Chapter 41

That one-centred sage, the universe, is the final part of the Bhūvalaya diagram.

That which touches the region has the number three; thus it is a substance of the existent world.

The state is said to concern relative paucity and abundance; the ten numerals of the class were rendered as letters.

The great soul’s removal of a number is of the cause; the calculation of the numeral, beginning with the doorway, is four hundred.

To calculate likewise, within the Anuṣṭubh metre, the verse said to come from the Vedas.

Having combined the thirty days and brought them together, the multiplier is twenty-two; set it apart.

Thus, the entire Karnataka teaching that comes sets forth the script’s number before this.

The new detachment of the ascetics who have firmly understood pure nonviolence in its general and particular forms.

Dwelling like themselves, we all come in that manner to the substance of divine existence.

The opening phrase is too damaged to translate reliably.

This line is too damaged to translate reliably.

Something is destroyed; the object and the surrounding words cannot be established.

The line includes “thus,” but its statement cannot be established.

Supreme reasoning and teaching, followed by an unresolved syllable.

The words in this line cannot be recovered reliably.

An unresolved term, standpoint, and destruction.

The words in this line cannot be recovered reliably.

By this attachment to heaven.

At the time of their petition.

The forbearing lord of the Siddhas.

The beneficial spiritual discipline of one who has conquered the senses.

Instruction concerning virtues; the remaining word cannot be recovered.

Homage, Oṃ; the remaining word cannot be recovered.

A cause is mentioned; the rest cannot be recovered reliably.

The surviving words cannot be translated reliably.

Dagōvaṃ, connected with the monastic gaṇa.

Nadēdi and the venerable ācārya.

He, the five lords; therefore.

Mi, that which is connected with the Jina’s tīrtha.

Now, the leader, however, is good.

Homage to the sages. Om begins the next phrase.

The phrase cannot be translated securely.

Om is followed by a possible reference to vision; the remaining words cannot be translated securely.

Auspicious: the universe, Ṛg and Yajur, and the number; oṃ hrīṃ, to the one free from the karma of male sexual inclination.

Homage to the venerable lord of the perfected ones; oṃ hrīṃ, to one free from the karma of deluding neuter sexual inclination.

Homage to the revered Siddhādhipati; oṃ hrīṃ; free from the karma of a lifespan in hell.

To the one free of it, homage to the revered lord of the perfected beings; oṃ hrīṃ, to the one free from the karma determining an animal lifespan.

To the one free of it, to the venerable lord of the Siddhas, homage; new Oṃ Hrīṃ, human lifespan…

To the venerable Lord of the Siddhas, who is free from human lifespan karma, homage. Oṃ hrīṃ, celestial lifespan.

Om, homage to the revered lord of the perfected ones, who is devoid of lifespan karma. Om, heaven and hellish destiny.

Obeisance to the venerable lord of the siddhas, who is free from karma. Om, Hrīm, Om—the realm of animal rebirth.

Ra; to the one free from name karma; Om; one should bring the self near the two gītāṅkas and suṣṇuṃ.

Bhūḥ, thus toward that circle.

Possessing the doctrine of Gāyatrī, toward each—

—summit of those dwelling, he said.

Thus spoke the guide to understanding.

Homage to the one named by the preceding, uncertain word.

Rasa is mentioned with an unresolved expression concerning its characteristic.

The unresolved expression is followed by a possible reference to animals.

This line cannot be translated reliably from the supplied letters.

This line is too damaged to translate reliably.

The surviving words suggest a phrase about splendour, but its full sense is unrecoverable.

This line is too damaged to translate reliably.

Om, to Vimala; the preceding syllable cannot be securely interpreted.

This line is too corrupt to translate reliably.

The words include 'this' and 'protector,' but their relation cannot be recovered reliably.

The line appears to mention happiness and death, but its full meaning cannot be recovered reliably.

This line is too corrupt to translate reliably.

In water, a collection; disregard.

Mother, the boon-giving Āgama.

Sight is named, but the rest of this line cannot be translated securely.

An aggregate, an unresolved syllable, Om, the supreme Siddha.

The foremost, ṭaḷaba, from that time. The reading is too damaged to establish the relation between these words.

Vātayaṇi ppaṇṇaṃs; the words cannot be translated reliably from this reading.

Ṣaṃ, knowledge, deaf, laṭha; the line’s meaning cannot be established reliably.

They ask about good things, if the apparent readings of these two words are correct.

That, in the meaning of all the verses, is the direction of the Gītā: the purport of the glory of dharma.

Of humans, of the self, of fame, the groups of suns, and the self, O one addressed.

The surviving words mention yoga, an end, pleasures and pains, and stirring; their grammatical relationship cannot be recovered reliably.

The skies and the like, for all pride, glory, the bearer, always, an unclear word, glory and yoga.

The production of aversion, the uncertainly read dhātyayana, and limbs of much beauty.

The Jina and the perfected ones; the grove, a lord, the people, and fear.

The Arhat of great strength conquered the proud one as he was; true spiritual discipline is the sage’s victory.

Shisi created in all; in the search for the path of yoga, there is victory.

To the one who understood the sound of joy at attained glory, the cry of victory full of flavour.

The words in this line cannot be translated reliably from the surviving reading.

The words in this line cannot be translated reliably from the surviving reading.

Possibly: to the Arhat, to the Siddha; the final word is unresolved.

The words in this line cannot be translated reliably from the surviving reading.

Raḷ, a pledge for the sake of the gaṇin.

Ma, may everyone attain perfection.

Of yakarḷa, the possibly named Ṛgveda.

Dh, devoted to the circle of teachers.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

The surviving text appears to mention the arising of knowledge, but the line is incomplete.

The surviving letters do not support a reliable literal translation.

The surviving letters do not support a reliable literal translation.

The line may mention departure or nirvāṇa, but its assertion cannot be recovered reliably.

The line may invoke siddhi, or attainment, but its full sense cannot be recovered reliably.

Having come, bijjaṃ nivasha.

Jasanōditaṃ hija.

Before that, mallisāt.

Rādradōṃvuya.

And homage, Oṃ, to the auspicious world.

This line is too damaged to translate securely.

That sound is mentioned, but the rest of the line is unresolved.

But suffering and happiness are mentioned.

The regard for place adopted by the saṅgha as its own supports the directional vow and increases the vow concerning a bounded region.

The attainment through experience of śruta-jñāna, from the pure scripture of the Vipāka Aṅga associated with the arising of joy.

The communal body, joined to a series of accounts, has many divisions of knowledge in customary use.

While looking at that Jain classification, the beneficent king considers knowledge, the fruition of asātā, and supernatural power.

The sweetness sown by complete yoga, in due measure, burned away the danger in the monastic group’s utterance.

The essence of the inner meaning, the enactment of the lineage, and the assembly’s play receive the approval of the intelligent group of śrāvakas.

The fame of the vow observer who has shed desire for sense objects concerns the thirtieth aṅka; water is its medicine.

Having conquered the passions, the inner self reaches the far shore; the manner of Jain dharma is a mode of numbered speech.

Understanding of the calculation of musical notes and rhyme has developed; the sweet melody of understanding numbers unfolds.

The opening phrase is unclear; it ends with “in the poem.”

An unclear phrase describes something as blazing.

A word or foot, the body of the restrained one.

In joy, all the unclear final group.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

An unclear expression appears to concern time; the rest cannot be translated reliably.

The line may refer to something produced or arisen, but its subject cannot be determined.

This line cannot be translated reliably from the surviving letters.

A human being, space, by which—the connection between these words is unrecoverable.

The line mentions a substance or object, but its full statement is unrecoverable.

This line cannot be translated reliably from the surviving letters.

Homage; asapāga; oḥ; oṃrū.

That desired fruit or result.

And the celestial being, viḷahujash.

Vañjāṇa; this refuge.

Called a delightful number.

Mixing compassion lightly; the final syllable cannot be read securely.

In the heart, together in the middle; the opening syllable remains unresolved.

It dwells as the very essence.

The phrase cannot be translated reliably from this reading.

An unclear phrase mentions compassion.

A salutation appears to be directed to the earth, but the full phrase is unclear.

This line cannot be translated reliably from the surviving letters.

When the foot becomes a pillar, the remaining statement cannot be translated reliably from the surviving letters.

On earth, the intellect of the completely pure one: the man of the saṅgha accomplished its part, the supreme radiance of the nails.

Within it are references to his woman, desire, renunciation, and Karnata; the remaining words do not yield a reliable literal sentence.

Meditate upon the form of the supernatural power to be acquired; the power of knowledge is in knowledge.

With pure courage, having taken form, the Pāhuḍa that became a lyre of the mouth is born complete from a group.

Called excellent and becoming devoted, pūdhika, protecting speech, intellect and compassion, in mangata time.

The supreme purity of protecting wealth is foremost in the seat and worthy of careful preservation.

The revered one’s letters, sounds and the like, through vajra power, the mark of wrongdoing, increase, and essence are a part.

He called the vessel’s sun the image of the Kevali and a great attainment of meditation.

Again, the number of Śiva’s letters.

The words vāmuha kandhajaru cannot be translated securely from this reading.

Having made ten additional days.

Kṣaṃ is followed by the unresolved words vivāma jagai.

Even at the end of all.

With folded hands, they worship the earth.

The syllables tōṃ and hrīṃ, and here.

The syllable sequence yānaṇālaṭaḥ.

The opening word is unresolved; the line appears to refer to praise.

Now follows an expression that I cannot reliably interpret.

This line cannot be reliably translated from the surviving letters.

By her or by that, a salutation; the final expression is unresolved.

Auspicious; having killed; the remaining word is unclear.

Even falling, pride.

And the form of someone.

A field; the preceding words are unclear.

A form; the remaining expression cannot be translated reliably.

This line cannot be translated reliably.

An unresolved expression concerning time.

And likewise the Ṛg Gāyatrī.

The surviving words do not yield a reliable literal translation.

A phrase possibly concerning gold and the Jinas; its grammatical sense is unresolved.

The surviving phrase does not yield a reliable literal translation.

The surviving words do not yield a reliable literal translation.

In Hiraṇmaya-varṣa, for a thousand and eight, there is the happiness of Vijaya, a praiser of the twelve Aṅgas.

Right conduct and discipline are limbs; the mind’s desire for the Rigveda and the rest concerns good knowledge within itself.

Having forgotten sense objects, from there he abandoned the pleasure of the abundant body and drew it out ten times.

Having attained radiant dharma, they bear splendid radiance among many people, the path to fame.

The twofold world, from the Ṛgveda, comes under the designation ‘indriya’.

Their śramaṇa ascetics composed a saying that shone in fame concerning an unreached forest.

The great-souled Vīra triumphs; if understanding of the self is absent, there is forgetfulness.

Having ascended the mountain, know, sir, the victory of the foot as the body's.

On the mountain ascended by the Jina, life ceased and breath departed from the body.

A skilled person or order is mentioned, but the remaining words cannot be translated reliably.

No reliable literal translation can be recovered from these letters.

The possible words ‘command’ and ‘this’ do not form a reliably translatable statement with the remaining letters.

No reliable literal translation can be recovered from these letters.

In dālaya are the excellent three, with an unresolved ending to the phrase.

Ṇavē, exceeding ōbhāṅks; the referents cannot be recovered securely.

Ṛtaparivēṣāvār; the phrase cannot be translated securely.

Aṅga, pitat, speech, Om; their relationship cannot be recovered securely.

O, the gacchās and so forth; the final syllable is unresolved.

Rihi, tiṇala, having measured.

Father; Vyāsa the sage.

Yakara, a foot, tachadā.

Ranavaḷe, speech, ramīgbha.

Blind Kaṇāda, vaṅkaṅkep.

Remaining, desire may be, paṃ.

Saka, jhāṃ, oṃ, hrīṃ, kta.

A field or sacred site is named, followed by an unresolved expression.

The line cannot be translated reliably from this reading.

The line cannot be translated reliably from this reading.

The line cannot be translated reliably from this reading.

The words of this line cannot be recovered reliably from the supplied reading.

Who is excellent; the remaining phrase may refer to sādhus, but its action cannot be recovered reliably.

Whose, followed by an unrecoverable word.

An oil anointing is performed; the final word cannot be recovered reliably.

Hari told Savyasachi how to protect wisdom; the remaining words appear to refer to an adamantine gift, but their connection is unclear.

He who is established by valid proof is the Jains’ virtue, a limb of compassion, coral, a god, and a twice-born one.

O wise one, the knowledge that came through kṣāyika right faith, having gone beyond and overcome sin.

The truth of the bond of sin in one's mental disposition: the twice-born person became detached from the five bodies.

Having performed vows and austerity, when he stood, Pāvarī; in the existing scripture, karma to Pārtha.

Those have remained so; having shown them, the sage does not know.

Apart from the sūtra of the Tantrāṅga, he, in compassion, showed it to all living beings.

Viśvasena’s son, first having purified the ninefold, is the formidable hero and king of Kurukṣetra.

The Kuru sacrifice as a prelude, the gaṇa, that assembly of serpents, of the sage Charaka.

The clouds are there.

The kaṭūṇaṃ move.

Lado rahipu is of heat.

Khibadiya strikes in the heat.

Vuṅka, in front.

The boundaries of the waters have fallen away.

Adorned one, kaṅkarōru.

Mami svātāḷvaḷaj.

A king, hāiṃ, a hundred thousand, exists.

That lakṣaraṇi, sōś.

To the excellent one, ityār.

A standpoint, radēḥ, for each person.

Disputing on earth by a sacred place.

A path; hudah; haopu.

The syllables aṃ and hrīṃ; the status of being a sacred place.

A number; salavā; mittaṅga.

The one who commands instruction.

Of that kind, apēnave was awaited.

The elephant of the concern called rādi.

Jiṣa, O, bhūramapi, knowledge.

Beautiful at every word.

We spoke elevated words.

Abode of austerity, ocean-born one.

The king endured.

The line mentions a lineage, those who see it, all who obtained it, and the whole of Brahmāṅga, but its surviving words do not yield a complete, reliable statement.

The woman of Malaya, hearing the onlookers’ speech, becomes endlessly pleased.

The virtuous-souled Siddha came in the Mōnōnāda aṅka, approved by the teacher.

He spoke of giving in connection with the aggregate; Rishabha, Rirāgamanandi, and Hara are mentioned with wealth and the like.

An isolated syllable is followed by a reference to the Ṛg-aṅga, Āryaśrī, arising, knowledge, and Rāmāpa; their grammatical connection cannot be established from the surviving letters.

For that purpose, respectfully having sung the bestowed power of the Jina, it is accomplished here.

Those who rise and set are said to include Hari and Īśvara, and Dhanada; the words between these names cannot be resolved.

The honour of the utterance arose at the arising of the guṇasthāna.

The meaning of those who indicate a word, within half a moment, and the beauty of the body.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

Having left the junction, all of theirs; the phrase remains incomplete.

The surviving words do not establish a reliable reading or translation.

A cloud of blossoming is given.

The lotus has a gentle smile.

The sprinkling of dust born from that is described thus.

It descended with the utterance ‘svāhā.’

That short-lived enemy.

Recitation concerning earthly places.

Through sacrifice and giving.

The merit of a venerable tīrtha.

A treasury of compassion, an ocean.

Of the self, on every side.

There is refuge in the Jina.

Ṣa, Oṃ, Hrīṃ, guardian of the sacred place.

Then, a Garuḍa-related attainment.

And engaged in the practice.

Places and the like.

And leave the marks.

The surviving reading, Kamaḷasayarādhiva, has no secure literal translation.

Chickpea; the following expression cannot be translated securely.

An unresolved expression concerning a rāśi, followed by ‘of the teacher.’

An unresolved qualifier followed by ‘planets’ or ‘graspers.’

Having set it in place, the respectfully protected practice makes victory in debate very easy.

Having turned aside from the path: falsehood, the five-petalled one, daring, and Monday yogas.

The austerity of bodily hardship is here in the excellent body, O Lord; the standpoints delight here.

Having read, the limb of the Ṛgveda is spoken of as a distinctive matter for the Gītā in the thirty-numbered aṅka.

The nartu group, the poor group, five Arhants, and the wheel group are known.

Call Ugrasena Ārya; you are capable in finding a means, and the undertaking is independent and swift.

The enemy who sought refuge in battle showed an aspect of dharma.

Of scripture, a learned tree; the sweetness of victory, death, and the illustrious one’s path.

Then, lotus, great Badagadhās, Vih, Śrīsaḥ, Jamaśakti, Śivavāra.

Which discipline it is cannot be determined from this pāda.

Malaya is named, but the remaining word has no secure meaning here.

This pāda does not yield a reliable literal statement.

This pāda does not yield a reliable literal statement.

Beginning with the monastic group, it is established.

The monastic group and the unresolved term śradoyarva.

Ri, together with samālu, whose sense is unresolved.

The unresolved gidhodeda and the ocean of worldly existence.

Of the tīrtha brought under control.

Of distinction, with the preceding word ವುಪಿಸ್ವಂ unresolved.

Yaṇaṃ, svāhā, and.

Ri; send forth oṃ and hrīṃ.

Of the remaining time.

Arisen from compassion.

The standpoint speaks of happiness.

At the forefront of what is called dverudi.

Rapiṭhadaṃśajanaṃ.

Anasa, arisen from the ocean.

Vīra, seated, Satṇa, śoṃ.

The ten guardians of a sacred place.

The words of this line cannot be translated reliably from the supplied reading.

I shall not forget great happiness.

The line appears to mention poison, but its full statement cannot be recovered reliably.

The words of this line cannot be translated reliably from the supplied reading.

The direction of the accumulation’s numbers is that of the intended meaning of rasa and the cow-dung puṭa.

Charity belongs to the number four; you gave up wealth. Remember the seat from me.

Those who obtain the glory of blessedness through meditation on the supreme soul have auspicious victory in the reckoning.

The Nāgas said to have a face bring forth the fruit of letters for all who measure knowledge.

Through the strength of knowledge, within a day he swiftly becomes a righteous person.

The part of the poem concerning a life accomplished through fundamental dharma is a poor man’s horse.

They say virtue becomes golden-bodied; the tīrtha of one with a pure disposition is called Makkavaiṣṇavaḥ.

Know what the prescribed limb of truth is, and the essence of the venerable lady of Nabhastilaka city.

To those who come without praise, the fire of meditation itself is equal to a fearless great sacrificial rite.

This is the mighty sun’s path.

Within Vīra are the perfected beings.

The essence beyond the six principles.

The path of compassion is always arduous.

Which is the path of austerity.

The garland of austerity is the essence.

The flower of the divine abode.

Compassion is indeed from suffering.

By this, the characteristics are marked, though the reading is uncertain.

This line addresses someone emphatically, but its main expression cannot be recovered.

One has gone to examine the ground; the opening syllable remains unresolved.

See, though the surrounding words cannot be recovered.

ಡು; pure white, to supreme understanding.

Battle, come to a house.

Svāhā, Om, the invocation.

Speak of Sumitta there.

The surviving letters do not yield a reliable literal translation.

The surviving letters do not yield a reliable literal translation.

The line mentions a fire offering, but its remaining words cannot be translated reliably.

The surviving letters do not yield a reliable literal translation.

Compassion, an unresolved term, having brought, the sacred teaching. The words do not yield a secure sentence.

No connected literal translation can be established from these words.

An unresolved syllable followed by a reference to a guardian of a place.

No connected literal translation can be established from these words.

Which, having used the petals of the material Āgama, is called the venerable treasure of the gem of the meaning Āgama.

Splendour and sweetness are here, now in fame; the earlier section’s vision is called Raṇavata.

For all the people of the group, the Veda is the beginning; the śalākā, the Hari-gītā, and Narangarthalā follow in the line.

The chapters of Gīteṇāra Greyaṇi Yoyona of the Sanidi lineage.

Bhadra is similar to Vyāsa in the experience of the path, the corner of the seal, and the classification of liberation.

The line mentions attainment and something done, followed by a path and words that cannot be joined into a reliable literal sentence.

May the refuge-giving Jina grant victory concerning the nine, described by the unclear epithet āskandhōnāṅga.

Karma is far away; the number of those who came before, the perfected ones’ upward course, and the lamp of radiance are named.

The flower’s manner, itārijata, that which falls, a hundred thousand crores, and those who came to the meaning.

Mādosa: four.

The western ratvāja.

Yahamisa is bound.

Sweetness, the moon, and sup.

The surviving words do not yield a defensible literal translation.

The line mentions Jinasimha, but its statement cannot be recovered.

Something is described as altered, but the rest of the line cannot be recovered.

The line refers to a scented ointment; its connection to the preceding lines is unclear.

The line cannot be translated reliably from this reading.

The line cannot be translated reliably from this reading.

The line cannot be translated reliably from this reading.

Compassion, removing or losing, of the root; the grammatical relation cannot be recovered reliably.

New; the remaining word is unresolved.

Two unresolved words, the second possibly a name or jasmine.

Possibly free of a thorn; the remaining words are unresolved.

Luṃ, svāhā, oṃ, bhāli.

The monk Tirapaḷa.

Lamuha ākamaṃlaṃ.

Having undertaken austerity, kal.

He overcame the fault.

An excellent lamp; the preceding expression is unresolved.

The line appears to speak of refuge, but its full sense is unresolved.

The surviving words do not yield a reliable literal translation.

The line may name Suvrata, but its full sense is unresolved.

And on the path of one’s own qualities, detachment came as one’s own constituent religious principle.

The excellent utterance is said to be diamond-like, out of longing for the essence of the greatness of the kevalin’s numerical reckoning.

The virtuous descendant of the Dvikara lineage observed fasting and joyfully spent on gifts.

That beneficial karma associated with a hundred-and-one-part ṛddhi and the ending of illness and extreme poverty.

His Pūrvas are fourteen; sin fell away; material scripture and the fifth destination.

Within itself, having made what is called hāsāyojākihadam in connection with dhārandrād.

Karṇāḍa: all the Pūrvas indeed, like rice plants; all the Aṅgas; Ṛgbhūti, devoted; five.

The supreme Bhūvalaya, praised by the golden-bodied one, shines as the figure of an arranged wheel of words.

Then, in the series, nine times, four and seven; within it, seven, eight, eight, and two—the true-limbed circle.

Of the field of Hrī; the reading is uncertain.

This phrase cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

This line cannot be translated reliably from the surviving letters.

The poisonous plant of the pool.

The wicked people’s glory is in speech.