Chapter 38

Of nine, twenty-four, destruction; Om hrīm, auspicious one, all karma that obscures mind-reading knowledge is being described as destroyed.

Homage to the revered lord of the Siddhas, the destroyer of the karma named before. Oṃ hrīṃ: the entire obscuration of omniscient knowledge continues into the next line.

Obeisance to the revered lord of the siddhas, freed from obscuring karma; Hrīṃ; visual perception.

To the revered lord of the perfected beings, freed from perception-obscuring karma, homage. Om, Hrīṃ.

To the one freed from karma that obscures nonvisual perception, to the venerable lord of the Siddhas.

To him, homage. Oṃ hrīṃ. To the revered lord of the Siddhas, free from karma that obscures clairvoyant perception.

Obeisance to the Lord. Oṃ hrīṃ. To the revered one freed from karma obscuring kevala-darśana, perfect perception.

Obeisance to the lord of the perfected beings. Om, great one, Hrīm, Rōm: to the one free from the karma that obscures perception through sleep.

Reverence to the glorious lord of the perfected ones; Om, Hrīm; to the one free from the karma of the obscuration called deep sleep.

A fierce mantra.

One thousand and seven.

O lord, to the destroyer of obstacles.

One who seeks.

There, in what is to be said.

From there, the subsequent principle.

Of those principles, his is nectar.

Of ancient time, the beginning of the following word.

The inner essence of existence.

In all things.

Having crossed beyond, with reverence for the sage.

With reverence, the Ṛgveda teacher.

The sphere has its own path.

But know the particle to that extent.

At the end comes relative fewness and many-ness.

He poured forth the detailed account.

Or toward the approaching spring.

Those coming became victorious.

Fear is the meaning of the principles.

Let bewilderment not arise.

Having become a wicked person,

The Jinadharma too,

Among those new living beings,

In sequence, auspicious Vāstiṃśā.

Obeisance to the revered lord of the Siddhas; Om Hrīṃ; to the one free from the obscuring karma called pracalā.

Homage to the glorious Lord of the Siddhas. Om, Hrīm: to him who is free from the karma that obscures through profound drowsiness.

To the revered lord of the Siddhas, free of that karma, homage. Om, Hrīm. The obscuring of stupefying sleep continues in the next line.

Homage to the venerable Lord of the Siddhas, who is free from the obscuring karma. Oṃ hrīṃ; sātāvedanīya, pleasant-feeling karma, begins.

To the revered lord of the perfected ones, free from pleasure-feeling karma, homage. Oṃ hrīṃ, pain-feeling…

To the revered lord of the perfected ones, free of karma, homage. Om, hrīṃ: wrong-belief-deluding…

Homage to the revered lord of the perfected ones, who is free from deluding karma. Om; mixed right and wrong belief begins the next invocation.

To the revered lord of the Siddhas, who is free from the karma that deludes through mixed right and wrong belief, homage. Oṃ Hrīṃ.

To the venerable lord of the siddhas, who is free from the deluding karma of the right-faith subtype, homage.

A song is mentioned, but the rest of the line cannot be translated securely.

The wording may refer to knowledge, but it does not support a secure translation.

This line cannot be translated securely.

The line refers to a sage, but its remaining words cannot be translated securely.

Having become great dharma.

The Siddha number, the revered teacher.

Of all, Nala.

Ṛdaraṇa, knowledge.

Obstruction to energy and the like.

Of the chosen one’s fortune, continued in the next line.

Of fortune, the glorious eighth.

Having become one among people.

By day, the sky

has rendered a benefit.

Then, to the whole world,

sweetness is suffering.

An unresolved phrase concerning a jewel.

Of a thousand serpent hoods, followed by an unresolved syllable.

An unresolved phrase concerning love.

A great branch of growth.

Bad karma of the learned.

Passion itself is the entity’s mode.

Obstruction became a constituent part.

The group named Vidamma.

Oṃ Hrīṃ: Sudhāmbā’s essence, the song, the essence arising from the nine fundamental truths, and the distinct kinds in their order and manner.

The designation too, in order, arose spotless through practising reverence for scriptural knowledge and was given to the five standpoints.

Among these three beginning with qualities, one person perceived whichever one through very severe austerity; the ascetic is the fourth.

Intelligence born of karma, beneficial insight, and its capacity, through a cause not known, are the attainment of independent awakening; this is the form of an unfailing teacher.

Without instruction, having gained right knowledge amid the splendour of knowledge and tranquillity, [he undertook] austerities.

The opening words cannot be recovered reliably; the line appears to speak of showing a limit of progress, then of splendour, light, and the meaning of knowledge.

From an oil drop moving within it arose, individually, a vision of the truth for venerable seekers of understanding.

In the dispute over determining the meaning, one was continually a formidable scholar; the side of the logicians and others was without a scholar.

Defeating fault, extraordinary calm and happiness, as they say, are the disposition of those whose stubborn insistence has disappeared; the disputants’ faces are also mentioned.

They become purified.

The incomparable fruit.

They themselves, and all the Jina scriptures.

Thus the leader of the monastic group says to them.

The imagined impurity of sacrifice.

Of the heaven-going scripture.

That circle of limbs belongs to suffering.

Son, ascend and dance.

Kṛṣṇa’s humility.

Is equal for everyone.

A portion surpassing an incomparable elephant.

The earth to Īśāna.

An unresolved expression; outside.

A number; an unresolved expression; which.

Movement, excellent fame.

An unresolved expression; charity and the like.

To the people, in a phrase beginning with an unclear word, the fifth…

…in the fifth age, the path; the final word is unreadable.

In the direction, a phrase apparently concerning worship is unreadable.

The line is too damaged to translate reliably; it may contain the word compassion.

The wording of this line cannot be recovered reliably.

The wording of this line cannot be recovered reliably.

Impurities are mentioned in connection with a breaking, but the relation between them cannot be recovered reliably.

A part and those who bring something to an end are mentioned, but the line’s assertion cannot be recovered reliably.

Having subdued it, one's own disposition has the nature of an inner state; as the intellect approaches substance other than the self, it becomes deluded, even amid attainment.

Having read the letter ya day after day, the opposing disputant, seeking to spread enmity, quickly fixes his eyes on their faults.

Seeing the flaw, the teachers’ skill in disputation shows it; supreme aivase, you are before a division of understanding.

Of knowledge, steadfastness and song; those brought under control, [unresolved]; I see the Pāhuḍa as a worthy divine medicine for understanding, [unresolved].

Of the boundless speech that took on the purpose of understanding the parts of substance, unfolded it, and shone toward the supreme divine treasure.

Among the many subjects of literature proclaiming philosophy, it proceeds toward profound worship of the supreme soul.

The ghaṭikā water clock is formed; if one considers it as fully complete, the compassionate teaching is inexhaustible, with ‘ಗರಗಗ್ಸಗು’ unresolved in the transmitted line.

Nine, one or two, and six occasions were given; Gagasunayusha assigned them to the powers of Jagaṅgeya.

Wealth, foremost among the places of good qualities and of various kinds, is the divine wealth of the Ṛg branch, according to the virtuous.

The surviving words suggest an absence, something extended, and standpoints, but do not form a recoverable statement.

Dhinōmi, Om, and ‘see’ appear in the line, whose syntax remains unclear.

Crying is of many kinds.

Sounds have been enumerated.

This line cannot be translated securely from the supplied reading.

This line cannot be translated securely from the supplied reading.

The bearer of the Aṅgas, called an Aṅga.

The sphere of knowledge is mentioned, but the final word cannot be translated securely.

Ka, āṃ, kroṃ, hrīṃ, braṃ, and raṃ are the syllables named here.

They are present in the Bhūvalaya.

The letter a is among the perfected letters.

I call that lotus their place.

That king who protects the treasure.

To people, greatly under this sway.

Having become subject to it, of the right path.

All will come under its sway.

The letters of ṝyāṇa.

Ma eso dūṇanda.

Within the essence of sakkañña.

The page, uriṇagane.

Dharma, thaṇa-thaṇa.

Called duality and nonduality.

Having understood, the deity.

To the succession of that monastic order.

In it, Hari is spoken of; the intervening words are unclear. Śrīmannārāyaṇa is then named in a phrase that appears to call him foremost in knowledge.

The new communal power’s unresolved epithet; the sun of the Gāṅgeya descendants lived a life.

I drew out this song; the learned teachers of all the earth cannot write the sixty-four letters combined from the letters of the glorious poem.

The speech of prosperity speaks of the true Hṛṣīkeśa, the god of the new Vāmana, Aja and Hara, and victory for supplicants in the cause of dharma.

We cannot perish like demons, Arjuna; hold firm resolve concerning all sides and the killing of animals in Yama's sacrifice.

Thus, having observed nonviolence in due order, make both meanings available to us in this way through the prescribed arrangement of the duty in war.

O distressed one, the divine wealth of the Ṛgveda tradition of those who become the great tree of Vedic hymns has come to you, as a ladder.

On this adverse occasion, having combined the new with the old and composed it, Pārtha’s charioteer himself bound great merit.

The self-restrained one’s established doctrine, upheld with steadfastness; the incomparable voice of the self, an utterance expressed in numbers in pleasing Karnata.

In the directions, each separately, whatever

is given, having received it.

Dhākavaṇaka, the Asura.

Vajramami, its end.

To the sage, the Jains’ mantra is an aid.

Including hymns of praise and so forth.

This is the ritual offering.

That indeed is the sage’s utterance.

The divided number is situated in the middle.

Having measured the ash and the grove.

The Jinas of the sky are eight.

Four, seven, eight.

Poetry and compassion.

And so forth, full of splendour.

Of that which has arisen with abundant rasa.

To excel.

To the series beginning with ka, possessed of immense splendour.

The letters pronounced in the throat.

The great beauty of Brāhmī.

The throat, the entity, the divine Lord.

Having placed it, the Vṛṣṇi is mentioned; the precise sense is uncertain.

The line appears to mention the organ of taste, but its relation to the preceding word cannot be recovered.

The surviving words do not yield a reliable literal sentence.

An unresolved term is followed by the letters a and ā.

The sixty-eight types of auspicious karma, the steps in the course of Kumuda’s number, are an excellence of the soul’s great practice.

By the strength of practice, when the mind, life breath, and the impurity of body and senses come under my control, virtuous courage is resplendent.

As it may be, the middle portion and the uncertain kind belong to the inquiry into auspicious karmic natures in this direction.

In this way, among everyone, desire arises and passes away among the living beings flourishing throughout saṃsāra.

Asātā vedanīya is, in this order, the inauspicious feeling associated with poison, weapons and a king, even within the essence of courage.

A living being dwelling in the forest, afflicted by hunger and the like; even a king leaves the island road.

Sāta-vedanīya’s deep peace and merit are set out in detail among the sixty-eight, beginning there with sāta.

From the numerical count of their last Tīrthaṅkara, what can be obtained easily is sattvic and imperishable.

After rising to a stage of fortitude, relinquishing its direct connection with this pleasant and unpleasant feeling.

Those versed in the Āgama, in this section.

The air that has arisen.

Beginning with earth, having placed it.

The earth that exists.

The destruction of the knowledge-obscuring karmas.

Departing, it came.

Of the speaker of varied doctrines.

That number concerns attachment and detachment.

Yama’s kingdom becoming, and the vowel u.

The letter na, water, and the syllable pra.

How would anyone know.

Obstruction; the sounds e, u, o, and ka.

A part of the true teacher.

Great, fitting to knowledge.

Eight by eight, nine.

Read one by one.

The wording of this line cannot be translated reliably.

The wording of this line cannot be translated reliably.

The wording of this line cannot be translated reliably.

The wording of this line cannot be translated reliably.

Concerning one of the three puṇḍra marks,

the letter that touches it,

the end of the Bhūvalaya,

roḥ, burning, and purification.

Third: the inauspicious, the auspicious, and the pure; having discerned the count of the mathematical class, there is no different kind, and it remains undivided.

The beauty of spiritual merit having faded, the intensity of the anantānubandhī passions arises among those belonging to the pure dharma.

Having become a discourse, that intellect is an adversary; knowing steadfastness as the highest, it belongs to the poem of Rakanīti.

The opening words are unresolved; they speak of protecting courage and mention the self, an uncertain act of remembering, apratyākhyāna, and auspiciousness thereafter.

At the very beginning, courage takes the lowest step; in that manner, from its footing it grows continually.

The state, a splendid ray of the rising sun, rises within without turning back; its very course is to advance, sāttvikī.

Steadfast courage: the person does not stop, though the mind runs backward; great courage, kingly and pleasing, itself rises forward from behind.

That courage runs ahead of the numbers of the bhanga combinations; behold it within the auspicious, venerable Pāhuḍa.

When sounded aloud, there is mere bustle; the soul has kept its serene quality concealed like an inner state.

The surviving letters do not support a reliable literal translation.

A monastic group is mentioned, but its relation to the preceding word cannot be established.

Something is described as subtle; the preceding word cannot be reliably read.

The surviving letters do not support a reliable literal translation.

A small amount, it was said to me.

The link of nonviolence.

A violent kind.

From absence of anger, and a thief.

Of the lineage of teachers,

the beneficial dharma,

a tree-dwelling serpent,

having a neck, chest, and arms.

It undergoes violence against a lineage.

Its state extends as far as liberation.

Thus also, even from cessation of activity.

When in the body, it is emaciated.

The excellent Pūrva.

Continually, Om, haste and arts.

To the burning, within the mound.

The immortal woman praised it.

The surviving words mention intellect and happiness and begin a word concerning violence; the full line cannot be translated reliably.

The opening completes the preceding word as ‘of violence’; the remaining word is unresolved.

An unresolved word is followed by ‘and the gods’ and another unresolved word.

An unresolved word is followed by ‘that Gāyatrī.’

The pure one described, at the end of the body that is not adamantine, has sin fall away and rises, as something fallen into water rises there.

As ghee rises upward, it abides; the remaining sinful particles of delusion do not go into its abode.

Having compacted the powder associated with cold and heat and cast it away, when it reaches the summit of the universe, the remaining interval appears and it sprouts all around.

Becoming a pure atom, [unrecoverable words], with pleasing colour, [unrecoverable word], having established it in a place.

Those who attained endless qualities and courage have auspicious, fresh-growing happiness; the pure in disposition are courageous, or possess courage.

On Ganga Raja’s foot reaching the arena, that intense śukla-dhyāna became strong, with the steadfastness of the pure-minded one.

The Jina, having left the body, took the protecting path to the beyond and showed its end; the number is divided in the Vedas.

Among the knowing, hear of the poem’s section, compassion and scripture, you new ones: the flourishing Bhūvalaya is a jewel in the ocean of things to be known.

The rule and lack of instruction are mentioned in connection with the activity of body, mind, and speech, and with all the letters; the remaining words cannot be translated reliably.

The pillars, all together, number apparently ninety-five; fearing that the teaching concerning living beings be forgotten, the foremost of human beings.

An unresolved fragment, metre, and an unresolved fragment.

Auspiciousness, an unresolved fragment, and bearing.

An unresolved fragment, a sage, and pleasing.

An unresolved fragment toward the self.

To her or to that, of violence, an incomplete word follows.

Attainment, holding or attaining, and an abode.

Protect the woman; the final word appears to be Ṛg.

Until an unresolved word.

Khidīdo and the bāmhugas are named here, but their meaning cannot be recovered securely.

The forest dwellers, a hundred and ten.

How many of the praising people are there?

All the violent people and nonviolence are mentioned.

The vow of nonviolence at all times.

Of animals.

The phrase following ‘of animals’ is unclear.

Of those situated a yojana away.

The one who became averse to sense objects,

with regard to desired objects,

having given up desire for all of them,

I say, is in peace.

The first phrase cannot be translated reliably from the surviving letters.

The second phrase cannot be translated reliably from the surviving letters.

Broad on earth, indeed.

The taste of flavours.

O Lord, you are foremost in bodily structure; I shall receive what is understood as the form, in Vīra’s manner, of the Ṛk-bhraṇi arrangement.

Having ascended the wheels, one who knows the wealth of learning has compassion for human beings; Mangaladanti, pride, and the great vow are named in the closing phrase.

Victory, victory! In the Bhārata’s utterance, among the standpoints and means of valid knowledge, Śrī Kṛṣṇa is an authority who contemplates the great souls.

Krishna himself, protector of the womb, is worshipped by the assembled groups for the conjunction of all times; with Krishna in mind comes the time of the minor vow.

At its beginning, excellent Śrī Kṛṣṇa, who bore the Veda and rose to the garland of worlds, bore graceful curls and cut the curls.

When he was the boon-giving Giridhara, the Veda speaks thus, in the manner that calls the self an image of sin.

Having shown through the teacher, if he uttered the Veda that showed within its meaning the lotus feet, of all verbal scripture.

With such skill, to Pārtha, because they had earned all the merit of a former human birth.

At the beginning of the Khaṇḍa Bhārata, ‘What, child?’ becomes an unconfused, secret, excellent utterance.

Ignorance, on the left-hand side of sin.

To the nose, in a pleasing manner.

The Jinas’ entire wealth, the syllable ha.

The number is for the twofold conjunction.

The seed of injury to another.

Vaiḍṛbhūṇa.

Grass, with its essence in an unresolved relation.

All the people designated by the unresolved final word.

Bhūpaka, the flower bearer.

Arising within, eight or the eighth.

The reading mentions something of bonna, but its action is unresolved.

From sprouting or growth; the preceding syllable is unresolved.

The surviving words do not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

The line appears to mention a mango tree, but its statement cannot be recovered reliably.

The line appears to mention a jewel, but its statement cannot be recovered reliably.

This line cannot be translated reliably from the surviving reading.

This line cannot be translated reliably from the surviving reading.

This line cannot be translated reliably from the surviving reading.

This line cannot be translated reliably from the surviving reading.

The strength of kings.

The obstruction of these, pā.

The path, a thousand also.

Opposition, all, Kunthu.

The pure one at the end of the infinite number, burned, Mireyaṇī, the Ṛk-related one, was said to be nirvāṇa.

On hearing the first words of Jina Nemi’s lineage, the king conquered all arguments; I call it the Ṛg branch.

Ariṣṭānta returned; the line then mentions even a human, origination, passing away, and permanence, before an unclear phrase concerning the soul and Nemi.

The path from the Ṛgveda, the sevenfold statement, is known as incomparable in the land; practise compassion for Śrī.

Appearing among the Jain mendicants amid the eternal letters, he mounted an elephant and blew a horn pipe in battle.

With one great breath of air in the left nasal passage, during kāyotsarga, he silently said that ‘aham’.

In the Gāyatrī, the great sage Vyāsa saw the opening of the tōtala foundation setting of the compassion-number circular arrangement.

He tells, O best of men, of the eight-syllabled one in the Arhats’ scripture, and of five standpoints, their three and two.

By the defining characteristics of the Shaiva teachers, we have set down the Jain, Vaishnava and Shaiva songs; remove them.

Possibly, beginning with a pair of bells.

The phrase may mention a path, but its remaining words cannot be read reliably.

This line cannot be read reliably.

Possibly, it rose; the rest cannot be read reliably.

Together, those who arose.

They spoke of a person.

The new was attached to all.

The principle of the five is compassion for the five.

Also, the entity and the gods.

This became slight.

The limb and subsidiary limb nāma karma,

is called karma.

Having borne the turning.

Sakatānaḥ and Kunthu.

The inner Jina Lord.

Protector of the resting place.

The surviving letters do not support a defensible literal translation.

The surviving words do not support a defensible literal translation.

The line appears to mention Dīpeśa and an āgama, but its assertion cannot be established.

The line appears to say ‘among certain people,’ but its subject and assertion cannot be established.

Removal of deficiencies.

Pajarā, mahaḷa with an unreadable letter.

Then, at all times, vi.

Hākṣa, the vowels ṛ and ṝ, gadō, outside.

Within, the stream of numbers comes together as a pillar formed of letters, of the virtuous and of stainless divine speech.

Jakkīabbe, having held it in mind, to arrange the Bhūvalaya in the basadi by the dravyārthika standpoint.

Having learned and incorporated the infinite upon infinite magnitude according to the sages, the Ṛgveda is as much as the result of that count.

Of the various senses difficult to comprehend, by the method of the paryāyārthika standpoint, the countable arises when classified.

Knowing the intervening extent as number, the countable, the uncountable and the incalculable, the five teachers held infinite upon infinite within it.

In the middle row of the multiplication table, I understood the excellent grid itself; the pure, the new and the old are called both; there are eight—write them.

Three zeroes, one having been known, come forth; the fifty counted ṛks proceed without departing from their number.

Its number is this group of the Rigveda; when the sequence is reduced, within the middle of the revered teacher’s account is ‘Agnim īḷe.’

Inwardly fixed and immersed, those who knew the liberation of the earth’s Bhūvalaya are called the earth’s splendour, having sought liberated living beings.

The number is mentioned, but the remaining words cannot be translated reliably.

Excellent ash; the final word cannot be translated reliably.

A covering is mentioned, but the line cannot be translated reliably.

Peace and a mountain or utterance are suggested, but their relation cannot be translated reliably.

At the time of dharrogavara.

The world's anatr̥ta.

Nathiyāṇitāsa.

The path of recitation of ttavihappā.

Knowledge, dark.

And the wheel of the cows is here.

Set it in motion for our welfare.

Guṣavedhīśvarāṇ.

The surviving reading cannot be translated reliably.

By a stone; the following word is unresolved.

The surviving reading cannot be translated reliably.

In happiness; the remaining word is unresolved.

Having become a divine portion.

Formerly a king.

Forgiveness is preferable.

For the sake of serving the trustworthy teacher.

The eighty-four give good.

There is glory within the pāsa.

Its essence is complete, as stated.

It is made attainable to the world.

They say that one letter of the flow of strengthened breath is understood in the sequence of sounds beginning with the wheel, from a through ha.

Of the path, within it, the six states stand and come; the Jain technical terminology is distinctive and human-like; I shall count the prior sequence.

Before the ordered sequence, a group also, something of China, a word or step toward an arrangement, haṃḥ; beginning with a and ā, something appears as Jagattuṅga. Several words and a passage in the middle cannot be read securely.

At the beginning of the Bhūvalaya, the voices and sounds of living beings and the reckoning of the ga group are known at both ends of the earth.

According to the need of that time, it draws forth and shows the Rigveda; within what others call it, make it into a mantra.

The fragrance, the flower’s sweetness, that supreme soul-jewel, is completely pure in the sacrifice to which ash is offered.

The meaning of the sūtra’s words is unfailing and extraordinarily auspicious; among the eight manifestations of auspiciousness, both orders of recitation are excellent.

Whose number or mark of the five feet cannot be divided: the supremely excellent one, seated and reading the earlier Pūrva.

The sprout, kāyotsarga, sound and number; both, the Sugata’s Agrāyaṇī Pūrva, and Giridhara’s numerical mark are completely pure.

The text of the ninetyfold series, all four, new, with an unclear reference to seventeen and a half thousand: the sovereignty of compassion.

After that comes the Bhūvalaya, having continuously bound seven, six, five and two into a chain.

The discus-bearer,

craving and form,

deeds accomplished,

Gaurī’s Rudra.

The preceding word ends here; Vishnu and the rāsa dance are named.

In the rāsa dance, the following word is too damaged to translate.

An unresolved expression is followed by ‘called’ and the beginning of another word.

The continued word and the next expression are unresolved; the line ends with ‘around’.

They burn; there is no peace.

You, the one who was delighted.

The mass of air is gathered.

The change which has increased.

Through the spreading of desire.

Of conduct marked by falsehood.

Within the three jewels.

The collected senses.

The purpose concerns a living being; the final word of this line is unclear.

A constituent is the divine state of an Asurakumāra.

This line cannot be translated reliably from the supplied letters.

Of the desire for two and a half.

He is the foremost among humans.