Kurmastakadvyam

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

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KURMASATAKADVAYAM Two Prakrit Poems on Tortoise who supports the Earth L. D. Series: 136 General Editor Jitendra B. Shah * sAlamA dala patabhAI bhAratIya saMskRti ahamadAbAda dara Education International Inscribed at Dhara by Maharajadhiraja Sri 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.

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KURMASATAKADVAYAM Two Prakrit Poems on Tortoise who supports the Earth Inscribed at Dhara by Maharajadhiraja Sri 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 RAvidhAmA lAlabhAI VRATI

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L. D. Series : 136 KURMASATAKADVAYAM 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.

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kUrmazatakadvayam pro. Ara. pizela dvArA saMpAdita lA. da. graMthazreNI 136 pradhAna saMpAdaka jitendra bI. zAha anuvAdaka DaoN. vA. ma. kulakarNI bhAratI lapavamA vidhAmati lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira ahamadAvAda-9 lAlakA baad|

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lA. da. granthazreNI : 136 kUrmazatakadvayam anuvAdaka DaoN. vA. ma. kulakarNI prakAzaka DaoN. jitendrabhAI bI. zAha niyAmaka lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira ahamadAbAda (c) lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira prathama AvRtti : jUna 2003 ISBN 81-85857 - 18-0 prati : 500 mUlya : ru. 100/ : mudraka : navaprabhAta prinTiMga presa novelTI sinemA ke samIpa, ghI-kA~TA mArga, ahamadAbAda.

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Publisher's Note We have great pleasure in publishing the Kurmasataka-dvayam composed in Prakrit. Both of these inscribed satakas, 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 reediting 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 Kurmasatakas useful. Jitendra B. Shah

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

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CONTENTS Preface Introduction Avanikurmasatam Kurmasatam Two Prakrit Poems At DharTranslation of Text A Om namah Sivaya 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 Gathas Addenda : Restoration of Corrupt Verses Glossary of Select Words

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Illustrations Cover: Kurma, 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: Kurma supports the Earth goddess who, in turn, supports the feet of Visnu, c. 11th century AD, Khajuraho Museum, Acc. No. 53. Unlike Varaha who is seen prominently upholding the Earth goddess, Kurma does not show off, as the Avani - Kurma 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: Kurma 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 - Kurma Sataka (verse 30), of similarity of the kurma with a muni. Photo courtesy American Institute of Indian Studies, Gurgaon.

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

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Preface We are happy to present this first English translation of the Kurmasatakadvayam - two inscribed Prakrit Satakas on Kurma, 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-Kurma Sataka, while the second one is not given any name. We call this monograph "Kurmasatakadvayam', two Satakas on Kurma. We express our deep gratitude to the late Professor Harivallabh Bhayani who first drew our attention to these two inscribed poems on Kurma. 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 Kurma, 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 kurma and kacchapa as "tortoise" throughout the text.

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12 Notably, the poems do not refer to the Churning of the Milky Ocean myth associated with the Kurma avatara of Visnu who supports the Mount Mandara, rather, as discussed in the Introduction, they pertain to Kurma'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, Kurma as well as the great King Bhojadeva, we dedicate this monograph. Mumbai, June 2002 V. M. Kulkarni, Devangana Desai

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Introduction The two Prakrit Satakas on Kurma, the Tortoise who supports the Earth, are attributed to the illustrious Paramara King Bhojadeva of Malavadesa in central India (c. AD 1000-55). The two Satakas, each actually having 109 stanzas and composed in the Arya metre, are inscribed on a stone slab at Dhara (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-sala, 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 Maharastri 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 kurma symbolism in Indian art. These Satakas, 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 Dhara, are Khadga Sataka, Kodandakavya, attributed to Bhojadeva?, and the play Parijatamanjari composed by a preceptor of the Paramara King Arjunavarman in about AD 1213.3 Secondly, the Satakas are significant from the viewpoint of kurma 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 Maharaja Bhoja enough to have the two poems inscribed on stone.

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14 The first Sataka (here called A) is entitled "Avani-Kurma Sataka", and its authorship is attributed to Maharajadhiraja 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 Kurma 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 kaviraja and vidya nidhi.4 The two outstanding works on Alamkara, the Sarasvatikanthabharana and the Sragara Prakasa, were composed under his inspiration. V. Raghavan says : "Bhoja's Srngara Prakasa, 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 Alamkara Sastra."5 Bhoja also has to his credit an encyclopedic Vastusastra entitled Samarangana-sutradhara that presents canons of religious and civil architecture in 83 chapters. Bhojadeva wrote a philosophical work, the Tattva Prakasa, (Illumination of the categories), a text of 76 verses, which systematizes monistic Saiva Siddhanta, and also another Saiva work called Siddhantasangraha. He is also credited with an astronomical work, the Rajamrgarka, written in c. AD 1042. Bhoja shifted his capital from Ujjain to Dhara, where he established a school known as the Bhoja-sala or Sarasvati-bhavana, on the walls of which he got inscribed several poems. The stone slab bearing the two Kurma 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 (Rajatarangini, 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 Sarasvati. By meditation one obtains salvation."

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15 Both the Satakas begin with an invocation to Siva. The first hails Siva as Lord of Parvati, "by whose will and supreme, unequalled power, the world is supported". The second Sataka begins with a prayer to the Kankala-murti of Siva, "that god Siva who easily (helaya) carries the skeleton (kankala) of that very Krsna (Kanha) who carries the (three) worlds." Here Krsna is synonymous with Visnu. This form of Siva is noticeable in the temples of south India, but is not prevalent in the north. The south Indian Saivagamas give detailed descriptions of the Kankala-murti of Siva.' 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 Kalyana and that of the Somavamsi 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 (adi-kurma) as support of the earth.11 The Earth Goddess, Prthvi, sits on adi-kurma in central Indian sculptures (Figure 1). It is important to remember that kurma is a symbol of stability and is placed in the form of kurmasila in the foundation of buildings. 12 It is also a mount of the river goddess Yamuna and the lanchana (cognizance) of the Jina Suvrata, Jaina Yaksas Parsva, (Dharana) and Ajita, and Mahavidya Gandhari. These aspects of kurma are independent of his incarnation as Visnu. Nowhere in these two Satakas do we come across any reference to the myth of Samudra-manthana or Churning of the Milky Ocean, in which Visnu, as Kurma, 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, Vakpatiraja in his work Gaudavaho (see below) in the 8th century and Jayadeva in his well-known Gitagovinda (Astapadi, verse 2) in the 12th century, have referred to the dharanidhara aspect of Kurma when invoking the Kurma avatara of Visnu. 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 Puranas, get fused here. But in the Avani-Kurma Sataka, it is on the word of Siva that the Chief of tortoises supports the earth (A, 3), not Mount Mandara. This reference to

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16 Siva asking the Chief Tortoise to carry the earth is not found in the Churning of the Ocean myth, in its versions in the Mahabharata, the Visnu-Purana, the Agni-Purana, and the Bhagavata-Purana. It is not insignificant that both the Satakas invoke Siva and not Visnu. It is also worth mentioning that Bhoja's Vastu text, the Samarangana-sutradhara (Chapter 77, verse 38ff) does not mention Matsya and Kurma as avataras of Visnu, but begins its avatara list with Varaha. The goodness of Kurma is emphasized in the Avani-Kurma Sataka. The Kurma is "solely devoted to doing good to others" (A, 11, 38, 63). This aspect is somewhat similar to references to the tortoise in the "Santi Parva' (247, 4) of the Mahabharata, the Bhagavad Gita (II, 58) and the Markandeya Purana (36, 33ff), in which it is a symbol of the self-controlled man, who has control over his indriyas (senses). The Kurma 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 kurma 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 Kurma, 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 Kurma in supporting the earth is ranked superior to those of 1) Varaha, 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 Kurma 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 Varaha, who holds the Earth Goddess (Prthvi) on his tusk. The Matsya Purana (Chapter 260), assigned between 5ch-10th centuries, and the Vastu text Aparajitaprccha (Chapter 29, verse

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17 22), datable to late 12th or early 13th century, mention that the kurma supports the right foot of Varaha. While the Satakas do not refer to this symbolism, they implicitly recognize the greatness of kurma as support of the earth. In the first Sataka, the mother of the Kurma is also praised in many stanzas for giving birth to the one who bears the burden of the earth without a grumble, and the Kurma is praised as 'the one and only one who bears the burden (of the earth)" (A, 106). But this picture changes in the second Sataka, which eulogizes King Bhoja, while minimizing the importance of Kurma in upholding the earth. For, to the pasus (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 anima and garima (B, 105) point to his attaining of yogic siddhis. We must remember that Bhoja was a Saiva siddhantin with the works Tattva-Prakasa 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 Varaha avatara 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 (Ksiti-Pati). Now, for the first time an entire poem, the Avani-Kurma Sataka, has been written on the Kurma 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 Dhara. For instance, the 8th century Prakrit work, the Gaudavaho, has a gatha on Kurma, which forms a part of the mangalacarana (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-Kurma Sataka; and then the second Sataka shows that he (the King himself) even surpasses the feat of the Great Tortoise in lifting the earth. We pay our homage to Kurma and the creative King Bhojadeva,

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18 1. Epigraphia Indica, Volume, VIII, (1905-06), pp. 96, 241-260. 2. H. V. Trivedi, Inscriptions of the Paramaras, Chandellas, Kachchhapaghatas 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 Srngara Prakasa, Volume 1, Part 1, Bombay, 1940, Preface. 6. V. S. Agrawala, Introduction to Samarangana-Sutradhara, 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 Suprabhedagama, which mentions that the karkala held by Siva is that of Visnu, and thereby he says that the Puranic 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 Purana, II, 31, gives this story. Dr. R. Nagaswamy, Former Director, State Archaeology, Tamil Nadu, writes in a reply to my query on Krsna's kankala carried by Siva : "There is no work in Agama or Silpa or Tamil works that refer to Siva 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 kankala (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 Paramaras, 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 adi-kurma 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 Vakpatiraja's Gaudavaho, 1975, p. 2. I thank Dr. Kulkarni for drawing my attention to this gatha by Vakpatiraja. The Prakrit. gatha is as under. jaai dharamudhdharaMto bhara-NI sAria-muhagga-calaNeNa / Nia-deheNa kareNa va paMcaMguliNA mahA-kummo / / (jayati dharAmuddharan bharaniH sArita mukhaagrcrnnen| nijadehena kareNeva paJcAGagulinA mahAkUrmaH / / ) gAthA kramAGka 17

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zrIbhojadevaviracitaM avanikUrmazatam [1] OM namaH zivAya // icchA )e~ jassa bhuaNaM dhariaM ekkAe~ asamasattIe / uaNeu so suhAI tumhANaM pavvaInAho // 1 // so kummo vo rakkhau kaNayaddikaDAradehavitthAro / jo jaraDhabhuaNavallIkaMdacchAyaM samuvvahai // 2 // jassa bhaNieNa bhuaNaM kummappamuhA vi dhArayanti (2) imaM / so akalijjasarUo sasicUDo deu sokkhAiM // 3 // kamaDhakuDumbe viule vi pasaviA uaha ettha sA ekkA / bhuaNabharassa vi paTThI jIe jAeNa oDDaviA // 4 // kummeNa ko Nu sariso viNA vi kajjeNa jeNa ekkeNa / jaha niasuhassa paTThI taha diNNA (3) bhuaNabhArassa // 5 // ekka cci( a )sA dhannA majjhe mahilANa pasaviA kamaDhI / aiduvvaho vi vUDho bhuaNabharo jIe jAeNa // 6 // kamaDhakule ke na huA appA vi hu duvvaho paraM tANa / avirolaM bhuaNabharo uvvUDho teNa ekkeNa // 7 // kamaDhakule jAyANaM saMkhaM ko suNai kiM tu (4) so ekko / AjammaM bhuaNa( bha )ro uvvUDho jeNa ekkeNa // 8 // jo kaha va pariggahio bhAro kummeNa niaha tassa gaI / jIeNa samaM pecchaha pammukko palayaperante // 9 // pAyAle majjaMtaM khadhaM dAUNa bhuaNamuddhariaM / teNa kamaDheNa sariso na ya jAo nea jammihii // 10 // (5) niasuhakajje jammo jANaM saMkhA vi tANa ko muNai / parakajjekkarasillo kummakuDumbe paraM diTTho // 11 //

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Kurmasatakadvayam dhannA si kacchavi tumaM majjhe mahilANa pasaviA taM si / vIsAmao vi jAo jIe jAyassa na hu bhuaNe // 12 // je vi hu dharaMti dharaNiM tehiM pi samaM dharijjae sA vi / ia erisa( 6 )vavasAo kummo ccia ettha uppaNNo // 13 // jai jammo vi hu jAyai tA jAyau kamaDha tujjha sAriccho / parauvayArikkaphalo peraMtaM jAva jo patto // 14 // niajAIyasaricchaM cariaM nivvaDai ettha purisANa / niaparajAiviruddhaM dIsai ekkassa kummassa // 15 // (7) niayapasavassa gavvaM ekka ccia kamaDhiNI samuvvahau / jIe taNayassa sariso na ya jAo nea jammihii // 16 // ajjAvahi anniTuM vIo bhuaNe vi nea uppaNNo / ekkalajueNa bhuaNaM kummo ekko ccia vahei // 17 // so ccia vubbhai bhAro bIo khaMdhaM na jassa oDDe (8)i / kummo anneNa samaM pecchaha jai bhAramuvvahaha // 18 // so ccia vubbhai bhAro annehiM jAi jo na parikaliuM / anneNa samaM vUDho vUDho vi hu so anivvUDho // 19 // jAI devvAyattA cariaM puNa hoi purisasAhINaM / ajjhavasAyaM pecchaha kerisao so hu kummassa // 20 // re devva (9) taM viDaMbasu puriso kiM jAi tuha viDaMbeuM / kummo kao kaha tae tassa vi cariAi kaha peccha // 21 // kummeNa dharA dhariA loo jaMpei nAi ia vilio / aMgAI aMgesuM niayAI uaha niNhavai // 22 // parikaliuM na caijjai ajjhavasAo hu ettha puri 10 )sANa / kummassa taM khu rU( aM) vavasAo so hu puNa tassa // 23 // caMkamaNavirahiyANaM niarisaNaM vavasiassa so ccea / pecchaha kamaDhe donni vi perantaM jAva pattAI // 24 // uvamANaM kaha labbhau pecchaha kummassa asamacariassa / na ya jAo na ya dIsai na ya hohI ja(11 )ssa sAriccho // 25 // anneNa maNeNa tae kummo hayadevva so viNimmavio / avahatthiUNa taM pi hu cariaM tassannahA jAyaM // 26 /

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Avanikurmasatam AyAro so raio aNacaMkamaNaM ca devva taM dinnaM / kummassa vavasieNaM sayalaM tuha matthae paDiaM // 27 // parikaliu na caijjai ajjhavasAo hu (12) ettha purisANa / kummeNa taM khu kaliaM hiae vi hu jaM na sammAi // 28 // kummo vahei bhuaNaM dhuaM hi bhuaNassa uppare kuNasi / hayadevva sAhucariaM pujjau kiM bhaNNae annaM // 29 // AyAro jAI vA vavasAe kAraNaM na pecchAmo / muNikacchave nihAlaha vavasAyaM tA( 13 )Na peccheha // 30 // sokkhaM ca(i)UNa niaM bhuaNassa vi oDDio tahA khaMdho / re sAhu sAhu kacchava annaM vaDuttaNaM laddhaM // 31 // dujjaNajaNo hu jaMpai paTThI kummeNa oDDiA bhAre / eaM pi hu teNa kayaM bIeNaM bhaNasu jai bhaNasu // 32 // dujjaNajaNo hu jaMpai paTTI kummeNa oDDiA bhA( 14 )re / paTThI vi hu oDDijjai eaM nivvaDai kummassa // 33 // niasuhakajje savvo iha vavasai taM khu kamaDha teNa viNA / cintaMtehi~ vi kacchava na ANio tuha ahippAo // 34 // rittaM bhuaNakaDittaM acchai rehAhiM vajjiaM niaha / vaDattaNassa rehA ekkA kamaDhassa tattha paraM // 35 // (15) vihiNA tArisao ccia (no?) vihio dharau keNa anneNa / ia kummeNaM paTTI oDDaviA bhuaNabhArassa // 36 // hotehi~ avayavehiM paDhei oDavai jai na tA sAhu / tehiM viNA vi paTTi kummo oDDavai bhuaNassa // 37 // keNAvi jo na divo khunno na kayA vi ettha suTu navo / parau 16 )vayaraNe maggo paDhamo kummeNa nimmavio // 38 // re kumma taM si jAo annehi~ muhA kimettha jAehi~ / jassa samappiabhAraM suhehiM bhuaNaM pi nivasei // 39 // ajjhavasiaM khu taM cia jaM na hu kaiA vi ko vi aNusarihI / taM kumme ccia thakkaM iarA iara ccia varAyA // 40 // (17)niakajje jANa taNU tANaM saMkhaM pi ettha ko muNau / jIaM pi hu parakajje jassa puNo so hu kamaDhavaI // 41 //

Page #25
Kurmasatakadvayam saMkhArahiA jAyA bhuaNe anne vi taM pi taha kumma / bhaGgIe puNo bheo anno ccia tumha nivvaDio // 42 // , acchau bhuaNuvvahaNaM hiaeNa vi taM na jAi cinteuM / taM pi hu kama( 18 )DheNa kayaM garuANa gaI asAvannA // 43 // paTTIe oDavaNe loo cuhucuhai kamaDharAyassa / bhArassa duvvahattaM bhaggo na hu muNai kerisayaM // 44 // ke ke na ettha jAyA ke na hu hontA khaNe tahiM pi jaNA / mottUNa kamaDharAyaM bhaNa bhuaNaM keNa uddhariaM // 45 // sAseNa jassa bhu( 19)NaM sayalaM Usasai kamaDharAyassa / ko teNa hou sariso jAo jaNaNIeN so ccea // 46 // bahue vi ettha jAyA tehiM pi hu kiM pi kiM pi ettha kayaM / bhuaNuddharaNasamattho ekko ccia kacchao jAo // 47 // ke ke na ettha jAyA cariyAyArehi~ asthi tANa samA / kacchavasaricchaeNaM na ya jAo ne( 20 )a jammihii // 48 // sutthaM bhuaNaM pi kayaM saMkA dharaNIe taha samuddhariyA / kiM kiM na kiM na vihiraM kumma tae ettha jAeNa // 49 // kheo sokkhabbhahio bhAruvvahaNe vihAi kummassa / garuANa vavasiANaM ko majjhaM jANiuM tarai // 50 // bhuaNabharuvvahaNeNa vi annaM sokkhaM vihAi kamaDhassa / (21) jaM ruccai taM suhayaM annA hu gaI na sokkhassa // 51 // pariyattaMte kAle ke ke hu khaNA na ettha uppannA / so hu khaNo ekko ccia jassi kummo samuppanno // 52 // dhannA si kacchavi tumaM dhanno jAo vi tujjha so ekko / taha vihure jeNa tahA jayassasattI samuppusiA // 53 // uayAro gaNiyANaM jo vi hu so vi (22) hu kuNei iha loe / bhu( Nassa) vi uayariaM kummeNa paraM hu ekkeNa // 54 // jAo so ccia vuccai jammo sahalo hu tassa ekkassa / jassa sariccho bhuaNe na ya jAo nea jammihii // 55 // jammapphalo hu jammo jo jAyai hou hou kiM teNa / parauayaraNassa kae jo jammo so hu phalajammo (23) // 56 //

Page #26
Avanikurmasatam poTTabharaNassa kajje (je jA) yA te muA hu tammi khaNe / parauayaraNassa kae jANaM jammo hu te dhannA // 57 // kamaDhavai taM si jAo jAehi~ vi ettha kiM tha annehiM / taM kiM pi jeNa vihiaM annANa maNe na jaM mAi // 58 // kamaDhavai kiM bhaNijjau dhanno jammo hu tujjha ekkassa / parauayaraNassa kA 24 )e appA jeNaM tahA khavio // 59 // niauayaraNassa kae sayalo vatthUNa AyaraM kuNai / parauayaraNaM appA kumma taya(?tae) ccea iha vihio // 60 // kaiA vi jo na diTTho na ya nisuo nea aNuhavaM patto / so maggo paDhamaM cia kammeNaM ettha kavio // 6 // jAo kumma tumaM cia annehi~ muhA ( 25) kimettha jAehi~ / pAyAle majjantaM bhuaNaM pi hu jeNa uddhariaM // 62 // ke ke na ettha jAyA tANaM maggo vi esa na hu phurio / parauayaraNujjhAo ekko kummo hu nipphanno // 63 // parauayaraNe vaTTA paDhamaM kummeNa ettha kaDDhaviA / garuehi~ kayA maggA pacchA sokkheNa gammati // 64 // dantikiripannaehiM dekkhA( 26 )vekkhIe dhAriA dharaNI / cakkammaNamaNamagge nivvaDiaM ettha kummassa // 65 // aNacaMkamaNA iare paDhamo vavasAiANa iha kammo / jeNa raie hu magge vaTTA iarANa saMpannA // 66 // aNacallirANa paDhamo vihiNA kummo hu ettha nimmavio / vavasAiANa paDhamo so ccia peccheha kaha jAo (27) // 67 // dhannA si kacchavi tumaM dhannA jAI vi tumha nipphaNNA / jIe jAeNa kayaM taM kiM pi na jAi jaM bhaNiuM // 18 // re dharaha dharaM uddharaha tihuaNaM pAyaDeha taha satiM / dekkhAvekkhIe kayaM kiripamuhA ko na uahasai // 69 / / kummo dharei bhuaNaM tae samaM kIsa taM si dhua kahasu / lajjasi na vipphuraM 28)to aha va ayAsANa kaha lajjA // 7 // aNamaggeNa vi calirA dhannA pAvanti ke vi garuattaM / aNamaggacallireNa vi kummeNa kahaM jaso patto // 71 //

Page #27
Kurmasatakadvayam aNukUleNaM vihiNA dhua taM jAesu uari bhuaNassa / kummeNa vavasiehiM savve tumhe tale vihiA // 72 // kacchavi tumaM pasUA annAo pasaviA( 29)o vaMjhAo / jIa taNaeNa tuliaM tailokkaM vIaniravekkhaM // 73 // jai bhAro vi hu vubbhai tA vuJbhai( ? vubbhau) ettha kummabhArasamo / ekkalajueNa vUDho jeNa sayA bIaniravekkho // 74 // kajjeNa ettha uariM jo jAyai so hu tattha dhua saccaM / uariTThio vi hetu jo vavasAeNa pammukko // 75 // taM kumma ettha jAo tae jiaM taM (30) si ettha re dhanno / bIadhurieNa khaMdho jassa na keNAvi uddhario // 79 // vaMjhAo pasaviAo vi sayalAo vi ettha annamahilAo vihiAo kacchaveNaM annaM bhaNiuM na sammAi // 77 // anne vahati bhAraM viNA na bIeNa te hu kaiA vi / ekkalajueNa bhAraM ekko kummo ccia vahei // 78 // daTThaNa kumma( 31 )rUaM jammo uvvisai attaNo vi ihaM / daTTaNa vavasiAI tassa puNo ahiamuvvisai // 79 // jammaviNAsANa kae jo jammo so hu kassa na hu ettha / jammaphalo paNa jammo jAo ekkassa kummassa // 8 // bIeNa viNA vUDhaM jaM vUDhaM taM khu ettha saccimayaM / annamuhaM daTTaNaM jaM vubbhai taM khu jAu drahe // 81 // (32) caMkamiaM taM vuccai je(NaM) magge vi darisie iarA / na cayaMti payaM dAuM magge jaha kamaDhanimmaviaM // 82 // dharaNidharaNammi hiayaM jANaM jAyaM khu tehiM samayaM pi / uvvUDho bhuaNabharo pecchaha ekkeNa kummeNa // 8 // kamaDhiNi taM si pasUA jIe jAeNa sayalamahilAo / hontehi~ vi pasavehi vaMjhAoM vi haDhe 33 )Na vihiAo // 84 // (ke ke) na ettha jAyA ke na hu acchanti ke na hohinti / taha vi tuha kumma tullo na ya jAo nea jammihii // 85 // kajjasaehi~ kaehi~ vi kiM tehi~ kaehi~ sArarahiehiM / ekaM pi khu taM kijjai jaha vihiaM ettha kummeNa // 86 //

Page #28
Avanikurmasatam 7 diDhe magge jo vi hu so vi hu pAyaDai niayavavasA(34)yaM / keNAvi hu a thAi (?) . . . . . .kummo ccia payaTTo // 87 / / jAI aisayahINA rUaM puNa bolliuM pi na hu jAi / kummeNa vavasiehiM taha vi hu lahuIkayA puhaI // 88 // dhavalA[ 35 ]Na gaI esA muA vi na muanti uaha dhavalattaM / kummassa mayassa vi kapparaM pi bhuaNaM samuvvahai // 89 // garuANa gaI esA ante vi [munti nea attANaM / kummo mao vi paTTi na hu kaDDai kaha va dharaNIe // 10 // uvvUDho bhuaNabharo suhiA dharaNI kayA jaNeNa samaM / emhi tehiM pi samaM jaM ruccai hou taM kumme // 11 // uvvUDho annehi~ vi bhAro dharaNIe kiM tu miliehiM / ekkalajuassa ghaDaNA lagga( 36 )vi kummassa uppaNNA // 12 // sesakirikummadiggayapamuhANaM niaha vavasiaM loA / appA parassa kajje AjammaM jehiM taha khavio // 13 // kirisesakamaDhadiggayapamuhANaM niaha vavasiaM loA / caiUNa niayasokkhaM appA jehiM tahA khavio // 14 // kummeNa kiM ttha vihiaM loo sa( 37 )lahei loabhaNie( Na) / jeNa sasesA puhaI vUDhA na hu uaha nIsesA // 15 // loANaM kummassa ya jammo jammapphalo vihAi mahaM ( / ) kajjeNa puNo doNha vi vivarIaM antaraM garuaM // 16 // viraeu dhuAM devyo bhuaNassa vi uppare tahA vi balA / niacariehiM pecchaha kummo ccia uppare jAo // 17 // (38) jai jammo ccia labbhai tA labbhau kamaDhajammasAriccho / aphaleNaM anneNaM laddheNa va hou na hu kajjaM // 98 // re kamaDha tujjha gotte ke na huA ke na atthi hohiMti / sacceNa puNa bhaNAmo tujjha sariccho tumaM cea // 19 // o kamaDho ccia jAo jAehi~ vi kiM jaNehi~ annehiM / jammassa kiM pi (39) sarisaM jIvaMtehiM na jehiM kayaM // 100 // jai jammo ccia labbhai tA labbhau kamaDhajammasAriccho / laddheNa va anneNaM na hu kajjaM teNa na hu kajjaM // 101 //

Page #29
Kurmasatakadvayam pasavacchaleNa gabbhA saviA sayalANa ettha mahilANa / saccimao puNa pasavo jAo kamaDhassa jaNaNIe // 102 // iarANa pasaviA(40)Na vi gaThabhA saviA hu sayalamahilANa / sacceNa pasaviA puNa eka ccia kamaDha tuha jaNaNI // 103 // annAoM pasaviAoM vi nea pasUAu tANa gabbhacuI / jAyA saccappasavA ekka ccia kamaDhiNI bhuaNe // 104 // bhuaNe vi jA na jAo sariso tA kiM kareu so varao / ekko ccia vahai bharaM (41) kummo bIaM apAvanto // 105 // ekkaladhurio so ccia bhAreNa samaM pi ettha jo bIaM / uvvahai uaha bhAraM anno uNa bhaNiametteNa // 106 // kummassa vi vIsAmo dinno ekkeNa bhoarAeNa / hariUNa veriAsaM kummasayaM viraaM teNa // 107 // gAhAsayaM na eaM gAhANa saehi~ kevale( 42 )hi~ kayaM / sayavAraM ekvekkaM paDhai jaNo jeNa teNa sayaM // 108 // eAi~ sayAi~ tae gAhANa saehi~ nea raiAiM / sayavAraM AvattI jeNaM eANa teNa sae // 109 // // // // iti mahArAjAdhirAjaparamezvarazrIbhojadevaviracitaM avanikUrmazatam // // // maGgalaM mahAzrIH // //

Page #30
dhArezvarazrIbhojarAjaviracitaM kUrmazatam / [1] OM namaH zivAya // bhui~ vaha kaho vubbhai tassea niaha kaMkAlaM / helAe jeNa so iha tumhANa sivo sivaM deu // 1 // kulagiriNo lahuvaviA jalanihiNo thAhiA sakajjeNa / pacchA dhariA dharaNI suvahA jeNaM hu ( ? khu) sA hoi ||2|| kulagiridharaNIjalanihimeruppamuhA narenda iha ( 2 ) paDhamaM [1] lahu( va ) viUNaM pacchA dhariaM bhuaNaM pi helAe ||3|| dharaNi cci tA garuI te garuA je vahaMti taM pi puNo / lahuvaviaM paDhamaM cia eaM sayalaM tao vUDhaM // 4 // dhavalo socia vuccai bharadhAraNavAvaDehi (3) samayaM pi / uccallai jo hu bharaM so ekko bhoa taM cea||5|| lahuvaviUNaM sayalaM bhuaNaM bharadhAraehi samayaM pi / pacchA vubbhai bhUvai ko hu guNo caDai iavihie // 6 // iha appassa sayAsA vubbhai lahuaM imeNa vihieNa / bhaNa caDr3a ko iha guNo bhUvai dharaNIdharaMtassa // 7 // dharaNi tuhaM garuattaM kummappamuhehi ettha jaM dinnaM / lIlAe taM hu( ?khu) hariaM bhoeNaM iadharaMteNa // 8 // bhArassa iha guruttaM ( 4 ) dhavalAhAsehiM caDD caDavaviaM / saccimadhavaleNa hio bhAro vi hu lahai lahuvattaM // 9 // kummeNa tu guruttaM karacaraNavivajjieNa vaDDhaviaM / pacchA sesamuhehiM bhoeNaM taM kayaM payaDaM // 10 // sacceNa vi aigaruA dharaNI paDihAi cintamANANa / iha puNa esA kaliA paDihAyar3a bhoa kaha lahu( 5 ) A // 11 //

Page #31
10 Kurmasatakadvayam cirapariciANa pAsA uddAlasu lahuvavesu taha dharaNiM / taha vi tai ccia rattA annassa muhaM na pulaei // 12 // kummakirisesapamuhA eso bhAro hu tumha paDihanto / pujjai savvaM diTuM tumhANa vi garuimA muNiA // 13 // tumhANa esa bhAro paDihaMto kummasesakiripamuhA / (6) pecchaha imassa bhAraM bhUrAo bhaNai vihasanto // 14 // bhAruvvahaNasamatthA ajjAvahi je jayammi vikkhAyA / te vi ua hAsapayaviM kummappamuhA tae nIA // 15 // bhArassa duvvahattaM pasuvagge nivaGiassa paDihataM / bhuvaNekkadhavala taM cia tae kahaM kaha Nu avahariaM // 16 // niagaruimAe lahu(7)aM bhuaNaM kAUNa vubbhae pacchA / tuha naDDaattameaM annassa na kaha va saMcaDai // 17 // dharaNi tumaM aigaruI tujjha sayAsAoM kacchao garuo / bhoeNa so vi jitto garuAhi~ vi atthi garuayarA // 18 // asaricchaM dharaNibharaM dhAraya vaggeNa saha vahaMteNa / asthi garuANa garuA jaNavAo iha tae hario (8) // 19 / / aiduvvaho hu bhAro dharaNi tti jaNassa bhoa paDihantaM / kaha akkameNa so ccia tae hio taM dharateNa // 20 // kummassa so hu dappo mAhappo so hu sesapamuhANa / dharaNiM dharaMtaeNaM kaha Nu tae so hu uppusio // 21 // dharaNI tae hu dhariA garuattaM kacchavassa avahariaM / akuNaMteNa va kAI va tassa ta(9)e pADiA vaTTA // 22 // kummakirisesapamuhA sacceNa pasU mae hu vinnAyA / annaha hiayaM tANaM na jAi sayasikkaraM kaha Nu // 23 // dharaNibhare tai kalie so aigaruo vi palahuo kummo / aNuAraMbhavalagge ko lAyai lekkhae iare // 24 // lahuvaviUNaM bhuaNaM pacchA eaMtao vahanteNa / ko (10) gArao hu appe ko tassi kahasu nimmavio // 25 // lahuvaviUNaM kummaM samayaM dharaNIe puNa vahanteNa / appassa taha ya tANaM vaDDattaM kaM tae vihiaM // 26 //

Page #32
Kurmasatam vaDDattaNassa kajje jAo kummo hu ettha dharaNI / tI lahuattakajje bhoa tumaM ettha uppanno // 27 // jaM iha pasUhi dinnaM keccirayAlaM hu ( ? khu) tassa nivvA ( 11 ) ho / pui tuhaM vattaM bhoeNaM ajja pAyaDiaM // 28 // / lahuaviUNaM dharaNi pacchA dhariAe ko guNo ca phalakajje savvo vi hu kajjAI bhoa virai // 29 // kulagiriNo lahuaviA lahuaviA sAyarA taa mahI / pacchA bhAro kalio lahuuvvahaNeNa kiM hoI // 30 // pui (12) garuattaNaM tuha kehi~ vi dhIrujjhiehi~ vaDhaviaM / bhoeNa tammi kalie attANaM peccha koDDeNa // 31 // garuattaNaM pasUhiM dharaNIe jaM hu( ?khu) ettha vaDDhaviaM / taM payaDiUNa porisamajjaM bhoeNa lahuvaviaM // 32 // ko vi garuattakajje dharaNIe ettha nimmio vihiNA / anno hu ko vivihio tIe vi hu la( 13 ) huimAkajje // 33 // eaM cia tuha kammaM je garue lahuavesi te cea / eassi kijjante sAha phalaM kiM tuhaM phalai // 34 // dharaNimuhe sayale vihu lahuAvaha kaggalIe kiM bhaNimo / tumhe vi kuha eaM pisuNA uNa kiM karissaMti // 35 // ajjAvahi garuattaM dharaNIsarinAhapavvaesu ThiaM / garuattaNassa (14) nAmaM ehi tANaM hu atthamiaM // 36 // attaNaM hu hu ( ?khu) garuaM ekko vahiuM na jAva sakkei / tApuvvehi vittaM taM pi tae lahuiaM kaha Nu // 37 // maha garuattaM sA taha ya garuimA do vi taha ya hariAI / airaDiralahariAhiM sarinAho niaha rovei // 38 // tai uppanne bhUvai garuattaM tANa vi aliaM jAva / pasa( 15 )raMtanijjharanihA kulagiriNo tAva rovanti // 39 // jattha purisANa hijjai garuattaM tattha mahiliANa kahaM / athakaM puI vihu rovai sariANa bhaMgIe // 40 // dharaNIe tale kummo kolappamuhA vi lajjiA lukkA / jA lahuattaM tIe puhaIe kayaM hu( ?kha) bhoeNa // 41 // 11

Page #33
12 jA mariUNaM dhariA kummappamuhehi ka( 16 ) havi iha dharaNI / sA vihiA khellaNayaM bhoa tae iha dharanteNa // 42 // Kurmasatakadvayam dharaNIe samaM dhariA kulagiripamuhA hu jAva teNa samaM / jalanihiNA tudveNaM ajjaM velA tuhaM gahiA // 43 // puhaIe garuattaM ajjAvahi nea keNa vi niruddhaM / dhariUNa tae eaM lahuIlahua tti nAma kayaM // 44 // tahanamiakappare( 17 ) NaM dharaNI eha dhAriA kahaM kaha va / sA nIsaMkA ajjaM haser3a girinijjharaniheNa // 45 // lahuAviA hu dharaNI kulagiriNo khavviA sarInAho / aNagahiro nimmavio kassa nimittassa maha kahasu // 46 // dharaNI ajjaM hiTThA tai dhariA bhoa mannae eaM / purisottimeNa iaM lahuattaM garuimabbha( 18 ) hiaM // 47 // kamaDho dhare dharaNa AeNaM garuimA vi ailahuI / tai dhariA puNa sA vi hu pecchasu kaM garuimaM pattA // 48 // lahuattaM tuha dinaM mA mannasu dharaNi bhoarAeNa / te dhariA si eaM garuANa vi garuimaM dei // 49 // kummaviNAse khuhiA ajjAvahi saMkiA ThiA dharaNI / tai dhariA pu ( 19 ) Na ehi sappasarA puNa va sappasarA // 50 // lahuAviA vi haI appaM lahuAviaM na manne / na gati kiM pi daie rattummattAoM mahilAoM // 51 // lahuavi vi hu puhaI bhoa tae muNai garuamattANaM / mahilANa pieNa kayaM sayalaM laDahaM paDIhAi // 52 // kummeNa dharA dhariA lahuaM appaM sayA ( 20 ) vi mannantI / tai dhariA puNa esA dUNaM attANayaM lahai // 53 // jo gAo hu dinno pasUhi so hoi ettha keo / lahuattaNaM tai kayaM paDihAi mahIe aigaruaM // 54 // lahuattaM garuattaM bhArassa caDer3a dhAraeNa kayaM / garuavi kummeNaM dharaNI lahuAviA hu e // 55 // atta (21) pi dinnaM pasUhi paDihAi lahuimabbhahiaM / tai dinnaM huattaM paDihAyai garuimabbhahiaM // 56 //

Page #34
Kurmasatam mariUNa jo dharijjai bhAro iha kumma so hu kerisao / aipalahuAe tumhe imIe kaha kAyarA jAyA // 57 // garueNaM lahuattaM uaNIaM garuimaM pi iha dei / ia sAyarapamuhA( 22 )NaM hiae kheo naM taNuo vi // 58 // dAUNaM lahuattaM sai dharaNIgaruimA hu vaDDaviA / bhUvai puhaIe tae ia tIe vaDio hariso // 59 // pecchaMtANa sarUaM puhaIsarinAhakulagirimuhANa / garuattaM paDihAyai tai kalie kaha Nu lahuattaM // 60 // loa pasiddhIe kae garuattaM palahue vi pa( 23 )yaDei / bhAre kaha taM si puNo garuaM lahuaM khu pAyaDasi // 61 // eAe garuattaM tumhehiM kumma payaDiaM ettha / khaggaggatoliAe pecchaha re goravamimIe // 62 // kettiamette bhAre kaNha tae porisaM pamottUNa / rUasayAi~ kayAI loe lahuvAvio appA // 63 // puhaI celayasarisA kulagiri 24 )pamuhA tahea paDiANaM / tolijjai garuattaM bhueNa eaM tumaM kuNasi // 64 // bhArassa vahaNakajje paTTI sIsaM ihaM kayaM vihiNA / maNivalao vva dharijjai bhAro eso navA vaTTA // 65 // jaM jaM garuaM jaM jaM ca duvvahaM jaM ca jaM ca aNasakkaM / taM taM kuNaMtaeNaM kaNho lahuAvio bhoa // 66 // imiNA (25) garuatteNaM puhai tae garuimA imA laddhA / pecchesu palahuattaM asiNA appassa tuliAe // 67 // mA majjau jalamajjhe mA sarinAhA milaMtu gottassa / ia taM dayAe dharaNiM loassa imassa uvvahasi // 68 / / dharaNI gharaMgaNasamA kakkarasarisA tahea kulagiriNo / / (26). . . . . . . hIbhAre kalie tae bhoa // 69 // sarinAhapuhaipamuhA rUDhA garuattaNeNa iha loe / garuANaM lahuvavaNe kiM khu phalaM tujjha sijjhei // 70 // AroviavaDatte bhAre appassa gAravaM loA / denti tumaM puNa sAhasu vivarIaM tANa vavaharasi // 71 //

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14 Kurmasatakadvayam lahuiM karesu dha( 27 ). . . . . . . .kuNasu annaM pi / tai sA tahA vi rattA sayalaM laDahaM tuhaM gaNai // 72 // kAUNaM lahuattaM bhoggaM appaM tuhaM payAsaMtI / dharaNI karaggahakae appaM tuha bhoa oppei // 73 // dharaNIe lahuattaM taM iha nimmavasu kuNasu jaM mahiaM / tuha sattIe imIe annaM garuattaNaM ca . . . . // 74 // (28). . . . goraviaM lahuaM viulaM mahiM dharateNa / kaha Nu tae aicojjaM anno ccia gAravo dinno // 75 // mA mannasu dharaNi tumaM maTTiabhAro hu jaM mahaM garuo / bhoeNa taM si dhariA eso bhAro tuhaM garuo // 76 // garuattaM taM mannasi dharaNi ihaM jaM pasUhi tuha dinnaM / tuha ga (20) . . . . . . . . . tumaM dhariA // 77 // jalanihiNo thAhaviA lahuaviA kulagirI tahA dharaNI / ajja vi taM kiM kAhisi na yANimo bhoa maha kahasu // 78 // paTThIe vahai kummo seso sIseNa taha raeNa kirI / paaM taM bahu mannasu ia bhoo jaM kare dharai // 79 // aibhAriA mae ki (30) . . . . . (ka)maDha mA gajja / uvvahasu peccha dhariA bhoeNaM kaha imA ajja // 8 // mA kamaDha vahasu gavvaM mA taM iha sesa uttuNo hosu / dharaNibharo kettulao garuAhi~ vi atthi garuayarA // 81 // kaliaM bhoeNa mahiM daTTaNaM mA hu muNaha lahua tti / kummamuhA garuattaM eAe tu (31). . . . . . . . . 82 // lahuvaviuM gauraviuM bhoa tumaM cea ettha jANesi / lahuvaviA sA vi mahI vaDDaviA sA vi bhattIe // 83 // dharaNi pasUhi dinnaM garuattaM tuha vihAi kerisayaM / lahuanteNaM dinnaM bhoeNaM taM pi kerisayaM // 84 // hariUNaM pasuhatthA bhoeNaM dharaNi jaM tumaM dhariA / ha . . . (32) . . . . saha saccaM taM tuhaM dAuM // 85 // duTThattaM na ya virayasi jaMpasi na ya kiM pi kuNasi na viruddhaM / mauNeNa vi garuattaM garuANaM kaha tumaM harasi // 86 //

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Kurmasatam 15 lahuvAviA hu dharaNIkulagiriNo sAyarA vi thAhaviA / ettulaeNa kaeNaM kiM vihi hoi maha kahasu // 87 // ha . . (33) . . . . . . . kAUNa kulagirippamuho / bhoa tae paDhamaM cia jaha rucca vahasu taha ehi // 48 // kamaDhakaDAhaThiAe garuattaM tujjha puhai kerisayaM / sohiabhoabhuAe kerisayaM taM pi maha kahasu // 89 // dharaNI tA lahuvaviA kulagiriNo sAyarA imaM gaya( nnN)| (34) * * * * * * tuha hiayaM kaha va na hu dhAi // 10 // vaDattaM pasudinnaM avahariUNaM mahIe bhoeNa / anaM cia garuattaM dinnaM jaM mAi na hu hiae // 11 // kerisayaM pasudinnaM dinnaM purisehi kerisaM hoi / garuattaM dharaNi tumaM sAhasu kaha keNa goraviaM // 12 // dharaNimuhA lahuva( 35X viA) . . . . e( ? )vi sayalA vi / pacchA bhAro vUDho narenda saccaM narendo si // 13 // garuANaM garuattaM hariUNaM roviaM khu taM appe / paragaruimAe garuo appA bhaNa keriso hoi // 14 // jo appassa sayAsA bhAro garuo hu vubbhae so hu / dharaNivahaNeNa bhUvai ko tujjha(36) . . . . [ // 15 // ] kummakirisesadiggayapamuhe jiNiUNa bhoa sayalapasU / kaM porisaM viDhattaM pasujiNaNe hoi maha kahasu // 16 // kulagirisAyarapuhaIpamuhe lahuvavasi ko nivArei / paralAhavakaraNeNaM appe bhaNa ko guNo caDai // 17 // kaha kaha vi mara (37) . . . . . . . ettha jAva suhA / lahuvAviUNa sA kaha valavalayaM va tae samuvbUDhA // 18 // ajjAvahi garuattaM loe jANaM sudUramArUDhaM / tANa vi kaha lahuattaM keDUraM peccha ArUDhaM // 19 // lahavAvasu taM dharaNiM piTTasu daNDeNa kuNasu annaM pi / jaM ruccai taM virayasu tai ra 38) . . . . . . . Ne // 10 // kamaDhakaDAhaM phaTTe kiriNo dADhA gayA hu sayasAhaM / jIe bhareNa mahIe khaggagge dharasi kaha taM pi // 101 / /

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Kurmasatakadvayam garueNaM garuattaM avahariaM nea kaha va phiTTei / taM tassa ccia lahuaM iarANa puNo taha ccea // 102 // tai dhario dharaNibharo lahuo valayaM( 39)va tuha bhue sahai / kummapamuhehi so vi hu caDio bhAro vva paDihAi // 103 // dharaNI sahAvagaruA bhoeNaM dhAria tti aigaruA / eNhi imIe samuhaM ko pecchaha pecchiuM tarai // 104 // aNimAlahimAiguNe tuha Ayatte mae hu vinAyaM / lahuAviA vi dharaNI kA 40 )ha Nu tae sA vi goraviA // 105 / / lahuAviA hu dharaNI lahuaviaM mannae na appANaM / tai lahuia tti esA garuaM attANayaM muNai // 106 // dinno vi hu kaNheNaM imIe iha gArao hu khoNIe / paDihAi nea garuo lahuattaM tai kayaM garuaM // 107 // milavi( 41) pasUhi dhariA saMkiavittAsakaMpirI thakkA / dharaNI kaMpummukkA ajjaparaM bhoa saMpannA // 108 // kulagiriNo bhUmiharA sayalA vi hu lahuiA ihaM jeNa / teNa sayaM nimmaviaM eaM siribhoarAeNa // 109 //

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1. 2. 3. 4. 5. 6. 7. 8. Two Prakrit Poems At Dhar Translation of Text A Om namah Sivaya Om, Salutation to Siva : May Siva, the Lord of Parvati confer on you happiness (welfare, prosperity)--that Siva 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 Siva (sasicuda, 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

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18 9. Kurmasatakadvayam 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 patala (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).

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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 (adhyavasaya) see ! how commendable is the determination of the Tortoise ! 21. O Fate, you ridicule-mock at-human effort-purusa here must be understood as purusakara (=human effort)-What do you lose in ridiculing (human effort) ? [Note : Compare the expression kiM jAi tuha (viDaMbeuM) with 'kAya jAte tujhe' 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' (Apabhramsa) 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 (ayara, Sk. akara) or way of living (ayara : acara) 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 gatha most probably wants to suggest the divinity of this Tortoise.)

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20 Kurmasatakadvayam 28. It is not possible for any one to divine-to discover by guessing-the determination (adhyavasaya) 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-sadhu) 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.

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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 (adhyavasaya) 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 !

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22 Kurmasatakadvayam 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 (tatha), you removed the fear (misgivings, sanka) 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 (tatha) 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 ganiyana presents an insurmountable difficulty. It is genitive plural either of gaNiyA (gaNikA Sk.- a coutezan) or of gaNika (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.)

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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 (mudha). For it was you who saved the earth-the world-that was sinking down in the nether world (patala) 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).

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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 (=Varaha, a roar, name of Visnu in the third or Boar incarnation) and the serpent (pannaga, Sesa, 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 (dekkhavekkhie = Sk. darsanapeksaya) 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 (canksamanam amarge ?). 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 (vyavasayins-vyavasayikas) 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 (dekkhavekkme-darsanapeksaya-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 : aha va ayAsANa kaha lajjA || (athavA avAsasAM kathaM lajjA | | ) iti chAyA 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

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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 vyavasitani) we feel all the more dejected! (We are not certain about the meaning of the word uvvisai.) 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. hrda a deep hole or cavity)! Something like Marathi ! 82. That is called camkramita (=camkramana) moving about or going about [where there was no path] if the rest of the people others(itarah)- are not able to set their foot on the path shown, for instance, by the Tortoise.

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26 Kurmasatakadvayam 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 (hathat=forcibly or suddenly) rendered barren women (vandhyah) ! 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 (tathapi=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 (sara-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-(rupa), 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: SEES= 100 ].

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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 Hiranyaksa), 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 (tatha) 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 (nihsesa) with the Serpent Sesa (sasesa)'-in 'sasesa' the Serpent Sesa is meant and nisesa (Sk. nisesa 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 Kurma)(Tortoise) only look, by his actions or deeds secured a stll higher, position at the top. [Note : The word 'bala'-Sk. balat'-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

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28 Kurmasatakadvayam 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 Kurmasataka 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 gathas (verses). Men recite a hundred times these gathas (verses) one by one. That is why it is called a 'Century.' 109. There hundreds of gathas have not been composed by your own self since each of these gathas is repeated a hundred times it is called gathasata (gathasataka). Here ends AvaniKurmasatam composed by Maharajadhiraja Paramesvara Sri Bhojadeva.

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Translation of Text B 1. 3. 4. | Om namah sivaya | May god Siva confer on you - extend to you here all happiness (Sivam) - that god Siva who easily (helaya) carries the skeleton (kankala) of that very Krsna (Kanho) who carries the worlds (within him). By your exploits-deeds (sva-karya) you (first] lightened-mde light the principal mountains (kula-giri) turned the oceans into small puddles (thahia) whereby the earth became easy to be borne (suvaha), 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

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Kurmasatakadvayam 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 Sesa. 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 (uddalasu) 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 Sesa, 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 Sesa etc.) 17. By your personal greatness you first made the earth (the world) light (laghu) and thereafter (pascat) 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

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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 (nirvaha ?), 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

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32 Kurmasatakadvayam 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 (pasus) 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 (lahuima-laghuta 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 (dharani-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 Kagali, which is rendered here in English as complaint ? "You too do this." "what will then the slanderers back biters (pisuna) 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=laghukstam) ? 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=atiratanasila, laharia=laharika (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.

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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 (lajjita) 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 (vela) 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-gabhira). 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 ?

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34 Kurmasatakadvayam Note : The form 3Tuuj belongs to Apabhramsa 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 (lahuattam 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 (sarkita). That you are now supporting, she, with torrents spreads uninterruptedly [This writer is not sure about this meaning of 'sappasara puna va sappasara' ] 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 (prthvi). With this correction the gatha 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 (puna, 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.), dunam (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

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Translation of Text B Bhoja, appears to be more than the weightiness! [Note: The gatha 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 [aipalahuae- Sk. atipralaghukayah) [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 (saruam-Sk. svarupam) of the earth the ocean (sarinaha- Sk. saritnatha- the lord of the rivers) the principal mountains (kulagiri) etc., their greatness (garuattam- 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. gauravam) 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 Krsna 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 (padiana Sk. Palitanam)

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36 Kurmasatakadvayam 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. patha) and the head (sisa Sk. sirsa). 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 (nava vatta (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 (Visnu). 67. By this heaviness (gurutva), O earth, you have acquired this dignity (importance, greatness-gariuma). 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, (daya) 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 gatha 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 (rudha) 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 gatha shows loss of letters and therefore it has become unintelligible. The second half may be translated as follows :] Even then (tathapi-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 desya meaning ramya' lovely, beautiful).

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Translation of Text B 37 73. Making herself light (krtva laghutvam) the earth discloses-displays herself, as being enjoyable (bhogyam), before you and offers herself to you for marriage (karagrahana 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 gatha shows loss of some letters. It may be reconstructed as fe 3754fasi and the whole gatha 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 mrttikabhara) i.e. your own weight is great. King Bhoja has supported you (dhrta asi) That is why this your weight (bhara) is great (guruka)! 77. [Note : The second half of this gatha shows loss of many letters. Keeping in view the context and the gatha metre in which it is composed we may reconstruct it as follows: tuha ga [ruattaM khu dharaNi jaMbhoeNaM] tumaM dhariA // 77 / / Now we may translate the whole gatha 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 (thahavia : sthirikrta-Sk.) the principal mountains (kulagiri) light (lahuvia : laghukrta), so too the earth. We do not know even now (ajja vi : adyapi (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.

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38 Kurmasatakadvayam 80. Note 1 : The first half of this gatha shows loss of a number of letters. The general sense of the gatha appears to be : Note 2: The text of this gatha as presented here creates difficulties. The first half reads at its end 'ma gajja' and the second half reads at the beginning : 'uvvahasu peccha dharia'. I venture to guess that the original reading must have been [ka] maDha mA gavvaM uvvahasu | The beginning of the next gatha has almost an identified reading 'mA kamaDha vahasu gavvaM The general sense of the gatha 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 sesa 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 gatha 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. laghukartum) and how to increase (weight) (gauravium-gurukartum (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. Kurma Tortoise 2. Varaha-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 gatha shows loss of many letters in its earlier part. Naturally it is not possible to say what the poet wanted to convey through this gatha. The rest of the gatha 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).

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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 (lahuvavia - Sk. laghukrta) 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 ?-- kim vihitam bhavati ?), please tell me. 88. [Many letters of the first half of this gatha are missing. The latter part of the second half is metrically defective : jaha rucca vahasu tahaemhi | 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' (yathA rucate vaha tathA idAnIma / ) iti cchAyAH // That the restoration of trucca' to 'ruccai' is perfectly all right is attested by the author of this Kurmasataka' when later on he says of heals facere (TTC Tad ng falary story ) - gatha 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 gatha is missing. The rest of the gatha 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

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40 Kurmasatakadvayam the animals (like the Tortoise (kurma), the Boar (varaha), etc.) and by human beings ? Tell us [me] how and by whom you felt really honoured. [Note : The first half of this gatha 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 gatha are missing. The rest of the gatha 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 (pasus) like the Tortoise (kurma), the Boar (kiri), the serpent Sesa (sesa), 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 (pasus)? 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, sagara, prthvi ]! Who could prevent or stop (ko nivarayati) you ? By making light-humbling-others, please tell me, what [new] excellence you have acquired. 98. [Note : The first half of this gatha 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 (suduram) well known here on earth up till now, look ! (O King Bhoja !) how their lightness

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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 gatha shows loss of many letters). The rest of the gatha 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 (-sama, dana, 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 phatane] 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 gatha 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(kurma pramukha), it indeed appears like a load or burden (bhara). 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 anima (becoming as small as an atom), laghima (assuming excessive lightness at will) and similar powers (siddhis) -are acquired by you. The earth which you had (first) lightened (lahuavia Sk. laghuksta) 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.)

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42 Kurmasatakadvayam 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 (thakka Sk. sthita). The earth which has become free from trembling, has become, O King Bhoja, now prosperous. 109. This century of gathas (in praise of Kurma-Tortoise) has been composed by that King Bhoja himself who lightened the principal mountains (kulagiris) and all other mountains (bhumidharas) here (on earth).

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Additional Corrections to the translation of the Text of A Kurmasataka At the top 1. 3 read Kurma-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 (ayara Sk. akara 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

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44 Kurmasatakadvayam 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 (Kurma, Visnu in his second or Kurma incarnation). V70 : 14-5 read : Or rather (aha va), how can the stark naked (ayasana, geni. plu. of ayasa (Sk. avasas) 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 (iara, 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 : Gathasata (Gathasataka) P16 Drop : First Draft of Translation P16 Add : Here ends (the poem) Avani Kurmasata by Maharajadhiraja Sri Bhojadeva

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Text Of B Corrections to Translation, Notes And Restoration or Reconstruction of Incomplete Gathas 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).... (pascat) 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

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46 Kurmasatakadvayam 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 pasus), 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 : (prthvi) 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. tvaya) for sai (Sk. sakrt) which makes no sense in

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Text Of B Corrections to Translation.... the present context], O King Bhoja, have indeed increased her greatness (guruma Sk. gurutva, garima) 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-pamuha, Sk. kulagiri-pramukhah) are even soexactly so-(taheva Sk. tathaiva). The greatness (garnattam Sk. gurutva) of the fallen (padianam Sk.patitanam) is weighed on the strength of one's arm; this you (alone) can do (O King Bhoja !] V68:13 : Read : (daya) 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 (guna) to the earth, namely that of greatness. V75: Note : The earlier part of the first half of this gatha may be reconstructed or restored as the 375virfasi (The earth) which was highly respected. Now, we may translate the whole gatha as follows: As you hold in possession (rule over the earth which was lightened (lahua Sk. laghuka) [by you), which is now extended (viula, Sk. vipula) 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 gatha as follows :) Do not think, 0 earth, that your msttikabhara (burden-weight

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48 Kurmasatakadvayam of mrttika-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 gatha shows loss of many letters. It may be reconstructed as follows: tuha garuattaM khu dharA Ni, jaM bhoeNaM tumaM dhariA || Now, we may translate whole gatha as follows: You consider, O earth, what the animals (pasus) [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 (paam'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: gatha is missing V88 : 17 : Read : yathA rocate ( for yathA rucyate) 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

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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 .ko tujjha hoi mahaM kahasu || 95 || ...... 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.....phatane.

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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 gathas (sayam Sk. satam) [in praise of Kurma] Kurma-satam (=Kurma-satakam) 12.....Bhoja, who has lightened 13: Drop the word here 14: Read: (bhumidharas) here (on earth).

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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 (Arya or Gatha), 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 mahikANa pieNa kayaM sayalaM laDahaM paDI hAi / / ' 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 TESTTI 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 tai sA tahA vi rattA sayaeM laDahaM tuhaM gaNai / / The first half shows loss of some letters. The half-verse may be restored as follows:

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52 Kurmasatakadvayam lahuI karesu dha [raNi piTTasu daMDeNa] kuNasu anaM pi / 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 : [pasUhi ai] goraviaM, lahuaM viuuM mahiM dharateNa | 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: tuha garuattaM khu dharaNi, jaM bhoeNaM tumaM dhariA || 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:

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Addenda : Restoration of Corrupt Verses 37541f7311 hing for [77 gaat o fa ] [] HG AT TTCT (? nooi) uvvahasu , peccha dhariA bhoeNaM kaha imA ajja || Our reconstruction -- kamaDha ! mA gavvaM uvvahasu' 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 : kummamuhA ! garuattaM eAaiM tu teNa dharia tti | 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 (lahua -Sk. laghuka-), O animals headed by the Tortoise (Kurma); 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 (pasuhattha Sk. pasuhastat) (like the Tortoise, the Boar, and the like) King Bhoja carried you (dharia Sk. dhrta) O earth, with respect with the (sole) intention of granting indeed to you that respect-dignity (tam (goravam)). 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 (? ) | bhee tae paDhamaM ccia, jaha rucca [i] vahasu eNihaM ||88|| 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 (padhamam cia - Sk. prathamam eva), now you carry (rule over) her as you please. Cf. 185 : fianui MERAI, B96 449%

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54 Kurmasatakadvayam And B2 : goafifunt ceafa377 B3 : poftf .... 04461 B90 Note : The second half shows loss of the earlier part altogether, The rest of the gatha may be translated as follows: First (ta - Sk. tavat) 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 : dharaNimuhA lahuva [viA ], jalanihiNo thAhiA e (? a) sayalA vi | 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 HTE 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

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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. Pada and Sutra = Hema. Pada and Sutra (Chapter 8/VIII being understood) a aigarUab (=atiguraka), 2.54 highly or exceeding great aicojja (=ati+adbhutam Azcaryam), 2.75, (a matter of great surprise or wonder aiduvvaha" (= atidurvai), 1.6, extremely difficult or enormously heavy to bear or carry aipalahuaA (-atipralaghuka), 2.57, extremely light aibhAriAth (= atibhArikA), 2.80, of enormous weight airaDira" (=atiraTanazIla), 2.38, of roaring nature akalijjasarUah (=ajJeyastrarupa) (?), 1.3, of incomprehensible nature akkama 6 (=Akrama- AkramaNa), 2.10, an attack acchai tb (= Aste), 1.35, is acchau" (= AstAma), 1.45, let it aside, let it go acchaMti th (=sani), 1.85, are ajjAvahi b (=adyAvadhi), 2.15, till today ajjhavasAya(=adhyayasAya), 1.20, determination ajjhavasib (=adhyavasita),1.40, determination aNagahirab (=agabhIra), 2.46, not deep, shallow aNacallira th (=acalanazIla), 1.67, not moving (at all) aNacaMkamaNa b (= acaMkramaNa), 1.27, moving or going about slowly aNathakka ( =a-sthita, a-zrAnta, avizrAnta), 2.40, incessantly, continually

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56 Kurmasatakadvayam aNamagga b (=amArga), 1.65, where there was no path aNasakka tb (=azakya), 2.66, impossible to do anivvUDha " (=aniyUMDha), 1.19, not carried annaha tb (=anyathA), 2.23, otherwise, or else annahAtb (=anyathA), 1.26, otherwise, altogether different anniTThab (= anviSTa), 1.17, searched (iS with anu, to search, go in search of) apAva b (=a+prAp (pra+Ap), to obtain appab (= Atman), 4.7, 2.7, oneself abbhahia tb (=abhyadhika),2.47, more than, surpassing ayAsa" (=avAsas), 1.70, one who is stark naked, unclothed alia (=alIka), 2.39, untrue, false avahattha b (=apahastaya), 1.26, to disregard, to ignore avhr| (=apahya), 2.16, to take away avirolab (=avilola), 1.7, 'not tossing about', 'not shaking about', 'not agitated', 'quietly' asamacariah (=asamacarita), 1.25, unequalled (matchless, unsurpassed) behaviour asamasatti b (= asamazakti), 1.1, unequalled power (Sakti) asariccha6 (=asadRza),2.19, unique, unequalled ahippAato (=abhiprAya), 1.34, intention, motive A (AeNaM =AtmanA =svayam), 2.48, oneself Aya b (= Atman), 2.48, self Ajammab ( =Ajanma), 1.8 - from or ever since birth ANib (=jJAta), 1.34, Known, understood Avatti (=AvRtti), 1.109, repetition (ia(=dharaMta) b iti (=dharan), 2.8, thus (holding, carrying) ia (=vihia) iti (=bihita), 2.6, following this manner, method, mode ua (=pazya), 2.15, Look see Hema.8.2.211 uaNIa6 (-upanIta),2.58,caused, produced aaNeutb (=upanayat), 1.1[-upa +VnI] to offer, present, confer, bestow

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Glossary of Select Words 57 uccll| (= uccalla), 2.5, to carry (the burden).Cf. ucalaNe (to carry, to lift) Mar. ujjhAatb (= upAdhyAya), 1.63, A teacher uddAla (=A+Vchid), 2.12, to snatch away, see Hema 8.4.125 uppare, uppari" (= upari), 1.29, Above see Hema. 8.4.334 uppusia (= utproJchita), 2.21, wiped out. See Hema.8.4.105 Of Mar. pusaNe, pusUna TAkaNe uvvisa (= ? 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.' eaMtaoh (=ekAntataH), 2.25, 1. Solely, invariably, 2. Wholly ekkalajua" (=ekayuga), 1.17, 1.74, 1.78, 1.92, one yoke [For ekkalla or ekkalla =eka : see Hema. 8.2.165 ekkaladyuriah (=ekadhurya),1.106, The one and only one who carriesa burden (of responsibility) ettulaa (= iyat), 2.87, So much, so large. See Hema. 8.4.408 ettha th (=aMtra)ind.2.8, here see Hema, 8.1.40,57, 8.3.83 erisa b (=IdRza) 1.13, such, of this kind o V31151: "The verb means 'to place', 'to set', 'to locate' and is common in Pali"; 1.4, 1.18, 1.31-33,36, 37. ka kaMkAla " (=kaGkAla): 2.1, a skeleton kaMpirab (=kampanazIla), 2.108, trembling kaggalI (not recorded in PSM) 2.35, Note kAgAlI (Mar.) which compares well with kaggalI - a complaint kavia (=kaSita) 1.61-was discovered of kaDDa with (= zodhUna) kADhaNe in Mar. kaDArA (=kaDAra, varNavizeSa), 1.2, tawny, of an orange or yellow, brown colour kaDAha" (=kaTAha), 2.101-Aturtle's shell kattita" (=karitra), 1.35-the cloth round the lions kaNayaddi" (=kanakAdri), 1.2 - the (fabulous) golden mountain Meru kappara" (=karpara), 1.89.ashell (of tortoise) kamaDha b (=kamaTha), 1.100 - a tortoise

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58 Kurmasatakadvayam kamaDhiNI0 (=kamaThI), 1.84 - a female tortoise kahaMkahavab (=kathaM kathamapi), 2.45 - 'with great difficulty', 'with great efforts' kAyara th (=kAtara), 2.57 - cowardly, timid 2 afraid kAhisib (=kariSyasi), 2.78 - you'll do. See Hema 8.4.274 Vka kijjai tb (=kriyate), 1.86 - (from F to do, pass) See Hema 8.4.274 kijjaib (=kriyate), 2.34 - see Hema 8.4.274 kaNasi (=karoSi), 1.29 - see Hema 8.4.65 kuNei " (= karoti), 1.54 - see Hema 8.4.65 kumma b (= kUrma), 2.57, 2.62, 'O tortoise' keccirayAlaM th (= kiyaccirakAlam), 2.28, 'for how long' kettiametta th (=kiyanmAtra), 2.63, what extent kettulaa" (=kiyat), 2.81 - 'of what extent' kedra / (=kiyadram), 2.99 - kerisa " (=kIdRza), 2.94 = of what kind or sort, of what nature kerisaab (=kIdRza), 2.54 - " kerisaya " (=kIdRza), 2.92 - " kodddd| (= kautuka), 2.31 - curiosity, wonder. cf. koDakautuka (Marathi) kola b (= kroDa), 2.41 - The Boar kha khaviab (=kSapita), 1.59, sacrificed khavvia (VkSi), 2.46 (the principal mountains were) made dwarfish [from Vs caus.kSapaya to diminish, read] Pischel, f. n. 46, p. 255. khaMdha th (=skandha), 1.31, (lit. shoulder [fig.]) a burden khaMdha (dAUNa) b skandhaM dattvA), 1.10, 1.31 [by giving] support khunna / (=kSuNNa), 1.38, trodden khuhiAb (=kSubdhA), 2.50, trembled, was agitated kheob (=khedaH), 2.58,dejection khoNi khoNI b (=kSoNi), 2.107, the earth ga gauraviuMth (= gauravitum), 2.83, to highly honour gammati b (=gamyante), 1.664, See Hema-8.4.249 (ai)garua" (=atiguru), 2.24, extremely heavy weighty

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59 Glossary of Select Words (ai) garua" (=(ati)guruka), 2.54,i.extremely heavy or weighty, ii.extremely or highly important or highly prized garua (guruka), 2.34, (guruka=guru), great garuantaNa h (=garutva).2.31, weightiness garuavia tb (=gauravita), 2.24 garuimA (= garimA),2.13, greatness, heaviness, hugeness, bigness garimabbhahia (=garimA + abhyadhika),2.56, more than weightiness gotto b (= gotra), 2.68, a mountain caiUNa h (=tyaktvA ), 1.94 - having abandoned caijjai / (=zakyate), 1.23, 1.28 is (not) possible caDai / (=Arohati), 2.6 . 'to be found,' 'to be' caDio, 2.103. caDei, 2.55 cayaMti / (=zaknuvanti), 1.82 - are (not) able cira - paricia (cira-paricita), 2.12 - familiar since long caMkamaNa th (= caMkramaNa), 1.24 - moving or going about caMkamia6 (= caMkramita), 1.82 - moving about caMkammaNamaNamagge // (caMkramaNamamArge), 1.65, 'moving about (where there was no path) ciMtamANa " (= cintayamAna), 2.11 - one who thinks, reflects cuhucuhe (=dhvanyanukAra), 1.44 - applaud(s) Vjamma (=jammihii) jAyate |jaa, janayati ?), 1.10, Cf. Hema. 8.4.136 jaya " (=jayammi) (jagat), 2.15, - world jaraDha th (= jaraDha), 1.2 - (i) old, aged (ii) full grown, ripe jAya (=jAyassa) (=jAta), 1.12 - an offspring jiNaNa b (=jayana), 2.96 - a victory jiNa tb (=jiNiiUNa) (Vji), 2.96, 1.. to congeur, vanquish 2. to curb, restrain Thia" (=sthita), 2.36, 2.89 - abided, dwelt ta tailokA (= trailokya), 1.72 - the three worlds taken collectively taNua" (=tanuka), 2.58 -small, little

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60 Kurmasatakadvayam tarai (tara) (=zaknoti), 2.104 -is able tArisa b (=tAdRzaka), 1.36 -like that toliA (=tula) b (=tolitA), 2.62 -supported tha (vAkyapUrti (=vAkyAMukAra), 1.58 - an expletive thakka / (=sthira), 1.40, 2.108 - (it) stopped with thAhia (=sthirIkRta), 2.2 - made stationary, fixed thAhaviA (sthirIkRta),2.6, 2.87, have been fixed, made stationary (= thAhia thAhavia) daTThaNaM (VdRz) - (dRSTavA), 2.82 - having seen, seeing darisia (VdRza) o (darzita), 1.82 - shown dAUNaM h (VdA) (dattvA), 2.59 - By giving dADhA b (=daMSTrA), 2.101 - a large tooth or tusk dinta (VdA) ib (datta), 2.8 - [was given p.p.p. duvvahatta b (durvahatva), 2.16 - very difficult to carry dUNa Ap (=dviguNa), 2.53 - [as] doubled dekkha vikkhIeb (=darzanApekSayA), 1.65, 1.69 - With regard to its being seen (jAu) drahe " (yAtu) (hude), 1.81 - let it go to hell (lit. a deep lake) dharaNIdhara (=dharaNIdhara), 2.7 - bearing - supporting - the earth dharaMta (V) tb (=dharat, dharamANa), 2.7 - bearing, supporting dharijjai (V) b (dhriyate), 2.57 - is borne, is supported, is held dhavala" (-dhavala:), 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.' dhavalAhAsa b (=dhavalAbhAsa), 2.9 - One who pretends to be dhavala (a strong bull, a steer) dhAraa' (= dhAraka), 2.55 - one who carries, holds, supports dhArujjhi" (=dhayojjhita), 2.31. dhua (=dhruva), 1.70, 1.75 - 'O Dhruva' ! Polar Star naDDaanta / (=kacchapatva?), 2.17 - tortoiseship nareMdab (= narendra), 2.3-0king (Bhoja)!

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Glossary of Select Words 61 niarisaNa " (=nidarzana), 1.24 - an instance, example, illustration niaha / (= pazyata), 1.93, 1.94, 2.1 (see Hema.4.181) nijjharab (=nirjhara), 2.39 - a spring, waterfall niNhavai / (=nihate), 1.22 - (it) conceals, withdraws nipphana " (=niSpanna), 1.63 - 'was born' nimmavirib (=nirmita), 1.38, 1.82, 2.46 (See Hema 4.19) nivvaDai ' (=pRthak spaSTo vA bhavati), 1.15, 1.33, 1.42 is dissimilar, makes clear [nibhaa. (at the end ofacompound only) like, similar, resembling. nibhaH, nibhaM appearance 2 pretence, disguise-Apte] niha (=nibha), 2.39-guise, disguise, pretence pacchA " (= pazcAt), 1.64, 2.2 - afterwards, then [in time] paTTI b (=pRSTha) 1.4 - back paDia (=patita), 2.64 (pat to fall) ppp. fallen (paDihaMto) paDihaMta b (pres. part prati+VbhA) (= pratibhAt - pratibhAna), 2.13, 2.16, 2.20 appears paDihAi tb (=pratibhAti), 2.56-appears (to be) paDihAyaio (=prati+VbhAa pratibhAti), 2.11 - appears (to be) paDIhAio (=pratibhAti), 2.52 - appears (to be) paDhamaM b (=pratham), 2.3 - first pammukka b (=pramukta), 1.9, 1.75 - cast, hrew payaTTab (=pravRtta), 1.87 - began, commenced [parikaliuM] b parikala (parikal), 1.28 - to know palayab (=pralaya), 1.9 - dissolution or destruction of the whole universe pavvaInAhab (=pArvatInAtha), 1.1. Siva - the lord of Parvati pasara" (=pra+VsR pres. part), 2.39 - to flow, to shed pasava |(=pr+suu), 1.4, 1.6, 1.73, 1.77 - to bring forth beget produce pasuhattha" (=pazuhasta), 2.85,agroup of animals. Cf. pAza: 'pakSazca hasta ca kalApArthAH / '-Amarakosa (pAsA) pAsa tb (=pArzva) 2.12 (=pArvAt - from the side of 'away from') piTTa" (VpiTud) (cf. Mar. piTaNe), 2.100 - to beat, to strike pisuNa (=pizuna), 2.35, a slanderer, back-biter pujja" (pujja=pUjaya), 1.29 to honour, revere, adore (=pulaa) * (VdRza), 2.12; pulaei pralokate looks at peraMta " (=paryanta), 1.9, 1.14, 1.24 - till; end

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62 pha phaTTa" (resphaT sphudaH) 2.101 (has) burst ( phaTTa sphuTita ? ) th f(), 2.102- to perish tb tb after (=), 1.63 - flashed on the mind, rushed suddenly into memory ba bIab (= dvitIya), 1.17, 1.81 second (affed) Vaned (44) 1.88 to tell, to speak, to describe, relate See Hema 4.2. Cf. bolaNe (Mar.) bha viit (=), 1.42 the way one acts, behaves, speaks, around-about way of speaking or acting bhaNiametta (bhaNitamAtra) 1.106 mere words (bhaNitamAtreNa '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 bhuA (= bhujA f. of bhuja), 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 bhUmihara" (bhUmidhara ) 2.109a mountain bhUrAo (bhurAjaH ) 2.14a King 1 bhUvai tb (saMbodhana, bhUpate), 26, 27, 2.59 - Voc. sing. of bhUvarAja: a king - 'O King !' bhoa (bhoja, saMbodhana), 2.5, 2.8 2.10 2.110 (King) Bhoja tb bhoarAa th (= bhojarAja ), 1. 107 (by) King Bhoja ma (majja an Adeza for masja) 1.10 to sink (down) into tb maTTiabhAra " ( = mRttikA bhAra ), 2.76 a mass of earth matthaa (mastaka), 1.27the head Of mAthe (Mar.) Kurmasatakadvayam mahaM (mahat) 1.96 great tb - " mahia (kAGkSita), 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 (*)

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Glossary of Select Words raaNa (radana), 2.79 tusk tb raDirath (= raTanazIla ) 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 ruccai tb (= rocate), 1.91, 2.88, 2.100 Day Vinh" (-7), 2.38, 2.39 - to weep tb la [fa] Verm (m), 1.92 to adhere or stick to, cling to, attach oneself to d 4(2), 2. 52, lovely, charming, beautiful lahariA tb ( = lahariH - rI f., laharikA f. ), 2.38 a wave, a wavelet ra Ergaret (=erg), 2.47 - lightness, smallness, unimportance tb lahuavia, lahUvavia lahuvava (laghvApaya), 2.2, 3, 4, 6 (a denominative from laghu). 'to make light, to reduce in weight' lahuA vaha lahuava (laghvApaya), 2.35 to make light, to reduce in weight Age (=), 2.33 (-laghuta or laghutva) = lightness, insignificance or contempt tb lahuIkayA b (= laghvI laghukRtA), 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 lAia ( = lAgitaH or lagita : ) AropitaH arpitaH 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 va vaMjhA b (= vandhyA), 1.77 a barren woman vaTTA tb (= vartman vartmA = panyA:), 1.64 a path, compare vATa (Marathi) vaDutta d ( = mahattva ), 2.26, greatness vaDuttaNa (mahattva) 1.31, greatness vavia (vardhita, vardhApita), 2. 10, 2.31, 2.32; increased tb - " (4), 1.105, poor, pitiable, unfortunate 63 vavasiaM tb (= vyavasitam ), 1.27, determination tb (a), 2.5, engaged in, occupied or busy with

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Kurmasatakadvayam vikkhAya (=vikhyAta),2.15, renowned, famous, well-known viDhattaM ' (=arjitam), 2.96, acquired, obtained (See Hc. VIII.4.258) virai " (=viracayati, vi+Vrac), 1.97 - to arrange 2 to effect, produce viraeuib (=viracayatu, vi+Vraca), same as above viNimmavia"" (=vinirmita), 1.26, was created (See Hc. 8.4.19) vipphura" (= vi+sphura), 1.17, to shine, gleam vikiab (-vIDita), 1.22, put to shame,ashamed vIsAmab (=vizrAma), 1.107, rest, repose vIsAmaab (=vizrAma), 1.12, rest, repose vaya b (=vaca, vuccai pass) 1.82, 2.5 (ucyate) is called vubbha b (vaha, pass vubbhai = uhyate), 1.18,2.6, 2.7 - is carried - See Hc. VIII.4.245 vUDha b (=vyUDha), 1.6, was carried, was borne veriAsab (= vairi+AzA), 1.107- the hopes of the enemy saMkist (=zaGkita), 2.50 - apprehensive (saMkhaM) saMkhA b (=saMkhyA), 1.8 - a number saMcaDa (saM+ caDa) (= sam + VAruha), 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 ?] saccimab (=satyavat), 2.9-a real or genuine [excellent bull] sappasarA tb (=saprasarA) [pRthvI] 2.50 - spreading out, extending, stretching at full length samayaM / (=samakam, saha)2.6- with, together with, along with. accompanied by samubbUDha b (=samudvyUDha) 2.98 - carried samuhaM b (=saMmukha) 2.104 - facing, face to face sayaM b (=svayam), 2.109 - oneself (See Hc. 1.29)..... samuhaM, saMmuhaM sayavAraM" (=zatavAram) 2.108 - a hundred (zata) times (vAram) sayasAhaM / (zatazAkham) 2.101 - (lit. one hundred twigs, metaphorically, a hundred pieces) sayasikkarA" (=zatakhaNDa) 2.23 - broken into a hundred pieces [siya=zata; sikkarA (d) pieces] sayAsA b (=sakAzAt) 2.7-adverbially used n the sense of 1 near 2 from near, from [Note : In the present context the whole phrase means 'Atmana : sakAzAllughukam' - something lighter than oneself - Pischel sariccha" (=sadRkSa) 1.15 - (i) like, similar, resembling, (ii) suitable, (iii) befitting, becoming sarinAha [sarit -d -n+nAtha (=pati)] 2.36 - the ocean

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Glossary of Select Words sarisa (sadRza) 1.16 same as sariccha 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. sAhasAha (kathay) 2.34 a substitute for the root katha to tell [sAhasu imp 2nd pers sing. of sAha] th [See Hc. 4.2: kathervajjara... sIsa sAhA: / ] suvaha " ( = suvaha) 2.2 easy to be borne suhia (sukhita) 1.91 happy tb (=) 2.10- the thousand heads/hoods of the celebrated serpent Sesa sohia. (zobhita) 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, ha f37(a) 2.8 taken (or carried) away f(1) 2.58 the heart th hio (hia ppp.) hio (hata ) 2.9 hRta- nItaH carried tb fb (=) 2.40- 1. to be left or forsaken, 2. to be deprived of 3. to decline, wane to be weakened (a, 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 ( = adhastAt) 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

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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