Chapter 10

The Bhūvalaya, established in Dhavala (?), is linked here with the extraordinary quality of the omniscient one's pure absolute knowledge and with a numerical accomplishment (?) that brings together and gives powers and attainments.

The teaching of venerable Vīrasēna Bhaṭṭāraka; all that has come down through successive generations from Guru Vardhamāna’s revered mouth—having arranged it, Guru Kumudēndu…

I taught or read [it] aloud to the ಕರ್ಮಾಕದ(?) people; in the order of the auspicious divine utterance, [unclear], to hear the delightful story concerning concord, calculation, and compassion and dharma(?).

To recount (?) the story of the beginning.

To recount (?) the story of sound (?).

To recount (?) the twelve Vedas.

This day’s opening poem.

A text with a beginning, of the endless (?)

Veda and Āgama, Pūrva, sūtra (?)

The fourteen Pūrvas of the Veda.

Auspicious divine karaṇa, sūtra number or mark (?)

At the beginning (?) is a beginningless real substance.

This line cannot be read as a coherent statement; it appears to contain “splendor” and “bondage.”

The bond of reading (?) and of spirituality.

Auspicious wealth, wealth of intellect, prosperity.

In the reading, attainment in medicine (?)

In the reading, increase in medicine (?)

From the series beginning with ka, an alphabet mark or number (?)

From the series beginning with ka, an arrangement of the ninth mark or number (?)

From or with what begins with ṭa: the ninth numeral; the final word is unclear.

From or with what begins with pa: the ninth numeral, a break or division. The relationship between these words is unclear.

Eight beginning with ya; the rest cannot be read reliably.

Cannot be read reliably.

With joy, twenty-seven vowels (?).

The sixty-four numerals or signs read (?).

The accomplished, perfected Bhūvalaya.

Gods, humans, serpent lords, animals (?), [unclear words]; having mixed eighteen fine languages, I have written [this] with the approval of teacher Vīrasena.

Observe the combination of sixty-four letters, pure [unclear]; perhaps here in increasing order, the letters of an unrepeated number, a pure multiplication table. The line cannot be read as a coherent sentence with confidence.

Having taken [it], [it is] filled by a forward-number method; in the world, it is possible to bring out all languages from what is within the very pure letter or colour boundary, by the reverse number. The exact relation of these phrases is uncertain.

When all the excellent languages join, [they] produce a pleasing body of words. The remaining words describe a garland, an extraordinary necklace, and an ornament of Sarasvati’s neck, but their exact connection is uncertain.

Flowers of various kinds; the word describing them cannot be read.

Cannot be read with confidence.

This greatness, perhaps.

An unclear word followed by what may mean ‘of Karnataka.’

Full of supreme diversity? The form and relation of ‘ವೈವಿಧ್ಯಾನ್ಕ’ are uncertain.

The teacher lineage’s sūtra or formula; the last word’s ending is unclear.

A secret apparently concerning the Supreme Self; the first word cannot be read securely.

This line cannot be translated reliably; ‘flower-letters’ may be present.

Though simple, [it is] a profound subject.

Garuda-going, prosperity-going (?).

The axis (?) of the body's beauty.

Sixty-four letters … [the ending cannot be read securely].

A poem composed by Kumudendu (if Kumudendu is a name).

Bhūvalaya, the words of the teachers.

The joy-increasing [unreadable] poem, [unclear], all letters (?), without writing, will they come (?) [unclear]; of abundance, the teachers’ utterance, Bhūvalaya. The damaged phrases prevent a reliable connected translation.

[Unreadable] of the script, of Karmāṭaka, incomparable [unreadable]; of humans, gods, and living beings, of sound; incomparable Prakrit, Dravidian. The connections between these phrases cannot be read securely.

Teaching the path to liberation, [the uncertain ‘seven and eight’ phrase] with letters; [an unclear compound concerning letters]. Here, instruction in all the languages of the world is a thing of the worthy ones.

The substance of the beginning of protection; the relation is uncertain.

An imperishable, endless good substance.

The second division of the letter or syllable.

Only an incomplete syllable is present; this line cannot be translated on its own.

A threefold division of [an unclear term].

Instruction in sixty-four parts, perhaps.

The incomparable division of a subtle number or mark.

The essential form of imperishable happiness.

A beginningless thing of instruction, if ಅನಾದಿಯ is the intended reading.

A verse count in lakhs of crores.

A calculation of the chamber’s or orbit’s feather or plume; the relationship is unclear.

A number or mark that has entered the belly or interior.

An orbit or region, a celestial sphere, and an incomplete phrase concerning Mars or auspiciousness. The ending cannot be read.

A part of a treatise on characteristics (?).

Initiation; renunciation of clothing.

Sharp; of or with a speech-arrow; soft or gentle. The relation among these words is unclear.

A wheel arrangement of or on the compartment-page (?)

The cells of the letter arrangement.

The line mentions the opening of the eye, but cannot be translated in full.

This line cannot be read reliably.

Skilled in protecting yakṣas.

A pendant on a necklace at the chest.

Bhūvalaya, associated with the excellence of a side or wing (?); the compound’s meaning is uncertain.

Let one observe thus the order and path of all these subjects, the unclear term following ‘of calculation,’ and the unclear art or comparison associated with the understanding of sages who move in a pure dwelling or way of life.

To everyone for whom [it] has not been brought under control: this, called ‘within the time’; association with incomparable knowledge; poison-removing; the equal, divine sūtra-meaning of the all-language-comprising karmāṭa. The grammatical links between these phrases are unclear.

Within the measure of a barley grain’s area, countless lakhs of living beings, in detail; the well-known Karmāṭa country and its region; the eight karmas in detail. The links between these phrases are unclear.

The method that, even if all mathematical science is exhausted, makes the remaining calculation into minute form and undoes it by multiplication of the countable within one span of time called a moment.

The one who knew the sequence of causes contained in the excellent world-poem; composed by Guru Kumudendu, disciple of the auspicious, revered Guru Virasena. The wording continues beyond this line.

… [unclear] poem.

How the order ends; thus, the letters that came, all the parts within their arrangement, the turns (?) in forward and reverse order, and the auspicious subject of all numerals (?).

He sang a song that conquers ‘ಖೋಡಿ’ karma; the remaining words speak of established usage, something old called ‘ಕಮ್ಮಡವಾ’, and an extraordinary bond in the joining of deeply established knowledge. Their grammatical connection cannot be read securely.

A part that is easy to sing.

Mathematics that pleases the eye.

A part of a grouping of paired numerals.

A break in an auspicious part that joins or adds, perhaps; the phrase’s relation is unclear.

The result that came just as they were added together.

A part of the hidden secret.

Foolish … The rest of the line cannot be read reliably.

A deeply secret part of an operation.

When coming running, [there is] a part of merit.

A component (?) that removes or loses the series (?).

A deep break or disruption involving auspiciousness and a multiplier (?).

A disruption of a part of the worship performed.

An auspicious-bodied one (?) arose from established usage.

A limb or body singing within ಔಡಿ (meaning uncertain).

A limb or body that came in connection with the forest’s austerity (?).

Within ತೌಡಿ (meaning uncertain), he counts a wave (?).

Beating turned aside; a divine-bodied one. The relation between these words is unclear.

Made or performed; a meritorious-bodied one; counted or reckoned. The line’s syntax is unclear.

The established tradition, of the received teaching, and an unreadable word apparently beginning ‘subtle’; the line cannot be read as a whole.

Unequalled minute and great breaking or division; the relation of ‘minute’ to ‘great breaking’ is unclear.

A splendid hue or setting of deep devotion.

The splendid Bhūvalaya joined with [that].

An incomparable garland of flower-colored letters, perhaps a part of the Dravyāgama’s Pāhuḍa, came from a divine soul of good renown. The opening refers to the rise of ‘fame and glory’ name-karma, but how ವಳಿದ relates to it is uncertain.

The calculation has come through the succession of sages named Nīla and Mahānīla; the calculation has come from a portion of Vīra Jinendra’s speech. The intervening phrase says ‘of the manuscript leaf of calculation,’ but its connection to the clauses is unclear.

Of Lakṣmaṇa, the half-wheel lord, [unclear word]: observing (?) the appearance of the lakṣmāṅka’s letters (?) with understanding, multiplying and counting—an appended poem of the lakṣmāṅka.

Manumatha’s (?) incomparable bodily form; [unclear], of binding, [unclear]; a beautiful poem of the enumeration of the perfected beings’ extraordinary riches, with the ninth mantra, the Navakāra.

The colour of Jina Chandraprabha is white.

Munisuvrata’s mark is a lotus, if ಅಂಕ means ‘mark’ here.

The lotus of the garland of Jinas and monks.

The abundant three jewels; divine and white. The words’ grammatical connection is unclear.

A garland of Jinas, a garland of monks—the ending cannot be read securely.

Within calculation, the akṣara-brahman.

He reckons it accessible to experience.

White or pure in increasing the Jina doctrine.

For oneself, contemplation of the soul is pure or bright; the role of “ಧವಲ” is uncertain.

A kingdom far from bad conduct.

Gold is mentioned, but the rest of the line cannot be read securely.

The body and mind.

[…speech], pure wealth.

Praised [?].

That [?] worldly calculation.

The Jinas’ omniscience, calculation [?].

“Thaṇa-thaṇa,” [unclear], white gold.

Meru is of the measure of a chickpea.

This line cannot be read reliably; it may mention something shining and a divine number or mark.

[Unclear] false calculation.

Of the virtuous (?), absolute … [the rest cannot be read].

Calculation of the experience of [the unreadable term in line 1].

Calculation of the Jinas’ ayoga.

The unclear ‘ಸನುಮತ’ statement, Bhūvalaya.

Again, of the inquiry-station and experiential yoga, [concerning?] living beings and aggregates: a year, a time, an aeon, a time, within an excellent (?) time—[ending unreadable].

Spreading.

Unclear words precede ‘mingling and flowing, all matter’; after another unreadable passage, the line says ‘coming, going, standing’ and seems to describe groups of living beings appearing without dissolving.

The line cannot be read as a complete sentence. Its legible parts say: “very low, lowly … of life (?) … having gone beyond (?) … auspicious, of good fortune, a treatise poem (?) … to this side, to that side, from the space between.”

Within the world, having made [it] secure and held [it], having bound the world's [unreadable], [unclear]; of welfare, of the removal of sorrow, [unclear]. The line cannot be fully read.

A glorious, accomplished poem; the summit of heaven is mentioned, but its connection to the poem is unclear.

An accomplished poem that removes distress.

Without form, yet having a divine body or limbs.

Attained through one-pointed meditation.

A sound devoid of the vowel ō.

A reality within the reach of the syllable Om.

A reality apparently worshipped in relation to Hrīm; the wording is uncertain.

The exceptional reality of the syllable Hrūm.

A designation (?) worthy of worship in connection with the hlūṃ syllable.

A thing perceptible through the hrēṃ syllable.

The hrōṃ syllable is followed by words that cannot be read reliably; a complete translation is uncertain.

An extraordinary thing of the partly unreadable …kāra syllable.

A designation worthy of worship for those associated with the ‘hraṃ’ utterance (?).

An object within the scope of the ‘hraḥ’ utterance (?).

The world devoid of doubt.

The arhat who is first in the ṇavakāra mantra; the liberated state, Kailāsa, [an unclear expression beginning ‘mountain’]; the marvel of the venerable samavasaraṇa ground; [unclear], a ground of destruction.

It is an excellent, auspicious cause, called auspicious; it is a part of the succession of teachers and a cause of going toward the supreme self’s attainment. The line ends with an unclear form referring to the words of glorious Vardhamana.

For human, divine, animal, and hell-dwelling beings, the utterance spoken by the Arhat becomes, in various ways, a cause of right faith, of the unclear ‘ಗೌಚರಿಯದ’, and of attaining conduct.

For spiritually capable beings who have come under the sway of the teaching of the twenty-four ‘Yaśadharma tīrthas’ beginning with Usaha Tīrthaṅkara, the end of worldly existence comes about; the word before ‘comes about’ is unclear.

A sacred, auspicious poem showing the nirvāṇa-land and the place of liberation, with references to a possible island, sea, mountain, cave and ravine; how the unclear words ‘ವಾಠಾವಿನೋಳಿರುವ’ and ‘ನೆಲೆವನೆಯದ’ connect these places cannot be established.

Revered Vīra’s speech(?)—oṃkāra.

The place of the destruction of ‘ಕಾವನ’ (unclear).

That world; a part of a poem; dharma. Their grammatical connection is unclear.

This knowledge; sixty-four [ending unclear].

Of the shedding of varied karma.

Sacred knowledge; makers of meritorious bonds (?).

A holy, auspicious, blessed world.

The mark (?) of this world's splendor.

A tree of sprouts of merit; the relation of ಕಾವ to it is unclear.

The sacred site of the god of gods.

This knowledge of the vision of the universe.

The line cannot be translated reliably.

An incomplete syllable, completed in the next line.

Śrī Vīra’s teaching [ending unclear].

That picture at the edge of the world.

A divine land [preceding description unclear].

The auspicious world-poem, Sūvalaya [?].

The reckoning (?) that measures crores upon crores of sāgaras; the method of counting the activity of the doctrine of karma; a teaching concerning substances (?)—the ending cannot be read reliably.

Sound arose from the drum; [the phrase concerning the inert thing is unclear]. The reckoning is of substance come from pure living substance (?)—know the stainless teaching of sound.

The opening cannot be read securely. The remaining words appear to say: ‘reaching endless time; a good text on attachment and detachment stated in the auspicious Pāhuḍa.’

Within the letter O, its dot [an unclear phrase about joining and a letter]; [perhaps Om], bringing prosperity and happiness, a form bringing auspiciousness to the world, a realm of sound.

The line cannot be read as a whole: it contains “agitated” and “breaking” or “division,” with an unclear form between them.

This line cannot be read reliably.

The form of what is without form.

Form itself (?) is formless.

One, two, three, four divisions or forms.

On that side, five or six divisions or forms.

In the reckoning, perhaps, seven or eight divisions or forms.

Enough; the languages are seven hundred and eighteen.

Remove the ō letter(?).

The languages of the world are many(?).

That śrī form is a twofold combination.

To push three letters.

The ā-sign has six forms.

To place [it] within four divisions.

Within the reckoning (?)—the number continues on the next line.

—sixteen forms or divisions.

As needed, five letters.

A form of twenty-five parts, perhaps.

Within one series, of six letters.

Seventy-two of the form.

To put in, seven letters.

The sā-form, one hundred and twenty (?)

Eight letters are needed.

To suffice or complete, seven hundred and twenty (?)

A language that reaches or touches (?)—Bhūvalaya.

The wording about the beginning and end, seven letters, and all languages cannot be read securely. It then mentions seven hundred minor languages and eighteen great [languages], but the verbs connecting them are unclear.

The opening cannot be read securely. The legible words mention gods and humans, an undiminished great language, seven hundred, and all the utterances of the earth; how these parts connect is uncertain.

Divine speech, having the form of Sarasvatī, the speech of the omniscient one, becomes one [?]; [ಸಾರ್ದ is unclear] the scripture concerning substances, an extraordinary recitation of the collection of the revered Jina’s speech.

Having stood inside and outside mountain caves and caverns, [the] Arhat’s speech [unclear], throughout the whole series or garland (?), using language, [the] teacher lineage [ending unreadable].

The language of auspicious form and incomparable splendor, [associated with] rasavastu pāhuḍa, having emerged from the body [of] sage Vardhamāna; the intervening words concerning the mouth cannot be read securely.

The divine letter-number (?) brought under control.

The language of the beginning of the sages’ lineage.

The [unclear] Dravyāgama language.

Of rasa, [unclear], four divisions (?).

The line cannot be translated reliably; it may mention fame and writing.

The line mentions a substance of essence and possibly renunciation, but its full meaning cannot be read.

An unclear form is followed by ‘division’ or ‘form’ and ‘Bhūvalaya’; their relationship is uncertain.

The line may refer to a division or form connected with the beginning of attainment, but it cannot be read reliably.

Yashasvati, or a glorious woman, is mentioned; the rest of the line cannot be read reliably.

The extraordinary poem of the rasa-line.

The true principle, come from a division involving seven; the pair of speech-seeds of the Ajanādi god; Atishayadhavala, which created a collection of Vijayadhavala’s digits. The connections between these phrases are unclear.

Even as it becomes a boon-giving garland or sequence of seven hundred eighteen languages, within the sequence of knowledge, three hundred sixty-three [unclear ending] … the doctrine or view [the verb is unclear].

The remaining Dhavala is near the Mahādhavala section; [unclear: ಸಾರಲ್], only two languages. May the living being’s dharma be auspicious. Afterward, the poem [mentions] the Śrī Jayadhavala section.

Divine scripture or teaching; the next word is incomplete.

Śrīvijaya’s Bhūvalaya, filled with the greatly exalted, holy Pāhuḍa texts and possibly all the Āgamas; the intervening words are unclear.

A holy poem of a great perfected one (?)

The doctrine of the god's utterance.

The realm of venerable Vīra's utterance (?)

The poem of venerable Vanavāsi, or of a venerable forest-dweller.

The divine Jinendra’s utterance.

Of the god, the eighth Ji… The phrase continues in line 3 and cannot be translated securely on its own.

…na, poem; together with line 2, possibly ‘a poem of the eighth Jina’.

This line cannot be read securely.

This line cannot be read reliably.

The feet of Ādīśa (?)—the initial ಅ remains unexplained.

[Unclear] Bali’s (?) beauty.

A revered utterance of the universal doctrine.

The divine nature of divine speech.

Poetry of the unclear ‘ಶಾವ’ proof or measure.

The god’s unclear ‘ಶಾವ’ proof or measure.

The calculation of a holy sacred place or ford.

A sacred place of an abode of life (?).

The bhallātaka hill (?) of feeling.

A revered universal text on medicine.

Destruction of the arising of pāva (?) karma.

Destruction of a thousand diseases.

Auspicious or excellent good fortune … The final word cannot be read securely.

The deity’s utterance, the Bhūvalaya.

Here [something] comes under control; the line mentions the revered essence of one's own doctrine, a savoring soul, substance, dharma, and an auspicious Pāhuḍa associated with the essence of spirituality. The connections among these phrases, including ‘ಧರ್ಮೋಸ್ತು’ and ‘ಸರ್ವಸ್ವವೆ ರಸದ’, cannot be read securely.

From [unreadable] came [something concerning] the calculation of karmic numbers; a dharma-letter that has appeared; meditation on the number; the sweetness of the poetry of one's own doctrine. The ending, ‘here ಭ್ದ್ರಮನೈ ಅಲವು,’ cannot be translated reliably.

The prābhṛta (?) of the divine Jinendra’s speech, a universal poem and vision leading to the land of liberation (?)—of a straight [?] path, this world’s extraordinary white or pure [one].

When the marvel of the padihāra (?) becomes eight-marked (?), the shrine’s marvel … [unreadable words concerning poetry] … when joined there (?), a coming mark or number (?), splendour, [unreadable], white, bright-marked (?). The line cannot be translated reliably as a complete sentence.

[Unreadable opening]; the extraordinary sweetness of venerable speech; the emblem’s arising [?]; this is the account’s parts and subsidiary parts [?]; sweetness here, divine auspiciousness in detail.

The letter ṛ, a number, something coming, and bringing things together correctly are discernible. The intervening words and their grammatical relationships cannot be read reliably, so a complete literal translation is not possible.

Having raised [something] coming, of the number(?) and of the source letter, among the wonders of its selection or care(?), [unclear words possibly involving joining and the numbers eight, four and seven], became eight; of the poem [unreadable]; [unclear]; separation(?) and disruption. The line cannot be translated as a complete sentence with confidence.