Kurmastakadvyam

Author(s): Bhojdev Maharaj
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/001544/1

Page #1

KŪRMASATAKADVAYAM
Two Prakrit Poems on Tortoise who supports the Earth
L. D. Series: 136
General Editor Jitendra B. Shah
• सालमा
दल पतभाई
भारतीय संस्कृति
अहमदाबाद
दर
Education International
Inscribed at Dhārā
by
Mahārājādhirāja Śrī Bhojadeva
Edited by Professor R. Pischel, Ph.D. Berlin in Epigraphia Indica, Vol. VIII (1905-06)
Translation with Select Glossary V. M. Kulkarni
Introduction
Devangana Desai
L. D. INSTITUTE OF INDOLOGY, AHMEDABAD-9.

Page #2

KŪRMAŚATAKADVAYAM
Two Prakrit Poems on Tortoise who supports the Earth
Inscribed at Dhārā
by Mahārājādhirāja Śrī Bhojadeva Edited by Professor R. Pischel, Ph.D. Berlin
in Epigraphia Indica, Vol. VIII (1905-06)
L. D. Series : 136 General Editor Jitendra B. Shah
Translation with Select Glossary V. M. Kulkarni Introduction Dr. Devangana Desai
133 VIA
L. D. INSTITUTE OF INDOLOGY, AHMEDABAD-9
RAविधामा
लालभाई
VRATI

Page #3

L. D. Series : 136
KŪRMASATAKADVAYAM
Translated by V. M. Kulkarni
Published by Dr. Jitendra B. Shah
Director L. D. Institute of Indology
Ahmedabad
L. D. Institute of Indology
First Edition : June, 2003
ISBN 81 - 85857 - 18-0
Copies : 500
Price: Rs. 100/
Printer Navprabhat Printing Press Near Old Novelty Cinema, Ghee-kanta, Ahmedabad.

Page #4

कूर्मशतकद्वयम्
प्रो. आर. पिशेल द्वारा संपादित
ला. द. ग्रंथश्रेणी १३६ प्रधान संपादक जितेन्द्र बी. शाह
अनुवादक डॉ. वा. म. कुलकर्णी
भारती
लपवमा
विधामति
लालभाई दलपतभाई भारतीय संस्कृति विद्यामन्दिर अहमदावाद-९
लालका
बाद।

Page #5

ला. द. ग्रन्थश्रेणी : १३६
कूर्मशतकद्वयम्
अनुवादक डॉ. वा. म. कुलकर्णी
प्रकाशक डॉ. जितेन्द्रभाई बी. शाह
नियामक लालभाई दलपतभाई भारतीय संस्कृति विद्यामन्दिर
अहमदाबाद
© लालभाई दलपतभाई भारतीय संस्कृति विद्यामन्दिर
प्रथम आवृत्ति : जून २००३
ISBN 81-85857 - 18-0
प्रति : ५००
मूल्य : रु. १००/
: मुद्रक : नवप्रभात प्रिन्टिंग प्रेस नोवेल्टी सिनेमा के समीप, घी-काँटा मार्ग, अहमदाबाद.

Page #6

Publisher's Note
We have great pleasure in publishing the Kūrmaśataka-dvayam composed in Prakrit. Both of these inscribed śatakas, having as their theme the Tortoise incarnation of Visnu, were first published in the Epigraphia Indica Vol. VIII in A.D. 1905-06. These were composed in c. A. D. 1000-55 and first were edited by the great German philologist and scholar of the Prakrit language, R. Pischel. However, for long years, these were not available and almost forgotten. So, its fresh edition was needed. Prof. V. M. Kulkarni, the renowned scholar on Prakrit literature, undertook the task of reëditing with an English translation and added to it a selected glossary. This Institute wishes to express its profound gratitute to him. The erudite scholar, Devangana Desai, has written the Introduction of this short monograph. We likewise feel grateful to her. We hope, the scholars of the medieval Prakrit will find this new edition of the two Kūrmaśatakas useful.
Jitendra B. Shah

Page #7

Page #8

Dedicated to Dharani-dhara : Kūrma and the scholar-emperor Bhojadeva

Page #9

Page #10

CONTENTS
Preface Introduction
Avanikūrmaśatam
Kūrmaśatam Two Prakrit Poems At DharTranslation of Text A Om namah Sivāya Translation of Text B Additional Corrections to the translation of the Text of A Text Of B Corrections to Translation, Notes And Restoration or Reconstruction of Incomplete Gāthās Addenda : Restoration of Corrupt Verses Glossary of Select Words

Page #11

Illustrations
Cover: Kūrma, symbol of stability, made of brass, Kolhapur, Maharashtra, used for placing in mandapas and front of temples, 20th century. Collection and photo by Devangana Desai
Figure 1: Kürma supports the Earth goddess who, in turn, supports the feet of Visnu, c. 11th century AD, Khajuraho Museum, Acc. No. 53. Unlike Varāha who is seen prominently upholding the Earth goddess, Kūrma does not show off, as the Avani - Kūrma Sataka states (verse 69), and is hardly seen while performing the arduous task of supporting the Earth goddess. Photo courtesy: Archaeological Survey of India.
Figure 2: Kürma with human face, holding a rosary, like a muni (sage). From Nachna, Madhya Pradesh, 6th century AD. Though this sculpture antedates the Satakas by 500 years, it conveys the same idea, expressed in the Avani - Kūrma Sataka (verse 30), of similarity of the kūrma with a muni. Photo courtesy American Institute of Indian Studies, Gurgaon.

Page #12

KŪRMA supports the Earth Goddess, Khajuraho museum, 11th Century
Photo Courtesy
KŪRMA with human face, holding a rosary, like a muni Nachna, C 6th century A.D. Photo Courtesy : AIIS
JE
Education International
or prate & Personale

Page #13

Page #14

Preface
We are happy to present this first English translation of the Kūrmaśatakadvayam - two inscribed Prakrit Satakas on Kūrma, the Tortoise who supports the Earth - attributed to the renowned scholar-emperor Bhojadeva of Malwa in Central India (c. AD 1000-55). We reproduce here the Prakrit text of the two poems originally edited by Prof. R. Pischel, in the Epigraphia Indica, Volume VIII, published by the Archaeological Survey of India in 1905-06. We have carried out corrections in the text of the two Satakas, as per Prof. Pischel's directions in his footnotes. We thank the Archaeological Survey of India for permission to print the Prakrit text.
In the inscription, the first poem is entitled Avani-Kürma Sataka, while the second one is not given any name. We call this monograph “Kūrmaśatakadvayam', two Śatakas on Kūrma.
We express our deep gratitude to the late Professor Harivallabh Bhayani who first drew our attention to these two inscribed poems on Kūrma. We are indebted to Prof. M. A. Dhaky for going through the Introduction and making valuable suggestions. We are grateful to Dr. Jitendra B. Shah for publishing this monograph. We warmly thank Ms. Tulsi Vatsal for editing the Introduction and going through the translation of the poems.
We hope that these 11th century poems on Kūrma, representing a rare extant example of the inscribed poetry in India, will be of interest to Indologists, historians, students of mythology as well as to lovers of the tortoise, the animal who is a model of self-control and restraint, a much desired ideal in this terrorstricken world.
Though technically the word "turtle" (sea or freshwater reptile) rather than "tortoise" (land or freshwater reptile) would perhaps be more apt in the context of some Indian myths, we have continued to use the traditional translation of kūrma and kacchapa as "tortoise" throughout the text.

Page #15

12
Notably, the poems do not refer to the Churning of the Milky Ocean myth associated with the Kūrma avatāra of Visnu who supports the Mount Mandara, rather, as discussed in the Introduction, they pertain to Kūrma's role as Dharanidhara, support of the earth, a role said to be played by a successful monarch who supports the earth over which he rules. To Dharani-dhara, Kūrma as well as the great King Bhojadeva, we dedicate this monograph.
Mumbai, June 2002
V. M. Kulkarni, Devangana Desai

Page #16

Introduction
The two Prakrit Satakas on Kūrma, the Tortoise who supports the Earth, are attributed to the illustrious Paramāra King Bhojadeva of Mālavadesa in central India (c. AD 1000-55). The two Śatakas, each actually having 109 stanzas and composed in the Āryā metre, are inscribed on a stone slab at Dhārā (Dhar), Bhoja's capital town. It was in 1903 that K. K. Lele, Superintendent of Education at Dhar, discovered the stone slab bearing the inscribed poems, from among the ruins of a monument that was originally Bhoja-śälā, a school of learning, and brought it to the notice of Prof. E. Hultzsch, the government epigraphist. Prof. R. Pischel, who has edited the inscription in the Epigraphia Indica, Volume VIII, tells us that it consists of 83 lines and is engraved with great care. The language of the poems is Māhārāstrī Prakrit.
The poems were not translated into English to this date and I am happy to say that on my request, Dr. V. M. Kulkarni, eminent authority on Prakrit and Sanskrit studies, undertook their translation and prepared a Select Glossary. He desired that I write an Introduction to this book, a request with which I readily comply with because of my own interest in the kūrma symbolism in Indian art.
These Šatakas, as Pischel says, are of doubtful poetical value, but are historically important for two reasons. First, they are among the rare extant examples of inscribed poetry in India. The other known examples, also inscribed at Dhārā, are Khadga Sataka, Kodandakāvya, attributed to Bhojadeva?, and the play Pārijātamañjari composed by a preceptor of the Paramāra King Arjunavarman in about AD 1213.3 Secondly, the Satakas are significant from the viewpoint of kūrma symbolism. They represent the full-blown development of the idea - hitherto found only in stray, single verses - of the Tortoise (rather than the Boar or Serpent) as the support of the earth; and, analogically, of the king as the support of the earth over which he ruled. This concept must have fascinated and flattered Mahārājā Bhoja enough to have the two poems inscribed on stone.

Page #17

14
The first Śataka (here called A) is entitled “Avani-Kūrma Sataka", and its authorship is attributed to Mahārājādhirāja Bhojadeva. It is, however, very likely that the actual composition of the poems and of other works which appear as authored by him was the work of his court poets. The second Sataka (here called B) particularly in which King Bhoja himself is praised for ably supporting the earth, surpassing even the Kūrma in this task, could not have been penned by him.
Bhojadeva was a man of extraordinary learning and possessed wide interests. He is credited with the authorship of a large number of works, about 40, on a variety of subjects like poetics, literature, grammar, architecture, philosophy, medicine and astronomy. In inscriptions he is praised as kavirāja and vidyā nidhi.4 The two outstanding works on Alamkāra, the Sarasvatikanthābharana and the Srågāra Prakāśa, were composed under his inspiration. V. Raghavan says : "Bhoja's Srngāra Prakāśa, in thirty-six chapters, running to 1908 pages in foolscap size in manuscript, is one of the biggest works in Sanskrit Literature and the biggest in the whole field of Alamkāra Šāstra."5 Bhoja also has to his credit an encyclopedic Vāstuśāstra entitled Samarängana-sūtradhāra that presents canons of religious and civil architecture in 83 chapters. Bhojadeva wrote a philosophical work, the Tattva Prakāśa, (Illumination of the categories), a text of 76 verses, which systematizes monistic Saiva Siddhānta, and also another Saiva work called Siddhāntasangraha. He is also credited with an astronomical work, the Rajamrgārka, written in c. AD 1042.
Bhoja shifted his capital from Ujjain to Dhārā, where he established a school known as the Bhoja-śālā or Sarasvati-bhavana, on the walls of which he got inscribed several poems. The stone slab bearing the two Kūrma Satakas was one of these. The Jaina writer Merutunga in his Prabandhacintamani? (AD 1305) talks of 104 temples built by King Bhoja, but evidence for these is not yet available. However, it is known that Bhoja founded a town called Bhojpur (which is near Bhopal), built a huge temple there, and constructed a large tank by building dams on two rivers. The Kashmir historian Kalhana praises King Bhoja of Malwa for his liberality and says that he was a friend of poets (Rājatarangiņi, VII, 259). Merutunga says that the king gave every day an appropriate gift to learned authors. Interestingly, he also notes (p. 62) that Bhoja called representatives of all sects and asked them about the way to salvation. And they all agreed: "Religion is characterized by harmlessness, and one must honour the goddess Sarasvatī. By meditation one obtains salvation."

Page #18

15
Both the Satakas begin with an invocation to Śiva. The first hails Śiva as Lord of Parvati, "by whose will and supreme, unequalled power, the world is supported". The second Śataka begins with a prayer to the Kankala-mūrti of Śiva, "that god Śiva who easily (helaya) carries the skeleton (kańkāla) of that very Krsna (Kanha) who carries the (three) worlds." Here Krsna is synonymous with Visnu. This form of Śiva is noticeable in the temples of south India, but is not prevalent in the north. The south Indian Śaivagamas give detailed descriptions of the Kankala-murti of Śiva.' Probably the poet who composed the invocatory verse for Bhoja hailed from south India. In this context we may mention that King Bhoja's kingdom extended up to the upper course of the River Godavari and he had formed an alliance with the Cola king of Tanjavur at the time of his invasion to the kingdom of the Calukya king of Kalyāṇa and that of the Somavamśī ruler of Mukhalingam in the Ganjam district. It is likely that he may have brought or invited poets from south India to his capital.
From the internal evidence of the Satakas, it can be said that the poems do not seem to refer to the Tortoise incarnation of Visnu, as Pischel believed, but to the universal aspect of the tortoise (ādi-kūrma) as support of the earth.11 The Earth Goddess, Pṛthvi, sits on ādi-kūrma in central Indian sculptures (Figure 1). It is important to remember that kūrma is a symbol of stability and is placed in the form of kūrmaśilā in the foundation of buildings. 12 It is also a mount of the river goddess Yamuna and the lañchana (cognizance) of the Jina Suvrata, Jaina Yakṣas Pārsva, (Dharana) and Ajita, and Mahāvidyā Gāndhārī. These aspects of kurma are independent of his incarnation as Visņu. Nowhere in these two Śatakas do we come across any reference to the myth of Samudra-manthana or Churning of the Milky Ocean, in which Visnu, as Kürma, supports Mount Mandara (and not the earth) at the request of gods and demons. However, we may point out here that the medieval poets, for instance, Vākpatirāja in his work Gaüḍavaho (see below) in the 8th century and Jayadeva in his well-known Gitagovinda (Aṣṭapadi, verse 2) in the 12th century, have referred to the dharanidhara aspect of Kurma when invoking the Kurma avatāra of Visņu. These two roles of Kurma, namely, 1] as dharani-dhara, support of the earth, and 2] as support of Mount Mandara, which is specifically Kurma's role as incarnation of Visnu in the Purāņas, get fused here.
But in the Avani-Kūrma Śataka, it is on the word of Śiva that the Chief of tortoises supports the earth (A, 3), not Mount Mandara. This reference to

Page #19

16
Śiva asking the Chief Tortoise to carry the earth is not found in the Churning of the Ocean myth, in its versions in the Mahābhārata, the Visnu-Purāna, the Agni-Purāna, and the Bhāgavata-Purāna. It is not insignificant that both the Satakas invoke Śiva and not Vişnu. It is also worth mentioning that Bhoja's Vāstu text, the Samarāngana-sūtradhāra (Chapter 77, verse 38ff) does not mention Matsya and Kūrma as avatāras of Visnu, but begins its avatāra list with Varāha.
The goodness of Kūrma is emphasized in the Avani-Kūrma Sataka. The Kūrma is "solely devoted to doing good to others” (A, 11, 38, 63). This aspect is somewhat similar to references to the tortoise in the "Sānti Parva' (247, 4) of the Mahābhārata, the Bhagavad Gītā (II, 58) and the Mārkandeya Purāna (36, 33ff), in which it is a symbol of the self-controlled man, who has control over his indriyas (senses). The Kūrma of the Sataka (A, 22) withdraws its limbs within its shell. He is an instance of those who are steady and firm (A, 24), he alone strives without any motive (A, 34). “Look at a muni (sage) and a kacchapa (tortoise), and see their determination"(A, 30) (Figure 2).
The poems reveal several points of mythological significance. The second verse of the Sataka-A refers to kūrma as the golden mountain Meru, the world mountain in the centre of the Universe, a cosmic symbolism (Gonda, p. 128), and also as the "bulbous root of the creeper of the old”. This reminds us of the depiction of the tortoise supporting the creeper of life at Sanchi in central India in the 2nd century BC. The reference to Dhruva, the Pole Star (A, 29, 70, 96, 97), further establishes the cosmic symbolism of the Kūrma, who supports the Universe. The Pole Star above the earth and Kurma below the earth - all in a single line - indicate the axis. It is the Cosmic Axis, which joins the earth and the heavens.
In several stanzas (A, 65, 93, 94) the feat of the Kūrma in supporting the earth is ranked superior to those of 1) Varāha, Kiri, (Boar, the third incarnation of Visnu), 2) Sesa, the thousand-headed cosmic Serpent, a theriomorphic form of Visnu, and 3) the dig-gajas, eight Elephants of the Quarters. It is said that all these divine animals display their prowess and show off while supporting the earth, whereas the Kūrma quietly lies below the earth and hence is not even visible. We may note that in the 11th century images of Khajuraho and other sites in central India, the tortoise even supports Varāha, who holds the Earth Goddess (Prthvī) on his tusk. The Matsya Purana (Chapter 260), assigned between 5ch-10th centuries, and the Vastu text Aparajitaprcchā (Chapter 29, verse

Page #20

17
22), datable to late 12th or early 13th century, mention that the kūrma supports the right foot of Varāha. While the Satakas do not refer to this symbolism, they implicitly recognize the greatness of kūrma as support of the earth.
In the first Śataka, the mother of the Kūrma is also praised in many stanzas for giving birth to the one who bears the burden of the earth without a grumble, and the Kūrma is praised as 'the one and only one who bears the burden (of the earth)” (A, 106).
But this picture changes in the second Śataka, which eulogizes King Bhoja, while minimizing the importance of Kūrma in upholding the earth. For, to the paśus (creatures), namely, Tortoise, Serpent, Boar, and the like, the earth appears to be a heavy burden, but King Bhoja smilingly lifts her in his hand, as to him she is light, not heavy (B, 14, 16, 31). He treats her like a plaything. The references to the King mastering the qualities of laghutva and gurutva (B, 83, etc.), and his acquiring the powers of animā and garimā (B, 105) point to his attaining of yogic siddhis. We must remember that Bhoja was a Saiva siddhāntin with the works Tattva-Prakāśa and Siddhantasangraha to his credit.
The concept of royalty or regal power was linked in medieval Indian religious and court literature with the Boar, the Varāha avatāra of Visnu, who rescues the Earth Goddess from the nether region. From the Gupta period (4th 5th century) onwards, the Boar became a political metaphor 3, and the king was compared to the Boar, the celestial consort of the Earth Goddess, thereby suggesting that the king was her terrestrial husband (Kșiti-Pati). Now, for the first time an entire poem, the Avani-Kūrma Śataka, has been written on the Kūrma and its silently bearing the burden of the earth. Some single verses on the tortoise bearing the burden of the earth do exist, but not full-length poems such as the one inscribed at Dhārā. For instance, the 8th century Prakrit work, the Gaüdavaho, has a gāthā on Kūrma, which forms a part of the mangalācarana (benediction). It reads: "Victorious is the Great Tortoise lifting the (sunken) earth with its body, as with a hand, with its (outstretched) five fingers, since under the pressure (burden) of the earth, its mouth-tip and four feet happened to be pushed out."1 4 In the 11th century, however, the scholar-king Bhoja elevates the position of the Tortoise, which excels the Boar and others in the Avani-Kürma Sataka; and then the second Śataka shows that he (the King himself) even surpasses the feat of the Great Tortoise in lifting the earth. We pay our homage to Kūrma and the creative King Bhojadeva,

Page #21

18
1. Epigraphia Indica, Volume, VIII, (1905-06), pp. 96, 241-260. 2. H. V. Trivedi, Inscriptions of the Paramāras, Chandellas, Kachchhapaghātas and Two
Minor Dynasties, Corpus Inscriptionum Indicarum, Vol. VII, Part-I, p. 187; Also
Archaeological Survey of India, Annual Report, 1934-35, p. 60. 3. Epigraphia Indica, VIII, pp. 96ff. 4. H. V. Trivedi in Corpus Inscriptionum Indicarum, Vol. VII, Part-I, p.187. 5. V. Raghavan, Bhoja's Srngāra Prakāśa, Volume 1, Part 1, Bombay, 1940, Preface. 6. V. S. Agrawala, Introduction to Samarāngana-Sūtradhāra, Oriental Institute, Baroda,
1966, p. xii. Also H.V. Trivedi, op.cit. p. 192. 7. Eng. Tr. by C.H. Tawney, Calcutta, 1901, p. 73. 8. K. Mankodi, "Scholar-Emperor and a Funerary Temple”, in Royal Patrons and Great
Temple Art, Ed. Vidya Dehejia, Marg Publications, Bombay, 1988, pp. 101ff. T. A. G. Rao, Elements of Hindu Iconography, II, I, 1916, p.307. Rao quotes the Suprabhedāgama, which mentions that the karkāla held by Siva is that of Visnu, and thereby he says that the Purānic story of the murder by Siva of Visvaksena (doorkeeper of Visnu) is accepted and followed. Also Siva-Kosha, S. K. Ramachandra Rao, Bangalore, 1998, Vol. 2, pp. 288-89, and the Kurma Purāna, II, 31, gives this story. Dr. R. Nagaswamy, Former Director, State Archaeology, Tamil Nadu, writes in a reply to my query on Krsna's kankāla carried by Siva : "There is no work in Agama or Silpa or Tamil works that refer to Śiva carrying the skeleton of Krsna. I have not been able to get any reference so far. But what is of interest is that the colour of the kankāla (skeleton) is mentioned as Krsnavarna in two texts. Obviously the colour of the skeleton was to be painted black in colour.
So could it be that that the verse of Bhoja you cite mentions the colour as Krsna." 10. H. V. Trivedi in Corpus Inscriptionum Indicarum, Vol. VII, Part-I, p. 21; Pratipal Bhatia,
The Paramāras, New Delhi, 1970, p. 78; The Struggle for Empire, HCIP, second edition,
Bombay, 1966, p. 66. 11. J. Gonda, Aspects of Early Visnuism, Leiden 1954, pp. 126-29;
N. P. Joshi, Brahmanical Sculptures in the State Museum, Lucknow, Part 2 - Volume I,
Lucknow, 1989, p. 138. Joshi uses the word ādi-kūrma for cosmic tortoise. 12. Stella Kramrisch, The Hindu Temple, Vol. I, 1946, pp. 110-111. 13. Devangana Desai, The Religious Imagery of Khajuraho, Mumbai, 1996, pp 64-65. 14. Translation by N. G. Suru, who has edited Vākpatirāja's Gaüdavaho, 1975, p. 2.
I thank Dr. Kulkarni for drawing my attention to this gātha by Vākpatirāja. The Prakrit. gātha is as under.
जअइ धरमुध्धरंतो भर-णी सारिअ-मुहग्ग-चलणेण । णिअ-देहेण करेण व पंचंगुलिणा महा-कुम्मो ।। (जयति धरामुद्धरन् भरनिः सारित मुखाग्रचरणेन। निजदेहेन करेणेव पञ्चाङगुलिना महाकूर्मः ।।) गाथा क्रमाङ्क १७

Page #22

श्रीभोजदेवविरचितं अवनिकूर्मशतम्
[१] ॐ नमः शिवाय ॥ इच्छा )एँ जस्स भुअणं धरिअं एक्काएँ असमसत्तीए । उअणेउ सो सुहाई तुम्हाणं पव्वईनाहो ॥१॥ सो कुम्मो वो रक्खउ कणयद्दिकडारदेहवित्थारो । जो जरढभुअणवल्लीकंदच्छायं समुव्वहइ ॥२॥ जस्स भणिएण भुअणं कुम्मप्पमुहा वि धारयन्ति (२) इमं । सो अकलिज्जसरूओ ससिचूडो देउ सोक्खाइं ॥३॥ कमढकुडुम्बे विउले वि पसविआ उअह एत्थ सा एक्का । भुअणभरस्स वि पट्ठी जीए जाएण ओड्डविआ ॥४॥ कुम्मेण को णु सरिसो विणा वि कज्जेण जेण एक्केण । जह निअसुहस्स पट्ठी तह दिण्णा (३) भुअणभारस्स ॥५॥ एक्क च्चि( अ )सा धन्ना मज्झे महिलाण पसविआ कमढी । अइदुव्वहो वि वूढो भुअणभरो जीए जाएण ॥६॥ कमढकुले के न हुआ अप्पा वि हु दुव्वहो परं ताण । अविरोलं भुअणभरो उव्वूढो तेण एक्केण ॥७॥ कमढकुले जायाणं संखं को सुणइ किं तु (४) सो एक्को । आजम्मं भुअण( भ )रो उव्वूढो जेण एक्केण ॥८॥ जो कह व परिग्गहिओ भारो कुम्मेण निअह तस्स गई । जीएण समं पेच्छह पम्मुक्को पलयपेरन्ते ॥९॥ पायाले मज्जंतं खधं दाऊण भुअणमुद्धरिअं । तेण कमढेण सरिसो न य जाओ नेअ जम्मिहिइ ॥१०॥ (५) निअसुहकज्जे जम्मो जाणं संखा वि ताण को मुणइ । परकज्जेक्करसिल्लो कुम्मकुडुम्बे परं दिट्ठो ॥११॥

Page #23

Kurmaśatakadvayam
धन्ना सि कच्छवि तुमं मज्झे महिलाण पसविआ तं सि । वीसामओ वि जाओ जीए जायस्स न हु भुअणे ॥१२॥ जे वि हु धरंति धरणिं तेहिं पि समं धरिज्जए सा वि । इअ एरिस( ६ )ववसाओ कुम्मो च्चिअ एत्थ उप्पण्णो ॥१३॥ जइ जम्मो वि हु जायइ ता जायउ कमढ तुज्झ सारिच्छो । परउवयारिक्कफलो पेरंतं जाव जो पत्तो ॥१४॥ निअजाईयसरिच्छं चरिअं निव्वडइ एत्थ पुरिसाण । निअपरजाइविरुद्धं दीसइ एक्कस्स कुम्मस्स ॥१५॥ (७) निअयपसवस्स गव्वं एक्क च्चिअ कमढिणी समुव्वहउ । जीए तणयस्स सरिसो न य जाओ नेअ जम्मिहिइ ॥१६॥ अज्जावहि अन्निटुं वीओ भुअणे वि नेअ उप्पण्णो । एक्कलजुएण भुअणं कुम्मो एक्को च्चिअ वहेइ ॥१७॥ सो च्चिअ वुब्भइ भारो बीओ खंधं न जस्स ओड्डे (८)इ । कुम्मो अन्नेण समं पेच्छह जइ भारमुव्वहह ॥१८॥ सो च्चिअ वुब्भइ भारो अन्नेहिं जाइ जो न परिकलिउं । अन्नेण समं वूढो वूढो वि हु सो अनिव्वूढो ॥१९॥ जाई देव्वायत्ता चरिअं पुण होइ पुरिससाहीणं । अज्झवसायं पेच्छह केरिसओ सो हु कुम्मस्स ॥२०॥ रे देव्व (९) तं विडंबसु पुरिसो किं जाइ तुह विडंबेउं । कुम्मो कओ कह तए तस्स वि चरिआइ कह पेच्छ ॥२१॥ कुम्मेण धरा धरिआ लोओ जंपेइ नाइ इअ विलिओ । अंगाई अंगेसुं निअयाई उअह निण्हवइ ॥२२॥ परिकलिउं न चइज्जइ अज्झवसाओ हु एत्थ पुरि १० )साण । कुम्मस्स तं खु रू( अं) ववसाओ सो हु पुण तस्स ॥२३॥ चंकमणविरहियाणं निअरिसणं ववसिअस्स सो च्चेअ । पेच्छह कमढे दोन्नि वि पेरन्तं जाव पत्ताई ॥२४॥ उवमाणं कह लब्भउ पेच्छह कुम्मस्स असमचरिअस्स । न य जाओ न य दीसइ न य होही ज(११ )स्स सारिच्छो ॥२५॥ अन्नेण मणेण तए कुम्मो हयदेव्व सो विणिम्मविओ । अवहत्थिऊण तं पि हु चरिअं तस्सन्नहा जायं ॥२६।

Page #24

Avanikūrmaśatam
आयारो सो रइओ अणचंकमणं च देव्व तं दिन्नं । कुम्मस्स ववसिएणं सयलं तुह मत्थए पडिअं ॥२७॥ परिकलिउ न चइज्जइ अज्झवसाओ हु (१२) एत्थ पुरिसाण । कुम्मेण तं खु कलिअं हिअए वि हु जं न सम्माइ ॥२८॥ कुम्मो वहेइ भुअणं धुअं हि भुअणस्स उप्परे कुणसि । हयदेव्व साहुचरिअं पुज्जउ किं भण्णए अन्नं ॥२९॥ आयारो जाई वा ववसाए कारणं न पेच्छामो । मुणिकच्छवे निहालह ववसायं ता( १३ )ण पेच्छेह ॥३०॥ सोक्खं च(इ)ऊण निअं भुअणस्स वि ओड्डिओ तहा खंधो । रे साहु साहु कच्छव अन्नं वडुत्तणं लद्धं ॥३१॥ दुज्जणजणो हु जंपइ पट्ठी कुम्मेण ओड्डिआ भारे । एअं पि हु तेण कयं बीएणं भणसु जइ भणसु ॥३२॥ दुज्जणजणो हु जंपइ पट्टी कुम्मेण ओड्डिआ भा( १४ )रे । पट्ठी वि हु ओड्डिज्जइ एअं निव्वडइ कुम्मस्स ॥३३॥ निअसुहकज्जे सव्वो इह ववसइ तं खु कमढ तेण विणा । चिन्तंतेहिँ वि कच्छव न आणिओ तुह अहिप्पाओ ॥३४॥ रित्तं भुअणकडित्तं अच्छइ रेहाहिं वज्जिअं निअह । वडत्तणस्स रेहा एक्का कमढस्स तत्थ परं ॥३५॥ (१५) विहिणा तारिसओ च्चिअ (नो?) विहिओ धरउ केण अन्नेण । इअ कुम्मेणं पट्टी ओड्डविआ भुअणभारस्स ॥३६॥ होतेहिँ अवयवेहिं पढेि ओडवइ जइ न ता साहु । तेहिं विणा वि पट्टि कुम्मो ओड्डवइ भुअणस्स ॥३७॥ केणावि जो न दिवो खुन्नो न कया वि एत्थ सुटु नवो । परउ १६ )वयरणे मग्गो पढमो कुम्मेण निम्मविओ ॥३८॥ रे कुम्म तं सि जाओ अन्नेहिँ मुहा किमेत्थ जाएहिँ । जस्स समप्पिअभारं सुहेहिं भुअणं पि निवसेइ ॥३९॥ अज्झवसिअं खु तं चिअ जं न हु कइआ वि को वि अणुसरिही । तं कुम्मे च्चिअ थक्कं इअरा इअर च्चिअ वराया ॥४०॥ (१७)निअकज्जे जाण तणू ताणं संखं पि एत्थ को मुणउ । जीअं पि हु परकज्जे जस्स पुणो सो हु कमढवई ॥४१॥

Page #25

Kūrmaśatakadvayam
संखारहिआ जाया भुअणे अन्ने वि तं पि तह कुम्म ।
भङ्गीए पुणो भेओ अन्नो च्चिअ तुम्ह निव्वडिओ ॥४२॥ , अच्छउ भुअणुव्वहणं हिअएण वि तं न जाइ चिन्तेउं । तं पि हु कम( १८ )ढेण कयं गरुआण गई असावन्ना ॥४३॥ पट्टीए ओडवणे लोओ चुहुचुहइ कमढरायस्स । भारस्स दुव्वहत्तं भग्गो न हु मुणइ केरिसयं ॥४४॥ के के न एत्थ जाया के न हु होन्ता खणे तहिं पि जणा । मोत्तूण कमढरायं भण भुअणं केण उद्धरिअं ॥४५॥ सासेण जस्स भु( १९)णं सयलं ऊससइ कमढरायस्स । को तेण होउ सरिसो जाओ जणणीऍ सो च्चेअ ॥४६॥ बहुए वि एत्थ जाया तेहिं पि हु किं पि किं पि एत्थ कयं । भुअणुद्धरणसमत्थो एक्को च्चिअ कच्छओ जाओ ॥४७॥ के के न एत्थ जाया चरियायारेहिँ अस्थि ताण समा । कच्छवसरिच्छएणं न य जाओ ने( २० )अ जम्मिहिइ ॥४८॥ सुत्थं भुअणं पि कयं संका धरणीए तह समुद्धरिया । किं किं न किं न विहिरं कुम्म तए एत्थ जाएण ॥४९॥ खेओ सोक्खब्भहिओ भारुव्वहणे विहाइ कुम्मस्स । गरुआण ववसिआणं को मज्झं जाणिउं तरइ ॥५०॥ भुअणभरुव्वहणेण वि अन्नं सोक्खं विहाइ कमढस्स । (२१) जं रुच्चइ तं सुहयं अन्ना हु गई न सोक्खस्स ॥५१॥ परियत्तंते काले के के हु खणा न एत्थ उप्पन्ना । सो हु खणो एक्को च्चिअ जस्सि कुम्मो समुप्पन्नो ॥५२॥ धन्ना सि कच्छवि तुमं धन्नो जाओ वि तुज्झ सो एक्को । तह विहुरे जेण तहा जयस्ससत्ती समुप्पुसिआ ॥५३॥ उअयारो गणियाणं जो वि हु सो वि (२२) हु कुणेइ इह लोए । भु( णस्स) वि उअयरिअं कुम्मेण परं हु एक्केण ॥५४॥ जाओ सो च्चिअ वुच्चइ जम्मो सहलो हु तस्स एक्कस्स । जस्स सरिच्छो भुअणे न य जाओ नेअ जम्मिहिइ ॥५५॥ जम्मप्फलो हु जम्मो जो जायइ होउ होउ किं तेण । परउअयरणस्स कए जो जम्मो सो हु फलजम्मो (२३) ॥५६॥

Page #26

Avanikūrmaśatam
पोट्टभरणस्स कज्जे (जे जा) या ते मुआ हु तम्मि खणे । परउअयरणस्स कए जाणं जम्मो हु ते धन्ना ॥५७॥ कमढवइ तं सि जाओ जाएहिँ वि एत्थ किं थ अन्नेहिं । तं किं पि जेण विहिअं अन्नाण मणे न जं माइ ॥५८॥ कमढवइ किं भणिज्जउ धन्नो जम्मो हु तुज्झ एक्कस्स । परउअयरणस्स का २४ )ए अप्पा जेणं तहा खविओ ॥५९॥ निअउअयरणस्स कए सयलो वत्थूण आयरं कुणइ । परउअयरणं अप्पा कुम्म तय(?तए) च्चेअ इह विहिओ ॥६०॥ कइआ वि जो न दिट्ठो न य निसुओ नेअ अणुहवं पत्तो । सो मग्गो पढमं चिअ कम्मेणं एत्थ कविओ ॥६॥ जाओ कुम्म तुमं चिअ अन्नेहिँ मुहा ( २५) किमेत्थ जाएहिँ । पायाले मज्जन्तं भुअणं पि हु जेण उद्धरिअं ॥६२॥ के के न एत्थ जाया ताणं मग्गो वि एस न हु फुरिओ । परउअयरणुज्झाओ एक्को कुम्मो हु निप्फन्नो ॥६३॥ परउअयरणे वट्टा पढमं कुम्मेण एत्थ कड्ढविआ । गरुएहिँ कया मग्गा पच्छा सोक्खेण गम्मति ॥६४॥ दन्तिकिरिपन्नएहिं देक्खा( २६ )वेक्खीए धारिआ धरणी । चक्कम्मणमणमग्गे निव्वडिअं एत्थ कुम्मस्स ॥६५॥ अणचंकमणा इअरे पढमो ववसाइआण इह कम्मो । जेण रइए हु मग्गे वट्टा इअराण संपन्ना ॥६६॥ अणचल्लिराण पढमो विहिणा कुम्मो हु एत्थ निम्मविओ । ववसाइआण पढमो सो च्चिअ पेच्छेह कह जाओ (२७) ॥६७॥ धन्ना सि कच्छवि तुमं धन्ना जाई वि तुम्ह निप्फण्णा । जीए जाएण कयं तं किं पि न जाइ जं भणिउं ॥१८॥ रे धरह धरं उद्धरह तिहुअणं पायडेह तह सतिं । देक्खावेक्खीए कयं किरिपमुहा को न उअहसइ ॥६९।। कुम्मो धरेइ भुअणं तए समं कीस तं सि धुअ कहसु । लज्जसि न विप्फुरं २८)तो अह व अयासाण कह लज्जा ॥७॥ अणमग्गेण वि चलिरा धन्ना पावन्ति के वि गरुअत्तं । अणमग्गचल्लिरेण वि कुम्मेण कहं जसो पत्तो ॥७१॥

Page #27

Kūrmaśatakadvayam
अणुकूलेणं विहिणा धुअ तं जाएसु उअरि भुअणस्स । कुम्मेण ववसिएहिं सव्वे तुम्हे तले विहिआ ॥७२॥ कच्छवि तुमं पसूआ अन्नाओ पसविआ( २९)ओ वंझाओ । जीअ तणएण तुलिअं तइलोक्कं वीअनिरवेक्खं ॥७३॥ जइ भारो वि हु वुब्भइ ता वुञ्भइ( ? वुब्भउ) एत्थ कुम्मभारसमो । एक्कलजुएण वूढो जेण सया बीअनिरवेक्खो ॥७४॥ कज्जेण एत्थ उअरिं जो जायइ सो हु तत्थ धुअ सच्चं । उअरिट्ठिओ वि हेतु जो ववसाएण पम्मुक्को ॥७५॥ तं कुम्म एत्थ जाओ तए जिअं तं (३०) सि एत्थ रे धन्नो । बीअधुरिएण खंधो जस्स न केणावि उद्धरिओ ॥७९॥ वंझाओ पसविआओ वि सयलाओ वि एत्थ अन्नमहिलाओ विहिआओ कच्छवेणं अन्नं भणिउं न सम्माइ ॥७७॥ अन्ने वहति भारं विणा न बीएण ते हु कइआ वि । एक्कलजुएण भारं एक्को कुम्मो च्चिअ वहेइ ॥७८॥ दट्ठण कुम्म( ३१ )रूअं जम्मो उव्विसइ अत्तणो वि इहं । दट्टण ववसिआई तस्स पुणो अहिअमुव्विसइ ॥७९॥ जम्मविणासाण कए जो जम्मो सो हु कस्स न हु एत्थ । जम्मफलो पण जम्मो जाओ एक्कस्स कुम्मस्स ॥८॥ बीएण विणा वूढं जं वूढं तं खु एत्थ सच्चिमयं । अन्नमुहं दट्टणं जं वुब्भइ तं खु जाउ द्रहे ॥८१॥ (३२) चंकमिअं तं वुच्चइ जे(णं) मग्गे वि दरिसिए इअरा । न चयंति पयं दाउं मग्गे जह कमढनिम्मविअं ॥८२॥ धरणिधरणम्मि हिअयं जाणं जायं खु तेहिं समयं पि । उव्वूढो भुअणभरो पेच्छह एक्केण कुम्मेण ॥८॥ कमढिणि तं सि पसूआ जीए जाएण सयलमहिलाओ । होन्तेहिँ वि पसवेहि वंझाओं वि हढे ३३ )ण विहिआओ ॥८४॥ (के के) न एत्थ जाया के न हु अच्छन्ति के न होहिन्ति । तह वि तुह कुम्म तुल्लो न य जाओ नेअ जम्मिहिइ ॥८५॥ कज्जसएहिँ कएहिँ वि किं तेहिँ कएहिँ साररहिएहिं । एकं पि खु तं किज्जइ जह विहिअं एत्थ कुम्मेण ॥८६॥

Page #28

Avanikūrmasatam
7
दिढे मग्गे जो वि हु सो वि हु पायडइ निअयववसा(३४)यं । केणावि हु अ थाइ (?) . . . . . .कुम्मो च्चिअ पयट्टो ॥८७।। जाई अइसयहीणा रूअं पुण बोल्लिउं पि न हु जाइ । कुम्मेण ववसिएहिं तह वि हु लहुईकया पुहई ॥८८॥ धवला[ ३५ ]ण गई एसा मुआ वि न मुअन्ति उअह धवलत्तं । कुम्मस्स मयस्स वि कप्परं पि भुअणं समुव्वहइ ॥८९॥ गरुआण गई एसा अन्ते वि [मुन्ति नेअ अत्ताणं । कुम्मो मओ वि पट्टि न हु कड्डइ कह व धरणीए ॥१०॥ उव्वूढो भुअणभरो सुहिआ धरणी कया जणेण समं । एम्हि तेहिं पि समं जं रुच्चइ होउ तं कुम्मे ॥११॥ उव्वूढो अन्नेहिँ वि भारो धरणीए किं तु मिलिएहिं । एक्कलजुअस्स घडणा लग्ग( ३६ )वि कुम्मस्स उप्पण्णा ॥१२॥ सेसकिरिकुम्मदिग्गयपमुहाणं निअह ववसिअं लोआ । अप्पा परस्स कज्जे आजम्मं जेहिं तह खविओ ॥१३॥ किरिसेसकमढदिग्गयपमुहाणं निअह ववसिअं लोआ । चइऊण निअयसोक्खं अप्पा जेहिं तहा खविओ ॥१४॥ कुम्मेण किं त्थ विहिअं लोओ स( ३७ )लहेइ लोअभणिए( ण) । जेण ससेसा पुहई वूढा न हु उअह नीसेसा ॥१५॥ लोआणं कुम्मस्स य जम्मो जम्मप्फलो विहाइ महं (।) कज्जेण पुणो दोण्ह वि विवरीअं अन्तरं गरुअं ॥१६॥ विरएउ धुआं देव्यो भुअणस्स वि उप्परे तहा वि बला । निअचरिएहिं पेच्छह कुम्मो च्चिअ उप्परे जाओ ॥१७॥ (३८) जइ जम्मो च्चिअ लब्भइ ता लब्भउ कमढजम्मसारिच्छो । अफलेणं अन्नेणं लद्धेण व होउ न हु कज्जं ॥९८॥ रे कमढ तुज्झ गोत्ते के न हुआ के न अत्थि होहिंति । सच्चेण पुण भणामो तुज्झ सरिच्छो तुमं चेअ ॥१९॥ ओ कमढो च्चिअ जाओ जाएहिँ वि किं जणेहिँ अन्नेहिं । जम्मस्स किं पि (३९) सरिसं जीवंतेहिं न जेहिं कयं ॥१००॥ जइ जम्मो च्चिअ लब्भइ ता लब्भउ कमढजम्मसारिच्छो । लद्धेण व अन्नेणं न हु कज्जं तेण न हु कज्जं ॥१०१॥

Page #29

Kūrmaśatakadvayam
पसवच्छलेण गब्भा सविआ सयलाण एत्थ महिलाण । सच्चिमओ पुण पसवो जाओ कमढस्स जणणीए ॥१०२॥ इअराण पसविआ(४०)ण वि गठभा सविआ हु सयलमहिलाण । सच्चेण पसविआ पुण एक च्चिअ कमढ तुह जणणी ॥१०३॥ अन्नाओं पसविआओं वि नेअ पसूआउ ताण गब्भचुई । जाया सच्चप्पसवा एक्क च्चिअ कमढिणी भुअणे ॥१०४॥ भुअणे वि जा न जाओ सरिसो ता किं करेउ सो वरओ । एक्को च्चिअ वहइ भरं (४१) कुम्मो बीअं अपावन्तो ॥१०५॥ एक्कलधुरिओ सो च्चिअ भारेण समं पि एत्थ जो बीअं । उव्वहइ उअह भारं अन्नो उण भणिअमेत्तेण ॥१०६॥ कुम्मस्स वि वीसामो दिन्नो एक्केण भोअराएण । हरिऊण वेरिआसं कुम्मसयं विरअं तेण ॥१०७॥ गाहासयं न एअं गाहाण सएहिँ केवले( ४२ )हिँ कयं । सयवारं एक्वेक्कं पढइ जणो जेण तेण सयं ॥१०८॥ एआइँ सयाइँ तए गाहाण सएहिँ नेअ रइआइं । सयवारं आवत्ती जेणं एआण तेण सए ॥१०९॥ ॥ ॥
॥ इति महाराजाधिराजपरमेश्वरश्रीभोजदेवविरचितं अवनिकूर्मशतम् ॥ ॥
॥ मङ्गलं महाश्रीः ॥ ॥

Page #30

धारेश्वरश्रीभोजराजविरचितं कूर्मशतम् ।
[१] ॐ नमः शिवाय ॥
भुइँ वह कहो वुब्भइ तस्सेअ निअह कंकालं । हेलाए जेण सो इह तुम्हाण सिवो सिवं देउ ॥१॥

कुलगिरिणो लहुवविआ जलनिहिणो थाहिआ सकज्जेण । पच्छा धरिआ धरणी सुवहा जेणं हु ( ? खु) सा होइ ||२|| कुलगिरिधरणीजलनिहिमेरुप्पमुहा नरेन्द इह ( २ ) पढमं [1] लहु( व ) विऊणं पच्छा धरिअं भुअणं पि हेलाए ||३||
धरणि च्चि ता गरुई ते गरुआ जे वहंति तं पि पुणो । लहुवविअं पढमं चिअ एअं सयलं तओ वूढं ॥४॥
धवलो सोचिअ वुच्चइ भरधारणवावडेहि (३) समयं पि । उच्चल्लइ जो हु भरं सो एक्को भोअ तं चेअ॥५॥
लहुवविऊणं सयलं भुअणं भरधारएहि समयं पि । पच्छा वुब्भइ भूवइ को हु गुणो चडइ इअविहिए ॥६॥
इह अप्पस्स सयासा वुब्भइ लहुअं इमेण विहिएण । भण चड्ड़ को इह गुणो भूवइ धरणीधरंतस्स ॥७॥
धरणि तुहं गरुअत्तं कुम्मप्पमुहेहि एत्थ जं दिन्नं । लीलाए तं हु( ?खु) हरिअं भोएणं इअधरंतेण ॥८॥
भारस्स इह गुरुत्तं ( ४ ) धवलाहासेहिं चड्ड् चडवविअं । सच्चिमधवलेण हिओ भारो वि हु लहइ लहुवत्तं ॥ ९ ॥ कुम्मेण तु गुरुत्तं करचरणविवज्जिएण वड्ढविअं । पच्छा सेसमुहेहिं भोएणं तं कयं पयडं ॥ १० ॥
सच्चेण वि अइगरुआ धरणी पडिहाइ चिन्तमाणाण । इह पुण एसा कलिआ पडिहायड़ भोअ कह लहु( ५ ) आ ॥११॥

Page #31

10
Kurmaśatakadvayam
चिरपरिचिआण पासा उद्दालसु लहुववेसु तह धरणिं । तह वि तइ च्चिअ रत्ता अन्नस्स मुहं न पुलएइ ॥१२॥ कुम्मकिरिसेसपमुहा एसो भारो हु तुम्ह पडिहन्तो । पुज्जइ सव्वं दिटुं तुम्हाण वि गरुइमा मुणिआ ॥१३॥ तुम्हाण एस भारो पडिहंतो कुम्मसेसकिरिपमुहा । (६) पेच्छह इमस्स भारं भूराओ भणइ विहसन्तो ॥१४॥ भारुव्वहणसमत्था अज्जावहि जे जयम्मि विक्खाया । ते वि उअ हासपयविं कुम्मप्पमुहा तए नीआ ॥१५॥ भारस्स दुव्वहत्तं पसुवग्गे निवङिअस्स पडिहतं । भुवणेक्कधवल तं चिअ तए कहं कह णु अवहरिअं ॥१६॥ निअगरुइमाए लहु(७)अं भुअणं काऊण वुब्भए पच्छा । तुह नड्डअत्तमेअं अन्नस्स न कह व संचडइ ॥१७॥ धरणि तुमं अइगरुई तुज्झ सयासाओं कच्छओ गरुओ । भोएण सो वि जित्तो गरुआहिँ वि अत्थि गरुअयरा ॥१८॥ असरिच्छं धरणिभरं धारय वग्गेण सह वहंतेण । अस्थि गरुआण गरुआ जणवाओ इह तए हरिओ (८) ॥१९।। अइदुव्वहो हु भारो धरणि त्ति जणस्स भोअ पडिहन्तं । कह अक्कमेण सो च्चिअ तए हिओ तं धरतेण ॥२०॥ कुम्मस्स सो हु दप्पो माहप्पो सो हु सेसपमुहाण । धरणिं धरंतएणं कह णु तए सो हु उप्पुसिओ ॥२१॥ धरणी तए हु धरिआ गरुअत्तं कच्छवस्स अवहरिअं । अकुणंतेण व काई व तस्स त(९)ए पाडिआ वट्टा ॥२२॥ कुम्मकिरिसेसपमुहा सच्चेण पसू मए हु विन्नाया । अन्नह हिअयं ताणं न जाइ सयसिक्करं कह णु ॥२३॥ धरणिभरे तइ कलिए सो अइगरुओ वि पलहुओ कुम्मो । अणुआरंभवलग्गे को लायइ लेक्खए इअरे ॥२४॥ लहुवविऊणं भुअणं पच्छा एअंतओ वहन्तेण । को (१०) गारओ हु अप्पे को तस्सि कहसु निम्मविओ ॥२५॥ लहुवविऊणं कुम्मं समयं धरणीए पुण वहन्तेण । अप्पस्स तह य ताणं वड्डत्तं कं तए विहिअं ॥२६॥

Page #32

Kürmaśatam
वड्डत्तणस्स कज्जे जाओ कुम्मो हु एत्थ धरणी । ती लहुअत्तकज्जे भोअ तुमं एत्थ उप्पन्नो ॥२७॥
जं इह पसूहि दिन्नं केच्चिरयालं हु ( ? खु) तस्स निव्वा ( ११ ) हो । पुइ तुहं वत्तं भोएणं अज्ज पायडिअं ॥२८॥
।
लहुअविऊणं धरणि पच्छा धरिआए को गुणो च फलकज्जे सव्वो वि हु कज्जाई भोअ विरइ ॥ २९ ॥ कुलगिरिणो लहुअविआ लहुअविआ सायरा तअ मही । पच्छा भारो कलिओ लहुउव्वहणेण किं होई ॥३०॥
पुइ (१२) गरुअत्तणं तुह केहिँ वि धीरुज्झिएहिँ वढविअं । भोएण तम्मि कलिए अत्ताणं पेच्छ कोड्डेण ॥३१॥ गरुअत्तणं पसूहिं धरणीए जं हु( ?खु) एत्थ वड्ढविअं । तं पयडिऊण पोरिसमज्जं भोएण लहुवविअं ॥३२॥
को वि गरुअत्तकज्जे धरणीए एत्थ निम्मिओ विहिणा । अन्नो हु को विविहिओ तीए वि हु ल( १३ ) हुइमाकज्जे ॥३३॥
एअं चिअ तुह कम्मं जे गरुए लहुअवेसि ते चेअ । एअस्सि किज्जन्ते साह फलं किं तुहं फलइ ॥३४॥
धरणिमुहे सयले विहु लहुआवह कग्गलीए किं भणिमो । तुम्हे वि कुह एअं पिसुणा उण किं करिस्संति ॥३५॥ अज्जावहि गरुअत्तं धरणीसरिनाहपव्वएसु ठिअं । गरुअत्तणस्स (१४) नामं एहि ताणं हु अत्थमिअं ॥ ३६ ॥
अत्तणं हु हु ( ?खु) गरुअं एक्को वहिउं न जाव सक्केइ । तापुव्वेहि वित्तं तं पि तए लहुइअं कह णु ॥३७॥
मह गरुअत्तं सा तह य गरुइमा दो वि तह य हरिआई । अइरडिरलहरिआहिं सरिनाहो निअह रोवेइ ॥ ३८ ॥
तइ उप्पन्ने भूवइ गरुअत्तं ताण वि अलिअं जाव । पस( १५ )रंतनिज्झरनिहा कुलगिरिणो ताव रोवन्ति ॥३९॥ जत्थ पुरिसाण हिज्जइ गरुअत्तं तत्थ महिलिआण कहं । अथकं पुई विहु रोवइ सरिआण भंगीए ॥ ४० ॥
धरणीए तले कुम्मो कोलप्पमुहा वि लज्जिआ लुक्का । जा लहुअत्तं तीए पुहईए कयं हु( ?ख) भोएण ॥ ४१ ॥

11

Page #33

12

जा मरिऊणं धरिआ कुम्मप्पमुहेहि क( १६ ) हवि इह धरणी । सा विहिआ खेल्लणयं भोअ तए इह धरन्तेण ॥ ४२ ॥
Kurmasatakadvayam
धरणीए समं धरिआ कुलगिरिपमुहा हु जाव तेण समं । जलनिहिणा तुद्वेणं अज्जं वेला तुहं गहिआ ॥ ४३ ॥ पुहईए गरुअत्तं अज्जावहि नेअ केण वि निरुद्धं । धरिऊण तए एअं लहुईलहुअ त्ति नाम कयं ॥४४॥ तहनमिअकप्परे( १७ ) णं धरणी एह धारिआ कहं कह व । सा नीसंका अज्जं हसेड़ गिरिनिज्झरनिहेण ॥४५ ॥
लहुआविआ हु धरणी कुलगिरिणो खव्विआ सरीनाहो । अणगहिरो निम्मविओ कस्स निमित्तस्स मह कहसु ॥४६॥
धरणी अज्जं हिट्ठा तइ धरिआ भोअ मन्नए एअं । पुरिसोत्तिमेण इअं लहुअत्तं गरुइमब्भ( १८ ) हिअं ॥४७॥ कमढो धरे धरण आएणं गरुइमा वि अइलहुई । तइ धरिआ पुण सा वि हु पेच्छसु कं गरुइमं पत्ता ॥४८॥
लहुअत्तं तुह दिनं मा मन्नसु धरणि भोअराएण । ते धरिआ सि एअं गरुआण वि गरुइमं देइ ॥ ४९ ॥
कुम्मविणासे खुहिआ अज्जावहि संकिआ ठिआ धरणी । तइ धरिआ पु ( १९ ) ण एहि सप्पसरा पुण व सप्पसरा ॥५०॥ लहुआविआ वि हई अप्पं लहुआविअं न मन्ने । न गति किं पि दइए रत्तुम्मत्ताओं महिलाओं ॥५१॥
लहुअवि वि हु पुहई भोअ तए मुणइ गरुअमत्ताणं । महिलाण पिएण कयं सयलं लडहं पडीहाइ ॥ ५२ ॥ कुम्मेण धरा धरिआ लहुअं अप्पं सया ( २० ) वि मन्नन्ती । तइ धरिआ पुण एसा दूणं अत्ताणयं लहइ ॥५३॥
जो गाओ हु दिन्नो पसूहि सो होइ एत्थ केओ । लहुअत्तणं तइ कयं पडिहाइ महीए अइगरुअं ॥५४॥ लहुअत्तं गरुअत्तं भारस्स चडेड़ धारएण कयं । गरुअवि कुम्मेणं धरणी लहुआविआ हु ए ॥ ५५ ॥
अत्त (२१) पि दिन्नं पसूहि पडिहाइ लहुइमब्भहिअं । तइ दिन्नं हुअत्तं पडिहायइ गरुइमब्भहिअं ॥५६॥

Page #34

Kūrmaśatam
मरिऊण जो धरिज्जइ भारो इह कुम्म सो हु केरिसओ । अइपलहुआए तुम्हे इमीए कह कायरा जाया ॥५७॥ गरुएणं लहुअत्तं उअणीअं गरुइमं पि इह देइ । इअ सायरपमुहा( २२ )णं हिअए खेओ नं तणुओ वि ॥५८॥ दाऊणं लहुअत्तं सइ धरणीगरुइमा हु वड्डविआ । भूवइ पुहईए तए इअ तीए वडिओ हरिसो ॥५९॥ पेच्छंताण सरूअं पुहईसरिनाहकुलगिरिमुहाण । गरुअत्तं पडिहायइ तइ कलिए कह णु लहुअत्तं ॥६०॥ लोअ पसिद्धीए कए गरुअत्तं पलहुए वि प( २३ )यडेइ । भारे कह तं सि पुणो गरुअं लहुअं खु पायडसि ॥६१॥ एआए गरुअत्तं तुम्हेहिं कुम्म पयडिअं एत्थ । खग्गग्गतोलिआए पेच्छह रे गोरवमिमीए ॥६२॥ केत्तिअमेत्ते भारे कण्ह तए पोरिसं पमोत्तूण । रूअसयाइँ कयाई लोए लहुवाविओ अप्पा ॥६३॥ पुहई चेलयसरिसा कुलगिरि २४ )पमुहा तहेअ पडिआणं । तोलिज्जइ गरुअत्तं भुएण एअं तुमं कुणसि ॥६४॥ भारस्स वहणकज्जे पट्टी सीसं इहं कयं विहिणा । मणिवलओ व्व धरिज्जइ भारो एसो नवा वट्टा ॥६५॥ जं जं गरुअं जं जं च दुव्वहं जं च जं च अणसक्कं । तं तं कुणंतएणं कण्हो लहुआविओ भोअ ॥६६॥ इमिणा (२५) गरुअत्तेणं पुहइ तए गरुइमा इमा लद्धा । पेच्छेसु पलहुअत्तं असिणा अप्पस्स तुलिआए ॥६७॥ मा मज्जउ जलमज्झे मा सरिनाहा मिलंतु गोत्तस्स । इअ तं दयाए धरणिं लोअस्स इमस्स उव्वहसि ॥६८।। धरणी घरंगणसमा कक्करसरिसा तहेअ कुलगिरिणो । । (२६). . . . . . . हीभारे कलिए तए भोअ ॥६९॥ सरिनाहपुहइपमुहा रूढा गरुअत्तणेण इह लोए । गरुआणं लहुववणे किं खु फलं तुज्झ सिज्झेइ ॥७०॥ आरोविअवडत्ते भारे अप्पस्स गारवं लोआ । देन्ति तुमं पुण साहसु विवरीअं ताण ववहरसि ॥७१॥

Page #35

14
Kūrmaśatakadvayam
लहुइं करेसु ध( २७ ). . . . . . . .कुणसु अन्नं पि । तइ सा तहा वि रत्ता सयलं लडहं तुहं गणइ ॥७२॥ काऊणं लहुअत्तं भोग्गं अप्पं तुहं पयासंती । धरणी करग्गहकए अप्पं तुह भोअ ओप्पेइ ॥७३॥ धरणीए लहुअत्तं तं इह निम्मवसु कुणसु जं महिअं । तुह सत्तीए इमीए अन्नं गरुअत्तणं च . . . . ॥७४॥ (२८). . . . गोरविअं लहुअं विउलं महिं धरतेण । कह णु तए अइचोज्जं अन्नो च्चिअ गारवो दिन्नो ॥७५॥ मा मन्नसु धरणि तुमं मट्टिअभारो हु जं महं गरुओ । भोएण तं सि धरिआ एसो भारो तुहं गरुओ ॥७६॥ गरुअत्तं तं मन्नसि धरणि इहं जं पसूहि तुह दिन्नं । तुह ग (२०) . . . . . . . . . तुमं धरिआ ॥७७॥ जलनिहिणो थाहविआ लहुअविआ कुलगिरी तहा धरणी । अज्ज वि तं किं काहिसि न याणिमो भोअ मह कहसु ॥७८॥ पट्ठीए वहइ कुम्मो सेसो सीसेण तह रएण किरी । पअं तं बहु मन्नसु इअ भोओ जं करे धरइ ॥७९॥ अइभारिआ मए कि (३०) . . . . . (क)मढ मा गज्ज । उव्वहसु पेच्छ धरिआ भोएणं कह इमा अज्ज ॥८॥ मा कमढ वहसु गव्वं मा तं इह सेस उत्तुणो होसु । धरणिभरो केत्तुलओ गरुआहिँ वि अत्थि गरुअयरा ॥८१॥ कलिअं भोएण महिं दट्टणं मा हु मुणह लहुअ त्ति । कुम्ममुहा गरुअत्तं एआए तु (३१). . . . . . . . . ८२॥ लहुवविउं गउरविउं भोअ तुमं चेअ एत्थ जाणेसि । लहुवविआ सा वि मही वड्डविआ सा वि भत्तीए ॥८३॥ धरणि पसूहि दिन्नं गरुअत्तं तुह विहाइ केरिसयं । लहुअन्तेणं दिन्नं भोएणं तं पि केरिसयं ॥८४॥ हरिऊणं पसुहत्था भोएणं धरणि जं तुमं धरिआ । ह . . . (३२) . . . . सह सच्चं तं तुहं दाउं ॥८५॥ दुट्ठत्तं न य विरयसि जंपसि न य किं पि कुणसि न विरुद्धं । मउणेण वि गरुअत्तं गरुआणं कह तुमं हरसि ॥८६॥

Page #36

Kurmaśatam
15
लहुवाविआ हु धरणीकुलगिरिणो सायरा वि थाहविआ । एत्तुलएण कएणं किं विहि होइ मह कहसु ॥८७॥ ह . . (३३) . . . . . . . काऊण कुलगिरिप्पमुहो । भोअ तए पढमं चिअ जह रुच्च वहसु तह एहि ॥४८॥ कमढकडाहठिआए गरुअत्तं तुज्झ पुहइ केरिसयं । सोहिअभोअभुआए केरिसयं तं पि मह कहसु ॥८९॥ धरणी ता लहुवविआ कुलगिरिणो सायरा इमं गय( णं)। (३४) • • • • • • तुह हिअयं कह व न हु धाइ ॥१०॥ वडत्तं पसुदिन्नं अवहरिऊणं महीए भोएण । अनं चिअ गरुअत्तं दिन्नं जं माइ न हु हिअए ॥११॥ केरिसयं पसुदिन्नं दिन्नं पुरिसेहि केरिसं होइ । गरुअत्तं धरणि तुमं साहसु कह केण गोरविअं ॥१२॥ धरणिमुहा लहुव( ३५X विआ) . . . . ए( ? )वि सयला वि । पच्छा भारो वूढो नरेन्द सच्चं नरेन्दो सि ॥१३॥ गरुआणं गरुअत्तं हरिऊणं रोविअं खु तं अप्पे । परगरुइमाए गरुओ अप्पा भण केरिसो होइ ॥१४॥ जो अप्पस्स सयासा भारो गरुओ हु वुब्भए सो हु । धरणिवहणेण भूवइ को तुज्झ(३६) . . . . [ ॥१५॥] कुम्मकिरिसेसदिग्गयपमुहे जिणिऊण भोअ सयलपसू । कं पोरिसं विढत्तं पसुजिणणे होइ मह कहसु ॥१६॥ कुलगिरिसायरपुहईपमुहे लहुववसि को निवारेइ । परलाहवकरणेणं अप्पे भण को गुणो चडइ ॥१७॥ कह कह वि मर (३७) . . . . . . . एत्थ जाव सुहा । लहुवाविऊण सा कह वलवलयं व तए समुव्बूढा ॥१८॥ अज्जावहि गरुअत्तं लोए जाणं सुदूरमारूढं । ताण वि कह लहुअत्तं केडूरं पेच्छ आरूढं ॥१९॥ लहवावसु तं धरणिं पिट्टसु दण्डेण कुणसु अन्नं पि । जं रुच्चइ तं विरयसु तइ र ३८) . . . . . . . णे ॥१०॥ कमढकडाहं फट्टे किरिणो दाढा गया हु सयसाहं । जीए भरेण महीए खग्गग्गे धरसि कह तं पि ॥१०१।।

Page #37

Kūrmaśatakadvayam
गरुएणं गरुअत्तं अवहरिअं नेअ कह व फिट्टेइ । तं तस्स च्चिअ लहुअं इअराण पुणो तह च्चेअ ॥१०२॥ तइ धरिओ धरणिभरो लहुओ वलयं( ३९)व तुह भुए सहइ । कुम्मपमुहेहि सो वि हु चडिओ भारो व्व पडिहाइ ॥१०३॥ धरणी सहावगरुआ भोएणं धारिअ त्ति अइगरुआ । एण्हि इमीए समुहं को पेच्छह पेच्छिउं तरइ ॥१०४॥ अणिमालहिमाइगुणे तुह आयत्ते मए हु विनायं । लहुआविआ वि धरणी का ४० )ह णु तए सा वि गोरविआ ॥१०५।। लहुआविआ हु धरणी लहुअविअं मन्नए न अप्पाणं । तइ लहुइअ त्ति एसा गरुअं अत्ताणयं मुणइ ॥१०६॥ दिन्नो वि हु कण्हेणं इमीए इह गारओ हु खोणीए । पडिहाइ नेअ गरुओ लहुअत्तं तइ कयं गरुअं ॥१०७॥ मिलवि( ४१) पसूहि धरिआ संकिअवित्तासकंपिरी थक्का । धरणी कंपुम्मुक्का अज्जपरं भोअ संपन्ना ॥१०८॥ कुलगिरिणो भूमिहरा सयला वि हु लहुइआ इहं जेण । तेण सयं निम्मविअं एअं सिरिभोअराएण ॥१०९॥

Page #38

1.
2.
3.
4.
5.
6.
7.
8.
Two Prakrit Poems At Dhar Translation of Text A Om namaḥ Śivaya
Om, Salutation to Śiva :
May Śiva, the Lord of Parvati confer on you happiness (welfare, prosperity)—that Śiva by whose will and supreme unequalled power the world (the earth) is supported.
May that Tortoise, the vast expanse of whose body is tawny like the golden mountain (Meru) and who resembles the bulbous root of the Creeper of the old (ancient) world, potect you!
May that Śiva (śaśicūda, who wears the moon as crest-jewel) whose nature, is incomprehensible, and at whose word the Chief Tortoise and others support this world (earth) confer happiness (bliss) on you!
Although the family of Tortoises was so very large, look! that one (and only one) was born here on earth who bore (lit. carried) the burden (or weight) of the earth on its back!
Who indeed can match that Tortoise, who by himself without any motive whatever turned his back on his own happiness (simply ignored his personal well-being) and in that manner (tatha) bore the burden of the (whole) world (earth) on is back?
That female Tortoise alone among females is indeed blessed, who gave bith to a male offspring that bore the (whole) burden of the earth, although extremely difficult to bear.
In the family of Tortoises who were not born? But for them even their own self was hard to bear! That Tortoise, however, alone bore the burden of the earth quietly (without a grumble or murmur) (avirolam).
Who knows the number of Tortoises born in he family of Tortoises ? (Innumerable Tortoises indeed were born !) Among them he alone was

Page #39

18
9.
Kūrmaśatakadvayam
indeed born who alone since (or from) birth bore the burden of the earth!
Look, how indeed the Tortoise bore the (unbearable) burden (of the earth)! Look at his [extremely slow] gait ! That burden he laid down along with his life at the time of universal destruction (pralaya-the final end of the Universe).
10. The Tortoise supported and lifted up the earth which was sinking into the pātāla (nethermost region under the earth). None else like that Tortoise was ever born, nor will be born hereafter (in future).
11. Does anyone know the number of persons (-their number is infinite) who are born only to seek their own happiness? Have you seen any other Tortoise born in the family of Tortoises, solely devoted to doing good to others ?
12. Blessed are you, O female Tortoise, among females on this earth who gave birth to the offspring who does no find rest (even for a second since its birth).
13. Those who support the earth, along with them she (earth) too is supported. With such a determination the Tortoise alone is born here on the earth.
14. If one has to take birth let that birth be, O Tortoise, like yours-the birth which to the last breath is exclusively devoted to doing good to others.
15. The behaviour of people here is just similar to their class-species. The behaviour of the Tortoise alone is dissimilar to that of its own or other species!
16. Let the female Tortoise alone be proud of her/its offspring-child since no other child similar to her child has been born nor will be born in future too!
17. We searched to this day [but alas !] we did not find anyone equal to him in the whole world. The 'one-yoked' Tortoise quite alone carries the burden of the earth (the world).
[Note: 'one-yoked' (ekkalajua=ekayuga), i.e., quite alone]
18. He alone (really speaking) carries the burden which another's shoulder (skandha) does not carry. You see whether the Tortoise carries the burden like any others person (that is, the Tortoise is simply incomparable in carrying the huge burden of the earth).

Page #40

Two Prakrit Poems At Dhar Translation....
19
19. He alone, in fact, carries the burden which is not understood as such by
others. If the burden is carried out like an ordinary person even if it is
completely carried out, it is as good as not carried out. 20. Birth is dependent on fate bu good ideas depend on man. As regards
determination or preseverence (adhyavasāya) see ! how commendable
is the determination of the Tortoise ! 21. O Fate, you ridicule-mock at-human effort-purusa here must be
understood as puruşakāra (=human effort)-What do you lose in ridiculing (human effort) ? [Note : Compare the expression किं जाइ तुह (विडंबेउं) with 'काय जाते तुझे' in Marathi]. See, how you ave fashioned the Tortoise and how are his
deeds! 22. The Tortoise supported the ‘sinking' earth. [With reference to this peat)
people say : It (the Tortoise) is, as it were, ashamed ! [For] it conceals its limbs within its shell !
Note :'715' (Apabhramśa) is used to convey the sense of $a (361874). 23. It is not possible to know the determination of people here on earth.
In the case of the Tortoise, however, its form is the same as well as its
determination remains the same forever! 24. The Tortoise serves as a standard of comparison-as an insance of
comparing for persons who are extremely slow in walking or moving about (2140 farfan) and for a firm determination (Qaf ny=249414 :). In the Tortoise, look ! we find that both these qualities are ever present.
(lit. till the Universal destruction). 25. Look ! How can one find a comparison for the Tortoise of unequalled
(matchless, unsurpassed) behaviour ? For none like him was born
(before in the past), is seen (today) nor will be born (in future). 26. With a different intention, o luckless Fate, you created that Tortoise !
But contrary to it its behaviour turned to be altogether different ! 27. The form (āyāra, Sk. ākāra) or way of living (āyāra : ācāra) was fixed
and O Fate, you assigned to it very slow gait ! But by the sheer determination of the Tortoise 'eveything fell on your head'! i.e. you got all the blame ! [Note : The poet of this gāthā most probably wants to suggest the divinity of this Tortoise.)

Page #41

20
Kūrmaśatakadvayam
28. It is not possible for any one to divine-to discover by guessing-the
determination (adhyavasāya) of other people. This Tortoise, however, knew [even) the determination which was not contained even in the
minds of others. 29. The Tortoise bears the earth (on its back). But o accursed (or
wretched) Fate, you put the Pole Star (Dhruva) above the earth ! You should have honoured proper (or right-sādhu) behaviour or conduct
(carita)! What else can we say ? (=What else can be said ?) 30. We do not see that good behaviour (or right conduct) or birth is the
cause (deciding factor) of one's determination (or resolution). Look at a muni (sage, holy man) and the Tortoise (kacchapa) and see their
determination. 31. Sacrificing one's own happiness you are bearing in that indescribable
manner the burden of the world (the earth), O Tortoise, well done, well done (very nice bravo) ! You have achieved unique greatness
[anyad mahattvam (Sk.)] ! 32. A wicked person says (derisively) :the Tortoise has carried the burden
(of the earth) on its back ! Even this is done by the Tortoise. Tell us, tell
us if any one else has done it. [Of course none else has done this feat.] 33. A wicked person says [scornfully] that the Tortoise is carrying the
burden [of the earth] on its back! This statement) makes it clear that even the back of the Tortoise carries the burden (of the earth.) Note : The poet seems to suggest the Tortoise's unique way of carrying
the burden. Generally we use for this purpose our hands or head ! 34. Here (in this world everyone strives to secure one's own happiness.
You alone, O Tortoise, strive without any such motive (or purpose). Even after thinking (for a long time), O Tortoise we do not know (we
cannot fathom) what your motive could be. 35. The surface (kaditta*) of the earth is blank devoid of lines (rekhas)
drawn to indicate greatness (of eminent personages). But look ! there is only one single line indicating the greatness of the Tortoise. [* kaditta, the corresponding word in Sanskrit is katitra, meaning 1-a cloth girt round the loins 2-a zone, girdle. These meanings do not suit
the context. We have tentatively translated it as 'surface'.] 36. The creator created the weighty earth, lo behold ! without any support
whatsoever ! Who also would support it ? None else can possibly support it-with this thought the Tortoise supported it on its back.

Page #42

Two Prakrit Poems At Dhar Translation....
21
37. When limbs (avayavas) are there, it would have been very nice if the
back were not to carry the burden ! The Tortoise even without them
carries (the burden of) the earth. 38. A truly new path of doing good to others, which was not seen by
anybody (before) and which was never before cut (? khunna) here on
earth, was for the first time made by the Tortoise. 39. That you, O Tortoise, were born, was enough. What is the use of others
who are born in vain? By entrusting the burden of the earth to you the
people live happily. 40. That indeed is a real resolveor determination (adhyavasāya) which
nobody else would ever follow or pursue. It stops-stands still-(thakka Sk. sthita) with the Tortoise itself. Others remain others only, poor
creatures ! 41. Who would know the correct number of beings here on earth whose
bodies (tanu), are intent on accomplishing their work. It is the leader of the Tortoises only, whose not only body but soul also is intent on
doing good to others. 42. Others too, whose number is countless, are born in this world. You too,
Tortoise, are born like them. But the way you act-behave - distinguishes you from all others. Note : Pischel says in a footnote : The second verse means : “In one way
or another (?), however, another special lot has falled to you." 43. Set the supporting (or carrying) of the earth aside; it is not possible
even to think of it in one's mind. Even that inconceivable thing the Tortoise has done. The course (of conduct or behaviour) of the great
is extraordinary ! 44. The people applaud the carrying or supporting the earth (on its back)
by the Chief of Tortoises. Of what sort is the difficultness or heaviness of the burden ? The Tortoise is never known to have his back fractured
or broken ! 45. Were not many (great) people born here (on the earth) ? Are not
many born at the same time (with the Tortoise Chief) ? Excepting the Chief of Tortoises, tell me, who else has carried the burden of the earth
(or supported the earth) (on its back) ? 46. The whole world breathes with the breathing of the chief of the
Tortoises. Who can equal him ? He alone (the chief of the Tortoises alone) was (really speaking) born of his mother !

Page #43

22
Kūrmaśatakadvayam
47. Many were born here (on this earth) They too, each one according to
his might, did a little (kimapi, a little, somewhat) here (in this world). There was (however) born one and only one Tortoise who was able to support the earth ! Many, many illustrious men have been born here. Today we have their equals in respect of their life histories (carita) and (good) conduct. But none is born today who can equal the Tortoise, nor will be born in future.
48.
52.
49. You made, O Tortoise, the world firm (steady) so also (tathā), you
removed the fear (misgivings, sankā) of the earth. What, what is all that you did not do ? (That is you did everything) [for the good of the
world-the people) ! 50. In carrying the burden of the earth the Tortoise experiences more
fatigue than happiness, it seems ! Who is able ('tarai' = saknoti in Sanskrit) to know the (mysterious) inward reason or motive
(majjha=madhya (Sk.]) of the undertakings (vyavasita) of the great ? 51. The Tortoise finds an altogether different pleasure (satisfaction) even
in carrying the burden of the earth (on its back). What is liked by one (as in the present case, bhuvanabharodvahana) gives him pleasure (when being done.) There is no other meaning (gati, lit. means course) of the term saukhya (pleasure)! Have not countless auspicious moments arisen with the continuing movement of Time ? ? That one moment alone, was, however, really
auspicious when the Tortoise was born. 53. You are indeed fortunate, O female Tortoise, and blessed indeed is that
one Tortoise alone that was born of you! When the world (or earth) was in distress in that manner (tathā) who (that incomparable Tortoise) has wiped off, i.e. has removed in that (indescribable) way the distress (by supporting it on its back). Note : The reading ganiyāņa presents an insurmountable difficulty. It is genitive plural either of गणिया (गणिका Sk.- a coutezan) or of गणिक (one who has studied or mastered To Tra). Both these words and their meanings do not at all suit the context. The poet had probably the word ufururi (Sk. vfurar ) in mind, meaning 'persons possessed of or endowed with merits'—the meritorious. But this word violates the metre. To avoid this fault we equate it with the Sanskrit expression TfUSHITA (foliu Pk.)

Page #44

Two Prakrit Poems At Dhar Translation....
54. 'Whatever is to be done to the meritorious in this world he indeed does it. But it is the Tortoise alone who has done good to the whole world! 55. He alone is said to be really born and only his life (janma) is said to be successful, the like of whom was not born (earlier) nor will be born in future !
56. That life (lit. birth) (of a person) is said to be successful or fruitful; let it be so; but what is its use (to others)? When one is born for doing good to others, his life is indeed successful.
23
57. Those who are born only to feed their own belly, are, in fact, dead at that moment itself. Blessed indeed are they who devote their life to doing good to others.
58. O chief of Tortoises, you [alone] are really born. What is the use of others (simply) being born here on earth? That is something that you do-you show by example the true path whereby others are not born again here in this world.
59. What can be said, O Chief of Tortoises, the birth (life) of you alone is blessed! (or) Your birth alone is fruitful (successful) ! You who, in that indescribable manner, spent your whole life given as it is
devoted as
it is to doing good to others!
60. One and all (eveyone) care (cares) for (worldly) things with a view to serving their own interests. You alone O Tortoise, gave your self (devoted entirely your own self to do good to others only.)
61. That path, which was never seen before, was never heard of before, nor was ever directly perceived-experienced-was for the first time, found (discovered or shown) by you alone.
62. You alone, O Tortoise, are really born! What is the use of others who are (merely) born here on earth to no purpose, in vain (mudhā). For it was you who saved the earth-the world-that was sinking down in the nether world (pātāla) by supporting it on your back!
63. How many great (eminent) men were not born here on earth! This path, however, did not strike to any one of them. It is the Tortoise alone who indeed was born giving instruction for doing good to others. 64. It was the Tortoise who, for the first time, discovered here the path of doing good to others. The paths are first shown-discovered by the great. Later other people follow them happily, jofully (sukhena, at ease, comfortably).

Page #45

65555
24
65. The elephant (dig-gaja or dantin-one of the eight elephants said to guard and preside over the eight cardinal points). kiri (=Varāha, a roar, name of Visnu in the third or Boar incarnation) and the serpent (pannaga, Śeṣa, name of a celebrated serpent, said to have one thousand hoods and represented as forming the couch of Visnu or supporting the entire world on his head), in order that it may be seen (dekkhāvekkhie = Sk. darśanāpekṣayā) supported the earth (or world). Moving about where there was no path, fell to the lot of the Tortoise.
Kurmasatakadvayam
66. Here (on this earth) it was the Tortoise who was the first among those who made any move (who moved about) (Vyavasayins). Others then did not move (at all) as there was no path (canksamaṇam amărge ?). He first made the path which provided a path (vartman) for others to follow !
67. The Creator created here (on this earth) the Tortoise among those who did not move (at all). See! how he became the first among those who moved about (vyavasāyins-vyavasāyikas) here (on earth) !
68. Blessed are you, O female Tortoise (Kacchapi)! Indeed blessed became your offspring who immediately after birth did something which is indescribable-beyond description (his unique feat of bearing the burden of the earth.)
69. You support, O Tortoise, the earth. You save the three worlds and manifest your (divine) power in that manner! Who does not ridicule the Boar (Kiri) and others who support the earth in order that their deeds may be noticed (dekkhāvekkme-darśanapekṣayā-Pischel) ?
70. The Tortoise alongwith you O Dhruva ! supports the earth. Why are you alone called Dhruva (O Pole Star! tell us. You do not feel ashamed shinning brightly in the sky! Or rather, how can the stark naked feel ashamed ? [Read : अह व अयासाण कह लज्जा || (अथवा अवाससां कथं लज्जा | | ) इति छाया
71. Some fortunate ones, moving about where there was no path, attain greatness. See! how the Tortoise who moved about where there was no path attained fame!
72. On account of favourable fate, O Dhruva, you of all the beings attained a position at the top of the world! But the Tortoise floored you all by its determination (vyavasita).
73. O female Tortoise (kacchapi) you alone really speaking gave birth to an

Page #46

Two Prakrit Poems At Dhar Translation....
offspring! Other females although they delivered offspring are really speaking barren! For your offspring alone without any support from others has been carrying-bearing-the (heavy burden of) the three worlds !
74. If a burden is really to be carried, then let it be of the size of the burden that the Tortoise carries! Since he (the Tortoise) all alone, without expecting help from others has been for ever carrying the (exceptionally heavy) burden of the (entire) earth/the world.
25
75. By achieving the task (assigned) one who reaches the top, really attains a permanent/stable position/place, O Dhruva ! One although is elevated to the top without any achievement to his credit is regarded as fallen down below (ahdastat) from that elevated position.
76. You are, O Tortoise, born here (on earth), you are victorious, you are blessed/fortunate here (on earth) (you) "Whose shoulder has not been freed from the burden by a second one able to bear a burden."
77. All other females (women), although they have delivered offsprings, are rendered barren by the Tortoise. It is not possible to describe the situation otherwise !
78. Others carry a burden, but never do they carry it without the help of another dhurya (a beast of burden like a bullock or a horse). Only the Tortoise, carries the burden (of the earth) on his shoulder all alone.
79. Seeing the form or figure, of the Tortoise we (lit. our own life here) feel dejected. Seeing his unique feat of carrying the heavy burden of the earth (drstva vyavasitāni) we feel all the more dejected! (We are not certain about the meaning of the word उव्विसइ.)
80. Who does not take birth here-birth which ends in death? Only in the case of the unique Tortoise, however, the birth has been really fruitful (lit. birth which yields its fruit)!
81. What is carried without the help of another quite all alone is true-realhere (satyamaya). Whatever is carried with another's help (lit. looking at another's face [for help]), let it go to hell (lit. hṛda a deep hole or cavity)! Something like Marathi !
82. That is called camkramita (=caṁkramaṇa) moving about or going about [where there was no path] if the rest of the people others(itarāḥ)- are not able to set their foot on the path shown, for instance, by the Tortoise.

Page #47

26
Kūrmaśatakadvayam
83. They all simultaneously thought of supporting the earth/world. But
see ! only the Tortoise all alone supported the (heavy) burden of the
earth/the world! 84. You alone, O female Tortoise, really delivered, offspring for by your
offspring all other females (lit. women) though they had offsprings were forcibly (hathāt=forcibly or suddenly) rendered barren women
(vandhyāḥ) ! 85. Were not countless born here on this earth) in the past ? Are not many
born in the present ? Will not many be born in the future too ? Neverthe-less (tāthāpi=even then, still, yet), none equal to you has been
born nor will be born ! 86. What is the use of doing hundreds of works ? What is the use of doing
those worthless (sära-rahita) works ? Let them do at least one single
work as the Tortoise did here ! 87. [This verse shows (gaps/missing portion or) lacunae in the second half
of this verse. The poet perhapswants to convey the idea that when a path is laid down by a path finder, anybody can easily undertake his
work.] 38. Birth in a very low caste ! As regards his form-figure-(rūpa), again
(puenah), [it is so unpleasing, repulsive that] it defies description-it is not possible to speak about it. Even then [one will have to admit that) the Tortoise by his unique feat has rendered the earth diminutive (has surpassed all the people on the earth)! by his unique heroic feat [of
supporting the earth.] 89. This is the nature (gati) of the excellent ones (lit. of the excellent
bulls). Look ! even in (or after) death they do not give up their nature (with excellent men), do not give up their whiteness (dhavalatva) (with referece to bulls]. The Tortoise, even when dead, its shell supports or
carries the earth ! 90. This is the nature(gati) of the great (the good). Even at the time of
death they do not abandon their own nature (lit. self). The Tortoise although dead, on no account withdraws its shell (prstha) from below the bottom of the earth !
The burden of the earth was carried; the earth along with the people was made happy. Now along with them (the people) whatever you like may it happen, in the case of the Tortoise along with them ! (Note: SEEŞ= 100 ].

Page #48

Two Prakrit Poems At Dhar Translation....
92. Others too carried the heavy burden of the earth but unitedly. [Note :
the meaning of the second half is not clear-is obscure.] It possibly wants to say : Although the Tortoise was 'one-yoked (is quite alone)
it carried the earth on its back. 93. Look at the performance (vyavasita-determination, performance), O men, of the Serp
(who supports the earth on his hoods), the Boar, kiri (in the third incarnation of Visnu who raised up the earth which was dragged to the bottom of the sea by the demon Hiranyāksa), the diggaja one of the eight elephants said to guard and preside over the eight cardinal points. [diggaja, quarter elephant) etc. who exerted
themselves for the sake of others right from their birth. 94. Look, O men, at the performance of the Boar (Kiri), the Serpent Sesa,
the Tortoise the Diggaja [the quarter elephant-one of the eight elephants, said to guard and preside over the eight cardinal points, etc.) (lit. headed by, having as chief or at the head-pramukha.) who, sacrificing their own happiness spend (tathā) their own life in that
manner. 95. What has the Tortoise done here, on account of which the people at
large praise him in the popular maxim 'who supported the whole earth (niḥśesa) with the Serpent Seșa (saseșa)'-in ‘sasesa' the Serpent Sesa is meant and nīsesā (Sk. niśesā qualifying the earth- nissesa meaning
complete, without any remainder (sesa) and (ii) without Sesa.) 96. The birth of the Tortoise attaining its 'fruit' appears to the people a
great event (maha ?) As regards their success, however, there is great difference between the two (the Tortoise and Dhruva) (The meaning
of this verse is uncertain doubtful !! 97. Let Fate place Dhruva (Pole Star) at the top of he world ! However, it
was Kūrma)(Tortoise) only look, by his actions or deeds secured a stll higher, position at the top. [Note : The word 'balā’-Sk. balāt'-means 'perforce', 'forcibly' 'violently'] against his will ? [Here 'forcibly does
not suit the context.] 98. If a birth be inevitable, let it be like that of the Tortoise. If another birth
is to be 'fruitless' (unsuccessful), of what use is it? (What is the use of
it ?) . 99. In your family, O Tortoise, who were not born ? (Many were born.)
who are not born ? (many are born) and who will not be born ? (Many will be born). To tell the truth, you alone are like your ownself ! (you

Page #49

28
Kūrmaśatakadvayam
are like yourself ! In other words you are incomparable !) 100. Oh ! the Tortoise alone is truly born ! What is the use of other people
who are born ? - Who in their whole life did nothing befitting their
birth? 101. If a birth be inevitable, let it be like that of the Tortoise. It is no use
getting another birth. It is indeed no use with such a birth! 102. What all other women here have had, under the guise of delivery, are
really miscarriages ! To tell the truth(satyena), the mother of the
Tortoise, however, had a real normal delivery ! 103. All other women who delivered had (in fact) miscarriages ! Your
mother alone, O Tortoise, had a real-natural-delivery ! 104. Other women, although they delivered had no 'real delivery ! They
had miscarriages ! In the whole world only one female Tortoise had a
true/real delivery ! 105. So long as his (this Tortoise's) equal is not born in the whole world,
what can this poor Tortoise do ? Not finding his equal he, all alone,
carries the heavy burden (of the earth). 106. Here he (this Tortoise) alone is the one and only one who bears the
burden (of the earth). The other one who bears the burden, look !
bears it only by his speech-words. 107. "Even to the Tortoise rest has ben granted by king Bhoja alone. By him
this Kūrmaśataka has been composed after he had taken away all hope
to [? from] the enemies." 108. This poem is not a century of verses. It is composed of only centuries
of gāthās (verses). Men recite a hundred times these gāthās (verses)
one by one. That is why it is called a 'Century.' 109. There hundreds of gāthās have not been composed by your own self
since each of these gathās is repeated a hundred times it is called gäthāśata (gāthāśataka). Here ends AvaniKūrmaśatam composed by Mahārājādhirāja Parameśvara Sri Bhojadeva.

Page #50

Translation of Text B
1.
3.
4.
| Om namaḥ śivāya | May god Śiva confer on you - extend to you here all happiness (Śivam) - that god Siva who easily (helayā) carries the skeleton (kankāla) of that very Krsna (Kanho) who carries the worlds (within him). By your exploits-deeds (sva-kārya) you (first] lightened-mde light the principal mountains (kula-gīri) turned the oceans into small puddles (thāhia) whereby the earth became easy to be borne (suvahā), you, O King, then carried - supported - it (the earth). Having first made light the principal mountains, the earth, the oceans, the (mountain) Meru, etc., O King (Bhoja !) you then carried the world easily. The earth is indeed (1. great, 2. heavy, weighty). Those who carry it are also great (heavy, weighty). Having first made all these light (insignificant) the world is then carried [by you]. He alone is called dhavala (1. an excellent bull 2. a pre-eminent person) who along with those who are engaged in supporting the burden of the world, O King Bhoja, it is you alone are that pre-eminent personage ! Having made the whole world along with others (like the Tortoise, the Boar, the serpent Sesa] who support the earth-bear the burden of the earth--light (laghu, also insignificant) you support the earth. By doing this what greatness do you achieve, O King (Bhoja) ? Here this way something lighter than one's self/oneself is carried by you O King ! Tell me what greatness is there in bearing/supporting the earth? O Earth, the greatness, heaviness that was given you here by the Tortoise and the like is easily carried away by King Bhoja, who now supports you !
5.
1.
away by Kingleskoja, who nebo

Page #51

Kūrmaśatakadvayam
The weightiness or heaviness of the burden (of the earth] appears/ increased when carried by the so-called strong. The burden carried by
the really strong (like King Bhoja) becomes light. 10. It is the Tortoise, who is deficient in hands and feet, that has increased
your heaviness, or weightiness and later the (thousand) heads of the Serpent Seșa. This fact is revealed (to us) by King Bhoja (who easily carries-supports-you). To those people who think (about the nature of the earth) the earth appears to be very heavy/weighty (guru). Here, however, when
considered. how is it that it appears to be light o King Bhoja ! 12. You, O King Bhoja, snatch away (uddālasu) the earth from those with
whom she has been familiar for long and make her light. Even then she is (deeply) attached to you and only to you ! She does not even look
at another's face (pulaei - pralokate). 13. This earth appears to you, O Tortoise, O Boar, o Seșa, and the like, to
be a great burden.
[Note :The second half verse is obscure]. 14. O Tortoise, Sesa, Boar and the like, the Earth appears to be a great,
(heavy) burden ! The King Bhoja smilingly says : "Look at the burden
of the earth” (-it is so light, and not heavy as you feel-think). 15. All those, who are well-known in this world up till now, as capable of
carrying the burden, those, Tortoise and others, look ! are made a
laughing stock by you. 16. You and you alone, are (strong, powerful enough) capable of carrying
the burden (of the earth) ! Please tell us (me) how you reduce the (heavy) burden (of the earth), very difficult to carry, and which had fallen to the lot of the animals (like the Tortoise, the Boar, the serpent
Seșa etc.) 17. By your personal greatness you first made the earth (the world) light
(laghu) and thereafter (paścāt) you carry it (O King Bhoja !) How is this
skill - tact not mastered by others ? 18. You are, O earth, very heavy - weighty -, and heavier than you is the
Tortoise. He too (although so heavy) was overcome by King Bhoja ! In
this world there are (persons) greater than the great one's -we know ! 19. You support - carry - the unique burden of the earth along with the
animals that support it; and thereby you call to our mind the popular

Page #52

Translation of Text B
31
maxim-traditional knowledge that in this world there are men who are greater than the (well-known) great. "The earth is a very heavy burden to be borne"—thus the people think, O King Bhoja. Holding (bearing) that burden how is it that invading it
(the earth) you conquered it ? 21. Bearing the heavy burden of the earth how did you crush the pride
arrogance-of the Tortoise and the exalted position of the serpent Sesa
and the like? 22. You supported the earth and robbed the Tortoise of its greatness.
Without doing any harm to (the Tortoise) you showed a (new) path. 23. I realised that the Tortoise, the Boar, the serpent sesa and the like are,
in fact, animals ! Otherwise would not their hearts have broken into a
hundred pieces ? 24. When you supported - bore- the earth that gigantic - big-bodied
Tortoise appeared remarkably diminutive (pra-laghuka remarkably small-tiny).
[Note : the second half of this verse is obscure.] 25. Making the (burden of the) earth light and then carrying it solely
singly-what greatness did you add to your own greatness and what to
that of the Tortoise ? 26. Making the (burden of the) earth light and carrying it with the Tortoise
what greatness did you add to your own and to that of two (viz. the
Tortoise and the earth) ? 27. The Tortoise took birth here on earth for adding greatness to that of
the earth. You are, O King Bhoja born here for rendering it (the earth)
insignificant (light)! 28. Whatever greatness the animals like the Tortoise; the Boar, the serpent
sesa brought you, its completion (nirvāha ?), 0 earth, is ne
manifested by King Bhoja. 29. Making light (the burden of) the earth if it is then carried what merit
is there?
[The second half of this verse is rather obscure !] 30. The principal mountains (kulagiri) were made light; the oceans were
made light and so too the earth ! Then the burden of the earth was

Page #53

32
Kūrmaśatakadvayam
borne [kalita-held, seized, taken, borne]! By carrying the burden-made
light what do you gain ? 31. Your weightiness-(greatness), O earth! was increased (enhanced) by
some timid ones (the animals (pašus) carrying you now, look-the Tortoise, the Boar, the Serpent Sesa who carried your burden ! When King Bhoja is carrying you now, look at yourself with curiosity and
wonder (kodda' means 'kautuka' Cf. Mar. koda-kautuka.) 32. The weightiness or heaviness (gurutva) of the earth which was
agnified or) increased by the animals was today lightened by King
Bhoja displaying his prowess-valour. 33. The Creator has created here someone for making the earth guru
(gurutva (i) weightiness, heaviness (ii) greatness) and some other one for making her light (lahuimā-laghutā or laghutva means; lightness (ii)
insignificance or contempt). 34. This only is your work : Those who are great, you make them
insignificant (contemptible). By doing this, what do you gain ? 35. You make all those including the earth (dharaṇi-muhe soyale vi) who
are great contemptible-insignificant ! What shall we say against this complaint (kaggali - this word is not recorded in the Prakrit Dictionary. In Marathi we have a word Kāgālī, which is rendered here in English as complaint ? "You too do this." "what will then the slanderers back
biters (piśuna) do ? 36. Until now the attribute guru (great, weighty) was applied to the earth,
the ocean and the mountain. Now (after the rise of King Bhoja] the very name 'guru' - the very attribute 'guru' in their case ceased, vanished-disappeared (astamita). So long as one individual was not able to bear the attribute 'guru' (great, weighty), the 'greatness', 'weightiness' (gurutva) was distributed among the aforesaid ones. How is it that even that which was
distributed gurutva you lightened (lahuiam=laghūkstam) ? 38. “My weightiness as well as my greatness, both these are taken away
from me” (“I am robbed of both these precious attributes"). With this thought the ocean, look, weeps under the guise of the roaring
[airadira=atiratanaśīla, lahariā=laharikā (lahari)] waves ! 39. With your rise, O King Bhoja, the principal mountains (kulagiri), with
the thought that their weightiness and greatness are both false, weep under the guise of flowing springs.

Page #54

Translation of Text B
33
40. Where greatness of men is weakened then what can we say of the
greatness of women ? The earth (who is reduced in weight - 'is made
light'), too incessantly-continually-weeps under the guise of rivers. 41. The Tortoise, the Boar, and the like, too, who felt ashamed (lajjitā)
remain hidden in - hide themselves under the surface of the earth as
King Bhoja reduced her weight-made her light. 42. The earth which was some how (kaha vi, Sk. katham api) supported by
the Tortoise etc., even after death - that very earth when supported by you, O King Bhoja, was made into a plaything - you treated her just as
a plaything - a toy. 43. Along with the earth you carry the principal mountains (kulagiri) etc.
and simultaneously the ocean too, O King Bhoja !; the ocean, being
pleased has accepted today the limit - boundary (velā) set by you. 44. Until now nobody had challenged (lit. curbed) the weightiness
greatness-(gurutva) of the earth ! Seizing her (the prthvi=the earth) you, O King Bhoja, have made her extremely light you have greatly
reduced her weightiness! 45. With the skull (shell) bent in that manner. The earth was carried -
supported with great difficulty (kaham kaha va). Today she, without any fear whatsoever, laughs under the guise of mountain - torrents (as
she is protected by you, O King Bhoja !] 46. The weight of the earth was reduced; the principal mountains were
dwarfed [khavvia-kharvita, kharva (adjective) dwarfish, short in stature]. The ocean was made shallow (anagahira - Sk. a-gabhīra). Please tell me what was the cause, motive behind doing (all) this [O
King Bhoja !) 47. The earth is today (now) pleased, O King Bhoja, with this thought : The
lightness-smallness-unimportance caused by the King (Purusottama is the name of Visnu, he is described as favo: ceritafa:' - The King is Visnu in human form) [purusottama lit. means, 'the best among men', 'an excellent man'.] excels indeed greatness (garuima bhahiam Sk.
garima-abhyadhika). 48. The Tortoise supports the earth. By this even the greatness conferred
on the Tortoise becomes - is - greatly or exceedingly reduced ! But (punah) [O King Bhoja,] when supported by you, look !, to what greatness she has attained ?

Page #55

34
Kūrmaśatakadvayam
Note : The form 3Tuuj belongs to Apabhramśa dialect - Instrumental
sing. of the pronoun “3474' (= 564 Sk.), and means by this. 49. Don't think, o earth, that King Bhoja has caused your smallness
(lahuattaṁ Sk. laghutva 1. lightness, 2. smallness). (The very fact that) he supports you itself brings you the highest greatness (lit. greatness of
even the great). 50. With the death of the Tortoise the earth was agitated and until now was
apprehensive (sarkitā). That you are now supporting, she, with torrents spreads uninterruptedly [This writer is not sure about this
meaning of 'sappasarā puņa va sappasarā' ] 51. The earth, although her weightiness (greatness) is reduced, does not
consider herself 'lightened (humiliated). Women, who are madly in love with their lovers—who are deeply devoted to their husbands -
do not at all care for the offence given by them). 52. [Note : 'hui' in the earlier part of the first half is clearly (obviously) a
misprint for punai (prthvī). With this correction the găthā turns metrically all right.] Although the earth is reduced in weight-made light by you, she regards herself as weighty-guru (great). O King Bhoja. To women whatever is done by their lovers (husbands) appears charming - beautiful (ladaha
Sk. ramya). 53. The earth supported (or carried) by the Tortoise always considered
herself as light or small (lahua-laghuka (Sk.)). On the other hand (puņa, Sk. punah - but, however, nevertheless, on the contrary) supported by you [O King Bhoja] this (very) earth regards herself as
doubled [doubly increased, duna (Ap.), dunaṁ (Pk.) dvigunam (Sk.)] 54. Of what kind or nature becomes here (now) the weightiness (or
greatness) given by the animals (to the Tortoise)? The lightness given (or the weight reduced) by you, O King Bhoja, appears to the earth
now as highly weighty or great ! 55. The lightness (lahuattam- Sk. laghutva, laghuta) or the weightiness of
a burden becomes decreased or increased depending on who carries it. The Tortoise made it weighty whereas you made it light - reduced its
weight, O King Bhoja. 56. The weightiness given by the animals (to the earth) appears to be more
than the lightness. But the lightness given by you (to the earth), O King

Page #56

Translation of Text B
Bhoja, appears to be more than the weightiness!
[Note: The gāthā intends to convey to us, the readers, that the greatness given by the dull-witted is no greatness at all; on the other hand, if you are given a lower rank by the wise, intelligent men like King Bhoja, it is indeed honourable - even the low ranking is an honour!]
57. Of what kind (or sort) indeed is that Tortoise? Who even after death supports (or bears or carries) the earth! Why are you afraid of this earth whose weight is [now] terribly reduced [aipalahuãe- Sk. atipralaghukāyāḥ) [by King Bhoja] ?
35
58. "The lightness or smallness (also insignificance, unimportance, absence of dignity) caused (or produced) by the great gives here (in this world) greatness." With this thought the oceans and others do not feel even slightly dejected in their hearts.
59. By once reducing the earth in weight you, O King Bhoja, indeed increased her greatness (garuima - Sk. gurutva) and thus (thereby) increased her joy.
60. To those who see the form (sarūam-Sk. svarūpam) of the earth the ocean (sarinaha- Sk. saritnatha- the lord of the rivers) the principal mountains (kulagiri) etc., their greatness (garuattaṁ- Sk. gurutvam) [at once] strikes them! When you hold (or possess) them how could they be called light (laghuattam -Sk. laghutva) small, (insignificant, contemptible)?
61. It is well known that greatness manifests itself even in lightness. As a burden (O earth) how otherwise (kaha- Sk. katham) can you display or manifest both heaviness and lightness?
62. You have manifested the weightiness (greatness-guruattam Sk. gurutvam) of this (earth) here. now see her weightiness (also greatness - goravam - Sk. gauravaṁ) When she is supported on the sharp end-tip of (King Bhoja's) sword!
63. For what extent of burden leaving (not exercising or employing) your own prowess, you assumed hundreds of forms (water as incarnations) O Kṛṣṇa Visnu-, and (thus) lowered your estimate-your image in the public eye.
64. The earth is like a celaka (garment); the kulagiris (principal mountains, etc. are) even so. The greatness of the fallen (paḍiāna Sk. Pālitānām)

Page #57

36
Kūrmaśatakadvayam
in battle or defeated is weighed on the strength of one's arm. This you
(alone can]do, O King Bhoja ! 65. To carry a burden the creator has given us here, the back (patthi - Sk.
prstha Mar. pātha) and the head (sisa Sk. śīrṣa). The burden (of the earth) is carried [ with ease, effortlessly] like a jewelled bracelet [by
King Bhoja] ! This is (at once) a new way-pth (navā vattā (vartman)!] 66. By doing all that which is arduous (guru), all that which is difficult to
be borne (durvaha) and all that which is impossible to do (or impracticable) you have, O King Bhoja, outdone or (or surpassed)
Krsna (Vişnu). 67. By this heaviness (gurutva), O earth, you have acquired this dignity
(importance, greatness-gariumā). When compared to (King Bhojas)
sword you will see (realise your) lightness ! 68. Let it (the earth) not be drowned or submerged in waters. Let not the
oceans meet the mountains. With this thought, out of compassion, (dayā) for the people (on earth) you hold up (support - Sk. 'udvahasi')
the earth [O king Bhoja.] 69. (Note : The earlier part of the second half of this gāthă shows the loss
of letters.) When you carried or supported the burden of the earth, O King (Bhoja), the earth appeared like the yard in front of the house, similarly the principal mountains like stones [kakkara=karkara (Sk.)).
70. In this world the oceans, the earth, and the like, are commonly known,
or widely known (rūdha) as weighty (guru). In making the gurus
(weighty) light "laghu' what do you gain ? 71. People give respect even to the unimportant when greatness is foisted
on them. You tell us, (O King Bhoja], (Why) you act in a manner
opposite to theirs ? 72. [Note : The first half of this gathā shows loss of letters and therefore it
has become unintelligible. The second half may be translated as follows :] Even then (tathāpi-still, yet, never-the-less) she is enamoured of you — attached to you. Everything about you she considers as beautiful lovely (the word ladaha is deśya meaning ramya' lovely, beautiful).

Page #58

Translation of Text B
37
73. Making herself light (krtvā laghutvam) the earth discloses-displays
herself, as being enjoyable (bhogyāṁ), before you and offers herself to you for marriage (karagrahaņa has double-meaning : (i) taking the
hand in marriage, and (ii) levying a tax). 74 You lighten the earth, you do whatever you desire-long for. By this
your supernatural power you add to the excellences of the earth quite
an extraordinary excellence (gurutvam)- greatness. 75. [Note : The earlier part of the first half of this gāthā shows loss of some
letters. It may be reconstructed as fé 3754fasi and the whole gāthā may be translated as follows :] As you support the wide earth, which was highly honoured by the animals (like the Tortoise, the Boar etc.) and whose weight was (first) reduced by you and (then) extended (by your supernatural powers] - how is it that you have conferred on the earth, it is a matter of great
surprise and wonder, quite an extraordinary excellence-greatness! 76. Do not think, O earth, that your weight of mrttikābhāra) i.e. your own
weight is great. King Bhoja has supported you (dhrtā asi) That is why
this your weight (bhāra) is great (guruka)! 77. [Note : The second half of this gātha shows loss of many letters.
Keeping in view the context and the gathā metre in which it is composed we may reconstruct it as follows: तुह ग [रुअत्तं खु धरणि जंभोएणं] तुमं धरिआ ॥ ७७ ।। Now we may translate the whole gāthā as follows :] You consider O earth, what the animals [like the Tortoise, the Boar, and the like) have given you here is your gurutva-greatness or dignity. Your greatness-dignity-lies, to be sure, in the fact that King Bhoja
himself has supported you ! 78. You have made the oceans stationary (thāhavia : sthirikrtā-Sk.) the
principal mountains (kulagiri) light (lahuvia : laghükrtā), so too the earth. We do not know even now (ajja vi : adyāpi (Sk.) meaning 'still,
yet, even now what you'll do, please, O King Bhoja, tell us (lit. me). 79. The Tortoise carries the earth on its back (patti : prstha Sk.), the
serpent Sesa on its (one thousand) heads, so too the Boar on its tusk. Since King Bhoja carries you on hand consider - think highly of this position.

Page #59

38
Kūrmaśatakadvayam
80. Note 1 : The first half of this gātha shows loss of a number of letters.
The general sense of the gāthā appears to be : Note 2: The text of this gāthā as presented here creates difficulties. The first half reads at its end 'mā gajja' and the second half reads at the beginning : ‘uvvahasu peccha dhariā'. I venture to guess that the original reading must have been [क] मढ मा गव्वं उव्वहसु | The beginning of the next gāthā has almost an identified reading ‘मा कमढ वहसु गव्वं The general sense of the gāthā appears to be : "Do not be puffed up (with pride), O Tortoise, that you have carried the heavy burden of the earth. Look, how it has been carried (ruled
over) today by King Bhoja! 81. Don't be puffed up with pride, O Tortoise. Don't you be, o šesa elated !
Of what extent is the burden of the earth? There are men who are greater than the great ! [Note : The latter half of the second half of this gāthā shows loss of some letters. ] Seeing that King Bhoja has held the earth on hand do not think that its burden is light. The Tortoise and others (the Boar, the serpent Sesa)
know very well how heavy is the burden of the earth. 83. How to lighten (lahuvavium - Sk. laghūkartum) and how to increase
(weight) (gauravium-gurūkartum (Sk) you alone, O King Bhoja, here know. That same earth [once] you lightened and (at another time] you
increased it due to [her] devotion- loyalty ! 84. how did the greatness, O earth, given to you by the animals (1. Kūrma
Tortoise 2. Varāha-the Boar, 3. Sesa - the serpent and 4. Dig-gajas-eight elephants guarding the eight quarters] appear to you ? and how did the
greatness given you by King Bhoja appear when he lightened you ? 85. [The second half of this gāthā shows loss of many letters in its earlier
part. Naturally it is not possible to say what the poet wanted to convey through this gāthă. The rest of the gāthā may be translated as follows :) King Bhoja's (purpose) in snatching you away from the animals (like the Tortoise, the Boar, etc.) was to give you real (peace and happiness).

Page #60

Translation of Text B
39
86. “You do not resort to visciousness. You do not say anything. You do not
do what is wrong or improper. Even by keeping silence how is it that
you take away the greatness of the great ?” 87. You lightened (lahuvāvia - Sk. laghūkrtā) the earth and the principal
mountains (kulagiris); you have made stationary even the oceans. By doing all this what have you accomplished really (kim vihiam hoi ?--
kiṁ vihitam bhavati ?), please tell me. 88. [Many letters of the first half of this gāthā are missing. The latter part
of the second half is metrically defective : जह रुच्च वहसु तहएम्हि | The form 'rucca' is obviously incorrect. If we read 'ruccai' in place of 'rucca' the metrical defect ceases to exist. The line would then read : 'GE heas aey de yfir l' (यथा रुचते वह तथा इदानीम । ) इति च्छायाः ॥ That the restoration of trucca' to ‘ruccai' is perfectly all right is attested by the author of this Kūrmaśataka' when later on he says of heals facere (TTC Tad ng falary story ) - gāthā No. 100. Now, the second half may be translated as : [First you have already made light the earth,
etc.], O King Bhoja, now you do as it pleases you.' 89. Of what sort was your greatness (gurutva), O earth, when you were
seated on the back [the hard shell] of the Tortoise ? And of what kind (nature) is your greatness now when you are adorning the arm of King
Bhoja ? -that too please tell me. 90. (Note :The earlier part of the second half of this gāthā is missing. The
rest of the gathā may be translated as follows :] First the earth was made light (meafa311-77ecaal, waqiat - the weight of the earth was reduced); the principal mountains (kulagiris) [were lightened), the oceans (were made stationary ?], this sky (too] How is it, (O King Bhoja), you (lit. your heart) do not think or ponder over
it ? kulagiris [were lightened-made stationary). 91. Taking away the greatness (heaviness) given by the animals (the
Tortoise, the Boar, the serpent Sesa, etc.) King Bhoja gave the earth (really) extraordinary(annam-anyat (Sk) strange, unusual, extraordinary) greatness which is not contained in [their] heart (i.e.,
which overflows their heart.) 92. Of what kind or nature was the greatness conferred on you, O earth, by

Page #61

40
Kūrmaśatakadvayam
the animals (like the Tortoise (kurma), the Boar (varāha), etc.) and by human beings ? Tell us [me] how and by whom you felt really honoured. [Note : The first half of this gāthā shows loss of some letters. It is rather difficult to say what the poet wants to say. Tentatively, it may be translated as follows :-) The Earth (the principal mountains (kulagiris) and all other mountains were first lightened-(made light, reduced in weight) [by you) and then the heavy burden of the Earth was carried [by you), O King !
(Bhoja) ! you are truly a King ! 94. Taking away the greatness of others who were great (O King Bhoja),
you placed it in yourself. Please tell us (O King Bhoja) of what kind or
nature is the self made great by the greatness of others ? 95. [Note : quite a few letters in the latter part of the second half of this
gāthā are missing. The rest of the gāthā may tentatively be translated as follows :-) That man who carries a burden which is heavier than himself, the
burden of the earth , O King, what is he to you? 96. You have conquered all the animals (pašus) like the Tortoise (kūrma),
the Boar (kiri), the serpent Sesa (śesa), diggajas (the eight elephants said to guard and preside over the eight cardinal points), O King Bhoja. Please tell us (me) what heroism (paurusam, prowess, valour, manliness, courage) has been displayed in conquering the animals
(pašus)? 97. You have reduced the weight of the principal mountains (kulagiri), you
have made the oceans stationary, you have made the earth (prthvi) light and so on [ pramukha, lit. headed by having as chief, the kulagiri, sāgara, prthvi ]! Who could prevent or stop (ko nivārayati) you ? By making light-humbling-others, please tell me, what [new] excellence
you have acquired. 98. [Note : The first half of this gāthā shows loss of many letters. We
therefore leave it out and translate the second half:]
Having lightened the earth now (easily or beautifully] you carried it like a bracelet (valayam va) on your staff like arm !
99. Those whose weightiness was very much (sudūram) well known here
on earth up till now, look ! (O King Bhoja !) how their lightness

Page #62

Translation of Text B
41
(laghutva) is well known to what a great distance (or to what a high
degree !) 100. [Note : The latter half of the second half of this gātha shows loss of
many letters). The rest of the gāthā may be translated as follows : 1 You reduce the weight of the earth, you inflict punishment (one of the four means of success against enemy (-sāma, dāna, bheda and danda).
You use or employ other means too. Whatever you like you do it..... 101. (Under the weight of the earth] the Tortoise's shell has burst. [The
Prakrit word phatta corresponds with Marathi phātane] The tusk of the Boar has been broken into a hundred pieces. How do you support the
earth, [O King Bhoja !) on the sharp tip (or end) of your sword ? 102. [Note : The printed reading protein is highly misleading. As pointed out
by Pischel we must read a day instead. We may now translate the gāthā as follows:-]
The greatness taken away by the great never departs -vanishes. It is [in fact] his own (one who takes away the greatness) smallness-meanness;
in the case of others, again, it is even so. 03. The burden or load of the earth, made light by you and held by you
in your hand looks beautiful like a bracelet on your hand. When, however, the same was carried by the Tortoise and the like(kūrma
pramukha), it indeed appears like a load or burden (bhāra). 104. The earth which is naturally weighty-heavy-became all the more
'heavy' (guru means weighty or heavy and also great, respectable) i.e. respectable or great as it was held by the great King Bhoja ! Now, see
who dares look at her (the earth) ! 105. I know that the supernatural powers called animā (becoming as small
as an atom), laghimā (assuming excessive lightness at will) and similar powers (siddhis) -are acquired by you. The earth which you had (first) lightened (lahuāviä Sk. laghūkstā) that earth you again made weighty
heavy (guru (i) weighty, (ii) great, respectable) 106. The earth, although lightened by you, does not consider herself
lightened. That you, [O King Bhoja) lightened her - that itself she (the earth) considers as a matter of honour - of pride [the two words (laghu i. light ii contemptible) and guru (i weighty and ii great, respectable) are obviously double meaning.)

Page #63

42
Kūrmaśatakadvayam
107. The gaurava (i weightiness ii greatness) which Krsna (=Visnu) gave
conferred on the earth-here does not appear great. It was you, O King Bhoja, who transformed by your supernatural power the lightness of
the earth into heaviness—weightiness (greatness, dignity).. 108. The earth which was supported unitedly by the animals (the Tortoise,
the Boar and the /serpent Sesa) yet was apprehensive, was extremely frightened and which was trembling became steady (thakkā Sk. sthitā). The earth which has become free from trembling, has become, O King
Bhoja, now prosperous. 109. This century of gāthās (in praise of Kūrma-Tortoise) has been
composed by that King Bhoja himself who lightened the principal mountains (kulagiris) and all other mountains (bhūmidharas) here (on earth).

Page #64

Additional Corrections to the translation of the Text of A
Kūrmaśataka At the top 1. 3 read Kūrma-Sataka V3 : 13 read : the animals having the Tortoise as chief V9 : 11 read : Tortoise v10 : 12 read : Tortoise V10 : 13 read : Tortoise V14 : 11 read : 0 Tortoise, V17 : 1 read ; Tortoise V 21 : 13 read : Tortoise V25 : 11 read : a comparison, Look ! V26 : 12 read : Tortoise V27 : 11 : The form (āyāra Sk. ākara figure) V29 : 12 read you have put the polar star V35 : last line read : Tortoise V39.: 12 read : the burden (for turden)
V48 : 13 read : Tortoise
149 : 11 read : Tortoise
V50 : 11 read : Tortoise V51 : 11 read : Tortoise V59 : last line read : given as it is—devoted as it is—to doing V61 : 13 read : for the first time, found V 62 : 12 read : here on earth

Page #65

44
Kūrmaśatakadvayam
V63 : 13 read : was born for imparting instruction V64 : 11 read : Tortoise....discovered here.....
: 14 read : ......comfortably.) V65 : 11-2 read : The elephants (diggajas, dantins)--[the eight quarter
elephants said to guard and preside over the eight cardinal points)V65 : last two lines : Tortoise. Drop (Kūrma, Vişnu in his second or Kūrma
incarnation). V70 : 14-5 read : Or rather (aha va), how can the stark naked (ayāsāņa, geni.
plu. of ayāsa (Sk. avāsas) feel ashamed ? 173 : 12 read : to an offspring 174 : 12 read : Tortoise... (the Tortoise) V78 : 13 read : Tortoise 179 : 12 read : dejected V81 : 11 read : Translate : What is carried without (the help of) another
quite all alone. V82 : 12-3 read : if others (iarā, Sk. itare) V84 : 13 read : had offsprings were forcibly or suddenly (hadhena, Sk.
hathena) rendered. V97 : 13-4 read : at the top against his will. V103 : 12 read : 0 Tortoise
V105 : l1 read : Tortoise
V106 : 11 read : Tortoise
V107 : 11 read : Tortoise V109 : 13 read : Gāthāśata (Gāthāśataka) P16 Drop : First Draft of Translation P16 Add : Here ends (the poem) Avani Kūrmaśata by Mahārājādhirāja Śrī
Bhojadeva

Page #66

Text Of B Corrections to Translation, Notes
And Restoration or Reconstruction of
Incomplete Gāthās
Translation p2., V11:13:Add: (after consideration,) how is it that
V12 : 14 : Add : (after does) not even (and before look)
V14:11 Read : Tortoise, Sesa, Boar Translation P3., V16:14 Read : Creatures (for beasts)
V17 : 12 Italics : (laghu).... (pascāt) V18:12: Read : Tortoise : Add (after He) too V18:13: Read : are (persons) greater than v19: 11 : Read : (after earth) along with the animals who carry it
12: Read : and thereby (for thus) you call to our mind 13: Read : maxim (traditional adage)
14 Drop : [The meaning is certain] V20 : lines 3-4 : Drop [The meaning is uncertain :] V21:11: Read : (after earth) how did you V22:11 : Read : Tortoise
12: Read : Tortoise
13 : Drop : [meaning uncertain] V23 : 11 : Read : Tortoise, Boar V23 : 11 Add : (after sesa) and the like are, V23:12: Read : Animals (for beasts) V23:13: Read : into a hundred pieces ?
P4
V24 : 12 : Read : Tortoise

Page #67

46
Kūrmaśatakadvayam
P7
V25:13: Read : Tortoise V26:12: Read : Tortoise V26:13 : Read : Tortoise V27:11 : Read : Tortoise V28:11: Read : animals.... Tortoise, Boar V28 : 13 Drop : (not sure about the meaning] V31:12: Read : animals (for pašus), Tortoise.....Boar V32:11 : Read : (gurutva)
12: Read : animals (for beasts) V41:11: Read : Tortoise, Boar 142:12: Read : Tortoise
13: Read : when for was supported
V48:11: Read : Tortoise [Fresh, improved translation of the stanza] The Tortoise supports the earth. By this, even the greatness conferred on the Tortoise becomes-is-greatly or exceedingly reduced ! But (punah) [O King Bhoja] when supported by you, look ! to what greatness she has attained !
149:11: Read : has caused
14: Read: (lit. greatness of even the great.) V50:11: Read : Tortoise V52:12: Read : (prthvī) V52 : last line : Read : does not regard herself as ‘made light -rendered unimportant (lit. regards herself as weighty (great)-'guru') V52 : 11 (on the next page) : read their lovers (husbands) Dropping one of the two lovers (husbands). V53:11 : Read : by the Tortoise V54:12: Read : animals (for beasts)
12 : Read : by the animals (of the earth)? [by replacing the word Tortoise with earth] V56:11 : Read : animals (for beasts) (to the earth) V57:11 : Read : Tortoise
13: Read : is now terribly V59:11 Read : By reducing (the earth) in weight you [reading - tai (Sk. tvayā) for sai (Sk. sakrt) which makes no sense in

Page #68

Text Of B Corrections to Translation....
the present context], O King Bhoja, have indeed increased her greatness (gurumā Sk. gurutva, garimā) and thus (thereby) you have increased her joy. V62: 14 : Read : tip of [King Bhoja’s] sword ! V64 (Translate now :) The earth is like a celaya 'Sk. cela or caila-a garment, the principal mountains (kulagiri) and the like (kulagiri-pamuhā, Sk. kulagiri-pramukhāh) are even soexactly so-(taheva Sk. tathaiva). The greatness (garnattam Sk. gurutva) of the fallen (padiānaṁ Sk.patitānām) is weighed on the strength of one's arm; this you (alone) can do (O King Bhoja !] V68:13 : Read : (dayā)
12: Read : with this thought, out of compassion V72:15: Read : considers beautiful V73 : last line read after "it gives you little." Or rather, the earth offers herself, O King Bhoja, to you for taking the hand in marriage (alternately, for levying a tax) as kara grahana has a double meaning. V74: last line, (after longed for). By this (supernatural) power you have added another excellence (guņa) to the earth, namely that of greatness. V75: Note : The earlier part of the first half of this gāthā may be reconstructed or restored as the 375virfasi (The earth) which was highly respected. Now, we may translate the whole gāthā as follows: As you hold in possession (rule over the earth which was lightened (lahuā Sk. laghukā) [by you), which is now extended (viulā, Sk. vipulā) and which was highly respected by the animals (like the Tortoise, the Boar, etc.) how is it that you have conferred, it is indeed a matter of great wonder an altogether different kind of (i.e., extraordinary) excellence - greatness on this earth (gaurava means weightiness as well as greatness). 176 [Translate this gāthā as follows :) Do not think, 0 earth, that your msttikabhāra (burden-weight

Page #69

48
Kūrmaśatakadvayam
of mrttikā-earth-is great !) This burden of yours is carried supported-by King Bhoja that is why it (the burden, weight of your mettika) is great! (Ultimately meaning, your greatness lies in the fact that you are carried (ruled over) by King Bhoja. V77 The second half of this gātha shows loss of many letters. It may be reconstructed as follows: तुह गरुअत्तं खु धरा णि, जं भोएणं तुमं धरिआ || Now, we may translate whole gāthā as follows: You consider, O earth, what the animals (pašus) [like the Tortoise, the Boar, the Serpent Sesa, etc.) have given you is your greatness (gurutva). The fact, however, 'that you have been carried (ruled over) by King Bhoja [himself]' has given you-conferred on you—the [real] greatness ! V79:13: Read : Bhoja carries you on hand (like a bracelet), you consider this position (paaṁ'Sk.‘padam') as of supreme importance. V80 Note 2:14: Read Note for Cf. V81: 11: Read : Don't be puffed up with pride, O Tortoise. V84:11 : Read : animals for beasts V86:12: Read : improper. Even by V87 : lines 3-4 : By doing aa this what have you really accomplished ? Please tell me. V88:11 : Read: gāthā is missing V88 : 17 : Read : यथा रोचते ( for यथा रुच्यते) V88: 14 (from below): Read : attested by the author himself V88: 13 (from below): Read :46 Tad ng fara V89:11: Read : (gurutva) for (gurutva) V89: 12: Read : Tortoise for Tortoise V90 : Trans. 14 : Read [too) for [too ?] V90 : trans. 13 Read : (kulagiris) were lightened. (were made stationary) V90 Trans. 14-6 Read : not think or ponder over it ? [drop

Page #70

Text Of B Corrections to Translation....

49
run-meaning]
V91 11 Read: animals for beasts, Tortoise for Tortoise, Boar for boar
V92 12 Read: animals for beasts, Tortoise for Tortoise, Boar for boar
11: Drop was (after greatness)
V93 Trans. : 11: Read: [The principal mountains (kulagiris) and all othe mountains]
12: Read (weight) [by you] and then the
13-4 Read [by you], O King [Bhoja !] you are truly a King! Dropping the earlier part.
V95: Note: The latter part of the second half - verse shows loss of some letters. Tentatively, it may be restored as follows .को तुज्झ होइ महं कहसु || ९५ ||
......
Now, the whole verse may be translated as follows:
That animal, who carries a burden which is heavier than himself-carrying the heavy burden of the earth- King (Bhoja)! What is he to you? Please tell me.
V96 last line, read: animals for beasts
11 read: You have conquered all the animals like the Tortoise (Kurma), the Boar (Kiri) and the like.
V97: 12-7, read: you have made the ocean stationary (fixed) you have reduced in weight the earth and so on! Who could prevent or stop you [from doing these things] ? By humbling (or treating contemptuously) others what [new] excellence (guna) you have acquired? Please tell us (or me).
V98 Read: The first half-verse, which is corupt has so far defied restoration. The second-half-verse may be translated as follows: Reducing the earth how you carry her like a bracelet (on your arm) ?
V99: 11: Read: very much (or to a great distance) 13: Read: to what (degree or) distance.
V101 Read (12): phatta.....phaṭane.

Page #71

50

Kurmasatakadvayam
(13) into a hundred pieces. (15) hold (or carry or support)
V102 Translate: The greatness taken away by the great never departs-vanishes-It is his own laghuta (i. smallness or littleness ii. absence of his own dignity); in the case of others, however, it (the dignity of others) remains as it is (or unaffected).
V103 11 Read: The load or burden of the earth (dharanibhara)
14: Read: Tortoise (for Tortoise)
16: Read Boar (for boar)
17: Read: Tortoise (for Tortoise) and the Boar (for boar)
V104: 11 Drop (the planet earth)
V104 14 Read: dares look at her (the earth) !
V105 14 Drop the word again
V105 15: Read: mad (i) weighty (ii) great again (guru : (i) weighty, (ii) great, respectable)
V106 11 Drop the word planet and read: The earth
V106 12 Read: herself (for itself)
V106 13
Read: she (for it)
V10811 Read: animals (for beasts)
V108 12 Read: Tortoise (for Tortoise), the Boar (for the boar)
V109 11: Read: This century of gāthās (sayam Sk. satam) [in praise of Kurma] Kurma-śatam (=Kürma-satakam)
12.....Bhoja, who has lightened
13: Drop the word here
14: Read: (bhūmidharas) here (on earth).

Page #72

Addenda : Restoration of
Corrupt Verses
The text of A hardly presents any corrupt verses. The case is quite different in regard to the text of B. We have here about a dozen of them. Some are less corrupt whereas some others more corrupt. An earnest attempt is made here to restore most of them. In reconstructing them great care is taken keeping in veiw the context, the metre (Aryā or Gāthā), the demands of grammar, and consistency of meaning. This task of restoration is somewhat facilitated by the fact that the poet sometimes repeats a whole verse without any alteration or with very slight modifications. So too he is in the habit of repeating certain ideas and phrases. We present here below the restored verses. It is for the judicious readers and sympathetic critics sahrdayas--to judge how far we have succeeded in this task of ours :
B. 52 me31fa371 fa 4737 que T6314aTui महिकाण पिएण कयं सयलं लडहं पडी हाइ ।।
' is, most probably an error of printing. The original reading must have been ges (Sk. yeast) which suits best in the present context. This very reading occurs in the preceding verse (B.51)
B.59 215UT TESTTİ 15 Epuit 541 asfa371
The Prakrit word means / HG (Sk.) - always, ever, perpetually as well as 2. h (Sk.) - once or at one time. This meaning does not seem to be happy. Could the original reading be 75-(Sk.)-By you ? It is interesting, and significant too, that we have the reading 75' in the very next verse (B.60). Possibly in this verse too the original reading was 25. B72
............ Sourg 37 fo I तइ सा तहा वि रत्ता सयएं लडहं तुहं गणइ ।।
The first half shows loss of some letters. The half-verse may be restored as follows:

Page #73

52
Kurmaśatakadvayam
लहुई करेसु ध [रणि पिट्टसु दंडेण] कुणसु अनं पि ।
que means 1. a stick, staff, rod 2. punishment, one of the four expedients
Trans. You reduce in weight-lighten-the earth (also you treat the earth with contempt, you insult her.) You inflict on her punishment (danda) (also, you beat her with a stick or rod.) You do (similar) other things (i.e., you harass her in other ways too.) Even then, she is enamoured of you - (deeply) attached to you. Everything about you she considers as beautiful.
B75 The first half-verse shows loss of some letters at its very beginning. In the light of 356 tentatively we may restore the half-verse as follows :
[पसूहि अइ] गोरविअं, लहुअं विउउं महिं धरतेण |
Tran. Possessing (ruling over) the earth which was first reduced in weight (lahua-Sk. laghuka) and then expanded-widened-extended by you [by your supernatural power)--the earth which was highly respected by the animals [like the Tortoise, the Boar, and the like)
[-And in continuation the second half verse] how is it that you have conferred on her (the earth) a different kind of, an extraordinary greatness (gaurava) which causes a great surprise and wonder !
B77 The second half-verse shows loss of many letters. In the light of the second half of the preceding verse-stanza-it may be restored as follows:
तुह गरुअत्तं खु धरणि, जं भोएणं तुमं धरिआ || Now we may translate the whole stanza as follows:
You consider, O earth, whatever greatness is given you here by the animals (say, the Tortoise, the Boar, and the like) is your real greatness ! Your greatness, however, O earth, lies in the fact that King Bhoja [himself] has carried (or supported) you.
B80-81 : Note : the first half-verse shows loss of some letters. Again, the expression [7] #6 97 Top (946 ! H1 Tof) 'O turtle, or Tortoise, don't roar' is extremely quaint-odd. For with reference to this animal the verb is never used. It is used with reference to a lion or, say, cloud. Further, the verb 30064, which stands at the very beginning of the second half-verse remains 'hanging'. This clearly shows that (FT) Tog is a wrong reading for (FT) Tod, and that we must construe Tool with 30964-standing at the very beginning of the second half-verse. The stanza may now be reconstructed as follows:

Page #74

Addenda : Restoration of Corrupt Verses
37541f7311 hing for [77 gaat o fa ] [] HG AT TTCT (? nooi) उव्वहसु , पेच्छ धरिआ भोएणं कह इमा अज्ज ||
Our reconstruction — कमढ ! मा गव्वं उव्वहसु' finds strong support in the poet's own words in the first half-verse of the succeeding stanza (B81):“ HL 0446 TEF Too 1"
B82 The second half of this stanza shows loss of some letters. The phrase UET, standing at the very beginning of the second half is to be construed, while translation, with the first half. The second half-verse may be constructed as follows :
कुम्ममुहा ! गरुअत्तं एआऐं तु तेण धरिअ त्ति | The whole stanza may now by translated as follows :
seeing that King Bhoja has held the earth on hand do not think that its burden is light (lahuā -Sk. laghukā-), O animals headed by the Tortoise (Kūrma); her greatness lies in the fact that she is heldby king Bhoja !
For a similar idea one may compare B76, 177.
B85 The second half shows loss of quite a few letters. It may be restored as follows:
& [ foi nhau] HE HERI N GTS 11C411 Now, the whole stanza may be translated as follows:
Taking -snatching you away from the numerous animals (pasuhatthā Sk. paśuhastāt) (like the Tortoise, the Boar, and the like) King Bhoja carried you (dhariā Sk. dhrta) O earth, with respect with the (sole) intention of granting indeed to you that respect-dignity (tam (goravaṁ)).
B88 The first half-verse shows loss of a number of letters, whereas the second half violates metre in the latter part. The stanza may be restored as follows:
[fishui FTTYE, MEST ) 13,4 gonfiforme (? ) | भेए तए पढमं च्चिअ, जह रुच्च [इ] वहसु एणिहं ||८८|| Now, the whole verse may be translated as follows :
Depriving [the earth] of all the animals [like the Tortoise, the Boar, etc.) and reducing in weight the principal mountains, etc., O King Bhoja, already (padhamaṁ cia - Sk. prathamam eva), now you carry (rule over) her as you please.
Cf. 185 : fianui MERAI, B96 449%

Page #75

54
Kūrmaśatakadvayam
And B2 : goafifunt ceafa377 B3 : poftf .... 04461
B90 Note : The second half shows loss of the earlier part altogether, The rest of the gāthā may be translated as follows:
First (tā - Sk. tāvat) the earth was made light-reduced in weight, (so also] the principal mountains, the oceans and the sky were made stationary).... How is it that your heart (i.e. you yourself) do not think (or ponder) over it ? The Prakrit form '' is rendered in Sanskrit as grafa (Vera) as well as refa (V). The second meaning alone eminently suits the context. The missing part of the second half has so far defied reconstruction.
B93 Note : The first half-verse shows loss of some letters Tentatively, it may be restored as follows :
धरणिमुहा लहुव [विआ ], जलनिहिणो थाहिआ ए (? अ) सयला वि |
The earth, etc. were made light-reduced in weight; all the oceans too were fixed-made stationary. Then the [heavy] burden was carried by you, O King ! You are truly a King !
B95 Note : The latter part of the second half-verse shows loss of some letters. Tentatively, it may be restored as follows:
.... Tony S HTË JET ||| Tr.
That animal, who carries a burden which is heavier than himself, carrying the heavy burden of the earth, O King (Bhoja), what is he to you? -- Please tell me.
B98 Note : The first half-verse shows loss of a number of letters. It has so far defied restoration. The second half-verse is already translated under Translation.
B100 Note : The latter part of the second half-verse shows loss of many letters. Tentatively it may be restored as follows:
as I [71 SE 1] ( ? UTE) [rafer 17h1 H (Rus) Thai Turufa] || google ||
The idea apparently is : The earth, being a devoted wife, does not resent the insulta-humiliations-hurled at her by the King-her lord, on the contrary, she welcomes them (lit. considers them ramya-beautiful.)
For this idea Cf. B. 52 ed : Hech faqat otaj usi SEYCIETE II

Page #76

Glossary of Select Words
Abbreviations :
tb = tadbhav, derived from Sanskrit ts = tatsama, same as in Sanskrit d = desya or desi, borrowed from popular or regional language
Hema, Hem = Hemacandra's Sanskrit and Prakrit Grammar, Chapter 8/VIII. Päda and Sūtra
= Hema. Pada and Sūtra (Chapter 8/VIII being understood)
अ
अइगरूअb (=अतिगुरक), 2.54 highly or exceeding great अइचोज्ज (=अति+अद्भुतम् आश्चर्यम्), 2.75, (a matter of great surprise or wonder अइदुव्वह" (= अतिदुर्वइ), 1.6, extremely difficult or enormously heavy to bear or carry अइपलहुअा (-अतिप्रलघुक), 2.57, extremely light अइभारिआth (= अतिभारिका), 2.80, of enormous weight अइरडिर" (=अतिरटनशील), 2.38, of roaring nature अकलिज्जसरूअh (=अज्ञेयस्त्ररुप) (?), 1.3, of incomprehensible nature अक्कम 6 (=आक्रम- आक्रमण), 2.10, an attack अच्छइ tb (= आस्ते), 1.35, is अच्छउ" (= आस्ताम), 1.45, let it aside, let it go अच्छंति th (=सनि), 1.85, are अज्जावहि b (=अद्यावधि), 2.15, till today अज्झवसाय(=अध्ययसाय), 1.20, determination अज्झवसिb (=अध्यवसित),1.40, determination अणगहिरb (=अगभीर), 2.46, not deep, shallow अणचल्लिर th (=अचलनशील), 1.67, not moving (at all) अणचंकमण b (= अचंक्रमण), 1.27, moving or going about slowly अणथक्क ( =अ-स्थित, अ-श्रान्त, अविश्रान्त), 2.40, incessantly, continually

Page #77

56
Kūrmaśatakadvayam
अणमग्ग b (=अमार्ग), 1.65, where there was no path अणसक्क tb (=अशक्य), 2.66, impossible to do अनिव्वूढ " (=अनियूंढ), 1.19, not carried अन्नह tb (=अन्यथा), 2.23, otherwise, or else अन्नहाtb (=अन्यथा), 1.26, otherwise, altogether different अन्निट्ठb (= अन्विष्ट), 1.17, searched (इष् with अनु, to search, go in search of) अपाव b (=अ+प्राप् (प्र+आप्), to obtain अप्पb (= आत्मन्), 4.7, 2.7, oneself अब्भहिअ tb (=अभ्यधिक),2.47, more than, surpassing अयास" (=अवासस्), 1.70, one who is stark naked, unclothed अलिअ (=अलीक), 2.39, untrue, false अवहत्थ b (=अपहस्तय), 1.26, to disregard, to ignore अवहर। (=अपह्य), 2.16, to take away अविरोलb (=अविलोल), 1.7, 'not tossing about', 'not shaking about', 'not agitated', 'quietly' असमचरिअh (=असमचरित), 1.25, unequalled (matchless, unsurpassed) behaviour असमसत्ति b (= असमशक्ति), 1.1, unequalled power (Sakti) असरिच्छ6 (=असदृश),2.19, unique, unequalled अहिप्पाअto (=अभिप्राय), 1.34, intention, motive
आ
(आएणं =आत्मना =स्वयम्), 2.48, oneself आय b (= आत्मन्), 2.48, self आजम्मb ( =आजन्म), 1.8 - from or ever since birth आणिb (=ज्ञात), 1.34, Known, understood आवत्ति (=आवृत्ति), 1.109, repetition
(इअ(=धरंत) b इति (=धरन्), 2.8, thus (holding, carrying) इअ (=विहिअ) इति (=बिहित), 2.6, following this manner, method, mode
उअ (=पश्य), 2.15, Look see Hema.8.2.211 उअणीअ6 (-उपनीत),2.58,caused, produced अअणेउtb (=उपनयत्), 1.1[-उप +Vनी] to offer, present, confer, bestow

Page #78

Glossary of Select Words
57
उच्चल्ल। (= उच्चल्ल), 2.5, to carry (the burden).Cf. उचलणे (to carry, to lift) Mar. उज्झाअtb (= उपाध्याय), 1.63, A teacher उद्दाल (=आ+Vछिद्), 2.12, to snatch away, see Hema 8.4.125 उप्परे, उप्परि” (= उपरि), 1.29, Above see Hema. 8.4.334 उप्पुसिअ (= उत्प्रोञ्छित), 2.21, wiped out. See Hema.8.4.105 Of Mar. पुसणे, पुसून टाकणे उव्विस (= ? This word is not recorded in PSM) 1.79
Note : Pischel observes : The meaning of focus is not certain. It seem to mean 'gets tedious'. I have not found the word elsewhere.'
एअंतओh (=एकान्ततः), 2.25, 1. Solely, invariably, 2. Wholly एक्कलजुअ" (=एकयुग), 1.17, 1.74, 1.78, 1.92, one yoke [For एक्कल्ल or एक्कल्ल =एक : see Hema. 8.2.165 एक्कलद्युरिअh (=एकधुर्य),1.106, The one and only one who carriesa burden (of responsibility) एत्तुलअ (= इयत्), 2.87, So much, so large. See Hema. 8.4.408 एत्थ th (=अंत्र)ind.2.8, here see Hema, 8.1.40,57, 8.3.83 एरिस b (=ईदृश) 1.13, such, of this kind
ओ
V31151: "The verb means 'to place', 'to set', 'to locate' and is common in Pali"; 1.4, 1.18, 1.31-33,36, 37.
क
कंकाल " (=कङ्काल): 2.1, a skeleton कंपिरb (=कम्पनशील), 2.108, trembling
कग्गली (not recorded in PSM) 2.35, Note कागाली (Mar.) which compares well with कग्गली - a complaint
कविअ (=कषित) 1.61-was discovered of कड्ड with (= शोधून) काढणे in Mar. कडारा (=कडार, वर्णविशेष), 1.2, tawny, of an orange or yellow, brown colour कडाह" (=कटाह), 2.101-Aturtle's shell कत्तित" (=करित्र), 1.35-the cloth round the lions कणयद्दि" (=कनकाद्रि), 1.2 - the (fabulous) golden mountain Meru कप्पर" (=कर्पर), 1.89.ashell (of tortoise) कमढ b (=कमठ), 1.100 - a tortoise

Page #79

58
Kūrmaśatakadvayam
कमढिणी0 (=कमठी), 1.84 - a female tortoise कहंकहवb (=कथं कथमपि), 2.45 - 'with great difficulty', 'with great efforts' कायर th (=कातर), 2.57 - cowardly, timid 2 afraid काहिसिb (=करिष्यसि), 2.78 - you'll do. See Hema 8.4.274 Vक किज्जइ tb (=क्रियते), 1.86 - (from F to do, pass) See Hema 8.4.274 किज्जइb (=क्रियते), 2.34 - see Hema 8.4.274 कणसि (=करोषि), 1.29 - see Hema 8.4.65 कुणेइ " (= करोति), 1.54 - see Hema 8.4.65 कुम्म b (= कूर्म), 2.57, 2.62, 'O tortoise' केच्चिरयालं th (= कियच्चिरकालम्), 2.28, 'for how long' केत्तिअमेत्त th (=कियन्मात्र), 2.63, what extent केत्तुलअ" (=कियत्), 2.81 - 'of what extent' केद्र । (=कियद्रम्), 2.99 - केरिस " (=कीदृश), 2.94 = of what kind or sort, of what nature केरिसअb (=कीदृश), 2.54 - " केरिसय " (=कीदृश), 2.92 - " कोड्ड। (= कौतुक), 2.31 - curiosity, wonder. cf. कोडकौतुक (Marathi) कोल b (= क्रोड), 2.41 - The Boar
ख
खविअb (=क्षपित), 1.59, sacrificed
खव्विअ (Vक्षि), 2.46 (the principal mountains were) made dwarfish [from Vs caus.क्षपय to diminish, read] Pischel, f. n. 46, p. 255.
खंध th (=स्कन्ध), 1.31, (lit. shoulder [fig.]) a burden खंध (दाऊण) b स्कन्धं दत्त्वा), 1.10, 1.31 [by giving] support खुन्न । (=क्षुण्ण), 1.38, trodden खुहिआb (=क्षुब्धा), 2.50, trembled, was agitated खेओb (=खेदः), 2.58,dejection खोणि खोणी b (=क्षोणि), 2.107, the earth
ग
गउरविउंth (= गौरवितुम्), 2.83, to highly honour गम्मति b (=गम्यन्ते), 1.664, See Hema-8.4.249 (अइ)गरुअ" (=अतिगुरु), 2.24, extremely heavy weighty

Page #80

59
Glossary of Select Words
(अइ) गरुअ" (=(अति)गुरुक), 2.54,i.extremely heavy or weighty, ii.extremely or highly important or highly prized
गरुअ (गुरुक), 2.34, (गुरुक=गुरु), great गरुअन्तण h (=गरुत्व).2.31, weightiness गरुअविअ tb (=गौरवित), 2.24 गरुइमा (= गरिमा),2.13, greatness, heaviness, hugeness, bigness गरिमब्भहिअ (=गरिमा + अभ्यधिक),2.56, more than weightiness गोत्तो b (= गोत्र), 2.68, a mountain
चइऊण h (=त्यक्त्वा ), 1.94 - having abandoned चइज्जइ । (=शक्यते), 1.23, 1.28 is (not) possible चडइ । (=आरोहति), 2.6 . 'to be found,' 'to be' चडिओ, 2.103. चडेइ, 2.55 चयंति । (=शक्नुवन्ति), 1.82 - are (not) able चिर - परिचिअ (चिर-परिचित), 2.12 - familiar since long चंकमण th (= चंक्रमण), 1.24 - moving or going about चंकमिअ6 (= चंक्रमित), 1.82 - moving about चंकम्मणमणमग्गे ॥ (चंक्रमणममार्गे), 1.65, 'moving about (where there was no path) चिंतमाण " (= चिन्तयमान), 2.11 - one who thinks, reflects चुहुचुहे (=ध्वन्यनुकार), 1.44 - applaud(s)
Vजम्म (=जम्मिहिइ) जायते ।जा, जनयति ?), 1.10, Cf. Hema. 8.4.136 जय " (=जयम्मि) (जगत्), 2.15, - world जरढ th (= जरढ), 1.2 - (i) old, aged (ii) full grown, ripe जाय (=जायस्स) (=जात), 1.12 - an offspring जिणण b (=जयन), 2.96 - a victory जिण tb (=जिणिइऊण) (Vजि), 2.96, 1.. to congeur, vanquish 2. to curb, restrain
ठिअ" (=स्थित), 2.36, 2.89 - abided, dwelt
त
तइलोका (= त्रैलोक्य), 1.72 - the three worlds taken collectively तणुअ" (=तनुक), 2.58 -small, little

Page #81

60
Kūrmaśatakadvayam
तरइ (तर) (=शक्नोति), 2.104 -is able तारिस b (=तादृशक), 1.36 -like that तोलिआ (=तुल) b (=तोलिता), 2.62 -supported
थ (वाक्यपूर्ति (=वाक्यांउकार), 1.58 - an expletive थक्क । (=स्थिर), 1.40, 2.108 - (it) stopped with थाहिअ (=स्थिरीकृत), 2.2 - made stationary, fixed थाहविआ (स्थिरीकृत),2.6, 2.87, have been fixed, made stationary (= थाहिअ थाहविअ)
दट्ठणं (Vदृश्) - (दृष्टवा), 2.82 - having seen, seeing दरिसिअ (Vदृश) o (दर्शित), 1.82 - shown दाऊणं h (Vदा) (दत्त्वा), 2.59 - By giving दाढा b (=दंष्ट्रा), 2.101 - a large tooth or tusk दिन्त (Vदा) ib (दत्त), 2.8 - [was given p.p.p. दुव्वहत्त b (दुर्वहत्व), 2.16 - very difficult to carry दूण Ap (=द्विगुण), 2.53 - [as] doubled देक्ख विक्खीएb (=दर्शनापेक्षया), 1.65, 1.69 - With regard to its being seen (जाउ) द्रहे " (यातु) (हुदे), 1.81 - let it go to hell (lit. a deep lake)
धरणीधर (=धरणीधर), 2.7 - bearing - supporting - the earth धरंत (V) tb (=धरत्, धरमाण), 2.7 - bearing, supporting धरिज्जइ (V) b (ध्रियते), 2.57 - is borne, is supported, is held
धवल" (-धवल:), 2.5 - 'an excellent bull, one who bears or supports 'the burden (of the earth) along with others who are already engaged in doing so.'
धवलाहास b (=धवलाभास), 2.9 - One who pretends to be dhavala (a strong bull, a steer) धारअ' (= धारक), 2.55 - one who carries, holds, supports धारुज्झि" (=धयोज्झित), 2.31. धुअ (=ध्रुव), 1.70, 1.75 - 'O Dhruva' ! Polar Star
नड्डअन्त । (=कच्छपत्व?), 2.17 - tortoiseship नरेंदb (= नरेन्द्र), 2.3-0king (Bhoja)!

Page #82

Glossary of Select Words
61
निअरिसण " (=निदर्शन), 1.24 - an instance, example, illustration निअह । (= पश्यत), 1.93, 1.94, 2.1 (see Hema.4.181) निज्झरb (=निर्झर), 2.39 - a spring, waterfall निण्हवइ । (=निहते), 1.22 - (it) conceals, withdraws निप्फन " (=निष्पन्न), 1.63 - 'was born' निम्मविrib (=निर्मित), 1.38, 1.82, 2.46 (See Hema 4.19) निव्वडइ ' (=पृथक् स्पष्टो वा भवति), 1.15, 1.33, 1.42 is dissimilar, makes clear
[निभa. (at the end ofacompound only) like, similar, resembling. निभः, निभं appearance 2 pretence, disguise-Apte]
निह (=निभ), 2.39-guise, disguise, pretence
पच्छा " (= पश्चात्), 1.64, 2.2 - afterwards, then [in time] पट्टी b (=पृष्ठ) 1.4 - back पडिअ (=पतित), 2.64 (पत् to fall) ppp. fallen (पडिहंतो) पडिहंत b (pres. part प्रति+Vभा) (= प्रतिभात् - प्रतिभान), 2.13, 2.16, 2.20 appears पडिहाइ tb (=प्रतिभाति), 2.56-appears (to be) पडिहायइo (=प्रति+Vभाअ प्रतिभाति), 2.11 - appears (to be) पडीहाइo (=प्रतिभाति), 2.52 - appears (to be) पढमं b (=प्रथम्), 2.3 - first पम्मुक्क b (=प्रमुक्त), 1.9, 1.75 - cast, hrew पयट्टb (=प्रवृत्त), 1.87 - began, commenced [परिकलिउं] b परिकल (परिकल्), 1.28 - to know पलयb (=प्रलय), 1.9 - dissolution or destruction of the whole universe पव्वईनाहb (=पार्वतीनाथ), 1.1. Siva - the lord of Parvati पसर" (=प्र+Vसृ pres. part), 2.39 - to flow, to shed पसव ।(=प्र+सू), 1.4, 1.6, 1.73, 1.77 - to bring forth beget produce पसुहत्थ" (=पशुहस्त), 2.85,agroup of animals. Cf. पाश: 'पक्षश्च हस्त च कलापार्थाः ।'-Amarakosa (पासा) पास tb (=पार्श्व) 2.12 (=पार्वात् - from the side of 'away from') पिट्ट" (Vपिटुd) (cf. Mar. पिटणे), 2.100 - to beat, to strike पिसुण (=पिशुन), 2.35, a slanderer, back-biter पुज्ज" (पुज्ज=पूजय), 1.29 to honour, revere, adore (=पुलअ) • (Vदृश), 2.12; पुलएइ प्रलोकते looks at पेरंत " (=पर्यन्त), 1.9, 1.14, 1.24 - till; end

Page #83

62
फ
फट्ट" (रेस्फट् √स्फुदः) 2.101 (has) burst ( फट्ट स्फुटित ? )
th
f(√), 2.102- to perish
tb
tb
after (=), 1.63 - flashed on the mind, rushed suddenly into memory
ब
बीअb (= द्वितीय), 1.17, 1.81 second
(affed) Vaned (44) 1.88 to tell, to speak, to describe, relate See Hema 4.2. Cf. बोलणे (Mar.)
भ
viit (=), 1.42 the way one acts, behaves, speaks, around-about way of speaking or acting
भणिअमेत्त (भणितमात्र) 1.106 mere words (भणितमात्रेण 'merely by words')
FRENTE (FREIRE), 2.6 one who supports, bears, carries & -(,
tb (-40), 1.6-the burden of (the world or) the earth
(=-R), 1.5- the burden of (the world or) the earth
gemari (=yana), 1.2 - the creeper of (the world or) the earth
tb
tb
tb
भुआ (= भुजा f. of भुज), 2.89 the arm
tb
tb
tb
yadasvarar (=yat), 2.16 - Vocative sing, [O King Bhoja] you alone, who are capable of carrying the burden of the earth
भूमिहर" (भूमिधर ) 2.109a mountain
भूराओ (भुराजः ) 2.14a King
1
भूवइ tb (संबोधन, भूपते), 26, 27, 2.59 - Voc. sing. of भूवराज: a king - 'O King !'
भोअ (भोज, संबोधन), 2.5, 2.8 2.10 2.110 (King) Bhoja
tb
भोअराअ th (= भोजराज ), 1. 107 (by) King Bhoja
म
(मज्ज an आदेश for √मस्ज) 1.10 to sink (down) into
tb
मट्टिअभार " ( = मृत्तिका भार ), 2.76 a mass of earth
मत्थअ (मस्तक), 1.27the head Of माथे (Mar.)

Kurmasatakadvayam
महं (महत्) 1.96 great
tb
-
"
महिअ (काङ्क्षित), 2.74 desired, wished for
ffar (V), 2.108 (to meet together) - unitedly, coming together (f) (=√ is a substitute for Val), 2.13-known, recognised

:), a burden (*)

Page #84

Glossary of Select Words
रअण (रदन), 2.79 tusk
tb
रडिरth (= रटनशील ) 2.38 roaring
7
(=), 2.12, 2.51 - deeply attached
fb (ft), 1.35 - blank, devoid of -
tb
tb (=T), 1.11 - solely interested in or devoted to
रुच्चइ tb (= रोचते), 1.91, 2.88, 2.100
Đây Vinh" (-7), 2.38, 2.39 - to weep
tb
ल
[fa] Verm (m), 1.92 to adhere or stick to, cling to, attach oneself to
d
4(2), 2. 52, lovely, charming, beautiful
लहरिआ tb ( = लहरिः - री f., लहरिका f. ), 2.38 a wave, a wavelet
र
Ergaret (=erg), 2.47 - lightness, smallness, unimportance
tb
लहुअविअ, लहूवविअ लहुवव (लघ्वापय), 2.2, 3, 4, 6 (a denominative from लघु). 'to make light, to reduce in weight'
लहुआ वह लहुअव (लघ्वापय), 2.35 to make light, to reduce in weight
Age (=), 2.33 (-laghuta or laghutva) = lightness, insignificance or contempt
tb
लहुईकया b (= लघ्वी लघुकृता), 1.88 'made light' reduced in weight
MRSEY (=Y-358), 2.30-carrying (the burden that is made light-reduced in weight)
d
(fruit), 2.41 - remain hidden in, hide (themselves) under
लाइअ ( = लागितः or लगित : ) आरोपितः अर्पितः 2.24
=
d
-
Note: Pischel remarks: 'I am not sure about the meaning of ' and hence of the whole of second verse [fr]- p. 254, fn. 24
व
वंझा b (= वन्ध्या), 1.77 a barren woman
वट्टा tb (= वर्त्मन् वर्त्मा = पन्या:), 1.64 a path, compare वाट (Marathi)
वडुत्त d ( = महत्त्व ), 2.26, greatness
वडुत्तण (महत्त्व) 1.31, greatness
वविअ (वर्धित, वर्धापित), 2. 10, 2.31, 2.32; increased
tb
-
"

(4), 1.105, poor, pitiable, unfortunate
63
ववसिअं tb (= व्यवसितम् ), 1.27, determination
tb (a), 2.5, engaged in, occupied or busy with

Page #85

Kūrmaśatakadvayam
विक्खाय (=विख्यात),2.15, renowned, famous, well-known विढत्तं ' (=अर्जितम्), 2.96, acquired, obtained (See Hc. VIII.4.258) विरइ " (=विरचयति, वि+Vरच्), 1.97 - to arrange 2 to effect, produce विरएउib (=विरचयतु, वि+Vरच), same as above विणिम्मविअ"" (=विनिर्मित), 1.26, was created (See Hc. 8.4.19) विप्फुर" (= वि+स्फुर), 1.17, to shine, gleam विकिअb (-वीडित), 1.22, put to shame,ashamed वीसामb (=विश्राम), 1.107, rest, repose वीसामअb (=विश्राम), 1.12, rest, repose वय b (=वच, वुच्चइ pass) 1.82, 2.5 (उच्यते) is called वुब्भ b (वह, pass वुब्भइ = उह्यते), 1.18,2.6, 2.7 - is carried - See Hc. VIII.4.245 वूढ b (=व्यूढ), 1.6, was carried, was borne वेरिआसb (= वैरि+आशा), 1.107- the hopes of the enemy
संकिst (=शङ्कित), 2.50 - apprehensive (संखं) संखा b (=संख्या), 1.8 - a number संचड (सं+ चड) (= सम् + Vआरुह), 2.17- (lit. to ascend, mount, get upon
[Note : In view of the context Pischel renders the fourth quarter as 'is not at all found with any other ?]
सच्चिमb (=सत्यवत्), 2.9-a real or genuine [excellent bull] सप्पसरा tb (=सप्रसरा) [पृथ्वी] 2.50 - spreading out, extending, stretching at full length समयं । (=समकम्, सह)2.6- with, together with, along with. accompanied by समुब्बूढ b (=समुद्व्यूढ) 2.98 - carried समुहं b (=संमुख) 2.104 - facing, face to face सयं b (=स्वयम्), 2.109 - oneself (See Hc. 1.29)..... समुहं, संमुहं सयवारं" (=शतवारम्) 2.108 - a hundred (शत) times (वारम्) सयसाहं । (शतशाखम्) 2.101 - (lit. one hundred twigs, metaphorically, a hundred pieces) सयसिक्करा" (=शतखण्ड) 2.23 - broken into a hundred pieces [सिय=शत; सिक्करा (d) pieces] सयासा b (=सकाशात्) 2.7-adverbially used n the sense of 1 near 2 from near, from
[Note : In the present context the whole phrase means 'आत्मन : सकाशाल्लुघुकम्' - something lighter than oneself - Pischel
सरिच्छ" (=सदृक्ष) 1.15 - (i) like, similar, resembling, (ii) suitable, (iii) befitting, becoming सरिनाह [सरित् -द् -न्+नाथ (=पति)] 2.36 - the ocean

Page #86

Glossary of Select Words
सरिस (सदृश) 1.16 same as सरिच्छ above
Pt() 2.60 - one's own form, nature
th
(V) 1.95 to praise, extol, applaud
afa" (V said of a foetus) (f) 1.102 miscarried, had a miscarriage, abortion (HRS) (V) 2.103 to glitter, appear splendid or beautiful [See Hc. 4.1001 EN-WYE (=A-98) 2.58- headed by, having as chief or at the head, the oceans. साहसाह (कथय्) 2.34 a substitute for the root कथ to tell [साहसु imp 2nd pers sing.
of साह]
th
[See Hc. 4.2: कथेर्वज्जर... सीस साहा: । ]
सुवह " ( = सुवह) 2.2 easy to be borne
सुहिअ (सुखित) 1.91 happy
tb
(=) 2.10- the thousand heads/hoods of the celebrated serpent Sesa सोहिअ. (शोभित) 2.89 adorned
delighted
tb
trouble.'
th
th
Note:
against one's will.
d
ts
tb (=) 1.84 forcibly, against one's will
(or) is used adverbially in the sense of 'forcibly', 'violently', suddenly,
ह
f37(a) 2.8 taken (or carried) away
f(1) 2.58 the heart
th
हिओ (हिअ ppp.) हिओ (हत ) 2.9 हृत- नीतः carried
tb
fb (=) 2.40- 1. to be left or forsaken, 2. to be deprived of 3. to decline, wane to be weakened (à, is pass 3rd pers. sing. of the root to forsake, abandon
fig(-1) 2.47-'is pleased,' is delighted (V
4 parasmai to be glad, rejoice, to be
th (a) 1.26- 'O luckless, O accursed, O wretched fate,"
=
is ppp.)
ed ( = अधस्तात्) 1.75-down, below
(e) 2.1, 2.3-ease, facility. Hence means 'easily, without any difficulty or

65
th (a), 1.45, being, becoming, happening

Page #87

Page #88
L. D. Series : Latest Publications 360 125. Madhu-vidya collected papers of Prof. Madhukar Anant Mehendale (2001) 560 126. Acarya Ramcandra and Gunacandra's Dravyalankar with auto commentary, Ed. Muni Shri Jambuvijayaji pp. 29 + 251 (2001) 290 127. Pracina Madhyakalina Sahitya Sangraha (Mohanlal Dalichanda Desai-Laghukruti) Ed. Prof. Jayanta Kothari pp. 14 + 746 (2001) 650 128. Sastravarta Samuccaya of Acarya Haribhadra Suri with Hindi translation Notes & Introduction by Dr. K. K. Dixit pp. 272 (2001) 185 129. Temple of Mahavira Osiyaji - Monograph by Dr. R. J. Vasavada pp. 30 + Plates 61 (2001) 130. Bhagwaticurni Ed. Pt. Rupendra kumar Pagariya pp. 120 (2002) 135 131 Abhidha Dr. Tapasvi Nandi pp. 84 (2002) 120 132 A Lover of Light among Luminaries : Dilip Kumar Roy Dr. Amrita Paresh Patel pp. 256 (2002) 220 133 Sudansana-cariyam Dr. Saloni Josi pp. 8 + 110 (2002) 180 134 Sivaditya's Saptapadarthi with a commentary by Jinavardhana Suri Ed. Dr. J. S. Jetly pp. 24 + 96 (2003) 135 Paniniya Vyakarana - Tantra, Artha aura Sambhasana Sandarbha Dr. V. M. Bhatt pp. 88 (2003) 136 Kurmasatakadvayam, Translation with select Glossary - Dr. V. M. Kulkarni Introduction by Dr. Devangana Desai pp. 85 (2003) Our Forthcoming Publications - Sambodhi Vo. XXVI - Catalogue of Sanskrit and Prakrit Manuscripts Vol. V - Catalogue of Sanskrit and Prakrit Manuscripts Vol. VI - Haribhadra Suri's Yogasataka For Prvale & Personal use only