</small>. <small>REFL.ERG</small>. soul-<small>DAT.SG</small>. body-<small>ACC.SG</small> give-<small>IND.PRES.3S.EXTR-BENEF</small>. process.<small>DIR.SG</small>.<br/>
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 : dani yartāṃrye ė ⸫naina ga kalineh mæn ⸫nilāmulka ⸫tainā no lili no puglināja domanom nañamṛca kautepuglek : lañye yunya juniāmite e tati ।।
 : main mæn asenānu flut nanān pārṇaman ñumirāja : nanān heirlaukan marcęe e gu nomire ša gu leila jāyim vi ! hālkenīs yanomųvima keikom namṛcñāja daše šutimīneja ।। dašai juniahiyunyi jaṃšė gātarakeberdīran e ।। bunā mæn main nali maildomanu maitėmęlia nāṭ væse pābunā ⸫daṃdhigūlan ga glūkam no mæn kalirena nāniai khāngeltių kaumilūkīran kælitsai mārai no vārīkai no baubai no goṃsīran no ।।
-: nilāmulka mæn maildomanom nañelīsa tainā lili no ṣveye primirtaram ñumirlam ।। lilše pārṇam louliriṣya tṛlirlam : naina tī sora pārṇaṃrīs flut mojende heirom nañelīsa : jånirāh mæn lahīlęe kamikækyaiti avyāṣa ė : blikyon lili no amalthirā māmei pārṇaṃrye maitėmęlima ।। meinā mæn buneyon lili no nali jilkire bhadvęs lā dhāne<ref>Note how "hands" is always in the singular when it's a single person's pair, even if it should theoretically be dual.</ref> keikom dāmė — toman mæn maiyā pārṇami jånirai ।।
+: nilāmulka mæn maildomanom nañelīsa tainā lili no ṣveye primirtaram ñumirlam ।। lilše pārṇam lǣliriṣya tṛlirlam : naina tī sora pārṇaṃrīs flut mojende heirom nañelīsa : jånirāh mæn lahīlęe kamikækyaiti avyāṣa ė : blikyon lili no amalthirā māmei pārṇaṃrye maitėmęlima ।। meinā mæn buneyon lili no nali jilkire bhadvęs lā dhāne<ref>Note how "hands" is always in the singular when it's a single person's pair, even if it should theoretically be dual.</ref> keikom dāmė — toman mæn maiyā pārṇami jånirai ।।
 : tainā mæn jñūṃris halimendė bahīri sumenīs heicādrīti nadāmė sama isiflun urutha nānumi hanaṃhariana lairu smaurildekte ।। nilāmulka mæn yanelīsa jånirū kamitekyāk tainā mutireti heicīni nusmītite udvī dāmė no sama bahīrah mimendenāntsukė naina nañajolta nilāmulku lū no tora lijakenartateflunildek ।। nilāmulka mæn meinā murku milkekte sama dhāne danihaicė tarṣanu juniekūsi væse daṃdhigūlan tadāmė murkirde vārṇaigiyūri kamyūsijunaiti<ref>Syntactically, here it is ambiguous whether the black vārṇaigi have to be tied to Daṃdhigūlan or to Nilāmulka - there is no such ambiguity, however, for Chlouvānem people because only women wear black vārṇaigi.</ref> ।।
 : naina mæn væse jaṃšān chi ė dildhā geta no pa liju tī lilea minnūliom<ref>Again, note the singular for the pair of ears.</ref> lijītite nadāmė — meinā lęi gu glidemæh nainęs lā bīskæmųk dāšikė mūmikīdera : jaṃšī ñæñuchlire jilkire jånīrei kamyakyā nilāmulkei mbu dilęe dṛk ।। tainā mæn yanelīsa pārṇami nacu ilakakte nainęs lā fuldek væse mutirau — færviṣe ājvalunāmom dāmaram<ref>The use of the dual here means that Nilāmulka had already left in the meantime.</ref> væse ñikire naina meinei bhik ।।