Chapter 2

Within the ninth arrangement: the attained splendor of the original realm of extraordinary knowledge, [unclear], the arrival of meaning, and unbroken sound or wording; the action connecting these phrases is unclear.

After an unclear description, the Bhūvalaya describes one who stood and traveled through the sky.

Among people, [there is] extraordinary experience; ‘to the wheel or sovereign’ is unclear. The line then speaks of great power, a producer of splendor, a younger brother, an unclear expression possibly about strength of arm, Manmatha, and possibly a Jina’s form, ending with ‘Bhūvalaya.’

Among pleasing branches of knowledge, in the art of desire, in joyful Ayurveda, [unclear], the number or mark of nonrepeated letters (?) with the charming goddess Sundari. The line has no clear finite verb.

Because he learned with attention, he is called Manmatha. [Unreadable words.] Bhūvalaya has profound knowledge of the calculation of numbers known to Sundari (?).

Within [unreadable], what came is divided by seven; ‘is all of it multiplied?’ The seven divisions of the entire verbal tradition are here—[the] manifest principle, Bhūvalaya.

If the apparent nine-digit number is divided by seven, can nine [zeros?] arise? To ascertain how many separate digits there are, here is the answer to that question.

The calculation within the part that takes the calculation formula of the unclear ‘nine …’ is: nine and four, zeroes, two, three, four, [unclear], six, six, two, nine, six.

“Juni” (unclear), eight, four-nine (?), zero, zero-nine (?), a cube indeed; “nau” (unclear), an unreadable number sequence, one, three-nine (?), and the digit that comes next to the cube of the digit that came (?). The line cannot be read reliably as a complete statement.

Large: nine, four, five, three, eight, seven; joined: four, eight, a multitude (?) and heap, six (?), three, seven, zero, eight, two, five, [unclear], four, eight, five, four.

Equal; [unreadable]; nine, two, one; [unclear], four, [unclear]; coming in the order, eight, one, nine, three, five, one; pure or clear, five, two, six, seven.

Again, [an unclear number], two-six, five, nine in sequence; the quantity called three-eight, six as divisor, nine, one, eight; when it comes as correct, the digit obtained. The connections between these numbers are unclear.

In the account, a sequence [of uncertain kind] arose from multiplication in reverse order. In this, there is a forward order (?) [the remainder cannot be read reliably].

In the answer, the zeros are twelve. The line then gives four, two, an unclear expression, eight, seven, five, five and eight; it ends with a possibly ‘obtained number,’ another unclear expression, and eight, four, seven. The relationships among these numbers cannot be read securely.

Of rasa: one, four, zero, two, five; of vaśa: eight, five, six; of ‘kuliṣāyaśa’ (unclear): seven, five, six; one, one, nine, four, two.

[Unclear fragment], four, six, and zero; one, two, six, [two?], three, five—written correctly? One, seven, five, [unclear numeral], three, four; write zero, one, six, one.

[Unclear], three, eight, zero, eight, nine, nine, seven, four, two; [unclear], zero, four came; know the component of [unclear] in its forward order.

From this forward sequence, possibly of nine digits, [an unclear phrase]; when all is used up (?), the number or mark associated with the removal of fear of worldly existence came in the division’s quotient. The middle phrase and the relation of the divisor to the quotient cannot be read securely.

When there are twelve zeros in the calculation: group, three, nine, two, [unreadable], gem or bead, five, seven, four, nine, four; group, one, nine, six, four.

Conduct or character [?], that [unclear phrase] joined, has come in the path; to see the unclear ‘ಭೂಸಾರತರ’ and the principle of the self, [there is] an inquiry or selection concerning two parts: sixty-one.

The order of [an unclear term] is reversed; [the text then refers to] it and perhaps sixty-four. On halving it, a broken letter or syllable results; the final statement about its order cannot be read securely.

[Unclear], one; having placed a zero ahead in the sequence, [unclear], right or strength, pure or Vimala: six, four, six, five, seven, three, seven, [unclear], seven, five, four, three, two.

[Opening unclear] from one another, [unclear verbal form], appeared in the course of time; [remaining clause unclear], before or ahead.

In the auspicious Prābhṛta, on examining [unclear words] there, you will see twenty-nine as a characteristic; the relation of ‘ಧಾವಲ್ಯವದನು’ to this statement is unclear.

[Unreadable] came; there was no error or omission (?). [Unclear] the answer, a learned person, one thing arose here; [unclear] became a part or was divided (?). The connections between these phrases cannot be read securely.

Though Madana’s arrow is crooked, the fragrance of the unclear ‘ಸದರದ’ flower seems soft; thus, having entered the heart and become tempered or ripe, [it reaches] the union with enjoyment. The final phrase lacks a clear verb here.

Day by day, [it] does not allow excessive desire to rise. The passage then mentions incomparable yogic fire, but the following letters are unreadable; it speaks of sending an ‘end’ away, destroying karma, and an incomparable five fires that exist. The final syllable is unclear.

The five sense faculties are a great jewel.

The gain of experiencing human existence.

There is no influx of heavy karma.

The Jina’s mark has entered the heart.

Vision of what is accessible through experience.

Devotion approved by the Jina-lord, perhaps.

The Jina monks’ discipline of knowledge.

Praised inward knowledge, perhaps.

Good fortune to all children.

A path placed at the feet of the Jina Lord.

The Bhūvalaya, where heavy karma perishes.

The realm of Jina Vardhamāna.

The line cannot be read as a complete statement; ಮನಸಿ may mean “in the mind.”

[Unclear] bodily structure, beginning and so on, poem; in the minds of the spiritually receptive on earth, an embodiment of compassion—the divine feet of these teachers, who show samudghāta. The connection of the opening words to the rest is unclear.

In the forest, having practised austerity, while making their own body thin through discipline of the self, [unclear words concerning the Jina-lord and all ascetics] … experience … ascetic samādhi.

…samādhi; knowing within the countable…

…one who knows; knowing within the innumerable…

Knowledge within a great, infinite number (?).

Accessible to the lord Jina’s ‘ಅರಿಕೆ’ (its meaning here is unclear).

Beyond body, mind, and speech.

The forest fire of great bad karma…

…one yogi who obtained it.

Praised, splendid elder.

He obtains great, auspicious happiness.

The line mentions elevation, but its full meaning cannot be read securely.

He knows the forest and all the dwellings, perhaps.

A great one with pure awareness; the ending cannot be read securely.

The line cannot be read as a complete sentence. It contains “action” and “the world,” but their relationship is unclear.

Having done ‘ವಮನವ’ (unclear), [something] as numerous as ‘ಕರದಂಕಗಳು’ (unclear), the pure self’s ‘ಗುಣ್ವದೆ’ (unclear) increases like the art of flute ornamentation; as it increases, the power of instruction is in them (?).

The reader or reciter brings all who came during the day under his sway, having obtained something described as knowledge during the night. The opening appears to speak of it increasing with delight, but its wording and its connection to ‘self’ and ‘new’ are unclear.

The teacher brings [someone] under control.

The noble teacher feeds [someone] a meal full of relish.

The line mentions fame and the Bhūvalaya, but its action cannot be read securely.

In fame, [one] has conquered the senses.

Bhūvalaya, being a newcomer. The connection between these words is unclear.

The great soul who made [someone] see falsehood (?)

Foremost among human beings without equal.

Stringing together and telling the twelve limbs.

He speaks of an incomparable sequence.

A new form of gentleness or tenderness—though the compound is uncertain.

Foremost among the community of sages.

The noble one of a new teaching.

An embodied being of fame-giving medicinal power (?)

An accomplished one of new intellectual power (?)

He is a descendant of Usahasena Arya (?)

He knows the time of Vrishabhanatha.

He is one devoted to compassion; the preceding expression cannot be read securely.

On the path of the sky, [unclear], of intensity and calculation, [unclear concerning conduct], exceedingly preserving [unclear]: the teacher who preserves the way of the worthy. The links between these phrases cannot be read securely.

[Opening words unclear.] Having explained all the considered examination of the complete subject matter, [he] shows each person the fitting parts of the savor of the essence of conduct.

The sovereignty of the realm of dharma, pure true dharma [?], unrighteousness, [unclear words]—a noble person who observes the dharma of eightfold conduct. The grammatical connection between these phrases is unclear.

On earth, the teacher [unclear word] the essence of the ten dharmas; the ācārya [unreadable phrase] showing the most essential self or essence. The relation between these phrases cannot be securely read.

The more essential self (?)—Bhūvalaya.

The steadfast one's feet—Bhūvalaya.

The straight path—Bhūvalaya.

Bhūvalaya that came on the path.

Bhūvalaya, the poetry of the brave.

Bhūvalaya, the jewel of a necklace.

Bhūvalaya, a ray of the essential self (?).

Bhūvalaya, the direct doctrine.

Bhūvalaya, enemy of cruel deeds.

Bhūvalaya, knowledge of the brave.

Bhūvalaya, light of the essential self.

Bhūvalaya of direct spirituality.

A circle of the earth of the finest jewel.

A circle of the earth of the heroic lord of the Jinas.

A circle of the earth of the hero’s words.

A circle of heroic Mahādeva.

A realm endowed with abundant splendor.

Endless conduct that has risen.

The line mentions a teacher, but cannot be translated securely as a whole.

One detached from abundant splendor.

I will raise devotion (?).

The line mentions rasa-attainment, but the remaining letters cannot be read securely; a complete translation is not possible.

The self, apparently subject to colour or kind and absorbed in itself, [perhaps] increases fame; becoming bodiless, as liberation comes under its control, it becomes a perfected lord, dwelling at the top of the world and becoming pure among the multitude. The final words appear to say, ‘good (?) tīrtha-related (?) essence (?); multitudes of those capable of liberation have waited,’ but their connection is unclear.

The soul that had fallen … all the suffering of worldly existence … [unreadable] … the glorious perfected state, experience or its beginning … beneficial? … endless time. The line cannot be translated completely with confidence.

All who, having now destroyed every dwelling place of the passions—pride, deceit, greed, and anger—see and know every ‘tāṇa’ and ‘dhāṇa’ and are in bliss are liberated ones.

They are the essence and entirety of the Ṇavakāra mantra; without distinguishing ‘those’ and ‘these’ (?), the pleasing (?) constituent itself has become the soul’s form. Know them as perfected ones (?)

Complete liberated ones, described by the unclear word ‘ನವದನ್ಕ’.

The world-sphere in which they dwell.

[They are] bound or connected to an infinite number associated with the liberated ones of the Navakāra mantra; the precise relation is unclear.

Bearers of their infinite knowledge.

Nine crore sages’ teachers … [the wording before ‘stainless’ is unclear].

Stainless, pure ones.

A limb or part.

Cannot be read securely.

Nine or new right visions—or true seers (?).

They are free from affliction (?); ‘sa’, letter, beginning; they, from themselves. The relation between these fragments is unclear.

Life or living soul; the phrase continues into the next line.

This fragment cannot be translated reliably.

Sweetness, well-being, essence, all sounds or vowels (?)—the phrase concerning an incarnation is unclear. Those who live are endowed with their endless vigor (?).

An unclear syllable, then ‘of their endless …’; the phrase continues into the next line.

They are full of unhappiness, as written.

They have the quality of being neither heavy nor light, with ‘ಸವಿಯ’ possibly referring to pleasure.

They possess subtlety; the roles of ‘ನವ’ and the final ‘ಕ’ are unclear.

They dwell within an unclear avagāha; the phrase beginning “their affliction” is incomplete.

This fragment cannot be read securely.

Their wealth is wanted by us.

They knew their arhat status.

Those who behold the very vast world.

I bow to their feet; [they are] one(s) whose worldly existence has ended (?).

The line cannot be read securely; ‘liberated ones’ is legible.

The line cannot be read as a complete, secure sentence. It mentions a letter’s number or mark established in sound, something called ‘O’, and people apparently said to possess complete attainment; it then calls them Arhats, followed by an unclear expression about the self.

The cherished deity, having conquered destructive karma and removed worldly existence in clarity, proclaimed dharma to the world-circle in good vision (?) and uttered a clear Omkara (?).

One should know as Jina-deva the deity who concealed [something] within the reckoning of the infinite, in sound and in three times, and stood without contact with the lotus-naveled one.

Those associated with the essence-filled Bhūvalaya doctrine spoke of a tīrtha as new in a moment, and of the three times in one time; the phrase concerning ‘a new one’ is unreadable.

They brought forth something within the one syllable Om; the following phrase containing ‘four’ and ‘one letter’ cannot be read reliably. They spoke of a letter as a number, apparently calling each letter a number.

To people living in [an unclear place or condition], the revered Arhants (?) told of the occasion when heavy karma fell away and of the experience; [unclear words] attainment.

The Arhat god, the supreme one: the nails and crown are alike(?) in his body, which has all its limbs; all scripture is manifest(?) from the whole body as one(?).

The sky-faring, vyantara, mansion-dwelling and heavenly deities [unclear word and particle], having heard all that moves and does not move, manifested unwavering devotion.

The worthy souls whose desire for the sense of taste had faded, having gained control, said, ‘The arising of all numerals has come under our control,’ and went bowing to the incomparable Bhūvalaya.

Knowledge without deficiency; arisen as one digit (?); [unreadable phrase]; having bowed, [unreadable phrase]; a shower of flowers; Bhūvalaya of the sun’s disk. The line cannot be translated as a coherent sentence with confidence.

Having come under control, that letter of the rasa of the Ādimaṅgala Prābhṛta itself [is] within the second interval of rasa, at the six-thousand-five-hundred-twenty-first [place] of yaśa (?).

Of glory, of an interval specified by an unclear number phrase.

Coming within the domain of the direction.

Five letters in the count of the rasa digit, perhaps.

If joined to glory, the result is unclear.

Of rasa: eight, three, four, two and one (?).

Of vaśa (?), of a thousand, [an unclear form perhaps involving twelve].

The account that comes within the direction.

This line cannot be read reliably.

Within kāra (?) ... counts of letters; the intervening word is unreadable.

If the flowers (?) are added, vi—; the statement is incomplete.

This consonant alone cannot be translated; it may continue the preceding ವಿ.

This line cannot be read securely.

Unreadable.

… of the poem …; the full statement cannot be read.

A human statement or speech …; the ending cannot be read securely.

Unreadable as a statement.