Chapter 1

Through the splendor of eight great miraculous manifestations, [one] among eight qualities, for creation, auspiciousness [unclear phrase]: I bow to the eighth Jina.

The glory told in the Bhūvalaya, saying that the ṭaṇe’s (?) staff, book, feather whisk (?), bowl, unclear item, water pot, and Navakāra mantra are a cause of attainment. The wording does not make clear how all these items relate to one another.

Within the unclear ṭavaṇe, the letter’s numerical mark was established; the intervening words are unclear. The line then appears to call the Bhūvalaya of ‘nine’ or ‘new’ auspiciousness a boon suited to each person’s ability.

Bhūvalaya, the [ಮಹಸಿಧ?] poem called the auspicious prābhṛta of the glory called Mahāvīra’s speech; [ವಿಹವಾಣಿ?], the excellence of Oṃkāra, [ವಿಹನಿನ?].

[Unreadable] within a combination of two, twenty-eight; within the display, perhaps sixty also; a zero left among all numbers; eight by eight; all scriptures, seven divisions or modes. The grammatical links between these phrases are unclear.

When the seven lotuses were going forward, in order: two, a quarter of a hundred (?), an unclear figure, five (?), zero, six, and an unclear ‘two-five’; the fragrance of the lotus, Bhūvalaya.

Within the heart, as the lotuses move, [something concerning] a pure number is unclear. If the even number is divided by the odd number, [something concerning] the order of zero is unclear in the Bhūvalaya poem.

The auspicious treatise of the Siribhūvalaya doctrine, too, makes the non-contradictory doctrine pleasing to both the learned and the ignorant, speaking of it as a great vow and of the nine terms, apparently, as a lesser vow; devotion to the nine terms is one and the same—Bhūvalaya. The grammatical connections in the latter part are uncertain.

[Unclear opening] victory, hardship, [unclear phrase]; Bhūvalaya, a self-established poem of the good lineage of those who won by a path.

The line mentions directions, a garment, and an ascetic who had worn it, then asks how he is a Digambara. The words linking these parts, and the phrase before ‘poem Bhūvalaya,’ cannot be read securely.

O Bhūvalaya poem; the preceding word cannot be read with confidence.

O Bhūvalaya of the strong.

O Bhūvalaya of merit that does not diminish.

O Bhūvalaya that raises victory, if ಗೆಲವೇರಿಸುವ is read that way.

O Bhūvalaya, which brought about the dissolution of [ಘದ, unclear].

O Bhūvalaya of lotus-like whiteness.

O Bhūvalaya, a fitting measure or standard (?)

O Bhūvalaya; the preceding epithet cannot be read securely.

O Bhūvalaya, world-poem: Gommata Deva is described with an unclear phrase about beauty. The line then says “to his own elder brother then” and “now cut or inscribed within the middle of a wheel pattern”; how these phrases connect is unclear.

For devotees who have adopted [unclear opening expression] as soul-dharma, [there is a reference to] the vision [ending unclear] of the seven true principles of venerable Vindhyagiri—Vijayadhavala’s Bhūvalaya.

[Unreadable] … from truth (?) … [unreadable] said … eminent ones (?) … [unreadable] in the ocean of worldly existence, called (?) … [unclear] Karmāṭaka sphere (?). The line cannot be read as a connected sentence.

[Opening unclear.] Having attained fourteen [unspecified things] associated with the region or units of bondage and a method of entering [?], and being a treasure therein, the state that attained auspicious happiness is auspicious; the final word is unclear.

For Brāhmī, daughter of the goddess Yaśasvatī, the incomparable sage of Karmāṭaka daily wove a Bhūvalaya of sixty-four letters; the word ಅನ್ಗಯ remains unclear.

Bhūvalaya, the Om syllable of essence or flavour.

Bhūvalaya of fame’s unclear ‘ಎಡಗಯ’.

Bhūvalaya of essence or flavour, of three lines or strokes.

This line cannot be read reliably.

Fame does not decay (?)—ten. The line’s connection to ‘ten’ is unclear.

Essence, of attainment (?)—ten, one. A complete sentence cannot be read securely.

He proclaims the compassion of manifest imperial fortune (?); Karmāṭaka’s splendid speech, spoken from one through effort (?), is the Bhūvalaya of sixty-four marks (?).

The victoriously accomplished (?) Bhūvalaya: within the method of that single letter-Brahman, sixty-four, for the Jinas or Jains (?), [unreadable], the wonder of the art, a self-established arrangement (?). The links between these phrases cannot be read securely.

Birth after birth, old age and death; the hospitality (?) of multiplication, write (?), division; knowledge (?) within the breaking of fame; renowned [unclear word], meritorious Bhūvalaya.

Knowledge of letters within the word-lotus, its multiplication [unreadable], came (?) into a meditator’s awareness; avadhi-knowledge [uncertain qualification], Bhūvalaya. The full sentence cannot be securely read.

By the number of the ‘aṇava’ word (?), [an unclear counting expression], seven Bhūvalayas for one who carefully divides the manifestation of the forward-order division.

Through the conjunction of ṭaka, having broken apart, ten; the lord of the wheel of all digits, unstained; [unclear] before; a manifest multiplication point. The grammatical connections between these phrases are uncertain.

When the ṭaka (?) was revealed within Mahāvīra’s antarmuhūrta, in the divine speech, Gautama—who knew all the letters—[was connected with] the twelve aṅgas; the word between ‘Gautama’ and ‘twelve aṅgas’ is unclear.

To call it the accomplishment of all aims: within the carrying out of letter division is number division; within the combination of all numbers, ten divisions are to be carried out in the twenty-fourth (?).

At the time of using [something unclear], through conjunction or practice, the stainless, pure doctrine spreads the dharma; [the relation of] the Bhūvalaya of that time to Jinapādaśarma and ‘established’ is unclear.

The revered teacher, counting all the islands of the oceans, made the five persons (?), the nāga (?), heaven, hell, and liberation into a means. The relation among these objects is unclear.

The line may ask about taking one from a heap or quantity, then speaks of something filled, an infinite rank or state, and quantities described as innumerable, infinite, and countable. Its wording does not support a secure complete translation.

In the direction came [something] described as endless and countable; within its sway, [unclear words concerning] essence-lotuses, divine essence, attainment, and water-lotus fragrance. The grammatical connection of these phrases cannot be read securely.

The line cannot be read as a complete sentence. Its discernible words mention something joined within a number, an auspicious lotus, sixteen dreams, and lotus fragrance; the relationships among them are unclear.

Within the numeral or mark situated in the unclear ‘ಟವಣೆ’, eight and eight are joined. If [unclear] is joined again, [unclear] lotus; a numeral or mark comes from it. If seven [?] is tasted, [there is] the lotus of the hill.

These three equal lotuses; the ground of my heart’s pure essence; attached within the āgamaka (?), unattached, [unclear]; without effort, [final action unclear].

If yaśada is fired in the fire of meditation, rasa attainment comes under control. The true jewel is the rasa jewel; the words after this, concerning liberation and something called rasa attainment, cannot be translated securely.

O Mahāpadma, even for a moment, contemplate (?) the savor of the mark (?) connected with both feet of the faultless first arhat of the ninth mark or number (?). The wording around the feet and the mark is unclear.

Of various kinds … within the lotus feet, coming … past and future … as much as one instant … the present … . The intervening words and their connections cannot be read securely.

Nagarjuna understood in a moment, from the teacher, the reckoning of the rasa-jewel medicine called ‘ನ್ಥಣಥಣ’ (?); he counted the eight karmas.

Having accomplished and undoing, [an unclear phrase concerning reading and a letter] of the doctrinal path; through the joyful religion characterized by violence, through the teaching of the first Jinas.

Having become those who conquered attachment, [unreadable]; nāga-champaka flowers, a comparison with the ocean, and an account of reckoning or contemplation; thus joining enjoyment within yoga. The line as a whole cannot be read securely.

“Having made the perfected elixir, [one] has killed the flower”; then an unreadable phrase precedes “having spoiled,” “the pure self’s abode,” and “the perfected doctrine of the perfected ones’ world, O Bhūvalaya.” The line cannot be translated coherently as a whole.

To see with true sight, on counting the supreme self’s foot, the petals of the turned lotus, when added together, come to one thousand and eight.

The Arhat’s lotus feet [followed by an unclear word, perhaps ‘breaking’].

The supreme one’s lotus feet [followed by an unreadable word].

The beginning of the teacher lineage [followed by an unclear word, perhaps ‘breaking’].

An unreadable term, ‘born’ or ‘arisen,’ and another unclear term; the line cannot be translated reliably.

Of the teachers’ instruction, [the rest is unclear].

The completely pure supreme self [with an unclear ending].

Twelve of the essence or delight (?) [with an unclear ending].

Three flowers (?) of compassion [with an unclear ending].

The line mentions fragrance and essence or taste, but cannot be read as a complete sentence.

Seven divisions (?) of pleasing letters or syllables.

The line may begin with “Gurusena,” but the remainder cannot be read securely.

A division (?) of supremely auspicious poetry.

The line cannot be translated reliably. Its readable fragments suggest “within the banner of dharma (?) … wheel … as spotless as (?) … flowers (?) … gold (?) … quarter lakhs,” but the connections between them are unreadable.

That manner or measure, within the number, [unclear letters], a thousand together with [unreadable passage]; having form, formless perhaps, [unreadable]; describing the Bhūvalaya of the auspicious method or order. The damaged passages prevent a complete literal reading.

The perfected being, arhat, teacher, eminent reciter, all ascetics, true teaching, supreme scripture, [unclear], and an image in the shrine [unclear]: nine.

Of compassion, nine? The rest cannot be read reliably.

Śrī, seven hundred and nineteen.

Six [unreadable things]; something concerning what are called the Arhat’s qualities follows, but it cannot be read reliably.

The second lotus: twelve.

The line cannot be read reliably; its final word is “pot.”

The Arhat’s speech is nine.

The line cannot be read reliably. It contains “full” and “pot,” but their relationship to the other words is unclear.

Great (?) “siddham”; homage; nine. The connection among these words is unclear.

Within an unclear collection, having arisen [?], the beauty [?] of letters of numbers of various kinds; an auspicious enclosure is secure and, in an unclear manner, auspicious and bringing well-being.

I said ‘wise ones’; in the direction of the wealth of the unclear ‘ಊರುದ್ಧ’ sages, for the very young sage, if the unclear ‘ವಶ್ವಾಗದ’ mass is woven without flying away excessively, auspiciousness has come.

The line cannot be translated in full. Its legible ending mentions substances, a dense or great bond, and the meritorious Bhūvalaya; their grammatical relationship is unclear.

Forgotten within identification with the body; within the spiritual garland or series, bondage melts. The Bhūvalaya is described as a renowned poem of the teaching concerning substances, in Arhat form; the role of ‘ಸಿರಿರ್’ is unclear.

People who subjected the body to austerity out of longing for the Jina’s form … heavy [unclear expression concerning karma] … overcome … liberation … this [unclear] poem. The intervening words do not support a secure reading of the whole line.

In the direction, brought under the control of nine (?), a poem comparable to a sūtra-numbered pāhuḍa; subject to [unreadable form], a poem called ‘one’s own doctrine’ that destroys false doctrine.

A spotless poem of the wealth of accomplishment of all aims; dharma, worldly calculation, and intellect free of possessiveness, on which some have relied; the subject matter of the exposition of dharma. The grammatical links between these phrases are uncertain.

An unclear term, followed by ‘pure poem.’

Dharma; three and six (?); three-marked or three-numbered (?).

A poem of the harmonization of dharma.

Absence of ‘mine-making’ (?); a mark or number of a statement (?).

Of the languages of dharma: ‘eight, one, seven’—the numerical expression is unclear.

The inner meaning: a sequence proceeding backward (?)

Calculation of the coordination of dharma.

Calculation of the report or explanation of karma (?)

The countable calculation of karma.

The countable multiplication of karma.

Cannot be read securely; the final word means ‘multiplied.’

Of karma, the infinite of the highest.

Calculation of the doctrine of karma.

The bond or bondage of the spirituality of the pure.

The essence of everything, the world-circle, [is] an offering or treatise of dharma’s auspiciousness.

Spotless, pure auspiciousness; dharma, splendor, auspicious well-being; Navakāra. The line supplies no clear verb or grammatical link between these terms.

[Unreadable phrase], the doctrine of the beginning.

A; an earlier (?) part; the initial (?) letter of the book’s appearance or introduction (?); auspicious; nine (?) instances of a.

[Unclear] ‘ಉ ಅ’, a repeated numeral or mark.

On looking at those, [there is] repeated writing.

[Unclear], a division of [unclear], [unclear], [unclear], three-four divisions.

Those [are] five or six, perhaps.

Seven, eight divisions.

Those are nine, ten, eleven divisions or breaks.

Those are twelve and thirteen divisions or breaks.

Those are fourteen and fifteen.

Those: sixteen, seventeen, [unclear], second(?), eighteen.

Those: nineteen.

That is twenty.

Ahead of them, one, two, three, [unclear], four, five, six, seven, eight [with an unclear ending].

Nine; next (?)

Thirty, a division or break; those [unclear], forty.

An unclear phrase precedes ‘fifty.’

A division or break.

Those—ten, sixty divisions?—[unclear], one, two, three, four; those [unreadable].

Sixty-four?

[Unclear], sixty-four divisions?

Unreadable.

[Unclear] two.

Those are hidden; ‘of the interior or interval’ leaves the phrase incomplete.

This line cannot be read reliably.