Chapter 23

This constituent part of the poem is a body of the conjunction of three; when one asks how that is, it is auspicious.

The poem of increase through multiplication of the remainder of the auspicious eight-times table grew, contemplating Siddhaloka.

He, moving and circling endlessly, does not become a siddha; throughout the circling is the play of living beings’ karma.

In the established ninth group of four are fame and beauty, in the domain of the understood numerals and letters.

Through multiplication of nine in the four directions, weave in numerical form, with an addition, the numeral that has resulted as the total.

Within the circular arrangement, nine itself having become the multiplier, the number eighty-one is praised in renown.

After multiplication, the number of years is seven hundred and twenty-nine; nine comes next.

On multiplying further, the number is sixty-five hundred followed by sixty-one, written with joy.

The constructed verbal composition.

Arisen through that multiplication.

The extent of the formation.

The Indravajra metre.

Those who have softened through compassion.

Kālātmayoga.

Conduct; an Arhat.

They become.

Sixty.

The arising of a portion.

Four, themselves, letters.

The arising of the letters.

[Opening wording unresolved] our pure [continuation unresolved].

Speech, the teacher himself [following expression unresolved].

[Continuation of preceding expression unresolved] yoga [following verb unresolved].

[Opening wording unresolved] indeed, that letter.

[Unresolved opening] disease [unresolved ending].

A garland, being afflicted.

This, within [unresolved referent], [unresolved ending].

[Possibly nasal medication] [unresolved remainder].

[Unresolved: āvatajhaṣakē.]

Praised; bowed; radiance.

Protecting; inherent nature; [unresolved: dhy].

It becomes a standpoint.

If multiplied by thirty-two, the remaining nine is equivalent to zero; whatever is there of nine exceeds sixty-nine.

Fifty-nine thousand, exceeded by forty-nine, are themselves there ninefold: five hundred and thirty [the resulting number continues into the following line].

One thousand, and four hundred and forty-one numerals themselves, for the quality that does not perish, for its auspiciousness.

The poem’s intended aggregate of individual digits—one, four, four, one, three, five—is above.

When the remainder comes to seven thousand five hundred and fifty-eight in number, for the Gītā, the illustrious yogin, the destroyer of sin …

The arrangement—the procedure by which Kṛṣṇa, the supreme soul, told the numeral of kha to that man—I shall relate, O Amogha.

Of the number whose portion has disappeared, now of the reduced number twelve, fifty-one essences.

Called a worldly ascetic, it inclines toward a disposition to depart, becoming a poem also.

As fever spread and rose within the body, time passed with shivering; the Bhārata of ultimate meaning…

The victory of the Bhārata will appear within this; having won the battle of dharma, he will become a supreme self.

In the verse, in forward order.

Eight, zero, the station.

Four or six, unbroken.

Desire, in reverse order.

Seventy-three

thousand names,

the numeral that gives them,

why the numeral arose.

Āsīrahāksmika [meaning unresolved].

Within dākōtti [meaning of the noun unresolved].

Eight ēvasā [meaning unresolved], the poet’s—

—ornament, with bliss.

External [the following expression, abhnāka, remains unresolved].

The moon, among sages.

Four, seven.

Five [an unreadable portion follows], rasa and one [their grammatical connection remains unresolved].

Four, zero, five, O.

[Unresolved expression] eighth.

The speech of Chandra Jina.

Having taken possession of the essence.

[Unresolved opening], that mind.

[Unresolved expression], two.

Five, of control, eight and five [unresolved ending].

[Unresolved expression], possibly tranquillity [unresolved ending].

“Contemplate the divine beings”; with respect to the desired aim, knowing the heart is attainment in pada-dhyāna.

Until attainment, steadfast in dharmadhyāna, you, having attained wealth and good fame, through the sacrificial rite of karma.

Through that, on the very path of those who dwell in the gods’ care, you reach the city of the hundred Indras.

O seeker, approach, sir, you, the city of liberation, with a desire for instruction in the battle of the sacrifice of past karma.

Forty, delightful victory, seven, three, five; having measured the measures of the inscription in rows.

They will know, leaving the group hidden in five letters and filling two more and one.

The metrical foot of the Bhārata; ten of the sixty-fourth portion; thirty-six eights; that number is ten.

As one thousand three hundred and sixty-eight ślokas, of victory, [unrecoverable wording], one's own hand.

Of the finger’s numeral; one belonging to the southern country; the renowned poem Jayabhārata; Vyāsa.

[Unrecovered expression], their own mind’s—

—desire, calling it a state alien to the self—

—saying [unresolved ending], they themselves, all [unresolved construction].

Becomes fair, the soul.

Impermanent, without protection.

Indeed, a temple of glory.

Woodworking is described.

Will they obtain this benefit.

The scripture that became manifest.

It was within the arrangement.

He said: it was pertinent.

One, nine.

Having become subject to that determination,

at the time, great

the yogin who experiences number,

an extraordinary outward meaning.

This is the fault of adversity.

Nine, four.

Two; remover of affliction.

O ender of birth and old age.

There is no difference in the division.

The earth’s king of poets.

He is so called by everyone.

Six, two, four.

Incomparable right belief; the boon-giving, very pure lord of yogins; the essential truth called Kṛṣṇa, the instructor.

Instruction; the monkey clan indeed; of Āñjanēya, who has attained happiness, the banner’s lofty tier along the sun’s course.

The great numeral’s form, risen as though ascending to the uppermost heaven, leads to heaven and bears the Bhārata.

Protect, O divine Lord; express the meaning in words for the ascetic. This world is very vast.

That manifestation of the Kurukṣetra war-account, compared with Bhūvalaya, is six akṣauhiṇīs fewer.

Victory they are not, O Pārtha—the eleven akṣauhiṇī army divisions belonging to the prescribed method of the mighty six letters.

Who could appear as your equal, performing that sacrifice with these eleven akṣauhiṇīs also.

Through the action one performs, the gods together approve the power of syādvāda.

Pārtha, beloved of the deities wondrous in form, in this manner admire the Vaibhāra hill spoken of as renowned.

Zero; the remaining expression cannot be translated reliably.

From three, twelve; the final fragment cannot be translated reliably.

The wording does not permit a reliable literal translation.

New or nine occurs within wording that cannot otherwise be translated reliably.

[Unreadable opening], with his affection.

Upon the ninth numbers.

Among kings, three.

Five, they say, thus also.

The wording does not permit a defensible literal translation.

Om, let it be; I bow.

Attainment, preceded by an expression whose meaning cannot be recovered securely.

For attainment, pondered—the closing expression cannot be securely translated.

[Unresolved expression, possibly referring to an eighth.]

The mountain’s splendour, and …

Having become, five, three, eight [completed in the next line].

[Completion of ‘eight’], a hundred, [unresolved expression].

This ocean.

Four forces; indeed, a palace.

Chandraprabha’s sweetness.

The multiplication table, called multiplication; the austerity that came to be.

[Unresolved opening] a human being [unresolved remainder].

[The wording cannot be recovered sufficiently for translation.]

[Unresolved wording, possibly including ‘one’, followed by a continuing word fragment.]

[Continuing fragment, possibly ‘one’] sweetness [unresolved ending].

It becomes like the manner of that; rains and the like having occurred, dharma is well-being, sir.

The higher tattva of the knowledgeable lord’s happy person, having arisen, comes smiling.

Having removed the demon, all the people of Karnataka live without growing weary, matured in everlasting happiness: this is the state described.

Of the condition of practising tapas, [unresolved wording], [unreadable fragment], a quality or without qualities, [unresolved wording], equal.

More devoted; body; designation; to the incomparable one; among these fully accomplished ones; generous; equal; all that is possessed of friends.

[Unresolved opening] You, I, all the host of living beings: the names so called; mahat and the rest, the impermanent, perished [unresolved ending].

The superior within the highest good of the highest good of greatness, the great path, my elder from the beginning—he is this universe.

“All splendour is I myself; the one full of every virtue is I myself”—cast off the egoism that says this.

Of its own description: the manner of the supreme scripture of numbers; scripture at every gateway; bodily activity through the body.

According to limited scripture, in the manner of considering what is to be rejected and what is to be accepted, within the multiplication of numbers.

[This line cannot be translated reliably from the surviving reading.]

Having become another, [unresolved continuation].

[Unresolved preceding fragment] of the substance.

Benefit to me [unresolved expression], which [unresolved continuation].

Eight, zero, eight.

Oṃ alone is the name.

Nine new letters.

To become free from craving.

Of the aggregate concentrated in one point.

Of the qualities, themselves, ‘I shall rise’ ...

... saying ‘I shall rise’; victory; [unresolved damaged expression].

[Continuation unresolved]; four [unresolved element]; go.

And the increase of the good.

Who, a poet or sage, burns.

Unceasingly; a mother's understanding.

The state of becoming endowed.

Knowledge [the remaining wording is unresolved].

[No reliable literal translation can be recovered from this wording.]

[Unresolved wording] compassion.

[No reliable literal translation can be recovered from this wording.]

For the disputant, indeed, bondage.

Know the glory, the goad-portion of kevalajñāna, in the form of the dharma of compassion; victory to Bharata.

Its method; in scripture, of standpoint and valid cognition, [unresolved wording], the divine song or utterance.

Arisen from all the limbs, [unresolved wording], divine Sarasvatī, the jewel among women’s …

The essence of the qualities of superhuman Śrī Gīrvāṇī, O friend, is a subject that has become exceedingly divine.

Desire having been cut away, even when subjection to ghāti karma is destroyed, through the potency existing within aghāti karma [there is] the paramaudārika body.

Divine indeed is this sound that has arisen, having the flavour of letters, unfalse concerning the six substances and times.

As he expounds these two at one and the same time: knowledge, the six substances, the five extended substances, and the principles.

For showing the seven also and the clearly manifest nine categories, giving faultless, comprehensive scope.

The earlier teachers also, who spoke thus; when calling them faulty standpoints, within the one-sided position, of the body…

Having become a headless trunk,

Jayachandraprabha indeed,

thereafter, eight

previous births has undergone.

Which sages, indeed.

And they say.

And liberation is equal.

Thereafter, also the cause of those two.

Things made of cotton.

Of the standpoint, [unresolved: ವ್ದಾಗ].

A garland of extraordinary qualities, Śivari.

Ka, a letter, [unresolved: ಭದ್ವ], that.

Know the nine, and the bound.

And the liberated would be.

Through the result of the numerical form.

This numeral is theirs.

Happiness continually.

All characteristics, for that long.

Possessed of practice.

The wording ದ್ಲ ಆರಿಚಂ cannot be translated reliably.

The stated syād-

vāda-conforming manifold-

meaning-knowers, through them,

the essence of the connected meaning.

You knew the widely heard song of syllables of the single utterance called Oṃ, the excellent number possessing letters and conveying light.

O lord of knowledge, having made known the meaning of every utterance, the great one being fully filled in the ocean of the Omniscient.

Beginningless knowledge, having sunk into the Arhat’s art, dwells only within the company.

In that manner, bearing the sweet divine sound, sustain everything—in the vast sky itself, beyond the human.

Speech here is sound, consisting of the expansion of sound, effortless in its operation through the formation of abundant utterances and the like.

Saying ‘whose,’ they drink the nectar of divine sound, its essence; abandoning their confusion concerning numbers, they live in the enjoyment of happiness.

It says: relying upon what, who are those seeking happiness and peace and pleasure involving sense objects.

Without entertaining any thought such as ‘Who will learn the befitting number’, remember my guru Karpūra and meditate.

Praising the supreme ascetic’s qualities, this speaker lives delightfully in the ocean of meaning of the fitting Arhaka syllables—so say.

In the body of supernatural accomplishment.

That is beneficial, O supreme Vīra.

For discernment.

They say it is not insipid.

A fitting leader.

Compassion is thus everything.

Always in that sight.

Through a triad, upon the earth.

Pure [remainder unresolved: bhūyatisalus].

Within the circle or world itself [remainder unresolved: āysa].

[Unresolved: lisalubhātvamatō].

Removal of disease [remainder unresolved: śāylab].

Worldly existence that has arisen, with its preceding qualification unrecoverable.

An unrecovered expression, followed by the beginning of “obstruction of energy,” continued in the next line.

The obstruction of energy does not remain.

An unrecovered expression, then lifespan, here, and your arising; their grammatical connection is unrecoverable.

Refuge, that, both; the final syllable ha remains unresolved.

An unresolved initial ṇa; even Śakra; the number of that.

Praise always uttered.

Religious merit, countless; the final reading kīu remains unresolved.

Deluding; Chandra-pra—

—bha; how does it become.

Or [unresolved wording: upadi].

[Unresolved wording: ātratēsttyāmde].

Cherish [two unresolved words]; if called a quality, a thousand; arising and perishing—substancehood within the two; dust. The surviving wording does not support a complete connected translation.

When discerning their own nature, know those who say ‘I’ of all these many states as the cause of defilement.

O human being, we who have become manifest in the blemished world are, among these, of the nature of bliss.

The bodily pride that says ‘I am the bearer’; again, the great royal sage; the poisonous kingdom, in battle, becoming fair.

Having become so, having cast off everything and made it known, [unresolved wording]; of the devarṣi’s austerity, [unresolved wording], as being great, strength.

Through the kṣullaka possessing radiance, skill and purity, the twelvefold knowledge became manifest.

The blissful restraint of the venerable ones who walk without allowing the intensity of the sun’s radiance to touch them and who possess the great vow.

Listen: the royal sage’s supernatural power, always; of specialized knowledge beginning with manaḥparyaya.

Those who dwell within that knowledge are Brahmarṣis; having understood, nine is a numeral of an imperishable kind, becoming a tīrtha.

Twelve zeros.

The day that has elapsed.

Reckoning, the great embodied being.

Was born in tranquillity.

The body, or [the remaining expression cannot be recovered].

To undergo decay [the grammatical ending cannot be recovered].

[This expression cannot be translated reliably.]

[This expression cannot be translated reliably.]

[Unresolved opening], likewise, a gem [unresolved ending].

Also through devotion [unresolved final consonant].

Not [unsure] the self’s welfare [unresolved continuation].

The body [unresolved predicate, possibly concerning its formation].

The essential nature of the soul; six.

[Unresolved word ending]; four, nine; [possibly the beginning of ‘foot’].

[Possibly completing ‘foot’]; lotus [with an unresolved continuation].

[Unresolved fragment]; four; [unresolved word].

All the essence of vows.

Chandraprabha.

Pure in vows, excellent, having fixed his attention.

Became ātmayoga, contemplation of the self.

The aggregate, indeed.

The group: one, nine, six.

Four; Abhinandana.

And the essence of samyaktva.

[Opening words unresolved] pure avadhi; through purity, like a palāśa flower, supernatural power.

On foot they descend into the region of hell; the divine sage’s incomparable ṛddhis are seven, it is said; the body—

The extraordinary excellence of supernatural strength; the divine sage’s body’s highest point, on examining; those arisen in the three times; supernatural strength.

The divine sage having the characteristics of those who continually studied dharma beginning with name and realized a portion of the sung teaching.

Those who became such, proclaimed by the Bhagavat, leading, incomparable—the divine Lord, bearer of supernatural powers—all of them [the final word continues into the following line].

Having contracted the [preceding plural objects], the vaikriya body and its parts; the divine sage proclaiming, having made [them] known, and so forth.

For [the preceding referent], the universe's omniscience, the station of dharma; master the Pāhuḍa treatise of all specialized forms of knowledge.

Being the highest knowledge of the path, it is also the unrejected compassion of both philosophical kinds belonging to the assembly members.

The great ones who serve the incomparable feet that grant fearlessness know my nearness through true devotion.

Of attachment, absolute

knowledge which became praised, self-

awareness, be.

Gavāḷu, of conduct.

By means of the numeral, in the Vaṃśastha

metre he lives,

favourably disposed to all virtues,

a moon of vision.

Jinendra of extraordinary excellence.

The disruption of strength.

That one which undergoes breaking.

Not different from bliss.

Behold the servant who has attained the meaning.

Whatever has arisen within this,

being conjoined, in its own

essential nature, is eight.

Destructive karma, a gate,

has become.

Peace and greater luminosity.

The soul itself is full of happiness.

An abode of splendour, in truth.

The increase of intrinsic qualities.

Absorbed in the self.

The sixteen meditations also.

This is a good conjunction; for the beauty of sound, examine it within the connected interpretation, and be pure and delightful.

Of all the principles, in detail, they produce the meaning, being persons whose conduct expresses the joy of austerity.

To understand the light of the glorious essential nature of the Three Jewels, know Agrāyaṇīya, protected and examined by kings.

Free from envy, attachment and aversion, following the human path, are all those conquerors of the senses, O Pārtha.

He expounded protection through the fruit of the treasury of meanings in sequence, for the learned to understand.

You attained the esteemed essence of Anuyogadvāra—sweetness and benefit, the glorious Siddhānta.

I said: the expansive knowledge of the power of reasoning grounded in the pramāṇa of the sūris whose body is fame in the world.

The numeral that has appeared; the song of the greatness of Vijayadhavala Bhaṭṭāraka, to the first teacher Basa.

[ಚಾಪಾಗಮ: possibly scripture], exceedingly [ಬಡವಾಸ್: possibly poor], [ಖದೋವಾಮ್ನೂ ರಜ್ಞೆ: unresolved], [ವಿಜ್ಜೆಯೆಕ್: possibly knowledge], [ನಪಾದೋಪಗಮನ: possibly approaching the feet]. The surviving wording does not support a complete literal translation.

Or whether he himself is that person.

A sharer in the body's two portions.

The method of samādhi.

One who went to that.

Conduct in accordance with one's essential nature.

Having taken a particle for oneself.

He; of the teachers.

Practising; then sin.

[Unresolved opening], sixty-one.

By a pair, [unresolved continuation].

[Unresolved wording, ending with a possible word continued in line 4].

[Unresolved continuation].

Beginningless ethical conduct,

a portion of its essence,

know, O wanderer through the country.

Govern the sequence in reverse.

The reverse arrangement, by a factor.

[Unresolved wording: cādāḷayujatu.]

[Unresolved dara], a row of numerals, [unresolved ri].

[Unresolved wording: tradi ravimaprat.]

It belongs to the compassionate one who stated the aim.

For the calming of passions to come.

Ah, sixty-four.

Having brought, O insentient one.

After preparation has been accomplished, put on that iron armour and wage battle.

When the letters of the gloriously victorious poem combine as vowels, letters, and excellent words, there are aesthetic flavour, resonance, and excellent melody.

Of this great Vaiṣṇava, whose conceptions of the auspicious and the inauspicious have all vanished.

Of all those who destroyed the sorrow of fellow believers versed in the twelve-limbed canon and adhering to anekānta, the body, mind and the rest are under control.

Like those under their sway, even while consuming poison, having obtained a human body and become an embodied being—the dharma of the world's welfare, protecting the good.

Mastery of the radiant word; the son, being good, having proceeded without touching the wave; evil pride, and the destruction of desire and anger.

There is a vision of destruction, supernatural power and attainment; here one invokes Śrī Nemi’s Kaṣāyapāhuḍa.

Cattle in good condition; men of battle; in the deceit that carries out the seizure of cattle into captivity, together with cows and calves.

Can killing kings itself be the highest excellence of great kings; do not govern the earth harbouring hatred toward enemy men.

Those whose regard has been destroyed by disputation.

Bonds produced by that.

Or destruction-cum-subsidence of karma.

Small and great exertion.

Without reaching destruction.

[Unresolved expression], reciting.

And that come to be made.

The bhaṅga-letters.

“This is mine”; the following expression cannot be securely interpreted.

An unresolved expression, followed by “partial,” qualifying the conduct mentioned next.

The path of conduct.

An unresolved expression, followed by the moon or Candra.

The recoverable wording gives “all” and possibly “I,” but does not yield a complete statement.

It exists in safety.

The wording appears to describe being engrossed or intent upon something, but its complete construction cannot be recovered.

The recoverable wording gives “equal” and possibly “that,” but does not yield a complete statement.

Of the wise who are heroic in right conduct,

becoming the treasure,

behold, belonging to the summit of the universe,

siddhi, six, graha, ten.

In what is perishable, a zero,

having placed it, the essence, the preceding

immobile beings,

without a half remaining, three.

It has become so, within the assembly of fearless, angerless persons who remove differing dispositions.

[Unresolved opening], that mind [unresolved expression], having taken hold of an endless sequence, all again right there.

Within oneself, attained, without constraint; the Asurendras, in truth, abandoned the mind [the damaged ending cannot be translated reliably].

The word of a new mind; the old numeral; [two expressions remain unresolved]; the suffering of people.

In measuring firm pride, one should not measure it in terms of an account reckoned in crores.

In the suffering in which a crow lives, sound and lamentation are accompanied by fear; in both, they do not become thus.

Having become the poison of severe affliction: anantānubandhi pride and that of apratyākhyāna bondage.

Pratyākhyānubandha, saṃjvalana; to the surpassing mind of human beings, of knowledge of numerals.

This is the fresh inspiration of the poet who has written this: verse always free from impurity.

Even if Kṛṣṇa speaks, the excellent poet’s battle of speech-arrows—the nine revered stations that do not belong to worldly existence.

Instruction; skilled in Prakrit; [unresolved phrase]; if you know Śrī Gotama, [unresolved phrase], glory [unresolved ending].

The compassion of those bearing a garland of crows being present, to the venerable one skilled in compassion, attachment and hatred.

The provisionally recoverable wording is: “… of Vardhamāna, in the lineage …”. The remaining words do not support a reliable continuous literal translation.

That is the text: “in honour and dishonour”; [unresolved wording]; the teaching’s perishing entity; “have your mind on me.”

The exposition of the poem is thus: for the compassionate and for the compassionless, an auspicious flavour bidding one discern the distinction.

The assembly of human beings, glory, written, yanvajanakṇi, wearing a golden garment, born at the beginning of an age.

The auspicious assembly-jewel of six and a half has risen: this Bhagavadgītā, Vīra’s scriptural number.

O man, the four beginning with anger,

serpents—the mind free of them

make; in the ultimate

standpoint become established.

Having understood, with strength utter the letter.

That essential nature of the world.

[Unresolved fragment], the pure octad.

It is not beneficial; they do not seek through disputation.

Seven, six sevens, six and one; a garland sequence, and another poem; seven sevens, the beauties, O, of the poem.