Chapter 13

The ascetics of Lāḍa country, of both kinds (?), and those joined or gathered [in an unclear phrase mentioning an island] are accomplishing [something]. The final phrase mentions liberation and the body, but its wording cannot be read securely.

The line cannot be translated as a complete sentence. Its readable fragments refer to all ascetics and to countless, infinite knowledge and the like; the intervening wording is unclear.

A clear nature or form; pure souls and a form under control (both uncertain). The ascetics are attaining something, but the intervening words and the closing phrase about an extraordinary name, the supreme one, and their own self cannot be read securely.

These observers of discipline, having taken the five great vows, shine within something called ‘karmalāsa’; having brought the three restraints into balance, the remaining words about an ascetic and poetry are unclear.

The worthy ascetics are within the ‘gamaka’ said in [unclear]; having understood all the distinctions of [unclear] kinds and [unclear] conduct, with ‘two and [unclear]’ also mentioned. The full relation between these phrases cannot be read securely.

That person … the very pure eighty-four … called lakhs … fire or purifier; having attained the secondary virtues, they themselves know and observe them. The middle phrase cannot be read coherently with confidence.

Then they understood the view or doctrine.

Those who understood the existence of [unclear]. The line cannot be read fully.

Their opinion or intention is the word or sound.

They understood the kalpa (?) within the mango (?). The line’s meaning remains unclear.

The opening word is unreadable; the remaining words suggest ‘nine or new’ and ‘knowledge or scripture bearers,’ but the line cannot be translated securely.

The first word is unreadable; the second appears to mean ‘doctrines.’

Those [are] ones with five false beliefs destroyed (?)

‘Forest fire’ and possibly ‘forest of karma’ are discernible, but the line’s relation between them cannot be read securely.

They follow a standpoint of difference and non-difference.

[The unclear subject is] skilled in seven standpoints.

They are skilled in eight-part omen reading or divination.

This line cannot be read securely; it appears to mention immobilization.

They enchant and bring others under control.

They are skilled in attraction.

Strong ones associated with an unclear practice, possibly expulsion.

The line cannot be fully read: an unclear opening word is followed by 'all mantras' and a word meaning 'attainable' or possibly 'capable'.

These people are accomplished, their aims fulfilled.

The line cannot be read in full; its latter part may refer to those who bind a wheel or circle.

They are very wise in respect of this quality or virtue, though the opening words are uncertain.

They are sovereigns associated with an unclear name or term, ಸ್ವಿವನ.

Then those whose wealth was austerity lived.

They were protectors of immobile living beings.

The line cannot be read as a complete statement.

[Unreadable opening] the supreme ones on earth [unclear] in meditation [unclear]; strong ascetics taking as food what is called ‘wealth of the soul’ [ending unclear]. The damaged wording does not support a complete reading of the sentence.

In the [partly unreadable] practice of knowledge, without leaving meditation on the self; ignorant people, a lion, [unclear], as if commanded (?) ... self-restrained people possessing great (?) prowess and knowledge (?). The middle of the line cannot be translated reliably.

[Unclear], among powers such as knowledge, [unclear]; they placed food in a pill or pellet of many kinds; he himself, being in a grave state, [unclear] to honor.

[Unclear opening] like an elephant eating food?, joy and splendor, self-respecting people, [unreadable]; they chew the food eaten all day, with mind set?, without noticing the night-time.

[Unclear], like an ox, all that day [unclear] [apparently something concerning heard letters], keeping [them] in mind; at night they chew over revered speech. ‘Strength’ appears to begin a continuing phrase.

They are those of the realm of austerity.

They are extraordinary kings of kings.

Those described by the unclear word ಕವಿದವರ್ are bearers of the wheel of austerity.

They are an abode of ascetics of the ninth-marked station or rank (?).

Among them, [one is] the moon of the teacher’s lineage.

[One is] possibly an uplifter of the poet’s teacher lineage; the final epithet cannot be read securely.

[One is] a wish granting tree associated with ‘midday’; the opening word and its relation to the rest are unclear.

This fragment cannot be translated securely on its own.

Those of the raised seat or throne (?).

The line cannot be read securely; it mentions a throne.

Speakers of a language called ಯೋವನಾಲಿ (?).

In an unclear setting, they are described in relation to honoring the poet (?) and as fond of the four social classes.

Within the [unclear place or setting] ...

Those who spoke what is beneficial.

They are without even a barley grain’s worth of karma.

They are bearers of peace for the world.

… the revered Vṛṣabhasena Ārya.

The eighty-four beginning with Lava (?).

The line cannot be fully read; Sundarī and Brāhmī appear to be named.

This line cannot be read securely.

…Chakreshvari…

…[honorific ending].

The line cannot be read as a reliable clause; only “thousand” is clear.

On one path, with great speed, these people run visibly; they are moving beings, perhaps animal-like. The phrase ‘as if brought to individuality’ is unclear; the line ends by calling them simple persons.

The line appears to speak of people being like ascetics and of compassion, then mentions grazing and excellent food. Its intervening words cannot be read reliably enough for a complete literal translation.

By a foraging way of life, he has eaten food from a person or from what is manifest [?]. The remaining words mention those connected with a guru [?], desireless practices, something ‘within a veil’ [?], and individuality without obstruction; their grammatical connection cannot be read securely.

Those who wander about like the wind are unattached; the remaining words appear to mention a sage, wanderers, a teacher, sages, and holy people, but the line cannot be read as a complete statement.

These human mendicants, having directly embodied all meditations on the principles, shine of themselves as knowers of akṣara.

The knowers of letters themselves … [the phrase beginning with “sun” cannot be read securely].

A radiant figure protects without anger. Those with desire [unclear phrase] appear grave like the ocean; in battle, karma…

Cannot be translated reliably; the words for five persons and a limb appear to be present.

Kesarisena is named, preceded by an unclear word.

The accomplished one(s); Guru Charusena. The relation between these expressions is uncertain.

Cannot be translated reliably.

The teacher Vajrasena; the preceding word cannot be read reliably.

Vashagupta; that Dattasena. The relation between the names is unclear.

The teacher Jalajasena, described by an unclear word, perhaps ‘not dimmed.’

Dattasena, perhaps one whose desire has ended.

[Unclear] Vidarbhasena.

[Unclear], teacher Nagasena.

To the group or heap (?), teacher Kunthusena.

[Unreadable] Dharmasena [unclear].

The sage Mandarasena, a teacher.

Jayasena, a teacher; the preceding word is unclear.

Dharmasena, described by words that may begin with ‘shining’; the rest cannot be read securely.

An unreadable expression, followed by ‘Chakrabandha, teacher.’

The fame-giving (?) Svayambhūsena.

Kumbhasena, conqueror of mosquitoes (?).

[Unclear expression] Viśālasēna.

[Unclear expression] Mallisena, the teacher.

Somasena; the preceding words cannot be read securely.

Varadatta, chief among sages; the opening syllables are unclear.

This line cannot be read securely.

Indrabhuti, a foremost Brahmin; the opening word is unclear.

The lineage of teachers beginning with Vaśadana (?).

The Sena (?) lineage bearing the ten dharmas.

This line cannot be read securely.

Sena (?) Bhūvalayar (?) shines or casts (?). The wording does not establish a secure statement.

They conquer the body's karma in equanimity. The remaining words mention firm Mount Mandara, affliction, becoming shaken, and delusion, but their relationship cannot be read securely.

The line cannot be read as a complete sentence. Its clear fragments are “O,” “of peace,” and possibly “pure wealth.”

The line cannot be read as a complete sentence. It mentions courage, a vow, and a jewel associated with intellectual riches; the opening word is unreadable and the ending is incomplete.

The line cannot be translated reliably in full. It appears to mention something like jewels, the crushing of destruction, and one associated with pure, complete knowledge; the links between these phrases are unclear.

The opening mentions the likeness or manner of the ground on the earth and equanimity, but its connection cannot be read securely. Later, a termite, mud, and the making of a house are mentioned; the ending is unreadable.

Like a snake dwelling where others have built a dwelling, [unclear words] without delight, they dwell, worshipping or practising [something unclear], while within the earth.

… without touching the earth or world (?), here, like the beautiful sky, those who shelter (?) … [unclear] … are without support, [unclear], continually unstained …

[Unclear] at all times, a search for liberation; [unclear] ascetics attaining the state of liberation; the ending cannot be read securely.

Free of [ಧೋರಣ, uncertain], [ನಮಿಸಹ, perhaps bowing] to all ascetics on the path, and proclaiming [ಧರ್ಮಮ್ವ, perhaps dharma], those called ಶರ್ಮರು in the land of action are pure in the three times.

Vāyubhūti, who does not go to hell.

Agnibhūti of the lotus foot.

[Unreadable fragment]; Dharmasena, the teacher.

Of Vīra or the hero … [the rest cannot be read].

An unidentified word or name, followed by ‘teacher.’

Haramunḍi, called ‘son,’ a teacher; the relationship between these words is uncertain.

Best among people, Maitrei, Sen…; the ending is unreadable.

This fragment cannot be read as an independent line.

The man, Guru Akampanasena.

The Andhra teacher whose forgetfulness has vanished [?].

The steadfast ones who do not go to hell.

Guru Haruṣaprabhāvasena.

They composed the Pāhuḍa.

To protect the kevala of what is called ತಿರೆಯ; the reference of that word is unclear.

They arrange the letters in ಶರದೋಳ್, whose meaning here is unclear.

They are the second Gaṇadhara, though the final form is uncertain.

This line cannot be read reliably.

They knew the great language; the opening word is unclear.

Those related to effect and cause (?).

Those who stated (?) knowledge of hell.

Ōraṇa (?) bearers of the limbs of the Veda.

In death, they achieve good.

They debate in Varanasi.

Hara, Śiva, Śaṅkara are reckoned or counted; the relation of these names to the preceding lines is unclear.

A composed poem, Bhūvalaya [the force of the final -ರ್ is unclear].

For those who have followed or maintained (?) half of the karmabhūmi portion of the Bhūvalaya, a way of living, this is a supreme, manifest characteristic of pure consciousness. The syntax remains uncertain.

Joy in the truth of one's own self; [unclear phrase]; conduct connected with an occasion for right vision exists; [the ending refers to] reverence for seeing the supreme self and conduct, but cannot be read securely.

Calming the whole group of senses, the virtuous ones (?) bring them within the praised self, in their ‘ಆಲೀಢ’ (unclear), and become full of bliss in equanimity. The sense of the final compound cannot be read securely.

The line cannot be read as a complete sentence. The legible parts include “all,” “through knowledge,” and “called attachment and the like”; how they relate is unclear.

… all those explaining the connection concerning the defeat of pride; their action, right knowledge in the mind … The opening fragment and final words cannot be read reliably.

The readable fragments speak of being ‘within the experience of knowledge,’ ‘practicing,’ a ‘principle made of words,’ and ‘knowledge and conduct.’ The damaged wording prevents a complete literal sentence.

The Sena groups (?) who have known him.

The line cannot be read as a whole; it mentions teachers.

The line cannot be read reliably.

Those who showed the final birth (?) of existence.

The opening is unreadable; the remaining words say “four auspicious ones” (?).

The line cannot be read as a whole; it names Vṛṣabha.

The line appears to say “together with Ajita,” but its opening cannot be read securely.

The line appears to mention Śambhava; the rest cannot be read securely.

Lāva (?)—Abhinandana is there (?).

Sumati, revered by poets, is there (?).

Savaṇa (?)—Padma?prabha is there (?).

Ṭevu (?)—glorious Supārśva (?) is there.

[Unclear] Chandraprabha and Pushpadanta.

[Unclear] Shitala and Shreyamsa.

[Unclear] Vasupujya in Champa.

In the middle of the river [with an unclear preceding word].

Of barley(?), not closed, at or among Vimala(?). The line cannot be read as a coherent sentence.

Happiness(?); Ananta and Dharma, the Jinas.

Nine or new(?); Shanti, Kunthu, and possibly Ara. The ending cannot be read securely.

[Unclear], Malli(?), this(?), at or in Munisuvrata(?). The line cannot be read as a coherent sentence.

Nami, Sammed, Nemi; their relationship is not fully clear in this line.

Urjaya is mentioned; Vira is apparently at Pava.

Parshva is in Svarnabhadra.

These, revered by poets, left the earth through contemplation of the pure self. The line then speaks of bliss brought forth as the delight of liberation; its final words cannot be translated reliably.

The experience of happiness itself … right belief and conduct … right conduct … pure within. The damaged words prevent a secure reading of the full statement.

A complete literal reading is not possible. The legible portions mention karma, definitive conduct, upholding dharma, and the tips of countless lotuses; their grammatical connection is unclear.

A drop of water being in the [unclear] leaf, [unclear] in the lotus, existing [unclear]; being in the essential soul substance, [unclear] concerning other substance.

Restraining [unclear words] desires (?), carrying out [something] through restraint, to reach (?) the self [unclear, incomplete ending]. The full line cannot be read securely.

Of the heart, the practice of contemplation of the self …

… is precisely to carry out that practice.

This line cannot be translated reliably.

An unreadable fragment precedes the beginning of ‘in excellent austerity.’

In danger or distress.

Making [someone or something] remain under the hand's control (?).

The line cannot be read as a complete phrase.

New or nine (?), unlike or incomparable.

This line cannot be read reliably.

The line contains ‘of certainty’ and ‘equal,’ but its full meaning cannot be read reliably.

The line mentions the practice of austerity; the rest cannot be read reliably.

The line mentions conduct of seeing or faith; its full meaning cannot be read reliably.

Among [?], without concealing [?], power. The line cannot be read as a complete statement with confidence.

In [?], the supreme self who worships or venerates. The relationship between the words is uncertain.

Without bringing [?], [one] worships [?]. The object and full meaning cannot be read securely.

[?], oneself indeed completely pure.

Excellent conduct of exertion; this abundant …

… [unreadable], endowed with splendor …

… [unreadable] five conduct-related …

… [unclear] observances [unreadable].

[Unreadable fragment], called the five conducts.

Of the doctrine that is found, abundant …

This line cannot be read securely.

[Unreadable], the chariot’s finial or vessel.

The line mentions one’s own self, but the preceding word cannot be read securely.

The line appears to refer to something of the nature of the three jewels; it cannot be translated fully.

The line contains ‘cause’ and ‘samaya’ (time or doctrine), but their relation to the unclear first word cannot be established.

By the strength of [an unreadable expression].

Joining or adding ‘ಪ್ರಲಿ’ is certain(?)—the object and final word are unclear.

Dear, [unclear], auspicious(?) and auspicious(?)—the line's syntax cannot be established.

There is indeed(?) happiness(?) and auspiciousness, though the ending is uncertain.

The line cannot be read as a complete sentence. Its legible fragments say ‘conviction’, ‘the act that brings forth’, ‘time or doctrine’, ‘on earth’, ‘the essence of rasa’, ‘may arise’, and ‘meditative absorption’; the ending runs into ‘unrighteousness’ on the next line.

The glory of the empire of unrighteousness …

Victory or hail is mentioned with a passionless, stainless-souled one. Ascetics are said to be doing something and remaining; the intervening karma phrase and the ending cannot be translated securely.

Give up unquenched desire. The rest of the line cannot be translated reliably; it mentions meritorious feet, a possible path of conduct, abundant devotion, you, and the mind.

[Unreadable], bow, remember, praise; as it says in the hymn (?), Nava Bhūvalaya (?) tells the order; without effort, the sweet (?) path of doctrine [ending unreadable].

The state of liberation will not be missed by you; the intervening words cannot be read reliably. The ending appears to speak of pure knowledge and destroying useless knowledge for one's own benefit, but its grammar is uncertain.

Having ascended the three jewels, [unclear], he is of fourfold form and endowed with [an unclear] disposition.

[Unclear]; free from seven fears.

[Unclear]; one whose form or nature is beautiful.

The line cannot be read as a whole; ‘unbroken form’ is discernible.

The line cannot be read reliably; it may mention eternity and bliss.

The venerable (?) ones are of the form of consciousness, true.

The blissful ones, beyond the highest, who are found or attained (?).

Again, all holy persons are worthy of praise.

Knowing them as all (?) … The line ends with the beginning of the next word and cannot be read as a complete statement.

… unbroken? utmost devotion, bowed? …

… [unreadable] of sages? [unreadable] …

… [unreadable] feet or position is attained …

… [unreadable] my equal …

If one worships with devotion; the opening word is unclear.

Two (?) will come under control for everyone.

Haru (?) of a form with distinctions; the last word continues onto the next line.

Attainment of meditative absorption (?) associated with a giver of boons (?).

Abundant in practice or means, compassionate…

Dharasena, the guru or gurus, and an ‘excellent…’ phrase that continues into the next line.

Through devotion, something comes or arises; the surrounding words cannot be read securely.

An unreadable phrase, then ‘the poem’ and the beginning of a verb.

Having composed, [using] Prakrit and Sanskrit…

…mixing [something unclear] in Kannada.

A method of concealment, of the text… The ending cannot be read.

[An unreadable expression] and ‘Bhūvalaya’—the line cannot be translated securely.

Accurately telling all the things within ‘ಸರತಿರೆ’ [unclear], and having composed in a manner or method of speaking of the five supreme beings, beginning with Arhat and [an unclear phrase].

Excelled (the verb ending is uncertain).

The line cannot be read as a complete sentence. Its legible fragments mention logic and the like, a text, twelve thousand, and verses concerning a path.

The opening about what was composed and the poetry of five persons is unclear. As much as the recitation is counted, it gives good fruit; the essence or whole is five. The connections between these clauses remain uncertain.

Joined to an unclear preceding expression are the Arhat, the perfected one, the teacher, the reciter or teacher, and all ascetics. The rest refers to those persons and auspiciousness for the Bhūvalaya, but its wording cannot be read reliably.

A mantra is mentioned, but the surrounding words cannot be read securely.

A sound or utterance [?] of five letters; the rest is unclear.

[Unclear], the mantra ‘a si ā u sā.’

[Unclear] poetry, perhaps numbering a lakh, exists [?].

Thus, those one thousand and eight …

… the names also. The opening fragment prevents a secure reading of how this joins line 1.

This line cannot be translated reliably.

This line cannot be read reliably.

An unreadable fragment, nine, when dying (?). The line cannot be read as a complete statement.

Unclear words around a possible reference to living beings; the line cannot be read.

Śrīvīra said [something concerning] a poem (?), though the first word is unclear.

An unclear word followed by Bhūvalaya with an unclear ending; the line cannot be read as a complete statement.

[Unreadable], nine on or in the earth (?).

Of five people or entities, expand (?).

This line cannot be read reliably.

[Unclear], one hundred and twelve ways or kinds.

The line mentions a poet and ‘also’ or ‘together’, but cannot be read as a complete sentence.

The line contains ‘four’ and ‘dharma’, but their relation to the surrounding words cannot be read securely.

‘Your scripture, image, [unreadable word beginning with “house”]’—the line cannot be read as a complete statement.

‘… became subject to, within this five-syllable expression’ is possible, but the opening and the relation between the phrases are unclear.

This line cannot be translated securely; it may contain ‘to weave or compose.’

Of newness, ho—

—s, possibly completing ‘new’; a knower of learning; his or own…

This line cannot be translated securely; ‘one,’ ‘gave,’ and ‘earth-circle’ are possible readings.

[ಕಾವದ is unclear] to the new method.

The line cannot be read as a complete statement; it contains a form that may mean ‘increasing joy’ or be part of a name.

[Ravi or sun?] [unclear] poetry; the line cannot be read as a complete statement.

[ದೋವವನು is unclear] [perhaps ‘of nine and six’]; the line cannot be read as a complete statement.

… within contact, called one or two …

… [unclear] contact; perhaps five jewels …

This fragment cannot be translated on its own.

… [unreadable] joy …

The words appear to say 'I bow in the sound,' followed by unclear wording that may include 'we.' The line cannot be translated reliably as a whole.

Perhaps 'poets' and 'Śrībhūvalaya' are mentioned; the intervening word and their relationship cannot be read reliably.

The pride maintained by the Ahamīndra gods in Sarvārthasiddhi, the excellence of dharma’s splendor, and long life are for pure devotees. The relation among “pride,” “excellence,” and “long life” is uncertain.

Among them, it is impossible for poets to perceive a distinction called ‘king and subjects.’ Like them, all the people of the Karnata country and language [are] in lasting happiness.

In the country, in the land ruled by Kusumāyudha, there is no populace here (?) that brings the arising of karma under control; how the opening references to Yaśakīrti connect to this statement is unclear.

In the kingdom of the lord Moghanka, who bore the dust of his teacher’s feet and diminished the radiance of choice jewels set in the crown worn on his head: the Bhūvalaya. The line appears to be an incomplete sentence.

The line cannot be translated in full. It may list four, eight, nine, five, one, and it ends with ‘the poem of the people of Karunada.’

On the earth, join the thirteenth number or mark with forty-eight; the words after this are too uncertain to translate reliably, though they include ‘sky’ and ‘Bhūvalaya.’