Chapter 20

That which bore utterly incomparable nectar in the excellent permutation of the number called ‘many’ is not a means of Kṛtayuga, dear fellow.

For the array of numbers, having become Kurukṣetra, word [intervening wording unresolved], this is the very one who told.

Of the [unresolved qualification] division, the determination of Bharata together with its six regions comes within the reach of conjecture.

At that time, the battle itself is contending, is it not—[unresolved expression]—in my battle of words.

Kāma’s elder brother’s [unresolved expression], of the territory [unresolved expression], to the territory which became [unresolved connection], he himself went.

A mind free from distress, with accumulated virtues.

The recoverable wording mentions Kurukṣetra, possibly its sacredness, sin, possibly attaining glory, and merit or holy water. The remaining wording does not support a complete literal translation.

Bharata himself—a human being—[unresolved predicate]; an arhat—[unresolved phrase]—sin. The damaged wording does not support a complete literal translation.

The kalpa Māhendra; Sahasrāra—

—in Sahasrāra, Padma.

The kalpa Sānatkumāra—

—in Sānatkumāra, abundant happiness.

In happiness they rejoice; little indeed.

The merit of a padma.

Than the count of a kharva.

Greater.

The duration; all happiness

Such as attains—Sarvārthasiddhi,

Śatāra, Sahasrāra,

All splendour.

The pure calculation that gives splendour.

Within that exposition.

Of the aggregate of substances which occurs there.

Infinite varieties.

The specialized knowledge giving the auspiciousness existing within [the preceding referent].

Tell [that knowledge] within an instant; the remaining fragment ಲಶ cannot be securely translated.

The surviving fragment cannot be securely translated.

Within [the unresolved ಅಣೆ], followed by an unrecoverable fragment.

[Unrecoverable fragment] in the case of that which possesses touch.

[Unrecoverable word fragment.]

The jīva.

Equal.

O disciple.

I shall tell.

Of ākāśa.

Nara’s son Abhimanyu [intervening wording unresolved, possibly referring to his death], having joined [someone unspecified] in the other world.

The body.

On letting go before the proper time, at the proper time, intense affection cannot be called everlasting; you stood as one who becomes a remover of human toil.

[Unresolved opening] of that Bharata [unresolved], Vaitāḷa [unresolved ending].

Nandi was reckoned as contributing to the glory of the Bharataśāstra; my father fell into ruin.

Is it not so, again indeed—a weighty, great essence, sir; the question is how extensive such an excellent poem is.

Of Nara's son [unresolved phrase], my younger sister's husband [unresolved phrase], the manner of the chariot's track.

The cakrabandha told to the recipient having been broken, she gave birth amid the king’s glory.

The field, through contact,

this also is to be known.

The Gaṇadhara’s understanding,

the divine sound that is uttered.

An atom of the meaning of the utterance,

of those endowed with the power to understand it,

the proficiency in mathematics,

of Kṣetrānugama, the inquiry into spatial extent,

The quality of kṣetrānugama I shall tell—

—listen: the moving and unmoving, the savour of speech—

[Possibly the accusative ending of the preceding expression.]

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

Measure.

Devoid of.

Of the sense.

Ākāśa, space.

And.

It is.

The division into loka and aloka.

And.

Being divided.

It is; in the place, infinite—

—substances beginning with jīva—

—without excluding them.

That is world-space.

Closely adjoining, innumerable

spatial region, within itself,

abiding, it sustains them.

All of them, O Jina.

It must be guarded or sustained; the remaining expressions cannot be translated reliably from the surviving letters.

Within [unresolved noun], you, a human, [unresolved phrase], a limb or body, that weapon, [unresolved phrase possibly concerning order].

[Opening expressions unresolved] obtains the laughter that has arisen.

In that manner, having come through bodily desire for bodily, external forms of rajoguṇa.

For birth, for the embodied soul, karma, without falling away here, suffices as a fastening, having become accomplished as bondage.

For the bodily form subject to the senses from beginningless time, among sense-objects, rasa serves to satisfy the desire for things.

The beginningless inclination to wander among the objects of the senses is attachment, the subject matter of the essential sacred teaching in this world.

Being endowed with liberation, at all times,

possessing happiness and great

majesty—the soul,

he, having enclosed it within himself,

In subtle spatial extent,

The Jina knows this here.

A jhallari is the middle.

A mṛdaṅga is the head; as for the foot,

With its entire lower part like a cane seat,

having set itself upright,

all that the three winds have surrounded,

the world, is lokākāśa.

Which becomes perceptible to knowledge,

innumerable and undiminished,

within the spatial region itself,

the substances which themselves are infinite.

O discerning one, the non-scriptural

dravya-kṣetra

for us, as primary,

is; ṭhavaṇa itself.

That is, of sthāpanā.

In nikṣepa, threefold.

Of dravyas of that nature.

Clear discrimination—noāgama.

Equal indeed is the dakṣiṇā, my offering; O seeker of good, understand that supreme service is needed for the earth.

Having thus understood, ‘What is that conjecture for?’, Gāṇḍīvika was bowing his head.

Bringing his hands together, in bliss he saluted: “O Arhat Kṛṣṇa, to the warrior-companion all possessions are unreal.”

Having broken down and surrendered it, I have let it go; having turned Sugrīva around, the one who laughed much says ‘fear’.

Having listened to the utterance of the one who is a mass of fear, of the undertaking for the destruction of the enemy’s karma-produced manifestation.

As [it] casts forth heat: the white chariot of Hṛṣīkeśa; the new Bhārata; the blessed one; in the middle of the earth.

In the middle set up the representation; mould their bodily form, make it into an image in that clay.

Having begun, within reach are clods of earth composed of ashes, states of existence; may there be victory.

Having dried it, in the firm earthen lamp, as oil wastes away, to burn is indeed a quality reckoned as death.

The scriptural spatial locus of substance

for us, primary

has become, in the placement,

serving to provide accommodation.

Space, that which pervades,

support—these signify ground;

in that sense, the spatial domain

must be understood.

Here, as for what is called space,

moving around,

for the substances, space,

in the three worlds, beautifully.

Being so, the count, conventional

in the manner in which it exists,

the soul understands.

“O fool,” I said; very much—

A heap of a great quantity,

to one holding false belief,

he does not present: palya, sāgara,

sūci, pratara.

And so forth; of the great universe,

in the measurement, from Naraloka,

seven rajjus,

the length is the śreṇi.

Of the linear extent’s śreṇi,

the square is pratara; the linear extent’s

cube is measured as ghana.

Even though it has melted and become water, form, quality, intrinsic nature—their manifestation within the substance does not perish; of space…

Even so, even if it takes another form, for the meritorious person, upon melting the gold, form belongs to the gold.

In the manner of form, that which preserves great unity they call the divine Lord—the meditator abiding in the space of yoga.

A celestial being.

The god himself says, ‘With the sons of Kuntī, for the kingdom, I shall fight in his own contest.’

Say: in the midst of both armies, the chariot's horses were halted by the fearful enemy.

Bound together were both underlying meanings. Remember the auspicious one, the Lord of the heart, Pārtha; there is no exertion.

Under Bhīma and the others, the rathas, mahārathas, atirathas and ardharathas are also extensive in stainless prowess.

The poetic composition saying ‘Indeed, here are heroes’ is the authority; its fruit is the attainment of victory. Hail.

They call it loka, the excellent

cubic magnitude being seven.

Its own space-point, one,

within it, infinitely infinite.

The substance of the count so called.

Of an aṅgula, of an innumerable number of divisions.

Call it a part.

The minimum extent of the jīva.

At once, into the honey-pot,

of the pot of milk,

just as all the drops enter,

packed together within the loka, the six.

The substances exist.

Firmly, through accommodation in space.

By sight.

Behold one's own place and samudghāta.

Samudghāta-touching upapāda.

In the state of upapāda, within friction.

Of the spatial domain of the souls that are within friction.

The spatial domain’s accommodation of joy.

The occupation of space within the earth, that

Being in one's own place.

Being threefold, another region.

Wandering: its own presence.

To bow for the attainment of both is what we are to do.

[Opening unrecovered] victory-banner [unrecovered phrase ending ‘within’] [unrecovered word] ‘may be,’ saying; praised Śrīkṛṣṇa and others, that [construction incomplete].

The great-souled sages’ nectar; through that utterance, grant fearlessness; [unresolved: ಭೂವ್ಯವತ್ಮಿ]; the direction’s fame.

In the manifestation in the world, for the Kuru lineage, within the garland of lamps, in sweet order, Karnāṭa.

When letters are present, he is stainless, possessing true knowledge, equal to Arjuna, engaged in karma, and subject to yoga.

For its carrying out, Usaha also possesses the capacity to accomplish it—the haṭhayoga of the great, venerable Vīra.

Continually.

[Unresolved opening] they are thus [remainder unrecoverable].

These are the conduct of those steadfast in combined exertion, incalculable power of ascertainment, and infinite ṛddhi.

To those who desire the fitting conquest of the enemy, it itself gives truth—the measure of naya and pramāṇa.

Having matured, as one who understands has understood, you heard of restraint of the inward breath, having understood the experience of awareness.

The field is sva-sthāna—

sva-sthāna, the ground,

is what this field is.

The four destinies beginning with hell.

Within, all the souls.

The pain that arises.

Passion; the excellent

Vaikriyika, Māraṇāntika.

Taijasa, āhāra,

and kevalin, within the designation;

among these seven, illness,

anger, of transforming—

Concern, concern about death.

With reverence, the taijasa.

Of the āhāraka supernatural power.

The kevalin of that station.

The Kevalin’s samudghāta.

When one says phaḍḍhya.

The vargaṇā of karma.

The count—a great reckoning.

Of the living beings existing within the world,

the spatial extent of their transverse breadth and length,

[Completes “spatial extent” in the preceding line.]

[An incomplete word survives only as o.]

The side.

The recoverable phrases tentatively mean “a vow of taking no countermeasures” and “of benefit.” A complete literal translation cannot be established from the supplied wording.

Without thrusting a weapon against a weapon, the mind’s

course.

To equal the wise, I made this judgment concerning the gem in the Jina’s necklace.

Having considered with the mind, for the number that has resulted, the lineage is indeed perishable; contemplate destruction and the great state.

Having cast away the stain of malice, in austerity Bhujabali is he who attained supreme detachment.

The grove; making the body; of angry enemies; [unresolved ತಚಿ]; having dressed and eaten; [unresolved ಚಇ]; the group; beneficial; [unresolved ಅಪವ್ಸುಷ್ತ್ತುರ್ಗ]. The surviving wording does not support a complete connected translation.

Know all this, O human being; consider truly: the teacher, what is called mother, together with father, son, and maternal uncle.

Brother-in-law, father, father-in-law, son, wife and others of that kind—a heap upon heap of desire.

Do Yama’s staff, the thunderbolt and Gāṇḍīva cut away the desire for mastery. Can one not grasp the meaning—ekatva, aloneness.

Of the contemplation: land, a multitude of women, wealth, mind, and all the kinsfolk of joy and sorrow—you have been all these.

The extent of the worlds set forth,

all the living beings coming within that extent,

of their multitude, an innumerable-number division's

share—the soul that has sought it.

The multitude, their own place.

Of each one's own place, of form.

The assemblage of the formless.

Within.

A flower.

In the group of stars, they were filled.

[Fragment: ga.]

Of the earth’s numerical reckoning.

All living beings

[Continuing ‘living beings’ and beginning ‘to attain’.]

To attain.

Equal.

Divisions.

The manner of being so.

In [that manner].

A foot.

He.

A likeness.

The foot or metrical quarter.

The collection.

Saying that it ascends.

Because time revolves,

even from the beginning,

the real,

infinite aggregates; the akṣara,

The station of the sun’s passage.

When it is so called, to the letter or syllable.

Setting right the meaning of the letters of the measure, the good qualities existing through worldly existence from beginningless time are indeed infinite.

The form of disease [unresolved wording]; look, ‘I shall remove,’ I said; [unresolved wording possibly containing ‘victory’] of worldly existence. The surviving wording does not support a complete literal translation.

The boundary of the final time; also the benefit that becomes an auspicious station; the syllable Oṃ; the repha of specialized knowledge concerning eighteen numbers.

[Unresolved opening, possibly concerning attainment and a path] are thus; countless kinsmen, without placing [them], why [calamity] for us.

That which became unstable [unresolved wording: ಯಕಇವಾದುದೆ], of the destruction of all [unresolved wording: ಅರುದ್ಕೇಯವಚಾರ್ಯಾಹ].

A knower of the meaning of verses, Amogharāya is a man of good age, belonging to Karṇāṭaka of this Bhārata.

The person who restrains, recognizing killing, surely asked for joy to arise; one must have one’s own discernment.

If one does not kill, the manner of that essence has been understood, O bhavya; abandoning nonviolence and killing is not welfare.

For the sake of an immature dharma, why worship an exploiter of people, an officiant, as though purified?

The category of that which is traversed by birds,

within that category, space, the firmament.

Behold the path of the gods.

Behold the path of death.

The pervasion of what is contained.

The immeasurable support.

Possessing accommodation as its characteristic.

All the names in sequence.

Space; immeasurable.

The designation of living beings.

Of the sequence of ownership and so forth.

The avenue of exposition.

The slightest portion of what did not exist,

no one can create.

Devoid of a maker is this.

It is pāriṇāmika, a condition arising from inherent nature.

Substance, the field.

Itself is indeed the substratum.

Through the essence of sweetness.

Those who say, 'in some respect.'

How great is the spatial extent.

If called ākāśa, it

To describe it, beginningless and infinite,

In essence, loka and aloka.

In the division of ākāśa.

For authority: the pure array of utterances concerning sacrificial killing, when rajas and tamas join.

Within the number, the occasion of the two [unresolved wording], the path in which that is contained [unresolved wording], even and odd numbers.

Their essence.

Tamas is present; when all the rajas also unite, that bodily karma will be present; standpoint, valid cognition.

Without a moment elapsing, when solitude arises, the servant of the evildoers’ name has doubt within the heart.

In the course, within the assured accumulation of merit, when compassion and the other qualities are present, the direction toward destruction is dharma.

By you, who know the ways of people, is the humiliation of Kurukṣetra to be endured with a laugh.

Pārtha, without standing as an equal, having stood [ರ್ಠರುರದ unresolved], of the sequence of numbers, of the obtained number, the result, taken, threefold. The surviving wording does not securely yield a complete connected sentence.

Among the combinations of yoga, seven, sir; I shall protect the earth’s dharma. Know the true number of nonviolence.

Hear, sir, the greatness and extraordinary excellence of Mahendra, the heaven-going one, [unresolved: vapaka], worthy of song, O venerable one.

In which all the earth exists.

Space, like a cage of arrows.

Beginning with jīva.

The essence of the substances.

Great.

The field—

—in, spreading, existing.

Through understanding of the true nature, of the soul.

The garland of essence, this.

Space, the six substances.

Palya and sāgara.

The sāgara, the sūci, the aṅgula of the specified magnitude;

The solid measure, as much as the śreṇi;

The pratara and the cosmic spaces;

However many they are, clearly;

Who measures with precise measures.

Of the omniscient divine Lord.

Have come to be present within the vision.

All numbers and letters.

In the circular arrangement, set out—

—the exposition of spatial extent—

—as a gateway of exposition, to everyone—

—has not become easy.

…is; the fourteen guṇa—

—stages, for their investigation.

Of those belonging to the Kuru lineage—ah—that song, borne in the number six thousand and three, is Bhūvalaya.

Though consisting of interwoven sound, to the hearers’ ears they are nectar again—all those.

Giving delight, the author of a treatise on characteristics poured forth a new exposition, the letters of song within the lion throne.

The lotus rising, the complete yogic seal accomplishes the constituent for the body and the mind.

At the end of the poem, [the remaining wording cannot be translated reliably].

Of that which came within and is obtained, the half-arrangement, the yield, the purity of the table.

That is the great mantra of the Ṛṣimaṇḍala, of victorious Nemi, for Kṛṣṇa, in reverse order and forward order.

Jinavāṇī, pertaining to the understanding of the new āgama and great sūtra fit for recitation, is splendour stainless through ṛddhi.

Having come down as old and new: Kṛṣṇa, Hara, [unrecoverable words], of Kāma, [unreadable material], Bhairava, [unrecoverable word], Buddha, Siddha, instruction, [unrecoverable expression], of that, [unrecoverable word], knowledge also.

[Unresolved opening], in its own meaning or purpose, [unresolved ending].

The manner of one who exists.

Within that.

Knowledge of the kṣetra, showing [unresolved verbal ending].

[Unrecoverable fragment.]

[Unrecoverable fragment.]

[Unrecoverable opening] to those people, of the number.

[Unrecoverable opening] knowledge [unrecoverable ending].

Of the reckoned ayoga, the first numerical value is one.

[Unrecoverable opening] king [unrecoverable continuation], by a bee, son, standpoint [unrecoverable expression], concerning [unrecoverable referent], [possibly an expression referring to poetry].

When he stated the standpoint within six-limbed knowledge, if one measured in months the extent of knowledge…

In mathematics, all the word-principle has become two-layered; this, in its entirety, is called a meditation-sacrifice.

Standing, knowing—is it not direct—[unresolved wording] within both. A complete literal translation cannot be recovered reliably from this reading.

The standpoints that could be established for understanding are threefold; to him belongs strength also; he became fresh sweetness.

Behold: thus, within Hari’s body of symmetrical dimensions, he comes into illusion.

All adherents of the various religious traditions, becoming good and becoming stainless.

Coming … day by day … death having ceased. The intervening expressions cannot be recovered securely enough to give a complete literal translation.

Vaikuṇṭha is given by liberation belonging to the higher experience; what we desire is freedom itself.

One, five, eight, three and one, three, eight, nine, four: read; he proclaimed the Bhūvalaya.