Dhanapāla’s Contradictions (19–21)

How is it that you are devoted to the utterance of sāmans,
yet are an enemy of the triple Vedas?
    [How is it that you are given to making to encouraging statements,
    and are the single enemy of the three kinds of sexual desire?]

How indeed are you known by the title of Brahmā,
yet are also Śiva?
    [How is it that you are said to be
    the undisputed lord of all beings?]

sāmapaüttipasattō kahaṁ si vēattaïkkasattū vi
kaha ṇu visaṅkō vi payāvaï tti payaḍaṁ vahasi saddaṁ [19]

सामपउत्तिपसत्तो कहं सि वेअत्तइक्कसत्तू वि ।
कह णु विसंको वि पयावइ त्ति पयडं वहसि सद्दं ॥ १९ ॥

The three kinds of sexual desire in the case of Jainism are sexual desire for a man, sexual desire for a woman, and “non-binary” sexual desire (napuṁsakavēda-).

How is it, you who ward off the attacks of the wicked,
that you produce a pack of tigers,
attended by vultures and demons, when your feet are grasped?
    [How is it, you who ward off the attacks of the wicked,
    that when your feet are grasped, you produce a cluster of lotuses,
    each containing a thick layer of pollen on top?]

kaha maṁsaluddharayaṇiaraparigayaṁ puṇḍarīariñchōliṁ
vāriaasaïpariggaha pariggahē kuṇasi calaṇāṇa [20]

कह मंसलुद्धरयणिअरपरिगयं पुंडरीअरिंछोलिं ।
वारिअअसइपरिग्गह परिग्गहे कुणसि चलणाण ॥ २० ॥

How is it that you, despite being the leader of the tax-revenue office,
have no concern at all with regions and villages?
    [How is it that you no longer have any eagerness for all sensory objects,
    despite being the leader of all of the senses?]

How is it, Lord, that despite being master over your faculties,
you do not restrain your faculties?
    [How is it, Lord, that you are master over your faculties,
    and restrain the mind?]

gayavisayagāmatattī kahaṁ si nēā vi akkhavaḍalassa
indiapahū vi kaha pahū nōindianiggahaṁ kuṇasi [21]

गयविसयगामतत्ती कहं सि नेआ वि अक्खवडलस्स ।
इंदिअपहू वि कह पहू नोइंदिअनिग्गहं कुणसि ॥ २१ ॥

The first half involves the technical meaning of akṣapaṭala- as the “house of public records,” which is discussed in Kauṭilya’s Arthaśāstram.