Chapter 14

The ḷ sound; Ananta the Tīrthaṅkara of the poem; the ḷ sound that is not short; [unclear words] of counting; Bhūvalaya, a part of extraordinary sound. The grammatical links between these phrases cannot be read securely.

When there is intense devotion to the three jewels and Pārśva Jina, [the line mentions] Nemi, a bakula tree, and the thick root of a tree. The remaining words do not yield a reliable complete sentence.

Possibly: “Bow with goodwill to the Bhūvalaya of proper order, which had performed austerity.” The remaining words mention one with faults of mind, doctrinal scripture, benefit to the body, and perhaps life breath; their relation cannot be read securely.

[Unreadable fragment] incomparable (?)—for the fault of the utterance; [unclear words] a bearer of doctrine; [unreadable words] Vardhamāna; [unreadable ending]. The sentence cannot be read reliably as a whole.

Having served the [unclear] speech, the sage Gautama [is mentioned in connection with] fame and Bhūvalaya and others; the remainder, including a possible reference to twelve, cannot be read reliably.

The line cannot be read as a complete statement; it appears to address an esteemed Vṛṣabhasena.

The line cannot be read as a complete statement. It appears to mention Brāhmī and Sundarī.

He showed life or breath within liberation.

Within the treatise on essential substance (?), of compassion …

[Unclear fragment] a thousand aphorisms [unreadable].

The one who whispers [the rest cannot be read securely].

The beginning of the ten dharmas [remainder unreadable].

Mudless, extraordinary pannīr (perhaps rosewater).

The procedure of the pōsada fast …

This line cannot be read reliably.

[Something] that has not touched a pestle (?) …; the rest cannot be read reliably.

… the Pāhuḍa text; the preceding words cannot be read reliably.

“... substance or wealth ... to everyone.” The line does not yield a complete statement.

This line cannot be read reliably.

“... wood (?) ... substance(s) (?).” The line cannot be read reliably.

“... counted or calculated ...”; the line cannot be read reliably.

The line cannot be read as a complete statement; it may mention life or living.

All fame has been used; the final ‘that’ has no clear referent here.

The line appears to mention the Brahmins and fame, but its relation between them cannot be read securely.

Not becoming subject to another's control; the remainder cannot be read.

A result came within ‘ಲಶದಂಕ’ (unclear).

The line cannot be read reliably as a complete statement.

An unclear phrase concerning distinction and knowledge; its grammatical relation is uncertain.

An unclear phrase about something pervading and a circle or its mark; the line cannot be read reliably as a complete statement.

The victor(?) said further: the śruta-kevali holy persons(?) had arranged the Jina’s teaching beneficially in the fourteen weighty Pūrvas. The phrase before “fourteen” may mean “having praised”; the final word cannot be read securely.

In the ninth pūrva (?), [there is] something for the people’s life (?), a pleasant pūrva; the phrase about its order is unclear. It then mentions something pleasing (?), prāṇāvāya (?), and a pleasant order, but the ending cannot be read reliably.

… thirteen crores … in the reckoning … at the Jina’s feet … fatigue-removing Ayurveda … a kingdom of dharma … . The remaining wording cannot be read securely as a complete sentence.

The line cannot be translated completely. It appears to mention the Veda’s mark or number, karma, states of dullness, and the sound of a middle word or position; how these relate is unclear.

Among people (?), the Sharmas (?) calculated the letter of an unclear sequence. The line then mentions something before or behind a row, an uncertain number sequence, and a zero above it; the ending cannot be read as a complete statement.

The cord(?) … eight(?) … two and five(?) … like a thread … [unreadable] … for four(?) … applying a coating … [unreadable]. The line cannot be translated completely from these letters.

A gift into a hand-bowl? The final word continues on the next line.

Śreyāṃsa; [unreadable]; worthy of reverence; the honored Brahmadatta. The grammatical connection is unclear.

The line cannot be read reliably; it may end with the name Surendrasena.

To return; Indra; [unclear continuation]. A complete reading is not possible.

[Unclear] Padmasena [incomplete or unclear word].

A ruler, Somaseṇa, [unclear], one who observes a vow.

Best of men, Mahendra, [unclear].

[Unclear], Somaseṇa, king.

Next or nearby is Pushyamitra, the king (?).

Of the mountain’s summit … Punarvasu…; the line cannot be read as a complete statement.

In captivity (?) …; the rest cannot be read.

Bharata; Jayadatta; [unclear form]. Their relationship cannot be determined.

An unclear word, Viśākhadatta, Suruci.

King Dhanyasena, praised by gods.

An unclear word, Sumitra, Dharmamitra.

Another, perhaps Mahājita and Nandi; equal [to whom or what is unclear].

Sarva(?), Rishabha, Vardhanadatta(?).

Varasena, a partly unreadable name ending in ಅನ್ಯಸೇನ, [and] the group.

The line cannot be translated reliably.

All twenty-four are givers.

The line cannot be read as a complete sentence. Its legible fragments say: “that … medical … mercury … a blossomed kind … from the flower … play … this many kinds of openings …”

[Unclear], one within another, [an unclear expression concerning mixing], within a new page, [unclear], proclaiming the greatness of flower medicine; the ending is unreadable.

The Bhūvalaya poem, resembling a collection, [unclear words concerning] constant hope and youth, effects protection of vigor; the final words cannot be read.

“Protection of pleasing juice or taste (?)”; “in the poem, eight”; “of the remaining ones (?)” followed by unreadable words; then “of the protection of life,” an unclear word containing “rasa,” “matured,” and another unclear word. The line cannot be translated as a complete sentence.

To become a sound (?)—from the flower’s juice, a new one as though it became a prepared essence; [unclear]. From the result of a new physician’s giving, [unclear] to the self, [unreadable]. The line cannot be translated as a complete sentence with confidence.

An unclear word, followed by “first Manu” and possibly “Bharata”; their relationship cannot be read securely.

An unclear word; hearer, glory, truthful disposition. A complete sentence cannot be read securely.

This line cannot be translated securely; it appears to contain “truth” and “strength.”

Among them, a pleasant feeling of friendship.

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

The line cannot be read as a complete statement; it may mention lineage, duty, and someone possessing strength.

Among them, one possessing strength in giving (?).

The line cannot be read as a complete statement; “new hearer,” “Maghavan,” and “strength” are possible readings.

The line is unreadable as a whole; it appears to mention warrior prowess.

Of Sīmandhara, revered by poets (?).

Nine or new hearers; Tripiṣṭa; sharing a dharma (?). Their relation cannot be read securely.

Various devotion; Dvipishta; [unreadable]. The line’s full meaning is unclear.

[Unclear], the self-born ruler of the earth.

Beauty; the supreme person (with an uncertain ending).

[Unclear], a foremost man perhaps; the line’s relation to the others is unclear.

Pure or purifying; perhaps lotus-born, with an unclear final syllable.

The line cannot be translated securely; it appears to include “truth or principle” and “he too.”

This line cannot be read or translated securely.

… splendid Nārāyaṇa too.

… Subhauma, Ajitajaya; the words’ relationship is unclear.

Among them, Ugrasena is named; the rest cannot be read securely.

Ajitasena is perhaps called a king of the earth.

King Shrenika, revered by poets.

For a ruined man, a fine body is attained when contact occurs with dust from the dust-grey ascetic’s body, perhaps from his head. The final words may refer to a very great affliction, but their meaning is unclear and the phrase continues into the next line.

The line cannot be translated completely. It refers to disease, a medicinal power, their mouths, and pleasant saliva; the remaining action and how these parts connect are unclear.

From the [unclear source], all our diseases subside, [unclear]. Among those with the kṣvēḷauṣadhi power, [something] seen, arising from sweat—the waste, or… The line appears to continue.

By this, a disease of the final stage subsides, it seems. Those learned in the Āgama call that power of the venerable Jina monks ‘ghana-jhallauṣadhi power.’ The final word cannot be read securely.

By the discharge that came and oozed through the passages(?) of the ear, tooth, nose, and eye, and from the unclear ‘ಸಾರಮೆಯ್ ಮಾಲೆಗಳಿಂ’, all diseases are destroyed(?).

…for [someone mentioned in the preceding line], a possible disease-related power…

This syllable appears to complete the word in line 1; it has no separate translation.

…is present.

The line cannot be read as a coherent statement; it appears to mention three regions.

The line appears to say ‘… two, I said, Pārśva …,’ but its full meaning is unclear.

The line cannot be read as a complete statement; it appears to mention Kāśī.

The line names Śītala and possibly Mālava; their relationship is unclear.

… the esteemed Vāsupūjya; the preceding word is unreadable.

An unclear fragment, followed by the likely names Vimala and Ananta; the rest cannot be read securely.

An unclear opening, followed by the likely names Dharma, Malli and Namin, then an unclear fragment.

An unclear fragment, Munisuvrata, and a word that may mean ‘they’ or ‘their’; the line cannot be read as a complete statement.

Possibly ‘next’ or ‘again’, ‘seven people’, followed by unreadable text; the line cannot be translated securely.

… heroes, Nemi, Videha … The line cannot be read as a complete statement.

… Shanti, Kunthu, possibly Ara … The remaining wording is unclear.

The line cannot be translated reliably; 'Kuru,' 'knowledge,' and 'arhat' are possible readings.

… of an excellent land, north or answer … The line cannot be read as a complete statement.

To those of the many regions (?).

They have not wandered the circle of the earth.

The line cannot be read as a whole; only “of the land” is reasonably clear.

The splendid ones (?) of Bharata’s land.

A sign of the marvel of Kannada land.

This line cannot be read reliably.

Excellent detachment, always.

Bhūvalaya, the good fortune of people.

To the lord, tell of the power of fecal medicine [?]; [unclear] charm for you, sweet poetry coming from the tongue [?]; those [unclear] feces, urine, and the like. The connections between these phrases cannot be read securely.

Every portion of spittle (?) becomes divine medicine. The bodies’ feces and urine are followed by an unreadable expression; then the line speaks of air that has touched the body touching us, before breaking off at ‘of that body.’

All [unclear] diseases come to an end, and the body becomes free of disease; [there is] the old-age-destroying, all-medicine power. The words concerning touch cannot be read securely; the line then names Kālakūṭa poison and nectar.

That indeed is a power in the Jina faith; [the words concerning] a monk’s compassionate face [are unclear]; poison becomes nectar. The remaining words mention a body, a mouth or face, and a gaze, but the clause cannot be read reliably.

When [an unclear thing] falls, poison becomes like the essence of nectar. The gaze of the sage who has acquired that power [has an unclear connection to] poison and nectar essence; the final term appears to name a power concerning gaze and poison.

This fragment does not form a readable statement; it may begin 'his …'.

There are eight extraordinary medicinal powers. The line then speaks of coming near, something associated with chitravalli, and its herbs; the damaged wording does not support a complete reading of that part.

[Unclear]; it is nectar; ‘poison’ begins here and continues on line 2.

Completes ‘poison’ from line 1; it has no separate meaning here.

The intoxication subsiding (?) … of the leaves … [unclear].

It comes to Riddhi (?) … [unclear].

The core or essence of something is mentioned, but the line cannot be read as a whole.

‘To read’ and ‘the mādala plant’ are discernible; how they relate is unclear.

The face or mouth and perhaps juice or taste are mentioned; the line cannot be read as a whole.

A tooth and possibly impurity are mentioned, but the line cannot be read as a whole.

… an ear ornament …; the full line cannot be read securely.

This line cannot be read securely.

… beginning or opening? … a flower …; the full line cannot be read securely.

… quality …; the full line cannot be read securely.

A lotus turning toward the dawn.

[Unclear expression]; the flower’s nectar or essence.

Of the goddess Padumavati, [unclear].

This line cannot be read reliably.

In this, Devendra … an ascetic, perhaps; the ending is unclear.

Jinadatta did or made something; the surrounding words cannot be read securely.

This line cannot be read as a reliable sentence.

… Hara, or ‘remove’ … the essence of all … ‘say’; the line cannot be read securely.

From this, attainment of rasa … The ending cannot be read.

This line cannot be translated as a complete statement; it appears to mention breath or air and rasa.

Medicine or a physician and an expert are mentioned, but the line cannot be read as a complete statement.

The line appears to mention a dwelling and renouncers, but its meaning cannot be read reliably.

[Unreadable] for the book [unclear], at once eighteen thousand verses [unclear], formulas [unclear], [possibly a sequence] described or depicted, eighteen thousand …

Having added or increased [it], the juice or essence [ಸಾರಸಗೀ, unclear] from an excellent flower of the kind; flower, ಪಾರದವಾ [unclear]; having ground [it] with or from the flower and placed [it] in or at ಪುಟದಾರಯ [unclear]; new ರಸರ್ [unclear]. The line cannot be translated fully with confidence.

This fragment cannot be translated reliably.

The opening fragment is unreadable. The line speaks of a made or bound attainment in rasa, ‘as a sun’ (?), the doctrine’s alkali (?), an elixir, and a new formula text; the words around ‘brought under control’ and the closing name or title cannot be read securely as a sentence.

The sage, the venerable Samantabhadra, composed a poem called ‘ಸ್ಶೀಲಣ’ (?) from or by something concerning breath or life (?). It is described as unknown to Charaka and others (?) and as incomparable (?).

The medical teaching, an unclear term, Ayurveda, and all the ‘ಸವನ’ (?) are mentioned with ‘read with relish’ (?). They arose from here; all those on earth [unreadable] cultivate or use them (?). The line does not support a secure complete reading.

… Rishabha, Ajita, Ananta, and the beginning of another name.

A name continues; Abhinandana and possibly ‘all’ are mentioned. The remaining wording cannot be read reliably.

Ayodhya may be named, but the line cannot be read reliably.

Sambhava and Shravasti are named; their grammatical relationship is unclear.

A possible reference to Vinīta? city and Sumati; the remaining wording cannot be read securely.

Padmaprabha is named, but the line cannot be read as a complete statement.

A fragment mentioning Kauśāmbī and a city; its full meaning is unclear.

This fragment cannot be read on its own.

… Supārśva …; the surrounding words cannot be read securely.

… Vārāṇasī, said or called Kāśī (?); the grammatical connection is unclear.

… Candraprabha, Candrapura …; the relation between them is unclear.

… the illustrious Puṣpadanta, Jina …; the line remains incomplete.

… Kākandipura; the preceding word is unclear.

… Śītala, Bhadrilā…; the line cannot be translated fully.

… Śreyāṃs … Siṃhapura.

… Vāsupūjya, Campāpura …

Vimala, Kaushalyapura; the opening and closing fragments cannot be translated securely.

Dharma, Ratnapura; the surrounding fragments cannot be translated securely.

Shanti, Kunthu, and possibly Ara; the other syllables cannot be translated securely.

Possibly ‘they’ and ‘Hastinapura’; the rest cannot be translated securely.

[Unclear fragment] Malli and Nami are those of Mithila.

[Unclear fragment] Munisuvrata, born in Kushagrapura (?).

[Unclear words] Nemi, Dvaravati, [unclear fragment].

Those (?) — Vira, Kundalapura.

All of them—birth in the world (?). The words do not make the precise relationship clear.

Among them, having added violence toward living beings, [someone] brought …; a poem … the word ‘Ayurveda’ … Śiva or the auspicious blessed lord …. The intervening and final words cannot be read reliably, so a complete literal translation is not possible.

The mind’s life-breath.

“[Unreadable term]” is said in connection with protecting a living being; the remaining words mention a human, protecting, compassion, and living beings, but their grammatical connection cannot be read securely.

“Above or having risen? … protects … kills those who have not learned … powerful … Charaka’s medical view … defeat … [unreadable] … violence … Ayurveda … [unreadable].” The words do not yield a secure continuous sentence.

“…protects, saying ‘strength’…” The wording continues across line boundaries, so its full assertion is unclear.

He himself, without remembering Vīra Jina’s words that killing the living beings mentioned here incurs sin ... . The opening and the wording around ‘killing’ are too damaged to translate securely.

An arisen thought of violence—condemnation [the grammatical connection is unclear]. Compassion should be upon living beings; the phrase involving ‘all’ and the ending cannot be read securely.

Arisen(?) lineage of karma(?), lord, sway(?); the words do not yield a secure sentence.

Best of men, one, two, three(?)…

[Unclear word], four.

Five and six(?), eight and nine.

[Unclear fragment], ten, eleven, twelve, [unclear fragment].

[Unclear fragment], thirteen, fourteen, [unclear].

A stream or line [uncertain], nineteen, twenty-one [uncertain ending].

[Unclear fragment], royal lineage, Ikshvaku [uncertain ending].

Pārśva (?), Suparśva (?), fierce, chest (?)—the ending cannot be read securely.

Dharma, Śānti (?), Kunthu (?), arhat (?)—the grammatical relation is unclear.

[Unreadable] those of the lineage.

Again, [unreadable phrase apparently beginning with ‘twenty’].

Composed; Hari’s lineage; [unreadable].

Ruru (?) … Vardhamana being present (?) … and. The clause cannot be read reliably.

Arhant lord; lineage; victory. The relation between these words is unclear.

Among [unreadable plural], Nemi, flowing or moving (?)—the line cannot be read as a reliable clause.

This line cannot be read reliably.

Bharata’s royal lineage … [the line breaks off unclearly].

… fixed or embedded(?) the protector of dharma(?); the relation between the words is unclear.

An excellent king, the lineage of Jinas … [ending unclear].

This line cannot be read securely; it appears to mention a descending time-cycle.

The eminent ones beginning with Ṛṣabha and, apparently, ending with Vīra.

Cause, effect, and the world-circle; their grammatical relationship is unclear.

The accomplished Samantabhadra apparently bent down and bowed at the ārya’s feet; the opening concerning the revered teacher is unclear. Desire for fame, honour, and gain is mentioned, but the ending cannot be read securely.

This, new, the author of a text, affection; thus, to sustain (?) violence—why would that knowledge of rasa become successful (?)? The ending cannot be read reliably.

Having become indebted (?), he was seated in a tree; [unclear] flowers, joy (?) [unclear]; with a vow of violence, [unclear] of divine qualities. The final word cannot be read reliably.

… much … knowledge … for those to be obtained, would Jinadeva say that the … sacrifice involving violence becomes dharma? The final word is unclear.

Of joy, Ayurveda, water, something previously acquired, an unclear expression, affliction and disease: the wording does not yield a reliable sentence.

An unclear expression, all the people, perhaps having called them, and the bliss of liberation; the final word continues on the next line.

Having surged (?) he said to Sārva (?), ‘Achieve [it]’; quickly, the attainment of happiness [unclear]; swiftly conquer karma; violence [unclear]; on the path [unclear]. The damaged wording does not support a complete reading of the last clauses.

The father of [unclear] is the boon-giver.

[Unclear]; Nābhirāja; [unclear fragment].

[Unclear]; King Jitaśatru.

To rejoice? Honoured Ravi, conqueror of enemies.

… Sambara, Megharatha … The line cannot be read as a complete statement.

Vagadharana, Supratishtha—possibly two names; no complete statement is clear.

… Gurusena, Sugriva … The remaining wording cannot be read securely.

… Dridharatha, Vimalavahana … The fragments around these apparent names cannot be read securely.

The line cannot be read as a complete statement; it contains a possible name, Vāsupāja.

An unreadable fragment, Kṛtavarma, and an unclear final form.

An unclear form, Siṃhasena, and an unclear final form; the line cannot be read as a complete statement.

An unclear form, Bhānu, and the beginning of a word continued on the next line.

Viśvasena(?) [continued from the preceding line].

[Unclear], Śūrasena, excellent, [unclear].

[Unclear], Sudarśana, Vijaya(?).

[Unclear], Śrī(?) Kumbha, the eminent one(?).

This line cannot be read as a word.

An unreadable form, Sumitra, Vijaya, and an incomplete form.

An unclear form, Samudravijaya, and an unreadable form.

An unclear form, Vishvasena, and Siddhartha.

The paternal lineages may rise or fly; the rest cannot be read securely.

The circle of the earth standing in the sky.

True attainment occurs when rasa succeeds; the line then mentions a twice-born person, body, metals, good fortune, victory and gain. The remaining wording cannot be translated reliably.

The line mentions the ignorant, Ayurveda, possibly Māri or an epidemic, and possibly knowledgeable people. Its remaining words cannot be read well enough for a continuous literal translation.

O man, having renounced what is called sin (?), is that right? The words concerning ignorance appear to call for its removal, but the final verb cannot be read securely.

… the path of discerning sin and merit … [unclear words concerning sin]; if it is called violence, danger too may come, [they] said … [unreadable ending].

[Unclear] of nonviolence’s auspicious method, [unclear medical term], deity too, [unclear], teacher and scripture—believing [them] to be refuge, are you all to learn the taste [?]?

To go? and to come, we shall tell the essential meaning? of flower Ayurveda; [unreadable phrase]; to all our people, we shall teach understanding? [ending unclear].

Having come from the trituration of zinc, the eminent mercury is to bring about gold-making; the words that follow, though they mention well-being and address Bhārata as lord, cannot be read reliably.

Hope’s fortune, one proclaiming of violence, the Lord’s flower physician—O, that compendium of essence, Śrī Pūjyapāda Ācārya, [an unclear ending concerning] essence. The words do not yield a reliable connected sentence.

The line cannot be read reliably.

Vijayā and perhaps Suṣeṇā are named, but the line's full meaning is unclear.

Perhaps ‘one, two, three’ within something; the rest cannot be read reliably.

Siddhārthā and perhaps Maṅgalā Devī are named; the fragments do not yield a complete sentence.

An unreadable fragment, Suṣīmā and Pṛthvī, followed by a phrase possibly referring to four and five.

This line cannot be read reliably.

Eight; Lakṣmaṇāmbā.

An unreadable fragment, Jayarāmā, and possibly 'from Sunandā.'

Asha, Nanda, Vijayamma.

An unreadable fragment, then possibly nine, ten, and eleven.

Yasha or ‘fame’; twelve; Jayashyama.

Unreadable fragment; no complete word can be translated.

The line cannot be read as a complete statement; it contains “thirteen,” “poet,” and possibly “ten.”

The line appears to name Lakṣmīmati and Suprabhā, but its beginning and end cannot be read.

The readable words are “fourteenth” and “full moon”; the line’s complete meaning is unclear.

An unreadable form is followed by what may be the name “Sirikānta Devī”; the grammatical relationship is unclear.

An unclear word is followed by “sixteen” and apparently “seventeen”; the ending cannot be read securely.

After an unclear word come Mitrasena and possibly Prajāvati; their relationship is unclear.

The line contains “essence” or “flavour,” possibly the name Soma, and two forms that cannot be securely interpreted.

An unclear form is followed by Śiva, a possible name Brāmhilā, and “mother”; how they connect is unclear.

… the one who does what is pleasing, the eighteenth.

… possibly twenty-four … Bhūvalaya … . The line cannot be read as a complete statement.

The line cannot be read as a complete sentence. Its discernible parts are ‘bringing welfare … having understood … Bhūvalaya … liberation-giving (?)’; their grammatical connection is unclear.

[Opening unclear.] Having brought forth from the perfected essence, the poet (?) brings a new poem; its essence or flavor (?) is auspicious. The poem of perfected essence is not false; the ending concerning the Arhat is unclear.

Having heard the poem written from a text and having abandoned violence entirely, [unclear]; bringing a festival or section (?) and all prosperity, [unclear ending concerning] pure mind and speech.

The line cannot be translated as a complete sentence reliably. Its readable parts say: “Om; purity of the three faculties; [unclear]; doubt and the like [?]; eighteen; [unreadable]; having twenty-seven marks [?] at the end; to your revered Bhūvalaya, great [?].”

With devotion and purity of body, mind, and speech, I bow to the Jina. The rest speaks of long-lasting salutation, coming with hands joined, and an entreaty of the mind; its final word is unclear.

The isolated letter ಅ does not yield a readable line.

What shall I say of the learned person or people who, in Amoghavarshanka’s assembly, affectionately averted the great sage Charaka’s violence by the teaching of the omniscient one of the earth?

The line appears to mention a calculation associated with Śiva, lord of Pārvatī, and to say something about its detail and a letter or syllable. The intervening wording cannot be read securely, so a complete literal translation is not possible.