Chapter 3

Bhūvalaya is a poem accomplished through dharma meditation, concerning the practice spoken of by the primal deity in the earliest time, the beginning of spiritual yoga, and the ending of ignorance.

[Unclear opening], when the path to attaining the self’s welfare and happiness is found, and when the flame (?) of the essential self (?) rises from or with [ಅಜ್ಜಾ, unclear], the essence and splendour of yoga are auspicious.

The beneficial, exceptionally auspicious poem of auspicious bliss tells all the [unclear] principles. The roles of ‘ಪ್ರಾಭ್ರುತ,’ ‘ಸತತ ಉಭದ್ರ ಪರ್ಯಾಯ,’ and ‘ಖ್ಯಾತಾಂಕ’ in the sentence remain unclear.

The mind as a lion-throne, the experience of poetry, and the Jina’s path are mentioned; an unclear phrase speaks of causing something to move, in the reckoning of the profound doctrine of spiritual yoga. The line’s full relation between these parts cannot be read securely.

Knowing itself is knowledge; seeing within one’s own awareness is the sight of the supreme one, called ‘all-knowing vision’ (?); the joining of these two is the infinity of all conduct (?).

Knowledge of the supreme self is infinite.

The unclear ‘ಕರ್ಣೆಯು’ is mingled with the infinite.

The assembly of excellent perfected beings is infinite.

Knowledge, one’s own self (?), is infinite.

For those who have known and seen, [it is] infinite.

A mark or number of three jewels (?) is obtained.

The infinite of the pleasing (?) countable [thing].

The line cannot be read reliably; its final word appears to mean ‘countable.’

What comes is endless to count (?)

A numerical mark (?) that does not dissolve, endless.

Of pure conduct … [the rest cannot be read securely].

The composed enumeration is endless.

Through the extraordinary power of pure conduct, bearing the earth, [unclear]; at Meru’s summit, standing or sitting, [unclear] of ninefold yogic power. The full sentence cannot be read securely.

Yoga of new or ninefold (?) pure vision.

They; a meditation-master (?) and pure yoga. The relation between these words is unclear.

Good knowledge that forgets the earth.

Yoga of duality belonging to the ninth mark or number (?).

Of holding the very vast earth.

The yoga that came on that occasion.

A taste or delight (?) of duality; spiritual yoga. The relation between these words is unclear.

The yoga of seeing a new deity, or possibly nine deities.

They attain or practise the yoga of power.

The yoga of the beginning of the ninth mark or number (?).

Saying “homage to the perfected supreme self,” one brings to rest (?) in the mind the attachment to self called possessiveness.

The account or conduct of the yoga of a stained self bound in the bondage of dravyāgama.

Saying “Homage to you, yoga of the pure self,” with a reverent disposition, [unclear], in the joy of meditation, and saying “there is no outer or inner; [it is] another or higher state,” the yogi, at the time of taking up beneficial yoga, forgot every thought of the “outer and inner dhātrī” [?]; in joy, [the ending concerning Meru is unclear].

Having pondered the splendor of the unclear ‘ಧ್ವಾತ್ಮಯೋಗ,’ the yogi becomes intent on constant effort, taking up the resolve: ‘For my good, I shall ascend to the summit of the world.’

When a beneficial experience is attained.

Extraordinary, auspicious, blessed happiness.

A mind of continual practice.

Possibly, “pure conduct gives benefit”; the line cannot be read securely as a complete statement.

To destroy the obstruction to energy.

The perception-deluding [obstruction] is destroyed (?).

Or when subsidence occurs.

By destruction and subsidence itself; the role of ‘ನುತ’ is unclear.

Or, when [it] is destroyed, the soul …

… [unclear] the pure soul’s own nature.

Praised?—the essence of pure right faith.

Praised?—self-awareness, dispassion.

Exceedingly strong detachment is beneficial (?) to one’s own…

…nature.

Destroyed karma (?), absorbed within the self. The grammatical relation is unclear.

Or, the teachers prac[tice] conduct according to one’s own nature (?). The line breaks off.

[Unclear opening] in the manner of the essence of conduct, while partial conduct exists, the subsidence of pratyākhyāna comes, or destruction-cum-subsidence [comes].

When [something unclear] is destroyed, [there is] the path of partial conduct; at the time [an unclear phrase concerning] complete conduct, the third four beginning with anger …

When the unbeneficial passions subside or undergo destruction and subsidence, and are destroyed through the result of constant effort, the great vow revered on earth may come.

The divine sound sounding ‘juṇu juṇu’; the essence and reckoning of complete conduct [connection unclear]. Moment by moment, a vow becomes radiant, dancing; the final phrase concerning soul-discipline cannot be read securely.

When profound yathākhyāta arises from the experience of that meditation which came to oneself, it is the Jinas’ yathākhyāta, the highest culmination of ascending the spiritual stages.

Without showing, appearing, beautifully perhaps, it comes or is present. The remaining words seem to say ‘not like conduct,’ then refer to the hero’s path of yoga and to Bhūvalaya as the essence of conduct; their grammatical connection cannot be read securely.

To ascend to the summit of the spiritual stages.

The essential self’s practice of conduct (?).

This line cannot be read fully: “abundant … practice of the self.”

It is the path to the summit of the realm of perfected beings.

Direct separation from passions.

For the brave one, absence of passions.

The path indeed is distinctively pure.

The conduct itself is yathākhyāta, ‘as described.’

The absence of activity belonging to distant completeness (?).

The brave, activity-free kevalin.

The summit of the ‘six and eight’ (?) spiritual stages.

The spiritual freedom of the brave.

[Unclear word]; destruction of the cycle of worldly existence.

Directly (?) it is devoid of a body.

Full; staff-related (?) shutter or panel (?). The relation between these words is unclear.

Essence (?), expanse (?), world-filling.

After [the unclear action or state], the state of perfection (?).

A poison-filled pot, eighty-four lakhs of [unclear], one bowl of nectar, [unclear phrase about being inside], and a wish-fulfilling jewel that a blind man threw into the sky. The words as read do not establish how these images connect.

As though fallen auspiciously and safely, the human body, to become nonexistent—[unclear]—of the attainment of both halves of existence (?), the two shores, auspicious, blessed, world-filled (?). The surviving wording does not support a coherent sentence.

Vision, knowledge, and conduct are named as three limbs; the line then speaks of touching a jewel and of a monkey becoming human. What it says next about a human cannot be read reliably.

Being upon the earth and having understood the nature of its interior's various atoms, [someone] did something unclear with the vision of their own self; I attained the earth's ‘foremost realm’ (?).

Extraordinary splendor associated with fly-whisks, when absent for those great souls; love, showing all moving and unmoving things; a woman, having attained liberation—then the line breaks off. How these phrases connect is unclear.

The soul of one who joins within … . The first word appears to continue from the preceding line.

A desirous person who conquered love and the like.

Filled with splendour, happy, accomplished, auspicious.

That great soul [performed an unclear action concerning] the earth. The following line mentions crossing a boundary, but does not settle this verb's meaning.

A being—or worldly existence—that has crossed the boundary of the region.

Remaining for a long time; the meaning of ನೇಮದೆ is unclear.

The lord is the world's first teacher.

The heart-lotus of Rama and Lakshmana.

All names and forms have vanished.

Mingled in something perhaps resembling desire or Kāma; the phrase is unclear.

Vṛṣabha, Gomateśvara’s father or lord.

Of revered, exceedingly subtle form or nature.

That glorious one, the honoured Ananta.

Earth; beyond time; the final word cannot be read securely.

Lord; an endless-marked circle—or enclosure—perhaps. The phrase cannot be translated securely.

The opening and the phrase before “conduct” cannot be read reliably. The legible words give: in existence, the realm of knowledge, pure vision, conduct; even while remaining in the prison of the body, bondage perishes—if the final words have been reconstructed correctly.

What use is the body? The wealth of the stainless self … [unreadable] … attaining experience … within spirituality (?) … greatness or solidity … the body fades (?). The line cannot be translated fully with confidence.

The appearing ascetic path’s [unclear] body; while showing or appearing, one approaches the soul. Then, release the soul lodged in prison. The grammatical link between these clauses is uncertain.

[The opening expression is unclear.] When the yogi, without leaving the path of right conduct (?), lives within the self in steadfastness (?), the fire of meditation causes all sin to dissolve.

When the body in meditation comes under control (?), the ascetic, remaining in one of two postures—kāyotsarga and a similar posture whose name is unclear—becomes full of rasa (essence or savor).

He contemplates the path of restraint.

He remains within his own meditative absorption.

He becomes complete in himself.

He has abandoned the false path.

Basava [?], the offenses …

… casts away; karma …

This line cannot be read reliably enough to translate.

… he accomplishes the goal of fame [?].

He is within a new quality or virtue.

He does not seek rasa-siddhi.

The line mentions a flower and a bow, but cannot be read reliably as a statement.

He thinks of ever new ways.

He is disciplining his belly.

He is in poverty of fame.

He casts away others’ possessions, if ಯೆಸೆವನು means ‘casts away.’

In a sage’s form, he has shown—or perhaps forsaken—false love.

An inauspicious embodied being.

He is within the unequalled world-circle.

A gift (?) of fame and auspiciousness.

The yogi who asks, ‘How is there fear?’ conquers attachment to what is other, reflects with discernment, leaves agitation, and follows his own pure form—though the final phrase’s syntax is uncertain.

Knowing fame to be lasting happiness, in an incomparable peaceful state, [the line mentions] the welfare of mobile and immobile living beings. The words after “welfare” cannot be read securely; “material” begins a phrase that continues into the next line.

In material things, amid the pleasure and pains that arise, how much strength does agitation have, said he. The phrase before “destroys” cannot be read reliably; the ending mentions a destroyer of confusion and purity of soul, but its syntax is uncertain.

While calculating the reckoning of the nine terms of the teaching and attaining all self-respect among them, at that time he [unclear phrase concerning a part of attachment] and says, ‘Victory, victory.’

Saying so, he frees the self-pure soul dwelling within his body from fear and contemplates victory over attachment to other substance.

One devoted to the practice of the nine terms—amid an unclear phrase apparently connected with letters, numbers, and calculation—knows his own substance and destroys fear of worldly existence.

One apparently without an incarnation; the form ‘ವಿನಿಸಿಲ್ಲದವನು’ is unclear.

He looks at the obscured [unreadable thing]; ‘stainless’ begins a phrase that continues in line 3.

The state or station—apparently completing ‘ನಿರಂಜನ ಪದನು’ (‘the stainless state’) from line 2.

A very vast dharma ... empire; he, of dharma ... . The wording is damaged and the thought continues beyond this line.

Having climbed that hill.

He is beyond a poet’s imagination; he apprehends the principles.

He divides the nine by two, perhaps.

He reckons or considers the ocean of worldly existence.

The nine sounds or tones present within the recitation of Navakāra …

The Bhūvalaya, a nava-siddha poem, brings them together.

Seeing or vision (?) … doing (?) … other substances come; [something unclear] of karma does not make right faith pure, it is said. The sentence continues on the next line.

The three teachers know [this].

Within conduct, having severed the self from worldly existence, to make the Arhat and Siddhas come to mind—[there are] practitioners of a supreme nature or form called ‘siddha-tāna’ (?). The connection of the final phrase to the rest is uncertain.

This fragment cannot be translated on its own.

The earliest teachers expounded the conduct described as liable to be cut off; the following word is unclear. The first teachers, having known the two called possible and impossible, are benefactors.

Mahāvīra Deva’s speech has thus come; [the line then names] the auspicious, unclear ‘ಸವ್ಖ್ಯವು’ of greatness, the revered dharma of patience called ‘untroubled,’ and an unclear final expression concerning greatness and speech.

Increasing joy; a garland or series of that freedom from agitation; auspicious ones (?); of revered compassion; [unreadable]; compassion-devoted dharma coming by multiplication of calculation.

The grace of the divine Arhat

comes multiplied by a countable number.

The reckoning of the power of supreme medicine.

The power of an intellect associated with simple numerals (?).

Extraordinary attainments of various kinds.

An attainment the gurus wish for—or bless (?).

Those who have come for refuge, [protect…].

With line 3: ‘that protects those who have come for refuge.’

A joy-giving utterance.

The glory of complete Bharata.

A supreme treasury of [unclear] knowledge.

The reckoning of pleasing literature.

Knowledge for seven hundred and eighteen supreme languages—though the number and the grammatical connection are uncertain.

This line cannot be read reliably.

The Bhūvalaya uttered by the arhats, the entirety of Vīra Mahādeva’s speech; the brave Digambara monk proclaimed [it]. When the teachers come along the path, [there is] a poem of direct spiritual knowledge, a Bhūvalaya that dispels anger. The connections between these phrases are uncertain.

A poem of perfected wealth; a pure poem that worthy, appreciative people come praising in hope; a poem of Śrīśa’s reckoning; the eight karmas…

A poem that makes an uprooting [perhaps of the eight karmas named across the preceding line], spoken of earlier by the learned, that establishes all subjects within examples—a poem [concerning] the eight auspicious things, perhaps.

A poem of the splendor of experience has come from a reckoner called Guṇakār (?). The preceding words mention body, mind, speech, a doer of deeds (?), bodily joy (?), and devotion to the Jina, but their connection through ಅನುಭವನ್ವದ cannot be read securely.

A poem of sixty-four shining divine arts, [an unclear phrase concerning victory and the mind]; developing conduct and purifying it, a divine poem proclaimed nearby (?).

New poetry that protects the earth.

Poetry of the growing rise of all.

Divine poetry of the time-bowl (?).

Poetry of swirling (?) life; the remaining qualifier cannot be read reliably.

Clear poetry described by the uncertain word ಸರಸಾನ್ಕ.

Poetry of the parrot’s and cuckoo’s voices.

This line cannot be read reliably; it contains words suggesting a tender quality, a voice, and poetry, followed by an unclear fragment.

Poetry of Manasija; ಎಗಾದಿ remains unclear.

A poem described as ‘ಸುಲಿಯದ’; the remaining words cannot be read securely.

An unclear word followed by ‘poem’; the line cannot be read securely.

To join nearby, a vow, a poem; the final verb is unclear.

A possibly vowless poem, with an unclear ending.

A poem of spirituality; the connection of ‘ಲವಿನ’ is unclear.

A poem pertaining to the Digambara tradition, in Karnataka/Kannada speech … The line breaks off before the final word is complete.

“… nurtured dharma, three hundred and sixty-three, calling [it] pure; poetry joining nearby (?), pure syādvāda poetry.” The opening and the connections between these phrases are unclear.

Teaching him all the words he does not know, [there is] the spiritual knowledge of humility (?), the unmoving ‘number of the solid’ (?). When said to be seven thousand two hundred ninety, it comes within.

In it, ten and a half thousand ... is seen; within eighteen thousand ... unseen ... forty-four ... . The intervening words and the relationships between these numbers cannot be read reliably.

Erasing all lamentation, ‘ಓಡಿಪ’ [unclear]; beginning with ‘soham’, ‘ಓಮ್ದೋಮ್ಬತ್ತು’ [unclear]; having accomplished ‘ಬಹ’ [unclear], three poems, joined letters [unclear], the original Jinendra Bhūralayam [unclear]. The surviving wording does not establish how these phrases fit together.