Between the ocean of water and the ocean of his learning, oh ! aho what a huge difference, since yat the one dried up when drunk by a single sage Agastya; the other increased when drunk by many stalwarts !
Although api he upheld dadhatā ethical dharmyām conduct pravṛttim and although he knew the scriptures and manners of reasoning of Manu and so forth,
somehow kenāpi he constantly nityam stole muṣitam the hearts hṛdayam and the learning śrutam of the very learned bahuśrutānām by force prasahya.
I know, from seeing it, that Śaiva destiny/understanding/salvation is in my heart. But how can that heart of others also desire that Śaiva salvation? As though with this in mind, that greater person yo mahīyān, controlled yataḥ broke open, with his hearty actions, the hearts of brahmins and others.
Because they are extremely difficult to find in others, even individually, giving deyam and having a heart fond of giving, both came into being in him, however, because of his heaps of merit, as though constantly trying to conquer each other.
In ceaselessly pleasing the gods, ancestors, and persons worthy of honour such as brahmins by means of the rites that must be performed, by giving soma in sacrifices on altars and by gifts of food and the like respectively, this sacrificer/founder yajvā was bountiful and devoid of pride.
Although he turned his mind to the common good for the sake of others, he particularly favoured things that he accomplished with effort,
since (yat), after vanquishing the group of the six enemies that are the passions ṣaḍvargam he, after casting off weariness udastatandrī, constantly sadā caused to increase varddhayām āsa the group of three aims of man: viz. dharma, kāma, artha trivargam.
He received enjoyment bhoktā, by the grace prasādena of that asya king mahībhṛtaḥ, of an ivory-caned dantadaṇḍam white parasol dhavalātapatram, and a gilded palanquin that was fearsome with the coils of snakes abhibhogabhīmām.
Formerly priest of the king at the mountain of Śikharīśvara, then afterwards revered by the king for his eloquence, being head of his own “caste”/guild called Amara, he became desirous of giving service to the king.
Being especially honoured mānyataraḥ as strong/swift tarasvī in one type of work karmāntare, he was put in charge adhipaḥ of another type of work karmāntare by the decision of the king adhīśadhiyā: he became abhūt master of the sacrificial hall of fire hiraṇyaretaśśaraṇādhipaḥ, and further bhūyaḥ head adhipaḥ in the work referred to as being chaplain to the king rājapurohitākhye.
Being of pure devotion that manifested both inside and out, of unassailable conduct, the one treasury of various stratagems, the most excellent of the king’s ministers, very knowledgeable kovidataraḥ in matters of law nyāyeṣu he spread the radiance of his own fame upon the earth like the orb of the full moon.
Out of devotion he set down a golden image of himself svarūpam holding up uddharat with his head mūrdhnā the lotus-feet of Śrī Sūryavarmeśvara near the liṅga in four sacred sites beginning with Śrī Śikharīśvara.
At the mountain of Śrī Śikharīśvara, he yaḥ gave nyadhatta, along with slaves, villages and lands, golden images of Nandin and Mahākāla, as though they were incarnate forms of himself split into two dvidhā, since he was constantly desirous of giving service in the proximity of Śiva śivāntike.
In excellent temple-towers made of stone and rich with brick, richly decorated with stucco and painting, he gave yena… nyadhāyi to Parameśvara and others numerous śivaliṅgas and statues for worship arccāḥ with devotion.
He gave/set down nyadhatta numerous sculptures of stone and of gold of gods such as Hara and numerous golden liṅgas, in temples bhavane such as that of the deity (?) Phalapriya, and he made sojourns in such places as Bhadreśvara.
With joy mudā he gave to Śiva īśe at the appropriate times superlative pūjās, in which offerings were made along with the eighteen constituents, a golden/gilded palanquin, a white parasol, wealth consisting of gold, silver, gems and such, and fine ornaments.
The other things anye, grain and such dhānyādayaḥ that he gave to Śiva, for he was fearful of the ocean of suffering in the cycle of rebirth, were accompanied by sa° male and female slaves, buffaloes, horses, elephants and cattle, and by lands sabhuvaḥ.
A man of discrimination vivekī, as though spreading out his clear, cool, deep, rich heart, which was heartening to brahmins and others dvijādihṛdyam, he created vidadhe water-bodies that were clear, cool, deep, rich and charming for birds and other animals, thus spreading prathayan water through its channels in different places along the roads vividhādhvadeśe.
He built a bridge setum in order to allow to cross tārayitum those sinking nimagnān, straying on different paths anekādhvagān, in a deep agāḍhe ocean ambunidhau of suffering caused by bad roads, as though it were a beneficial path allowing his own dear disciples, who were worthy arhān initiates, to cross.
Surely nu in climbing ārohayan, following anu his ancestors pitr̥̄n, up to heaven divam by means of his numerous good deeds and by means of meditation, yoga, extreme virtue, religious observances, and self-restraint,
he therefore tat made cakre a walkway caṅkramam with stairways sopānavat.
Thinking iti, “How katham could there be a state in which there are no creatures asubhājaḥ experiencing torment?”, he planted uptam many gardens udyānam along the roads mārge that were rich with fruits phalāḍhyam, delightful saṁhlādi, that furnished shade sacchāyam and gave deep pleasure agādharamyam.
There were āsuḥ four manly vr̥ṣyāḥ brothers. The first ādiḥ among them eṣām, particularly venerable for his weighty intellect gurudhīgarīyān, was a teacher on the mountain of ŚrīŚikharīśvara, as venerable as Great Indra /revered by the king mahendramānyaḥ, of fame that was broad and widely known.
Presiding adhyasya constantly over the court sabhām, the king, thinking iti “I must remove the suffering vipat of my subjects”, in place of prati himself ātmataḥ on his own throne svapīṭhe, made of gold, he brought about cakre pi the middle brother’s madhyasya presidency of the court sabhādhipatyam.
Of the youngest, what other grace from the king kṣītipaprasādaḥ need be told, since yat by that same supreme lord parameśvareṇa the king his marriage with the king’s daughter was made, as we know kila, according to rules?
Being very sharp-witted paṭīyān, with a mind well-versed in the arts niṣṇātamatiḥ, unique, senior in political acumen nītivṛddhaḥ even though younger in age, this warrior obtained the governorship of a district, and honours bhogam and unparalleled apūrvān possessions bhogyān that were unjustifiable /obtained without recourse to legal proceedings anayān.
Among the four families of the four brothers sodaryyakuleṣu teṣu, he was the cause hetuḥ of the profusion of their virtues guṇarddheḥ, being himself the best varaḥ among the virtuous guṇinām,
just as iva ether kham among the four other elements beginning with earth kṣoṇyādibhūteṣu is the cause of the increase in the number of their properties
because of having pure nature śuddhasvabhāvāt and being one whose ascendancy was praised /whose arising was characterised by great size mahitā mahitodayāt.
Among those brothers teṣu, who were possessed of nobility and beauty, and characterised by great feats worthy of honour mānyāpadāneṣu, like the Pāṇḍavas beginning with Yudhiṣṭhira, he was like Arjuna in fame, in steadfastness, in splendour, in reputation.
Here atra, he who was the best among learned persons who are discriminating with respect to the essence of treatises and scriptures .