Chapter 16

For us, Siddhārtha means white mustard; of the pot fashioned of clay and completely filled with rainwater, the homage named Palyopama is that Bhūvalaya.

[Unreadable opening] the palm’s lovely mirror, the parasol, white [unrecoverable wording]; because the shining limb of meditation, the white leśyā, exists within the body, [it is] called the source of spiritual merit.

The countless auspiciousness, being uncountable, it has made countable. The image of the Bhagavants of the Āgama is reflected in that mirror, [comparable to] supreme kevala [knowledge].

Like kevalajñāna, for the world of the mirror to become known, without a stain, the mirror too is an auspicious object; within knowledge are indeed all loka and aloka.

Incomparable is this primal mirror: knowledge dormant in the soul, a garland of homage, excellent for obeisance to the twenty-four Tīrthaṅkaras.

[Unrecoverable opening] all ten directions, fragrance [unrecoverable words] on the path [unrecoverable words] radiance [unrecoverable words] so as to become an indication [unrecoverable words] Tīrthaṅkara [unrecoverable ending].

Of the prosperous ones.

[Unreadable passage] a garland of welcome [unreadable passage], in the path through the sky [unreadable passage], bearing [unreadable passage], within it, endowed with auspiciousness, pure [unreadable passage].

[Unrecoverable wording.]

[Unrecoverable opening] a position of greater greatness.

[Unrecoverable opening] which is exceedingly endowed with splendour.

[Unrecoverable opening] experience of permanence and impermanence.

[Unresolved expression] which tells, always.

[Unresolved expression] being new.

[Unresolved expression], O perceiver of the self.

[Unresolved expression].

Restraint, a cluster of splendour.

Within the true teacher’s exposition of the sūtra.

The exposition concerning leśyā which becomes accepted.

Of the scripture of the nine gateways.

The nature of the triad of Siddhāntas.

The manner, the nature of the six substances.

They tell of the aggregate spoken of in both.

In a beautiful manner, loka and aloka.

Which tells all the essence of the sayings.

Among the real substances, the soul.

Truly the essence, worthy of acceptance.

The Iṣṭopadeśa, saying that it is thus for us.

This rebirth-bound soul’s destroyed portion of karma [unresolved ending].

[Unresolved opening] by an explicit statement [unresolved ending].

[Unresolved opening] the group of eight that has been told.

Those karmas are all destroyed.

A white parasol serving the heaven situated below the eighth earth.

The threefold, countless karmas they destroy: one should understand it in this sense.

This is the siddhārtha auspicious object, called the cause—the mustard constituent; among those six, one is the fragrance-filled garland of sevagu flowers, auspicious.

There, if the path is called auspicious, the enumerated hundredfold sound of the fifty-six letters fashioned wealth that brought whiteness within the father's body.

Protecting all, beautiful and lovely is the trumpet.

[Opening unresolved] the sounds which come together, according to the scriptural system; this is the whiteness of the ever-pure self.

Within the excellent Bhūvalaya, all the clamour of all the groups of sounds belonging to the science of numerals and letters; in the path of homage, through purification of the body, discriminative knowledge is Brahman.

When happiness is then attained, as they remove all bonds beginning with karmic bondage—all those bonds—those indeed are increasers of bliss.

Until all the auspicious things themselves descend nearby, within saṃsāra, to call the numbers and letters of the zero of Sarvārthasiddhi ‘all meaning’.

All those alphabetic characters spoken of, when reckoned as all the numerals, are nine; that zero, remaining as a numeral alone, sustained all the words.

To perform austerity, creation [the syntactic connection is unrecoverable].

[Unrecovered qualification] the anuprekṣās.

The isolated syllable a.

[Unrecovered opening] what is meant by īśatva, lordship.

[Unresolved ಗಪ], desire for vaśitva.

[Unresolved ಆಪಯೆ], prāpti, the self.

[Unresolved ವ್ಪ], naya and the rest, the illustrious Lord’s life-span.

The bounds of the divine āgama.

The lifespan spoken of as vapa.

In this manner, within vikriyā,

the supernatural attainments, this gaṇadhara

whether he employs them in a time of distress.

[Unrecoverable fragment] the colour.

It touches these.

[Possibly a reference to Yāpanīya; relation unrecoverable] life [unrecoverable ending].

[The wording cannot be recovered sufficiently to translate.]

Praise.

[Unrecoverable fragment.]

[Unrecoverable fragment.]

Among those who assented, that teacher who comes [unrecoverable ending].

Unresolved fragment: yāparindab.

Being there; the beginning of ‘supreme’.

The possible ending of ‘supreme’; a state.

Unresolved continuation: mavā.

[Unrecoverable opening] pīta (yellow) [unrecoverable ending].

[Unrecoverable text] padma (lotus-coloured), of śukla (white), perpetual [unrecoverable ending].

[Unrecoverable opening] splendour, called auspicious.

[Unrecoverable opening] of the guṇasthāna that one ascends.

That told the inner meaning of the numbers.

The excellent leśyā path.

And vargaṇā, the upper world.

Of the exposition, the substance: Bhūvalaya.

The foot is auspicious; the being of saffron, of the fullness of the gathering of water called fame, having attained the light of the self that pierced the space filling the new body.

[Unresolved opening] having become new, a full vessel, sweetness, like a string of garlands for the feet of the Tīrthaṅkara praised by humans, gods, and serpent-lords [unresolved ending].

The auspicious festoon that dispels discontent is endowed with abundant splendour; the parasol-bearer who indicates his own good fame possesses splendour equal to that of the bearer of the three parasols.

It had become [followed by the unresolved syllable ja].

Making the celebrated threefold arrangement beautiful, this parasol is glory of an incomparable kind—with the thought that all should obtain it so that it fulfils its purpose.

It came to be sought with delight, saying, “May the pilgrimage to the nirvāṇa-place of the shining, auspicious Arhat Lord come”; those are a meeting of all attainments.

There is turmoil within saṃsāra; in the necklaces of the one who removes the distress that comes anywhere, it is like the splendour of spiritual glory existing in the golden vessel—ah!

Of this kind and auspicious is the Lord Jina, one whose wishes are completely fulfilled, experiencing the kevalajñānas, a complete human being.

As desired, the great full vessel of the auspicious lord—that is the pitcher for the birth-anointing of Ṛṣabhadeva by Hari, measuring a thousand yojanas.

The abundant assemblage of the fruits of desires.

Glory; the good action of upward movement.

The destination, the extremity of the upper world.

The perfected soul abiding in the abode.

[Unresolved ಭೂಶದಮರ], the limit of the upper region.

[Unresolved ಲಸವಸ್ತನ್], everything, [unresolved ಊಸ್].

When one says darśana, what is it, [unresolved ಊನಾ].

Asi; if those are meant, how many, [unresolved ಊಯಾ].

That utterance—where has it arisen, and how?

Sound gives bliss.

Glory; why that count of knowledge?

I call it itself the transcendent.

The general character of universal ṛddhi.

The expansion of fame, accomplished.

Faith; of attaining the pure intrinsic nature.

A sage; newly bound; false belief and so forth.

They are not present for the experience of nasaruṣṭi.

Endowed with the pure right belief of naśīla.

To the form of the wealth of dispassion.

Non-soul exists, formless non-soul indeed.

Within the activity of sound itself.

That very manner called varṇa.

Among the eleven, colour; the Bhūvalaya.

If it is, the breadth.

Among them there is thickness of that breadth; having made those things twofold, ascending and pressing onward, the gods spread out in the sky.

Having plunged, all of them—the fifth, without obstruction or disease, devoid of minute living beings, desirable—as a great celebration of abundance, the stream of Kṣīrasāgara; within the house, the Bhagavat’s birth.

For the abhiṣeka in due order they lift, in a vessel in the ocean, the vessel of gems of various colours; they came in succession, having stood in the sky. [The closing syllables cannot be securely translated.]

[Opening fragment unresolved] Having filled the milk-water in a vessel, having brought glory, pleasantly immersing Śakra Saudharmendra in that deep ocean of delight [closing fragment unresolved].

When water was filled, that sweet stream of the bathing consecration, released aloft along the sky-path, had come to strike the body of Jinadeva, the little child—so he thought.

Knowing all the hidden thoughts of Devendra, who was worried, the Jina—as if saying, ‘O host of Indras, do not worry, sir’—the Lord sent forth a fierce wind.

His slight breath, sir, sounding ‘ḍara-ḍara’, spread over all the gods, and joy arose; near Meru he established Sakka’s true conviction.

[Unresolved opening] the venerable method that describes [incomplete continuation].

[Unresolved expression] being called [thus], of roughness, [possibly a bond].

The sacred teaching, the kinsman of affection.

[Unresolved opening] of numerals accompanied by letters, [possibly their modes or alternatives].

Examination of the modes or alternatives.

A repository, a collection of doctrinal treatises.

Within [unrecoverable expression], possessing letters.

The becoming knowledgeable about that.

[Unresolved opening], the greedy man's passion of greed.

The colour of the heart [unresolved ending].

[Unresolved opening], in the periods of time of the reckoning [unresolved ending].

[Unresolved opening], in the ocean [unresolved remainder].

The colour of [possibly something white], [unresolved concluding word].

Within [possibly an āgama], [something] is known.

The moon, [unresolved expression], saying “a thousand.”

[Unresolved expression], [possibly a number], [unresolved expression].

[Unrecovered expression], envisaging the colour of the numeral.

[Unrecovered opening], within auspicious leśyā, [unrecovered predicate].

[Unrecovered expression], within the form.

Of the numerals that come before [unrecovered ending].

If one says Kaliyuga, the subject matter.

The learned bhaṭṭa company of sages.

In place of them, within scripture, Bhūvalaya.

Like him, Devendra has experienced delight at the Jina's greatness; he who remembers, performing a tāṇḍava dance with devotion, [unrecovered wording: ನೆವಸಾದ ಕುಮ್ರದೋ], skilled.

What shall I say again and again: to pour out the vessel’s contents, Indra himself, having taken into his lap the Jina, auspicious in body and endowed with qualities, having considered what auspicious vessel to use for Mahāmeru.

To set things in order, those auspicious women bring a hundred flowers and worship. Through those who know the proper time, the time comes for the pot; in the two new pots there is well-being.

They joyfully fill and set out the water of that lake; spread out this mustard seed, coriander and the like for the assembly, according to the preparation of the auspicious kumbha.

If a kalaśa is required for every house, having decorated it splendidly, for the kalaśa’s fullness of form, that around which all the bees swarm is the finest of flowers.

Among those called Hari, Bharata, and so forth, the auspicious kumbha must be installed; look at the sin-allaying kumbha of the well-positioned pillar.

These are called kalaśas. For the household wedding, both [vessels] and all the honours belong to the kumbha. It has remained waiting with ease. The god of Lord Jina has told his own procedure.

[Unresolved ಡುವಳು], in accordance with what has been told.

[Unresolved ನ್ವಜೌ], the colour of leśyā.

[Unresolved ಬ್ಕೋವ], now I shall tell, in the poem’s—

—exposition, the eight karmas.

The soul lying hidden within these.

It remains without abandoning its connection with these.

Its own various leśyās, becoming attached, become a forceful

essence and exist within the soul.

Having become a knot of worldly existence, strife, that—

—disposition producing, intensified.

Among the six colours.

The hell destiny which is lowest.

[Unrecoverable word fragment.]

[Unrecoverable fragment] of the cause, a cruel disputant [unrecoverable fragment].

Of their three leśyās,

The inauspiciousness is a thorn in the path.

Why it is like Yama; vaya, possibly ‘age’.

[Unresolved expression ದವರವ]; leave; fierce rogues.

A snake; charity; moral conduct; being needed.

[Unresolved expression ಣಿಎ]; reviling dharma; [unresolved fragment ಸ್ಪ್].

Those very things are that blackened mass.

The form of the soul called that.

That is kṛṣṇa-leśyā.

This deceitful one does not accept a religious vow.

A deceitful person, a lazy person; the five

great objects of sensory enjoyment, being present, having attained them.

Having become lustful for another man's wife,

He spread, the wicked person, in the world.

The glorious, sacred kalaśa in which flowers, blossoms and fruits have been placed—continually bringing it to the extent of a hundred yojanas in excellent gavyūtis and guarding it is the intention.

O devotees, [unresolved ಮೆಂತುಳ್], the letter, thus, the yakṣa, [unresolved ಸಾಭರ], the numerals; consume this kuṃbha poem; that [unresolved ಕವನಾಭಿ], the meritorious people who are nearby. The surviving wording does not support a complete connected translation.

The pot-story needed for Sārātma [unrecoverable wording]; those beautiful women, both incomparable, having combined numbers and letters within exposition [unrecoverable ending].

When all the śramaṇas associated with this had worshipped the ceremonial pot and attained happiness and well-being, all those who repeated that, holding the kumbha, with mantras, in full detail.

Having shone, that one of blue leśyā.

In return, the excellent one does not trust; blame him.

To the prompting, all having applied themselves.

They praise the power, all five of his own people.

With joy gives wealth to all

To friends.

They are devoid of regard.

The base kāpota.

They attained.

[Unresolved ಗದ್ಳ್ಲೀವನು] compassion toward living beings [unresolved ಣೇ].

[Unresolved ರದು] devoted to compassion, accomplishing [unresolved ಹ].

[Unresolved ದೋದೆ] the things to be done and not to be done.

Having understood respectfully, [māryu: unresolved].

[Radava: unresolved], through disposition, having accomplished here.

Accomplishing, of tejo-leśyā, [yata: unresolved].

[Rudanu: unresolved], to the teacher who approaches.

To the compassionate woman, of upright dharma, followed by the unresolved ending mē.

Passionately attached, undertake initiation at the feet.

Stealing the auspicious heart, followed by the unresolved fragment śē.

The passage; the pure soul; restraint.

…having understood compassion, from the lotus.

Amid the resounding mantra-recitation of auspicious splendour, within their acts of devotion, having worshipped, heed here that numeral corresponding to letters; when you churn, that which has arisen from a long time ago—

Removing everyone’s infinite suffering, there is an ocean of good fortune that is the essence of their ceremonial vessels, jewels, and lotuses; I shall simply proceed onward everywhere.

[Unrecoverable opening] for auspiciousness, know those who said ‘Victory’; [unrecoverable expression], Bharata’s victory, an ivory lion-throne, by an elephant, sweetness, a city, a ceremonial vessel, [unrecoverable ending].

Joy [unresolved wording: ಉರುಕಾಯು ಅತಾಗರನುಲ ಉಗುವವದ], having bound with a cord [unresolved wording: ಕಲದಕಶವ ಬಲಿಸಿರಿಸೆ], having brought, saying ‘you’, news, a young maiden, a thoroughbred horse.

The existing things and so forth, fully; the meaning of auspiciousness of mind is also easy; all the sweetnesses of language—the eighteen languages that are easy for hell-beings and tiryañcas.

The three leśyā colours indeed accord.

He is, to everyone, one without fault.

Conduct does not come about thus.

Stray from the path always.

Avadāna and śalya and the others being present.

[Unresolved ಪೇವುಲದ] the father [unresolved ಶುಯ್].

[Possibly white] leśyās also, that—

[Unresolved ದವ] when they have come within Oṃkāra.

Having fostered several leśyās,

It explained the meaning of the Navakāra.

Fears of worldly existence are not present even in the slightest degree.

The instruction of the ācāryas of austerity.

Removing the distress that has enveloped one.

[Unrecoverable expression], called Saugata.

The suffering of an unfortunate rebirth in mundane existence.

[Unrecoverable expression], cutting off Saugata.

Of the soul’s leśyās, what is called a good destiny—

Having left what is so called, that initial—

You reach the third here.

The soul’s mind; the group beginning with tejas.

… of the form, radiance ….

… the colour of leśyā ….

… through giving, Bhūvalaya.

Because it has entered the mode of the group of six, equally by day and night, three times the new language obtains its occasion and enters everyone.

The sweetness of what has been read is auspiciousness; the Pāhuḍa, Usaha we call; there is knowledge of half the time; the meaning spoken within an antarmuhūrta; dharma, of that which is wholly auspicious [the final expression cannot be recovered reliably].

The teacher embodies that form; the divine Lord is free from attachment. The Bhūvalaya has attained great renown. Of the father Ādīśa, the elder brother, having separated and stood apart, is the lord of the cakra.

This was then within Gommaṭaṇṇa’s glorious battle of nonviolence; brilliant, it came forth beautifully; Nemi in relinquishing his own breath; Kṛṣṇa at Kurukṣetra.

Completed is the Bhagavadgītā section belonging to the new era; containing the combined letters of a cakrabandha is that work which Arhat Mahāvīra, the bearer of the world, taught.

They knew Vīrasena’s twice-three, twice-two numerals; the ascetic Kumudendu’s doctrine named Śrībhūvalaya; the lord, the king designated Amoghavarṣa.

Giving welfare, auspiciousness and dharma to all the inhabitants of Karnataka; within the numerical series of the kāyakalpa scripture, the yield of the series is sixteen dreams.

Becoming [unresolved], the restrained ascetics.

When the ascetics of compassion mingle, equal.

It is causing dissolution, but of living beings [the construction is incomplete].

[Unresolved words] to come to an end.

The moon; of a comparison with grey hair; [ಹ unresolved].

[ಕಿಯ unresolved]; removing; enumerated language.

[ನ್ಯಗ unresolved]; proceeding; from there; [ಪ್ರವ unresolved].

[ಇಯ unresolved]; swiftly becoming intoxicated and heedless.

[Unresolved opening] the vowel or tone of the counted [quantity].

[Unresolved opening] au, the letter or syllable, Brahman, is present.

[Unresolved verbal fragment] seven tones or vowels, pertaining to Sugata [damaged ending].

[The surviving letters do not yield a securely identifiable word or phrase.]

[Unresolved fragment], now.

[Unresolved fragment], the principle that has come to this point—

—the meaning of its statement; the song's musical modes—

—a triad; [unresolved expression apparently ending in ‘number’], ah.

[ಕಯ] the svaras are twenty-seven [ಪಶ್ಸ್].

Rhythm [ಚಿಮ], Pūrvī, this svara.

Consisting of [the preceding element], of the Tattvārthasūtra.

The resting note, the venerable one, [ಪಾಗೀ], that.

Of the Gaya-gītā: the remaining expression apparently speaks of proclaiming it.

Desire the boon; ōmōndaras remains unresolved.

Immersion in compassion.

Into the water has come Kṛṣṇa.

You, having broken one zero, reversed it and brought it under your own control, when you place the fame of the one and the three—the chapter of eleven, filled with vigour, is the Tattvārthasūtra.

[Unrecoverable opening.] Say that the forest dwelling is terrible; the auspicious, wealth-giving Gītā; say twelve; the meaning; you within the fourfold army.

All those intoxicated with the joy of mastery of combining words in disputation; the bearing of arrows in battle; for the Bhārata war, an ocean of skill who encounters Karṇa.

Kṛṣṇa, who causes the conch to sound auspiciously; the one who mounted the chariot-seat, the Pavana-Āñjaneya banner having risen; their number, the wheel in front; the one whose arrow is speech, bewildering doubt.

Heroes indeed with their covering quivers, all the Pārthas—why would they not become abject. For those acquainted with heroic prowess who feared violence, that is fame, sir.

When [he] said, “Rather than the kingdom of suffering that comes through hurting ministers and all kinsmen, let the glorious sovereignty of Digambara asceticism, following the order of sacred teaching, be mine,” to Pārtha Kṛṣṇa [spoke].

O you, if slaying enemies in Kurukṣetra is necessary, is it not better: to the one who conquers the enemy called the impurity of the inner self there is glory; you became an Arihanta.

It will be so; then afterwards, so as to be called the secret of impurity, when he entered his compassion, without a desire for austerity arising, hearing its quality there.

The divine resonance that becomes thus.

The compassionate, venerable five teachers, exalted.

The speech of one whose form is compassion [ending unrecovered].

[Opening unrecovered] the auspiciousness that comes proceeding onward.

The numerical material of the unequalled reading,

of its configuration, of that called bandha,

auspicious compassion and dhamma,

of sacred study, he became the originator.

[ಸಯಿಯ unresolved], of the preceding, of the beginning [ಸ್ unresolved].

Of its own beginning, the accomplished poetic composition.

[ಶಿಯೆ unresolved], the numeral understood without reading a [ಸ್ unresolved].

Of understanding, reverse succession [ಶ್ರೀವ unresolved].

[Unresolved qualification: yāyada] Vīra’s utterance, Oṃkāra.

[Unresolved giyadara], which became the cause [unresolved ending].

[Unresolved niyavu] here, the syllable of the Bhagavadgītā.

[Unresolved liyarada], the beginning also is one syllable.

[Unresolved opening], not drying up, of the number, this.

[Unresolved opening], an auspicious song [unreadable ending], good.

Of compassion, at the beginning of the day, [unresolved closing word].

Through a standpoint, the middle, to become calm, protecting.

[Unresolved ದಿಯಲದಿ], at the beginning, Om, O, sir.

In the standpoint, at the end: ‘where … there …’, followed by the fragment k.

Passed formerly; there is [something] of those who attained; the fragment ṣ follows.

Having become lost, without seeing the path, casting the enemy away like chaff or dust, it was composed for Kāḷañjana; having practised austerity—the teacher Arihanta, the Arhat of Kurukṣetra.

Without suffering is the condition of nirvāṇa; this is beginningless. When Arjuna, who thus acquires undiminishing glory, becomes the future teacher, the seventh numeral is accomplished—you, O king.

Reveal—as the essence emerged within the Pāhuḍa in which the numerals of this rasa were set down—the essence of the ray of meditation-fire that emerged after pulverizing falsehood, stringing together and setting in motion within a crore.

To illuminate Siri, all the letters amount to exactly eleven thousand and sixty-five aṅkas; on subtraction and diminution, the resulting difference is this sixteen.

The pleasing aṅka sixteen results.

Again, when six hundred and fourteen numerals are combined and a remainder results, the component there is fifty-nine; the resulting numeral, the glory of Vijaya’s pure Bhūvalaya, also belongs to the numerical series of six divisions.

Ninety; filled with compassion, belonging to the song of good fruit—this circle of supreme scripture.