Chapter 15

In the poem, those—the ten and so forth of the class of gods—who are Śrīkāla Bhavanavāsins, possessing the extraordinary happiness of that time of the churning of the ocean of knowledge.

The distinctions of beauty, distinguishing marks and so forth in detail, Uvavāda, the twenty-sixth chapter in the poem: having heard this and having come, O excellent one, O bhavya.

Having observed the blessed, spiritually receptive people enjoying happiness as dwellers in the three abodes.

They have obtained the boon-giving station through steadfastness in knowledge of attainment and in austerity.

The host—souls delighting in pure austerity that drives back the circle of obstacles of existence—with the splendid pleasure of a station in saṃsāra coming at once.

If one fixes one's resolve with a nidāna, thinking ‘That is wanted,’ saying ‘We want the sport of the Bhavana, Vaimānika and other beings,’ desist from the austerity of the Jina.

Having abandoned opposition and come at last, here and here, that true devotee of the Jina who dwelt in the happiness belonging to the divine women themselves firmly grasped the kāvyavalaya and continues without abandoning the intoxication of delusion: thus.

Aphorism; medicine; eightfold; the aphorism, ‘The gods are of four orders’; the Pāhuḍa poem, ‘The gods are of four orders.’

Virtuous.

Of the woman's bimba-fruit-like lower lip.

He drank the juice of a delightful kiss.

The taste of the lip's juice is just thus.

Rapture at the sight of a woman.

The bliss of the foot, of beauty [unresolved final fragment].

The Bhavana gods in front.

The viewing of that [remainder unrecoverable].

… if it is, the eye; the anklet …

… and the like: having heard the ringing, the ear …

… [unresolved opening], those having desire for the lovely …

… [unresolved qualifier], the breast being firm …

[Unresolved opening fragment], bubble, touching [ending unreadable].

[An isolated b consonant; no recoverable word.]

That [fragmentary].

Having immersed, afflicted by desire [ending unresolved].

In the house-garden, loss of awareness.

The man whose speech is teasing.

Those who come together with that smiling face.

That chewing of betel.

Of a flower,

having sniffed and examined the fragrance,

pressing breast against breast,

the joyful couples of Bhavanāmara gods.

The existing number of its varieties.

You have heard the reckoning of numbers, O master of desire.

To disclose its extent also.

There are no poets within that terrestrial world.

The celestial beings, drinking their wife's bimba-fruit-like lip with passion, looking at the beauty of the form before them, unceasingly touching those soft breasts.

Listening in the ear to song that increases pleasurable sensory enjoyment, oneself smelling through the nose the fragrance of various fresh flowers, rejoicing and repeatedly saying, ‘It has come.’

For the host of gods under the sway of enjoying beauty, what worldly cleverness is there; Saudharmendra, clever one, bow before Saṅkalpaja.

Like Hari, having become a mount, clearly showing an unseen form, abiding in dalliance, remaining without leaving the earth, and associated with women's forms, is Airāva.

Maintaining and assuming various forms beginning with ōvata, he approaches the Jina’s abodes with supreme devotion, having rendered that service of burning away sin.

The aphorism says, “Three forms of wrong knowledge”; among them are the Asurakumāras.

For him, the glorious crest jewel itself.

For all, one and the same banner, alike.

For them, one and the same sacred caitya-tree, alike.

They are two, three, four, five, six.

They are seven, eight, nine, ten.

All of them equal ten in number.

Their emblems are the serpent and Garuḍa.

The crest ornament; next, the elephant and the makara itself.

The Vardhamāna emblem; the thunderbolt is the seventh.

The lion, the ceremonial pot, ending with the horse.

The description of the Jina abodes.

O excellent poet, that aśvattha tree, rāli.

The saptacchada, the silk-cotton tree, the śivaṇi tree.

The spreading jambū, the hacchervavu tree, the kaḍavu tree.

Shade; the śirīṣa tree.

The dhava tree, the palāśa tree, the rājadruma tree.

[The consonant r, apparently continuing the preceding word.]

Kevala; belonging to the trees that are this many.

[The fragment ama has no securely recoverable independent meaning.]

[Unresolved opening continuation] the excellent enclosing wall is auspicious.

The ground in the middle of the fresh row of trees.

Of the temple, [unresolved ಹಾರ್ತೃ], like a hall.

New [unresolved ತ್ರುಪಿಷ್ಟಾವಲಿ ನಾತ್ವಾ].

The four avenues where hardship has ceased.

Excellent are these four gateway towers.

The banner and various pictorial ornamentation.

And consisting of jeweled ornamental arches.

White is the mānastambha.

In the earth-circle of the heavenly world.

In the assemblage, those who serve, bearing manifold forms, are the Asura king, Nāga, Suparṇa, and the excellent Udadhi endowed with spiritual receptivity.

Udadhi, those called Stanita, the excellent host of Dik, Agni, Vāyu, and the Dvīpa class;

further, Vidyut;

the excellent Kumāras.

The members of the ten classes themselves appear. Camara and the northern Virocana are foremost among the Asuras; belonging to the members of the Nāga class—

In that station are Bhūtananda and Dharaṇānanda; third in succession, for the excellent mighty ones of the Sauparṇa Kumāras, the kings are Veṇu and Veṇudhāri; these are thus many.

For those island Kumāras, the excellent Pūrṇa and Vasiṣṭha are kings; for all the many ocean-born beings, the protectors are those called Varuṇa and Jalaprabha.

Of the shining earth, the khara division and the mass of paṅka.

In these extensive divisions is situated the dwelling of these Bhavanavāsis, O Lord; they know their home.

Of those pillars of Vaśavarti.

Situated in front of the courtyard of glory.

Having arisen near the lake.

Lotus stalks having shining tips.

In the night, half of the lotus.

Having become pestle-shaped, the ocean.

It is ten dhanus in length apiece.

Appearing like a sage, the direction of glory.

Becoming cool, [an unresolved phrase possibly referring to a lotus filament].

Of alchemical mastery of mercury, of movement on water, [unresolved continuation].

Of [an unrecovered referent], having climbed to the tip, walking, [unresolved ending].

Like a lump of curd.

Bearing the night’s kākiṇī jewel.

The medicinal herb that has slightly blossomed.

That is an incomparable calming of fear.

O poison-removing nectar, restore to life.

Remaining in glory, the breath is visible.

With the disorder having subsided, remaining in the nose.

In the mud there is a green snake.

Creeping, its tail a bow.

For dripping in, apply it within the ear.

They remain without developing sores of kuṣṭha.

Like a promoter of the welfare of mobile living beings.

Similar to that, it became a remover of disease.

The lovely Bhūvalaya of the gods.

That, the delight of the Bhavanāmara gods, is the glorious moon for the night-lily of distinctions in scriptural meaning, states and so forth, and for the fields of scripture—a Prābhṛta of the scripture.

Of that extent, in this scripture, with the unresolved qualification kēsādaḷiha, the good beings being in both divisions, in the dwelling adorned with the nine gems and the like.

The Khara division, bestowing excellent happiness, is sixteen thousand yojanas thick in its full extent; the coloured division of Paṅka and Abbahulaka is to be reckoned.

Again, there is a thickness reckoned at eighty-four yojanas; when combined, in the great reckoning, people obtain a hundred thousand yojanas of the dwelling, after it has become the eighth great verse.

For Jayada and the others, so as to acquire beauty, in the crowns on the heads of those endowed with twice ten names: the banner’s crest-jewel, serpent, inlaid Garuḍa, beautiful elephant, and depiction of a makara.

In the embroidered band are svastika, vajra and lions; of the enumeration, the pot and horse. These very shining emblems are ten, on the forehead, the identity of those belonging to the classes.

The king, the servants, the lotus-like Jina.

The image bearing the poison-remover's emblem; victory.

A sign, the glory of a bygone age.

It exists bearing the seal of compassion.

The colour of the black plum.

On beholding, at the foot of the tree,

Tell the height of the image situated there:

Twice one hundred and fifty dhanus.

The boon-granting ones seated in the cross-legged posture.

The Arhats, five each, in eminence.

The excellent king within the four directions.

King to kings, a cast image.

The cast embodiment of rasa is a celebration.

Abundant splendour, auspiciousness, and joy.

There is no second to the supreme great nectar.

The boon-giver, freedom from fear for all living beings.

Human birth; sanctifying or sacred; [unresolved ending].

He who has adopted the way of compassion.

The cause, the producer of an effect; [unresolved ending].

Two or three births [are] fruitful.

To establish it, for the gods to worship.

In Karnataka, the Bhūvalaya.

According to the sequence of the teaching of Jinas, gods, and sages, for the Asuras also there are, as the essential total, sixty-four hundred thousand dwellings; for their excellent Nāgakumāras, the count…

Here they are eighty-four; for the Suparṇas, seventy-two; for the princes dwelling on islands in the ocean, seventy-six; for the princes, the Udadhis, seventy-six.

For the excellent Kumāra Stanitas, seventy-six [lakhs of mansions]; for the bright Vidyuts, those [mansions], also for splendour, seventy-six [lakhs]; thus say: for the glorious Dik-kumāras, seventy-six [lakhs].

As their allotted share, seventy-six for Agni; for the sportive Vāyukumāras, ninety-six; when all their lakhs are added together, the aggregate of dwellings comes to seven crores.

Further in the numerical reckoning, the garland of essence is those seventy-two excellent lakhs indeed; all those dwellings obtained are for them, the ten Bhavanāmaras.

Acclamation; and further, for all the deities of those ten families, the separate essential account: for each individual family, again, two hundred Indras apiece; their own splendour.

In the count there are twenty Indras. For the Asuras of the original stock, those of the class are Camara and Vairocana; further along the sequence, for the Nāgakumāras, there are two.

In order, Bhūtānanda and Dharaṇa; a garland of excellent bliss, the essence of beauty, the Suparṇakumāras, endowed with the bearing of auspicious marks: Veṇu and Veṇudhara.

The sūtra says, “The Bhavanavāsins are ten”; who come in the group of two—

Among the gods, the kings called Indras—

Among these two, one is overlord.

Pratīndras of manifold diversity.

[Unrecovered opening] the Indras of the directions, the organization [unrecovered ending].

Those strong in dignity, the Sāmāni-

-kas, the Trāyastriṃśas [unrecovered ending].

[The wording is too corrupt for a defensible literal translation.]

There being kings of the Vaimānika gods.

They come at that occasion among the gods.

Two being absent, the protectors of the body.

They are equivalent to personal bodyguards.

They are devoted to the three councils.

The numerous middle and outer councils.

The gods who are equal in age.

The Indras’ anīka gods are members of the army.

The town’s Prakīrṇakas are equal to townspeople.

The Ābhiyogya gods.

The two became leaders in the assembly.

The illustrious Indra and Pratīndra themselves.

King Soma, Yama, and Varuṇa likewise.

[Unresolved ಎರ], Varuṇa and Kubera, the aforementioned.

The kings are four; the remaining class.

[Unresolved ಕರ], Sāmānika, [unresolved ಭೂವಯಶ].

They bear distinguishing marks on the chest; for the good protection of the Dvīpakumāras there are those bearing the illustrious names Pūrṇa and Vasiṣṭha; for protection, having regarded the Udadhikumāras with favor in the mind.

The great Jalaprabha and Jalakānta; for the Stanitakumāra gods, the new, mighty Ghoṣendra and Mahāghoṣendra; for the mighty Vidyutkumāra gods.

Cloud-like Hariṣeṇa and Harikānta are steadfast gods; for the Dikkumāras of the established order, Amitagati and Amitavāhana are divine lords possessed of splendour.

A human being; an Agnikumāra.

Agniśikhiri also, and Agnivāhana, the divine lord who is a great refuge, whom the princes see; for the Vāyukumāras, blissful Vēlamba and Prabhañjana.

To gather again in enumeration the twenty Indras of the Bhavana dwellings: Camara, Bhūtānanda, the god Veṇu, Pūrṇa, Jalaprabha, Ghoṣa, Hariṣeṇa.

Amitagati, the venerable Agniśikhi, and Lord Velamba—with unresolved wording concerning ten, number, and the mind—are the Indras in the south, the Indras of the region, praised and of excellent form.

The disposition of the gods’ sevenfold military host.

These, in the army of the Asurendra: buffalo, horse, elephant, chariot.

Further, infantry and Gandharva musicians.

And the dancing contingent: thus it is said.

All the Indras of the earth.

Lotus, boat, Garuḍa, bull.

Ram, elephant, makara.

Large fish, camel, large snake, mule.

The deity’s lion and palanquin,

Know the many forms beginning with the horse.

These being of twice seven kinds,

And they are the Ābhiyogya gods, O king.

For our celestial gods, divine consorts.

[Opening fragment unresolved] of fifty-six thousand.

[Opening fragment unresolved] for the remaining ones, fifty thousand.

[Opening fragment unresolved] of forty-four thousand.

[Unresolved expression], thirty-

two thousand.

[Unresolved expression].

[Unresolved expression], sixteen.

[Unresolved ಘಮ] ten thousand [unresolved ಕ್ರ್].

Great.

To [unidentified referent], on the path, four thousand.

[Unresolved ಅತ್ನಿಯಪ್].

[Unresolved: ಯ್ಮದ್ಮಿ], of the sequence of a thousand.

[Unresolved: ದಮಿ], possibly eight each, a thousand persons.

[Unresolved: ಯಮ], existing within vikurvaṇā (transformation), [unresolved: ರ್ಥ್].

[Unresolved: ಲಮ], separately endowed with activity [ending unresolved].

The Vilāṅka poem Bhūvalaya.

Vairochana and the others, praised by people; Dharana, Bhutananda, Venudhara—four in an ordered arrangement; the one called Vasishtha, who is not last; as one hastens toward the essence, Jalo.

The surpassing Kānta, Mahāghoṣa, the divine lord Harikānta of sacred beauty, the protecting, lofty Amitavāhana, the divine lord Agnivāhana; reckon Prabhañjana—ten, to the sun.

Of surpassing radiance, all these are the northern Indra-kings, with the splendour of ṛddhi beginning with atiśaya, gem-made earrings, and a fully ornamented ceremonial fan.

Of splendour like these, an even thirty-four lakhs are allotted to Camara in sequence; a full forty-four lakhs to stainless Bhūtānanda; to Veṇu comes the turn in sequence.

Enjoyed are thirty-eight lakhs in extent; for excellent Pūrṇa, a pleasant forty; for Vibhāmara of incomparable radiance, forty; to Ghoṣa, what pleasantly accrues will be forty.

Oh, to the divine Lord Hariṣeṇa falls all that much.

[Unresolved opening] lakhs, having made known [an unresolved qualifier], forty to Amitagati; having established [an unresolved qualifier], forty to Agniśikhi.

To bear the pair of victory and fame,

In exuberant splendour, their ten

great clans; of each individual clan,

within the realm, there are two Indras.

[Unresolved opening], to this one Indra.

In the succession, there are two divine consorts.

Or Mahādevī; of these two…

…their lord's complexion, limbs, body, and age.

Many consorts, fourteen thousand.

At minimum; of manifold bodily transformation.

In the affection of natural disposition.

a.

[Unresolved opening], in water-play, [unresolved ending].

[Unresolved opening], fragrant and pleasant to the touch.

[Unresolved opening], of the sandy bank, sway.

[Unresolved opening], on the ground they play.

Having experienced an upsurge of love and desire.

Bhūhara's play on the ground, as it is called.

Of the Aśoka grove of that arrangement.

Of the house and the flowering-creeper pavilion.

Great silver and gold,

Bearing these, the jewel-house; within it,

Charming, sixteen colours

Bearing them, the wish-granting circular expanse of ground.

Having overcome others, fifty for Vēlamba; count the dwellings of the excellent, accomplished Vairōcana: thirty; for Dharaṇa and Ānanda, forty in the calculation.

Sixty lakhs by the reckoning; for Veṇu and Veṇudhārin, thirty—.

Thirty-four, having counted for the new one; Vasiṣṭha, thirty-six; for Jalakānta of their array.

For Ēriya, thirty-six; for the excellent king Mahāghoṣa, one should declare that there are thirty-six; for Harikānta also, one should reckon thirty-six; that same amount for Amitavāhana.

Having considered the new reckoning, count thirty-six for Agnivāhana also; on earth, for the god Prabhañjana, truly forty-six lakhs.

These other existing abodes, including the Indras’ abodes, when all are totaled together, amount to seven crores and a further seventy-two lakhs of abodes of the earth.

These are the groves and the palaces of the Indras; look without omitting any. O knowledgeable people, see the counts. The bliss of the palace inhabitants, Bhūtananda and his fellows, shines forth.

As for the golden pleasure houses.

To me this is a marvel; this is spotless.

The women's play, the art of love.

The world-praised arts of sexual positions.

The colours of wall paintings of human beings.

Of the beautiful bed of swan down.

Of the desire for wealth.

Players having that desire.

Of the women.

Showering joy.

In the voice, a gentle being or sounding.

The rilavaṣa making a siṇa-siṇa sound.

Impossible to count is that lovemaking.

Throughout unceasing time, beloved

To matching companions, each one's own self,

In proximity, a nectar-like touch.

The sight of the tip of a forest tree's branch.

The discipline of the earth's dance and song.

The arranged game of pagaḍe.

The grove, dice play, and caturaṅga.

Shows false śāstra of three kinds.

Of woodland recreation, armour.

Śaṇasuta, horses, daily.

The isolated syllable a.

Humility, imperial sovereignty, play, that—

Giving, worship, honour.

That world-praised bhavanapura called ‘this’, and what is called āvāsa, O Kādambē—the characterization is as three divisions. This esteemed Ratnaprabhā…

Situated within the earth is the bhavana: [this is its] characteristic. In those places described as islands and pleasant ocean are the bhavanapuras. [Next,] the characteristic [locations are] pleasant ponds, hills, and places with trees.

Namely, know the ground where that house stands as what is called āvāsa; for those praised Yakṣas, Nāgas and the others, there are three modes of mansion residence, celebrated for the splendour of their inhabitants.

Again, these, however, at the end, for the Asuradevas, are each just like the first-mentioned one: the house called bhavana is the ground itself of the splendid dwelling-place where they reside.

The dwelling is thus: beneath the Citrā earth, in the earth of habitation, Yakṣas possessing slight ṛddhi are said to be present; below, at two thousand yojanas, is the lower region itself.

Within this range of forty-two thousand yojanas are those possessing great ṛddhi; at their limit below, they dwell at a depth of yojanas called one lakh.

The ground, the Nāga dwelling places and so forth, and the extent of the Nāgas belonging to those possessing the three degrees of ṛddhi will now be described in detail—the Bhavana gods.

O Vīra, all the dwelling places are palaces, alike, spacious and square-cornered in form; they are made of diamond, beautifully adorned with doors of solid substance.

Understand the Bhūvalaya poem concerning the ground of jewels; if you desire this very account of the mansion-dwelling gods, in the vicinity of two thousand nine is the section of the poem expanded from nine hundred sixty-one.

O affectionate ones: zero, two, zero, one; the interval between rows, seventeen, to tell; one thousand one hundred and eighty-one, having flowed forth in Kāvyavijaya’s Bhūvalaya; a row—consider the Bhūvalaya within the portion belonging to the number one thousand one hundred and eighty-one.