Chapter 9

I bow to the Bhūvalaya doctrine, described in terms of extraordinary knowledge, a realm, auspicious splendor, and an unclear phrase about bringing good to the earth. The opening syllable and the phrase before “I bow” remain unclear.

The line mentions the world and non-world, the inside and outside of the earth-circle’s trasa-nāḍī, and knowledge. Its middle phrase cannot be read securely; it ends by calling something an auspicious offering.

The Jina-god, called perhaps a sun shining in the mind—after [unclear words]—not having stepped on the lion’s top, four fingers’ breadth [the sentence continues].

Standing or sitting in an unclear ‘ವತಿಯೋಳು’, to know an unclear aspect of that state; the thirty-four extraordinary qualities, something concerning the poem’s beneficial (?) letters, and ‘this ಊ…’. The line cannot be translated fully with confidence.

‘ರಸಿಕದ’ is unclear. There is no sweat; the body itself is spotless; the new body’s blood becomes white. The remaining words describe an even ‘ವಜ್ರವೃಷಭನಾರಾಚ’ bodily structure, but ‘ಪಯಶದಾದ್’ prevents a secure reading.

ವಶ (?) [it is] called evenly proportioned.

A bodily form without equal (?)

ಯಶದ (?) incomparable bodily radiance.

Taste and fragrance from the champaka flower (?)

One thousand and eight marks of fame (?)

Fame, strength, and vigor are boundless.

Smiling (?) and sweet speech; the ending cannot be read securely.

These ten kinds are natural.

These ten are birth excellences.

A sign of ten marks of taste or essence (?). The wording is unclear.

The poison-remover’s nectar body (?). The final word is unreadable.

The Jina’s body of the flower’s tip or foremost part (?).

A body worshipped by sages.

Fame (?) and a greatly exalted body.

A body that is the beginning for rasa-attainment (?).

A body of odd and even numbers, or unequal and equal marks (?).

A body associated with the tip of kuśa grass, intellect, and attainment; the relationship among these words is uncertain.

“Gem of essence” (?) and “body” are discernible, but ಮೂರಾತ್ಮ prevents a full reading of the line.

The body of Mahāvīra, in a sequence beginning with Usaha.

The poem Bhūvalaya; ಯಶವಿಹ cannot be read securely.

In the four directions of the earth, perhaps guarding an extent of a hundred yojanas, they bring about abundance; their movement is in the sky.

The opening words are unclear. [It speaks of] not bearing afflictions of various kinds, a face toward the four directions, a shadow that does not fall, and an eyelid’s gaze; the relation between these phrases is uncertain.

The line mentions characteristics, lordship over all sciences (?), protection (?), hair that is even (?), and eighteen languages. The intervening words do not support a reliable continuous translation.

[Unclear wording concerning script and seven hundred]; sentient living beings, whichever [unclear wording concerning letters and language]; [he or it] gives instruction to the worthy beings. The full line cannot be read securely.

The mind’s unfaltering nature; [unreadable description and epithet]; the Jina’s divine voice comes at three evening times or junctures; [unclear word], nine muhūrtas.

It does not arise through the movement of the lips.

It arises, free from movement of the teeth—or so the uncertain wording appears to say.

Palate and lips are not needed; the role of ‘ಘನ’ is uncertain.

To all people at the same time.

The Jina’s teaching takes place.

The line mentions one yojana, but the force of ಘನ and ಹರಿಗುಮ್ is unclear; a complete translation is not secure.

In answer (?) to the gaṇadhara’s question.

The Jina’s speech may be needed (?).

According to the human cakrin’s question.

An answer may come through the Jina’s speech.

It will tell the end and the beginning.

It will tell of six weighty substances, if ಆರುಂ is the intended reading.

Seven substantial principles are mentioned; the final word cannot be read securely.

This line cannot be translated reliably.

… the five astikāyas, perhaps; the opening word is unclear.

It explains by weighty reasons.

The essence of the Jinas’ divine voice.

The measure of the end; śūvalaya [unclear].

Within the veil (?), the eleven marvels of wonder are combined; the manner of the Jina-lord’s glory comes to complete knowledge through the destruction of the destructive karmas, with one intervening expression unreadable.

If karma amounting to a barley grain does not remain: experience, perhaps in its wearing away; a marvel of birth or descent; [unreadable phrase]; possibly a marvel arising from the destruction of obstructive karma. The connections between these phrases are unclear.

The soul of essence [unreadable ending]; possibly an excellent arhat who has attained the rank, a divine soul of glory, abundant in endless qualities of mastery (?)—a treasury of radiance (?)—the subject of siddhas and the like (?). The connections between these phrases are uncertain.

Of the Ṇavakāra mantra: three, [an unclear phrase], a multiplier, an eye; having known the distinctions of sight in the description—the extraordinary matter of the Ṇavakāra. The relation between these phrases remains unclear.

This line cannot be read securely; it appears to mention seeing and an eye.

The entity of Navakāra and the like (?)

The very vast empire of the world.

A new, newly arisen divine light.

A divine form unattainable to a poet.

The bodily parts are very sacred and pure.

Speed; a form of taking away speed (?).

The very vast divine splendor.

The line mentions a body, but its description cannot be read securely.

Sweet nectar of speech, followed by an unclear word.

The purity of devotion to the ನವಪದ.

The attainment of devotion to the ನವಪದ.

The power of knowledge of the nine terms or positions.

[Unclear word], knowledge, and conduct.

A form beginning with the descending time-cycle, perhaps; the ending is unreadable.

Of the descending time-cycle, [unclear].

Possibly, “the number of the second part of nine”; the first and last words are uncertain.

“Remover of worldly existence” is followed by unreadable text and a possible reference to Bhūvalaya. A complete translation is not possible.

Cannot be read.

[Unreadable opening.] In the poem of thirteen wonders, while [unclear] the glories of the glorious Jina: first, within a tree of forests extending a countable number of yojanas…

There, to see: a leaf, a flower and fruits come in their season; [unclear] one marvel, [unclear]; on the earth without thorns, the moving wind …

The moving breeze is pleasant ‘as though a cow entered’ (the comparison is unclear); I call this the second. A wind described by the unclear word ‘ಮಹಾತಾನಾಗತ’ moves about—the third. Living beings themselves have left behind enmity …

They dwell with [unclear] divine love. The [unclear] of the ground shines like a broad mirror set with nine gems; it is called fourth [ending unclear].

The samavasaraṇa of [something unclear].

[Unclear: ಕರಿಗೆ] the fourth marvel.

A foundation or ground arrangement of [something unclear].

This line cannot be read reliably.

A sweet-scented Mādhava flower.

A Mādhava creeper with new fragrance, or perhaps nine fragrances.

Of the very broad patterned creeper.

An imprint or pattern of new champak, though ‘nine’ is also possible.

Of new gandharaja creepers.

Parts of kinds of lotus.

An impression of a picture of gavasanige (?).

New kāma-katturi (?) sprinkling (?).

Various [unclear plant or design term].

A fresh mālatī jasmine; one wearing it in the hair (?).

It is like a line of davana.

A picture of the palm tree’s beautiful form (?).

The flower of the earth’s pādari (?).

It is like a line of davani (?).

The poem of davani (?), Bhūvalaya.

The cloud prince, calling or bringing [something] to the earth by Indra’s command, pours [something] on him. The line also mentions new fragrant rosewater and a pleasant shower of water, but the unclear words prevent a secure reading of how these phrases join.

The rain—‘ಐದಾಗೆ’ is unclear. Through the god’s action, paddy bent under the weight of its produce is described; what is clear or spreads cannot be fully read. The line also mentions the constant well-being of various living beings.

The seventh is not to be forgotten. Through the deity’s action or change, a cool(?) wind blows to someone(?)—the eighth(?); the intervening words are unclear. Consider a pond full of pure water—the ninth.

If there is no lightning, dark cloud, or meteor fall, and the open sky is in an unclear state, all living beings are without an unclear trouble or condition associated with disease and the like. Eleven.

They have crossed the boundary in joy.

Perhaps all have shed sluggishness.

Without [something unreadable], they are free of illness.

They live with boundaries gone.

All have shed an affliction whose first part is unclear.

All will remove obstacles.

People will lose the things called ಓಡವೆ, perhaps ornaments or possessions.

They will apparently lose something called ಕಡವ; the verb contains an unreadable cell.

Having shed dullness, they will live.

All have lost [something unclear].

People will lose the [unreadable things] (?)

Without obstacles, they are at ease.

There is no bustle or festivity there.

They have shed rash acts there, if the final word is ‘there.’

They live with conduct and speech having disappeared or been given up.

The line cannot be read reliably. It mentions an affliction associated with ‘ಪಡಿಗಳ’ and appears to say it is absent.

There is no poverty there.

They live without maḍi observances, perhaps ritual-purity restrictions.

They have shed obstacles; look there.

The world-circle inclined toward the six syllables (?)

With deficiency removed, an extraordinary jewel of radiance is visible; the dharma wheel bears a place of light’s brilliance; four unclear figures, possibly Indras, are in joy. The connections between these phrases are uncertain.

Having worn ornaments of various kinds in the manner of the people, the twelve-marked thing (?) is itself of a pleasing, joyful quality, within thirty-two (?) directions.

Spread out seven by seven in rows, [unclear] three [unclear]; a footstool fashioned [unclear] of a golden lotus; [unclear] four of it, a proper worship article, the full moon. The connections between these phrases cannot be read securely.

Mind (?), footstool, materials for worship, [unclear]: who here, an embodiment of humility, tells all the Jinas’ thirty-four extraordinary qualities [whose description is unclear]?

There are no people on earth.

Where are people on earth?

Who is there who speaks conciliatorily?

Dharma, the mark of the Jina's path (?)

The people's obstacles are mentioned with a term suggesting removal, but the line cannot be read securely.

A full or dense [unclear] auspicious form; the complete sense cannot be read securely.

Jina, Śiva, blessed Kailāsa.

Jina, Viṣṇu, dwelling, Vaikuṇṭha.

[Unclear]—Brahma's realm of truth.

The fulfilment of all the people's aims.

For people, attainment of all marks or numbers (?).

A ray of a crore suns and moons.

An upper structure of gold and gems, perhaps.

The gem of substantial rasa-attainment.

The gem that destroys bad ways or counsel.

The line cannot be fully read; it ends with “pure gold.”

Finally, the ground of self-realization.

Renunciation of son and daughters.

Demon and kinnara craft and poetry.

Bhūvalaya, an abode of great merit.

The bhavana gods, vyantara and jyotishka beings, and perhaps beings of ever-new kalpas—the devotees of glorious Vīra—sing with cries of victory, producing a very great clamorous sound. The line ends in an ‘of the sound’ form, so its connection to the following line remains uncertain.

Within the sequence of great poems of the auspicious, boon-giving offering or treatise (?), Arhat perfect knowledge has come within the understanding of Guru Vīrasena’s mental knowledge.

As [it] comes under sway: the extraordinary qualities of the thirty-four, the dharma of the sages’ path. The grammatical connection is unclear.

Having borne the dharma, an incomparable attainment foremost in the three worlds … knowledge. The words between “attainment” and “knowledge” cannot be read securely.

To be born; the account of the weighty poem of Śrī Vīrasena’s disciple, Guru Jinasena; the subject matter of his bodily birth and the increase of great merit. The line does not make the links between these phrases clear.

As dharma itself was waning in all the various regions, Amoghavarsha was the ruler of Manyakheta and himself a devotee of Jina; the words connecting these clauses and the final ending are unclear.

Through devotion to the nine objects of worship, when all the land or its people [was?] a treasury of austerity, because of the nearness of beings’ fitness for liberation, a navadanka form …

…as though it had taken form (uncertain).

He possesses detailed sensory knowledge.

Of the earth, knowl—

—edge, attainment.

The earth’s extraordinary good fortune.

One who knows the ninefold [unreadable term].

The true teacher who protects them.

A form of very extensive fame.

Newly arisen again and again, pure, giving victory—or belonging to victory.

The one clothed in the directions, of the incarnation or descent. The relation between these words is unclear.

On earth, in the group or order of the famed ಹಸೆನ (reading uncertain).

A member of the Jñāta lineage appeared.

His clan is Saddharma.

His sūtra is Śrī Vṛṣabha.

His branch is Dravyāṅga, if the damaged wording is read correctly.

As for his lineage, it is Ikṣvāku.

He renounced everything; the relation of ‘ಸೇನ’ to this statement is uncertain.

This line cannot be read as a complete statement. It contains ‘group’ and ‘monastic lineage,’ but the surrounding wording is uncertain.

Having travelled through Bharata, described as ‘ನವ’ (new or nine, uncertain).

To the lord of Karmataka, perhaps described as pleasant.

He explained karma in detail.

The poem bearing his mark or name (?), Bhūvalaya.

The world-famous Bhūvalaya.

Five titles arose for the king: the first is unclear in the surviving letters and is described as becoming a basis for growth; the second is associated with the Jayadhavala designation, and beside it is the third, Mahadhavala.

Dispelling (?) poverty, the one who protects the people, praised by the world, bears the name or mark Vardhamāna (?). That of our people—Jayashīla-dhavala, [unclear]—is the fourth designation.

Having come under sway, [unclear], becoming the glory of the Bhūvalaya: the fifth designation (?), an essence (?) that is wondrous, Vijayadhavala [unclear ending]; Bharata of the glorious Bhūvalaya …

The king who [conquered?] and brought the earth under control held [or ruled] the southern, sweet region of Bharata; the land of the Karnataka sovereign is [called a region?].

Showed bitter harm.

Displaying the harm of what is deep or dense.

Renown for undertaking a lesser vow.

Renown that brings well-being here.

Renown in scripture (?) concerning six regions under sway.

Of the earth, a direction (?) ... heaven ...; the line cannot be read reliably.

In the manner of saying, ‘Here itself is heaven.’

King Amoghavarsha, having borne [it].

“No, no, no”—as one calls [him] a king (?).

Burning the eight karmas.

This line cannot be read securely; it appears to mention eight karmas.

Dwelling or moving about in true dharma.

King of sweet nonviolence.

The whole of happiness in this world and the next.

A realm of cooperation and dharma; all here is a form of good fortune (?).

The auspiciousness of Mahāvīra’s dharma.

The cave’s ascetic practice is accomplished.

A realm that destroys deceivers (?)

Unclear; the line includes ‘auspicious’ and ‘fortunate,’ but its other words cannot be read securely.

Bhūvalaya, a great accomplished poem.

The kingdom placed at Mahavira’s feet.

In reading (?), within an antarmuhūrta, [he] masters (?) the doctrine from beginning to end in [his] mind; [it is] a poem achieved through effort, accomplished by the teacher of King Amoghavarsha (?).

What I call the connection with the life story: composed by the teacher succession of Muninatha (or of the lords of sages); a good text compiled by Siri Virasena, a composed recitation poem.

Kumudendu Muni, knowing the inheritance (?) of the speech poured forth by the teacher in the shade, himself [became or obtained?] … of the Mangala Pāhuḍa … [the remaining relation is unclear].

Of surpassing wonder, seven hundred eighteen, countless. The words do not make their relationship clear.

I have composed the language of skilled people (?) beautifully, by the method of śa-gaṇa and others (?); no surpassing language is outside it.

The beautiful(?) beginning of Karṇāṭa(?).

A language of good qualities, complete in its parts.

Poetry of a kind, extraordinarily pure.

A language with no other like it in the world.

The language of countless living beings.

It has bound [an unreadable word].

A Śrīcakra patterned composition that gives charm, perhaps.

Extraordinary patterned compositions of various kinds.

A pattern of the language of beasts and birds.

A heavenly arrangement in which fear has vanished.

The line cannot be read in full; only “countless” and “endless” are clear.

A pattern that has bound the whole world.

The line ends with “break” or “disruption,” but the preceding words cannot be read securely.

The bird goes to heaven (?)—a break or disruption.

The whole world, the accomplished earth-circle.

A part of the change of an age.

The Jina's teaching protects all living beings of the unclear ‘ತಿರೆ’; the following words concern protecting people but cannot be read securely. The king does not transgress the teacher's religious conduct (wording uncertain); the final words concern governing the earth but cannot be read securely.

This is the Jain dharma that sustains the living beings dwelling within the world's trasa-nāḷi; [unclear phrase]; becoming fully endowed with all characteristics, it gives liberation.

The rise of fame-producing karma [unclear]; [something] gave good fortune to the savor of Jin? dharma [unclear]; [something], removing the sorrow of living beings, reaches perfection of rasa (?). The full line cannot be read securely.

The Garuḍa gem that removes poison.

An incomparable realm of knowledge.

This line cannot be read securely.

It shows Usahasena, if the first word is a name.

It bears unparalleled companionship.

It removes the torment of the flower-weaponed one.

It causes the karma of dirt to depart.

This line cannot be read securely.

It shows the suṣama age; the ending of “age” is unreadable.

Bhūvalaya [is] under control (?) and self-established (?). The relationship between these words is unclear.

Bhūtabali Ācārya [the ending is unclear]; the fame and auspicious splendor of the Bhūvalaya; a sūtra proclaiming the renown of the joining of the new and the ancient.

When speaking of a marvel associated with the excellent Bhūtab?i—the wording is unclear—what is the marvel? [There is] a realm of the teacher lineage of the land of Bhārata, increasing joy.

If one comes skirting the salt sea: [there is] the unclear Saviyaśvardhamānapura, this uncertain Viśvakarmāṭa country of Saurāṣṭra, described as a land of a thousand towns (?)

Among them, like Magadha.

A spring of pleasant hot water.

Within it, the taste or essence is hidden (?).

Their use is later (?).

The line cannot be read as a complete sentence. It contains “called Trikalinga,” a possible reference to Kannada or Karnataka, “fifteen thousand,” and an apparent “one hundred sixty-eight”; how these parts relate is unclear.

[Unclear]; in the poem, when saying “eight, four-seven-eight” (the number division is uncertain), [something] came? [Unclear]. “Of nine?” is called “eight…”; [there is a reference to] a great miraculous manifestation of the Jinas and an unclear final word.