Chapter 11

Having form and being formless, within the method of the teaching concerning substances, [unreadable] brings together within a letter; the auspicious pair of words or feet [is] Bhūvalaya. The grammatical connection of these phrases is uncertain.

The beginning of an extraordinary auspicious alternative term, its beginning and the ka-letter cluster [unclear], [something possibly concerning sound], calling it ‘knowledge of life’: the spiritual yoga of pursuing knowledge. The damaged or uncertain forms prevent a secure reading of how these phrases connect.

From the meaning of [unreadable], the auspicious variant is seen (?); all the principles of the Jina’s teaching show oneself one’s own truth. The closing phrase appears to name a discipline of pursuing knowledge, but ಖನ and its connection to the sentence are unclear.

Having understood within the reckoning the revered Jina image, apparently called ‘made’ and ‘unmade’, of the revered Jina temple associated with the Kinnara and Jyotiṣka world; the opening and some connecting words remain unclear.

Having seen Śrīśa, the destroyer of faults and lord of splendid Mandara, [there is] a mass or collection …

… as a form of merit [an unclear action]; if one worships the lord, auspiciousness [follows].

Śrīśa’s holy good scripture.

Destruction of sin associated with a mass or collection.

The text spoken by the Lord.

The reckoning of the merit of a rāśi.

The reckoning of devotion to the Lord.

The reckoning of eighteen faults.

No readable statement.

A reckoning of Śrīśa’s true dharma.

A multiplication of the collection’s merit.

A reckoning of the Lord’s knowledge, if the last word is ಗಣಿತ.

Faults, eighteen, multiplied or reckoned—the relation among these words is unclear.

The true dharma of Śrīśa, reckoned.

Knowledge of the merit of the collection.

The Lord’s conduct or life story, reckoned.

Eighteen faults; the remainder cannot be read.

Knowledge of the revered lord’s true dharma.

Knowledge and discernment of the treasury.

The essence of the lord’s conduct.

Free from eighteen faults.

Endowed with the revered Lord’s true doctrine (?).

Perhaps, hope for the devotion of spiritually receptive people; the grammatical relation is uncertain.

This line cannot be read reliably.

The treasury’s poem, Bhūvalaya.

Cannot be read as an independent line.

They have recognized the wish of everyone here that faults should disappear; having completely acquired knowledge of the land (?), [a] poem of the regional language (?).

“I said [unclear]. From the Arhats onward, [unreadable] tīrthas [unreadable]. Beginningless (?) … for worship of the earth (?), called an application … [unclear phrase concerning] the auspicious state.” The damaged wording does not support a complete literal reading.

The opening speaks of a ‘true ten,’ an accomplished worthy one, and victory, but their relationship is unclear. When he comes worshipping, the attainment of the nine words makes victory; the closing question is unclear.

The ten beginning with victory and attainment (?) ... came [in connection with] the great vow and an unclear form, ಯತದೆ; the right path, compassion, and all giving are followed by an unclear verb. It shows devotees standpoint and valid means of knowledge.

The mark of the common arrangement of knowledge; knowledge’s common banner (?)—call it the mark of revered Neminātha (?). Supreme self; bliss; causing auspiciousness (?).

A poem bringing the splendor of knowledge.

Śrīnivāsa’s divine poem.

A poem giving joy, if the damaged adjective is read correctly.

A divine poem with deficiency gone.

Auspicious good fortune appears (?)

There itself, a mantra appears (?)

Itself [is] something described by the unreadable second word; the line cannot be translated securely.

A reckoning of the realm of bliss (?)

Auspicious Śiva-related happiness (?) appears.

In itself appears a tantra.

A text such as Jōṇipāhuḍa (?)

A realm of joy, multiplied or increased (?)

A subtle arrangement appears.

In itself, a form appears (?), but the unreadable cell prevents a full reading.

Good fame spanning the earth (?).

Knowledge of the realm of bliss.

Full of generosity and compassion, a text—

—text (completing the word begun in line 1).

The fame of all people.

The vision of the Jain scripture or tradition.

A form of joy for the people of the earth.

Itself, having become itself, [is] the earth-circle (?).

The opening words about a script, Brahmi, the god, and a daughter cannot be read securely. ‘In Brahmi letters we shall tell the speech of the god of gods’ is the readable part.

The speech spoken as ‘ḍaṇṭhaṇa’ (?) is Jina’s speech; the phrase ‘ಓಮ್ದರಿಂ ಪರಿಯಲ್’ is unclear. When the substantial letter at the beginning of the letters and the ‘pha’ letter (?) at the end come …

Of the unclear count, through devotion to the nine terms, the component of the pleasing letter ... to an unclear group ... sixty. The words do not yield a secure complete sentence.

Do you know it as the ninth ‘bond-number’ spoken of by the sixty-four numbers?

O Brahmi (?), having brought under control the fortune and wealth that become subject within self-yoga arising through the sages’ disposition, sixty-four…

Attaining the glory of the sixty-four marks or figures, be happy.

A young woman asks what bond comes [opening unclear]; to the beautiful woman, all [unclear], one, two, three, four, five, six, seven, nine or new creation, eight, and of nines. The line’s broken wording prevents a secure reading of how these phrases connect.

Made a donation.

The place of the deity’s left hand’s finger of blissful nectar [is] at the base of the unclear finger or part associated with nectar and with ನಾಕೆಯ ಯಡಗ?ಯ. The exact relation between these phrases cannot be read securely.

She had observed the letters of the Ṇamōkāra mantra; the even and odd positions at the beginning and end of the imprinted, possibly clear-marked line [the clause breaks off].

The form of the pure interior (?).

The method that puts [it] in order.

All of it, including even and odd.

The line of the pure interior (?).

The object cannot be read; the preceding word appears to mean “puts in order.”

The even and odd numbered portion.

The essence of the interior of the pure one or thing.

The portion that is put in order (?)

The count of even and odd numbers.

The form of the lotus’s interior.

The substance put in order (?).

The multiplication or product of even and odd, and so on (?).

The essence or substance of the gamaka’s interior or interval.

[It] puts the gamaka in order.

The aggregate of even, odd, and the like.

The essence or substance of the yamaka’s interior or interval.

Puts zero in order.

The quotient or result concerning even, odd, and so forth.

The remarkable number of what removes toil.

Puts knowledge in order.

The equal-zero poem, Bhūvalaya (‘world-circle’).

Know, mother, the numerical method that gives the division of a word’s letter-number. The word or term for the number of all kinds of dravya-āgama and scriptural knowledge is a pāhuḍa of auspiciousness [?].

To one who wants knowledge of the letters arranged in the nine terms, we shall now tell, within its parts, of the scriptural doctrine of karma that speaks of extraordinary welfare.

Having understood the manner of Mother Sarasvati written in the account, hear fully (?) of the extraordinary nature (?) of Arhat knowledge and complete knowledge, mother.

Hear the letter or syllable of compassion, mother.

Hear of conquering the enemy, mother.

The marvel of the supreme one, mother.

The auspicious poem of the earth, mother.

Of compassion’s letters … The rest cannot be read securely.

Conquering the enemy, perhaps, is doctrine.

The supreme one’s marvel: white, or Dhavala.

The pāhuḍa of the earth’s auspiciousness.

Compassion’s sovereignty [ending unclear].

Conquering the enemy is auspiciousness.

The supreme one’s Bhūvalaya mark or number (?).

The body or bodily part (?) of the earth’s living beings.

The gurus’ sovereignty or empire [ending unclear].

Those who conquered the enemy [remaining syllables unclear].

The supreme one’s profundity [ending unclear].

The good fortune of the earth’s living beings.

The Arhant’s sovereignty; the meaning of ವದಮ್ is unclear.

This line cannot be translated reliably.

The profound utterance of the supreme one.

The conduct of living beings on earth.

An utterance or discourse (?) concerning Sarasvatī’s sovereignty.

The doctrine of those who conquered the enemy.

The profound gift of the supreme one.

The Bhūvalaya of the perfected supreme self.

The Bhūvalaya, worthy of reverence by humans and gods.

The Bhūvalaya, accomplished or established in relation to the Supreme Self; the precise relation is unclear.

The line mentions gurus and the Bhūvalaya, but its intervening word cannot be read securely.

The counts of letters in a table or list (?) connected with the Navakāra mantra word or syllable, and a measure of crore upon crore upon crore sāgaras involving pegs, rods, and needles or indices. The wording does not make the connection between these parts clear.

The ḍakkā, mṛdaṅga and the like; of the whole system of sounds and of [unclear] letters; fitting from numbers onward; the systems of lines and letters; poetry was, or was not, found in an unclear āgama. The line’s connections cannot be read securely.

Within the foam (?) came all sound lore. The phrase following ‘of the egg or sphere’ cannot be read securely; something becomes broken (?). The body or mass of the field of time lives always.

The unreadable expression concerning all verbal teaching that came from Om resolves all doubts and is free of the fault of mixing. The role of ‘always’ or ‘enduring’ is uncertain.

The sound Om has the nature of sound or word.

[Possibly Om’s mark or number], [an unclear form referring to Om], the letter or syllable. The relation between these words cannot be read securely.

The letter or syllable that releases or separates [ಓಮ್ದನು, unclear].

[Possibly Om’s mark or number], [an unclear expression involving sound or vowel], the word. The relation between these words cannot be read securely.

Omkara is auspicious good fortune.

‘ಓಮ್ದನ್ಕ’ [unclear]—a letter or syllable associated with breaking; the relation between the words is uncertain.

A mark or number that releases or separates ‘ಓಮ್ದನು’ [unclear].

The line mentions letters or sounds, but the preceding wording cannot be read reliably.

The sound Om is all-auspiciousness.

The unclear form referring to Om is a pure syllable.

An incomplete phrase: ‘ಓಮ್ದನು’ [unclear], to release, all.

The unclear form referring to Om is called a yogavāha [?].

The sound Om is a divine resonance.

Om (?) is the voice of the supreme self.

The yogi worships Om (?).

Om (?) as sixty-four.

The sound Om, [unreadable], becoming itself.

[Unclear Om-related form], an accomplished form or nature.

[Unclear Om-related form]—perhaps, ‘know it as all.’

[Unclear Om-related form]; leave or release calamity.

Omkara has twelve parts or limbs, perhaps.

If or when one makes a break in [something unclear].

This fragment cannot be translated on its own.

The continuation cannot be read reliably.

One numeral, followed by an unreadable fragment.

An unreadable fragment, then ‘the world.’

Destroyer of sin, revealer of merit, without loss or defect, pure in form, perhaps dispelling distress and showing liberation: Omkāra, the auspicious word; the final expression is unclear.

The line cannot be read reliably as a complete sentence. It appears to say: ‘For coming under control (?) when Omkāra is joined, he said ten marks or numbers (?) beginning with yaśada (?); [then] an unclear mark or number concerning stages of qualities beginning with tranquility, O (?), and the letters of all knowledge (?).’

The count of ‘ಆಶೆಯ’ (?) lists a, i, u, ṛ, ḷe (?), ai, o, au; [it mentions] a group of nine vowels (?) and, by ‘ಆಶೆಯಿಂ’ (?), short, long, and prolonged [forms].

Also, by three, the product of the group is twenty-seven.

[Unclear opening:] ā, ā, ī, ī, [unclear], ū, ṝ, ṝ, [unclear], ē, ai, ai, [unclear], ō, ō, au, au—the vowels themselves are long, prolonged ones.

The nine vowels, multiplied by three in purity (?), yield twenty-seven; ka, kha, ga, gha, ṅa are five; the pure (?) ca, cha, ja, jha, ña are five. The words before ‘nine’ and ‘twenty-seven’ remain uncertain.

Having joined? the letters ṭa, ṭha, ḍa, ḍha and ṇa.

Having established ta, tha, da, dha and na; the ending after na is unclear.

Of the pure: pa, pha, ba, bha and ma—five.

With an unclear expression concerning increase, having multiplied or counted: twenty-five.

Arranged: y, r, l, v, ś, ṣ, s, h; the final ವ is unclear.

Established (?): ḥ, [unreadable], four. The relation between these words is unclear.

Thirty-three pure consonants existed; the reference to four is unclear.

This line cannot be read reliably.

[Unclear action] thirty-seven [ending unclear].

Sixty-four [are] bound or joined.

The numbers or counts of [unclear] letters.

When [unclear] is added or joined, ten.

The line cannot be read fully; only “prosperity” or “attainment” is reasonably clear.

As though caught in the intellect (?).

Like an ocean of doctrine (?).

The accomplished ones show or appear; the remainder cannot be read.

A pure number (?) and a multiplier; the ending does not allow a secure reading of their relationship.

Of prosperity or attainment.

Showing.

The line cannot be translated securely; only ‘accomplished’ is clear.

Intellect and perhaps excellence are mentioned; the rest cannot be read reliably.

Prosperity or attainment; the remaining expression cannot be read reliably.

The state of accomplishment is mentioned; the following word cannot be read reliably.

Possibly ‘disruption of a way’; the reading and relationship of the words are uncertain.

The line cannot be read as a complete statement; it may mention a realm of the perfected ones.

Pure literature, Śūvalaya (perhaps Bhūvalaya).

Brought under control, of Karnataka’s eight parts, of rasa-breaking letters: when the ground of all rasa-states joins and comes together, [unclear], one hundred and eighteen languages. The grammatical connection between these phrases is uncertain.

From one letter of a malāṅka mark in the beautiful initial arrangement and combination, from one within the sequence, [unclear], four pure marks arise—perhaps, ‘know this.’

Having written the unclear opening expression, within what was taken down are an arhat described as being among the pure ones, the glorious bodiless siddhas, and the letters ‘a’ and ‘ā’ in a sequence whose ending is unclear.

When these three spread-out letters, a, ā, ā, are written and joined, [something] may result. The phrase about the beginning of excellent religious practice and ‘that line’ is unclear; next comes something beginning with ‘uvajjha’.

Within the line, it seems, the holy persons, the sages’ auspicious first [element], and the ascetics’ entirety, when joined, become Om; the phrase after this is unclear and continues on the next line.

It may be a mantra.

The word or sound of the stainless soul.

The root of the division of the whole.

With the totality joined, one.

A part of the manifest supreme Brahman (?)

The life principle of Ākalanka, or of the spotless one (?).

The end of the break in totality.

If totality is joined or added, all (?).

The breaking of manifest supreme Brahman (?)

The coming of substance from a source (?)

The middle of the dissolution of totality.

The middle, together with totality (?)

Manifest supreme Brahman, auspicious.

This line cannot be translated reliably; it appears to contain words for source, substance, and nature.

Totality, sixty-four.

Of the totality of the tradition of sound or words.

The manifest principle of supreme Brahman.

The wheel’s total (?) of all the digits or numbers.

Destroyer of all actions.

The substance-form of all transmitted teachings.

The Bhūvalaya accomplished by one number.

At the beginning of the true sound, [there is] the one Omkāra; having made [it] bright with victory (?), a living being obtained victory. The remaining words mention supreme Brahman and being apart from yogis, but their grammatical connection cannot be read securely.

A complete literal translation is not possible. The readable fragments include ‘among twenty-seven sounds or vowels,’ a possible reference to a letter, ‘without saying,’ and a possible reference to sages; the connections between them cannot be read reliably.

Concerning the argument of all disputants (?), having discerned the beginning of the inner meaning of revered divine speech, [one] knows the sixty-four [things] of the practice of right knowledge (?).

[Unreadable opening]; the devotion to nine terms, called ‘nine’; to reach the sound of victory; the sixty-four; all sound as one (?). The links between these phrases cannot be read securely.

Having paid attention and looked [unreadable], one letter, [unclear] separately, [unclear], one order or sequence, the coordination of Karnataka [unclear]. The line cannot be read as a complete assertion with confidence.

The common aspect of non-wonder (?).

When we look at karma in general, then [it is] in eight forms; the next word is unclear. The line then says “to praise,” “countable,” “uncountable,” and that the world may be infinite, but their grammatical connection is uncertain.

[Unresolved fragment] becomes all-pervading.

Living beings may be infinite (?).

Of death and births: endless.

The deity’s statement is endless (?).

The number (?) of revered Vīra’s account.

Karma that abides in living beings.

The multitude of living beings’ ‘ಕರ್ಮಾಟಕವು’ [unclear].

‘ದಾವಿಶ್ವ’ [unclear]; karma’s endlessness.

A number with no one to guard it, perhaps.

The number in which living beings dwell, perhaps.

The calculated number of the multitude of living beings.

The pure or sacred exponent of living beings, perhaps.

Calculation of the karma number of a state or disposition.

Calculation concerning living beings who dwell or settle (?)

The calculated number of ಬೇವ living beings; the first word is unclear.

The number concerning knowledge and ignorance of a pure living being.

[Unreadable term]: sixty-four.

The number that became one alone among them.

Revered Vīra's speech: nine.

This world-poem, Bhūvalaya.

Devotion to the nine padas, minor vows and the like, and undertaking the revered Jina’s initiation appear to be mentioned. The remaining numerical wording cannot be read securely; it ends with ‘portion(s), zero, will see.’

How much is the number of delusion, and how much is the number of attachment? The words beginning ‘ಸಾಹಸಿ ದ್ವೇಷಾಂಕದಾಳ’ cannot be read securely. When delusion, attachment and aversion have disappeared, how much is the soul’s [unclear] number of knowledge?

The soul that ascended the thirteenth spiritual stage: its [unclear], [unclear] of perception; the essence (?) of the twelfth spiritual stage; the one who ascended the fourteenth [unclear]—how much? Countable [unclear]; the soul ascended to the realm of the liberated. The first living being of the descent or incarnation, [unclear], as much as he (?): how great is the extent of the qualities of knowledge, [unclear] part; perfected Bhūvalaya, exceedingly white or clear. The links between these phrases cannot be read securely.

The destruction of the mind-born one: fourteen thousand, [unclear], three hundred, nineteen, [possibly ‘of the interval’], ninety-one, zero, eight, eight, of a thousand, eight, [unclear], one, [unreadable].