Chapter 8

The throne made ready without deficiency, when the Jina ascends it—[unclear expression]—the third prātihārya [unclear ending], the numerals in our use. The line cannot be translated as a secure complete sentence.

Nine, eighth, seven, sixth, [unclear words around ‘fifth’], fourth, [unclear], [unclear], second, one digit, of zero, of the Navakāra throne. The line remains a fragment and cannot be translated completely.

For the term to be established, an answer fitting the doubts that arise [unclear phrase]; the expression stating the first doubt, the opposing position, and the established conclusion.

In that word ‘lion-seat,’ when the joining of ‘lion’ and ‘seat’ within one word is separated, there is a first doubt in the conclusion concerning the lion’s ‘ಕಾಟ’ (unclear). The opening word is also unclear.

Is it a living lion that people fear, or a lion connected with Guru Vardhamana’s vehicle and fly-whisk, or a lifeless lion, or a lion that the arhat mounted?

Concerning the lion present on the throne that people ascend: is it a lion of a great kind, a lion roaming in various forests, or not? A grave doubt arose about this; the connection of “Bhūvalaya” to the sentence is unclear.

The answer to the sages’ doubt.

Of the six doubts that arose for him—

A weighty answer was established.

A separate(?) doubt concerns ‘lifeless’—

The view seen in the word so used.

A great miraculous emblem, [unclear]; the word ‘great’ begins here and continues on the next line.

That great lion is [of] pure crystal.

It has been fashioned from a gem.

A lion; the preceding description cannot be read with confidence.

Finally, a ಕರ್ಮಾಟಕ lion; the descriptor is unclear.

Very calm, like a Jina monk.

The brave conduct of eminent monks.

The lion of the play of experience.

The lion of the final change of birth.

A lion of the great or solid (?), formerly made (?).

Jina Vardhamāna too is a lion.

The circle of the great lion-throne.

To ascertain the unclear real lion, being four-faced, and the unclear nava lion-faced one: the measure here is as much as the nava body of Ādinātha Jinendra. The links between these phrases are uncertain.

Below the [ನವ, unclear] lotus feet is the lion’s varied height or elevation [ending unreadable]; the next phrase cannot be read. For Ādinātha, the measure is five hundred [ನವ, unclear] bow-lengths.

A victory bell sounding ‘ḍapaḍaṇa’ (?), with a deep, resonant sound; the intervening words cannot be read reliably. For Ajitanātha, the lion measures what appears to be four and a half hundred bows.

After that, for Śambhava, four hundred; the joyful Abhinandana’s lion, described by an unclear phrase, apparently three hundred and fifty; for Lord Sumati, three hundred.

For the Jina described by the unclear word ‘ದನೆ’, two hundred and fifty [in the measure used in the preceding lines].

Joyful Suparshva: two hundred [in the same measure].

For the eighth, one hundred and fifty [in the same measure]; the role of ‘ಮೋದದ’ is unclear.

Then, for the ninth, one hundred [in the same measure].

Joy; for Śītala, ninety.

Then, Śreyāṃsa: eighty.

Honored [unreadable]; perhaps twenty. The line cannot be read as a whole.

Joy; Vimala: sixty.

Ādi Ananta: fifty.

Ādi Dharma: forty-five.

Honoured, divine Śānti: forty.

Kunthu: thirty-five; the force of ಆದ is unclear.

Then Ara (?) is thirty.

Śrīda (?) Malli is twenty-five.

First or beginning (?): twenty. The person meant is not readable in this line.

Nami (?) of joy is fifteen.

Then Nemi’s measure is ten.

For Pārśva, nine; the preceding epithet is unclear.

The unclear initial phrase precedes ‘Vīra’s measure: seven.’

Then an unclear number, possibly twenty-two, of bow-lengths.

ನೇದ is unclear; all the numbers are thus.

The last ones of delight (?) are cubits (?).

Siṃha-bhūvalaya (?) is established.

Within the grid’s bound numbers are joined letters, a decimal order and calculation [the connection to ‘ಸಾಷ್ಟಮ’ is unclear]; the lion colors are described as the color of clear crystal, with ‘ಭೀಷ್ಟದ’ unclear.

[Unreadable] in the reckoning, [unclear], eight lords beginning with Puṣpadanta, [unreadable], the color of jasmine flowers, surpassing two (?), a lion body (?). The broken wording does not establish how these phrases connect.

On the surface (?) the colour is green; Pārśva and Supārśva [have] a green or tawny (?) colour. Blue applies to Yasuvrata (?) and likewise Nemi; red [is] for Padmaprabha and excellent Vāsupūjya.

Zinc (?), eight, and the colour of a lion are mentioned with white, yellow, an unclear word, blue, and red; thus the lions of sixteen sages have colours of gold, mercury (?), and crystal. The relation of the opening words to the colour list is uncertain.

Mahāvīra Deva’s lion throne [is] gold. The words concerning the great first (?) Vṛṣabha Jina, a lion face (?), and gold cannot be connected securely. Nandi (?) is revered by the world here (?).

Gāṅgeya, worthy of worship; the sense of “ಮಹದಾದಿ” here is unclear.

The lineage of Mahavīrananda (?)

This line cannot be translated reliably: “great” is followed by an unclear form and “Nandi” or “joy.”

The first mountain of this world.

The opening cannot be read; the remaining words say “hill of calculation or counting.”

A venerable bearer or lord of the great vow.

Nandi (?) bore a minor vow.

The hill of the teachers of patience.

Companions, three or six, three; the relation between the numbers is unclear.

A venerable group of teachers, Bharata. The grammatical relation is unclear.

Of the earth, of the Ganga rulers, a reckoning—or ‘counted’; the line’s full meaning is unclear.

Profound knowledge and a mountain are mentioned, but the damaged middle wording prevents a reliable reading of the line.

Filled with loud laughter.

The line appears to mention Ahamindra, heaven, and Bharata, but their relationship cannot be read securely.

Here, Bharata of the wish-fulfilling tree.

This line cannot be read securely.

A great hero, a Ganga of Talakadu.

Beginning with the great (?)—Śiva, auspicious, [unreadable word]. The line cannot be read as a secure sentence.

Of glory, [unclear word], Bhūvalaya. The full line cannot be read securely.

Seven lotuses in front, seven lotuses behind; a row, [an unclear expression apparently beginning ‘thirty-two’]; to join, two feet too, a hundred, an auspicious lotus of grace. The connections among these phrases cannot be read securely.

Compassion’s white-colored feet are here; the supreme self’s pair of feet [unclear phrase]; the lion’s face is an auspicious sign of Bharata-khanda. The connection between these parts is uncertain.

Discerning the classes of [unreadable], beasts, birds, and humans—is this an incarnation of [unclear]? This is called heroic splendour; the phrase concerning discerning Bharata and a wheel mark is uncertain.

The lion is the vehicle of Vīra, the Jina-lord. The remaining words appear to mention a third [unclear term], an essence, revered Vīra and Sarasvata, the inquiry or choice of the wise, and a lion of the face; their connection cannot be read securely.

The lion is an auspicious emblem: of evenly proportioned form and bodily structure, with unclear splendour present here, of a jasmine-like, weariness-dispelling colour, white and auspicious, and of auspicious movement or inflection (?).

The sequence’s mark is two marks; lion. The connection between these terms is unclear.

Spotless-souled Hara, Śambhu, lion. The line gives no clear grammatical link between the names.

I bow to the lion of good fortune, the foremost lion of the samavasaraṇa (?)

In sequence: four feet or verse quarters, eight marks or numbers.

Melodic inflection, mane, lion, four.

The miraculous attribute of the pure lion.

Zero in an even-and-odd numeral (?)

Nonviolence of the characteristic of gamaka (?).

A Pāhuḍa text that removes fatigue.

Proud or in rut; beginning with the four-faced one; lion. How these words relate is unclear.

The lion of the great vow in the sequence; the precise relation is unclear.

Sequence; lion-play; sun or heat. The line’s meaning is unclear.

Weariness-removing play at the front of an elephant; the relation between the words is uncertain.

Those who bowed; purity of an unclear kind of vow. The line's full relation cannot be read securely.

Purity of the great vow of exertion.

The line cannot be translated securely: it mentions poetry, but the surrounding forms and their relation are unclear.

Without the mark slipping, the lions live; ‘at that instant’ (?) and ‘from time to time’ do not form a clear connection here. The line then asks, perhaps, how many years beyond a lakh-mark they live ‘within sight’ (?).

In the samavasaraṇa, the lifespan of the lion present on the lion throne beneath revered Lord Mahāvīra, of shorter lifespan, is ten years without interruption.

[Unclear opening] The lifespan of Pārśva Jinendra’s famed lion [unclear phrase]: sixty-nine years and eight new months.

The lifespan of Nemi Svāmi’s lion is said to be seven hundred auspicious years; the lord’s lion lives fifty-six days less. The opening word is unreadable.

Again, the lifespan of Śrī Nami Deva’s lion is nine years short of two and a half thousand; the lifespan of S(u)vrata’s lion [continues in the next line].

[Unclear word], seven and a half thousand.

The lifespan of revered Jina Malli’s lion.

[Unclear], five, four, eight, zero, zero, [unclear], zero.

[Unclear], four.

Honored Kuntha (?), [unclear], three, seven, three, four.

Excellent Shanti (?), [unclear], four (?), nine, eight, four; a word begins with dha and continues on the next line.

Possibly completing ‘Dharma’ from line 2: nine (?), four, four, two.

Dharma’s (?) number is separately (?) six.

Revered Ananta, eight, nine, nine years ahead. The relationship of the numbers to “years” is unclear.

Nine, four, seven.

Revered Vimala; seven, nines. The numerical expression is unclear.

Write? The four-digit figure? Four, one; revered Vāsupūjya… The line breaks before the statement is complete.

…of Vāsupūjya, [five?], nine; write…

…three, a five-digit year.

Śrī Śreyāṃsa: eight nines; write the four-digit form…

…zero, two; the prior digit(?) of the teacher Śītala…

This fragment cannot be read securely.

Possibly nine, possibly five, three, eight.

An unclear expression, possibly including seven; nine, fours; write ahead; three—. The connection between these words is uncertain.

Eight years; the line then begins the word ‘guru’.

Guru Puṣpadanta, earlier.

Years: nines, five. The numerical relationship is unclear.

[Unreadable], perhaps ‘earlier part’; six?, [unreadable], nine, three, three, eight. The line cannot be read as a complete statement.

Years: [unclear], nine, four, three, eight.

The nine groups (?) of the excellent Chandraprabha.

In order, the earlier ones (?) … [the final word is unclear].

In order: seven, [an unclear numeral expression], five or six (?).

Write six, nine, three (?), [unclear].

Years—followed by an unclear expression, possibly a number.

Three, and also eight, are written.

Exactly a month, three quarters, a year; the relationship between these amounts is unclear.

[It] is perhaps the lifespan of that lion or Siṃha.

The pūrvas of the boon-giving Suparshva.

They amount to five, with ನವದಂಕ left unclear.

Know beforehand: [unclear term], seven; write nine, seven.

[Unclear numeral], exactly three, and a number or digit associated with eight; the full line cannot be read securely.

Write the number or mark? The wording is uncertain.

Coming to this extent … The line ends within a word and cannot be translated fully.

The line mentions one, uncertain number expressions, and years; its full statement cannot be read securely.

The revered Padmaprabha … (the name continues on the next line).

Padmaprabha’s pūrvas.

Write the nines five times; the sense of ಇರೆಯತು and the final, unfinished word is unclear.

…the aṅga’s number (?): three, eight; three, nine continues in the next line.

…nine; three, eight.

It is written: eighty-four ... [the rest is unclear].

[An unclear fragment, possibly completing a word in line 1.]

Nine years, or a new year; the reading is uncertain.

[Unclear words] before.

Leave out seven from the former part associated with ‘ಅರಿ’—the relation is uncertain.

Write eighty-three at the beginning and end.

The line mentions the middle, repeated ‘ನವ’, ‘ಅರಿ’, and a year, but its full instruction cannot be read reliably.

An unclear word or phrase followed by ‘seven’; the line cannot be read reliably.

[Unreadable], guru, zero, [an incomplete numeral].

[Unclear numeral fragment], nine (?)—know; again nine, three, eight (?).

‘ಸರ’ (unclear); the pūrvas coming before Abhinandana: nine-five. Know the part: four-nine, three, eight.

At the beginning of the year: two, eight, nine.

Write ninety-nine(?), three, eight; excellent(?) Śambhava—

—Śambhavaru; nine, five.

Before the excellent(?) pūrvas, a digit(?) is to appear: ‘eighty—’

Eighty-four lakhs.

In an unclear expression, five digits (?) less.

Eighty-four lakh years elapsed.

For the unclear term, fourteen less.

Before the second Ajita, or: the second Ajita’s pūrva. The form does not settle which reading is meant.

Correct or ordered: five of the nines (?). The numerical expression is unclear.

An excellent part or body (?): eighty-four lakh (?).

Within the unclear ‘ದಿರವಿ’, the years are eighty-four lakh (?), less by two digits or units (?).

In the preceding lakhs, within Ravi (?), twelve short, before Purudeva …

To the lakhs …

One siri (?), a deficient number, a year …

Eighty- …

Within a span of eighty-four lakhs, a thou—

—sand less, being … lion—

This line cannot be read confidently.

An unclear expression, followed by the beginning of ‘Bharata’.

The lifespan of the lion of Bharata-khaṇḍa …

The lifespan of Bharata’s lions, and prosperity; then, in subsequent …

… order, the eight great miraculous manifestations that exist …

The remainder of the line cannot be read securely: ‘of the great miraculous manifestations, within iravi, paḍihāra …’

Three.

The coming number or mark, the lion emblem, the venerable Vīranātha, Bhūvalaya—the connection between these phrases is unclear.

Beginning of a word, probably ‘teacher.’

[Teacher] Munisuvrata, Nami’s … The line does not complete a clear statement.

The teachings of Varsimha (?) are two.

The line mentions a preaching assembly apparently made by Vāsava (Indra), Bharata-khaṇḍa, and possibly miraculous signs. The intervening wording and the relationships among these phrases cannot be read securely.

The four equal quarters became [so]; an uncertain eightfold sequence, armor guarding the lion; it is protected by the yakshas and [unclear] yakshinis associated with the ford-makers beginning with Vṛṣabha, of pure knowledge. The connections between these phrases are uncertain.

Clang-clang music; the cow-faced one and Cakreśvarī; imposing Mahāyakṣa and Rohiṇī the woman; Trimukha and Prajñapti; Yakṣeśvara and the Jina’s yakṣī Vajraśṛṅkhalā.

The readable portion mentions Tumburu, a diamond goad, passion or melody, joy, Matanga, a yaksha number or mark, a compassionate [one], a wife, possibly Apratichakreshi, Vijaya, and possibly Purushadatta. The fragments and connections between these words cannot be read securely.

… Ajita, Manovege, Brahma, Kali …

… Kālī; [unclear] who became Brahmeśvara; nine or new (?) Jvālāmālinī, the goddess; at the tenth mark (?), appearance (?), Kumāra, Mahākālī; of the account (?), Ṣaṇmukha, Gaurī; at the twelfth mark (?), nine or new (?) of Pātāla (?), a boon-giving yakṣa, his Gāndhārī, Kinnara …

Kinnara, Vayiroti, [unclear], Kimpurusha, [unclear].

Gāruḍa and the goddess Mānasi, sixteen; Gandharva, lord of yakshas, and the goddess Mahāmānasi, seventeen; then Kubera and, possibly, the goddess Jayā. The words before these names are unclear.

Varuṇa of joy (?), the goddess Vijayā, revered Bhrukuṭi, Aparājitā, excellent great Gomēdha, the many-formed goddess, revered Pārśva, and Kūṣmāṇḍinī.

Straightforward(?) Matanga, the goddess Padmavati, the excellent Guhyaka, and Siddhyini(?)—these do not belong to a hellish or animal destiny; they are excellent(?) souls of spiritually capable beings, divine beings.

The holy yakshas and yakshis, themselves bearing on their heads and guarding a lotus of 1,008 petals, guard this four-faced lion form; the line then begins ‘the god’s yaksha …’ and breaks off.

The female yakshas.

Beginning of ‘of neem’; the word continues in line 3.

Those who gave the neem flower (?).

The lotus flower’s juice or essence; its relation to the surrounding words is unclear.

Those who guarded this essence of the universe.

Those who guarded the multitudes of living beings (?).

The line cannot be read as a complete sentence. Its legible parts suggest ‘they themselves’, ‘of hills’, ‘of the lotus’, and possibly ‘of the ground’, but their relationship is unclear.

Unclear opening; of the water-lotus, this kind too; unclear word, of the lotus.

Cannot be read reliably.

Unclear words concerning attainment and those of the flower; unclear word; seventy-two flowers.

They themselves, in the count of lions, guard Bharat.

Protectors of the Ārya land; the keepers of great vows; Śrī Vīra … The line ends in an incomplete word, so its full relation to these phrases is unclear.

This short line cannot be translated reliably. Together with the end of line 1, it may form a word containing ವಿಕ್ರಮ (‘prowess’).

They stop violence against living beings. The final syllable begins a word continued on the next line.

The line mentions violence, but its remaining wording cannot be translated reliably.

They are adherents of a teaching or viewpoint.

The line appears to refer to the basis or place of certain practices, but its full meaning is unclear.

They are followers of Śrī Vīra’s speech; the final phrase cannot be translated securely.

This line cannot be read securely.

A divine bearer of transformative power—the word continues in line 2.

Completes the preceding word as “bearers.” It is not a separate sentence.

The gods and goddesses protect those with physical bodies, if this division and reading of ಕಾವರು are right.

The opening word cannot be read securely; the remaining words say “holy dharma.”

Those who bore the distress of pains (uncertain).

[Unclear] worshippers of Śrīvīra Deva.

May they themselves serve the Siddhas.

[Someone] guarded Śrīvīra’s reckoning (uncertain).

The world-circle of gods and goddesses.

The world-circle of Śrī Vīra Siddha.

In the auspicious preaching assembly: a four-faced lion; carrying the arhat’s lotus feet and an unclear phrase, moving around and coming, the splendid ‘devāgama’ flower …

When the aśoka tree increased the festivity of the worthy on earth, it destroyed [unclear] bodily disease, distress, old age, and deaths described by the uncertain word ‘ಗಡಿಯ’.

Having contained all gifts within knowledge and brought all joy, [unclear word], giving merit and a shower of flowers—[the closing phrase cannot be read securely].

A characteristic fly-whisk; sixty-four letters or syllables; sixty-four (?) instructions (?); [unreadable]; a ninth divine sound—does it protect?

Of candles (?)

Immediate destruction of karma.

The line cannot be read as a complete statement; it appears to contain ‘protects,’ ‘twelve,’ and ‘thirty.’

The line cannot be translated reliably; it mentions ‘two’ twice and perhaps something becoming manifest.

This fragment cannot be read securely on its own.

From the drum of the mark or aim (?). The phrase is incomplete.

The group of protection is twelve, indeed.

The count of letters is twelve.

The lore of letters, twelve … [the line ends in an incomplete word].

… [unclear]; eight miraculous signs.

[An unclear expression concerning letters], auspiciousness, instruction, and a poetic-number arrangement are mentioned; their relation is unclear.

The ‘ಶ್ರೀಕ್ಷಣಮಂಗ’ offering or treatise [the first term cannot be read securely].

The line cannot be read reliably beyond a possible reference to a letter or syllable.

The line mentions a belly or womb, liberation, and something accomplished or established; its full meaning cannot be read reliably.

A marvel of the imperishable state or place.

Instruction or learning; an obtained number, zero.

‘Ka’ of the letters (?); Bhūvalaya. The grammatical connection is unclear.

Bhūvalaya, a book of instruction.

A Pāhuḍa book that removes wrongdoing; having combined the eight auspicious substances, [unclear words concerning ‘prābhṛta’]; it has written eight letters of the Supreme Self’s pair of feet.

The readable fragments mention Jambūdvīpa, two, the moon and sun, something spotless, poetry, teachers, and a text. The line as a whole cannot be translated reliably.

Of Amoghavarsha of Bharata country, [the] kingdom; within the calculation of the aṅga-sārāṅka (?) called Sārasata (?), [an unclear expression], hundred, thousand, lakh, crore.

The opening cannot be read reliably. The final two forms may refer to eight, but their meaning together is unclear.

For an uncertain ‘three-quarters’ thousand, short by two; a layer interval; to an unclear number of thousands, [unclear], forty-four [unclear]. The line cannot be read as a complete statement with confidence.