Chapter 21

[Unrecoverable opening] within spiritual discipline, excessive [unrecoverable passage], the fear of [unreadable word], having three qualities as its nature [unrecoverable ending].

In fear and the three sexual inclinations, the impulse is fear-producing, like Kāla, the burner of human beings.

The attainment of yoga also comes about; because it accrues to those pure in inward disposition, there is liberation.

Yoga, having arisen in this birth, [unrecoverable wording]; one's own [unrecoverable wording]; set your mind [unrecoverable wording]; to you, liberation, that, afterward, accomplished [unrecoverable wording]; of the word or metrical unit, the meaning of the śloka [unrecoverable wording]; division or permutation, the obtained result [unrecoverable ending].

Listen, so that there may be delight, concerning the bhāgahāra that has come to be set forth.

Having understood the signal of loud laughter, he contemplates victory in the daring battle.

Without faltering, cultivate courage; the measure itself is the preceding number itself, the combined total being even or odd.

Of the odd number’s battle, those who subdue; the odd itself; the unresolved expression vimaviya; the manner of winning.

On looking without doubt,

the one that was first,

how would a fool know.

He called this the argument that says thus.

When good fortune comes,

that cannot be endured,

that bore everything,

to protect in the undertaking.

Endure hardship.

The cause of dharma.

[Missing text] the kaṭapaya reckoning.

Of the Tamil language.

Besides that, without becoming false.

Of the Kannada court.

Speak within the doorway.

The sweet poem; the court.

All you poets, listen.

As for the man,

the nose of the lotus,

he is unequalled.

Whose extent has been reckoned and recorded,

the earth of the sky,

to the pure soul who knows it.

The beings that the great chariot-warriors of the course through Dhūmatala, Rasātala and Pātāla know.

Until conquering those beings, show steadfast devotion, O tranquil mind.

For the sons of the Yādava Andhaka, now that numeral of measure is nothing but a poisonous forest.

There is no limit; this is Nemi’s utterance. Their mother is the giver of victory, the radiance of victory.

Hear the supreme soul Kṛṣṇa: having offered the earth to me, give yourself to the kingdom of austerity.

The numeral five, having arisen, is an exceedingly good comparison for the reversal of the word’s numeral.

Blocking the path for the principal journey here, when establishing dharma, it became an upasarga.

The revered ones having become gods and acquired extraordinary powers, pride having disappeared, all the enemies themselves having come together.

“This path along which all the kinsmen go has become ready”—an utterance spoken for understanding.

Without understanding the meaning of the utterance, do not let this pride into your heart so as to miss a good opportunity.

Arjuna, understand my gentle mind; after hearing the utterance, the following…

Bowing, the sweet auspicious invocation

I shall recite.

The initial Vaṃśastha,

an excellent metre.

[End of the preceding word.] Auspicious divine knowledge.

Which became the sovereignty.

In the former time.

Ādideva, the First Lord, five …

This is joy.

The primordial Śiva.

Svayambhu, the self-born one.

The accomplished wonder.

Rīva, splendid.

Giving delight.

Stated on the occasion of that time.

What is in the matter.

[Unresolved fragment va] of practice; [unresolved pāhu, possibly beginning ‘treatise’].

[Unresolved ḍari] which became [unresolved hitp].

[Unresolved na]; meaning and scripture; earth [possibly an incomplete word].

[Unresolved le] of argument or doctrine [unresolved a].

Rare splendour of words.

In spiritual yoga.

The Vedas and the like.

Attachment to fame and the like.

The boon-giving verbal numeral is the illumination of many metrical units, a receptacle for the meaning of verses, unfailing.

Through the manifold qualities of cold and heat, the savour of the earth’s sense-objects beginning with touch.

All the pleasure and pain not endured, ayadamaya, permanence, and truth—he came to show these.

They have left out not even one; behold, being the essence, it serves for creation and, having come to an end, for destruction.

In the instant of beginning and end, the principles having a twofold nature and supporting permanence are five.

Sound and the rest—all those perish; know this, you, in both destruction and origination.

The aspect of permanence—that is substance; and origination in sequence; all substance.

All [substance] possesses three qualities; that, within the permanence expressed by syādvāda, is present in various mirrors.

The form, in the manner of the mind’s play, is of this kind; the meaning of the utterance is thus, O knowers of poetry.

[Unresolved opening], that Devāgama.

It is consistent.

The splendour of knowledge.

Delighting magnificence.

This is a new Pāhuḍa treatise.

Passing away; righteous meditation—

—and the like, in worldly existence, passions—

—and the like; attained vision.

Through the eye, the ninth, resplendent.

[Completing ‘resplendent’:] when protecting.

With compassion, within the textual arrangement.

Here I [the continuation cannot be reliably translated].

That poem, the Pāhuḍa treatise, Bhū-

-valaya by name,

truly, now, by the learned,

is praised among human beings.

Of extraordinary Nāgaśayana,

within the ocean of experience,

the advancement of the self,

a discourse that seeks it.

[Continuation of the preceding word] happiness [unresolved expression].

[Unresolved fragment] that teaching [unresolved expression].

[Unresolved fragment] by the hand alone.

To the domain, great power.

Coming; a thousand [unresolved element]; goddess; siddhi; [unresolved phrase]; a knowledgeable ascetic; [unresolved ending].

Having known him, I shall serve him; why that yoga of dwelling in pure Brahman.

Within an antarmuhūrta, the six duties are necessary even for the embodied Jina.

The instrumental music and song, a giver of happiness that does not leave us, which has caused understanding to well up.

Having heard those melodies, to the mind [unresolved wording: vasōṣṇucit]; it has spoken in accordance with the time, of the accumulation.

That ocean of recurring time is infinite; know, Pārtha, the knowledge of the sky-clad ascetics.

The supernatural power of treasure that comes near through numerical calculation measuring everything completely.

Having obtained them, Vācāmeru, a Meru of speech concerning prakṛti, was wandering about upon the earth, filled with longing.

Within that same saṅgha, the learning that has one read and makes things understood belongs to the four; for that reading is the dharmāṅka.

Homage to the one of threefold qualities.

[Unresolved opening word] I attained the path.

In conjunction [unresolved remainder].

[The surviving letters do not support a reliable literal translation.]

[Unresolved fragment] the maker of splendour.

[Two unresolved fragments; no defensible literal translation is recoverable.]

[Unresolved fragment] sin, indeed, a younger brother.

[Completion of 'younger brother'] that [unresolved fragment] now.

Ajjasārāt [unresolved], of the treatise [continued in line 2].

[Completion of 'of the treatise'], sin, maśi [unresolved].

Khiye [unresolved], fivefold.

Iāda dorbali [unresolved].

Yavanas and others; the remaining word, jāpatir, is unresolved.

The opening word, yahnādi, is unresolved; Manmatha.

Pārtha as an object; a living being; a path. The grammatical connection between these tentative readings is unresolved.

While coming, followed by the unresolved word yōuk.

[The wording cannot be reliably translated.]

[Unresolved continuation] the essence [unresolved wording].

[Possibly: one having the form of a seat] a living being [unfinished expression].

[Possibly: emptiness and so forth] earth [unresolved ending].

The surviving reading does not support a recoverable literal translation.

The surviving reading does not support a recoverable literal translation.

An unresolved expression is followed by “auspicious” and possibly “that.”

The surviving reading does not support a recoverable literal translation.

And the discussion of meaning.

The incomparable method that the ascetic teaches: like their framework, the numeral-letter exists.

Wealth and esteem among people; for the accomplishment of undertakings and for mastery of the branches of learning, good fame.

Having explained the constituent part, I shall tell its separation, O gentle-speaking maiden of Karnata.

I; to the heart; [ತಂ unresolved]; the very gāthā; [ದೆಯುಹೆದೆಗೆ unresolved]; now; a delightful song.

According to each one's own understanding, let noble Dhanañjaya sing in accordance with the scripture of discipline.

The Gāṇḍīva that has come, purification, discipline, a treatise on warfare, and poetry—can they arise without being thought through.

Within each respective varṇa that establishes the doctrine, the akṣara has become a numeral.

The banner, the perfected lord’s outpouring, is what the earth needs in successive periods.

When one has acquired the condition of the human beings of the earth, the path of bhāva-mokṣa comes [closing fragment unresolved].

Those people's

Among forms of ignorance, recall

Desire's karma,

Destroying good offspring.

The surviving expression cannot be translated securely.

Which beneficial desire.

The opening expression is unresolved; the following word provisionally means ‘someone’.

Following an unresolved syllable: in which good art.

Giving delight to the fully awakened.

Essential truth, proper measure, Āyurveda.

Excellence of poetry.

The auspicious Chediprābhṛta.

It sends forth distress.

The extensive influx of karma.

Again, the wondrous arising—

Within that arising, one does not discern it.

Disposition; possessiveness.

Because of possessiveness; not again; an unresolved fragment follows.

Being; auspicious; a word continues into the following line.

Possibly receiving or taking; the final expression remains unresolved.

Yāñāta [unresolved], radiance.

Ru nirvividē [unresolved].

He himself, of the letters, of the numbers—

A knower of the essence is he.

The connected meaning, O discerning one, is charm and delight of the mind; of the poem, you say you want this designation.

The great one’s form, giving happiness, bestowing prosperity, beneficial, sustaining guardian of the world, Chidīśa.

Of the desire that, saying ‘my doctrine,’ the conduct embodying it should itself appear different.

It has grown through people's belief; do not beseech it. Can that which is base become a deity.

The meaningless utterance called ‘doctrine’ is precisely their lack of discernment, for adherents of other doctrines.

Sir, while you are a person of sound discernment, a virtue is faith concerning the nine categories of reality.

Goodness, maturity, virtue; for the cause of everlasting liberation, the destruction of bondage.

The fragrant, joyous knowledge of the teaching, dear Pāṇḍava—those who do not desire even to know it.

“Rebirth among the gods, hell, and all prosperity should not come”—one who says this is beyond desire.

The pleasing essence,

the Lord’s command, essential truth,

authoritative proof, the faults,

all are to be stated.

Having passed beyond.

A beautiful ocean.

The goddess of the prātihārya.

With the goddess, the meaning of the play.

Telling; renowned indeed.

[Unresolved yārotaṅka]; Śiva.

[Unresolved cēdisavcu]; that.

Endowed with; water; a garment.

Having applied your mind attentively, O child.

[The wording ಯವಧೂಮಿವೆ cannot be translated reliably.]

[Unresolved ಮಾಮ್ವ], called …

Śrī Vīra’s poem [followed by the unresolved fragment ಸೇ].

[Unresolved nāiriya], through compassion.

[Unresolved ḍe], Vīra, [unresolved iyāṭi].

One enveloped in desire—

—because he became such a one, [unresolved su].

The bride, the divine wife, being present.

From among the people, an excellent seeker of liberation.

Bearing the name Jayadhavala.

The man is a lion.

In the renown of the other world, saying ‘Are they not earthly people’, in the manner of the deluded.

All the substances are undifferentiated in kind, in the manner of a lake, a well and the sea; the body.

The soul dwelling within remains in all the space-points, if you understand it according to all the scriptures.

Within all excellence, consider thus: images of its own kind exist within itself alone.

I shall exalt the varieties; now all that are called the six dravyas are indeed classes.

Indeed, when the substance becomes thus subtle, where are the karmic pudgalas.

Where is a pure jāti; where is an impure one, sir; it has come to us.

In the state arising from that, mind—in the meaning of the statement—exists as those two minds within bhāva; dravya [the construction continues in the following line].

There have come to be the dravya and bhāva minds; understand whether knowledge is one within both minds.

Through [that], so that [we] may know, [it] reveals our self, the abode of splendour, endowed with auspiciousness, to us.

Having become the foundation.

The pure jewel of the Jina’s doctrine.

Jayadhavala, the king of jewels.

Very penetrating.

Speech, churning of the mind, always.

The lineage of the perfected one.

Became the steadfast soul’s own.

Through what is contained in the poem, having established it.

The experience of that welfare,

All pleasure,

Without desiring,

The lord went forth into renunciation.

Raise up the day.

The disciples’ welfare, fresh auspiciousness.

The Jina’s path; the world.

Gives a collection of contemplations.

[Unresolved opening phrase] the end [ending unresolved].

The reckoning of that number.

[This line does not support a recoverable literal translation.]

[Unresolved phrase] be or remain.

[Unresolved opening], the soul, absolute—

—knowledge, experiencing [unresolved ending].

The body, they themselves [unresolved ending].

[Unresolved opening], infinite, I.

The basis for the dissolution of one's own faults.

One should oneself preserve bhāva; if beauty is thus present, there is no fulfilment of the auspicious.

Why that bathing of the body, when the soul that exists as the foundation is said to be pure.

Consider, O man, how the fish, always bathing, has come to harm.

Not beneficial is bathing in water; the doctrine praising the Kurukṣetra Gītā is meaningless speech.

He is an Arihanta through bathing—the purified and holy soul itself, of the inner being.

Having conquered the enemy, the Arihanta is indeed renowned; if one understands thus.

The mind becomes pure; for the Gītā pure in its own nature, this is the teaching: purity of ethical conduct.

Thus the entire Gītā is a song of pure instruction; the Gītā that protects the new one is watchful.

The song or teaching, among them; whether sleep takes hold; pure [unresolved connection]; of deep sleep, the awareness of a dream; [apparently becoming new, followed by an unreadable ending].

In the bliss of the great aṅka,

One’s own meditative absorption having indeed come,

Behold the Jina’s name,

The powerful Ō and Ā of cessation of activity.

Name; attainment of mastery in metre.

A portion; of those channels.

With radiance; the remaining sequence ನಿನಾಭಾಜಿ cannot be reliably translated.

That; the body; the remaining sequence ಯಯೋ cannot be reliably translated.

O merciless Bhāskara,

you, one's own white

by the radiance of the body, oneself,

in the praised calculation.

Ama, taken into oneself.

Everything, for multiplication.

Whether it is the tāḷa that is a path.

Called thus, the world's rā.

It is indeed known.

Of knowledge, all, beautiful—

Of Bhūvalaya—

The network, within one's own awareness.

To see the dwelling within one's awareness.

The essential truth, the entire world.

By the tīrthin, born of sound.

The seven of all the āgamas—

Having sought direct realization, the very mind of the turīya state is the essence of becoming an eminent arhat.

Without entering the path, is outward victory the means of becoming an Arhat, O abode of happiness.

Having abandoned the easy path, is human birth for becoming loud with pride in haṭhayoga.

To the soul lying concealed, he became beneficial; for swift dissolution, wipe away arising for me.

Royal favour [unresolved wording], in an inauspicious lineage [unresolved wording].

He who reckoned the groups mistakenly, not having rejoiced even when dying.

Having been born in hell and the like, without remaining there, being born amid wealth—that is the principle.

If one wishes to know, within the mathematical doctrine of the world, the numerical factor of the extent of bad rebirth, [one learns it] from calculators.

Know, Pārtha: conquer the army of darkness; even if you undergo death, you are radiance.

The multitude of hosts of beings,

which it illuminates—behold,

of omniscience,

the sun—that one.

Sound, speech, Brahman.

The divisions are present; the essence of words.

Amṛteśvara, lord of immortality.

The manifest Kāma.

Called Sarvajña, the omniscient one.

Bearing the name Kevala.

Vision or perception, and an expression concerning knowledge whose remaining wording is unresolved.

Of depth, with an unresolved expression concerning the universe.

Being immersed within it, in auspiciousness, why should the soul come into reckoning, endowed with bliss.

Show the scriptural utterance of the dharma of true doctrine, expounded by the Jina.

To those pure in body and mind, here at the end glorious victory came.

Pārtha, to whom Kurukṣetra became subject; the organ of taste that produced that ardour.

That initial hunger being unappeased, as the beginningless hunger subsides, there is attainment of rasa; for abiding in the supreme nectar, that portion itself is the primal cause.

Can there be dread of death; where is the fear of death. Dharma is no enemy; on a day of distress it is a friend to the whole world. It did not leave Dharmaja even when death came, O king.

I said [this is] the progression of the Bhuvalaya’s numbers with a quarter added. Within both, being the weighty expressed meaning of the two streams, those pādas [are] thirteen thousand; two each, one, three, one that lies hidden, one hundred and twenty-five. Count the number of the very pure [work].

One numeral—I said it is deficient—three becoming one; for the excellence of the great vow, the inner nakedness of supreme purity of mind: three zeros, nine and six; when one comes, it is indeed the sound of the constituent part of the numeral of the group of letters.

All the numbers being thus, [unrecoverable expression], the fame of the great poem, born of the entire terrestrial sphere.