Chapter 18

In the poem ‘Ē savva arahaṃtāṇaṃ’, among the twenty-four glorious lords, those Siddhas—all of them—and the three teachers, the foremost glorious lord Ṛṣabha [imparts] Bhūvalaya.

As Śrī Mahāvīra now told the teacher Gautama and the excellent Śreṇika that which Ṛṣabha, having bestowed boon-giving grace, then expounded to Ṛṣabhasena and Bharata.

Of great Hari, of Nemi of the excellent Kuru lineage, of the sacred; to the senior Kannada poets; of Prathamānuyoga, of beginningless sweetness, of the sixty-three persons—this [work].

Karnataka, Māgadha, Mālava, Gauḍa, Gurjara and Lāḍa being included, for all the kings of the Kuru, Hari and Yadu lineages, the honoured teacher bears the designation Brāhmaṇa.

In the extraordinary arrow of Droṇācārya, who knew the series of obtained numbers, poetry is beneficial; the poem that Pārtha praised when ascending Mount Indrakīla removes sin through praise.

The īśāṅka of the noble class of that general prastāra, Śrī Kṛṣṇa’s utterance, the cakrabandha letters having the appearance of that arrow: the secret told to Dāśarathi.

In the karaṇānuyoga of the beauty of pure numbers, fruition and bondage are set forth; the numeral comes into use both for the gentle contests of the learned and for hard battles, possessing wisdom, prowess and sound method.

The numeral coming forth as specialized knowledge of the Gāṇḍīva strung then, supernatural power becoming new—all the numerals of all languages Kṛṣṇa himself gave to Pārtha: Oṃ.

How is that liberation to be seen.

In numerical form, the acquisition of specialized knowledge of the soul,

Seeing the number, O sir,

That itself, pudgala substance and the rest,

Of that constituted of matter, in numerical form, the ultimate atom.

Of the aggregate of atoms.

The numerical reckoning.

How is it to be seen.

[Unresolved ra] in numerical form, dharma.

The substance exists.

Indeed, its count, a collection of numbers.

[Unresolved ba] the adharma substance.

Count the number.

That same space, time and the rest.

The number of existing substances is a group of six.

Final -m, completing ṣaṭkam, ‘a group of six.’

How are five seen among the six,

in numerical form, within jīvāstikāya,

the aggregate, the existence of pudgala, according to the numerical rule,

in dharmāstikāya.

The adharmāstikāya of the number designated by earth.

Or the number of ākāśakāya.

The worldly body that is seen.

Then, in numerical form, jīva and ajīva.

The nine include āsrava and bandha.

Bha, in numerical form.

Saṃvara and nirjarā.

Chanting the pair of letters called Oṃ, the one present within the Navakāra of meditation, the body of pure eternal Brahman, having yourself died, keep joining me.

The renewed soul is he, of unwavering mind, the soul from whom bewildering delusion has departed. Activity of the senses does not exist; he is accomplished in the greatness of saying ‘me’.

The supreme Brahman is one alone; when identification with the body is absent, having protected the human being, it always removes affliction. Becoming the atom of a single syllable, the great primordial mantra consists of me.

Of my number called madhyamānanta, of life that is a compact mass of existence: that which arose within the poem comprising a sequence of padas belonging to the section of excellent ślokas concerning that life.

Of what was brought as received sacred teaching, compassion having become equanimity, [unresolved expression], liberation, poem, of the two goods, the name-syllable, peaceful meditation…

What shall I say when experience of the song’s numbers arises, O great abode of splendour, for the body to bathe at the end in the Gaṅgā of letters of continually renewed bliss.

“As wind a ship in water”: the meaning of the śloka beginning “Indriyāṇām”—as wind seized the movement of the ship sailing within the mind, the mind under control.

[Possibly: is attained] liberation; the principles [ending unrecoverable].

[Damaged continuation] seven, of the number, see [unrecovered text].

[Unrecovered predicate] how [unclear ending], in the number, the soul.

[Unrecovered text] non-soul, influx of karma [unrecovered continuation].

[Unresolved opening] pāpa in numerical form, puṇya [unresolved fragment].

[Unresolved opening] of the bonds, also in numerical form [unresolved ending].

[Unresolved opening] saṃvara, nirjarā [unresolved ending].

Having become, the conception of liberation [the grammatical construction continues].

The entities of the world [unrecovered continuation].

[Unrecovered opening] in numerical form: name, representation.

[Unrecovered opening] substance, underlying sense, distinct.

[Unrecovered opening] behold the numerical arrangement [unrecovered continuation].

Without laughing, understand how it is in numerical form.

Tāgaṅka—the O-sound of specialized knowledge.

Of the ka letters, of the atom, the reading of the numeral.

How is appropriate seeing possible, O immortal one.

[Unresolved opening] a soul [possibly followed by an expression concerning knowing].

[Unresolved opening] describing something new [possibly followed by a reference to a numeral].

[Unresolved opening] subtle meaning [unresolved grammatical ending].

[Unresolved opening] by means of a number [unresolved ending].

[Unresolved opening] the poem [possibly: in the manner].

[Unresolved opening] by numerical notation [possibly referring to pudgala].

[Unidentified things, as object] by numerical notation [unresolved predicate].

The knowledge of awakening oneself.

One who understands that the mind, becoming attached to pleasant objects of the senses, gives bitterness and distress, having entered the refuge of the self within the aged, wasted body, is indeed called Paramātman.

Mukunda, the philosopher who understood the existence of the happiness of souls abiding in complete renunciation, in a state of happiness constituting their entire wealth; next, “even these, attachment.”

“If a doer of good deeds always has straightforwardness in which desire for the fruit has disappeared, I shall gladly approve of that,” Hari then said to Pārtha with a smile.

Let that essential statement stand. Here, having abandoned desire and understood sweet dharma, with knowledge present and without departing, it became the substance of true renunciation of desire for the fruit.

The explanation of dharmas, the meaning of ‘how not’ coming from Pārtha, is sufficient. Destruction of all is a great sin. The essence of this story says, ‘Live in this manner.’

In the meaning he states, this poem, the prima facie position, not approaching, the arrangement of numbers, [unrecoverable wording], the poem’s numbers, sweetness, Mādhava, a kinsman, they [unrecoverable wording].

All the doubts concerning fresh knowledge,

I shall state here; appropriate to the doubt,

the answer further on,

when explaining tattva; which number,

Those doubts—how many; the atoms.

Having understood as paramāṇu, the gross.

The pudgala, calculation.

When performing it, what is the number that obtains.

Avuṭu; of the aṇu—

—the attributes, which—

—are they; of the aṇu, kṣamaci—

—yaveṇa.

What is the [unresolved ಮಸ್ತ] of mathematics.

What is the new secret, the atom, [unresolved ಉಮ].

In the sun and water, how many: infinitely many.

When considering fire and the winds, how many there are.

Called an aṇu, heated yet not burning.

That much, the distinct colour, name, and form.

Through aggregation, the aspect of filling and dissolution.

That itself, shining beyond.

How many atomic measures are there among those that exist.

Which is indivisible, and what is one's own portion.

Which is the division, and which belongs to them.

[Unresolved word ಮ್ವಿ] remove the pride situated above.

What is Ōvu, their own possession.

Ascertain the reckoning of that manifestation.

In front, standing on the two sides, enemies, friends and others—he saw all those warriors. His own mind: “Ah, alas, O hero, one must not strike; this becomes great yoga.”

At the destruction of people, termed a reckoning of living beings, dispassion must not arise—the Lord's Gītā firmly proclaimed this; beginning with the syllable O is the arrangement of the Dharma-gītā's numerals.

Sound conduct bringing the splendour of victory and bringing happiness is needed; gentleness toward everyone; compassion free from desire; [unrecoverable phrase]; O those afflicted by the passion of rajas.

The wealth of instruction belongs to the people of the world. To him who is Kaunteya, Kṛṣṇa himself became steadfast. To abandon desire, you became a remover of passion, O Nara; speech in due order.

Entrust the battle, joys and sorrows to me; reveal, sir, the form of the unjust men of the Kuru lineage; display kṣātra, warrior prowess.

With my teaching concerning the self mingled in, with excellent understanding free from the sense of ‘mine,’ by the scriptural method through which attachment to valuable possessions ceases—the war that Nākapati’s son performed.

Perform battle. The skill whereby the two accumulations of good and evil deeds come to be experienced, O man, is like the moon’s body, having rays of tender compassion, in stirred water.

Here, thus, the essence: the Veda’s Om, their cosmic and extra-cosmic space, sound, the one who extended it, the human endeavour he describes, saying that it is equal to [unresolved expression], [possibly a fresh endeavour].

How many dliyāḷas [unresolved: ಅಇತ].

The number of all the measures.

How much is the depth; the number [unresolved: ಓಮೋವ್].

For those who have understood.

How many smells; colour.

How many divisions; the taste of the number.

The counted eight of touch.

By number, an aggregate of pudgala.

[Unresolved: silan.]

[Unresolved: dhavan] measuring [unresolved: aṅkilaṇa].

[Unresolved: jalaya]—how is it seen, [unresolved expression probably referring to an atom].

Having split [unresolved: yalavan], the supreme sun.

On reducing it to an aṇu, the final essence.

How is the power that stands up to measurement.

The dust, also from an aṇu.

The dravya that remains as an aṇu.

The thought of the calculation of substance.

How [unresolved action] [unresolved expression, possibly referring to an atom].

[Unresolved expression] while time changes.

[Unresolved expression] the atom remaining without perishing [unresolved ending].

The height of the fundamental atoms,

how great is the base; having neither end nor beginning,

measuring the duration of time,

tell the reckoning of the whole, O Bhīma.

How is the atom's dravya to be understood.

Through association, saying ‘I’, he said, ‘With the new sword of equanimity, all the undertaking and exertion in the task of destroying the enemy constituted by the impurity of fear and delusion is I.’

“Understand, dear one,” said Kṛṣṇa at that time.

[Unrecoverable opening] unfathomable, wondrous numbers themselves; that glorious lord; the principle of arrangement; exactly in the middle of the two armies, the sequence of even and odd.

The establishment of the numeral nine; radiance and fame; the Bhārata war; Hṛṣīkeśa standing; the numeral of sky, Vidhi and rasa; eighteen days; the moon’s serene occasion.

For the firmly bound śalākā, having winnowed away the refuse-chaff, the weighty, most excellent heroes called glorious grain—Bhīma and Arjuna, Drupada, and glorious, excellent Bhīṣma—are a match for the teacher Droṇa.

The younger brothers being present, ascending the splendid chariot with its raised banner marked with Añjanā’s son, within the rule of conduct of a weighty mind, Dharmāja has a difference of thought.

From Yadupati, the effort in the manner of the sequence’s countless calculations is restraint and renunciation. That is the battle of the two; for its strength, the hatred and affection of both belong to the pure souls.

In the understanding accompanied by kings, as the fearsome, beginningless Gīta of countless fame unfolded: the extraordinary excellence and glory of good knowledge spread abroad; of the treasury of the essence of the earth's numbers.

If there is a measure of the countable.

O boon-giver, how great is the atom’s extreme extent.

Exceeding it, it became called asaṃkhyāta, innumerable.

How much is that, equal to the atom’s end.

[Possibly ‘triad’; the remaining text cannot be recovered.]

[Possibly ‘all that is finite’; the reading cannot be established.]

Of the reckoning called ‘a certain amount’, [unrecoverable fragment].

[Unrecoverable fragment], how is it to be stated — a ray [possibly ‘a portion’].

The weightiest kar-

-mas, if one so calls them, [unresolved ಸಾದ್-]

[Unresolved -dra], in which is mingled [unresolved ಪುಂಧ].

How much fallen splendour there is.

However much, all that too.

Having understood.

Through verbal expression, I shall apprehend it.

The following clear statement he uttered.

[Unrecoverable fragment.]

[Incomplete verbal expression] how; of food; [unrecoverable expression].

[Unrecoverable expression], by a path, [unrecoverable expression].

[No coherent literal meaning can be recovered from this sequence.]

How is poison to be spoken of, O tireless one.

The constituent present in the signs of weight.

Having understood well the inner principle of distinctions of sounds.

Having become knowledgeable, speaking itself is proper.

[Unresolved opening expression], on pounding rice, husk.

Like.

That comes forth—all the bran—[unresolved expression].

[Unresolved continuation], small broken rice, fine rice fragments, [unresolved final fragment].

Having opened the path, on either side [unresolved fragment].

[Unresolved sequence], tranquillity, self-restraint, thus [quotation marker continued].

Understand thus the victory of Vijaya. One must not wage a battle over compassionate poetry and its exposition; this is not the procedure of naya or scriptural reasoning.

That tantra treatise must not be abandoned; from the line at the tip of the tongue of the giver of a good mind, the renowned Śrī Kṛṣṇanātha, with renown has been brought forth the account.

My [work], cherished by Śrī, having divine essence, greatly protected.

Nine verbal numerals, war and the like, Āgama, Nigama, the countless numerals of poetic play, however many, and standpoints—these are a hundred and fifty-four.

That, arisen under the sway of Akṣarabrahman's pride, having weapon-rays of the rasa of divisions beginning with rending, is the arrangement of my wheel, with rasa as its rim; victory is his.

For the auspicious cakra-poem, that is the directional procedure at the end of nine rounds; when the two corners and so forth join, the song-number of Śrī Nemi’s teaching, under the sway of Bhavahara, is here thus.

Those who corrected the poet’s error [the intervening expression is unresolved], to compose equally; when the fifty-three letters become known to you, that person is a knower of Ādijina’s secret principle.

[Unrecoverable opening] the wheel’s arrangement; of adamantine Vṛṣabha, the remover of worldly existence; the enemy coming under control; of the numerical poem’s beginning, of its pleasing essence, fifty-three.

The reverse order of the fixed, pleasing number-permutation resembles that Śrī Vāsudeva, the destroyer of enemies possessing prowess; it gives zeros, thirteen; come onward.

[Opening word unresolved], seven cow-calves.

Protecting, multiplying the rice [ending unresolved].

How is that count of the grain-particle; he becomes an aṇu [verb completed in line 4].

[Completing ‘he becomes an aṇu’:] he has made a paramāṇu.

[Unresolved ನುವಿ], taking, an instant, a lifespan.

[Unresolved ವವುನ್ನದಕೆ], adding together, [unresolved ಗಸ್ಸ].

To [unresolved ಮ್ವಿಣನೆ], of the field or region, [unresolved ಚ].

To [unresolved ರವನವುಗಳು], having added, his own [continuation unresolved].

Indeed, seeing the atom’s end and beginning.

How it is: the atoms, two, sir.

[Unresolved opening], having joined together, the number [unresolved continuation].

[Unresolved opening], the skandha of atoms [unresolved continuation].

Having made a minute part, in mathematical reckoning, a designation [the remaining construction is unrecovered].

[Unrecovered opening] the name of the designation [unrecovered ending].

[Unrecovered opening] the end and so forth [unrecovered predicate].

[Unrecovered expression] how is [something] of the atom to be discerned.

The designation arising from the earth, the yojana,

having taken the designation, he himself, the determination’s

examination in numerical form,

having made known, accessible to calculation.

By eight watches of time, in the designation.

Explained, the final and initial.

The limits are to be seen; let us count.

Having apprehended it, when it arose from the aṇu.

Here is the reverse sequence of all the pleasing numerical permutations; Arihara Vāsu, who is Śrī Deva; without diminution, thirteen zeros further onward; the sacred vṛtta.

[Unresolved opening syllable], two, one; again, protecting, three, three, glory, three, nine, nine, nine, six, one, control, [unresolved pāv], three, six, four, five, delight, glory, three, four, five, seven indeed, two.

Seven, three, nine; ni [unresolved]; nine, three; ayraduran [unresolved]; he; five, seven, zero; this varanneyu [unresolved]; seven, seven, zero; great; six, seven, one; ṣarabattu [unresolved]; sōnmāhne [unresolved]; number.

Svaḷu, five, nine, four, three, eraperapu, the cube, eight each, zero, mke, savaraḍu, single, nine, four, eight, eight, nine, sa, one, seven; saying thus, six, eight, two, be.

Twice two, zero, rīnē, six, one, one, sa.

Ma; two, zero, six; the numerical square; those nine, three, four; position five; six, one; ma; seven, one; reverse order.

The pratiloma itself is the cube of the number fifty-three.

This auspicious reverse ordering, reckoned as eight: the combination, when three and five join, forms a configuration; its connection—tasa [unresolved].

The song of Brahma of all letters is thus a unique good fortune for him who has understood it; fix your attention firmly upon the regular arrangement of numbers in forward order, upon the method of sequence in the mind.

Of the banyan, the attained divine Lord, when called equal; zeros; conduct, thirteen; ahead, a row, equal; six, five, two, six, three; aimra, a sequence; nine, being seven.

The designation of the divided quantity, an eighth part [remaining wording unrecovered].

Having taken [the preceding quantity], having counted the instant, [unrecovered fragment].

Having made [what the damaged opening specifies], reckon, sir.

It decreases: a truṭi, how much of a particle.

The end that was made [unresolved: silantāgi, pta].

[Unresolved: geluyādi] is seen [unresolved: rāthā].

[Unresolved: vilade], how it arises from an aṇu.

This trutireṇu that does not remain [unresolved: kōmra].

Let one count that within two instants.

[Unrecoverable opening], the position in the calculation.

Called that trasareṇu, [unrecoverable ending].

The final [unrecoverable connective] horizon of what was divided.

How dust becomes visible, of atoms—

This trasareṇu formed from their combination.

Taking the strong atom,

Within a moment, making that eightfold.

Having taken in the calculation the rathareṇu.

The work done under the designation vālarēṇu.

How much can be seen of all the ends and the like.

What arose from an aṇu was measured.

Of impurity, according to this sequence, eight [the ending is unresolved].

[Unresolved opening] reckoning, further onward [unresolved final word].

Having gone to time, the reckoning [the remaining expression is unresolved].

[Unresolved opening, possibly including ‘highest’] middle [unresolved ending].

The set of six enjoyments of eminent people who uphold lineage.

That is to say, eight, two, three; write one, one, seven, three; of the rasa, vī [unresolved], eight, silri [unresolved], saying ‘zero’; one, zero, four, four, three, seven; proclaimed eight, eight, five; his.

Having come together, of eight: two, eight, nine, five.

Ninety, three, two—write that; and three, what is called seven, five, eight, two, six, five, one, and three, six, three, Śrī, eight, seven, one, five.

Nine, supernatural power, mountain, two, three, three, five, four, seven: there is the correct forward order. Next is the essence of the garland of the combination of the resulting number that arises.

The extraordinary greatness of knowledge that one must not part with.

…of the Bhagavadgītā and knowledge of numerals; to the virtuous woman, to the mother, shown inside the mouth—the beautiful universe’s smiling radiance.

With the exceeding splendour of release from impurity, auspicious for the earth, the beginningless radiance of life and consciousness is Ariṣṭanemi; for describing the portion occurring in his Vijaya is this.

[Unclear opening, possibly ‘that is the means’], called the limit of letters: seven, seven, four, nine, [unreadable material]; afterward five, zero, five, three, one; the cakra of Nemi and Kṛṣṇa [unreadable ending].

Mīmāṃsā, Dvaita, Anekānta, Advaita, Nemi; integration and joy; woman, gold, the earth’s akṣauhiṇī army and domain: Bhūvalaya is a fine utterance.