Chapter 6

Now, ahead, not yet come, and before: the all-knowing divine one sees what has passed and what proceeds in time (?) ; Bhūvalaya beholds his yoga or union (?).

The all-knowing divine one spoke from every limb; the sequence of the entire language, spreading through [an unclear phrase], went to the summit of the world, around (?) Sarvārthasiddhi.

Reaching the perfected souls who are in liberation, all, as manifest and unmanifest, assumed a minute form of Karmāṭa, hidden within one without becoming manifest. The wording and how these phrases connect are uncertain.

For the eighteen languages to become a great language, [it] enclosed all the adjoining languages, [unclear], within the heart and concealed [them] as Karmāṭa script—Bhūvalaya. The ending of the verb is unclear.

Garuda beings, Gandharvas, Kinnaras, Kimpurushas, hell or its beings, animals, Pulindas, humans, and deities: by turning the language of letters, these can be counted. What exactly is counted is unclear.

In the art of gamaka, the appearing variety, something concerning even and odd numbers, the pure and perhaps the impure, and an unclear sequence can be understood through gamaka.

[Unclear] on joining eight and eight, two even ones together; all, odd, [unclear]; the distinction of [an unclear compound concerning] a bond, through knowledge of [unclear] and a subtle number (?). The damaged words leave the sentence’s full relation unresolved.

To make manifest, the spiritual yogi …

All breakings of twofold conjunctions.

Breaking of conjunctions involving deficient numbers (?).

All are non-repeated numbers (?).

A part of the scripture concerning all substances? The compound is uncertain.

This line cannot be read reliably as a sentence.

All the language marks or numbers are made manifest?

Incompletely, [unclear particle], all bonds or combinations. The line does not yield a secure complete clause.

All (?)—all, maximal.

Akalanka (?)—non-maximal bondage.

All—minimal and non-minimal.

All—with a beginning and beginningless.

All: fixed and nonfixed number or mark (?).

The whole: ownership of bondage.

The time of bondage; the preceding word cannot be read with confidence.

Manifest: the time between bondages (?).

An unclear term followed by “binding proximity number”; the full line cannot be read securely.

An unclear term followed by “division of the examination or collection of variants”; the full line cannot be read securely.

The entire field or extent of part and nonpart.

Contact of the entire measure.

The state across all intervals of time.

The relative smallness and largeness of all numbers, perhaps.

All binding, multiplied by four.

Boon-giving? nature, state, the manner of an unclear sequence, [unreadable], nature-composed multiplier: eight, eight; came again [unclear]. The connections between these fragments cannot be read securely.

To multiply from ‘yaśa’ [?], there comes something of seven hundred; a phrase involving its sway and four being subtracted [?] follows. The text then mentions the goddess Yaśasvatī, an unclear word possibly referring to daughters, and seven hundred languages of animals, gods, and hell beings.

The opening is unclear. All these languages appeared; [there is] a play of karma. Without calling [it] ‘ಸವಕಾಯ’ (?), [it was] made pleasing—the detailed poem Bhūvalaya. The grammatical links between these phrases remain uncertain.

The strength of Manmatha's sixty-four arts, the unclear ‘ಶರಧಿ’ of experience of the Jina's teaching, and a language described by the unclear phrase ‘at the beginning of great Karmāṭaka ...’—the line says that it has adopted humility. How these phrases fit together is uncertain.

Good and bad ways or viewpoints are contained there.

That Jina teaching…

…of humans…

…may come having entered the ground or realm of the body.

It destroys what may be a fault of the mind.

The great languages may be counted; all the wealth of cattle may be [there].

It reaps the liberation of human beings.

There appear to be distinct languages, but the ending cannot be read securely.

At the end, it brings the faiths together, perhaps.

The minor vow of the Jina’s path may be there.

A substantial seven hundred and eighteen.

Of the speakers of Jina Vardhamāna, perhaps.

A state or idea is mentioned, but the rest of the line cannot be read securely.

It is within the Jinas’ Bhūvalaya.

Sixty-four great arts.

To itself, itself …; the final expression cannot be read securely.

The Bhūvalaya has arisen and is full.

Of the Bhūvalaya’s doctrine, the number [unclear], taken (?), to all the purifiers (?) of letters, three or six (?), of three, all that universal dharma …

Having brought all duality and nonduality under control, [it is] a new, beginningless text woven within the savor of many-sidedness, together with an Om-related letter described by an unclear word.

Without showing even the slightest difference: Shiva, Vishnu, Jina, Brahma; O king (?), an effort said to remove the fear of worldly existence; [something] of three numbers or marks (?), called Kailasa and Vaikuntha (?).

[The opening concerning glory, Satyaloka, and ‘three’ is unclear.] Spiritual teaching of great good fortune, coming forth from the samavasaraṇa, has spread through the ten directions.

Mahāvīra’s speech, called “you are that,” becoming [so]; the auspiciousness of glory [is unclear here], showing [unclear greatness] within an atom, bearing glory [unclear], of the divine prābhṛta.

It is called a great, accomplished poem.

Having blended patience with compassion.

In the doctrine of equality associated with glory.

Having blended [it] with sweet harmony.

Remove and set aside the mark or number of bitterness (?).

Bearing it within the earth’s sphere.

Joining within the knowledge of patience.

The line cannot be translated securely: it appears to mention reckoning or multiplying a ground or basis, but the preceding word is unclear.

Having gathered a portion of glory.

Having bound [it] within both this world and the other world.

Having established [something expressed by the unreadable form ರಹಮದನ್ಕವ].

Having placed [it] within the dharma that was borne.

Having spread out the scripture of six(?) sections.

[Unreadable expression]; writing that is not repeated. The line cannot be read as a complete statement.

Having turned and released or separated [something]; the preceding expression cannot be read.

Having carried the deep or difficult subject.

Bearing liberation in this world.

Bearing or enduring the rank of Ahamīndra (?).

Mahāvīra (?), perfected; the earth-circle or Bhūvalaya (?). The words form a phrase with no clear verb.

A circle of three jewels (?) of glory.

When fault is an eighteenfold heap, a difference appears among the lords (?)—a heap (?) ; to people desiring the Three Jewels, understanding of the disappearance of fault may come.

During the time when association is worldly existence, something concerning the earth appears [unclear passage]; when fault is destroyed, much happiness and liberation here may come.

To become poison-removing, as it becomes consciousness-like; attainment through rasa, the power of nectar, becomes renown (?) … one-sided obstinacy (?) … [unclear] … becomes subject to control (?) … the pure soul. The damaged wording does not establish how these phrases form a sentence.

Of the three jewels, the first is perhaps nonduality, the second what is called duality, and in the third is what is called many-sidedness; the Jain (?) established duality and nonduality fittingly.

Greatness—these three strands of a jewel garland, like a chain of jewels in the Arhat’s necklace; three of three, nine; complete (?) … three. The words between “nine” and the final “three” cannot be read securely.

‘Within [unclear]’, ‘when [unclear] is joined’, and ‘to [unclear] zero’ are followed by ‘the script named Brāhmī’, ‘called Devanāgarī’, and ‘the Ṛgveda’. The damaged wording does not establish how these phrases relate.

The Vedic verse uttered by humans, the Vedic verse uttered by heavenly beings, the Vedic verse uttered by demons; the humility of cattle(?)—may there be good fortune for cows and Brahmins; may there be complete fulfillment(?) of the Jina’s teaching.

May there be growth of the Prakrit of the ‘dense’ (?)

The ninth numeral or mark of Jina Vardhamāna (?)

The akṣāṃśa of the numeral writing so called; the meaning of akṣāṃśa here is unclear.

The whole zero numeral or mark so called.

The unity of demons and humans [ending uncertain].

The unity of the approved or accepted dharma [?].

The mechanism of everyday living [?].

The dharma of all humans ... end and beginning [?] ... [word continues beyond this line].

This mark of fullness.

A mark of the meditation of Manu (?) and the sages.

Within a dream, a mark of an auspicious beginning.

A mark of the beginning and end of ಮನುಮಥರ, whose meaning is unclear.

The practice or attainment of the Jina form [ending unclear].

Light like the sun [remainder unclear].

Dense or intense [remainder cannot be read securely].

The purity of the body [ending unclear].

End and beginning; Brāhmī; Bhūvalaya. The relation between these terms is unclear.

In the forward sequence of a very vast enumeration, when it becomes a subject, [there is] duality; the intervening wording is unclear, but the line then mentions a later or reverse sequence and, at the end, nonduality.

Perception, knowledge, and conduct; among the three, the supreme self [and something about its form] … [unreadable words] … where, there, [an unclear sequence] … nonduality. The line cannot be translated fully with confidence.

For the unclear opening phrase to come into harmony, [an unclear phrase apparently concerning purity, duality, and scripture], having come to the three successive orders, is to accomplish the unity of dharma, perhaps from the mind’s wish.

…from [the preceding phrase]: the Jina-expounded [?] scripture of the Jains of the many-sided doctrine; an account of ‘both-duality’ [?]; the sphere of the self in the firm attainment of nonduality of consciousness.

The sanumata(?) divine doctrine, the self of the perfected Jinas: Bhūvalaya.

End and beginning(?), [unreadable]: Bhūvalaya. The line cannot be read fully.

The mark or number(?) of profound dharma: Bhūvalaya.

For people, the endless Bhūvalaya.

When remembered—

—the accomplished Bhūvalaya.

An unclear expression beginning with ‘minute’ or ‘atom’; poetic Bhūvalaya.

The Jinas—

Bhūvalaya of meaning beyond words (?).

Bhūvalaya of the self with a pure mind (?).

The Bhūvalaya of the body’s bodiless one; the pure Bhūvalaya of one’s own self (?).

The Bhūvalaya of the golden lotus.

Yesterday too is a time of [unclear]; this day you live; [there follows an unclear relation between] the beginning’s sway, the three jewels, and an unreadable expression; tomorrow is endless.

For everyone to consider: the jewel of right faith [unreadable] having arisen, with the sword of equanimity [one] conquers the mind of anger (?) [unreadable] on tomorrow’s day.

For the fault of the mind, scripture; for the fault of the body, a great medical teaching of the Jinas, with ‘thirteen crore’ and ‘vaśa’ whose connection is unclear; for the fault of speech, something called sound (?)—three bhūvalayas.

From [an unclear quality or charge], dwelling in the heart, [there is] divine [way or measure?], joy (?) and auspicious utterance (?); ascending a petal of the heart-lotus (?), nonduality shows tomorrow’s way.

Today is the present, yesterday the past, and tomorrow the future. The rest reads, uncertainly: ‘[unclear], duality and nonduality, Jain [something], joining human and heaven-born beings, [the] mark of dharma.’

Jina Vardhamana’s dharma [the ending is unclear].

One dharma for all people; the self within the body.

True dharma.

Great—or substantial—tomorrow, today, and yesterdays; their end… The thought continues beyond this line.

…the end and beginning(?), three or six(?), of the Jina dharma—

the doctrine of unity.

For [an unclear group], one true dharma; for human beings, one—

—formula; ‘ಕ್ಷಣ ಸದೆ ಬಾಳ್ವ…’ cannot be translated reliably as a clause.

This line contains parts of words carried across the line breaks; it cannot be translated independently.

A good mantra associated with right belief and with ‘causing to become younger siblings’ (?); the opening word remains unclear.

Great, of vast form, [unclear word], Jina, Vishnu, Shiva, divine [name continued]. The line does not establish how these terms relate.

Likely completes the name ‘Brahma’ begun in line 3.

Counsel or a mantra advising the children; a strong bond; merit.

A good bond and humility.

Of true dharma.

Violence; profound truth; auspicious Bhūvalaya.

The pure vows called ‘minor’ and ‘great’; Hanuman; the excellent Jinas (?); Rama, who came in Munisuvrata’s time; the Jina’s teaching growing—or Vardhamana (?). The grammatical connections between these phrases are unclear.

Within attainment: the mountain (?) of the venerable Vāli sages; understanding characterized by pure right faith; within attainment, an accord of fame; [something] of the pure Rāmāyaṇa. The line does not yield a secure complete sentence.

A divine one (?) feeds the poet a feast of Vālmīki’s rasa and purifies many faults at the time of an unclear action concerning the great vow. The words between “great vow” and “at the time” cannot be read confidently.

He gave minor vows for serious faults; to the elder, attainment of the great vow; to the earth, he gave a vision of the auspicious prābhṛta and made [someone or something] pure.

One who came from the womb of the goddess Yaśasvatī poured the essence of the universe’s syllable at the base of a palm, perhaps; he is called the poison-removing Nīlakaṇṭha. The remaining words cannot be read reliably, and the relation of “under control” to the rest is uncertain.

Possibly, ‘To the younger sister of Bali and others, of the great ninth mark …’ The line has no clear verb and cannot be translated as a complete sentence with confidence.

Giving an experience of something unclear, showing it within the void to nine offspring beginning with Jina (?), and proclaiming ‘nine’ of Jina’s dharma; the line ends with an incomplete word.

…Jina?, Smārta, Viṣṇus? … within the body, the self… The relation between these words is unclear.

Showing the self [within the body].

Making [it] zero at the end.

Saying that the bodily fault is only one.

Having shown the sound standpoint and faulty standpoints.

In the end, having destroyed the faulty standpoints.

Having set forth (?) the excellence of the sound standpoint.

In the end, having set forth (?) many-sidedness (?).

Having established conscious nature in himself, [and concerning] the demons’ vio—

—lence, having caused [them] to give it up.

Having made the Jina’s path seem beautiful; the remaining phrase concerning vinaya-dharma cannot be translated reliably.

Cannot be read reliably as a line.

The path toward the end of the thirteen spiritual stages is the essence called right faith; when experience of the revered Jina’s teaching comes, karma of a hundred sāgaras perishes.

At the beginning of the nine terms is the Arhat, first; an unclear phrase concerns the second. Siddhānta (?) appears near ‘third’; Ācārya is fourth, and Upādhyāya fifth. The wording between these terms cannot be read securely.

The saint is the burning away of wrongdoing; the saint’s meditative composure and all saintliness are mentioned in an unclear phrase apparently concerning the sixth place. True doctrine is apparently seventh, and the pure image of the Jina associated with scripture apparently eighth. An image shrine described with a temple tower, gateway, spire, and mānastambha is called ninth. This is apparently an explanation of the nine terms in scriptural terminology.

The line cannot be translated as a whole. Its readable fragments mention desire, duality, those who are right, liberation, both, and the gain of liberation.

Whenever it is obtained, then the path of viewpoints of non-one-sidedness is obtained (?) [unclear words]; an opportunity for the gain of Jainhood (?)—fourteen. The connections among these phrases cannot be read securely.

Absence of yoga of that kind.

The revered summit of the world, possibly Vaikuṇṭha. The grammatical relation is unclear.

The line mentions Kailāsa and liberation, but cannot be read as a complete statement.

Knowledge of the speech of revered Vīra.

The attainment that we desire.

[Unreadable] of truth.

World.

A sacred, completely pure world.

Glory in which death and births are absent.

Freedom from being and nonbeing.

The phrase before ‘liberation’ cannot be read securely. The remaining words say ‘liberation, this world-poem Bhūvalaya’ and begin another word.

…Hari, Hara, Jina; knowledge of dharma; an unclear expression involving three, three, and lotus-petal letters; a coming number and its count. A poem that has come together and spread through three times, its attainment brought under control; nine, perhaps wish-giving, for people; hunger, thirst and a state of sleep being lost; eighteen and other ailments of worldly existence—the final word continues beyond this line.

The line cannot be read as a complete sentence. Its legible fragments include “goes,” “of attainment,” “means,” “part of the sūtra letters,” “all,” “of languages,” and “three”; the words connecting them are unclear.

Among these three coming times or periods, … [the rest cannot be read securely].

These (?) worthy souls’ fear of worldly existence; the wealth of accomplishment of all aims (?); two existences; the pure nature of the soul; and a gain that came to ‘ಪರದುಗೆಯ್ಯಲು’ [unclear]. The relation between these phrases cannot be read securely.

Gain of Arhant form, or of one bearing that form.

A gain connected with compassion that was ‘ಮಾರಿದ’; the action is unclear.

The good path of Guru Haṃsanātha, if Haṃsanātha is a name.

The path the Arhants adhered to or approached; the verb is uncertain.

Good fortune that lasts a long time.

An unclear expression followed by ‘revered dharma’; the full line cannot be read.

Gain of the guru lineage and the like.

Dharasena and the gurus are mentioned, but the ending prevents a complete reading.

The line cannot be translated securely. It may mention Harṣavardhana and others and a breaking, but the final ಮ may continue into the next line.

The line cannot be translated securely. It contains ‘without guarding or protecting?’, ‘perfected’, and ‘armour’; its opening may complete ‘death’ from line 1.

Hari, Hara, the perfected one, doctrine.

The Arhats’ aspiration; the Bhūvalaya; the great meaning of the Tattvārtha Sūtra; experience of the true meaning of the discussion; the increase of the three jewels’ light; of the divine light, ‘tat…’ The line ends before these phrases form a clear sentence.

Of the combination of seven principles.

Of the divine voice that emerged from the Arhat’s whole body, as if from his lotus-face, having concealed all the subjects [unclear word] within the account’s melody or harmony.

Having concealed [it] within the doctrine of this Bhūvalaya square, [one] told of the letter of the word of the ‘divine foremost word’ (?), the line of each number, and the touching of its fields.

That Hara-Jina dharma was made the profound dharma of the human multitude of living beings; the preceding words appear to concern each time’s inner disposition and plurality, but their relation to this statement cannot be read securely.

Becoming united among human beings, perhaps.

Day by day, the growth of love—though the final word is unclear.

Destruction of bad deeds; the opening syllable may also mean ‘destroying,’ but its connection is unclear.

The line mentions Jina scripture and apparently everyone, then says ‘there is no humility or reverence.’ Their grammatical relationship cannot be read securely.

…to them, [unreadable] equal(?), in the people's land(?)—the wording does not yield a secure sentence.

…of the land(?) a company or group(?); this fragment cannot be read securely on its own.

To the people, [unreadable], concerning a break in time(?). The full statement cannot be recovered.

Among people of the final age(?), [something] is absent(?); the remaining words do not support a reliable translation.