Chapter 19

The number obtained has thirteen zeros; understand the supreme further on.

Three, nine, nine, seven, one, five, zero, four, five, and zero three times; the syllable a.

This is a two-digit number; write according to the standpoint. Work at the permutation of numerals, the Bhagavadgītā, an ocean of knowledge.

These are thirteen, zero, five, six, nine, five; that itself is two, zero—say.

Four, seven, two, five, one, and one: in the splendid permutation line are those.

The victory and fame of the conflict of Kurukṣetra’s number; this resultant number, Vijaya; this great zero.

The essence indeed, from the beginningless Gītā, ending in zero, on becoming as much as the reverse order, exceedingly.

Arisen from the atom of earth-born beings,

according to this sequence,

by reckoning in eights,

proceeding onward.

Going onward by reckoning.

From the tip of a hair of people born in the karmabhūmi.

There arises the likṣā.

How it is to be discerned starting from the aṇu.

Arising from it, according to this sequence, of the likṣā.

By reckoning, onward.

Having proceeded, by reckoning.

The yūkā too, of the yava, of the aṅgulas.

The celebrated reckoning of finger-breadths.

How is it to be ascertained.

When such an aṅgula arises.

Of the ātmāṅgula.

Likewise, the utsēdhāṅgula measure itself.

All such ones.

Having constituted the pramāṇāṅgula.

The three aṅgula measures that stand established.

The aṅgula; among the aṅgulas.

Of Manu and the other leading figures.

Among the aṅgulas that were the first.

The Cakravartin.

In the excellent ninth-number system of the line-number, the syllable bā is their inner illumination.

For understanding scriptural knowledge: the lotus feet of the ninth principle, O giver of boons; the time of death and lifespan.

For the accomplished, glorious Śrutasarasvatī to come, the succession of teachers is the essence.

Arha; experience; of the earth; where; compassion; Hari, highest of all; having remembered, sing.

Hara, Jina, the supreme teachers; a new indication of the count of nine crores.

And the arrangement of letters established by the king of the Yadu lineage from the beginningless past.

The fingerbreadth measure; the fifth

Of the time-period, of the people

The fingerbreadth, and so forth

In the order, the fingerbreadth

By geṭala, a fly-whisk and a parasol.

Like a temple of the gods.

A pot-shaped finial.

The reckoning of a division of the sky.

Of the poem that he knows.

The calculated numerical count of its division or permutation.

The poem of how many numbers.

The number measuring it.

Among the numbers, the number one hundred

The number of forty-four.

All the doubts or objections.

When telling, to a doubt.

A counter-doubt: how many aṅgas.

The material substance of the twelve.

Through the number of śruta,

having understood all these,

in music and literature.

As a monkey does not let go of a limb.

The one who made the primal utterances and is intent upon protecting the Brahmāṇḍa is that lord of men.

The striven-for number of incomparable qualities, the contest of giving in silence, is the essence of Bhūvalaya’s body.

Weighty, terrible, gentle, a succession of joys for the world, the essence of battle, a battle possessing letters—show it.

The number that, endowed with understanding of the writing one makes, an ocean of glory, becomes Paramātman.

The chief part of the numerals of all poetry is indeed Aṅgabāhya-śruta.

The difficulty of the numeral situated within,

Having turned it, it removes.

Among the six coloured leśyās.

Of the letters a and ā that express it.

The auspicious poem.

For Yavana and the rest, all those, to come together.

When combined, two thousand and

This much indeed: forty-three.

The clear number.

On bringing together the maṅgalas.

When combined, it is clear.

Nine.

Auspiciousness.

Abundant in specialized knowledge of numerals.

Of the poem of fullness.

Which the numbers play.

Of the game.

Vast.

Vastness in the midst of an atom;

the removal of the distress of battle,

[Continuation of “removal.”]

[Completion of “removal.”]

The very number.

[Unresolved fragment.]

[Continuation of the preceding fragment]; the number’s numeral.

The manner; you.

War; people's suffering; [unresolved expression]; making renown; impure; new; former; [unresolved ending]. These recoverable expressions do not establish a complete sentence.

The war waged in this manner.

[Opening unrecoverable] to bring together, the war indeed that one wages, Jina [ending unrecoverable].

Without looking to Hari and Hara, Kūṇika’s war follows the weighty dispensation of dharma.

To make equanimity manifest, the good procedure of those who renounce the scripture of hostility is good.

The pure dharma-war of the seal of experience, as a lion-throne.

In the greatness of battle, the Arhat, standing in the splendour of his appearance, has outward and inward victory.

Within the standpoint of Arhana, the conqueror in battle: the procedure that became the ṛddhi of kings who know the excellent letter.

To the doubt about how many there are, the soul’s

one distress,

a mode of removal,

ninety-three numerals.

The distinctiveness of numerals and letters.

To shine forth in numerical form.

The multitude of those holding wrong belief.

Having seen, the infinity of number.

Of the splendour of numerical figures.

In forward and reverse order.

The number of permutations.

The answer to the doubt: multiplication.

In the numerical form of multiplication.

Beyond numerical reckoning.

The corresponding number is a square.

Multiplication of the number of the innumerable.

The excellence of the form.

Of the numeral belonging to multiplication and division.

The poem that has achieved victory.

The touching of the number.

The number of darśana.

That.

Of the jīvas in the guṇasthānas.

See the numerical reckoning.

Letters of divisions or permutations.

Illness, battle, poison being administered; continuing through assault, strength and siddhi in which the lifespan of fame remains undiminished.

Through resolve, the enemies having become afraid.

The recoverable phrases are ‘townspeople’, possibly ‘laughing’, ‘the greedy person's retinue, as though weeping’, and ‘doing or making’ in connection with the earthly world; the opening and intervening words remain insufficiently intelligible for a complete literal translation.

The pattern, understood through examination, of exceptionally excellent observance of the rule of battle.

When performing renunciation, the equanimous one having come to the point, of the venerable ascetic Samantabhadra.

Of the fame conferred by the verbal combat performed then, the splendour of victory: a poetic work with the flavour of battle.

They call it Radaṅki.

The Āgamas, in numerical form.

Those who are not restrained, all of them.

The total measure, the number.

A number exceeding the enumerable.

[The surviving fragment does not support a recoverable translation.]

[Unresolved fragment] quality, increase, arrow.

The resulting numeral obtained in response to the doubt.

Within the numeral, its—

How is its measure to be seen.

The letter that gives the numeral.

For the reckoning of ten, the number.

Giving that numeral.

When marked with a quality.

The language, in numerical form; the

karma-destroying and karma-suppressing

restrained ascetics’ number, count.

As one proceeds, the number

the numerical measure of substances—

—of the inquiry, the indication—

—in the Āgama, much.

It is possible in numerical form alone.

The commentary too, following the authority of the Mahābhāṣya, says that only the enjoyment which comes in renunciation is wanted.

Martial fame and splendour are a serpent that will not bend, however one has trodden upon the cobra’s hood.

Within it, without even one being deficient, all good aspiration is compassion arisen from tranquillity of mind.

The recognized sign of the destruction of everyone's desire is the examination of the Bhūvalaya's purity and essence.

Having rejoiced, when the nine and the four persons come, that tradition’s vow of renunciation.

By the vajra of the seed syllables of the great, auspicious Ṛṣimaṇḍala mantra, pride scraped away.

Learn of the Jina, the sayogin.

The number is eight.

The kinds of knowledge were joined.

Of the Dravyānuyoga, thirty.

The meaning of the …eighth sūtra.

Hear: the numeral is mati,

śruta, avadhi, and manaḥparyāya.

The number of manaḥparyāya knowledge,

from the number of the kṣāyopaśamika,

know them to have been generated.

O Arjuna, the number is four.

The four: thus the enumeration.

Kevalajñāna, omniscience,

has the numerical designation of the kṣāyika state; these

five are the enumerated kinds of right knowledge.

This being so, the remaining

of ignorance,

of the number of ignorance,

listen to the account.

Among the three numbers, remaining—

—having remained, of kumati, erroneous sensory knowledge.

Of the number, kuśruta, erroneous scriptural knowledge.

Of the number, to the numeral, ku- [word incomplete].

Within, the pure ascetic practice that accomplishes liberation increasing, attainment may arise—this sarvāṇivava.

Within that, saying “I am that beginningless ascetic,” of the relinquishment of attachment to sense objects.

Through the delusion that it is happiness, in order, render bad karma powerless according to the method.

To become the Bhagavadgītā, a suitable twofold combination and sound understanding are the appropriate means.

Having dispelled agitation, the desire is to remain in the karma-yoga undertaken in that state of harmoniously integrated modification.

For me, highest is praise of the teaching of dharma; that, my devotion, I will not abandon.

When avadhi is spoken of,

having given the designation vibhaṅga,

the number of those kinds of knowledge,

thus becoming eight, the immobile beings—

The number of the immobile bodily classes and the like.

Kumati and kuśruta.

In numerical form, the minded being.

The initial number of the fully developed being.

That is vibhaṅga; the human being.

The number: these two.

The number of the Sāsādana spiritual stage.

Samyagmithyātva, mixed right and wrong belief.

The number: true,

false, and both—three.

Of the mixed state, the greatness of its number.

The greatness; O Pārtha; the number.

Thus.

Of right knowledge.

The number of mati, śruta, and avadhi knowledge,

Having enumerated them, beginning with the unrestrained state,

It exists from that point onward; the next

Numbered item is manaḥparyāya.

The sequence’s number [followed by an incomplete word beginning pra-].

Beneath the banner of dharma, that very thing comes like a swelling river.

When the bowstring of the gentle dispositions of vision is fitted, the dharma in front is an arrow.

The absent sequence of knowledge; the very Gāṇḍīva bow abandoned by the peerless ones; the arrow’s sword.

The pure scripture of the accumulation of the essence of what is desired was called that yoga by which one becomes a Siddha.

[Opening unrecovered] lovely lotus fibre [connection unrecovered], a knower of numbers.

It has become, except through association with a good poet, a sin that does not grant great vastness.

Therefore, of the state of extinguished passions,

the numerical sign

becomes exceedingly supreme,

the victorious aṅka, kevalajñāna.

Those—the arhat’s

very number; pure

among the siddhas, numerical

of the abundance of knowledge.

Within the poem’s numerical scheme,

sixty-four,

the marking of the numeral.

It has become the numeral of letters itself.

The entire Bhūvalaya.

The numeral is one.

There is gain in the operation.

One numeral; beginning with one.

The nine, when the numerals are brought together, when they become thirty-six hundred and nine.

Distress.

Removing it: Bhūvalaya.

Within it, seek the auspicious

sixty-four letters,

being filled,

rasa, the kingdom of the Kaunteyas.

The kingdom being of such a kind.

The conqueror of enemies who rules becomes a victim of deceitful desire under the sway of greed for the kingdom.

Having been in a contest of splendour, called mental anguish.

A history that destroys fame.

The essence … the lure … truly indeed … desire … having understood … the obstinate man … remaining near … . The damaged expressions prevent a complete, defensible literal translation.

Taking pride in the true strength and lineage of the noble Kaunteyas, bear the sin of killing.

The recoverable wording is: ‘without causing to become … our sin … ash … saying … everlasting.’ The intervening words and final expression do not support a reliable complete translation.

When it is said, ‘As it appeared within justice,’ what are you [doing], for the purpose of waging a wrongful war, [under] the sway of pride.

If understanding of the sacrifice has come, I—

The entity dwelling within the marvel of the land [unresolved wording, possibly ‘the conscious being’ and ‘of the Arihantas’]; one and seven; fame [unresolved wording]; five, four, one, themselves.

This poem, seven sevens, four and one, [unrecoverable wording], the Bhūvalaya also.

From or through girisi, of the pillar’s poem.

[Unrecoverable wording] for astonishment.