Chapter 4

Desired teaching and the destroyed portion of karma; within what is clear (?), arhats; a poem associated with the eighth Jina and a Siddha (?), recalling the venerable Siddhas endowed with eight qualities.

A poem of Rishabha Jineshvara, the first one who took the hand of Lady Yashasvati; a flourishing poem that [unclear verb] bodiless siddhahood; the first Bhūvalaya of the sage lineage.

At three times, standing in sāmāyika (?), [this is] the divine poem of the spiritually capable: the essence of experience of the excellence of a method that joins [one] to the path of Vīra Jinendra.

Knowing the characteristic, [unclear phrase perhaps concerning one's own doctrine], mingling [it] within the letter marks or numbers, and, within discipline, making the five senses and the mind still by a sign or characteristic.

Forgetting the body, when the profound knowledge ‘I am Jina-form’ is experienced, the mind is a throne [the ending is unreadable], and the self is like a Jina in a lotus seat.

Having sat with great splendour,

like a Jina in kāyotsarga,

through the strength of daily practice,

as yoga increases day by day.

A cool light, like the sun (?).

While it shines intensely.

One calls oneself Brahman.

When experience of the Jina’s teaching comes.

They have forgotten the body of debt.

Spirituality beyond reckoning.

The profound pratikrama, of itself— the line's grammatical relation is uncertain.

A possibly consciousness-made gesture or seal is mentioned; the rest cannot be read securely.

The light of the three great jewels (?).

Having come to oneself, it shines (?).

Manmatha (?)—a layer or veil melts.

The Bhūvalaya connected with Jinanātha; what ಜಿನನಾಥನೋರೆದ says of that connection is unclear.

Within the body, the soul is the Bhūvalaya.

The line appears to mention a standing or form and remaining in it, but its opening word and full meaning cannot be read securely.

The body itself is the essence of one's own doctrine.

[Unclear opening] is perhaps a part of what is complete in itself; the line then speaks of pure quality, a place or stage of manifestation, the end of fourteen, and a consciousness-made, perfected doctrine. Their grammatical relationship is uncertain.

When one knows the body as other and gives up attachment to that other, experience of the form of the Jinas and perfected ones increases; the soul’s form is like bodily form (?).

Karmic influx dissolves; no coming bondage remains. Of undisturbedness, like a garland or series [the lotus image is unclear], when seen in one's heart, the Arhat's [unreadable].

When the attainment of samaya comes, all the delightful riches of varied, wonderful transformation increase his joy (?), and that inner self …

When speaking (?), his inner self …

The attainment of transformation comes about.

On coming (?), he says that he himself is an arhat.

He says or calls it ‘joy-increasing and the like’ (?).

This line cannot be read reliably.

He says, “I became a teacher to the world.”

He says, “I saw the Arhant.”

He says, “I myself am pure.”

“I attained the state of the supreme self,” one says.

One says that the guru’s station was obtained.

One seems to say that knowledge became prosperity, and speaks of four supreme auspicious things.

“The feet of the supreme self; Bhūvalya”—the line is fragmentary, so their relation cannot be read securely.

He himself obtains, by himself and for himself, the bliss and lasting happiness present in the undertaking of obtaining his own [unclear thing]; it is unknown to others besides himself.

The line seems to describe someone as pure and eternal, with uninterrupted attained bliss, and uses words for auspiciousness, good fortune, and prosperity. Its clauses concerning experience, destruction, and Mahādeva cannot be read reliably enough for a complete literal translation.

The line appears to speak of a conscious one and purity, then names a venerable teacher, a reciter or teacher, and an ascetic as the essence of pure right faith; the opening and the teacher’s epithet cannot be translated securely.

One free from attachment, free from illness and free from delusion, without anxious entreaty (?), living in a well-known manner, a refuge for worthy souls (?), pure and meritorious; auspicious happiness.

There is no anger or pleasure, no wrath or delusion. [An unclear word] he himself is one in whom bondage has no room to spread. This is the poem of experience, Śrīśa’s accomplished Bhūvalaya.

The divine speech spoken by Śrīśa.

[Unclear word] apratyākhyāna.

The mass of passions perishes.

Pratyākhyāna fades.

The subtle kindling of anger—

—is like a faint line on water.

The kindling of desire-water (?): the relation between these words is unclear.

By a little (?), it appears (?) within feeling.

“In those? within those? endless …” The line is incomplete and cannot be translated reliably.

“[Unreadable] of the kinds of passion …”

The line cannot be read as a reliable sentence.

“[Unreadable] manifestation.”

Something unreadable comes and joins, perhaps; the final verb form is uncertain.

Of desire …; the rest cannot be read reliably.

… does or makes …; the line cannot be translated as a whole.

Cannot be read reliably.

This line cannot be translated reliably; it appears to end with “joy, in union or practice.”

The honored Siddhālaya is there; of that Siddhālaya …

Endless …

Of an endless multitude, the perfected world sphere is within this—or the final word continues into the following line.

The soul (?) that has attained the supreme state has held within all six substances existing [there]; that of the five extended substances (?), and then the seven principles …

The nine things called categories, [unclear phrase] within the parts of the substance, filling and then gathering all those together: their count is known. The phrase before ‘knowledge and conduct having come under control’ is unclear. In sequence, nine, seven, five, and six added together come to the number twenty-seven.

The twenty-seven of the Bhūvalaya’s doctrine, itself bringing together everything(?); this auspicious poem, coming within Śrī Vīra’s speech(?), in the upper world of this universe. The syntax remains incomplete at the line break.

At the very tip of the heavens, the people reaching the shining Śivaloka are, at the summit of a white umbrella-shaped [place?], within the soul-quality of being neither heavy nor light.

They possess the quality of being free from affliction.

They are newly arisen, subtly compact ones; the opening and the description are uncertain.

They are within avagāha, perhaps a state or capacity of occupancy.

They bear knowledge of the infinite; how ‘ಸವಿಯ’ qualifies this is unclear.

Those of right perception are new or nine; the sense of ‘ನವ’ is uncertain.

They are of infinite upon infinite strength.

They bear happiness yet to come.

They bear happiness of the past.

They are of pleasing form (?) and substantial in body (?).

They are eternal and made of consciousness.

They are always everlasting.

[One] saying, ‘Their happiness is wanted’…

A nava-pada poem, Bhūvalaya, of the world … [the final word cannot be read].

The yogi, having set his mind on one thing, meditates on the lord of the universe, the accomplished ones, those whose form is the Veda, and abides in that state of mind; this is foremost in the poem of the all-knowing one. The grouping of the beings named and the final phrase are uncertain.

A supreme nectar-like poem, a pleasing poem of knowledge or teaching tradition for those who wish to attain the exalted perfected state associated with the first word or station of the teacher lineage spoken by the arhat.

In the method: the wheel arrangement, the swan’s arrangement, [something] clothed in the protection of pure letter-numbers, and the arrangement of the lotus of unrepeated letters, of the pure, with a ninth number or mark. The final connections are uncertain.

The excellent-lotus, great-lotus, island and sea arrangement; the water arrangement of the supreme palya; the arrangement of the pleasing rod’s row-number; in order, the arrangement of the world.

The hair-pore arrangement; the beyond-limits arrangement of the krauñca bird and peacock; the beyond-limits count-arrangement associated with the nail-wheel arrangement of Kāma’s—or desire’s—lotus foot.

The pattern of the ray of an observance (?)

The pattern of the lord’s rule.

The lotus pattern of gold and jewels.

The golden-throne pattern.

An arrangement of a vow of steadfastness in observance.

An arrangement concerning the overcoming of love and anger.

The arrangement of revered Mahāvīra.

An arrangement of the marvel of this earth.

The arrangement of the calculation of desire or Kāma.

The arrangement of that great glory.

The auspicious arrangement of the lord’s austerity; then a name begins, perhaps Samantabhadra.

This fragment cannot be translated independently.

… a composition; illustrious … The remaining words cannot be read as a complete statement.

A ಕೋಟ composition; that of the glorious one … The line does not yield a secure complete reading.

… composition, desired … The final word cannot be read securely.

… composition, ನೇಮಶ್ … This is too fragmentary for a complete translation.

An arrangement called or associated with ‘ಇವಾಚಾರ್ಯ’ (unclear).

An arrangement associated with ‘ಶಾಮಿ ಶಿವಾಯನ’ (reading and meaning uncertain).

A wheel arrangement described by ‘ನೇಮ ನಾಷ್ಠೇಯ’; the description cannot be read securely.

A desired arrangement, Bhūvalaya, a wheel arrangement of excellent bodily structure; and a divine arrangement surrounded by a configuration arrangement associated with a superior body, attachment, mind, and an unclear term. The grammatical connection among these phrases is uncertain.

A boon-giving arrangement concerning the beginning of right perception—or right perception and so on; an arrangement of spiritual knowledge having a ‘ಸರಮಗ್ಗಿ’ table or grid associated with the arrangement of the guru lineage’s excellent ācamla austerity. The relationships between these phrases are uncertain.

As the body undergoes austerity, it becomes subject to affliction; the following words appear to mention immeasurable joy and great purity, but cannot be read securely. The line then names a ‘true-splendor’ arrangement and a binding or arrangement beginning with subsidence and destruction.

Within the construction of the uncertain ‘ವಪದ್ಮ’ arrangement is constructed their arrangement of right conduct: a fine arrangement of the ninth mark or number (?) of non-return, without an incarnation or descent.

The Bhūvalaya, having gathered the soul within the thirteen stages of virtue, made a heap of essential dharma and arranged Vīra’s or heroic virtues within infinite numbers or marks, making them an essence.

Bhūvalaya that made [someone] brave.

Hundreds [?], endless Bhūvalaya.

O circle, abode of worthy [?] souls.

The steadfast ones’ [conduct?], O circle, within the path—[the final word is incomplete].

The abode of liberation (?).

Reaching (?).

Spiritual inwardness and freedom from ‘mine’-ness (?).

[One who] shows the path to the destruction of the cruel enemy called karma (?).

The line cannot be read as a coherent statement.

A terrible affliction.

The dissolution of that (?).

The essential self (?), crest or flame and the like (?), abode (?), cruel action (?): the relation between these words is unclear.

Bodiless dissolution.

The essence of conduct, a good circle, and an unclear term possibly involving knowledge.

An abode of death; the remainder cannot be read reliably.

A dreadful, [unreadable] world.

As the dharma of compassion grows, all hardships that come in the world melt away; when the disciple himself becomes a teacher to the teacher, liberation is within the meditative absorption attained.

At the time when one becomes accomplished by oneself, the excellence of the Jina’s dharma shines; as experience of the profound Veda and the twelve or twelfth(?) rises, [there is] the youthful vigor(?) of Jina Vardhamāna’s dharma.

Nandi, the auspicious prābhṛta, [unreadable]; for new homage to be offered, the path of heroic sages of spiritual splendour has come here—[ending unclear].

Will all sorrows melt away? The opening ಗ remains unexplained.

Of yoga: a glory becoming sāgara, palya and śalākā; the ninth mark(?), a state of bondage(?), the doctrine of dense karma, and the doctrine of the revered guru’s feet or position(?). The grammatical links between these phrases are unclear.

The poem associated with ‘ನಾಗನರಾಮರ’—whose meaning is unclear—was then said; the word ‘yoga’ begins here.

A yoga poem reaching self-meditation; the last word continues into line 3.

The word ‘self-meditation’ is completed, followed by ‘poem’.

Nāgasampige flower, a possible ‘physician’, enjoyment, and of yoga, attainment… The relation among these words cannot be read securely.

Unclear; satisfied by the enjoyment of poetry, perhaps.

Removing something unclear; the revered teacher Śivakō—

—ṭyācārya, being or becoming …

This line cannot be translated reliably.

A poem that destroyed disease.

When the dark flower touches nāgamallige, gold … The line does not state what happens to the gold.

An unestablished doctrine (?).

A method that does not fail in any way (?).

A poem associated with Nāgārjuna the adept.

This line cannot be read reliably.

In the Sena group or order of the revered teacher (?).

The doctrine spoken concerning attachment and the like (?).

A golden poem; the preceding expression, ಸಾಘನವಹ, cannot be read securely.

Bhūvalaya of attachment and detachment.

[It] made clear the splendor of the eight great miraculous manifestations; [ಆದಿವರಹ is unclear]. [It] calls all desired things the soul’s wealth and refers to the eighth Jina’s siddha poem. The ending cannot be read reliably.

[Unclear] of religious action, of metal, experience [?], golden splendour; a poem of the preaching assembly accessible through experience; a divine poem of substantial perfected essence [?].

A weighty, aerial, divine poem that causes the body to fly to the sky and remain there; a poem of unclear flowers; a world-bearing poem; an auspicious poem in the form of a Jina.

[Unclear], a poem causing all beings capable of liberation to attain Jina-form; [unclear words concerning] a battle trumpet’s call; [unclear], the experience of the poem, a sky-going poem.

A cord or path that pulls the chariot; something unclear coming within it; mixing the essence and softness of mādala (?) to make something divine, connected with a disease-destroying way and hundreds of diseases, and with ‘flower-’ continuing into the next line. The wording does not support a secure complete sentence.

…Ayurveda.

The opening cannot be read reliably; the remaining words mention kēdage, the flower’s essence, and begin ‘divine…’.

…divine yoga.

Essence in a fire-heating enclosure; the final kind of yoga is unclear.

The line cannot be translated reliably; it appears to mention a flower.

Mercury; a fire method giving success.

Purification of the essential nature; ಪಾರದವ remains unclear.

Hundreds of methods involving sealed containers.

Of the vehicle of the Sārasvatas (?).

Having raised [it], knowing [something] of mercury. The grammatical connection is unclear.

Śrī Ramē (?), the mountain’s karṇikā (?), cause [it] to join (?) and come (?). This cannot be read as a secure sentence.

Cannot be read reliably.

The increase of qualities of the path; the final part is unclear.

A rod or stylus of the group of three [?].

The Bhūvalaya that exists; ಯಾರಯ್ಕೆ cannot be read securely.

Bhūvalaya, the poem of heroes.

Binding the unclear ‘ಮನ್ವನು’ that does not join [with or in] mercury, bringing the essence of a hundred thousand flowers, and making the rasa-jewel—if it is joined, the Bhūvalaya is accomplished. The opening construction and the final clause remain uncertain.

Of Sarvārthasiddhi, [unreadable], of the stone, the parasol, the written number (?)—when the path comes; know within the place where the nine beginning with Aruha (?) have been combined. [Unreadable phrase containing ‘doctrine’]; Siddhānta Bhūvalaya of the path of scripture.

Having reached thirteen crores (?), [with] ಪ್ರಾಣಾವಾಯ (?) and Ayurveda, having ascended the ocean, [there is] a jewel casket of an ocean of nonrepeated letters and nonrepeated numbers.

Within the existing Bhūvalaya, the manifestation of seven hundred and eighteen pleasing languages to people is said to be possible through the first conjunction; here [is] the splendor of the accomplished Bhūvalaya.

The preceding word ends in ‘ಯ’; here, splendor—the second …

… joining; here, splendor—three con…

… junction.

Here, splendor—four conjunctions.

Paribāha, sixty-four also; a division of the number of the supreme self’s art (?). The line does not clearly state how these parts relate.

In the Bhūvalaya of supreme nectar, [unclear words] three initial divisions [unclear words]; here, seven thousand one hundred ninety is to become a pure number. The connection between these phrases cannot be read securely.

A complete literal reading is not recoverable. The legible parts mention ‘which … ten … these letters … of the sacred numbers … of poetry … every number that comes … Bhūvalaya’; their grammatical connections are unclear.