Chapter 5

Now, then, the past and what lies ahead, [unclear], all time, [unclear], moving and seeing—the knowledge of [an unclear name or title involving a revered guru]. The damaged wording does not support a more complete reading.

The Bhūvalaya, possessing new splendor, tells of the infinite within them and all numerals made pleasing within nine, having enclosed [something] within an area measured by a barley grain.

The essence’s right knowledge, the self’s form, and all the qualities of the stainless, infinite one: [someone or something] made [them] pure in the expression of another doctrine—knowledge [?]. The grammatical connections and final word are uncertain.

When the knowledge-obscuring karma [?] is destroyed, one becomes possessed of perfect knowledge, is a source of bliss, and assumes the soul’s own form. The closing words read “Śrīnilayāṅka nine,” but their relation to the sentence is unclear.

Whenever one looks, then—[ಅಲಿಯೆ ಠಾವನ unclear]—being called a complete number, the soul, nine, itself [does something unclear with] the digits that acquire impurity.

Sacred, completely pure—the ninth.

This universe, completely pure—the ninth.

A thousand, a lakh-number or lakh-mark—the ninth.

Sacred, needle-tip—the ninth.

The auspicious beginning of the universe is the ninth (?).

A thousand crores—the ninth (?); death and life, all—the ninth (?).

Death, pain, [unreadable], ninth (?). The line cannot be translated fully.

The ninth (?) that we do not know.

Śrī Vīra’s declaration (?)—ninth; forest fire, karma—ninth. The relationship between these phrases is unclear.

The line cannot be read beyond “ninth.”

O (?) means of knowledge—ninth.

Becoming pure, [unreadable fragment], ninth.

This ninth protects everyone or everything (?).

They themselves, all within themselves—the ninth (?).

The ninth: Śrī Vīra's doctrine (?).

The ninth of Śrī Vīrasena.

The ninth that we (?) measure.

The Bhūvalaya that stands guard (?).

Of a boon-giving hand and of nine or new words or steps: the spotless one, perhaps foremost among teachers; of pleasing literature, for its description or beginning; a boon-giving attainment of the absolute. The line’s grammatical connections remain unclear.

Possibly, ‘the divine leader-jewel at the foremost point of a necklace’; then ‘three … thousand, hundred thousand, crore …’. The intervening words and the end of the line cannot be read reliably.

Bringing together and giving prosperity and attainments; a divine knowledge that comes [after an unclear word]; achieving and giving spiritual attainment; of pure Karmāṭaka (?). The grammatical connection between these phrases is unclear.

A Prakrit script that speaks successfully (?); the substance of Sanskrit flavor; incomparable Dravidian, Andhra, Maharashtra under [its] sway, and Malayalam (?). The grammatical links are unclear.

A sage’s(?) Gurjara country—what is said of it is unclear.

Rasa-accomplished(?) …; the remaining word cannot be read securely.

Rasa-accomplished(?) …; the remaining word cannot be read securely.

Of fame(?) or zinc(?), of Kalinga(?), a mark(?); the line cannot be read as a secure statement.

Of rasa, [a form referring to] Kashmir; the ending is unclear.

Of a seer, [something concerning] Kamboja and others; the relation is unclear.

Of clothing, [something] of Hammira; the relation is unclear.

Fame, [concerning] the Shauraseni people; the relation is unclear.

Rasa; Vāli’s number or mark: perhaps ninety.

The line cannot be translated reliably; it appears to mention a number or mark associated with ‘Vātebati’ and possibly others.

Rasa; the number or mark of ‘Vengi paḷu’—the phrase cannot be resolved reliably.

The number or mark of incomparable Vanga country.

“Poison-remover, Brahmi, first numeral or mark” is a possible literal reading; the line does not yield a secure complete statement.

The line cannot be read securely; it appears to mention Vijayārdha.

“Distress or vice, [unclear], Padma [unclear]” is all that can be read with any confidence.

“Attainment involving rasa; [unclear, perhaps Vaidarbha-related].” A complete statement cannot be recovered.

An initial numeral of Vaiśālī, with an unclear qualifier.

An initial numeral of Saurāṣṭra, with an unclear qualifier.

A Kharoṣṭhī-related numeral, with an unclear qualifier.

An apparent numeral of a ‘lipless’ form, with an unclear qualifier; the ending cannot be read.

The mark or number of Apabhraṃśika, associated with control (?).

Of the direction, the mark or number of the Paiśācikas.

The mark or number of red letters, associated with fame (?).

‘Came under control’; an unclear word, followed by ‘country mark or number’. The line cannot be read securely as a connected statement.

The mark or number of the country of the Kusumājis (?).

Sumanāji’s mark or number, associated with the connoisseurs (?).

Of rasa, [something possibly referring to] the mark or number of Indra’s banner; the line cannot be read securely.

Rasa; the mark or number of a lotus petal (?).

Something concerning control and Mahāpadma (or a great lotus); the ending does not allow their relation to be read securely.

An unreadable expression followed by what appears to refer to Magadha or a Magadhan.

Ārasa (?), Pārasa, Sārasvata [unclear ending], [unreadable], [unclear words concerning a country]—joined or included: Śūra (?), Mālava, Lāṭa, and Gauḍa. The middle of the line cannot be translated securely.

The neighboring land of these, Magadha country; Vihāra beyond them; [unclear phrase]; Utkala, Kanyākubja, and the possibly ‘pleasant’ Varāha land—[land, with an uncertain ending].

[Unclear] of the ascetics’ land, [unclear] of Vedānta [unclear], where it was; the land of an existing circumstance, rising and coming, of a picture-maker (?)—the construction remains unresolved.

“I said ‘the left-hand land’ [?]; Brāhmī’s left-hand land; of Kannada [unclear]; to mix [unclear]; left and right [beauty?].” The line cannot be read reliably as a continuous sentence.

Of the earth’s eighteen scripts [the phrase continues].

Cannot separate or decipher … [remainder unreadable].

Of the limit … [the rest cannot be read securely].

In bustle or celebration, eighteen [unspecified here].

Joined the languages together.

Finally, fifty-four.

Together, three, eighteen.

Of the course or manner, of three, nine.

The number of the forest-dweller of the forest (or of Banavasi); the relation is uncertain.

The number of the wife's renunciants; the relation is uncertain.

If placed or taken and joined, it is just one number.

If separated and examined, it is just one number.

The number or mark of knowledge moving within the ಗುಡಿ.

The speech is Karmāṭaka’s number or mark.

Grasp the Bhūvalaya of words (?)

Together with ಓಡ (?), the first number or mark of action.

Amid the eighteen utterances declared supreme (?), within the script (?), the ninth excellent auspicious prābhṛta (?), the languages come together in accord with the numeral.

As though drawing out the extract of herbs, the essence of the new Karnataka language mingles with an auspicious ninth numeral [the intervening word is unclear]; woven together, it has come as Om, one numeral.

Weaving (?) the omniscient one's speech hidden within the mysterious Om, attaining benefit, and binding it within a mathematical arrangement, within the number or mark (?) of the realm of dharma …

Having made it into words and made a lotus of words, having perhaps placed it on the heart-lotus and called it compassion, it enters (?) the hearts of those who hear; the final expression is unclear.

Attachment and detachment, perhaps at one time, [were] caused to meet; [something was] brought from the row of doorways of Karnataka. The reason is connected with the revered teacher Vardhamāna, but the line’s final construction is unclear.

Now this is the number of the countable, perhaps.

The number of the countable is mentioned, but the opening word cannot be read securely.

The number of the countable associated with speed, if ವೆಗದ means ‘of speed.’

The middle infinity of rāga.

To reach the highest infinity.

The line cannot be read reliably beyond ‘becoming’ or ‘that becomes’.

Revered teacher; middle infinity.

Om; teacher; highest infinity.

Āgra (?)—the mark or number of the three jewels (?).

Chāgara (?)—eternal, endless.

The Bhūvalaya in which wakefulness is present.

Consider, or [consider], Prakrit, Sanskrit, pure, Magadhan, Paiśāca?, speech?, and languages, and Śūrasenī? The remaining words appear to refer to an order and an abundance beyond sixty, but their connection to the list cannot be read securely.

The opening is unclear: it mentions difference arising from regional particularity, their particularity, Apabhraṃśa, and a chief arrangement; thus, counting them by threes gives eighteen.

To repeat (?) or, on coming up to Karnata and Magadha: Malava, Lata, Gauda, [enumerate?] Gurjara—three each; thus theirs are eighteen great languages. The opening and the wording between Gauda and Gurjara remain unclear.

Again and again, the revered teachers speak in different ways; [the line mentions] divisions of communities and the style of a sequence of poems. The closing words appear to mention pleasing beauty and a count, but their relation cannot be read securely.

[A word continuing from the preceding line] doctrine; their forward order [unclear] in reverse order [unreadable]; the Bhūvalaya number or mark (?), the principal one thousand and eight languages that exist (?); holy Mahāvīra’s speech [unclear]; the dharma number or mark (?) appears to be nine; they themselves [unclear number].

Which is it?

The script of the haṃsa.

The bhūta script that I do not know.

The script of Śrī Vīra Yakṣi.

The Rākṣasī script of a place(?), the Ūhiyā(?) script there(?), and an unclear phrase beginning a Yavana-related name.

…the script, apparently completing the Yavana-related name begun in line 1.

Unclear word; the Turkīya script.

Pāvaka(?)—the script of the Dramiḷa people.

The Sindhu-related script; the preceding word is unclear.

The Mālavaṇīya script; the preceding word is unclear.

A script is named, but its qualifier cannot be read securely.

The script of the sacred land, or of a land called Pāvana.

[Completes ‘script’ in the preceding line.]

The script that is Devanagari.

The script of Lāḍa, perhaps qualified as ‘varied’.

The [unclear] Persian script; the [unclear] Āmitrika script; of the Bhūvalaya, ch—.

Cāṇakya, goddess Brāhmī—an incomplete phrase whose grammatical relationship is unclear.

The original goddess.

Honoured Vīravāṇī, the Bhūvalaya goddess.

Bhūvalaya of beauty—an uncertain nominal phrase.

“Unborn” (?) language(s) … The line ends mid-word and does not form a complete statement.

“…seven hundred languages of speech, firm or formed (?), without scripts; knowing an unborn letter-language, a script that has not arisen…” The grammatical links are uncertain, and the sentence continues beyond this line.

This language is called the best of all languages. The words appear to mention an utterance of the Arhat and to call something an excellent illuminator of all knowledge; the unreadable word and the ending prevent a secure reading of the full sentence.

Having gathered without counting the collection of divine language that is spoken or sung (?), Śrīśa’s (?) seven hundred languages, hidden in the vessel of hope (?) and the nectar of dharma, are within this (?).

…is hidden. Those who come counting the words of eighteen languages leave the dwelling and reach the forest of austerity; [someone or something] gives peace to the heart.

All the sages, having gathered and come under the sway of the glorious scripts, [perform an unclear action concerning] language; [the phrase about an earlier group is unclear], the words that come under sway before and after.

To the doubt at the point of ‘how many in which languages?’, having brought things into agreement, the Siddhānta Bhūvalaya gives an answer. The referent of ‘they each’ is unclear.

This [one] ruling the universe—[ending unclear].

Of revered Vīra’s speech—[ending unclear].

Of a thousand lakhs of doubts.

The answer at the point of those doubts—[ending unclear].

The sacred answer.

The sacred one’s own doctrine or time; a poem described as ‘strung’ or ‘woven’—the relationship between these phrases is unclear.

This fragment cannot be read as an independent line.

The speech or words uttered by [an unreadable form]; the construction is uncertain.

Of the spirituality of this world …

… has taken or held a divine …; the surrounding words cannot be read securely.

… a wheel-mark (?) …; the line cannot be read as a complete statement.

… perhaps a circle and the point's mark or number; the relationship is unclear.

That [unclear reference to the world]: sixty-three indeed, sixty-four; having become pure [unreadable words], letters considered [in a good doctrine?]; [unreadable word] in Prakrit and in Sanskrit too. The line cannot be translated as a connected statement with confidence.

Also, [they were] spoken by the Self-born himself. In the combination involving the number that has that word and a ‘binding word’ (?), multiply sixty-four with the ‘śrī-word’ or ‘auspicious feet’ (?) and lotus (?).

“ಣುಣುಪಾದ” [unreadable]; marked in Brahmi’s left hand; a series of reckoning within the atom of a bond; the first lord wrote [something]; Kharoshthi’s distinct, bull-marked [thing]. The connections between these phrases cannot be read securely.

The line mentions the strength of the senses, something in the hand, sixty-four dharma marks or numbers, something that came, a script mark or number called a Siri mark or number, and calculation. Its opening, verb, and connecting phrase cannot be read securely enough for a complete literal translation.

The [unclear] string of pearls, beginning with a and ending with ha, [pure?] and [unclear comparison], appears to attain a twofold division through the distinction between vowels and consonants.

[Unreadable opening] extending up to the yogavāha sounds; [an unclear phrase involving] all details and fields of knowledge; the formation of conjunct letters; [unclear phrase] and seed syllables (?).

The opening is unreadable. Literally, the discernible words give: ‘speaking in agreement; bearing; Brāhmī; a wise person leads; a beautiful woman; [unclear]; a beautiful calculation; a place; [unclear]; [unclear]; would place properly (?)’. Their grammatical relationship cannot be established reliably.

[Unclear] of the Blessed One, [unclear phrase concerning a mouth or face], a heard sequence of letters, [unreadable], manifest and very auspicious, the accomplished teacher’s alphabet, [unclear] Bhūvalaya.

The opening words about making a presentation (?) and a teacher’s literary manner (?) are unclear. Because Brahmi is older in age, she has the first script designation (?); the second is Yavananka (?).

Returned fault, Uparikā(?)—the third is Varāṭikā(?). The connection between the first three words is unclear.

Fourth: the ‘ಅಂಕ ಸರವಜೀ ಖರಸಾಪಿಕಾ’ script; fifth: ‘ವರಪ್ರಭಾ ರಾತ್ರಿಕಾ’; sixth: ‘ಸರ ಉಚ್ಚಾರಿಕಾ’; seventh—[the item is not given in this line].

This fragment cannot be translated securely on its own.

Apustikākṣara: eight.

Varadabhoga, [unclear]: ninth.

Saravedanatikā: ten; Sirininhatikā: eleven.

The series or garland: number twelve.

Another reckoning, thirteen.

A series or row, fourteen, Gandharva.

Properly or in order, fifteen, a model.

Varamābēśvari (?) is sixteen.

Baruvadāmā (?) is seventeen.

The teacher said, ‘eighteen.’

All that exist (?) are number script.

[Unclear opening] eighteen [unclear] pure [unclear] can be written; [it] can be said and heard [unclear] in the letter script.

Concerning aesthetic flavor, feeling, poetry, and speech fitting the context, one may learn by naming the basis of Lady Yashasvati’s new manner; the intervening phrase ದೇಸಿಕದರಿಕೆಯ cannot be read securely.

The offspring born in the womb of Sunanda, Mother Yashasvati’s younger sister; [ಯಶದಕಾರ is unclear]. Within Ayurveda, renunciation may be seen through an attainment involving rasa. The connection between these clauses is uncertain.

The first Manmatha among the nine or new Manmathas, [ಅವನಾದಿ unclear], the omniscient one’s radiance, one of vast body and supreme-self form—from him [the ending is unreadable].

Having seen (?), while considering it…

[He] dwelt (?) in an appearance (?); the truth-marked one (?) is seen.

… Manmatha; the preceding form is unclear.

Cannot be read securely.

Fearlessness, removal, a divine number or mark; the words do not make their relationship clear.

Among them is a number or mark of reverse order.

When he joins, nine, one, the Navakāra mantra—the relation between these phrases is unclear.

One; a dharma number or mark of the savaṇas, one. The line's syntax is unclear.

The Bhūvalaya, made pleasing; the actual ten …

[Someone] made the preceding ‘ten’ into nine; [a phrase concerning] its number in forward order is unclear. Leaving out the zero occurring in it, [this is] the Bhūvalaya poem of nine words or terms.

The fine Kannada Bhūvalaya: with the remaining letters, having attained seven hundred languages, [unclear phrase], and with a wish perhaps to know knowledge further.

A young man [unreadable phrase]; Brāhmī, a young beautiful woman, had known sixty-four letters. The ninth numeral (?) and the manner of zero are here in the poem Bhūvalaya. The connections between these phrases are uncertain.

A table poem described by the unclear word ‘ಸರಮಗ್ಗಿ’.

A reckoning handed down by the teachers; the rest of the line cannot be translated reliably.

Possibly, ‘a reckoning spoken by the Arhats’; the line ends within a word.

Glorious Vṛṣabheśvara, reckoned or counted; the revered teacher Aji—. The exact connection between these words is unclear.

Ajita, the well-reckoned supreme self. The name begins in the preceding line.

Śambhava is reckoned; Lord Abhinandana is worshipped by gods. Śambhava begins in line 1.

Gods and humans—continued by ‘venerated’ in line 4.

Venerated by gods and humans; revered Sumati, [unclear], teacher, Padmakiraṇa. The final word ends in the following line.

…ray; Supārśva, a teacher revered by ‘narakara’ (unclear); ‘sign’ or ‘emblem’ (?) follows, then the beginning of Chandraprabha’s name.

…lord Chandraprabha (?); auspicious Puṣpadanta’s name begins.

…Puṣpadanta; Śītala; the teacher Śreyāṃsa (?).

…Śreyāṃsa (?), lord of the Jinas.

The all-knowing Lord Vāsupūjya.

The arhat Vimala and Ananta.

Joy-giving, revered Dharma and Śānti.

The teacher Kunthu, Ara, and Lord Malli.

The glorious Lord Munisuvrata.

Hariviṣṭara [unclear], Nami, Nemi.

Excellent Pārśva and Lord Vardhamāna.

A series of teachers, twenty-four [?].

Young; [unclear, perhaps Manmatha and six]; zero, zero, two, [perhaps in order] one; inner understanding; pleasing poetry [ending unclear].

This poem, having four letters [preceded by an unclear word] ...

Five ...

[Unclear phrase apparently concerning heads], a multitude of perfected beings, Bhūvalaya.

To set the mind: nine, one, zero, eight; to accept it as the extraordinary dharma of the Jina path; attainment of the nine terms; [unreadable]; Bhūvalaya, a poem of hidden meaning. The connections between these phrases are uncertain.