Chapter 29

The gem-born account is inward experience; to the mind, the lotus has smiled.

One desiring freedom from greed should preserve that enumeration in the inner mind.

Having manifested the soul's strength, that itself is the true number of all the numbers.

The sweet utterance that comes to fashion my face.

In the course of multiplication by three, for the gracious, ever virtuous person there is acquisition and preservation of well-being.

[Unresolved opening] when turned, without coming, adjust [unresolved object].

The mārgaṇā including āhāra, here in this manner, the knowers and others understood.

Gaḷaṭāyanave, like a calamity, the body has reached a state of emaciation.

Where, indeed, is passion extinguished.

The wording karatānā sadeṇṭu cannot be translated reliably from the supplied reading.

Three, four, two thousand.

Sixty-six; bliss.

Within the hundred, see this.

Add two.

One more hundred.

Add to that thousand.

Hold this in understanding.

In the direction of twelve and a half.

A quarter amounts to the following.

Knowing it to be eighteen.

While knowing, within a thousand.

The hundredth, whether this is the combination.

So that it comes to a hundred.

[Unresolved ಯಯದೇಕೆ], of the inner state.

To reach, selected, to touch.

Of the letter a, forty, [unresolved ಜಸ್ದುವುತ], four numerals, [unresolved ರೋಕ].

[Unresolved ದಡುತ], happiness.

By all of them.

Within, like essence.

A hundred sections concerning Vīra.

Within them, for the essence.

Through a small gift of wealth alone, the wise sage Jinanemi said, it may be bestowed.

Karmic aggregates, non-karmic matter; through nourishment taken by application, a possessor of the extraordinary power of bodily transformation.

The provisionally recoverable fragments are “to the nāga,” “three numerals,” “of the earth,” and “grove.” The remaining wording does not support a complete literal translation.

[Unrecoverable fragment] may be possible.

[Unrecoverable expression], that called [ಅರ್ಗ್ವ್ನ್, unrecoverable].

Loving remembrance of the assumed form of sky-clad bodies is true devotion on earth.

The greatness of sincere devotion.

What comes of counting bodily repose, food-giving and the like, the four.

As for half of the groves, when there is an order for the observance of one's own religious doctrine, what will be accomplished.

Reckon with devotion the accounts of the enumeration of the Āgama’s numbers, you yourself.

For apprehending the vision that has been considered, there is the studying of the third knowledge of sacred teaching.

Extraordinary knowledge is subject to the rule, for knowing the nature of the constituents.

The count of letters itself, of pride.

The destroyer drives away.

The effacing sohaṃ, ‘I am he.’

Beginning: one, nine.

Of many numbers.

The principle situated in a flower.

Those who partake of the highest good.

If joined together, accomplish it.

Those very three poems.

The letters joined together after correction.

Of Ādiji, this great

Greatness of right contemplation.

Destroyer of enemies.

Having experience.

Saying ‘doubt’.

It comes about through those who write.

Venerable Indra; the earth.

This, O numeral of fame.

[Possibly: of the poem] attainment [unresolved verbal fragment].

O increase [incomplete fragment].

[Unresolved opening], protecting [uncertain], [incomplete final word].

[Unresolved preceding word], third [possibly ‘chapter’, continuing into the next line].

[Possible continuation of the preceding word], that [uncertain], [unresolved phrase and final word-fragment].

At the end [uncertain], indeed [uncertain], [unresolved phrase possibly involving ‘mind’].

[Unresolved opening fragment] This constituent’s—and moreover unique—meaning of the utterance itself, within the heart, exceedingly pure [the final word continues beyond this line].

Unknown to Hari, Hara, Vidhi and the others, [it is] endowed with the power of various kinds of yoga.

Having removed the state of being outside yoga, within the abode that concealed me inside it.

What use is remaining therein; if shown, many people [unresolved wording], effacing that which has become established [the final word continues into the following line].

To be called the path to the spiritual destination: giving among the eighteen who are without refuge.

[Possibly: infinite] cosmic form; of [an unrecoverable expression]; thereafter, the word-designation; of the meaning of the recited text.

There is a description of qualities; why carve the shining jewel also, the gem.

So that those who have desire should not depart without a goal; from which one does not return again.

That place too is unseen, like the one who has hidden, in the three worlds.

Obtained through utterance, cool,

within the essence, the thirty-second,

through the guru,

the sixth chapter.

[Unresolved ಅದತಾಂ], that group, the following.

[Unresolved ಆನಾಜ], this.

Eight, seven, one.

The very number is seventy-seven.

Now, the chapter, eighty-

-five, when it became.

The former venerable one.

All the longing that was fulfilled.

Everyone’s play, this.

Kammalu, in the intervening spaces.

Mixed.

Eight of the combined portion.

Four, eight, and seven, being sufficient—

—who sees them as sufficient,

the Omniscient One, his own—

—through that standpoint itself, he protects.

Desire for yoga.

The aṅka obtained is correct.

That utterance is in Upajāti.

The recoverable wording is “of desire … conduct or course … showed … calf … cow … manifest.” The intervening forms do not support a complete literal translation.

[Unrecoverable opening], without remembering, after arising from being, it [unrecoverable], one without food, that [one], having come, [at the] breast [unrecoverable], eating, in splendour [unrecoverable], having stood, in that manner [unrecoverable comparison], [unrecoverable], called ‘lord of the soul’, [unrecoverable ending].

The strong calf.

Afterwards, having come himself, while living by eating greens—the very desire to drink milk.

It is said, O my king: the gift of a mine of tiny diamonds is comparable.

Without going to that which is filled with milk—from that, the method of writing numerals.

[Unresolved opening] one must seek the savour of the word; hell [unresolved ending].

Of conduct, gentleness; of an advocate of the path; ṛkkavara; a branch; bhi; attavaranuvā.

The omniscient one of the Bhūvalaya that displays the excellent rasa of eminent poets.

Indeed, with regard to this essence.

What difference is there.

Listen, O lord: the primordial sun among śramaṇas, who exuded the nectar of the Puru lineage.

Desire for the Bhūvalaya.

Having raised the accumulation of numerals of the white body.

While coming, the fifth…

…path; the whole body.

The entirety told in every respect.

It is not like the Bhārata.

Of the manner of many permutations.

The chapter of instruction.

For the desire, that [unresolved ಆಗಶ್].

[The wording cannot be recovered sufficiently for a literal translation.]

Of each individual statement,

We shall expound the sequence.

In turmoil it spreads.

This preceding one, toward the front.

The great Jina, followed by an unresolved word beginning with ś.

An unresolved expression, yējī; in iron; a grove.

That one who had departed, having gone,

at the summit of the universe,

stood; this is sarvārtha, all aims.

Praising, the metres, sequence, and metrical feet spoken in your voice.

Impurity itself is refuge; language is praised; the letter; free of pride you remained, Kṛṣṇa.

For the whole earth, the hymn of fame that arose in death—an unburnt essence.

Through the utterance of sentences comes the manifestation of all the Āgamas and so forth, and of medicine.

It has become Parabrahman; with regard to its meaning, your understanding must be true.

You have understood: homage to venerable Nemi; he does not become subject to bondage—such is the standpoint.

“An answer to the doubt has come; is the meaning not understood, O Deva”—thus I too [say].

Having had this read as you do—the Vedas and the like, of beginningless, endless knowledge—on this day.

I shall tell, for the eagerness of all the divine lords, the exposition of my small portion of knowledge.

Of attainment [the following expression is unresolved].

All the defilement.

That sky’s numerical form [the final inflection is unresolved].

[Unresolved expression] proceed.

The splendour that appears, he himself

having embraced, is indeed in liberation.

Everywhere, behold the perfected soul.

It is becoming unattached.

Welfare, the people, the teacher.

Excellent, a knower, a standpoint.

[Unresolved ವೆಯ], of a grain, [unresolved ಕ್ಷೇ].

She is unmanifest.

Remaining unseen.

[The wording cannot be translated reliably.]

…having become, all…

Or the measure of this staff.

Having lain concealed within, [ಶಾಸದಜೇ remains unresolved].

The utterance that has become [its preceding qualification remains unresolved].

Among them, [ಅದಾಕ್ remains unresolved].

[The opening word remains unresolved], of Karṇāṭa.

I shall tell, Chennaṇur.

Conceiving, attaining.

Manifest, this end.

You, that one, shone.

Shone the culmination of art.

Within that poem,

This sweet one is that very thing.

Within the cause, the subtler one continually measures the equal, excellent station.

Of those that are imperishable, with decay and annihilation excluded, everlasting, eternal and so forth, and without qualities.

Under the designation of both and neither come jīva and the rest, which are beginningless and endless.

That Āgama which the supreme Lord taught is said to be ninety; now, Ṛk.

The branch is gladdened in recitation; of all that is seen, the earth serves as the source.

Saying that it has made known gain and loss within knowledge that is everlasting and eternal.

When Arjuna spoke, that is the equal of the one who comes, exalted at the time of reckoning.

Within the complete [work], the inscription of white, clear letters itself—reversed…

In a manner that prevents its becoming so, the good path concerning attachment and aversion has been set down, O pure ones.

Accept for yourself, Pārtha, the teacher of the glorious Bhūvalaya.

Of the Bhārata’s portion of Jaya (‘Victory’), with two thousand rasa numerals.

Having lain concealed within one.

Chandraprabha-deva.

Eighteen divisions.

The three worlds.

Having inscribed, he tells.

In which sacred letters are present,

the Bhūvalaya; of one

year also.

Befitting the great language.

Of attainment.

That lord of languages.

Of the secret principle, right—

Knowledge [the remainder cannot be securely translated].

[The supplied reading cannot be securely translated.]

[Unresolved expression] this one.

[The supplied reading cannot be securely translated.]

Having concealed [it] within [the heart].

Having brought [it] under one's own control, a path.

Indeed, when [the path] exists, of the infinite.

The continuation cannot be translated reliably from the supplied letters.

All dharma.

The other world; this Kannada script.

Having taken that form, embedded it.

Because of that, beautifully.

Through the favourable occasion for the arising of the ladder of tranquillity comprising supreme austerity and so forth.

The recoverable wording is ‘… called … Kuru … in the manner or form …’. The intervening wording does not permit a complete literal translation.

Called [unresolved wording], established is the Kaṣāyapāhuḍa.

Within the abode of victorious disposition, these three are the initial verses of utterance.

The song possessing threefold splendour and buddhi-ṛddhi, pleasing to hear: pure poetry said to have been written by whom.

In detail, this [unresolved expression]: among the hidden ones of the gītā-number there is a distinction.

Having set aside distinctions of region, having understood the strength of Bharata, Usaha and those following him, my…

He bore it as the earth’s customary practice, entering into the sequence and mingling.

Under the sway of joy they will know; dear one, understand the meaning of the Gītāṅka, O one vast in knowledge.

This concluding procedure,

in the exposition of the doctrine,

pure,

the world and the rest; the earth—

The world, the Garuḍa-emblemed one,

the Gandharva,

the Kinnara—this

knowledge making these known is for you.

To the form of powerful obstruction.

Knowledge-obscuring karma.

Nāgas and Kimpuruṣas.

To cause distress [the final word is unrecoverable].

Chandekaraka; nonhuman creatures.

A tiger, a human being, a lord.

Form; valid cognition; karma.

When it disappears, fear.

… one possessing absolute knowledge.

… of the abode, Rudra …

Khara’s name; the deities’ …

… letter or syllable.

[Unresolved opening] having bowed, bliss—

—giving [the remaining wording cannot be securely construed].

[Unresolved syllable] the essential form of the self—

—[completion of ‘the essential form of the self’] assume, O language.

Humble-minded speaker, reveal extraordinary understanding of truth, O Jina.

Glorious śukla, excellent meditation; Karnataka; deep and lofty; in the midst of the three wind-enclosures.

The sage dwelling within; the eight meanings beginning with the ṛc, complete; the aṣṭaka division.

In the group of eight, singing the desired meaning of the sacred teaching’s conclusion.

The beginningless one joined to the beginning of the row of clear specialized knowledge—a new ṛc.

The subject of this victory, praised and established, is a pure section of the Kaṣāyapāhuḍa.

[Opening unreadable.] Having effaced the Jina-form, spiritual attainment for all people.

Now, the body turned away from its support is thus auspicious, in a condition of freedom from bonds.

To protect, the utterance is brief indeed; when passion is present, it is anantānubandhi.

Having reversed it, to count it.

It is possible; the ghāti karma.

When destruction occurs.

Kṣaṃ, this ata.

[Unresolved opening] principal [unresolved ending].

[Unresolved opening] the abode-number, nine [continued in the following line].

[Completing ‘nine’ from the preceding line] at what time.

The condition of immaturity.

In the art of yamaka,

of the variety that appears,

they saw the manner.

Then, guṇop- [an incomplete expression concerning quality or merit].

Ara, himself Malli indeed.

Of the position, complete.

Of the odd number.

Candraprabha is even.

Esteemed, pure—

—pure, [unresolved īkaka], of the muni—

—of the muni, as greatness—

—was heaven called.

Having acquired impurity.

Kṣātyātirēśe, an expression whose meaning cannot be securely recovered.

Śrīhara, who perished.

Samadikalava, an expression whose meaning cannot be securely recovered.

That gate, thus in speech, of this kind, having an exceedingly terrible form.

Beginningless [tentative], when gathering or embracing [tentative], desire; ಶಿಲೆಯರೇ and ಓಗ್ತ್ಯಾದನ remain uninterpretable. A complete literal sentence cannot be recovered securely.

Can one oneself come to know the numeral of the multiplication that accomplishes what is desired.

Attachment, detachment, [unrecoverable phrase], a foot, word, or state, [unrecoverable phrase].

The meaning of the introduction of the śloka, having a fixed arrangement of letters, of the standpoint that shows the world.

Of earth, victory, water; in the body, fluid, water, and fire possessing form or colour.

Wind, the ākāśa of open space, mind, ahaṃkāra born within its intellect—all.

Further, prakṛti is said to be eight; those three and four are manifest; they are gross and subtle.

Toward that subtle substance whose form contains atoms, you will direct your mind.

The essence, in three directions.

Gives the numbers.

An intense cause, a standpoint.

Has accepted.

Being the utterance of the self,

in the āgama,

it is possible to understand.

The lay follower Śaṅkara, the teacher.

Having bowed in homage.

One’s own illustration.

Sacred, completely pure.

Kāma, this world.

[Unresolved expression], eight apiece.

[Unresolved expression], of the eternal.

[Unresolved expression], two equal ones.

[Unresolved expression], this [unresolved noun].

[Unresolved expression], fully—

—complete one's underlying sense.

A thousand [unresolved wording].

For some to take form.

You are the teacher of the beginning.

Seven without disparity.

Sounds; this language.

The ninth numeral is sacred.

Through their mutual interaction, the number seven indeed arose for ahaṃkāra.

The form is just like the tip of a tusk—the form of the number seen within this, my received scripture teaching knowledge.

The limit is ninety-nine; the third numerical place, the hundred numeral itself, is prakṛti.

Those given as a path are the numbers constituting limbs of the splendour of bliss.

It is a delight to the bhavyas, worthy of reverence, a Nandana garden and a wish-granting cow; in numbers, behold the very poem of rasa.

The fruit of what is desired is this stone, through those who conquer enemies in an untimely season.

At that time, my teaching, in the destruction of disease, crosses the gate of fate’s dissolution.

[Unresolved ರಪಾತ್ರಾ], fate and the rest, [unresolved ಗುಕುವದ], having come, as [he] favoured Vidura, the knower of nīti.

Having become a learned person versed in the nature of the beauty of action to which one is attached, recognize its charm.

What is intended to be expressed is primary.

To be indicated [the remainder, granavi, is unresolved].

Śrī, of the world [the remaining fragment, āṃhak, is unresolved].

[An unresolved preceding word’s ending], of the binding or structure, ban- [continued in the following line].

[Unresolved opening] a division of the Pāhuḍa treatise.

[Continuation of the preceding word] that which destroys worldly existence [unresolved continuation].

[Unresolved preceding expression] the ninth.

[This sequence does not permit a defensible literal translation.]

Of crores of Vīras.

Nine months; the remaining fragment ಉಬ್ cannot be translated reliably.

The unresolved ಕದವನ್, followed by ‘stainless’ or the name Akalaṅka.

A child who has attained splendour.

An unresolved expression, a path, and an unresolved fragment; the grammatical connection cannot be recovered securely.

The surviving fragments do not support a complete literal translation.

The extent, all, new; the syntax remains unresolved.

Possibly a continuation meaning ‘ninth quality’, followed by the beginning of an expression for endeavour.

[Incomplete opening] in pains.

Compassion.

The knower of everything, [unrecoverable intervening words], self, yogi.

All [unrecoverable continuation].

[The surviving expression cannot be translated reliably.]

[Unresolved expression], mind.

[Unresolved opening] to know fits of anger, renowned Arjuna, of worship [unresolved phrase], removed for himself.

The destroyer of countless enemies, giving fearlessness, protecting both worlds.

There must be consideration of the assertion that he himself does and causes things to be done.

In karma that makes an ostentatious display of virtue, should our Lord Jina remain involved.

Nemi told me of those who themselves remain uninvolved in acts beginning with violence.

The nine modes are spoken of as reduced by three; to understand it according to the rule, this itself is aṇu, the lesser vow.

The great vows are five; with compassion, they belong to the steadfast restrained ascetics through relinquishment of anger.

The stilling of desire, freedom from slander, and protection of all living beings.

The ten observances; the disposition that has abandoned sexual pleasure; free from desire for taste; an enumeration of kinds.

Giving; interruption of spiritual discipline.

An incomplete number.

Even in conjunction.

Those who act as beings called Indras.

[Unresolved opening: ya īḷ] of Śrī Vīra.

A submission [unresolved: tastētaḥ].

Crush fresh pride.

The grove, the palm tree, and breaking [their grammatical connection and the final ending are unresolved].

Indra and the others; he.

A few rows come into being.

Repeated numerals.

The procedure for giving.

[The wording is not recoverable with confidence.]

[Unresolved expression]; power.

Of the limit of the pair [of powers]; beginning with ka.

The entire scriptural teaching concerning substances.

[Unresolved ಮ] glory or prosperity [unresolved ತೋದನ್].

[Unresolved ಗ] one, oṃ [unresolved ಓಣ್].

[Unresolved ವ] this [unresolved ವರ್ಯಕರಂ].

Indeed, an entity [unresolved ಗಮವರ್ಪ].

[Unresolved wording, possibly containing nava, ‘new’.]

[Unresolved wording] Oṃ.

Number; of worldly existence; of a hundred [syntactic connection unresolved].

[Unresolved wording] divine Lord [unresolved final fragment].

This too is free from deceit, a foremost kāvya; heed my prayer.

[Unrecoverable expression], to liberation, [unrecoverable expression], [unrecoverable expression], wishing to speak.

For destroying this hālāhala poison, which becomes diminished by the learned: jaggery.

In the sweetness of sugar and sugar candy, when one has learned to partake of the four—a state of happiness.

A pure, water-filled auspicious pot, a tree, a giving of what is requested, the one.

The final circular arrangement, which one counts as many, is that Kandarpa's greatly wondrous splendour.

It dispels sorrowfulness; this has no dominion of sorrow; in Jayabhārata, standpoint and valid cognition.

An authority concerning both, Sañjaya, through yoga having brought them to light, [is] a vajra pillar.

That is the very pillar; the imperishable song is established, clearly manifest to them, the Jaina and the Vaiṣṇava.

Everything made manifest.

Īradhana, the ninth.

Example: seven.

One, seven, and three to join.

Upon joining, half of Karṇāṭa.

The language-numeral; half of the poem.

Sixteen; the essence.

Upon being added, two numerals.

Without shifting.

The lord's poem, the twenty-

fourth, its initial

pāda—that, three.

And a half; if divided by vajra.

What results is six, Oṃ, Oṃ.

Two; that quantity—

—if divided by fifty-four.

That very thing obtained on dividing.

Oṃ, one.

Of the domain of the Ṛg mantra, the initial

syllable, Oṃkāra.

In the manner of the aforementioned and the like,

of the beginningless Ṛg-mantra,

the shining Gāyatrī,

at the times of the three sandhyās.

Praṇava, concerning the Śaivas: fear has disappeared; very pure understanding is manifest.

Manifest indeed is that Brahman; the origination of the toraṇa, the standpoint of the jīva in calculation.

In that presence, Pārtha’s battle is destined for victory, to conquer those at Kurukṣetra.

After winning, he will extol, near the Āpta, that of the universal victory-number.

Seek the manifestation likewise further on, you whose sole constituent is the recitation of eight gāthās.

The all-seeing one's utterance delivers; if the sound of this mantra is present, it is a shield for liberation.

With truth as the purpose, for success in the great religious vow, to meditate upon the supreme one endowed with the varieties of knowledge.

Oṃ is the word; Vyāsa’s speech, the Gītā and the subject matter of the Ṛg are thus eighteen thousand.

Gautama; seventeen; the four orders; the Gītā; [unresolved mā cage]; Hari.

Uttered by Rishabha, the divine [mantra].

This.

The mantra of the nine revered stations,

upon reciting at the three daily sandhyās,

it protects them.