Chapter 12

Bhūvalaya, a poem accomplished in fame that came from restraint through renunciation of things; Śrī Bhadrarāṣṭra came under the sway of the realm of the sages’ spiritual yoga. The connection between these phrases is unclear.

The line cannot be translated continuously. Its readable fragments are: “risen”; a damaged phrase mentioning meditation-fire; “valiant Digambaras”; an unclear phrase; “ten million”; an uncertain phrase concerning letters or marks; and “accomplished Bhūvalaya,” with the sense of “ಸಾರಾತ್ಮ” uncertain.

The boon-giving (?) bodily constitution; the manner of the conventional standpoint; the doctrine of the definitive standpoint; [unreadable]; the attainment of purity; [unreadable]. A complete sentence cannot be recovered.

…self (?)—Bhūvalaya. The relationship between the words is unclear.

The original bodily constitution is a means of conventional practice; [unclear] the definitive standpoint and the opening auspicious poem of one’s own doctrine; [unreadable] Bhūvalaya.

The Bhūvalaya says that eighteen stages must come; it speaks of the rise of merit that fills with happiness while auspicious karma remains, in relation to the beginning and end of human birth. The wording around “beginning” is unclear.

Protection is mentioned, but for whom or what is unclear.

The final body of a human birth.

Second, a final body; the ending cannot be read reliably.

This line cannot be translated reliably; it appears to end with ‘provisions or support’ and ‘poem.’

The binding of the mauñjī girdle; the opening word is unclear.

A poem of the honored, excellent teacher; the force of ಗರುವ is uncertain.

The Ganga lineage ruled by kings.

This line cannot be read securely.

This fragment cannot be read as a line.

From the island of two boundaries (?).

This line cannot be read reliably.

Within the palace is the complete house.

This line may describe beauty fading with signs of greying, but it cannot be read securely.

The sweetness to which ants do not cling.

When old age comes, the youthful body … The line has no securely readable conclusion.

The line cannot be read reliably.

A forgotten spiritual realm, or one that has forgotten it; the wording does not settle which.

The native town of ಅರವಟ್ಟಿಗೆ (uncertain).

This line cannot be read reliably.

Of arrows (?), sharp, soft or tender; the relation between these words is unclear.

An unreadable expression, possibly referring to a teacher’s house; the line cannot be translated as a complete statement.

These, for prosperity and attainment, Ādinātha [unclear]; Ajita’s throne, [unclear] mounts, an ox, elephants [remainder unreadable].

What to say (?) of his [unreadable] news; those who told [it] [unreadable]; the essence of all meanings or purposes, of a part or limb, wealthy (?). The line cannot be read as a complete sentence with confidence.

At the beginning of the unclear ‘ಸರದ’ of all auspicious undertakings, everyone [action unclear]. The opening word is also unclear.

Having brought the horse, they serve the Arhat; “of all auspiciousness” appears to describe him, but its grammatical connection is uncertain. The opening ಹರು remains unclear.

This [unclear] auspiciousness flutters; [unreadable passage]. As though victory itself had fastened it, the famous emblem of the monkey flies [ನೇರದಿ: unclear]. The full line cannot be read securely.

Renuka Devi; with the syādvāda seal, at the place, built or bound [something]; [unreadable]; made [something] the whole possession; mark, of the earth, exceedingly white. The latter phrases cannot be securely connected.

The line cannot be read as a whole; only “auspiciousness” is clear.

A distinct (?) king, a royal preceptor.

To him, the rulers of the earth.

The teachers themselves of the solar lineage (?).

… the contemplation of oneness.

… those who have contemplated or been imbued with something unclear.

The illustrious ones are complete in something described by the unclear word ದನುಭಯನಯ.

And every day they are guarded by the three restraints.

… free from bad actions; the opening word is unclear.

They are joyful ones and observers of the five vows.

The line is incomplete: an unclear word is followed by the beginning of ‘accompanied’ or ‘endowed.’

… accompanied or endowed; seven … . The phrase continues into the following context.

An unreadable fragment, a lotus pond of principles, and ‘royal’—the phrase continues into the next line.

‘Younger-born’ (?) swans, and of eight prides—the wording continues into the next line.

This line cannot be translated reliably.

An unreadable fragment, a kind or manner, and celibacy from childhood; the grammatical connection is unclear.

The line cannot be read reliably.

[Unclear fragment], those endowed with dharma, [unclear fragment].

[Unclear], bearers of ten-part scripture (?).

The line cannot be read reliably; it contains words suggesting a vast expanse and an honorific.

… venerable; the fourteen Pū rvas and the like, too.

The radiance of the shining word or step (?) itself shines within the wheel of the self; observing its threefold set of restraint (?), it is circling the risen principle of the sleeping self.

An account of concealment or protection: when [someone or something] bore the unclear ‘ಚಕ್ರಕೋಕ’, [it] placed within itself what may be the things in the count of a collection of letters. The phrase before ‘gentle fragrance’ cannot be read securely.

The line appears to speak of stepping up from a lotus and coming, then gives unclear words before ‘jewel, gold, silver.’ A complete literal reading is not possible.

The line mentions the secret or essence of mercury and sulfur and the like, a moment, something pure, ash, reckoning, a flower, and Ayurvedic knowledge. The connections between these words cannot be read reliably.

An adornment or arrangement (?) of a new lotus’s petal (?) is cast in the mind; there is a beautiful picture of Candra or the moon (?) joined with subjoined letters. The words between these phrases appear to refer to rasa, quality and letter-numbers, but their relation is unclear.

To speak of the supreme Jina doctrine …

… the ocean of the community and those who increase it, perhaps; the second form is unclear.

They are also moons of an unclear kind of coolness.

[Unclear] are endowed with the treatise on pratīkramana.

[Unclear] are those who have been examined.

[Unclear] are also possessors of knowledge through mind and senses.

This line cannot be read as a reliable complete statement; only “three” is clear.

In [unclear], they knew the desired object or meaning.

[Unclear]—those of modes and letters also (?).

The minute (?) bearers of word aggregates also.

[Unclear] bearers of a pratipatya-anga (?).

No independent sense; it completes the ending of line 3, giving 'bearers also'.

[Unreadable] are rich in the scriptural learning of anu-yoga.

[Unclear] prābhṛtaka, prābhṛtakas [or those associated with them].

This line cannot be read fully; it appears to mention prābhṛtaka limbs or sections.

[Unclear] subjects, ten (?) pūrvas.

[Unreadable fragment]; those of the ten and fourteen Pūrvas, perhaps.

[Those of] exposition and, perhaps, the Jīvasamāsa.

The aggregate of groups is thus twenty, perhaps.

[Unidentified word]; makers of the conduct scripture.

Unclear ಅಣಿ; bearers of Sthāna and Samavāya.

Unclear ಣಣದ; expositors of explanation, perhaps referring to the Vyākhyāprajñapti.

This fragment cannot be read as a line.

Unclear ನದ; those having the form of Jñātṛ stories.

[Unclear prefix], the aṅga concerning the study of lay followers.

[Unclear prefix], the bearers of the Antakṛddaśā too.

[Unclear prefix], the ten concerning unsurpassed arising or rebirth (?).

[Unclear prefix], the aṅga of explaining questions.

The minor and major Vipāka-sūtra aṅgas.

‘Of fortune’ and ‘compassionate’ are clear. The rest cannot be read securely enough for a complete literal translation.

The line cannot be read reliably as a complete sentence. It appears to mention a ray, new light, something flowing, a poem, joy, and two of something; the relationships among them are unclear.

[Unreadable fragment] being together with living beings in that manner, [unclear], [unclear], like the two-edged [unclear] of syādvāda. The full line cannot be read reliably.

Having dispelled (?)—to contemplate (?) a wondrous [thing] (?); jewels, gems, a fine garland, food and the like, and strings or rows (?) … the ten counted splendid trees within a moment. The connection between these phrases cannot be read securely.

These, from the kalpa, [unreadable] [unclear]; those, becoming kalpa-trees (?), appear within an [unclear] unfolding, [with] food. The damaged wording prevents a complete literal reading.

They are holders of the eleven aṅgas.

Two?—the preliminary procedure and those of the sūtra? The wording does not securely show how these terms relate.

Nine? holders of the first exposition.

These are the Pūrvagata and the appendices.

Those are the five of Dṛṣṭivāda.

Among them, in Pūrvagata …

Those: production, [and] of Agrēṇiya (?).

In their Vīryānuvāda …

[Unreadable fragment]; those of the discourse on ‘is and is not’, of the Pūrva (?).

[Unclear words]; those of the discourse on knowledge.

They are those of the discourse on truth.

Continuous [or unbroken] are those of the discourse on self.

[Unclear] are bearers of discourse on karma.

The whole line cannot be read; a word concerning renunciation or denial is discernible.

[Unclear] a prior teaching associated with knowledge (?).

[Unclear] are those of the discourse on auspiciousness.

… the Prāṇāvāya Pūrva [reading uncertain].

… Kriyāviśāla [final syllables unclear].

… Lokabindusāra [final syllables unclear].

All these [perhaps] are fourteen Pūrvas.

Those: ten, fourteen, eight.

Those: eighteen, twelve.

Those: twelve, sixteen, twenty.

Those: thirty, fifteen, ten.

[Unclear], ten, ten, tens.

Of things having [an unclear number or kind of] parts.

This line cannot be read securely; it contains ‘thing’ and apparently ‘Bhūvalaya’.

A complete literal translation is not possible. The readable fragments are ‘in conduct or practice’, ‘having tasted, eating’, ‘ascetic’, ‘Gandabherunda’, ‘this new sign’, and ‘syādvāda’; their grammatical connections are unclear.

These, when the uncontrolled mind was like a buffalo, he brought under control. The passage around ‘ಬರ್ದು ಕಸವಣನು’ cannot be read reliably; it then mentions a Jina seal, the new Bhūvalaya, and becoming an emblem. The line continues beyond ‘ಶ್ರೀ’.

“The sight or teaching came under control; our possessions,” it says, apparently referring to something written. The Jina lord will appear, concealing himself and assuming the guise of a boar; the line then begins a phrase about poems for him.

The line cannot be translated as a whole. Readable fragments suggest “of the boar,” “vehicle” (?), “to battle” (?), “without count,” “material scripture” (?), and “skilled”; their relationship is unclear.

The line cannot be translated continuously with confidence. Its readable fragments refer to something in every hair, something woven or held, an emblem, the glory of a moment, and yakṣa deities.

“Of rasa, weapon, thunderbolt; in the trampled direction of the Jina’s teaching, for service … earth …; in instruction (?) protection … emblem … Vajrayaśade (?).” The damaged and uncertain words prevent a reliable complete reading.

Among the two beginning with desire (?).

[Unclear] Agrāyaṇīya [ending unclear].

[Unclear], fourteen of the Pūrva.

[Unclear] Pūrvānta.

Incomparable; at the far end, the fixed ones too (?). The relation among these words is unclear.

ಮಸ್ಕೆ [unreadable]; impermanence, falling or departure, attainment. A complete clause cannot be read securely.

Unlike or dissimilar (?), impermanent, [unclear term]. A complete clause cannot be read securely.

Direction; meaning or object; [unclear compound]. The line cannot be read as a complete statement.

[Unclear] conceivable in every sense (?).

[Unclear], bearers of knowledge of the past (?).

This line cannot be read reliably.

[Unclear]; ‘accomplished’ (?) and ‘teacher’ (?) are discernible, but the line cannot be translated reliably.

Having set out all these [things] …; the opening syllable belongs to an unclear word.

The ಸೇನಗಣರು voiced them (?).

Conduct text(s) concerning the ten dharmas (?). This line does not yield a clear sentence on its own.

This line cannot be read as a reliable statement; it contains 'Jina' and two uncertain forms.

A fame-giving world (?)

Ayadhavaḷa (?)

Expositors of the unequalled Mahādhavaḷa (?)

The incomparable Jayadhavaḷa ones (?)

The incomparable Vijayadhavala.

Bearers of five, associated with clear doctrine; what the five are is unclear.

The bright one of Usahasena’s lineage, if the name is read correctly.

The line cannot be read securely beyond Bhūvalaya.

A complete literal translation is not possible. The readable fragments are: “protection of armor, giving (?) … from understanding … death brought under control … their speed within fame (?).”

[Unclear] appearing, that which bears a deer mark; proclaiming and naming it, much merit, essence; all that is endowed with every taste or juice, the greens on the path. The wording does not make a secure complete sentence within this line.

The line cannot be translated in full. Its readable portions say ‘having eaten … fame not touched … doing removal of sin … to throw fresh tagara …’; the opening, connecting words, and ending remain unclear.

Having risen and circled the whole sky, within a manner [?], [unclear], the essence of calculation [?] and that mass of words too, beautiful, gathered [?], [unclear] Bhūvalaya. The line cannot be fully read.

O divine nandyāvarta, be like daylight (?); the final phrase is unclear.

Thus, known, of or in the heart (?) ... Vārāṇashi—. The grammatical connection is unclear.

In Vārāṇashi, Vāsudeva, strength, and practice or accomplishment are mentioned; whether ಏಳ means ‘rise’ or ‘seven’ is unclear.

‘Of arisen knowledge’ is discernible; the rest of the line cannot be read securely.

[Unclear fragment] all the scriptures or treatises …

… [unclear], endowed ones also, all …

… to the Veda(?), pure absolute knowledge …

The lord(s) of that also, the revered …

[Unclear name or title], lord of the three worlds, compassion …

That, arisen in the fundamental dharma …

The opening word cannot be read securely; ‘the three worlds’ is discernible.

Support or basis; essential attainments—both readings are uncertain.

An unclear ‘ಕದಿರಸಾರ’ and the essence of conduct.

Before or opposite, within fourfold groups.

The lay followers situated within that, perhaps.

Of this, conduct and the like.

This line cannot be read reliably.

[Unclear] Sūryaprajñapti.

This [is] a reason-consistent āgama (?).

[Unclear fragment] became a supreme āgama (?).

In that, of the interval between Tirthankaras…

…the succession of the interval between Tirthankaras, the root nature or kind…

…[unclear ending] successive nature or kind…

The continuation cannot be read securely.

Good people [and] error or avoidance; their grammatical relation is unclear.

That indeed [has an unclear term] by a name or designation (?).

This line cannot be read securely; ಗ್ರನ್ may begin a word completed by the first letter of line 4.

Possibly ‘book, Bhūvalayar’; the ending of the name is uncertain.

Moving, or one who moves; the line is a fragment.

Cannot be read reliably as a complete phrase.

[Unclear] … the wheel-bearer … write? … essence … [unclear] … letter, colour, or class … pot … [unclear] … directly? having understood, praise? … [unclear]. The line cannot be translated reliably as a whole.

The line cannot be read as a complete sentence with confidence. Its readable parts mention ‘to everyone’, ‘protective armour’, ‘for a long time’, ‘wrote’, ‘vast’, ‘shining’, and ‘to the poet’; their grammatical relationship is unclear.

Fame [unreadable cell]; [unclear] teaching the kingdom’s essence (?); [unclear phrase mentioning six divisions]; [unclear words]; kingdom, a path toward liberation, the eleventh level. The wording does not support a continuous sentence.

The emperor who ruled the kingdom, having worshipped, seems to have enjoyed [something]. The remainder mentions a count of crores, but its subject and concluding words cannot be read securely.

The line mentions the sound of a plucked string, something that came, a conch, and Sarasvati. The intervening words cannot be read securely enough for a complete literal translation.

In it, [people of] logic and grammar.

The line cannot be read fully; it names prosody and lexicon.

Such as [those associated with] literary ornamentation and bearers of poetry.

The line cannot be read fully; it mentions drama and possibly eight limbs or branches.

Countless scholars of mathematics and astronomy or astrology.

All the scholars of the disciplines who came together.

Those endowed with its learning and the like.

Like a river, they are persons of great experience or stature.

In that, they are perhaps foremost in the three worlds.

This line cannot be read reliably.

They are unopposed.

Those (?) are noble ones of the entire earthly realm.

[Unclear word], a sovereign among logicians.

Those very four-faced ones of true learning.

[Unclear word], those who delight in the six systems of reasoning.

Debaters described by an unreadable qualifier; the full line cannot be read securely.

Among those, the Vaiśeṣika school (?)

The opening cannot be read; the remaining word may mean ‘illuminators of commentary.’

Those (?) Mīmāṃsaka bearers of knowledge.

The line cannot be read securely; it appears to mention the Sāmudrikas and an uncertain ‘earth-circle’ form.

In [an unclear phrase involving compassion], through a sequence of mantras and through the Arhat’s greatness, [unclear], Dharaṇendra [?] and Padme themselves, as or having become [unclear], brought [something?] in snake vehicles.

The line cannot be read as a complete sentence: ‘[unclear] identifying emblem, to the earth, [unclear], Mahāvīra, leader of the Jinas, [unclear] vehicle, people [unclear].’

The names(?) for the royal emblem, calling it heroic sentiment, leaping and ascending above the house(?); [someone] proclaimed green lotuses, apparently two hundred and twenty(?). The words before “wheel-lotus” cannot be read securely.

Then, adding four also, the lotuses ... became a hundred ... Now the last lotus seat or spread, feet, detachment, and an unclear expression beginning with ‘victory’ ... The line cannot be translated in full.

The line cannot be read as a complete statement; only ‘flower’ is recognizable.

[Unclear fragment.] Divine Śrī Nami, the sign of the Jina teacher’s birth and of the arhat’s splendid time? Showing the true path, O teacher, I ask you to protect us.

Having uttered [something], … The rest cannot be read as a complete word on this line.

The line cannot be read as a complete sentence. Its legible portions mention a path, Ṛṣabha Tīrthaṅkara, a Jina sign or emblem, and possibly austerity and a Jina tree; the connections between them are unclear.

Ringing and shining, called the form of the aśoka tree, a great vaṭa tree [unreadable words]—O revered Jina lord, subduer of Desire, [unclear epithet].

A complete literal translation is not possible. The readable words say, in part, “became a Jina … beneath the banana plant … called Śoke (?)”; the surrounding words are unclear.

[Unclear opening] a silk-cotton tree, [unclear words] beneath the tree, a drop, [unclear words]; for the supreme soul Sambhava Jina [?], the glory-tree [?] is revered by gods.

Hope? [They are] knowers of Ayurvedic methods.

[They are] those who benefit moving and stationary living beings.

‘ವಶ’ is unclear; [they are] perhaps those who draw or cultivate knowledge of Brahman.

The line cannot be read securely: ‘eighteen’ is apparent, but its relation to ‘ದರ್ಶನರು’ and ‘ಆಸ’ is unclear.

They are benefactors of moving and stationary living beings.

They are associated with control or sway (?) and with drawing Brahman-knowledge (?).

They are [ಅಶಾ, uncertain] champions of the directions of the earth’s circle.

They are skilled in counting moving living beings.

This part cannot be read reliably.

Those of clear intentions.

An unreadable qualifier and ‘kingdom’; the phrase is incomplete here.

Of emperors.

[Unreadable] of a word or sound.

People of learning or tradition (?)

Spreads (?) … [the next word begins here].

… lords of Kannada land (?)

Bearers of the sūtrāṅgas of six hundred (?).

The line appears to describe authorities on doctrine, but the quality attributed to them cannot be read securely.

Kannadigas who have cast off slander.

They move in the land of Kasavara (?); the remaining words about knowledge cannot be read securely.

Exceptionally skilled people; the following phrase is unclear and continues in the next line.

…perhaps of counting; skilled people; a flower cluster…

…in the flower cluster; Bhūvalaya-associated people?; of a crore; the next word is incomplete.

An unclear phrase; revered by people, without an equal; the ending is unreadable.

A match … possibly Abhinandana, and Sumati … of the market town … saralu and priyangu. The line cannot be translated securely as a complete sentence.

… trees (?) at the foot of the tree (?) … those who performed austerity … joy to the earth … a thought or manner … in the vision. The intervening words are too unclear to connect these fragments reliably.

Of these people … had seen … essence, detail, the arising of a vision (?) … of joy … the two new ones (?) … of touch … . The line cannot be read as a connected sentence.

[Unreadable expression]; self-illumination; the self of the Jina possibly named Padmaprabha; on knowing the self; [unclear] Suparshva, lord among Jinas; attainment of one’s own self at the base of the possibly named Nagasvi tree; self. The links between these phrases cannot be read securely.

While present, virtuous Chandraprabha brought the self under control (?).

That(?) revered Pushpadanta; instruction(?); an excellent tree; a new thing called akṣa(?); nāgaphaṇi; writing(?)—the remainder cannot be read reliably.

Beneath the tree called perhaps ‘ವ್ನದಲೀ’, … the Jina whose name may be ‘ಶೀಕನತಲ’ … a Jina performed austerity; [there is mention of] something called ‘muttuga’ and a plant, but the final phrase cannot be read securely.

Fell away (?) and went (?)—the phrase is too uncertain to translate securely.

The compassionate Śreyāṃsa, foremost among ascetics, practised austerity with incomparable joy; the remaining words are unclear, though they mention a body and possibly a tendu tree.

In the path (?) [someone] left or released liberation (uncertain); Vāsupūjya (?) is a very pure Jina. [Unreadable] the splendid pāṭalī. Boon-giving Vimalanatha practiced austerity at the jambū tree.

“Rise”; Manasija is apparently conquered, and a lord associated with conduct and dharma is named. The grammatical connection cannot be read securely.

At the end of a possible row or turn, the peepal tree is mentioned; the rest cannot be read reliably.

The line cannot be read as a whole; its ending says “of the plant or tree.”

This line cannot be read reliably.

An unclear word, ‘who became Jinas,’ and the beginning of another word.

A tree described by an unclear word.

Having leaves, endowed with peace; the connection between these descriptions is unclear.

An unreadable fragment, Kunthu Deva, beautiful or pleasing; the line does not yield a secure sentence.

An unclear word; Viranandi (?) is a mark or ornament.

An unclear word, ‘of a turn or row’ (?), and ‘the base of a tree’; their relation cannot be read securely.

The line cannot be read coherently; only ‘crushed’ or ‘split’ is reasonably clear.

An unclear opening; possibly ‘being free from passion’; an unreadable ending.

Unreadable isolated consonant.

Within ‘ಅಲದರ್ಶನ’ (?), a fox (?). The line cannot be read reliably.

Shaken or swaying (?) … The remainder cannot be read reliably.

Bhalātaka mountain (?) … the world. The relation between them is unclear.

The line mentions trees, touch, joy, and the earth, but too much of its wording is unclear to translate it as a complete sentence.

The line cannot be translated as a complete sentence. Its readable fragments mention a deity, an Arhat, qualities, trees, a champaka, and supreme soul(s); their grammatical relationship is unclear.

[Unreadable]; the samavasaraṇa; Nemi; a letter or ‘imperishable’ (uncertain); Tīrthaṅkara(s) (ending uncertain); [unreadable]; pure or Vimala (uncertain); a ram’s horn (uncertain); [incomplete]. The line does not yield a readable sentence.

The line cannot be reliably translated as a sentence. It contains “within protection” and possibly “direction,” but their relation to the other words is unclear.

[Unclear words] having obtained or possessed [something], the illustrious Nemi himself, [of the Jinas?], that boundary [unreadable]; the illustrious Pārśva, lord of the tīrtha, [unclear closing words]. The line cannot be read as a complete sentence with confidence.

The words may mention davana and a tree, but the line cannot be translated reliably.

An unclear expression followed by what may be the name Suvarṇabhadrā.

This line cannot be read reliably.

This line cannot be translated reliably.

Mahāvīra; the preceding syllables are unclear.

An incarnation (?) … of the śāla tree (?). The connection between the words is unclear.

Having destroyed the whole forest (?) of abundant karma, [someone] bore or carried [something]; the opening words are unreadable.

This line cannot be read as a sentence; Pāvāpura appears to be named.

Sorrow is mentioned, but the rest of the line cannot be read reliably.

The line mentions a yaksha and possibly a rakshasa; its remaining words cannot be read reliably.

The line may mention vyantara beings and sorrow, but its wording cannot be read reliably.

Something is described as becoming manifest, but the unreadable word prevents a fuller translation.

The line cannot be read as a complete statement; only “stopping” is reasonably clear.

The line is unreadable in full; its final syllables appear to begin “aśoka.”

Possibly, continuing line 2, “to be regarded as aśoka”; the decoded wording does not securely establish this reading.

Possibly “the threefold earth, endowed with sap or essence”; the line’s wording and grammatical connection are uncertain.

A garland on the tree, covered with leaves (?)

Poems (?) and new bells; the phrase cannot be read securely.

Adornment (?) covering [it] and swelling or overflowing; the syntax is uncertain.

The line cannot be read as a secure sentence: an unreadable fragment precedes ‘coming,’ ‘a row or cluster’ (?), and ‘bending.’

The line cannot be read as a complete statement; “equal” and “splendor” are discernible.

… exuding fragrance; the opening cannot be read.

The words suggest a flower and abundance, but their relation to the preceding words cannot be established.

… of splendid branches; the opening fragment is unclear.

Those on the path are all splendid, if ‘ಭವ್ಯಾ’ is read as ‘splendid.’

The line cannot be read securely as a whole. It mentions sorrow, but what happens to it is uncertain.

A fragment: ‘your … make [them] people free from disease.’ The connection between these words is uncertain.

The line mentions trees and twenty; ‘ರವಹರಮ್’ and the full statement cannot be read securely.

…[unclear], of four, a flower, [unclear continuation].

[A word continuing from the preceding line], in the treatise on healing the self, is written [unclear]; you show or bring forth(?) [something concerning] kind or caste and equality(?), supreme auspiciousness [unclear], sharp and having become equal, syādvāda.

How great the sharpness of the mind’s intellect is … intensely sharp … . The rest, including a phrase containing ‘āyurveda’, cannot be translated securely.

They looked at the count; nine come. Jina, Śrī Vīra, [unclear words]; one thousand two hundred fifty letters, I say (?). Now it is correct.

The opening expression cannot be read securely. The remainder reads, literally: “interval; three, nine, nine—write; five and one (?)—write a poem; five, three, nine, zero, one—a number; Śrī Guru Vīrasēna Bhūvalaya.” Its grammatical connections are unclear.