Chapter 27

[Opening phrase unresolved] speaking an utterance; the teacher; the entire world; [ending unresolved].

The currents of water themselves; foul-smelling water; to the sea; without stopping; going; in the manner; the Brahmāṇḍa also; to the vicinity; in the manner; the human world; all. These are recoverable fragments in their transmitted order; the intervening wording does not support a complete literal translation.

You stretch out your tongue toward the living beings of the world; all of them enter into you.

That is the course called Viśveśvara’s gaze; Pārtha’s swan has swum, O bhavya.

The tongue of the Lord, the wondrous manifestation of the state in which the real bodily constituents have disappeared, is sinless.

[Unresolved opening] merit, a former deed [unresolved phrase], giving, your [unresolved expression involving acceptance], life, beholding does not reach fulfilment [unresolved phrase, possibly mentioning a great seer], new, seven, of the verbal numeral, great [unresolved remainder].

Sixty ascetics and eight are present; this Marīci is the son of the first Cakrin, an auspicious one.

Within that, delight.

Of the sweetness that was present … aṅka. The intervening expression cannot be translated securely.

An unresolved expression, followed by “of rasa.”

Without giving, pleasing akṣaras.

In the doctrine, and misguidance.

Existence itself is the form of the self.

The correctness of the letters expressing standpoints.

Within the computation of letters and numbers.

Compassion; the spiritual stage.

Dependent on one's own substance.

Infinite splendour, imperishable.

He himself has become that form.

They are Siddhas.

He who knows the teaching that says thus.

He is the destroyer of the fear of worldly existence.

The doer, the foundation.

The lord of day, the world's

eye; of the generous one,

the deliverer from suffering on every side,

the imperishable teaching.

And a human incarnation.

The one who lacks, the poet.

[Unrecoverable wording.]

Varuṇa, Indra, and Candra.

Aṅgiras, Atri, Pulaha, Dakṣa, Kratu, Svāyambhu, Vasiṣṭha, Raivata, Savaṇa, and Svārociṣa—the last name continuing into the following line.

Svārociṣa, Pulastya, and all the others are excellent, eminent sages, sons of Brahmā; they themselves number three and nine.

With the flame-tipped fire of meditation having burned karma, through virtuous conduct protecting people, he is the Supreme Brahman.

For all human beings, concerning the lineages born of beginningless sages, of this Veda with five branches.

[Unrecoverable opening] the purport of the Ṛgvedic recension, of the profound sacred teaching [unrecoverable wording], excellent [unrecoverable wording], excellent [unrecoverable wording], verbal numeral [unrecoverable wording], the assembly of sages [unrecoverable wording], aphorism [unrecoverable wording], three [unrecoverable wording], path, Lord Jinendra [unrecoverable wording], the purport of the teaching.

Kannada: the Veda envisioned by divine sages, the meaning of human utterance.

Pleasingly Arjuna said: “Having seen, O, the gentle form with its terribleness gone, I am well again.”

To that end, Jayaseṭṭi’s gentle speech, saying, ‘Now I shall tell the truth of tattvārtha.’

The number of a human being.

The spiritually receptive one who has become complete.

Of Kumuda Siddha.

Look at the beginning of the commentaries.

[Unresolved fragment] he [is] a resounding sound.

The man of the country [is] great.

Those who attained [are] superior.

A beautiful grove; the mighty lord.

[The wording cannot be recovered securely.]

[Unrecoverable expression], Navakāra.

That became; very vast dharma—

—sovereignty; he.

Having become …, to climb the mountain.

[Unresolved fragment] who these are.

Of the siddhas of the mantra.

The dissolution of their impurity.

A boundless poem.

Any poet’s conception—

—by which he remains ungrasped.

He himself; fourteen persons.

Going upwards.

Lexicon and reasoning concerning speech.

Those who are bound; their infinite…

Knowledge of the bliss of the self.

Curd.

Within, whether he had not become gentle—the angry one; the path of mastery of haṭhayoga; [the closing expression is unrecoverable].

The earlier understanding having come to me, O charioteer, all the desire associated with bondage to worldly existence is fulfilled.

The Viśvarūpa which, having shone forth through Arjuna himself, withdrew through the intense sound.

Understand the meaning of the utterance concerning the vision that the sequence of numerical sounds proclaims in this manner: the essence of Kṛṣṇa.

The form which the Gītā-numeral poem proclaims: of the universal letters and numerals, of the entire universe, having all things as its limbs.

Surpassing the station of the sun and moon, ever new, the single witness, Virāṭ.

What is this form! On beholding it, those gods attained delight of the eye.

It is not of a lesser kind: an unfailing object, belonging to the vast ocean of Śiva’s and Viṣṇu’s good fame.

The splendour of the great number arising on reckoning the excellence of the dense, excellent cosmic egg enclosed by three.

The Gaṇadharas, the speech,

the principles that bear it,

their self,

the origin of the ninth numeral.

Stainless, worthy of worship.

Of nine crore sages.

The abode, the holy one.

The venerable Lord; my mind.

A sharer through twelve.

One who carries across the ocean of worldly existence.

Possessing virtues, excellent among learned men.

This Puṣpadanta on earth.

…taḥ; a hymn of praise; solitude…

…solitude; nābhidru; teachers…

…of the teachers; the beginning of praise.

Of the recitation of the Navakāra.

The nine that are within.

[Unresolved wording], of the earth.

Giving the prosperity [of the earth, continuing the preceding line].

The negating principle is supreme.

Purity of the limbs.

Pure letters and doctrine.

Bringing together the conceptions.

A newly accomplished poem.

For the scripture concerning substances which these steadfast ones, whose great fear has vanished, behold, look at that.

O one who has understood what is to be rejected and accepted, behold the auspicious fame of the present Amoghāṅka.

Them, always; a portion of Jinendra’s auspicious instruction, the path of all citrakāvya.

Having driven away violence, Sarveśvara is an impartial witness to the purity of viewing this work.

This grammar’s purity, auspicious meaning, and spotless, pure fruit—I am their accomplisher.

Within destruction in which there is well-being, the fitting words of my appeal themselves are for tranquillity and compassion.

On saying, “I understood the subtlety of the parts and subdivisions,” Pārtha’s utterance is, “What grace this is.”

Through the compassionate lotus feet, the assistance of Aṅka-Sarasvatī that you graciously bestowed upon me.

This conquers the enemy; the essence of the extraordinary excellence that conquers kinds of disease shines.

The poem Bhūvalaya.

Having no equal.

The condition of having an intrinsic nature.

For the constituent.

The expression ālavaḷidavay cannot be securely interpreted.

Varunadēla, followed by the beginning of “seeing.”

On seeing, another's property or an external substance.

An unresolved continuation, followed tentatively by “come to possess.”

Vāvu, the pure bhavya person.

Those who embody right vision.

Compassion toward living beings,

Prescribing well.

Of karma coming to fruition,

those bound, right belief

having chosen,

Kshatriyas and Shudras.

The letter sa; the initial a.

[Unresolved ru], by name, [unresolved naysa].

Pervaded by that.

Thereby, properly.

Thus they will know.

[Unresolved expression] the guru [word continues].

[End of preceding word] to obtain [unresolved expression].

[End of preceding word] they live [unresolved expression].

They are exceedingly pure benefactors, who conquer the five objects of sense, renowned lords of ascetics.

Among branches of knowledge, this is a poem that causes one to practise spirituality; karma will perish.

The instruction of yoga: 'Having removed terrible delusion, be happy, you'—thus said Śrīkṛṣṇa.

Hail, lord of all numbers and letters; through the path of dharma, deluding karma from the heart…

Having driven it away, himself the teacher, in compassion giving joy—such is the glory of Kṛṣṇa, lord of the heart.

Arjuna spoke, the questioner of the Gītā; the ninth-number embodiment’s unfailing—

Hari, worthy of worship, destroying the succession of generations through the opening of his mouth [unrecoverable ending].

The hosts of gods know, in Vākpati's assembly, the very excellent giver of fearlessness, the manifestation of Bhavāṅka.

Your uncovered [mouth], terrifying, with that appearance of the ocean’s two shores having broken apart.

Happiness that has an end.

Of the compassionate, beneficent Lord.

In the account of his deeds.

The self’s saṃsāra.

With reverence, worshipped.

The arhat, that revered person.

And may it not be.

Bowed, divine Lord, and essence.

The essential truth of all doctrines.

Incomparable, of themselves.

The perfected ones.

To cause them to come to mind.

To do; I; accomplished or perfected. The surviving forms do not establish a complete construction.

The wording cannot be translated reliably; it may contain a reference to a number.

Praise; existent or good; in some respect. Their grammatical connection is unresolved.

Descent or manifestation; a following expression possibly concerning knowledge remains unresolved.

The end having ceased.

The supreme, called nirvāṇa.

The essential nature.

Those who practise are wondrous.

The wording does not permit a reliable literal translation.

The wording does not permit a reliable literal translation.

[Unresolved continuation] and otherness [governing expression unresolved].

The wording does not permit a reliable literal translation.

“Having chosen a birth, the deities”—thus saying, the great sages also, in compassion.

This is true doctrine; what description can there be of its excellence—bright, extensive, excellent.

Saying ‘Who is his equal’, all of you who praise him spoke of the Sādhya who became manifest.

Let the utterance stand; having become an organ of action, it is concerned with the capacity of the sense faculty arising through the meaning of the utterance.

The additional reckoning, the daily statement, its method: these cognitive senses are five.

On his own path, even though he has undertaken eightfold silence, he is still a slave of the mind.

A complete literal translation cannot be recovered reliably: the identifiable wording includes “having joined” and probably “effort” or “exertion,” but their grammatical connections remain unclear.

Having become a monk, the one abiding in this bodily discipline has become a hypocrite; abandon the one so described.

He who lives in crookedness and devours life contemplates, in his matted locks, the fruit of liberation.

That strength was sufficient.

They proclaimed the cry.

She is the ācārya of the foremost ones.

Their fame.

Those endowed with vedanīya karma.

Of their fate.

Of negation, radiance, of the infinite.

They became full of happiness.

Those afflicted: curable,

and called incurable,

having understood the two.

[Unresolved syllable], this [unresolved expression containing ‘empty’ or ‘zero’].

The sweetness of the cessation of faults; neither heavy

nor light; possessing

qualities; new subtlety.

Inherent nature; the soul without support.

Or, the first teacher.

They, the beneficial path.

For [the beneficial path], [unresolved ಮೀ], giving, assumed.

[Completing ‘assumed’ or ‘bore’:] always, the divine Lord.

Of whichever poet is measured by sacred teaching,

within comprehension,

a new comprehension

of Lord Mahāvīra.

[Unresolved opening], like a viṭa, within [unclear construction], his—that preceding one's [unresolved ending].

Momentary splendour perished through desire for gold ornaments and attachment to wife and children.

For the earth over which standpoints have spread, through a hundred poems, hear the Purāṇa, dear Amogha.

The number nine, O mind; let him make the mind-pleasing poet speak dharma.

“The praised one, the one revered by the world, beginningless”—saying thus, the learned man speaks, having mixed together the qualities.

This man, when considered in mutual relation, embodies the fame of austerity; that monastic group which he speaks of is faultless.

In the manner of one who follows the foundation of the doctrine, that sun established at the summit of the universe.

And he who is beyond the scope of time has cast off passion and the rest; dwelling within the community, he is unattached.

He is unattached, everlasting, with a divine bodily form; the happiness of congregational praise has no interruption.

Through the purifying one, [he] has come.

[Completing ‘has come’:] of the earth, [ಈಲ unresolved].

Here, the utterance [is] known.

[ಏರ್ನನಿತಮ್ unresolved], a numerical sign.

Extensive understanding.

Their serpent.

As that too becomes a support.

True Bhadrasāla.

Happiness, prosperity, innate.

This person's bearers of affliction.

For us it is needed, having become like them.

By a Siddha.

To that Vīra, homage.

The dharma to be known.

To the untroubled one.

The greatness of saying thus.

To say so, this is contrary—

—the outward designation,

their worthiness,

is an internal cause.

His letters [the qualifier of ‘letters’ is unresolved].

Speech, delightful [the following expression is unresolved].

[Possibly ‘the sun’, or the continuation of the preceding expression], they themselves, joy.

This, becoming an increase of joy.

With devotion, he who uttered a verse concerning one other than you, and a sound; together with, quickly, me …

Without asking, without importuning, obtain the fruits, O human being; the power of devotion is the experience of those without desire.

O one whose inauspicious yoga has ceased, in cessation you were joining me; I shall not become so.

Having come under control, know quite well; behold, he remains day after day, each new day.

This karma thus becoming an obstacle to entering the field of the three times.

This stanza: understand its meaning, O son of Pāṇḍu, with sincere intention.

To carry out the manner of the undertaking, I myself was pleased; then protect.

Having abandoned the new, O worthy ones, disregard everyone's compassion.

The entire wealth of those described as having conquered the host of enemies: the secret of the destruction of sins.

Ramittika (unresolved), through yoga.

Ste (unresolved), in the essential truth, a human being.

Dar (unresolved ending), the very vast essence.

Of that, in that untroubled state.

[Unresolved opening] stainless qualities [unresolved ending].

[Unresolved text] essence, utterance [possibly beginning a word meaning auspiciousness].

[Possibly completing ‘for auspiciousness’] within this world [continued in the following line].

[Completing ‘within this world’] [unresolved predicate] those [possibly continued in the following line].

The surviving reading ರ ಅನೇಂಜಕಂ cannot be translated reliably.

An unresolved opening fragment; one foot; that soul.

An unresolved opening fragment; śrī; of compassion; an unresolved final fragment.

Protecting, followed by an unresolved expression.

Siha, countless embodied beings.

This—why do I bow.

And the speech of the word.

The preceding expression as an object; the body-tree.

[Unresolved opening], worldly existence having ceased, [unresolved word continuing into the next line].

Within [the unresolved preceding expression], having multiplied by one—

—it comes, indeed.

Know the dharma of the other world.

[Unrecoverable expression.]

Within [an unrecoverable designation].

[Unrecoverable expression], thus.

Possessing cognition [followed by an unresolved fragment].

After understanding, the secret of the one celebrated for good compassion is this aggregate of numbers.

My own form of the world's glory; the primordial glory that came through Bhinābha.

Is it not a path to the fruit of fine rasa—the divine speech of naya, bestowing compassion.

For the teaching of the highest good, within the mind, from the beginning, say that it is that ghana-rajju.

Through the lofty new assistance of the universe of fourteen, he is the universal-form embodiment of the primordial poem.

Thus is the touch of my illustrious ones; through twelve, the syllable śrīṃ.

Mingling the boon of compassion with hrūṃkāra and displaying it: the unfolding manifestation, the extraordinary excellence of hreṃkāra.

Purushottama, the formless one—in all respects, the form is indeed very pure.

You reckoned it an impossibility for the evil-minded to see the essential form of the sinless one.

Of the god bowed to by Bharata.

Grace; of the unpaired one.

I do not see [unresolved damaged word]; aṃ.

Khyāṃ; this syllable.

[Continuation of the preceding word] established [unresolved fragment].

[Unresolved phrase, possibly referring to an act].

[Unresolved phrase] O, called [continued in the next line].

[Completion of ‘called’] [unresolved fragment], multiplied.

The supreme avagāha.

The surviving sequence hisītādaṣadhar cannot be translated reliably.

Of understanding; a possessor of qualities; the remaining pāīra is unresolved.

The opening tivay is unresolved; fall or descent; quality.

By restraints free from expectation,

the obscuration,

removed; the simple numerals

are filled with intelligence.

…being so endowed, with supernatural power.

Of various kinds, ascetics, these…

Gods on earth, of omniscience…

Of the attainment, they are called masters.

Called thus, that one foremost in earthly qualities,

who is the lord, with infinite

extraordinary attainment,

praise the gurus.

The support for the vision of leśyā is the portion that appears as one within sand and within dust.

The Kevalins’ meaning of dhātu and so forth is one hidden secret.

That which belongs to one will hereafter become manifold; surpassing excellence indeed is its glory.

The gift made with the thought, ‘That very thing must indeed be given’; the desire for recompense from the Jina teachers.

[Unresolved opening] the very way called beneficence; a suitable place; when another time comes; [unresolved qualification] reckoning.

These devotees also placed gold in two vessels, indeed.

When they give, that gift is called sāttvika dāna; a worthy recipient for giving out of compassion.

When one gives without considering the recipient's worthiness, in that giving there is protection of other living beings.

All the good sayings that have increased, with the humility called devotion.

Here, the arrow of attainment.

Thus indeed is this statement.

Thus those people say.

They themselves are the Jina’s chariot.

The esoteric poem.

Through their mature ethical conduct.

Which they themselves listen to.

This is joy-giving.

[Unresolved opening], cherished souls.

[The wording cannot be translated reliably.]

[Unresolved expression apparently involving feet], that which grants the desired.

[The wording cannot be translated reliably.]

The utterance serving as protection, entirely—

—complete; of Bharata’s region—

—the glory is supreme.

Bestow it; then offer homage—

The ascetic, having conquered karma.

With compassion manifest.

Of the world of transmigration.

To the lord; right—

The treasure of knowledge, by name.

The sage, compassion.

Of graceful literature.

Indeed, of the lords.

The sour rice into which, from afar, Ambikā, like a lotus, mixed water with good understanding.

Through an utterance of our inner feeling, place your mind in me more fully.

Worship; within worship, I shall raise this fragrant sound nearby.

Though I am your equal, in learning at least you became greater than me.

[Opening verbal ending unrecovered.] They have abandoned it; one should indeed live at the two feet of Ādinātha, O elder brother.

When these three that reckon destructions remain stable, join virtue in the abode of virtues.

The meaning itself is within a standpoint, when one praises, having learned the numbers of the poem.

[Unresolved opening]; before knowing his snare, you will speak a thousand words.

Of that which is endowed with power, of its extraordinary noble greatness, the fortuitous acquisition of a constituent is his.

Removed or dispelled [ಮಮಾಪಿವ, unresolved].

Within [ದ್ವ್ರ್ತಾವಷ್ಟಿ, unresolved].

Having measured the earth, [ಸಾವ್, unresolved].

Mathematics, knowledge, seven hundred.

[Unrecoverable wording] supreme [unrecoverable wording].

That disputant [connection unrecoverable] eight [unrecoverable wording].

[Unrecoverable wording] praise.

The foot-lotus is cool.

Bestowing coolness; praised.

For the Valaya, all these languages.

Are present.

In the ocean of craving for the enjoyment of wealth, is not a mass of waves the happiness of the world.

Of that, the thing is half the aggregate; of the very nature of suffering is life, complete because of that.

Regarding perishable gain, the mistaken notion that happiness will come if one becomes enthralled by it.

The conduct [unrecoverable wording, possibly mentioning an evil path], without desiring a position or state, fruitful, entire, perfected [ending unrecoverable].

While we, in whom karma is coming to fruition, continue to live, we who have understood—attachment and aversion…

With attachment and aversion having ceased, in the state of equanimity, whatever karma one performs, pride can melt away.

Prosperity is there; one is distressed through separation from what is desired. Like this is bondage, O Ajita.

After conquering the earth, put into this interval the sound in its sequential order from the beginning.

In the series, fifteen thousand [unrecoverable expression]; the interval, seventeen thousand three hundred and thirty-four.