Chapter 17

The Bhūvalaya that Māra—the celestial kevalin, the first Manmatha, having assumed Māra’s body measuring twenty-five bow-lengths in elevated stature—gave to the ārya.

Come, O embodiment of dravyāgama, O Pradyumna, O primordial Madana; send to me the cakra of delight of Bharata’s initial learning, which one masters here.

The numerals arranged in eighteen series to compose with reverence, and the divine numerals joyfully to make into Kannada letters—grant that capacity, O Padmā.

[No recoverable text to translate.]

O forbearing one, for your excellent younger sisters then, having placed within the nectar-bearing finger what was inscribed in the hand, in the glorious left and right halves, protect that pride of Kusumāyudha.

On mastering the arrangement of the wheel of numbers and letters set spinning, to become lord of the six regions—the song of dharma expressing the desire to attain true dharma marked by the attainment of Jinahood.

That arrangement of words, filled with all the essence packed within it—when [someone] joyfully approached and asked that it be given in that battlefield, [there was] the affection bestowed.

All calamities and diseases being destroyed through the initial cakrabandhas, victory is attained by mastering them: Bhūvalaya, the original poem of Bharata and the Bhārata war.

That, of those who guarded it, [unrecovered word].

[Unrecovered expression] of Bharata, [word continuing into the next line].

[Continuation of the unrecovered word], of recitation, [possibly Upaniṣad].

[Possibly sound], Krishna of the sixfold song.

Establish the truth, Arjuna.

Calling them bodily, the five senses’

affliction—all those who conquered it, one and the same

having become, of the time of the beginning.

The poem of accomplished numerals that conquers fate.

Kinds, all learning and scriptures, the letters a and ā.

This day gone by; for living.

Called ṛddhi, increasing prosperity.

The attainment of the minor vow of giving.

There is indeed such attainment for becoming Īśvara.

From the universal poem attainable by the purified.

Of Veda and Āgama, you are indeed a knower.

The sovereignty of dedikānta, the regional

words, all of them, within a single akṣara.

Of this Bhārata war that occurred,

the akṣauhiṇī examined with care.

They tell the number of the akṣauhiṇīs that clashed.

Having come, bestowing prosperity, bestowing auspiciousness, to him.

To him, because that happened, having hurled the country's enemy to the fool, Kāḷa, for the people's sake, having given thought, having performed austerity—the teacher's path; alas, sorrow; Kurukṣetra; the Arhat.

This is the manner of the lord’s nirvāṇa. Read the beginningless [unresolved ಸಿಅಅ]; having acquired [unresolved ಸಿರಿಯನಿಂತಾರ್ವಾಸ], as Arjuna becomes the earlier teacher, there, of the number seven, of siddharasa [the following word is incomplete].

As it occurred in the Pāhuḍa of Divaṅkahaka, it wove the false numeral into the course of the sequence, set it running, and illuminated the essence of the fire-ray of the chapter that arose.

Without fault they proclaim.

The ray coming through the sequence of [unreadable] qualities of the five-numbered poem of this one who has become united in joy.

In battle, in Kurukṣetra, the battle arena—

Has created it, the touch of the arhat’s technical language.

People, when they understand the single syllable as excellent Brahmanhood, have come hastening.

The friendly army in Kurukṣetra.

Assuming the appearance of the deployment of two armies, the teacher [hadivaran], the arrow numbered five.

[Akgurētā: unrecovered expression.]

The beauty of the drawn line, of the circular arrangement [sē], of the numerical series, the boundary-protecting numeral series [śrēḍhiś].

[Unresolved ṇuru], the world's auspiciousness, [unresolved kācā].

Bhāravi, [unresolved damaged word], a, [unresolved ēkāri].

In a manner resembling a remover of poison, [unresolved ending].

[Unresolved sāya] called araka-akṣara.

[Unrecoverable opening] of the Bhārata war.

[Unrecoverable modifier] of the story, of the numerical encoding, [unrecoverable word].

The excellent [damaged continuation] Bhūvalaya, directly.

There are as many ślokas as will fit.

So that all people may understand.

Saying ‘Listen at length’ to King Śreṇika.

With delight.

Gautama, having raised his voice to speak.

O king, in this, Vyāsa [told] the Bhārata.

All that [he] told, the boundless

story of Garuḍa, [within] this poem’s

form we have bound [it], thus.

In confinement, becoming a single letter, the writing.

Has come together: the auspicious method’s wheel.

This garbhacakra’s letters.

In scriptural poetry, the essence.

When made delightful, from the Bhūvalaya.

The numerals of the hand.

This wording does not permit a defensible literal translation.

Laraśaya [unresolved], rasa, bandhāntyāva [possibly concerning a structure and its ending].

The nārāca-letter Arhat.

The compassion of sin.

[Unresolved opening: litāvuṇo]—the nectar of scripture; of the battle concerning substance; [unresolved: aṅgaṣvada]; the sacred poem that has attained victory; saying that they bowed to it; [apparently: of the earth of dharma, with the ending unresolved].

[Opening expression unresolved] enumerate in sequence, in the Cakrarāja arrangement, [expression unresolved] the numeral, of the ninth, of the two, conquest of the earth, stained [final expression unresolved].

Concerning Datta’s battle: a word of the inner meaning; Prathamānuyoga, pure in wording; the pure austerity which it became; the scriptural textual units of dharma amounting to five thousand; eight, eight, eight, seven; the unresolved final consonant ś.

Human dharma; zero, three, eight, [unrecoverable expression], essence, four, six, eighteen, one; upon multiplying by six, obtained in sequence: four, zero, four, and four, nine.

Pṛthu; three and one, four and seven; stainless beauty; the twelve appearing within one-and-eight; the charming sixty-three persons; the Manus beginning with Bhṛguvāhana, their endings; the inner samudghāta of the spirited ones; in the sequence of pure, charming Śrī Kṛṣṇa’s song, Bharata’s Ikṣvāku, pure Ugra, Kuru and Hari—the lineages of excellent kings.

Born in the Hari lineage of the kind following that, clever Kṛṣṇa is the one who ruled within the three divisions of Bharata, in the land of residence.

Thereafter, of Śrī Kṛṣṇa of the āgama,

from the mouth, in that Kurukṣetra,

within which it was said, the half-cakravartin of Bharata’s—

that which belongs to him, to put into letters in the Bhūvalaya.

[Continuing the preceding verbal expression:] through excessive repetition—

[Completing the expression:] through repetition.

Of the higher reality of instruction in that letter—

[Completing the preceding possessive expression:] protects the religious doctrine.

The repeated numeral of the desire for treasure.

Having turned it in the Āyudha-cakra arrangement.

That which was brought forth, the meaning fashioned, Jinendra.

[Unrecoverable opening], of Vyāsa, the illustrious Puruja.

The foremost siddha’s exposition of the poem.

It conceived them as the two: inner

and that which is outer; having material form or

substances without material form.

[The wording cannot be recovered sufficiently for translation.]

[Unrecovered expression], Kṛṣṇa, having become a Tīrthaṅkara.

[Unrecovered continuation], the lineage’s first poem [grammatical ending unclear].

[Unrecovered expression], the glorious lotus-feet [final letter unreadable].

Having crushed, Kṛṣṇa, the bestower of prosperity, who trod upon it.

That, to the feet, the nāga brought.

Enmity

Within that enmity, the very dream of King Daṇḍaka.

All the beauty; Kannada; through clear exposition; the king of people; when Sōga ruled Daṇḍakāraṇya; Jina; Śivi.

Viṣṇu’s dharma is of such a kind: this one has encompassed and gone around the universe, the nine oceans, and the kingdom of compassion, through Kannada knowledge of the boundary of the great realm of islands and oceans.

Remain, protecting.

The Anubhavagīte they recounted, those of praised glory, through discipline of the self—the nine crore ascetics dwelling in the two and a half continents, and those who come.

Here at the end of the new number three, in the arhat-praised form that Kṛṣṇa attained, is the succession of glories of Śrīkṛṣṇa, the true Bhagavant who became the bearer of the beneficial tenfold dharma.

Having become known as that sacred domain, to win difficult nonviolence, also undertaking verbal combat, he is the one who protected fame and half of Bharata.

Formerly, the kṣatriya desirous of battle to conquer the earth, living in this manner, illustrious and renowned as an excellent younger brother, spoke to Pārtha the song of Bhūvalaya.

To him, all the sages bowing down,

in the manner of paying homage,

Kumudendu, having human form,

the master, pleasant in mind, behold.

How, to the one bearing the name Amoghavarṣa, of the grove.

The splendid [song] that the king arranged correctly and uttered.

The accompanying song, without deficiency, the yoginī [poem].

The poem’s body of letters and numerals.

Showing its body, of Vaikuṇṭha—

the cow, the poem; Śrī Nemi Jina’s holy—

lineage, within which it arose; by Bhāratī—

praised, giving bliss.

Welfare without diminution or deficiency,

know; the Kuru lineage, the Hari lineage,

destruction; that, our

Yadu lineage.

Among the many dynasties, he himself.

Having himself become wise.

Bhārata.

The king who ruled.

Its Śrīnivādi.

The emblem, the divine poem, or.

Together with the grove.

Whether he is a Tīrthaṅkara.

On earth.

To the kingdom that was established.

Of the Āgama.

At the ninth number of the first group, become ninety-two parts, poet.

In or at [the preceding referent]: Bhavahara, the excellent young man, battle’s beauty, a song, Śiva, a Brahmin [followed by an incomplete word].

Seven Kṛṣṇas, Kṣatriyas, two kings, possessing discernment and twofold strength of arm; having placed the bowman in a row, Dōrbali, the Jina king, the Brahmin—he recounted the cakrabandha.

[Unresolved opening] binding within an atom of fame; to the cakrin who is a human possessing fitting renunciation, good fame; through the numeral nine at the beginning of this Navakāra, they became Jinas.

Saying, “You are exceedingly foolish; you struck at the Jina’s teaching as was said,” when compassion was bestowed on that man, the first Cakreśa of Bharata destroyed his delusions.

He, that one marked by valor, Cakrabandharva, having bowed to the feet of glorious Haṃsanātha and having brought that wealth obtained in the great battle—in the rainy month, the sprout…

To the people who stood without treading on that, with joy, this king of the Brahmins gave that sacrificial thread of twofold sacred teaching, of the diversity in which the stirred numeral and the letter in the god’s hand mingled into one, as a boon—the material thread, the janivāra—saying, “Wear it, with its beginning in the excellent Jina, beginning from the head, around the neck and upon the auspicious breast.”

The six beginning with sword and ink that arose,

of the essence of the branches, of Sundarī’s numeration,

one number of Brāhmī’s script,

he grasped the flower-weapon.

Read the aṅka this day, [the aṅka] of the past.

[Unresolved opening], of the future, of the infinite, [unresolved ending].

Having prepared the compassionate, spreading song.

Having held [it], the yogin of enjoyment has brought [it].

[Unresolved opening], śrī, heavenly Manmatha [word incomplete].

[Completion of the preceding expression]—for the poem now to come into being—[word beginning].

[Possibly completing ‘dispute’], heat, passion, dispassion, a state—

[Possibly ‘having attained’], the revered teacher, associated with Sarasvatī or learning [expression incomplete].

He removes the burning distress of the Yadus.

Earth, heaven, letters of a bandha [unrecoverable final fragment].

[Unrecoverable opening word], teacher Kṛṣṇa, the Bhūvalaya.

[Unrecoverable opening fragment]; this is beginningless doctrine.

Because it came within the heart, the heart…

[Unresolved opening involving ruling or protecting], of Karnataka, having become embodiments of compassion…

Worthy of worship by the six classes of living beings…

One who causes speech with affection and respect.

[Unresolved ವದುಲಯ], in the beginning, [unresolved ಉತ್ತಪ್].

[Unresolved ಭೂದಿಮ], of letters, [unresolved ಸೇನ್ರ].

Rēgayāga, being beginningless; the damaged vajra expression; having mixed lead and a jewel; mmasāgi; performed; divine; of prepared cotton; for daring persons; knowledge. The damaged wording does not support a complete connected literal translation.

The thread fashioned by Vaḷudhara; the body of those whose bodies have adamantine strength; to the souls, having given the support of that rasa-maṇi; Śrīratnatkhe of the powerful mantra.

Having taken up the thread or path of the Sūrya-cakrabandha, [unresolved wording], strength, counted in hundreds, coming, existing, [unresolved wording concerning an order or sequence].

Having arisen, he has come, the divine supreme soul, the teacher, as our Jinas have said: the illustrious son of the great king Samudravijaya, venerable Nemi, who has overcome strength—praise him.

Having attained the akṣarabrahma of the numeral that conquers opponents, the numeral that is the primordial single syllable, making this pair of liberation and heaven thoroughly pure, is itself sacred.

[Unresolved opening], of the beginningless past, the Gaṅgas.

Having mastered the opposing kingdom, [ಅನಾದಾ: possibly ‘beginningless’].

[Unresolved subject] attaining both [unresolved final fragment].

[Unresolved opening] came from Godama [unresolved ending].

The true teacher, Oṃ, through the numeral.

According to the joyful inner state, now it.

The gentle sacred teaching, the song that proceeded.

The heart, the all-language numeral.

I shall bring together, of all the present dharma,

the number, the eight great

prātihāryas—the state of their splendours—

that much, in successive order from the beginning.

As [one] created sound, towards the west.

It has turned; attainment of the desired aim.

This very Bhūvalaya; wherever, there, desire.

While saying that, [it] has come here.

Among extraordinary ones of this kind, excellent attainment.

The twenty-seven hundreds given.

Five, a half, on giving the numeral four.

Proclaiming ṛddhi: seven and one, eight.

This is attainment: one and nine.

Supernatural power and attainment—to lift an elephant.

For whom it cannot be made steady, would that profound spiritual practice be deemed possible; for whom it would be far removed from endless saṃsāra—their charge.

With the intention of creating, in truth: the scripture of the ten Kumāras, the good standpoint, the divine essence, and the king born in the sixth heaven, Saudharma, work, splendour.

Tīścintārati’s Mahendra, Vayakāsa, Aparājita himself, lord of kings, Manasija, Balabhadra, Nārāyaṇa—that Śrīkṛṣṇa will become a Jina.

For Kumāra, Pañcamīśa, Śrī, and the battle-loving companions, the description of the extraordinary power of the mighty mantra given through the upanayana rite is a terrible vision.

Though given to pretence, the wicked one; him, everything—“Vyāsa, teach”—the one who said this, an equal; the experience related; they; the dharma of Jina, Viṣṇu and Śiva; within delusion, the secret [the concluding expression is unrecoverable].

[Unresolved opening], mingling [an unresolved object], within the auspicious Hrīṃ syllable, within [an unresolved expression], protecting body after body, the syllable that cannot be conceived [unresolved ending].

Slaying with the sword of samyaktva.

According to the order of the body in which awareness dwells, for the sake of dharma, that is the dharma through which the earth of true dharma becomes stainless: the Karṇāṭaka poem.

Through faith in Lord Nemi, whose impurity has been destroyed, and through unwavering samyaktva, the illustrious hero Kṛṣṇa, through fear, in the presence of Śrī Ātmavardhana, thus becomes a paramātman.

There is an unequalled abundance of specialized knowledge of numbers.

Without finding an equal, the aṅka is Oṃ.

Learn what has been said therein.

There is relief from all grievous distress.

Of the small portion of the number that produces joy, those—

To the four, auspiciousness.

Everywhere, when one says ‘number,’ it is that very thing, that—

Kāla, to the numerical signs of the number.

[Unresolved opening] however many numbers there are, all of them.

[Unresolved subject] has arisen [unresolved phrase beginning with “number”].

[Unresolved opening] where it exists, of the number [unresolved continuation].

[Unresolved opening] see the numeral of time [unresolved ending].

Further, how the number’s contact is.

The seeing possesses the number’s interval.

Comparison: whether that itself is the number’s state.

Understand the number’s relative fewness and manyness.

The numerical reckoning that expresses many.

How, in that, the number is to be seen.

Without knowing, of the aggregate of souls possessing wrong belief.

Without measuring, having seen, determine in numerical form.

Conduct; likewise, those in the sāsādana state.

Without reckoning, the mixed right-and-wrong

belief's number.

Adding beauty, the learned numeral became the beginning for the Kurukṣetra arena; the essence of rasa is the account of Gāṇḍīva, brought under control through Arjuna’s knowledge, and its protection.

O Arjuna, who combined that numeral of immortal fame belonging to the even application of composed letters: the heated numeral; the sound that, having arranged the array of odd and even numbers, preserves and destroys it.

Dividing and joining, that troop belonging to the structure of the cakras, striving straight, [unrecovered verbal expression], using and releasing, in the troop of arrows, at the end, within the arrangement, multiplying [unrecoverable final word].

For reading: the delight of the manner in which the excellent Gommaṭadeva then gave to the people of the world; Śrī Kṛṣṇa, the auspicious chariot, within the initial letter, of the spiritually minded.

Knowledge of battle in a single sequence, to Pārtha; for the joy of the one who mastered the complete essence; for experiencing the path of discerning the standpoint of dharma and adharma.

The subsidence bestowed so that delight may arise of itself, the subsidence attained, is compassion, bestowing joy and victory, belonging to the inward and outward, the silent essence in which delight in oneself abides.

How is the ascetic to see the numeral.

That itself, those who are not restrained.

The numeral of those restrained by vows, rightly.

In the numerical form of those possessing right faith, partial—

The observer of partial vows; the negligent ones.

The one bearing the number six is seen.

At number seven, non-negligent—

—how those who have become so are seen.

Of the eighth number is apūrvakaraṇa.

In the established numerical position is anivṛtti.

They behold those established in karaṇa.

The tenth numbered state is seen.

How it came to be, in numerical form, a kṣapaka.

And of the upaśamaka restrained ascetics.

Then, within the number, the upaśānta.

In that very stated numerical form, the kṣīṇa.

Of the non-omniscient ascetic whose passions have been destroyed.

You see the numeral of the kind.

According to the utterance, in numerical form, kevala.

Let one tell of the Jina's state accompanied by activity.

[Unresolved ದತಿಯ], by the numeral, [unresolved form possibly containing Jina].

[Unresolved ಮ್ತರ], yoga, in numerical form, [unresolved ಸಿ].

[Two unresolved forms: ಓತದ್ಧರ and ವದ್ಧರಕಾದ್.]

Saying ‘Conquer the battle,’ the valiant Digambara wanders for the protection of the excellent ratnatraya; hundreds of number-letters of whatever language.

[ಸಸುಗೆ], even if needed, turning again, [ಪಸಾವಿರದಶೆ], for the aṅka ruling the country, sacred [ಸಸುವಾದ], of knowledge accessible to a kevalin, precisely for the essence of protecting, [ಅಜ್ಜಣವದಅ].

Within its greatness of numbers are the paired numerals of the single syllable called Oṃ—the excellent science of numbers that, having gathered together all the rice plant’s own ears of grain, bound that in Kurukṣetra.

The letters of their glorious Bhagavadgītā of this day, bearing an excess of Vasu (eight), twenty-seven, seven hundred: the indication of dependence on the number of the sequence of sacred teaching.

Sir, let us call what comes when the characteristic mark has appeared Bhūvalaya.

The mistaken meaning within the fixed arrangement of the initial forty-six of its letters

Is indeed an error; this aggregate like a flood, a simile of fruition, the initial quarter of the dream.

In the essential form of being, in the eighteenth chapter, the eighth clear word.

In the sixtieth śloka, having begun within the spiral at the farthest end, and having ended below in the intervening chapter, it stood before the stream that endured.

In the order of the flourishing number.

How to count it: in numerical form, five.

The knowledge-obscuring karma.

In the numerical form of the position, perception.

The obscuration of perception, in numerical form; vedanīya, continued in the next line.

Vedanīya, completing the preceding word; of mohanīya.

To see the number that is there; that [sequence, in the following line].

The sequence, how it is in numerical form; āyuṣya and nāma, the latter continued after this line.

Nāma and gotra; the number.

Without omitting antarāya, the number—

—field: of these eight, the subsidiary divisions—

—see the numerical count of those divisions.

How the state of rebirth exists in numerical form; this—

Māḷaya [unresolved], sense faculty, body.

Speech activity, in numerical form, and sexual disposition.

Several passions; in numerical form, knowledge.

There being restraint and perceptions.

Having joined together, how is the numerical figure to be seen?

All in numerical form: leśyā and the like, those capable of liberation.

Incapacity for liberation, and right belief likewise.

Six in numerical form; saṃjñin and āhāra.

Two in numerical form; these

Fourteen

Of the mārgaṇās numbering that many.

Of the number.

The easy letter.

Among the countless arrangements that arose within the letter permutation, the gītā’s initial number.

The excellence of a little less than half of nine, the sweetness of Oṃ, the excellence of four, is sung.

Its numeral, having become ninety-four, is the adhyātma of the true avadhijñāna of mathematics; its multiplication is the abode of Prathamānuyoga, having recounted the Yadu lineage.

Within the body, the Jina, Śiva of the lineage of kings of men; when the five short vowel letters reckoned in the Āgama—a, i, u, ṛ, ḷ—join, those five themselves are the Bhagavadgītā, giving bliss.

…which is so, of five languages; the Śrīnivāsa āgama poem’s substance, which, through the method of standpoints, comes forth in the number of the standard—many-sided, a single entity…

It is imperishable; substance indeed exists. The beneficial statement that it is not born is the meaning of the Gītā. This is always the extraordinary quality of the substance described in scripture.

Of the Gītā-meaning of the letter a, the import of Kurukṣetra conducted and performed for eighteen days appears in eighteen chapters.

Ascertainment.

That letter which the ten thousand nine hundred and thirty-five numerals of the great poem bore, joining within the war-number, is the number of glorious saṃsāra.

He desired; thereafter, count sixteen thousand, indeed four hundred seven numbers. The great war, Bharata, the Bhārata narrative, Gomaṭa, Kṛṣṇa: Bhūvalaya is the forbearance of forbearance.