Chapter 26

The two poems being sixteen aṅkas, the sequence so designated within it is itself seventeen.

The beginningless sacred teaching also: having taken the number reckoned in whichever one, within that, fifty…

Four, fifty-four: on multiplying the respective pādas and ślokas, the abundant essence of the count results.

The ślokas numbering one thousand nine hundred and sixteen; without error in the reckoning, three and a half…

On multiplying by the preceding quantity ending in ‘and a half’: regarding the manner, exceeding joy; it becomes a varṇa; the divisor, a thousand, further on.

Within the two hundred and six new verses that appear, when the Bhagavadgītā is included, all sacred teaching is present.

The Vedas, the auspicious benediction; there is praise of the Ṛgveda; the pure, illustrious Jaya narrative, without interruption.

Present unbroken is the Bhagavadgītā, and the Jaya poem with the numerical substance of its entire, pure śloka-text.

Vyāsa’s splendour of poetry for recitation: an abundant stream written for the ascertainment of living beings.

Of the renunciants’ affection.

Thus, “in actions.”

A speaker of praise indeed; speak.

The eightfold conduct of the number.

To uphold dharma.

Come with foremost virtue.

Complete in oneself.

Become so for all yogins.

To [the preceding referent], their own [unresolved ಅಇಜಿ].

The king, noble [unresolved ಭಿಭತಿದ್].

On the earth, ten.

[Unresolved ಜತ್ಯೋ], the essence of dharma.

[ವಜತಲಿವನು unresolved], false—

—the path; establishing the self.

The innate, revered teacher—

—having become Candraprabha.

There is no liberation from that.

Continually proclaimed.

Who became our teacher.

Śivācārya, the essence.

Of … the perfected one, praised by human beings.

He has recited; he dwells.

And the offenses.

Speech; Oṃ.

Everything; the system; Vyāsa also; the finger of the hand; poison-removing; Prakrit; Brahmanical essence; the incomplete expression beginning with karma.

Karṇāṭaka; southern; of beauty; Nemi; Kṛṣṇa; ghavusiyada; within relative fewness and manyness; of the song.

The subjects, two, six, and one, when counted: the excellent one shining among ten thousand.

Space having arisen, becoming the preceding sound, [it] expounds separately, in an unprecedented manner, numbers and so forth.

The syllable Oṃ, which does not undergo transformation into another state; the complete Pūrva teaching; the simple arhat.

The formulation of the beginningless speech of all the Arhats—this is what this one secret called Bhūvalaya is called.

At every gateway, in the form of bindu’s splendour, he gave fearlessness [the final expression ಹಣರತ್ರ cannot be securely translated].

For the letter, the essence of attaining both intended meanings—that itself is indeed the good fortune of all in the circle of sages.

Seated within the heart like the sky, a doorway as the divine fruit of a tender flower.

These people are anārya, ignoble.

Showing, he desires.

A thousand is not his.

A higher attainment of the self.

In debate he shines.

Protecting from the punishment of karma.

Caring for the people.

Kamircāryasā.

The surviving sequence does not yield a secure literal meaning.

Both … [the remaining wording is unresolved].

[An unresolved fragment precedes] the Bhūvalaya.

Obtained a new dīkṣā.

Rank upon rank of gods [the repeated word continues into line 2].

[Continuation of the preceding expression] he has bowed [followed by the beginning of 'in fame'].

In fame [unresolved syllable], likewise, himself—

The steadfast one practises austerity.

[The expression cannot be reliably recovered; it possibly refers to conduct or feet.]

The embodied being, the entire Bhūvalaya,

its goal,

He will accomplish—the victor.

Of that new quality.

Within, he [unresolved: ಝಿಮಾ].

Possibly ‘of that’, followed by the unresolved ನೇರದಂ.

To whom; you; valid knowledge.

The core of the sūtra of the Ṛg-mantra; nāda; eighteen of the aggregate of parts.

A thousand ceremonial fans, shining; [unresolved expression]; time; bringing victory; all [unresolved continuation]. The surviving wording does not support a complete connected translation.

Encircle the six-petalled lotus containing substance, mind, and speech with the resonance of the eighteen.

For obtaining speech, all the strength of substance and inner state came to equality with the Ṛg and Sāma mantras.

The Ṛgveda’s “Oṃ, that of Savitṛ”; [unresolved wording], lotus, [unresolved wording concerning the heart], form, having become, lotus. The surviving wording does not permit a complete connected translation.

When installed within, a declaration of homage to that revered one who crushed away the sin of all of us.

For that understanding, expressing the principle consisting of consciousness, the Jina-mudrā is itself the Viṣṇu- and Brahmā-mudrā, greatly perfected.

The manifestation of the Vastu Pāhuḍa is the essence of the splendour of the concentrated one's nail-radiance—all of it.

Within the arrangement of the succession of verses—ten, a hundred, a thousand, a hundred thousand—is the mystery of the brahmāṇḍa.

[Unresolved damatā], speech itself.

Bhūvalaya [unresolved gamara].

The essence which is revealing itself.

Without seeking attainment.

The greatly beneficial Siddhānta

Of that Siddhānta, the resonance

Has arisen within this,

Accompanied by strength.

The abode of the world.

Not lacking the eight qualities.

Of the bow.

In the inner secret of the characteristics.

Of the Yoni-Pāhuḍa treatise.

Wonderful is this essence.

Of the world of poetry, and.

Bhūvalaya also.

Of the preceding subject, of the jewel, possibly its leader.

Āmasa, splendour, in the direction.

Within that direction, ever-new modes.

The Jina Ṛṣabha and Vīra.

By the succession of those yet to come,

also, with devotion,

worthy of being bowed to and served, the great

Ratnendraprabha, the radiance of the foremost jewel.

I said: like the self, the right faith of the words of poetry possessing rasa is a good antidote to poison.

[Unresolved rāṃhiya] the brahmāṇḍa, having reached barren ground, also to [unresolved sondari], [unresolved gayha], one's own [unrecoverable final fragment].

Of [an unresolved qualifier] mathematics, for each item to carry the essence, it expounded the new and old dharma.

The poem in which integration is present, the number’s name, compassion, standpoint, and authoritative validity are prior to the Pūrva.

The garland of numbers of victory, having spread out and being five in breadth, is twenty-five, self-established.

The established Bhūvalaya: five comes, zero, two, one, seven, three, seven, zero, eight.

Two, zero, an unresolved expression, eight, zero, eight, zero, nine, an unresolved expression, four, two.

One, four, seven, and one, zero, three, nine, kā, e, nine.

Two, four, six, five, zero, seven, four, zero, two.

The husband of an unchaste woman who did this.

He punished the womb.

A great supposition.

Being present.

Being the eight great ones.

Of the prātihāryas, in Upajāti.

Of the excellent poem.

Write the calculation of its formation.

For kaṇaśarada, of fame.

He abides within ethical conduct, he who

spoke this

essence of Bhūvalaya.

The victory of the soul’s radiance.

The truth of Bhūvalaya.

The real dravyas.

False love.

Has cast off the impurity of birth.

In the body of knowledge.

The doctrine of dissolution.

Bhūvalaya; fierce—

Itself the destroyer of karma.

Bhūvalaya, the auspicious circle.

In the direction of victory.

Ah, followed by an expression whose meaning cannot be recovered reliably.

In one letter nine are present; his course in reverse order is of the Ṛgveda.

Of the protecting Jaya poem, in its forward-order tripadi, all the people who know the interpretive method are possessors of delight.

What is to be written: six zeroes, four rows, zero, zero, śaśi (one), six, nine, seven.

Zero, eight, four and five, one and six, vanvata, seven and one, hēneya, four.

Three, three; their seven, eight, four—understand: those belonging to the number occurring among all that become new.

[Unresolved ವದಂದದ], a good tablet, [unresolved ಭೂಕ ಸೊಹೇಗಳ್], four; write three and eight; the centre, one [ending unresolved], five, one, [unresolved ಸಸಾ].

Auspicious: four, zero, zero, four, zero, five; have them written and learn; eight, two.

Nine, eight and six come; when the dvibhaṅga of this is multiplied in the mind, the akṣara [the sentence continues in the following line].

The arrangement of letters, when its number is determined, consists of twenty-five letters.

[The expression ōśasrisiyasi cannot be reliably construed.]

Having the form of the auspicious [the construction remains unresolved].

[Unresolved expression: hiṃia] śloka.

Also the gāthā and sāṅgatya.

The fourth.

Sixty-one and a half.

To that many hundreds.

Within that, to the extent of only two aṅkas.

This poem, deficient by that amount.

Four numerical circles.

The lord Chandraprabha.

The teaching of Candra and Vīra.

Sudeva’s circle.

Equal to Amareśa.

Within the Bhūvalaya.

The true path, for Dāśvina.

[Unresolved expression] this [unresolved expression].

[Unresolved fragment] moon, two.

Two, abundant [unresolved expression].

[Unresolved connection] the world [unresolved fragment] meaning.

The syllable yu, of fame.

Of auspiciousness, the prābhṛta.

Of bhadāra.

Having accomplished it, he ascended to śiva.

When taking out all the sounds, within the groups of letters at the beginning of the earth's mantra.

For ku, if one asks what the number is, ascend: zero and zero and zero, great five, one, nine indeed.

And, in the arranged series: zero, nine, seven, zero, two, great zero, zero, two—the numerals here.

Five, two, four, six, four, three—having placed the arrangement of numbers belonging to the knowledge of letters.

In the order of calculation for understanding the great Navapada occurring within, of the number of the Ōmāṃ sequence.

All the splendid verses of that Jaya narrative, like a wheel-rim, became a chariot-wheel.

The abode of letters, ‘Oṃ, that of Savitṛ, worthy of choosing,’ is manifest within the chariot of all the letters of scripture.

In the madhyama-pada, all four thousand sixteen aṅkas stand securely.

When Sudēri is combined, leaving four aside so that it becomes good, from eleven, nine hundred.

I salute him who is worthy of reverence.

In great austerity,

Ananta, who has risen,

I call him the essence of conduct.

Aja, who asks thus.

Hari, Hara, the yogin.

[Unresolved expression ಜಇ], sin, [unresolved expression ಸುಈಜ್ವ].

The ācārya himself proclaimed.

The lord of sages, [the following expression is unrecoverable].

To the one detached from worldly existence.

Unyielding devotion.

That [one] who contemplates within a standpoint.

The name of Lord Jina.

To bestow it, I proclaim it.

Having savoured devotion.

Against injustice.

O victorious lord.

Having become worthy of full worship, toward duality

and nonduality you inclined.

Yourself having abandoned an exclusive standpoint.

Of itself, with endless

bondage through passions,

which comes under the sway of colour,

the soul.

Ten thousand three hundred and sixty-eight, with Jaya as the divisor, O learned one, yields the quotient.

Say that four, zero, eight and six, seven and five; beside the story, the whole amount, by Jaya.

On dividing, subtract one; it becomes one hundred and fifty-two; say that those remaining are eight and six.

Eight and two; if one multiplies what has been arranged in Jayabhārata, of the number of the resulting share.

The result is a mark within the Rāmāyaṇa; the Rāmāyaṇa’s number is four, two, seven, four.

Five, three, seven; in the assemblage, twelve: the letter of the number underlying the letter-formula.

Life-span; Rāma, free from affliction; the very limit of the mixture, consisting of filament-signs.

The limit of what is specified by the calculation of words; Vālmīki’s king of sages; all languages.

The path of verbal learning constituted of all languages: seventy-five is the number, the essence of the half-share of the number left over.

Continually engaged or devoted, followed by the unresolved reading yasyāna.

Lovely or radiant; compassion; people; pure—with the last word continued in line 3.

Completing “pure”: form, and.

Going or conveyance; people; the Jina; followed by the unresolved syllable dha.

Human condition; to this earth.

Lakṣmī’s surrounding halo.

Encompassing [ದೇಭಿಹ unresolved].

Ajita [ಷಭಿಇನ್ unresolved].

The state of my expression.

[Unresolved preceding ending] eternal [unresolved word fragment].

[Unresolved preceding continuation] happiness.

Understanding it as such.

Giving [unresolved ಗುತ], having come under control.

[Unresolved ಎತಮಸ್ತ] liberation.

[Unresolved ಉ], accomplished, giving [unresolved ಶನಾ].

Possibly: he, having ascended, [the] world.

An unequalled, tranquil disposition.

Crushed, together with stationary beings.

Who is Hari.

By all the rays.

My foremost destroyer.

[Unresolved: denela], strength, [unresolved: hyaṃsu].

Within the ocean, [unresolved: śutāla].

The welfare of living beings.

Within …ṇi, reverent Ṛg and Sāma, [unresolved ಕ್ರಘುಪ], of the world's crores upon crores, [unresolved ತೆಯ], divine [incomplete word].

To know the sixty-four letters, [this is] the resonance of the victory-poem, the king of song.

The eminence of the most excellent Bhūvalaya: the scripture of the king of dharma-poetry, the numeral of Padumanābha’s learning.

The subtle nature of the numeral that causes one to ascend the thirteen dwellings constituting the guṇasthānas beginning with mithyātva.

If understanding of the aṅka does not arise, why for you [unresolved expression] exalted [unresolved wording] intended purpose.

The numeral … formerly … fame … not like [unidentified things] … itself at the numeral.

[Opening unresolved] [possibly a numeral], not bound or constructed, [expression unresolved], the ash [possibly of a gem].

[Unrecoverable opening], in the manner of the number, coming presently.

[Unresolved expression] exceeding numeral, oṃ tat [damaged expression], ‘it is not beautiful,’ says even a human being.

Accomplishing the cessation of hunger.

Of the ageless Jinas.

The divine Lord not giving it.

Of himself, he became excellent.

A meaningful portion.

Life, mind, this.

And a chapter.

All of it in the numerical form of glory.

The mother of the material.

Twenty-four elephants.

The sky; this time; worldly existence.

A jewel-lamp.

Exceedingly differentiated.

Arisen in heaps upon heaps.

Amid pleasure and pain.

One who became agitated.

Good strength becomes manifest.

Śiva; this attachment—

—and so forth exist,

when the soul becomes other.

The essence of saṃsāra.

The voice of one's own doctrine.

It is an incarnation of the god.

Said he, nearby.

The giving of Ṛk-mantras, tantras and the like belonging to the twenty-seven mentioned earlier.

Without diminishing, the destruction of the danujas; without undergoing the turmoil of the khecaras, the subtle aṅkas are countless.

Having removed the obstruction, the very number brought within the divine of the eight that join together—tell it correctly among all, astrologer.

Although it is knowable, understand the entire construction of its own aggregate-number and its significance for the world troubled by delusion.

When it becomes untroubled, who spoke of saṃsāra for the soul whose delusion has vanished, this poor one.

The manner of grieving when the desire ‘Having accumulated wealth, I shall be happy’ grows excessive and happiness vanishes.

The valiant man, his cruel suffering and Mātaṅga status having fallen away, is an ārya of pure conduct.

It protects, having brought together by means of the sung aṅka—the number that burns defilement and grievous faults.

O shining, auspicious hero, having stood within adhyātma, become one who confronts pairs of opposites of that kind.

All the agitation that has come upon one,

if it ceases, this

all the suffering [followed by the unresolved expression samera],

[The concluding expression cannot be reliably translated; it may refer to a state or steadiness.]

That earth itself; glorious [unresolved ಸಿತದ್ನಿಧರಾತ್ಪನು]; impurity—

A destroyer [of impurity], in soul—

Pure; [unresolved ವಸಾತ್ತು].

At the summit of the universe, of the abode—

[Unrecovered opening] this [possibly ‘my’; remainder unrecovered].

Speech imbued with experience.

Of the first one bearing the name Siṃha.

Beneficial [possibly ‘face’ or ‘mouth’; the remaining form is unrecovered].

Reckon the calculation.

Among them, the āgama.

An utterance concerning the dignity of the self.

Accompanied is time.

Pride and conceit swell up.

That which arises from high birth.

Greed, anger.

Subdue aversion.

Tripuraśekhara, crest-jewel of the three cities.

Affection in distress.

An ocean of compassion.

The soul having the desire for eternal liberation goes to the realm of liberation: understand this, O king here of Kosala.

Knowledge, royal knowledge; the auspicious numeral needed within the royal secret; the Jina himself; an ignoble person’s instruction.

Listen to the teaching, to experience in substantial form; this is within knowledge, within all the secrets [the final word continues into the following line].

Springing forth, equal to a king, this direct perception and authoritative knowledge, having joined together, are everlasting.

[Khamaṣaka] is joined together; for [bhiñjaya]; Akalaṅkadeva’s [unresolved expression], all scriptural [syllables].

Itself having assumed the numerical form of letters, the scriptural essence of all splendour: “a portion of myself indeed.”

The meaning of the eighth śloka of the Gītā: the portion that is consciousness, is incomparable, and lives without beginning.

The portion is eternal; having joined my aṃśa and united with the material mind, it is a prakṛti that does not separate.

The new naya that teaches among the multitude of living beings who, having become a locus of prakṛti and grown in strength, live.

[Unresolved ಣ] the station itself.

All [unresolved ಈಯಗಳಿ].

The contentious disputant suffers.

[Unresolved ತಾಯಮ] does not [unresolved verbal expression ವಿನಿಸಿಲ್ಲ].

He abides; victory, victory indeed.

Of the house of compassionate disposition.

The exalted caitya shrine.

All the guṇasthānas.

Difficult to see.

Of him or it, [unrecoverable expression].

The group, this, its own—

Being within the body itself.

The pure self, the maker of the world.

Of the dwelling.

Having become one.

The elephant being in bliss.

The whole multitude of elephant herds; the final syllable cannot be securely construed.

A lion, a fly, and pride, with an unresolved opening fragment.

From pride and fear, releasing—

—releasing substance other than the self.

Bound inside a pit.

The man, the mouse, the sound that gives.

Indeed, who—all the Nava-

-kāra, supreme in the world.

Growing weary, without becoming a gaṇin, stand and understand, O royal sage, the firmness of the standpoint within the scope of scripture.

What has become is unfailing; the unborn one himself; happiness. The remaining sequence, ಏಷಂವೇ ವ್ರುಳ ತಪಥ, does not permit a reliable connected translation.

With prakṛti joined to the soul, devotion is for making the defect of embodiment beneficial.

Having destroyed the toil of continual practice of the path and having brought—the ignorance present in the person.

To attain the state of the Omniscient, let one know the whole succession of Vedas, śāstras and āgamas.

Within a mind purified by instruction, having adorned him, the method of extraordinary knowledge.

Know that what was told at the beginning, belonging to the beginningless past, is exceedingly beneficial; consider this mathematics.

Among those qualities, having united them within himself and having become separated from excellent prakṛti, he himself is not born.

The destroyer of turmoil; one’s own pride alone; others; utterance, mind, of the tīrtha.

The mantra of the parameṣṭhins, indeed.

He is contemplating victory itself.

In ṇakōvane.

The pāda that occurs.

[The wording cannot be securely recovered.]

[Unresolved opening, possibly ‘became’] a wonder.

Of the wonder, the essence [remainder unresolved].

[Unresolved preceding ending] saying ‘those people, these people’.

Sustain Amogha.

Know renunciation, O foremost yogi; in concealment, the sacrificial animal is renowned.

What is this yajña that the whole world performs through the practice of the guru’s knowledge of Brahman.

In the sacrifice, the obeisance existing within the practice for accomplishing the Brahman-fire, and all the desires of everyone.

That mind which unfailingly brings forth—having conquered it with glory through the fire of meditation, all the sages.

Of the sacrifice of compassion, this is the verbal numeral for all the darbha grass and grain, the numeral of the practitioners of karmayoga.

With a heart made gentle, the act they perform in this is a striving to know bodily purity.

Even though in confinement, within his own purity, through the torment of all the senses.

Having removed and brought into contact, they cause collecting for taking; the number to be known, corresponding to fifteen, is this three hundred and nine.

Then, within, combining the arrangement of letters contained in seventeen thousand eight hundred and fifty-six, the numeral contained in the countless is situated in the universe.