Chapter 7

Spontaneous birth, the bed’s, death-related … [unreadable] … within the measure of filling the world … a comparison (?) with the trasa-nāḷi (?). The line cannot be read as a complete sentence with confidence.

Within the ‘varada’(?) samudghāta, when the form of the self is obtained as the filling of the world comes [through an unclear action], the vowels a, i, u, ṛ, ‘ಳೆ’, ai, o, ō, au cannot be written—Bhūvalaya.

In argumentative speech, [concerning] the soul that has accomplished [something], [unreadable phrase], the attainment of syādvāda and [unclear] yoga. The line’s full syntax cannot be read reliably.

They wrote the [three jewels?], combining the power of vision, the power of knowledge, and conduct—something not to be written; [then comes] the Bhūvalaya of Siri’s [or splendour’s?] perfected state, not to be read. The final phrase’s grammatical connection is unclear.

The soul of the purified ones, Bhūvalaya, of the stainless one—

The arhat form has vanished, perhaps.

The teacher became a true teacher—the rule.

The true circle or sphere of Hari and Virinchu.

Incomparably, a likeness (?)

Splendour; the supreme one of perfected form (?)

Bhūvalaya, the hope (?) of the arhats.

Supreme nectar; an abode of the perfected ones (?)

An abode of Śrī or prosperity, favored by Purudeva (?).

An auspicious circle of Hara-Śiva.

A wondrous, simple [thing] that cannot be written down.

An abode of compassion’s fruit and attainment.

A circle at the beginning of complete happiness, perhaps.

A circle of the teacher lineage’s hope, perhaps.

The abode of the teacher Dharasena.

The abode of one having the form of the supreme self.

An abode of peace in the coming time.

The line mentions an existing thing and an awakened or knowing one, but its wording cannot be translated securely.

Undying; possibly a giver of life. The second expression is uncertain.

The supreme self, the perfected one, Bhūvalaya; the words’ grammatical relation is unclear.

Pride, deceit, greed and anger are passions; [the words around ‘sixteen’ are unclear]. If relinquished in oneself, the self in its true form becomes of the nature of bliss.

Having assumed the form of the three jewels (?), through the auspicious effort of those with a pure, new inner nature (?) came [something belonging to] the realm of true Dharma. The ending mentions an eternal self-form (?) and the world, but cannot be read as a secure continuous sentence.

[Unclear] made complete by the arhat; for him, the manner of becoming a siddha, the beginning of descent, the summit of the world, [an unclear expression apparently involving liberation], attainment, and the world. The connections between these phrases cannot be read securely.

On a person attaining the world’s form or state: Hari, Hara, and Jina are named; a pleasant [unclear phrase], the summit of the world, the sovereignty of liberation, and [unclear] filling of the world. The surviving wording does not show securely how these phrases connect.

When there is a state of the soul that has acquired a tirē-form (?), fourteen ... best of all ... holy person, reader or teacher (?), preceptor: the number or designation (?) of these three teachers is the nine terms. The connection of “fourteen” to the rest of the line is unclear.

At the summit of glory, [with an unclear compound] called foremost in its direction, all glory has become one form: the dwelling of a beautiful Jina image. The relation of the unclear compound to the rest of the line cannot be determined securely.

The world of true doctrine brought under sway.

Fame-giving scripture of the divine voice.

Attainment of essence; the meaning of the Navakara formula.

Poison-removing; the rest of the line cannot be read reliably.

An unequalled, established doctrine; possibly the doctrine of the perfected ones.

Him who conquered the flower-armed one.

Of the husband of the goddess Yaśasvatī.

Of the husband of fame-giving Sunandā.

Essence; the sage Rishabhanatha [ending unclear].

Came under control; resembling the dead, perhaps [ending unclear].

The incomparable Ajitanatha [ending unclear].

Giving control, perhaps; of Shambhava, divine [ending unclear].

Rasa [unclear]; Abhinandana, Sumati.

Vaśa [unclear]; Padmaprabha, spotless [or Vimala].

Sa [perhaps ‘and’]; Suparshva, Chandraprabha [ending unclear].

Vaśa [unclear]; Pushpadanta, Shitala.

[Unclear syllable], Śreyāṃsa, and probably Vāsupūjya.

The sage; Vimala, Ananta, Dharma.

[Unclear], Śānti, Kunthu, honored Ara(?).

Fame(?), [unreadable name], sage Su—; the line continues.

…Munisuvrata (the ending is unclear).

Fame(?), Nami, Nemi, Suparshva(?).

Essence(?), the sage Vardhamana (ending unclear).

Famed(?), present ones(?); the line cannot be read securely.

The line is only partly readable: “in fame (?) ... twenty-four ... again.” The role of ಮತ್ is unclear.

It may be (?) in the poison-removing poem.

In the past time, twenty-four persons [ending unclear]; a word or position (?) concerning honoured Śānti, all-knowing [ending unclear], twenty-three; passed beyond, honoured Bhadravida (?)—twenty-two.

Ṛṣi, twenty-one; Śrī Śuddhamati [followed by an unclear sequence], twenty; Kṛṣṇa, nineteen; Yaśodhara, eighteen.

An unreadable name or phrase is followed by seventeen; that supreme lord is called sixteen; the divine one is nine and six; the Jina, lord of knowledge, is nine, five. The final word, ‘ಉತ್ಸಾಹರನ್ಕ’, cannot be connected securely to the preceding words.

Śivagaṇa, venerated by the Dānavas(?)—thirteen; Ghanakusumāñjali Deva, among the Jinas(?)—twelve; Sindhu—eleven; and Jina Sanmati—ten.

Jina(s), Āṅgīra, nine.

Jina(s), Uddhara, number eight.

Jina Amalaprabha, seven.

The great(?) Sudatta’s number(?) is six.

The number for Jina Śrīdhara is five.

Jina Vimalaprabha: four.

Jina Devasādhu: the number three.

Great (?) Sāgara: the number two; the Jinas, nirvāṇa: the number one.

This line cannot be translated securely; it may refer to a time or sequence and a number.

Jina, past and present—how the final element connects is unclear.

When it was said thus, the Bhūvalaya came.

The opening clause cannot be read securely. The legible end refers to the names and forms of twenty-four (?) tīrthaka Jina siddhas.

[Unclear opening word:] Mahāpadma first; the Jina Suradeva second; Susupārśva, that one, third; Svayamprabha fourth; and the Jina Sarvātmabhūta fifth.

The one called [unclear] is sixth; ‘those noble sons join’ (?) follows. Śrīkara is associated with seven, Mahodanka (?) with the eighth, and Śākara (?) with the ninth; Proṣṭhila is then mentioned.

Jayakīrti is apparently tenth; the sage Munisuvrata is eleven, as said. An unclear expression beginning with ‘ಯಶ ಅರದ್ವಾ’ accompanies twelve. Puṣpadanteśaru is associated with the number thirteen, but the role of ‘ವಶವಾಗೆ’ is unclear.

[Rasa or a preceding word’s ending]; fourteenth, Niṣkaṣāya (free of passions).

Fame [or the end of a name]; fifteenth, Śrīvipula.

Control [or the end of a name]; sixteenth, the pure one.

The sage Citragupta, seventeenth.

Fame; eighteen; Samadhi.

Sway; Guptashri; the final word cannot be read securely.

Essence; Svayambhu; nineteenth.

Fame; Anivritta; twenty.

Rasa (?) Vijaya: twenty-one.

Fame-giving (?) Vimala: twenty-two.

Self-controlled (?) Devapāla: twenty-three.

Incomparable, of great, boundless vigor.

Rasa, future, twenty-four; their grammatical relationship is unclear.

The line contains ‘flower-bow,’ but cannot be read fully.

Of rasa (?), twenty-two with an unclear ending, ninth; the relationship between these words is unclear.

Of a direction (?), nine poems.

Rasa [?] of the Tīrthaṅkaras of the three times.

The Bhūvalaya poem, with a mark or number of fame [?].

Under control [?]; three; of or by three [?], nine. The relation between these words cannot be read securely.

The Bhūvalaya poem of odd numbers.

Having destroyed previously acquired karma, twenty-four formerly; thus, in purity, [an unclear word, perhaps ‘count’] the twenty-four-marked dharma; twenty-four forthcoming. The relation between these phrases is uncertain.

Of rasa, in the rasa-group of the Tīrthanāthas of these three times: ‘two sevens,’ odd, ‘three jewels’ (?), mūrā (unclear), mūrala (unclear), nine, vaśavade (unclear), and ‘three time-number’ (?). The surviving wording does not yield a secure continuous sentence.

[Unclear opening]—arisen from the multiplier of these three; of the necklace, [an unclear gem-related phrase]; of the essence text, by the multiplier associated with fourteen spiritual stages [exact relationship unclear].

The attainment of nine (?) positions or words is linked to an unclear multiplier phrase and fourteen; the line then mentions a possibly thousand-and-eight-petalled lotus, a manifestation (?), and possibly a number of letters. The intervening words and ending cannot be read securely.

Two lotuses having 1,008 petals; a quarter of a hundred (?) in sequence. If multiplied by one, zero too is zero; ‘pure’—the final numerical expression is unclear.

Within the various calculations of the heap of merit associated with the extraordinary power of that single fault-destroying foot or verse-quarter, does [one] make that perfected essence of the soul?

The ground of hope or desire comes together, perhaps.

It removes the accumulation of karma.

Doing [unreadable], [the remainder is unclear].

One may attain good or benefit, though the phrase may begin in the preceding line.

It brings forth knowledge of the aggregate.

It attains an auspicious, perfected state.

It adds one to the aggregate, perhaps.

Lordship is mentioned, but the rest of the line cannot be read reliably.

It will also be at Īṣatprāgbhāra, if that place name is read correctly.

The aggregate will attain subtlety, perhaps; the affliction of desire is mentioned, but its clause cannot be read securely.

[Unclear]; it will overcome all perishability, if ನಾಶತ್ವವೆಲ್ಲ is the intended reading.

Becoming a form of medicine …

… becomes; the medicine [becomes] nectar(?) …

… becomes; the aggregate’s extent or penetration(?) …

… becomes; the heavy and light of what is good(?) …

… is or becomes(?); it shows goodness(?) to everyone, that …

The power …

This line cannot be translated reliably.

This line cannot be translated reliably beyond “this.”

Bhūvalaya, an ornament of poetry.

That which was brought forth, perhaps from the sequence at the tip of the listening worthy ones’ tongues, as an answer to a doubt about the sixty thousand displays of the array of time—then an uncertain, apparently incomplete phrase about making it boon-giving.

Having made this very simple and drawn it out from the teacher Gautama, [unreadable], from four letters, [corresponding?] verses within six lakhs. The line does not yield a secure complete sentence.

In the concluding sūtra of six thousand sūtras, joined with ‘ಪತಾಳಲಯ’(?), [there is] a showing(?) of the very sacred path expressed as ‘the script should be Karnāṭaka(?)’. The connection between these phrases is unclear.

“Ṇō”; [something] made into a doctrine of substances of the scripture, with an unclear ending; “ī” or “this”; the scripture’s “giver of substance” [?]; “ū”; within the sound of the scripture’s divine letters, [unreadable], the venerable scripture’s Bhūvalaya. The surviving words do not form a secure continuous sentence.

A.

Tā [?]; the doctrine of what has come or been received.

Ko [?]; why call [it] an āgama?

Ṇo [?]; āgama, state or nature, time.

An unclear fragment; ‘of the Āgama’; the beginning of ‘endless.’ This is not a complete sentence.

‘Endless interval’ or ‘endless difference’; then an unclear fragment and the beginning of ‘Āgama.’

The end of ‘Āgama’; ‘distinct from that.’

‘Revered Āgama [unreadable cell], field, contact.’ The syntax is unclear.

Non-scriptural; fewness and manyness; venerable; of what has come (?). The line does not form a clear sentence.

Doctrine; an unclear kind of āgama; bondage; substance.

The nonbondage of that scripture.

Venerable scripture.

The numerical mark (?) that has come or is present in the revered Āgata (?)—this Ā[gama’s] …

The Bhūvalaya of the scripture is the splendour of the eight great miraculous honours. Also mentioned are the eight great pāḍihērā (?) and the aśoka trees of the Jinas and others, for whom perfect knowledge shone forth (?). The phrase about the trees continues into the next line.

Among the names described as ‘ವರದ’ (unclear), the nyagrodha tree is one; the excellent saptaparna is counted as two. As sala, sarala, priyangu and apparently priyangu again occur, they are three, four, five and six.

As a mark (?), the śirīṣa tree is seven; the auspicious nāga tree, akṣa, the uncertainly named dhūlliyavaṇa tree, and palāśa follow with eight, nine, ten, and eleven—take note of the counts.

Next come pāṭala, nēril, dadhiparṇa, and excellent nandi, apparently at twelve, thirteen, fourteen, and fifteen in the sequence; the word ಧರ is unclear. When tilaka comes, it is sixteen.

White mango, kankeli [?], champaka, bakula nearby; seventeen, eighteen; saraviḷe [?], nineteen, twenty; meṣaśuṅga [?] within a garland of bees, twenty-one.

The line mentions an unclear name or phrase, the dhava and sāla trees, the numbers twenty-two, twenty-three and twenty-four, and finally attainment (?) and the aśoka tree. Their exact relationship cannot be read from these letters.

In a festoon of garlands described as ಯಶದ (unclear), [beginning ‘unequalled’] …

… with a row of unequalled bells.

ವಶ (unclear) is called mind-enchanting.

Being called unequalled and beautiful.

In the foliage, with a fame-giving (?) body perfume.

Amid a mass of flowers; ಯಶೆತ್ತ್ cannot be read securely.

The line cannot be read securely; it contains words suggesting sway and perhaps essence.

An unaccomplished or unprepared (?) flower.

A flower of rasamaṇigādi, an unclear compound.

The hair knot or head adornment of the goddess Yaśasvatī.

[It] may startle the flower-bow bearer; [it is] unequalled and gives the desired fruit. The first clause is uncertain.

The birth or sprouting of fame-giving creepers, though the wording is unclear.

The nectar that removes poison.

An ornament worn in the hair, associated with an unclear flower-related term.

The form or appearance of something called rasaghaṭṭi and the like; the phrase is uncertain.

The world-circle of the branches described as yaśada.

Those belonging to the nine divine kinds of trees, such as the aśoka associated with the attainment of ‘ಸವಣತ್ವ’ [?], have twelvefold height relative to ‘them’ [?] and splendours coloured like nine gems.

Why describe [it]? In the lord of the gods’ garden, [the clause about a plant that does not thrive is unclear]. Why say [it] gives joy? [It] does not suffice for the pure auspiciousness of the tīrtha.

When the three parasols, resembling a boon-giving hand, are upon the Arhat’s head, they stand in splendor, apparently mingling the light of a moon-disc of joy and pearls.

A throne of victory, perhaps four-faced; [something concerning] the sun on the pure path of a standpoint, victory, jewels and crystals, and carving; when standpoints and means of valid knowledge are united. The middle of the line cannot be read securely.

Behind the gateway tower is a throne; the line also speaks of Śrīpati’s foot touching something divine and auspicious, in its splendor. The phrases around “ರೂಪಳಿದಿಹ ಈ ಗಣಿತ” and “ಶ್ರಪಾಹುಡದ” cannot be read securely, so their relationship to the throne is unclear.

Lion faces whose anger has turned or departed (uncertain).

Heat and the harm of fierce might (the relation between these words is uncertain).

In the form, valor and renown.

“Pervaded … auspicious lotus … heart … earth” is the readable fragment; the line cannot be translated securely as a whole.

Power that causes an opponent to bow (?)

The pāhuḍa of the auspicious arrangement (?)

That very pāhuḍa is the prābhṛta, the seat of heroes situated in form (?)

The auspicious arrangement (?) … The remainder cannot be read securely.

… a form (?) to all (?).

… appears or shows (?) … Śrīpaddan (?) … appears or shows (?) … light (?). The grammatical relation is unclear.

That light; or its light (?).

Cannot be read reliably.

The divine yoga of the Yāpanīyas protects peace.

Having taken form, it may be or come to Bhāratī; the verb’s sense is uncertain.

The circle of the auspicious foot, the world-circle. The line’s grammatical connection is unclear.

In Bhārata, something may be or come ‘for rūpyake’; the line cannot be read securely.

Directly in front of the joyful crystal throne, the company of gods continually surrounds an unstated referent, hands joined and with blossoming lotus-like faces. The place of “ಪ್ರತಿಹಾರ್ಯ” in the sentence is unclear.

Ahead is the deep sound of the drum’s playing, said to be a song saying, “Come running for the sight”; there is a shower of the land’s flowers.

Something falls from the sky; the line then mentions an excellent sun’s radiance, a radiant orb, a full moon, and a fly-whisk. The connections among these images, and the words around them, cannot be read securely.

Short, long, and protracted.

Their letters are twenty-five; the remaining words cannot be read reliably.

… consonant(s). The rest cannot be read reliably.

… an explanation of the auxiliary sounds or signs … . The full statement cannot be read reliably.

A doubt; the preceding expression ending in ತೆಂಬ is unclear.

The answer concerning the descent or incarnation …; the final word is unclear.

… vowel letters and of consonants; the opening fragment cannot be read.

Of the explanation, the yogavāhas …; the phrase continues in the following line.

The line cannot be translated reliably; only “one” is reasonably clear.

The fly whisks too—those are sixty-four, perhaps.

When all of those are combined, [they are] one.

These are the eight great marvels.

An account of the auspicious opening of the ninth composition; an offering of auspiciousness to the poet; auspicious…

The opening subject of the auspicious passage is Śivacandraprabha …

… the Jina; the remaining wording cannot be translated reliably on its own.

Possibly, ‘the ninth section … established doctrine …’; the rest cannot be read reliably.

Poetry accomplished through the essence of auspicious bliss, perhaps.

To the savaṇar (?), sixty-four Navakāra…

…auspicious…

…text.

Siddha Bhūvalaya, remover of worldly existence.

The Bhūvalaya of the Brahmi script; the preceding phrase beginning ‘nava Manmatha…’ cannot be read securely.

Hidden within the ‘ತಸಲೋಕನಾಲಿ’ [?], come under the sway of the spiritually capable: the essence of right faith, fame, the ‘ರಸಸಿದ್ಧಿ’ [?] of bodily transformation [?], the blossom of flowers, an equivalent of auspiciousness. The connections among these phrases are unclear.

In equanimity, [someone] shows the letters (?)—a poet (?)—with auspicious intonation; [the wording about a boon-giver and setting the order is unclear]. O Chandraprabha Jina, protect the devotees who bow.

The poet gave a letter-number that does not perish here (?) and arranged within nine a collection that raises [one] to the perfected state. The remaining words read ‘of hope or desire, Pāhuḍa text, hlī’; how they join the sentence is unclear.

[Unclear], [unclear], fifty (?) one zero eight, thus a garland or series.

… in a swing of joy, one, three, one, three, one also; live (?). The opening and final compound cannot be read securely, so the sentence as a whole cannot be translated.