KC Full Book10 12 07

THE EPIC OF THE WARRIORS
An English translation of the
Kti Chennaya Prdana

by SHANKAR NARAYANA D. POOJARY
Based on the Kannada Original
Kti Chennaya Prdana Samputa

(Edited by Damodar Kalmady)
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Copyright Shankar Narayana D. Poojary, 2007

C.D. Jubilee Centre, La Campala Colony, Miramar, Goa 403 001. Email: shankarpoojary2003@yahoo.co.in
First Published in India 2007 by National Folklore Support Centre All rights reserved. No part of this book may be reproduced, stored in a retrieval system, transmitted or utilized in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior permission from the translator.
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Foreword
The story of Kti -Chennaya was rst made available to the English reader (in three versions) in the late 1800s. It had been published in Tulu by A. Mnner in 1886 in what appears to be the transcription of a prose rendition of the pddana. And then, between 1894 and 1895 three versions of the story the one above and two others, neither of which appears to have been recitations in sung, pddana form1 were translated and published in serial form in the journal Indian Antiquary by A.C. Burnell. But for years, except for the regular readers of that journal, it seems to have gone virtually unnoticed; and now not even this journal is readily accessible. To my knowledge the Kti Chennaya had not been cited for decades until I made reference to it in an article published in 1973. Since then, there have been several Kannada publications and a lm the rst Tulu lm made of the story, but these were not actual translations of the pddana. No English translation has been readily available until this present one by Shankar Narayana Poojary. Poojarys work, however, does not stem from the Western scholarly tradition directly, although I have no doubt it will be greatly appreciated there. Instead, his translation is the latest development of another remarkable lineage, that of the enthusiastic community calling itself the Shr Brahma Baidarkala Samskritika Adhyayana Pratishthna (the Foundation for the Cultural Study of the Shr Brahma Baiderkalu) of Adi Udupi. The Epic of the Warriors is the English translation and romanized transcription of a Kannada translation with its accompanying Tulu transcription (in modied Kannada script) of a recording made in the latter part of 2000 and into 2001. In order to convey to the reader the history of that work, let me briey outline some of the Foundations achievements.2 The Shr Brahma Baidarkala Samskritika Adhyayana Pratishthna consists of a group of young enthusiasts who, in 1983 and 1984, came together and dedicated themselves to nding out as much as they could about the historical dissemination and cultural development of their s core ritual performance tradition, the Kti Chennaya nma and its related pddanas. Before the end of 1990 they had generated Tulunda Garodigala Samskritika Adyayana (A Cultural Study of the Garodis of Tulundu by visiting and photographing virtually all of the communitys uniquely
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congured temples, called garodi (gymnasium), with their special assembly of deities: the central deity, Bermeru, the twin heroes, Kti and Cennya, Myandla, community their caste sister, and Kajumba Knjava, a warrior, companion to Kti and Cennya. In this 381 page book they put on record the names of each temples priests (pjri/ptri) and ofcials, the stories of each of the deities and short descriptions of the temples and their histories. Deservedly, it won the coveted best book award from the Karnataka Janapada (Folklore) Academy: it is a stunning piece of archival collection and record, and all done by the communitys youth. (And it is a book needing to be translated into English in its own right one day, so that scholars around the world can access the incredible wealth of information it contains.) The next step took longer to produce: the Kti Chennaya Prdana Samputa (A Collection of Prdanas Concerning the Legendary Twins, Koti and Chennaya) was published in 2002. This is the Kannada translation and transcription of the Kti Cennya pddana itself, along with several additional or auxiliary pddana/sandis frequently sung in conjunction with the Kti Chennaya Pddana in one or another of its traditional contexts. It was accompanied by a slim, but marvelously illustrated and detailed catalogue of the temples, rituals, icons, mural paintings, wooden statuary, functions and practices of the garodi(s), all mapped out as they are distributed around the Tuluva countryside, Baidya Darshana: Sachitra Katha Kosha (Seeing Baidya: A Collection of Color Photos of the Gorodi and its Folk Rituals). This pair of publications sold out within days of their release: 1500 copies. Even more recently a work in progress, in fact the Shr Brahma Baidarkala Samskritika Adhyayana Pratishthna has received a project grant of over one crore (10 million) rupees and 100 acres of land from the State of Karnataka to bring out Indoor and outdoor museum and theme park dedicated to the Twin Heroes and their Epic adventures. With this, Kti and Chennaya will return to the full geographic dimensions of their historic tradition. Throughout all of these developments, but usually in the background, has been the Regional Resource Centre for Folk Performing Arts (the RRC, for short) of Udupi, developed and inspired under the leadership of Professor K.S. Haridasa Bhat. Beginning in early 1980s the Ford Foundation provided a grant to establish and maintain a thoroughly modern, and now standard-bearing archive of audiovisual folklore documentation. Although it initially focused on Yakshagna (a Karnatakawide set of drama traditions), it soon began to expand its collection effort to the broad range of folk traditions of the Tulu-speaking peoples. Larger international recognition of the work the RRC had been doing came in 1988-89 when the Ford Foundation gave the RRC a grant to conduct a series of four month-long workshops in International Folkloristics in order to encourage intellectual interest and to expand local expertise in the collection and preservation of folklore.3 And shortly after that, in 1992, the RRC teamed up a group of Nordic Folklorists under the leadership of the Finnish folklorist Lauri Honko to do an intensive documentation of the Tulu Siri Epic. As part of that eldwork, too, the RRC and Professor Honko rst trained the
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team in eldwork methodology and thoroughly inspired them with encouragement needed to record and document the regions folklore, from staged drama such as Yakshagna to its impressive variety of dramatic ritual and epic-length oral traditions, the pddanas.4 While the foreign-based scholars might have justied the expenditure of monies on research and training to allay their fears that these traditions might disappear before they were recorded for study, the Tuluvas were awoken to the beauty and importance of their own, familiar traditions. This was what, in effect, had even inspired Haridas Bhat and his associates to look to the Ford Foundation in the rst place for funds to establish the Regional Resource Centre for Folk Performing Arts: to gather together the materials needed to trace the local roots of Yakshagna in such ritual drama performances as bhta klas and nga mandalas.5 One outcome of Haridas Bhats vision and the RRCs magnanimous generosity was that the entire town of Udupi and its surrounding region soon developed an avid interest in and respect for folk traditions. So when this group of young enthusiasts calling themselves the Shr Brahma Baidarkala Samskritika Adhyayana Pratishthna came one day to the RRC seeking help and guidance for their project, S.A. Krishnaiah, the RRCs chief Folklore Researcher was assigned to provide it. Although his name appears in the acknowledgements of all of the Shr Brahma Baidarkala Samskritika Adhyayana Pratishthna ceremonies, he and his role in fostering a new dimension to Indian archival research and collection may not be as widely recognized in international circles as it desires to be. What we might call this new dimension is the development of community-centered knowledge bases, in which a local community itself provides the dominant motivation, labor and direction for the enormous effort and expense that it takes to put together and maintain an archive. The RRC itself, and dozens of other archives around India, are now experiencing the difculties they may not have envisioned when they presented their ideas and requests to the initial funding agencies. But one role they can be very proud of, and can continue to play in the future, is that of providing inspiration, training and ongoing guidance to local communities to collect, research, and preserve their own traditions, thus keeping them not only as materials in a museum, but as active interests in their lives and hearts. The Shr Brahma Baidarkala Samskritika Adhyayana Pratishthna and this book have advanced this end. And so it is to this ne lineage of scholarship little known to the Western World Shankar Narayana Poojary has joined the ranks as a brave and generous contributor. His motive, as he told me in his early email communications was his love for the sheer beauty of the Tulu used in the pddanas, and of course the Kti Chennaya pddana in particular. And I know what he means, though I have never been able to capture the power of that beauty in my own translations. Even in the eldsong versions of this pddana which I have collected, it is particularly on images of the childhood games the adored twins played, images that the womens language and verse capture and savor, that perpetuates the tradition. But I have never succeeded in
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conveying those images in my academese variant of English. Thus, it is with gratitude and pleasure I read Poojarys verses. They are true to the Tulu original and manage to express the feelings and emotions of the singer. The linguistic commentary and cultural explanations he provides in sections bridging the Tulu and English verses should be of great help to the interested reader. And ultimately, his translation should ll a huge gap to scholars of both folklore and linguistics. The long awaited Kti Chennaya Epic is now eminently accessible to the world in an international language, and one can hope for others to join the comparative epic scholar Alf Hiltebeitel (see Hiltebeitel 2005) in seeing Kti Chennaya in relation to other epics in Indias fabulous epic tradition.
Peter J. Claus
Berkeley, November 19, 2007
Notes
1
The romanized transcription of the term used to identify this sung narrative form, which I write as pddana and some other careful scholars write as pddana, is not a signicant variation. Lexicographers acknowledge both spelling as alternatives. Preference for one or the other alternative may sometimes stem from the region Tulu dialect of the writer, or from their choice of its etymological derivation. I believe it to be derived from the Dravidian root, pt-, to sing. There are others who see it as deriving from the Sanskrit prrthana, prayer. The term itself whether pronounced pddana or prdana is also of considerable academic dispute. Some would identify the form by the term sandi with its etymology also debatable. Only extensive and systematically collect eld data and frequency analysis is likely to resolve these issues. This portion of my Foreward has benetted from personal communication with S.A. Krishnaiah, Senior Folklore Research Scholar at the Regional Resource Centre for Folk Performing Arts, Udupi, who has been in close touch with the Shr Brahma Baidarkala Samskritika Adhyayana Pratishthna since its beginnings. The workshop on International Folkloristics at Udupi, directed mainly to young Karnataka folklorists, focused primarily on Karnataka folklore and was conducted partly in Kannada. A simultaneous, parallel program, with many of the same faculty and an almost identical set of workshops was conducted in Hyderabad, and partly in Telugu. The two programs were merged and integrated in their nal sessions. In later years, additional workshop series based on these initial two were held in other regions as well. There are other institutions in the environment which need to be mentioned, too. Primary among these is the Kannada Department at Mangalore University. There, under the leadership of Professor Viveka Rai, whose own dissertation from Mysore University, under the guidance of the late Professor J. S. Paramashivaiah was a milestone in the development of Tulu folklore research, a Tulu Studies program was established and trained a critical number of Ph.D. students who have spread appreciation for Tuluva folklore throughout the district. Several of the doctoral students of that department wrote dissertations directly related to this book, and speak to the intellectual climate in which it has been written The vi
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present head of that department, Chinnappa Gowda, wrote his dissertation under Professor Rai on bhta worship, published as Bhtrdhane, and another student, Vaman Nandavar, past president of the Tulu Sahitya Academy (Tulu Literary Academy), wrote a dissertation, Koti Chennaya - A Folklore Study, now recognized as the authoritative scholarly work on the subject. The Tulu Sahitya Academy itself, under all of its past presidents, has played a big role in advancing interest in the study of the Tulu language and the distinctive culture of the Tuluspeaking region. And this was largely inspired by the national Jnanpith Award and Padma Bhushan winning novelist K. Shivaram Karanth, author of the highly symbolic novel, Chomana Dudi (Chomanas Drum) and his scholarly historical work, Yakshagna-Byalta (1958), in Kannada, and in English, Yakshagna, published in 1975.
References
Amin, Bannanje Babu and Mohan Kotian. 1990. Tulunda Garodigala Samskritika Adyayana (A Cultural Study of the Garodis of Tulundu) Udupi: Shr Brahma Baidarkala Samskritika Adhyayana Pratishthna. Burnell, A.E. 1894. The devil worship of the Tuluvas: The song of Koti and Channayya. Indian Antiquary 23: 29-49,85-91. Burnell, A.E. 1895. The story of Koti and Channayya. Indian Antiquary 24: 11421, 141-53, 211-15, 242-4, 267-72. Burnell, A.E. 1896. The devil worship of the Tuluvas: The origins of the Beiderlu. Indian Antiquary 25: 295-310, 328-42. Gowda, Chinnappa. 1990. Bhtrdhane, Jnapadya Adhyayana. Manasagangotri: Mangalore University Dissertation. Hiltebeitel, Alf. 2005. Boar and twins: Comparing the Koti-Chennaya paddana and the Tamil Elder Brother story appeared in: A. Malik / A. Feldhaus / H. Brckner (eds.), In the Company of Gods. Essays in Memory of Gnther-Dietz Sontheimer. Delhi: IGNCA & Manohar 2005, pp. 141-175. Kalmady, Damodara, editor. 2002. Kti Chennaya Prdana Samputa (The Prdana of the Legendary Twins, Koti and Chennaya). Udupi: Shr Brahma Baidarkala Samskritika Adhyayana Pratishthna. Kalmady, Damodara and Cheluvaraj Perampalli. 2003. Baidya Darshana: Sachitra Katha Kosha (Seeing Baidya: A Collection of Color Photos Gorodies and its Folk Rituals). Udupi: Shr Brahma Baidarkala Samskritika Adhyayana Pratishthna. Mnner, A. 1886. Pddanolu (in Tulu using Kannada script). Mangalore: The Basel Mission Press. Nandavar, Vaman. 2002. Koti ChennayaA Folklore Study. Manasagangotri: Mangalore University Dissertation.
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Introduction
THE EPIC OF THE WARRIORS I
The present work, The Epic of the Warriors, is an English translation of the Kannada / Tulu original, Kti Chennaya Prdana Samputa. The Samputa was edited by Damodar Kalmady, and was published by the Kannada Pustaka Pradhikara, Government of Karnataka, Bangalore (2002). The Tulu speaking areas comprise Dakshina Kannada and the Udupi districts of coastal Karnataka, and the Kasargod district of Kerala and are popularly called as Tulundu. The singing of prdanas is one of the distinctive cultural traits of the people of this region. Prdanas / pddanas are the oral narrativessung narratives, ballads, epics, or the singing traditions. (See Peter J. Claus, Mayandala A Legend and Possession Cult of Tulunadu 1979 and Variability in the Tulu Paddanas 1993). They are generally sung by the professional bhta performersthe bardic ritual performers or dancers. They are sung as ritual songs during the annual festivals of bhtas (spirits) and daivas (folk deities). However, they are also sung in the paddy elds as eldsongs by women while transplanting paddy saplings (natti). The Kti Chennaya Prdana is one of the two oral epics of the Tuluvas, and the other is the Siri Prdana. The Kti Chennaya Prdana is a long epic; the Kti Chennaya Prdana Samputa which I have rendered into English, contains 4020 lines of the oral narration. The Kti Chennaya Prdana is not one single song. Rather, it is a collection of different, though related compositions. Each composition deals with one specic aspect of the story. II Though the exact period of the main protagonists of the epicKti and Chennaya has not been accurately determined, however, the experts are of the view that the events depicted in the Kti Chennaya Prdana might have occurred in the rst part the seventeenth century A.D. After the fall of the Vijayanagar Empire in 1565 A.D.,
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the feudatory chiefs: Bangas, Cautas, Svants and Ajilas - ruled Tulundu. Under the overall supervision of these feudatory chiefs, there were many Ballls (petty kings / big landlords) who established their own efdoms. Among these Ballls, there was one Balll who ruled in Permale (Padumale), and the other two Ballls, ruled in Panja and Enmur. Permale is in the Puttur taluk; and Panja and Enmur are in the Sulya talukof the present day Dakshina Kannada district. (Amin and Kotian 2:1990; translated by author) The historical remains of the the period of Kti and Chennaya are still found in Puttur and Sulya, though no written records have been discovered. The Kti Chennaya Prdana describes the trials and the tribulations of the two Billava warriors, the identical twins, Kti and Chennaya. We may briey describe their story: Kti and Chennaya are the twin warriors born to Kntana Baida and Dyi Baideti. The birth of Dyi Baideti is described in a supernatural way. She is supposed to have been born from an egg, that the childless Brahmin couplePejanr and patti Madimalnds in the sea. She is given the name Kdage. She reaches puberty before she is married off. Therefore, following a custom prevalent among the Brahmins of that time (if a Brahmin girl reached her puberty before she was married, she had to be abandoned), her foster father abandons her in the Gili forest, blindfolded. When Syana Baida of the Billava caste goes to the Gili forest to extract toddy from the palm trees, he nds her in a pathetic state. He comforts her and brings her to his house. He treats her like his younger sister, and in the presence of the elders of his people, takes her into the fold his Billava community. He arranges her marriage with his brother-in-law, Kntana (Kntana had been married earlier to Syanas younger sister Dyi, and she had died a few years back). Syana also changes her name to Dyi (giving her the name of his deceased sister). Dyi literally means a Goddess. When Dyi is in the advanced stage of pregnancy, the royal palanquin of the Balll of Permale arrives to take her to his residence (Bdu) to treat his infected foot caused by the prick of a thorn of the strychnine (poison-nut) tree. Her treatment of the Balll based on her expertise in native medicine (folk medicine) becomes successful and he recovers fully. After completing her mission, when she is about to return to her house at the Eraje Barke, she develops the pangs of childbirth. Evicting one of his tenants, the Balll makes the necessary arrangements for her connement. There, she gives birth to identical twins. The rst born child is named Kti and the second, Chennaya. The twins lose their parents in their early childhood and their uncle, Syana Baida looks after them. As the children grow up, they are exposed to the caste discrimination and the arrogance of the ruling class of their times. They get a taste of it when they play with the nephews of Budyanta. Budyanta, the minister of Permale Balll, reprimands them
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severely for playing with his nephews and snatches the packs of seeds the twins had won in the game. This is the genesis of a long-drawn conict between this powerful, high caste minister and the underprivileged children, Kti and Chennaya. As they reach adolescence, Kti and Chennaya realize that they have to ght against the social order that is dominated by the ruling, land-owning class. Therefore, they decide to undergo training in martial art and combat skills in one of the best gymnasia of their timesthe Nnyar Gymnasium of Kattipadi (the present day Katpadi, located near Udupi). After completing the training, they go to Permale Balll to ask for a division of the kambula eld, as he had promised it to their mother. Accordingly, the Balll grants the lower kambula eld of the Anilaje paddy eld to the twins, and the upper division remains with Budyanta. Kti and Chennaya make all the arrangements to cultivate and grow crops in the eld granted to them. However, a dispute arises between Budyanta and the twins over releasing the stored of water from the cultivated elds. The minister Budyanta destroys the twins crop by releasing a vast amount of water into their eld. When Kti questions the minister about this, instead of being apologetic, he insults Kti. Hearing the commotion of the verbal exchange between Budyanta and his elder brother, Chennaya rushes to the kambula eld carrying two swords (suriya). A ght breaks out between the minister and the twins. Chennaya catches the minister by his tuft and knocks him down. Then, both of them attack the minister with their swords and kill him in the muddy kambula eld. They lay his body in the wide opening that the minister had dug up on the banks of the kambula eld and plaster the body with mud drawn from the paddy eld. From there, they go to the house of Budyanta, demand and take the packs of seeds from his wife. When they reach their house, their uncle realizes that something is amiss. On his advice, they go to the manor house (Bdu) of the Permale Balll, impose a boycott on the Permale Bdu and go to the neighbouring kingdomthe Panja Bdu. The ruler of Panja, Kmara Balll, with the help of his treacherous minister, Chandugidi, imprisons Kti Chennaya in the Panja fort (Dindumale). They destroy the prison and escape. From there, they go to the Edmur (Enmur) Bdu. The ruler of Edmur gives them shelter and grants them land to cultivate and earn their living. They settle down in Edmur and start cultivating the elds. To obviate the destruction caused by the wild animals to their crop, they decide to go hunting. Along with the villagers, as they hunt, Chennaya shoots a boar with an arrow. The injured boar goes and dies in the area belonging to Panja.
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Kmara Balll of Panja insists that the dead boar should be given to him as it died in his territory. Kti Chennaya refuse, and they revive the dead animal and release it in to the forest. Angered by the behaviour of the twins, Kmara Balll declares war on Edmr. The twins accept the challenge and lead the army of Edmr. Permale Balll teams up with Kmara Balll in the ght against Edmur Balll. The war goes on for seven days and seven nights. The twins almost defeat the combined forces of Permale and Panja. When the war enters the decisive stage, Permale Balll, hiding behind a red coconut palm, shoots an arrow at Kti; Kti is mortally injured. When he eventually dies, Chennaya takes his own life, unable to bear the loss of his twin brother. After the deaths of Kti and Chennaya, the three Ballls realize their folly and decide to construct the rst shrinegarodi in Edmr for the departed heroes. Thus, Kti Chennaya came to be worshipped as divine spirits throughout Tulundu. The Kti Chennaya Prdana tells us their enchanting tragic story through a beautifully woven Tulu folk epic. The Tulu language nds its nest expressions in the Tulu prdanas and it is more evident in the Kti Chennaya Prdana. III I have made a humble attempt to render this enduring ballad into English by transliterating and reproducing the original Tulu text. I have retained the original format namely division of the prdana into different sections and units, though I have made changes in the headings. To interpret the text, I have extensively consulted the six-volume, Tulu Lexicon, published by the Rashtrakavi Govind Pai Samshodhana Kendra, M.G.M. College, Udupi (1988-1997) and the Kannada-English Dictionary of Dr F. Kittel, (First edition,1899; ninth edition, 2004). Yet, I must admit that some of the expressions in the prdana are difcult to interpret and they require further study. In such cases I have put question marks against such words, phrases or passages. In the Tulu text, there are certain standard expressions which are repeated. Therefore, the meanings of such expressions are given only once when they are rst introduced; the subsequent repetitions are omitted, and the omissions are indicated by ellipses (). However, while rendering into English verse, the repeated expressions are incorporated. The Kti Chennaya Prdana is an oral epic in verse. Hence, the epic has been translated into a free English verse. The beauty of the original Tulu composition can be more easily captured by free verse than prose. Since the syntax of Tulu and English sentences differ vastly, some translations may appear odd. Although for most of the Tulu words the English equivalents are given in the main body of the treatise itself, a glossary of some of the key terms is given at the end of
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the book. An index of the names that occur in the prdana has been given to facilitate a quicker grasp of who is who in the prdana. The Kti Chennaya Prdana is mainly preserved through the oral tradition. It is a remarkable piece of folk literature. The narrator of the prdana obviously was not a trained student of literature and aesthetics, but he/she was a keen observer of men, events, and nature. The Kti Chennaya Prdana is detailed, artistically woven, delightfully presented, and touches the very core of the Tulu culture of bygone days. It depicts the social history of the Tuluvas. It relives their traditional agrarian feudal culture: their customs, traditions, food habits, ways of dressing, the system of folk / native medicine, ornaments, economic activities, political system, the caste differences and caste antagonism. It is also a work on nature: there are references to different kinds of animals, birds, snakes, vegetables, trees, plants, owers, and oceans. One is really amazed at the encyclopaedic knowledge of the narrator. There is a view that prdanas are unique compositions; their narrative excellence and aesthetic quality can be understood only in the Tulu language. There is some merit to this argument. However, if the English versions are made available, more and more people may be able to enjoy the beauty and richness of these folk songs. This is my motivation to venture into this difcult terrain. IV Many people have helped me in my endeavour. It was Damodar Kalmady, who rst suggested that I undertake this translation. He went through the nal draft carefully and made valuable suggestions. S.A. Krishnaiah, Chief Researcher, Regional Resource Centre for Folk Performing Arts, M.G.M College Campus, Udupi, has been a constant source of help to me. He helped me contact M.D. Muthukumaraswamy of the National Folklore Support Centre, Chennai. I am grateful to him for whatever he has done in the course of completing this project. In 2005, I met in Udupi Professor Peter J. Claus, Professor of Anthropology and Asian Studies at the California State Univerity, Hayward, U.S.A. I was surprised when he spoke to me in Tulu. Impressed with my work, he recommended it to M.D. Muthukumaraswamy to consider it for publication. I thank A. Madhava, Secretary, Shree Brahma Baiderkala Samskrita Adhyayana Pratisthana, Adiudupi; my wife, Siddha Poojary and her cousin Rajeev Singbal for their support. My daughter, Radha and her husband, Tabrez who taught me the basics of the wonder-machine called computer. Sundara Poojary of Kurdel, Nakrean extremely informative person in the eld of bhta cult and Tulu folklore, and my brother Nagaraj, who is an expert in the village traditions and customs, have helped me to understand some of the traditional practices narrated in the Kti Chennaya Prdana.
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I thank M.D. Muthukumaraswamy and his esteemed institution, National Folklore Support Centre, Chennai for publishing this immortal song. I thank the Kannada Pusthaka Pradhikara, Government of Karnataka, Bangalore, for granting me the necessary permission to bring out an English version of the Kti Chennaya Prdana Samputa. I would like to place on record my thanks to National Folklore Support Centre, Chennai for the warm and affectionate hospitality extended to me during my visit to Chennai to edit the book. I am especially grateful to the Centres editorial team of Dhanya Ramesh, P. Sivasakthivel, Yagna Sridevi and for their excellent job of editing the draft. I did, what I did, within my limitations, if there are failings, they are mine. However, this epic which is full of human sentiments and sensibilities, needs an enlightened audience to savour its fragrance.
Shankar Narayana D. Poojary

Miramar, Goa. December 15, 2007
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Translated excerpts from the preliminaries of the Kannada / Tulu original, Kti Cennaya Prdana Samputa. Kti Chennaya Prdana Samputa (Legendary TwinsKti Chennaya Prdana)
Publisher: Administrative Ofcer, Kannada Pusthaka Pradhikara,

Chamarajpet, Bangalore.
Editorial Board:
Editor-in-chief Editor Assistant Editors Professor Mallepuram G. Venkatesha Damodar Kalmady Bannanje Babu Amin Mohan Kotian V.G. Nayak S.A. Krishnaiah. Convener and the Administrative Ofcer Balavantarao Patil.
Advisors:
Dr. K. Chinnappa Gouda/ Kanaradi Vadiraja Bhat / Tukaram Poojary / A. Narasimha Bommarabettu / Mrs Sulochana Tilak / Muddu Mudubelle / Chandrahasa Suvarna / M. K. Kukkaje Manila / Ramanath Kotekar / Cheluvraj Perampalli. Those who extended help for the project: Umesh B. Sanil / U. Narayana / A. Madhava / Tejappa Bangera / Shivaram Bannanje / Gangadhara Kidiyoor / B. Sanjeeva / Shekhar Kidiyoor / R. K. Bangera / Prakash M. Kodavoor / Kananjar Ramesh Suvarna / K. Gopal Karkala / Dr. Palthadi Ramakrishna Achar / Dr. Padmanabha Kekunnaya / Lechhendra / Kelamberi Babu / Bannadi Chaampa Poojary / Jayananda Amin Bannanje / Prasant / Hariprasad / Suresh S. Sanil / Sadashiva Kalmady / Raghava Kalmady / Sujatha Sulya / Mrs. Shakunthala Kalmady.
Excerpts from the Preface:

The research work, Tulunda Garodigala Snskritika Adhyayana was brought out by the Shree Brahma Baiderkala Snskritika Adhyayana, Adi Udupi, in 1990. While working on this project, a thought occurred to us that we should audio record of the entire Kti Chennaya Prdana and then reduce the prdana into writing so that it is preserved for posterity. The compelling reason is that only a handful of people who could recite this song in entirety are available at present. After these narrators, there is a possibility that this oral composition may be totally lost and if it remains at all, in will be in fragments. The Kti Chennaya Prdana is regarded as one of the greatest folk epics. To reduce this oral composition into writing is a stupendous task, indeed.
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It is gratifying to note that, on the recommendations of the then Member of Parliament, Mr. Vinayakumar Sorake, the Government of Karnataka, assigned the work of compiling the entire Kti Chennaya Prdana to us. As a result, we have been able to bring out this volume on the cultural heroes TulunduKti Chennaya. II Prdana or Pddana is one of the most enchanting forms of the Tulu folklore. The oral compositions that describe, from the beginning to the end, the history of bhtas (spirits) or the heroes of Tulundu are the prdanas. (M. Govinda Pai.) These oral narrations are also called, prdano, pddana, and prtana. The most commonly used word in the rural parlance is prdana. In the introduction to his book, Tulu Pddana Samputa (Kannada University. Hampi, 2000), Professor Amrita Someshwar writes, For the term prdana, there are other equivalent words in circulation, such as: prtana, pddano, pddone and pdtano. In Kannada the word, pddana is generally accepted to describe these Tulu folk narrations. III Regarding the etymology of the word prdana, there are different views: 1. According to Govinda Pai, the word, pddana might have been derived from the Sanskrit word, prrthane (prayer). He writes, In the different shrines of the bhtas, there is a tradition of singing beautifully, the oral lyrical compositions (vacana kavya), describing the story of a bhta by the Tuluvas and these compositions are pddanas. (Govinda Pai, 1957) 2. Dr. B.A. Saletor is of the view that the word, prdana came from the Dravidian root, pt which means, to sing. Therefore, he feels that probably this word, originally meant, a prayer. (Saletor, 1936) 3. Dr. Gururaj Bhat also feels that the word prdana could be understood as implying a prayer. (Gururaj Bhat, 1975) 4. Dr. B.A. Vivek Rai opines that the word prdana must have been derived from the roots, pd or pt which means, to sing. 5. Dr. Peter J. Claus suggests that this word is derived from the root, pd, which means to sing 6. Dr. (Mrs) Sushila P. Upadhyaya is of the view that, the songs sung with emotions, rhyme and rhythm during the worship of the spirits (bhtas) and also all those compositionsthe songs, poems and limericks that are used in the social contexts like performing the traditional callings or to entertain children in the evenings and educate them are called pddana or prtana. When a specic part of the prdana is rendered in relation to a particular situation, it is called, a sandi; whereas the entire folksong is called, a prdana.
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IV The Occasions when the Kti Chennaya Prdana is sung: 1. On the previous night of the annual festival of Kti Chennaya (nma), there is a ritual called ageluof offering cooked vegetarian food of different dishes to Kti and Chennaya. After this ritual, the Kti Chennaya impersonators of the Parava community, sitting in front of the of Kti Chennaya shrine (Kti Chennaya Garodi), sing the prdana. This singing goes on for the entire night. Generally men sing and the women accompanying them repeat it. On the next day of the annual festival, after the sun set, the Parava impersonators put on the costumes representing Kti Chennaya and stand before the sanctum of Kti Chennaya. Before they are being possessed, they sing the prdana. Afterwards, in the courtyard of the shrine, dancing by the impersonators and the singing of the prdana, go hand in hand. However, during these annual celebrations, the entire prdana is never sung; only some chosen parts are sung. 2. Sometimes while extracting toddy from the palms, the persons engaged in this work, sing the Kti Chennaya Prdana (Dr. Vaman Nandavar, Kti Chennaya: 235) 3. The Kti Chennaya Prdana is sung in more than two hundred and twenty ve garodis, though there is diversity in the occasions when the prdana is sung and the diction used thereof. 4. The siri prdana is also recognized as a great epic of Tulundu V The Kti Chennaya Prdana as an epic: As an epic, the Kti Chennaya Prdana possesses the following attributes: A Righteous Theme. Poetic Beauty. Narrative Efciency. Heroic Roles. Delightful Lengthy Narration. The Kti Chennaya Prdana consists of different episodic narrations (sandis); they arePrdanada Pthike, Bermer Sandi, Knjava Pakkila Sandi, kaslera-Daiyyru Sandi, Ballalera Sandi, Dyi Baideti Sandi, Bantere Sandi, Budhyanta Bra, and Klala Sdhane Sandi. VI Paravas, Pambadas and Nalkes are the professional singers of the Kti Chennaya Prdana. (During the paddy transplantation, women; and on other occasions, men, sing this song; there are no restrictions of any kind gender or community to song this song.)
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Paravas are not merely the professional prdana singers; in most of the garodis, they are also the impersonators of Kti Chennaya during the festivals (nma) of Kti Chennaya. In a way they are the unofcial spoke persons of the Kti Chennaya Prdana. Therefore, only their narrations are included in this collection. What is interesting is that, because the prdana is a lengthy narration, the entire prdana is never sung on the day of the annual Kti Chennaya festival. The professional impersonators, at the time of the annual festival, depending on the time constraint, sing only some important parts of the narration. Over the years, the length of the narration has become shorter and shorter. As a result some parts of the narration are almost lost. For example the prdana segment that describes the story of the birth of Dyi Baideti has become almost extinct. Because of these reasons, the entire narration is not available from any one singer. Therefore it has been our endeavour to compile the entire prdana. As we have divided the entire anthology (Samputa) into three chapters the birth, the life and the end, we have included the narrations of the different singers depending upon their resourcefulness. We collected the narrations from Naranga Parava, Poovappa Parava, Badu Parava, Putti Parava, Putha Parava and Mrs. Aithakka Poojarti Within the limits of our ability we have collected and reduced into writing the oral Kti Chennaya Prdana. Since the prdana has been recorded from memory, there may be mistakes in the text. Keeping in mind the poetic expression, those who walk may trip; not those who sit, we have prepared this text with dedication. We have also consulted the experts. In spite of all the care, knowingly or unknowingly, if some errors still remain, we own them and we shall try to rectify these errors in the future editions. April 14, 2002 Adi Udupi Damodar Kalmady Editor
The details of the persons whose narrations are included in the text and also the collection of the narrations we have consulted while preparing the text: 1. Rev, August Manner: Pddonolu, (collection) 1886. Narrators whose narrations are included in the text: 2. Naranaga Parava from: Nire, Karkala 3. Poovappa Parava from: Bajagoli, Karkala 4. Badu Parava from: Bantwal, Mangalore 5. Putti Parava from: Puttur, Dakshina Kannada 6. Putha Parava from: Inchlapadi, Puttur, Dakshina Kannada 7. Aithakke Poojarti from: Adi Udupi, Udupi
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CONTENTS Foreword Introduction Keys to Transliteration Excerpts from the Introduction to the Kti Chennaya Samputa Map Section I The Beginning: 1 2 3 4 5 The Prelude The Song of Bermer The Song of the Knjava Birds The Song of kaslerDeyyru The Song of Ngabermer
Section II The Struggle: 6 7 8 9 The Song of Dyi Baidti The Song of Balll The Song of the Warriors The Song of Budyanta
10 The Battle Section III The End: 11 The Solemn Pledge 12 The Decision 13 The Funeral 14 Gardi Construction 15 The Epilogue References Glossary Index of Names
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UDUPI, DAKSHINA KANNADA, AND KASARGOD DISTRICTS
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SECTION I
The Signicance of Section I This section provides the background for the fuller development of the theme of the prdana. There are ve songs in this section: a song providing the backdrop of what is going to happen in the oral epic, a narration about Bermer, the story about the Knjava birds, a description on the life of kasler and Deyyru, and an account on the birth of Ngabermer. In the Prelude, the folk narrator tells us, in a nutshell, what is going to follow in the epic. He introduces the main characters of the prdana: Bermer, Permale Balll, Syana, Kntana, Dyi, Sonne Somu, Kinnidru and the ine ulla banter, the twin warriors identical twins elder brother, Kti and younger Chennaya. The narrator tells the listener to imagine visiting the place where these twin warriors of the Baida community, baider banter, were born and brought up and appreciate the warriors greatness. In the song of Bermer, there is a description of the creation of the world. There is a reference to what is called pralaya, deluge where everything submerges in water. From the havoc of the ood, God creates a new world. The knjava birdsone male and the other femaleare the mythological birds created by God. The female bird lays an egg and the couple presents it to the Sun God. When the serpents try to swallow the egg, it breaks and from that broken egg God creates a new world. He also creates the rst boy of the visvakarma community. This boy constructs two palaces: Knci Kadaginda palace and Manna Pakalri palace. kasler lives in the Kadaginda palace, and Deyyru in the other. They are the future parents of Kumra.
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The Song of kasler Daiyyru is important for two reasons: it tells us about the birth of Kumra; and it gives a beautiful account of the marriage of kasler with Daiyyru. The entire process of marriagending a girl for kasler, the arrangement for the marriage, how the guests are welcomed and entertainedare described in a fascinating manner. The narration is vivid and elaborate. The kasler Sandi is a remarkable piece of folklore that preserves for posterity, the traditional marriage system found in rural Tulundu. The Song of Ngabermer gives an account of how Kumra becomes Bermer and why his shrine is built in the Kma Ketrdi Kemmaleta Hill. There is a description about the child care practices, the negativist behaviour of Kumra as a child, and some hints at the role distinctions between men and women.
Note: In this version of the prdana translated here (as is normal in folklore, there are many versions of the Kti Chennaya Prdana), no direct linkage has been brought out between the Kenjava birds and Kti Chennaya. However, according to the other versions, (see Vaman Nandavar: 353359) Deyi Baideti is born from one of the eggs laid by the female Knjava bird.
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(Kti Chennaya Prdana)
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Kannada Transliteration and word meanings: Stanzas;124
26
THE EPIC OF THE WARRIORS: SECTION I

The Beginning 1 THE PRELUDE
1-10 de na denna de na de nna de na de n de na de na de nna de na de n de na de n n de na de n den y...II. bermer puttin nd bermere beriyendyII balll puttina desodudu, balll lkd santmleyII baider banter putind pvdu rdne imbrunduy....II adr kariya rjduy periya permale dsdugeyII
Word meaning: de na denna de na de nna = vocal tuning and warming up by the singer before he/she commences singing; bermer puttin nd = the country where Bermer was born; bermere beriye ... nd = after Bermer, in that country; balll puttina desodudu = the land where Balll was born; for that country; ballllkd santomle = and for that Balll, O listener, you express your happiness; baider banter putind pvdu = to the land where the warriors of the Baida community Kti-Chennaya were born, we have to visit; rdne embrundu = we have to know who they were; adr kariya rjoduy = beyond their place of birth, in the neighbouring kingdom; periya permale dsdu = in the famous Permale kingdom
11-24 ullye permale balll tammale pudar syanndyII amma pudar kntanege, appe pudar dyiganayII mmi sonnesmubaidedi pali kinnidru ulloluyII agle puttina blelu, undu iruver ine ulla bantergyII palaya pudar kti meggya pudar chennayendyII naralkdu putiyerge, dve lkdu balatergeyII naralka-dvelka tappunaga baiderle periyakondu santmleyII
Word meaning: ullye permale balll = Permale Balll was the ruler; tammale pudar syannd = the name of maternal uncle was Syana; amma pudar kntanege = fathers name
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English Translation
27
1-10 denna de nna denna dennna denna denn denna denna de nna denna dennna denna denn denna The kingdom where Bermer was born, After the birth of Bermer, in that kingdom The Balll was born. For that kingdom, And for that Balll, O listener! express your happiness. The kingdom where the Baida warriors were born, We have to visit that kingdom to know who they were. Beyond that kingdom, And in the neighbouring kingdom, there was the famous, Permale kingdom. For that kingdom 11-24 the ruler was Permale Balll. Name of his maternal uncle was Syana; Father was Kntana; mother Was given the name Dyi; Aunt was Sonnesmu Baidedi, And elder sister, Kinnidru was there. The children born to them, there were two The courageous twin heroes. The name of elder brother was Kti, And younger brother was, Chennaya. They were born in to the mortal world; in the spiritual World, they grew up. As they complete their journey in the mortal and the divine worlds, Let us be happy hearing the greatness of Kti Chennaya.
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Kannada Transliteration and word meanings: Stanzas; 2536
28
was Kntana, it seems; appe pudar dyi = mothers name was Dyi; mmi sonnesmu baidedi = aunt was Sonnesmu Baidedi; pali kinnidru ulloluy = the elder sister Kinnidru was there, it seems; agl puttina blelu = children born to this family; iruver ine ulla banter = two children identical twin heroes; palaya pudar kti = elder brothers name was Kti; meggya pudar chennayend = younger brothers name was Chennaya; naralkodu puttiyerge = in the world of mortals, they were born, it seems; dve lkdu balaterge = in the spiritual world, they grew up; naralka-dvelka tappunaga = when their journey in the mortal and spiritual worlds came to an end; baiderle periyakondu santmle = realizing the greatness of Kti Chennaya, let us be happy. (Kti Chennaya are popularly called as baiderlu.)
THE EPIC OF THE WARRIORS: SECTION I 2 THE SONG OF BERMER (Bermere Sandi)
25-36 bermer puttin ndvundu l ganged nadutuyII l gangeda nadutundu lade emala gunda undyII lade emala gundodu bermere taret l nile sattigunduyII mudumbud mjinile sattige undu balat bangrda janiyrayII edat bollida janiyroII l udda jalli undyII gni uddada bsanige, kekkirudda kdage nirmuderyII
Word meaning: bermer puttin ndvundu = the kingdom where Bermer is born; l gangeda nadutundu = is there in the middle of the seven oceans; lada emala gunda undy = there is a shrine protected by seven rounds of enclosures; bermere taret = on the head of Bermer; l nile sattigundu = there is a seven-step canopy (an umbrella); mudumbud mjinile sattige undu = on his shoulder, there is a three-step canopy; balat bangrda janiyra = to his right, a golden sacred thread; edat bollida janiyro = on his left, a silver sacred thread; l udda jalli undo = of the length of a man, a garland of owersare there; gni uddada bsanige = of the length of a gnu, a fan of palm leaves; kekkirudda kdage nirmuder = the screwpine owers of the length of the neck, he creates.
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English Translation
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25-36 The kingdom where Bermer is born, in the seven oceans Middle, it is there. In the middle of the seven oceans, enclosed by seven walls, There is a shrine. For the Bermer of the seven-wall shrine, On his head, there is a seven-storey canopy. On his shoulder, there is a three-storey canopy. On his right, There is a golden sacred thread; On his left, a silver sacred thread. Of the length of a man, a garland of owers, he dons. A fan of palm leaves of the length of a gnu and, of the length of a neck, Screwpine owers he creates.
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37-46 murampyi uddal mallige kebit knjava nirmuderyII tigaled ambrata gindevundubanjid bsinga dveregyII berit bhmana arjunere kondudu nirmuderyII morampudu mulla onji kvri indra parvata bermeregyII okkod olimullryervundu pddu panipanca naramugalyII
Word meaning: murampy uddal = of the length that reaches the knees; mallige = jasmine ower; kebit knjave = from the ears, Knjava birds; nirmuder = he creates; tigaled = on his chest; ambrata gindevundu = there is a small goblet lled with nectar; banjid bsinga dvereg = on the stomach ornaments for the God; berit = on his back; bhmana arjunere kondudu = the combined strength of Bhma and Arjuna; nirmuder = he creates; murampudu mull = till the knees; onji kvri = owing water; indra parvata = and Indra Mountain; bermereg = to the Bermer; okkod olimull = around the waist (girdle), ornament representing serpents; ryer vund pdod = on his feet, glittering; panipanca naramugal = in his toes, panipanca ornaments, he wears.
47-56 l gangel bermer nl samudura nirmiyeryII l ganged pudar und terid tjid bannagavundyII ani gangel bermer mani gangel bermeregyII nr gangel bermeregpr samudura nirmuderyII uppi nr kadal nirmiyer cappe nr kadal nirmuderyII
Word meaning: l gangel bermer = Bermer of the seven oceans; nl samudura nirmiyer = creates four oceans; l ganged pudar und terid tjid bannagavundy = when the names of the seven oceans are known; ani gangel bermer = the Bermer of the Anigange; manigangel bermereg = the Bermer of the Manigange; nr gangel bermereg = the Bermer of Nrgange; pr samudura = the milk ocean; nirmuder = he creates; uppi nr kadal = the salt water sea; cappe nr kadal = the sweet water sea; nirmudery = he creates. Note: The meaning of the above part is not very clear.
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English Translation
31
37-46 He wears the knee-length (garland of) jasmine owers; From his ears, Knjava birds, he creates. On his chest, a small goblet of nectar; around his stomach, Gem-studded ornament God has. On his back, of Bhmas and Arjunas, Combined strength he creates. A river that ows from his knees, And the Indra Mountain, Bermer possesses. A serpent-like girdle encircles his waist; and his feet glitter, With the panipanca ornaments, worn on his toes. 47-56 The Bermer of the seven oceans, Brings into being four oceans. When enquired about the names of the seven oceans, The names that have come to light are: The Anigange, The Manigange, And the Nrgange Oceans. The milk Sea, Bermer creates; The salt water sea, he creates; And the sweet water sea, he brings into existence.
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57-70 bermere l nile satteda kodi onji nireldpadird...II padird njovu kannverpadird ponjovu kannveryII n kannver agl kldi puncal pattveryII bollida bsanige pattver dvere dumbupira gli undyII gli pdondu rat nadapavondu ullryII ponn kannver aglundu pakald rati etveryII muttud ssa padndu ittinavu klovundyII.
Word meaning: bermere lnile satteda kodi onji nireld = in the shade of the ag of the sevenstoreyed umbrella of Bermer; padird njov kannver = twelve unmarried men; padird ponjovu kannver = twelve unmarried women; n kannver agl = the unmarried men; kldi puncal pattver = hold the ceremonial fan made from the hair of the cmara (yak) animal; bollida bsanige = and the silver fan; dvere dumbupira gli pdondu = they fan the God from the front and the back; rat nadapovondu uller = riding the chariot; God is there; ponn kannver = the maidens; aglundu = they pakalod; rati etvery = welcome him waving a ceremonial lamp of corals; muttud ssa pdondu = and shower him with pearls; ittinavu klavundu = there was a time when all these happened.
71-86 manavoli santami nga ippanagt bisilidyII kyana jommul kydunde kunkuma paninra barsavundyII kunkuma paninr barsa bannga lka murkkund ka onjyII ka samudura mni make pull pudel badakyiyII animulla gangeg kubra rjyogu lr kdonudyII sronu kdonu bannagunde srya nryana dveryII srya nryana dver panper enna rjada mni pndyII pull pudel badakyi animulla gangg srondy...yII
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English Translation
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57-70 Of Bermers canopy of seven storeys, Under the shade of its ag twelve Twelve unmarried men and twelve Unmarried women, there are. The unmarried men they Hold the ceremonial puncala, And carry a silver fan. For the God, From the front and the back, they fan. Making the men fan him, in the chariot, Riding, there is Bermer. The unmarried women, of the red corals, A ceremonial lamp wave to greet him, And they shower him with pearls. There was an era when all these happened. 71-86 When Bermer, in a state of profound happiness, Is there; the heat of the sun Is felt as never before. The reddish Droplets of water, start raining. When the reddish droplets rain, the world Becomes ooded. Everything, one Ocean, becomes. People and the other living beings; Grass and shrubs, in the northern Animulla Ocean, in the Kingdom of Kubera, submerge. The seven regions join together. When these regions submerge and coalesce, The God Srya Nryana Says, Of my Kingdom, people have perished; Grass and bushes, in the northern Animulla Ocean, have submerged.
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Word meaning: manavoli santami nga ippanagt = when Bermer is happy with himself; bisilid = in the sunlight; kyana jommula kydunde = the unprecedented heat of the sun is being felt; kunkuma paninra barsavund = the reddish droplets of water, rain; kunkuma paninr barsa banng = the reddish droplets, when they rain; lka murkkund = the world submerges; ka onj ka samudura = everything one, one ocean (becomes); mni make = people and the other living beings; pull pudel = grass and shrubs; badakyi animulla gangg = in the northern Animulla Ocean; kubra rjygu = in the Kingdom of Kubra; lr kdonud sronu kdonu banngunde = when the seven regions, join and coalesce; srya nryana dver panper = the Srya Nryana God tells; enn rjada mni pnd = the people of my kingdom have gone... animulla gangg srondy = they join in the animulla ocean
87-100 nl kdidavu deyy dverle japa karpodnd pandergeyII mji kanna trayi nirmuder orkanna bajjeyi nirmiyeryII orla bolenteda ari nirmiyer vly pingra nirmuderyII kekkil uddada jaladigu dver avulu jdryII jaladi nadutu radd boliya attasada mundala kodi irenyII dver avulu nirmidere irepdd aripddyII suttige dyer nlu kdid deyy dverle janideryII
Word meaning: nl kdidavu = of the four directions; deyy dverle = the Gods and the spirits; japa karpodnd = chanting of the holy names must be organized,; panderge = God Srya Nryana says, it seems; mji kanna trayi = coconuts with three eyes; nirmuder orkanna bajjeyi = betel nuts with one eye; nirmiyer orla bolenteda ari = one sru of white rice; nirmiyer vlya = betel leaves; pingra = areca owers; nirmuder = he creates; kekkil uddada jalidigu = to the neck-deep water; dver avulu jdr = God gets down; jaladi nadutu = in the middle of the stream; radd boliya attasada mundala kodi iren = two short front section leaves of the white holy g tree; irepdd = placing the leaves; aripdd = putting rice; suttige dyer = keeps suttige; nlu kdid deyy dverle janider = God Srya Nryana brings into existence the Gods and the spirits of the four directions.
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English Translation
35
87-100 For the spirits and the Gods of the four directions, chanting of holy names Must be organized, says God Srya Nryana. He creates coconuts with three eyes; And areca nuts with one eye. He produces one sru of white rice, betel leaves, And the areca owers. Into the neck-deep stream, God gets down. In the middle of the stream, of the white holy g tree, two Short, front section leaves, God creates. Placing the leaves and putting rice on the leaves, God keeps suttige. Of the four directions the Gods And the spirits he brings them into life.
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36

3 THE SONG OF THE KNJAVA BIRDS (Knjava Pakkilena Sandi)
101-112 knjava japnula karipuna kloduyII dvere eda dikkd bermere bal pakkodu nirmuderyII tage tangadi kattdge radd knjava pakkilenyII dver nirmiyer pakkileg kullare kullakal baiyyra baiya mdaly...II myara kanamulla nirmuder pakkilu anganodu mpyII mudulg baruva maratu pva kullundu ittina klavundoy...II
Word meaning: knjava japnula karipuna klodu = when the recitation of the hymns for the birth of the Knjava birds goes on; dvere ede dikkd = to the left direction of God; bermere balo pakkodu = to the right side of Bermer; tage tangadi kattdge = to remain strictly as brother and sister; radd knjava pakkilen = two Knjava birds; dver nirmiyer = God creates; pakkileg kullare kullakal = a stone seat for the birds to sit; baiyyra baiya mdal = to cover the ceiling of their nest, a thatched roof; myara = to peck; kanamulla = spikes of corn and thorns; pakkilu anganod mp = they peck in the courtyard; mudulg baruva = to the enclosure, they come; maratu pva kullundu = y into the tree and sit; ittina klavundo = there was a time when all these happened.
113-126 ponnu pakki knjavedi panpuluge riya anda knjavayII dver naman nirmiyer nirmiyer iseku sapa nank koriyeryII onji nadd onjil ponnadda d ppi klayII battunda knjave santno sapa korjer sapal knodunduruyII nida dina ppunduge magar manadni dinyII bannaga pullena niruvugu lakkuv knjav didut didu lknyII budiy knjave mitt mga lkgu ppeyII
12/10/2007 5:14:36 PM
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101-112 The chanting of the holy names for the birth of Knjava birds There was a time when this happened. To Gods left and Bermers right Side, God creates To remain strictly as brother and sister Two Knjava birds. God produces a stone seat for the birds to sit; And a thatched roof for them to relax. For the birds to peck, spikes of corns and thorns, God creates. The birds peck in the courtyard of God; And come to the enclosure. They y into a tree and and sit. There was an era when these events occurred. 113-126 The female Knjava bird, one day, says it seems O Knjava, God has obviously created us and to that effect, He has granted us a boon, hasnt he? From a male and from a female, what is expected That time has come, O Knjava. God has not given us a boon for an heir; We have to ask for that boon. That day passes off. After that, when the next day Becomes, Knjava gets up early in the morning; In a hurry, abruptly, this place, He leaves; to the celestial World above, he ies.
12/10/2007 5:14:37 PM
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Word meaning: ponnu pakki = the female bird; panpoluge = tells, it seems; riya anda knjava = O Knjava naman nirmiyer nirmiyer = as far as bringing us to life is concerned, God has brought us to life; iseku sapa nank koriyer = to that effect a boon, God has granted us, hasnt he?; onji nadd = from one male; onjila ponnadd = from one female; d ppi kla battunda = what is expected, alas! that time has come; santno sapa korjer = the boon for an heir, God has not granted; sapal knodunduru = we have to ask that boon, she says; nida dina ppunduge = that day passes off; magar manadni din bannaga = when the next day arrives; pullena niruvugu = in the early morning; lakkuv knjave = Knjava gets up; didut didu lkn budiy = suddenly and abruptly, this place, he leaves; mitta mga lkgu = to the world above; ppe = he goes (ies).
127-142 srya nryana dvere angano ppe dvere pdonuyII pda pattuve binnla vandanaga balla knjavayII balla knjava kullundu panderu andy dvere kndara ryII kulluna kajja bla pira yn battina kajjayII dumbundu pannaga dni kajjodu kryodu batta knjavayII ande dvere kndara r enkalene nirmiyere nirmiyeryII iseku sapa koryaru enkale onji nadd onji ponnaddyII di ppi kl...la battund dvere santnoguyII
Word meaning: dvere pdonu = the feet of the God; pda pattuve = he touches; binnala vandanaga = when he reverently offers his salutation to the God; balla knjava kullundu panderu = come Knjava and sit, says God; andy dvere kndara r = O God, would you please listen? kulluna kajja bla pira = the question of my sitting is afterwards; yn battina kajja dumbundu = the task for which I have come, is rst,; pannaga = when he says; dni kajjodu kryodu = with what purpose and for what task; batta knjava = have you come, Knjava?,santnog = for a progeny
12/10/2007 5:14:38 PM
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127-142 Knjava ies to the courtyard of God Srya Nryana; And his feet, he touches. With deference When he offers his salutation, the God Srya Nryana, Come, Knjava, Come and sit, he says. O God, Would you kindly listen? The question of my sitting is afterwards; The task for which I have come, Is rst. When he says, For what task and with what purpose, Have you come, Knjava? asks God. O God, would you hear me? Of course, you have brought us into life; And granted us a boon to that effect. From a Male and a female, what is expected, That time, Has come. O God, for a progeny...
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143-156 santno sapa korjar dvere santno sapala korudunngayII riya and knjava santno sapanikk bdndayII badakyi animullagangd kubra rjydu marasutta mallige undyII kiresutta kdage undu, marasutt mallige undu ayita nadutuyII brya allida maralavunde allidavu maratuge cillida kuppavunduyII mudyidd sryel mdnaga kuppad byi aralund knjavayII paddyi pdu kanterugu samayog kuppadavu by muccundyII
Word meaning: santno sapa korjar = you have not granted us a boon; dvere santno sapala korudunnag = O God, You have to grant us the boon for a progeny,; sapanikk bdnda = if you want the boon; badakyi animulla ganged = in the northern Animulla Ocean; kubra rajydu = in the kingdom of Kubra; marasutta mallige und = there are jasmine owers around the trees; kiresutta kdage undu = there are screwpine owers around the lake; ayita nadutu = in the middle of these; brya allida maralavunde = there is a huge red wooded g-tree (Ficus racemosa); allidavu maratuge = in the red-wooded g-tree; (Ficus racemosa) cillida kuppavundu = there is a ower with closed petals; mudyidd sryel mdnaga = when the sun rises in the east; kuppad byi aralund = the mouth of the ower opens; paddyi pdu kanterugu samayog = at the time when the sun sets in the west; kuppadavu byi muccund = the mouth of the ower closes (the petals close).
157-170 avva kuppad paninr ninnavonji knjavedigu y kondu battyII koriyada knjava nrula nirpundu garbha balirund tettil knjavedi dpoluyyII tage tangadi kattan gdera dvr kandani budidind bmiyryII avva sapa kndene knjav mga rjya budiyena tirta sirilkgyII rvu suryonu barpey ponnu pakki knjavedi kaital kuldeyyII ponnu pakki knjavedi kndle ruya anda knjava dver dneyII dver dni appane koriyer dni pdul knda kndannagayII
12/10/2007 5:14:39 PM
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143-156 give us the boon now. When he says, O Knjava, if you Want a boon for a progeny; In the northern Animulla Ocean, in the Kingdom of Kubra, There are jasmine owers around the trees; And screwpine owers around a lake. In the middle of the lake, There is a huge red-wooded g-tree; and in that Tree, there is a ower with closed petals. In the east, when the sun rises, the Mouth of the ower opens, Knjava; When the sun goes to the west to set, the owers Mouth closes. 157-170 The nectar from that ower, to your mate, If you bring, And give, Knjava; she will conceive; the conceptus will grow; eggs, She will lay, says God. The stipulation of being brother and sister, God rescinds; husband And wife, they are to be, God decrees. Knjava hears the boon. He leaves the celestial world; And to the mortal world below, Flying and swaying, he comes. The female Knjava birds Near, he sits. The female Knjava bird asks, O Knjava, What has God Instructed us to do? After going there, what did you Ask God? When she asks
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Word meaning: avva kuppad paninr = the nectar of that ower; ninnavonji knjavedigu = to your Knjava mate; y kondu batt koriyada = if you bring and give; nrula nirpundu = she will conceive; garbha balirund = the conceptus will grow; tettila knjavedi dpluy = she will lay eggs,; tage tangadi kattan = the restriction imposed to be brother and sister; gdera dvr = the God removes; kandani budidind bmiyr = makes them husband and wife; avva sapa kndene knjav = this boon, the male bird hears; mga rjya bodiyena = the celestial world, he leaves; tirta sirilkog = to the mortal world, below; rvu suryn barpey = ying and swaying, he comes; ponnu pakki knjavedi kaital kuldey = he sits near the female Knjava bird; kndolu = she asks; ruya knjava = O Knjava; dver dne appane koriyer = = what order has God given?; dni pdul knda kndannaga = after going there, what did you ask God? When she asks
171-182 anda knjavedi dver nank santnog sapa koriyer knjavediyII badakyi animulla gangedund marasutta mallige kiresutta kdageyII ayit nadutu briya allida maravundu allidavu maratu cillidavuyII cillidavu kuppavunduge avva kuppada paninr yn kondu battyII koriyada nrunu pariyada nr niripund garbha balirund tetti dpageyII yn ppe badakyi animulla gangegnd pand knjaveyII
Word meaning: anda knjavedi santnogu dver nank sapa koriyer = O Knjavedi, for a progeny, God has given the boon; avva kuppada paninr = the nectar from that ower; yn kondu batt = if I go and bring; koriyada = and give to you; nrunu pariyada = if you drink that nectar; yn ppe = I will go; badakyi animulla gangegnd = to the northen Animulla Ocean,; pand knjave = says Knjava.
183-194 nida dina vle pvere pnd magur manadni bannaga pullyndyII pullre nrpogu lakkuve tirt sirilka budiyen mga rjydyII badakyi animulla gangeg kubra rjyogu rvn suriyn ppeyII mudyidd sryevonj mdanodu bannaga gelld kulluveyII mudyid mdi sryel nryana dveru paddyi pdu kantereyII kanterigu samaydu kuppogu kkyi koruy kornaga knjavyII
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171-182 O Female Knjava bird, the boon for a progeny, God Has given. In the northern Animulla Ocean, around the trees, there are jasmine owers; Around a lake, there are screwpine owers. In the middle of the lake, there is a gigantic red-wooded g-tree; In that tree, with closed petals, There is a ower, it seems. The nectar from that ower, If I go and bring And give it to you; and if you drink it, You will conceive. The conceptus Will grow and you will lay eggs, it seems. I will go to the northern Animulla Ocean, Says the Knjava bird. 183-194 That day just passes off. When the next day Comes, there is daybreak. Early in the morning, Knjave gets up; leaves the lower mortal world; To the celestial world, In the northern Animulla Ocean, in the Kingdom of Kubra ying, And swaying he goes. In the east, when the God Srya Nryana rises, In that branch, he sits. The God Srya Nryana, rising in the east, At the time when he is about to set in the west, Just at that time, into the ower, Knjav puts his beak. When he does
12/10/2007 5:14:41 PM
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Word meaning: nida dina vle pvere pnd = on that day, somehow, the time passes off; magur manidni dina bannaga = when the next day arrives; pullynd = there is daybreak; pullre nrpogu = in the early morning; lakkuve = he gets up; budiyen = he leaves; mudyidd sryavonj mdonudu bannaga = when the sun rises in the east; gelld kulluve = in that branch, he sits; mudyid mdi sryel nryana dveru = the God Srya Nryana who has arisen in the east; paddyi pdu kantere kenterigu samaydu = at the time when he is about to set in the west; kuppogu kkyi koruy = Knjava puts his beak into the ower; kornaga knjav = when he puts his beak
195206 kuppada byi muccinde knjava kkyi kuppod sikkpond kadekru tatndyII kodi renkedu knjav vund nl ntdondu uppanaga ponnu knjavediyII cinte buduple sirimudi pple enna knjav kalte pydyII kalte pyeda bayyad baruve bayyad pyd kalte baruve kde pyiyII knjav ini idamutta battje yn onji parake ereg panliyII odipu mudipugu pankeneyn manli pirelg ratte ullyagyII
Word meaning: kuppada byi muccinde = alas! the mouth of the ower closes; kokkyi kuppodu sikkpndu = the beak gets stuck in the ower; kadekru tatnd = his hind leg slips; kodi renkedu = by the tips of his wings; nl netdondu = suspended in the air; uppanaga = when he is there; cinte buduple = the female bird becomes worried; sirimudi pple = bends her head in sorrow; enna knjave = my Knjave; kalte pyed = if he goes in the morning; bayyad baruve = in the evening, he comes; bayyad pyd = if he goes in the evening; kalte baruve = comes in the morning; kde pyi = who had gone yesterday; ini edamutata battje = today, till now, has not returned; yn onji parake = the pledge of an offering; ereg panli = to whom, shall I make?; odipu mudipugu = the offering of money to Udupi; pankeneyn = shall I pledge?; manli pirelg ratte ullyag = to the Lord wara of Manli Pirelg?...
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195-206 alas! The mouth of the ower closes. In the ower, the beak of Knjava, Gets stuck. His hind leg, slips; By the tips of his wings, when he dangles in the air The female Knjava bird, Becomes worried; bends her head in sorrow. She says, My Knjava, If he goes in the morning, He comes back in the evening; if he goes in the evening, he returns the next morning. The one who had gone yesterday, My Knjava has not returned today, till now. An offering, To whom shall I pledge? Shall I make the offering of money to Udupi or at Manli Pirelg, To the Lord wara?
12/10/2007 5:14:42 PM
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207-220 tirupati dvereg panken parake yn ereg pandedala dla vandyII enkulenu nirmudersryanryana dver areg parake panpondlyII ande dvere ennavu pyi knjav kuppoddu porlud paninryII porlud paninr konetedund yn nru pariyeda nru nirpundyII garbha balirunde tettil dyeda dumbu dunbutta dyinavu tetti sryayII sryanryana dveregu pdogu knike dpendl pandlu parakeyeyII pandlu parake briylu mare ni dina vle porepndu magur manidniyII
Word meaning: tirupati dverege = or to the Lord of Tirupati; panken parake yn = shall I make the pledge of an offering?; erege pandedala = whosoever I pledge; dla vand = nothing will happen; enkelenu nirmuder = the one who has created us; sryanryana dver = to the God Sryanryana; areg parake panpondl = I shall make the pledge of an offering to him, she says; ande dvere = O God; ennavu pyi knjav = my Knjava who has gone; kuppod porlud = from the ower, safely; pani nr konetedund = nectar, if he brings; yn nru pariyeda = if I drink that nectar; tettila dyed = if I lay eggs; dumbu dumbutta dyinavu tetti = the rst egg that I lay; knike dpendl pandlu parake = I shall make an offering, she says and makes the pledge of an offering; briyl mare = supplicates to God; ni dina vle porepndu = that day, the time somehow passes;
221-234 magur manadni dina vle bannaga mudayidd srye mdonu bannagayII kuppadabyi aralon jatton bannagala knjave koriy...II kori kkyi oydene tirga kkyi korpe kuppodd paninryII kkyid oyidene knjave nr kond barpe rvndu suriyndyII tirt sirilkogu batt ponnu pakki knjavedi kaital kulluvyII kkyid kkyi knjav nrn korngundu koriy nrunyII kori nr pariyol banjig nr nirpunde garbha balirunduyII
12/10/2007 5:14:42 PM
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207-220 Or shall I pledge an offering to the God of Tirupati? Whomsoever I pray, Nothing will come of it. He, who has created usthe God Sryanryana, To him, I shall pledge an offering, she says. O God, the one who has gone my Knjava from the ower Safely, the nectar, If he fetches; and if I drink it; I will then conceive. The conceptus will grow and I will lay eggs. The rst egg That I lay, at your Feet, O God Sryanryana, I shall keep as an offering, she says. Thus, she pledges an offering; And supplicates to God. The time, on that day, somehow passes off. On the next day 221-234 On the next day, in the east, the sun When rises; The mouth of the ower opens and the petals, unfurl. Knjava, the stuck Beak, he pulls out; and once again, he puts his beak into the ower. From the ower, the nectar Knjava sucks; In his beak, he carries it. Flying and swaying, he Comes down to the mortal world. Near the female Knjava bird, He sits. From his beak, to the beak of the female Knjava bird, when he passes the nectar; The given nectar, She drinks; she conceives; And the conceptus develops.
12/10/2007 5:14:43 PM
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Word meaning: magur manadni = the next day; dina vle bannaga = when it is the time; mudayidd = in the east; srye mdonu bannaga = when the sun rises; kuppada byi = the mouth of the ower; araln jatton bannaga = when each petal blossoms; knjave kori kkyi oyidene = knjave pulls out the stuck beak; tirga kkyi korpe = once again, he puts his beak; kuppodd paninr = the nectar from the ower; kkyid oyidene = carries in the beak; knjave nr kond barpe = knjava brings the nectar; ryndu suriyndu = ying and swaying; tirt sirilkgu = to the mortal world, below; ponna pakki knjavedi kaital kulluv = sits near the female Knjava bird; kkyid kkyi = from the beak to the beak; knjave nrn korngundu = when Knjava gives the nectar; koriy nrun = the nectar that is given; pariyl = she drinks; banjig nr nirpunde = she conceives; garbha balirund = the conceptus develops.
235-250 banjigonji tingol nrende onji tingl karidinde raddu tinglndyII radd tingl karidund, banjig mji tinglnd mji tingly...II mji tingl karidundu banjig nl tingl niredund nl tinglyII nl tingl karipond banjig ain tinglnde ain tinglyII ain tingl karidnde banjig ji tingl niredund ji tinglyII ji tingl karipond banjig l tinglnd l l tinglyII karidunde banjig edma tingl nirend edma tingl karidunduyyII banjegorma tinglnd orbo tingl karipnd patt tinglyII
Word meaning: banjigonji tingl nrend = it is one month since she has conceived; onji tingl karidinde = one month is completed; raddu = it is the second month; radd = two months are completed; mji = for her pregnanacy, it is the third month; mji = three months are completed; nl = for her pregnancy, it is the fourth month; nl= four months are completed; ain = for the pregnancy, it is the fth month; ain= the fth month is completed; ji = it is the sixth month for her pregnanacy; ji = six months are completed l = to her pregnanacy, it is the seventh month; l = seven months are completed; edma = it is the eighth month; edma= the eighth month is completed; banjegorma = it is the ninth month for her pregnancy; orbo = the ninth month is completed; patt tingl = the tenth month
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235-250 For her pregnancy, it is one month; and one month is over. It is the second month; And the second month is completed. For her pregnancy, it is the third month. The third month The third month is completed. For her pregnancy, it is the fourth month; The fourth month The fourth month is over. For her pregnancy, it is the fth month; The fth month The fth month is over. For her pregnancy, it is the sixth month; The sixth month The sixth month is over for her pregnancy. It is the seventh month; The seventh month Is completed. The eighth month has Commenced; the eighth Month is completed. For her pregnancy, it is the ninth month; and the ninth month is completed. It is the tenth month.
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251-264 patt tingl nirenega tettida bne tjidinde kri kattodyII kri kattod tettiy dvodenk yn luyyII kri kattli tettil dvolind pannga l gangedavu nadutu dvereyII dvere sutta mudulud briya kalluda mtedunde knjavedi adikyII adik adikri kattiylu mlugu mlkrinege knjavedi kattuvluyII krida mlde kulluvlu dumbu dumbata dyi tettin knjavedi dyoluyII neda mandeg adekyi tetti kudureda mandegundu balavyi tettinyII
Word meaning: patt tingl nirenega = when it is the tenth month; tettida bne tjidinde = alas! The pain of laying eggs, appears; kri kattod = a nest must be made; tettiy dvodenk = I have to lay eggs; yn luy kri kattli = where shall I set up the nest; tettila dvolind = and lay eggs?l gangeda nadutu = in the middle of the seven oceans; dvere sutta madulud = in the enclosure of God; briya kalluda mtedunde = in a huge rock caveadik adikri kattiylu = for the oor of the nest, she ties some support; mlugu mlkrinege knjavedi kattuvlu = for cieling top of the nest, a cover, she puts up; krida mlde kulluvlu = in the nest, she sits; dumbu dumbata dyi tettin = the rst egg she lays; neda mandeg adekyi tetti = it is smaller than the head of an elephant; kudureda mandegundu balavyi tettin = and bigger than the head of a horse.
265-278 tetti dyol santama yll riya knjava niyII ni pyi knjav baranna kld ynonji parake pante knjavayII dumbu dumbutta dyina tettin sriya nryana dvere pdogyII knike dpend pantepanya parake ini kondudu btdyII enca kondovoli btavli pakkana pakkana nank mdavodyII renkena renkena jdodunder pakkana pakkanaymudederyII renkene renkene agul jdidr renkeda mlude tetti dyryII
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251-264 When it is the tenth month, the egg-laying pain appears (in her). A nest must be set up; And I have to lay eggs. Where shall I Set up the nest and lay eggs? she asks. In the seven oceans Middle and in the Gods Surrounding enclosure, in a rock, there is a big cave. The female Knjava bird, for the oor of the nest, Weaves a support. For the ceilng, a cover The female Knjava bird, ties. She sits in the nest and the rst egg, The female Knjava bird lays. The egg is smaller than the head of an elephant; of a horses head, It is bigger (in size). 265-278 That kind of an egg she lays; and she is pleased. O Knjava, on that day, you Had gone; but when you did not return, at that time, I had pledged an offering, Knjava, That the rst egg I lay, At the feet of the God Sriya Nryana, I would keep, I had said. That Offering, today we have to go and offer. How shall we carry the offering and redeem the pledge? We have to weave our feathers; And join our wings together. They weave their feathers, And join their wings together. On the top of their wings, they place the egg.
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Word meaning: tetti dyol = she lays the egg; santama yll = she becomes happy; riya knjava ni pyi = O Knjava, on that day, when you went; knjava baranna kld = and did not return; ynonji parake pante = I had made a pledge of an offering; dumbu dumbutta dyina tettin = the rst egg, that I lay knike dpend pante = that I would keep the offering, I had said; panya parake = the pledged offering; ini kondudu btd = today, we have to make that offering; enca kondovoli btavli = how shall we carry it and make the offering? pakkana pakkana nank mdavod = we have to weave our feathers together; renkena renkena jododunder = and join our wings, she says; pakkana pakkana mudeder = they weave their feathers; renkene renkene agul jdidr = they join their wings; renkeda mlude tetti dyr = on the wings, they place the egg.
279-292 rvu sriyonudu pperagal mga lkg suriyavonjiyII suriya nryana dvere angon pvanaga dveru gli rata rondyII savrigu poveregl lakkuder lakkunaga anda dvere kndar r...y...II ri ratn nirpudod enkulu kondubattina parake getonoduyII ayin kndr dver r ri ratonu nirpuderyII knjavedi kondudi parake sryavonji nryana dvere pdogu kniken...yII knike dyinaga tetti tuyr accamber ymeccomberyII
Word meaning: pvanaga = when they go; dveru gli rata rond = the God Suriya Nryana, boarding the wind chariot; savrigu pvereg lakkuder = has got up to go for a rideri ratn nirpudod = You have to disembark from the chariot; enkulu kond battina parake getonodu = and accept the offering that we have brought; ayin kndr dver r = the God hears this; ri ratonu nirpuder = he gets down from the boarded chariot; knjavedi kondudi parake = the offering brought by the female Knjava bird;knike dyinaga = when she keeps the offering; tetti tyr = He sees the egg; accamber meccomber = he is pleased and appreciates it.
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279-292 Flying and swaying, they go To the celestial world; To the courtyard of the God Suriya Nryana. As they reach, the God, at that time, boarding a wind chariot, Is ready to go for a ride. O God, would you please hear us? You have to disembark from your chariot, And receive the offering that we have brought, they plead. This, God hears. From the chariot, he disembarks. The offering, at the feet of God Suriya Nryana, she keeps. When she makes the offering, God sees it; Pleased with the offering, he appreciates it
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293-308 ya tettiyennavonji tareta adikymuccanda mule sravII muccanda mule saravugu talembu vundr ulumbu gder pidambu dyryII tirga ratonu dver rdru savrig pnagaavva tettigyII drati korper aninge maninge encarindiyyII encaridiy lu ktida ngerlu agul ksodyII ksod jide tkudr ptlod kodiy rderyII tettig kkyi avul kornagunde kadekr tattnd kodiparu bisirundII tetti daridind tettida bna prund kso gadik prupndyeyII
Word meaning: ya tettiy = this egg; ennavonji tareta adik = under my head; muccanda mule srav (?)= in a concealed corner; talembu vundr = I could use it as a pillow, he says; ulumbu gder pidambu dyr = takes it from the front and keeps it behind; tirga ratonu dver rdr = when God boards the chariot once again; savrig pnaga = and goes for a ride; avva tettig drati korper = on that egg, casts a glance; aninge maninge = the beautiful serpent with a gem (on its hood); encaridy = he stirs; lu ktida ngerlu = the seven crore serpents; ksod jide tkudr = sway their hoods in the sky; ptlod kodiy rder = in the nether world, they root their tails; tettig kkyi avul kornagunde = when they touch the egg with their mouths; kadekr tattnd = they lose their balance; kodiparu bisirund = their front teeth brush the egg; tetti daridind = the egg breaks; bna prund kso gadik = the yolk of the egg blasts off to the edge of the sky.
309-324 ptla gadik brund badkyi jardri mage jamburi kumreyII jamburi kumrana jakkeled vajra mnikada muttuda pareldyII brnagala panpey enna jakkelugu vajrada mnikyada muttuda pareluyII brundund pandeya...gdey balata kebik dyenayII savrig pyina srya nryana dver gli rato ravondyII pira bannga tettin ndd tnaga r enna tettiyII enna tettiyjaiti bante r rund ry dveryII sodene tnaga jambri kumra kebit nli prond kso gaditd...y...II
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293-308 This egg, under my Head, as a pillow in a concealed corner, I could use, says the God (Suriya Nryana). He takes the egg from the front and keeps it behind. Again, the chariot he boards; And goes for a ride. On that egg, Casts its glance a beautiful serpent With a gem on its hood. He stirs seven crore Serpents. In the sky, They sway their hoods; In the nether world, they root their tails. When they touch the egg with their mouths, They lose balance; and their front teeth brush the egg. The egg breaks; the yolk blasts off; And is hurled into the limits of the sky. 309-324 The yolk falls on the edge of the nether world. In the north, Son of Jardri, Jamburi Kumra is there. On the lap of Jamburi Kumra, As crystals of diamond, ruby and pearls The yolk falls. When the crystals rain, Jamburi says, On my lap, The crystals of diamond, ruby and pearls Are falling. He collects them; And wears them in his right ear. He, who had gone for a ride the God Suriya Nryana Boarding the wind chariot, Comes back. After returning, the egg, He searches. Then, he asks, My egg O my egg, who is that hero who has taken it? To nd out who has taken it, God searches. In Jambri Kumras, Ear, its yolk is shining as crystals. Then, the yolk Blasts off again to the edge of the sky
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Word meaning: ptla gadik brund = at the boundary of the nether land, it fallsjardri mage jamburi kumrana jakkeled = on the lap of Jamburi Kumra, son of Jardri; vajra mnikada muttuda pareld = as crystals of diamond, ruby and pearls; brundund pandeya = they are falling, he says; gdey = he picks them; balata kebik dyena = he wears them in his right ear; savrig pyina = the one who had gone on a ride pira bannaga = when he comes back; tettin ndd tnaga = when he searches for the egg; enna tetti jaiti bante r = who is that hero who has taken my egg? rund ry sodene tnaga = to nd out who has taken his egg, when he searches; jambri kumra kebit nli prond ksogaditd = to the edge of the sky, the yolk blasts off from the ear of Jambri Kumra, once again.
325-332 ptla gadiky...pd brdundu tryidt malla manna mudde nduyII ka samudurg pdu brundo sattara giricanda mrdndyII tenkyi sbind tudeynd badakyi badarusu bail nirmiyeryII mdyi gattypaddyi samudro nadutu mannudavu kudur bulendyII
Word meaning: ptla gadikye = to the boundary of the nether world; pd brdundu = it ies and falls; tryidt malla manna mudde ndu = it becomes a lump of mud of the size of a coconut; ka samudurg pdu brundo = it falls into an ocean; sattara giricanda mrdnd = it surpasses the beauty of the Seven Hills; tenkyi sbind tudeynd = in the beautiful southern country, it becomes a river; badakyi badarusu bail nirmiyer = in the north a vast farm land, God creates; mdyi gatty = in the east, a ghat; paddyi = in the west; samudro = a sea; nadutu mannudavu kudur bulend = in the middle, a small mud island it takes shape.
333-342 kudurudu mni makay pullu pudln dver nirmiyeryII ngerlenu bermerlen nirmiyer dvere ededikkd bermere bala pakkodyII ori visval karman ble brammocrin dver nirmiyer kondevulin yyII mande bjina mkalinpi manimadu nirmiyeryII bollida maraklu kanginda kariya bangra mattn nlu nirmuder riy visvakarmay...II
Word meaning: kudurudu mni makay = in that small island, human beings and awn (beard of grains); pullu pudln = grass and bushes; dver nirmiyer = God creates; ngerlenu = serpent species; bermerlen = Bermerdvere ededikkd = to the left of God; bermere bala pakkod = to the right side of Bermer; ori visvala karman = one, belonging to the visvakarma community; ble brammocrin = a boy kondevulin = a curved chisel; mande bjina = a chisel with
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325-332 and into the edge of the nether world, it ies and falls. It becomes a lump of mud, the size of a coconut. This lump of mud ies and falls into a sea. It surpasses the beauty of the Seven Hills. In the beautiful southern country, it turns into a river; In the north, a vast farm land; In the east, a ghat; in the west, a sea; And in the middle, a small island of mud (it becomes). 333-342 In that island, human beings and awn; Grass and bushes, God brings to life. Serpents and Bermer, God creates; From his left side and to the right side of Bermer, A boy of the visvakarma community, God brings into being. A curved chisel; A chisel with a wide blade; an axe by the Name Mkali God creates. A silver measuring rod; a long stick of the areca palm; a golden angle And a measuring string God creates. O Visvakarma
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wide blade; mkalinpa manimadu = an axe, by the name Mkalibollida maraklu = a silver measuring rod; kanginda kariya = a long stick of areca tree; bangra mattn = a golden angle; nlu = a measuring stringriya visvakarma = O Visvakarma
343-354 jti blen nikul benparunnaga elya blen benupa dvereyII nle blenu enkulu benpandr elya blennaga tgi blenderyII ella blendd anda dvere satti sattigedavu mant muryiy...II ble benpa enkulu nla blendunda dvereg dvasthna bermereg emagundonyII enkulu kattuv mallagale mligeda ill badava kl illnuyII enkulu kattander btaleg gudi mdunu kattanderyII
Word meaning: jti blen = the calling of your caste; nikul benparunnaga = would you pursue?; elya blen benupa = the minor jobs we shall undertake; nle blenu enkulu benpandr = those major jobs also we shall undertake, he says; elya blennaga tgi blender = those that are allied to the minor jobs, you execute, God advises; ella blendd anda dvere = O God, those minor jobs, like; satti sattigedavu mant muryi = multi-layered churning sticks and the wooden tub; ble benpa enkulu = we will make; nla blendunda = the major jobs like; dvereg dvasthna = temples for God; bermereg emagundon = for Bermer, strong sanctum sanctorums; enkulu kattuv = we shall construct; mallagale = for the wealthy; mligeda ill = storeyed houses; badava kl ill = for the poor, small narrow houses; btaleg = for the spirits; gudi mdu = small shrines; kattander = we will construct, he says.
355-368 ulin rdr thakkund bottiyeradikanciyII adikanciy mlkanci uttara uripyi kanci kadaginavo... yII kanci kadeginada aramane tyer mgatd ora y ulin riyeryII thakkand bottanaga manna pakalri aramane nde kanci kadaginavo...yII kanci kadanginda aramanet brider ayyand panpundu lkabri arasuyII ramage ori kasler briyergy manna pakalyII manna pakalri aramanet briyer gindegili deyyruyII
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343-354 ..the calling of your caste, would you pursue? asks God. Minor jobs, we shall do, O God; Those major jobs also we shall perform, the Visvakarma boy says. Jobs allied to the minor jobs, you perform, advises God. The minor jobs, we shall do, O God. Multi-layered churning sticks and the wide-mouthed wooden tubs, We shall make. The major jobs: Temples for Gods and strong sanctums for Bermer, We shall construct. For the rich, Storeyed houses; for the poor, long narrow houses, We shall make. For the spirits, Small shrines, we shall construct, says the boy. 355-368 The Visvakarma boy positions the chisel, And thakk, he hammers. With the oor And the ceiling of bronze The one that would be Famous later on the Kanci Kadaginda Palace, he constructs. The Kanci Kadaginda Palace, he sees. Once again, the chisel, he positions; And when thakk he hammers, the Manna Pakalri Palace is constructed. In the Kanci Kadaginda Palace, was born the famous king Ayya. His son, one kasler, Lives in that palace, (after him). In the Manna Pakalri Palace, lives Gindegili Deyyru.
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Word meaning: ulin rder = positions the chisel; thakkund bottiyer = hammers it, producing the thakk, sound; adikanci mlkanci = the oor and the ceiling of bronze; uttara uripyi = which would be famous afterwards; kanci kadaginada aramane= palace named Kanci Kadaginda; tyer = he sees; magatd ora = once againmanna pakalri aramane nd = the Manna Pakalri Palace becomes; kanci kadanginda aramanet = in the Kanci Kadaginda Palace; bridr = was born; ayyand panpundu lkabri arasu = a famous king, by the name, Ayya; ramage = his son; ori kasler briyergy = one kasler, then lives (in that palace); manna pakalori aramanet = in the Manna Pakalri Palace; briyer = lives; gindegili deyyru = Gindegili Deyyru.

4 THE SONG OF KASLER- DEYYRU (kasler-Deyyru Sandi)
369-380 riy mand kndaray enk ygyog ygyo unde bgyog bgyo...y... II kandokala smela bmi kalasedu lappalt aribr bujtu baralt...y...II bolli onj bangru enk undu ry mandey...II kasler panpere r dni ittd dni palo enk dgnd...y...II enna ygyda aramanegu bgyadavu ponnu ...ijji...ijjindr...y...II enna ponnu pter sandnogu plemande...barode ...rpver...y...II
Word meaning: riy mand kndaray = O gentlemen, would you please listen? enk ygyog ygyo unde = I possess all the merits; bgyog bgyo = and all the riches; kandokala = the paddy elds; smela bmi = large land holdings; kalasedu lappalt aribr = so much rice and paddy that could be measured in kalases; bujotu baralt bolli onj bangru enk undu = I have so much silver and gold that could be carried on shoulderskasler panper r = kasler tells; dni ittd dni palo = whatever I have, what is the use? enk dgnd = what value do they have for me? enna ygyoda = the one suitable for my status; aramanegu bgyadavu = who is auspicious for the palace; ponnu ijji ijjindr = such a maiden is not there at all, he tells; enna ponna ptero sandnogu = to arrange a marriage alliance for me; plemande = you have to proceed, O gentlemen; barode = you have to come; rpver = who will go?
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369-380 O gentlemen, please hear me. I possess all the merits; And have all the riches: Paddy elds; large land holdings; that much rice and paddy that could be measured in kalases; That could be carried on the shoulders That much silver and gold, I have, O gentlemen, Says kasler. Whatever I have, what is the use? What value do they have for me? The one who is suitable for me and auspicious for the palace, such a maiden, Is not there at all. To ask for a bride for me and to x the marriage alliance, gentlemen, you proceed. Who will come and who is ready to go? he asks
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381-398 r pver baruvaru baruvrend pandre yred nalveryII yred nalver hlike madipuda mandlenu kdadra...y...II mandelenuy kasler kdadr kdi mandelyII kdi mandel kndr agul r andaye slere ...inimutta...y...II inimutta kdana manden ini kddr dni kajjdu...y...II dni kajjdu dni kryd kddarnd knnagund ruy...mandel...y...II enk ygyogu ygyavund bgyogu bgyavundatta kanda kalay...y...II enna bdudu kalased lappalt aribr yralt bolliy...II bolli bangr undatte dni ittnd dni palo ...enk dgnd...y...II
Word meaning: r pver = who will go? baruvrend = who will come? pandre = he asks; yred nalver = from this side (of the river), four persons; yred nalver = from that side (of the river) four persons; hlike madipuda = by inviting orally; mandelenuy kasler kdadr = kasler assembles the people; kdi mandel kndr agul = the gathered people ask; r andaye slere = O Slere; inimutta kdana manden ini kdadr = people who had not assembled so far, you have assembled today kddarnd knnagund = (why)you have assembled us? when they ask
399-414 enna ygyda aramaneg bhgyada ponnu ijji rya mandeyII nigulu tyina tparked kndina klikod patina podutuyII patdi podutu unda mande undendu ka sler kndryII anda slere kndara r enkulu tyina tyigodijji kndina kligdyII patd podutu ijji pannaga anda mande kndara nigule tyinavuyII nigulu tyina tyigdu ijjida kndina kligodu pattdu podutu ijjidayII yn onji ponnanu tte estogu esto undatt muttgu mutto undy...II manna pakalri aramanetu gindegilirma daiyrena magal akke daiyyruyII
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381-398 Who will come? asks kasler. Four persons, from this side (of the river); Four persons, from that side, inviting them with respect, He assembles kasler assembles them. The assembled gentlemen The gathered persons ask, O Slere, So far, People who do not normally meet, you have assembled; For what task, For what work, and with what purpose, have you gathered us? they ask. O Gentlemen, I have excellent qualities and good fortune. The paddy elds; And in my Bdu, so much rice and paddy that could be measured in kalases; So much silver And gold that could be carried on shoulders I have. What is the benet? And what use do I have of these things? 399-414 For me, suitable; and for the palace, auspicious such a maiden is not there. O gentlemen, in the places you have searched; from the information you have collected; And the marriage alliances The marriage alliances you have contracted, Have you found a maiden for me, asks Sler. O Sler, would you please hear us? In the places we have searched, From the information we have collected From the marriage alliances, we have contracted, we have not found a maiden for you. When they say this Sler replies Gentlemen, would you listen to me? In the places you have searched If there is no one; from the information you have collected; And from the marriage alliances you have contracted, if there is nobody, In that case, I have seen a girl, I like her very much. She resides very close to our place. In the Manna Pakalri Palace, Gindegilirma Daiyrus Daughter, the maiden Daiyyru
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Word meaningnigulu tyina tpariked = in the places you have searched; kndina klikod = from the information you have collected; patina podutu = and the marriage alliances, you have contracted; unda mande undendu = is there a maiden, O gentlemen?enkulu tyina tyigodijji = there is no one in the places we have searched ; kndina kligod = from the information we have collected; pattd podutu ijji pannaga = and among our marriage alliances, there is no one, when they say this; nigulu tyina tyigd ijjida = if there is no one in the places we have searched; kndina kligod = or from the information you have collected, you could not nd anybody; pattdu podutu ijjida = and from your marriage alliances, if there is no one; yn onji ponnanu tte = I have seen a maiden; estogu esto = I like her very much; muttogu mutto und = she resides very close to our place; manna pakalri aramanetu = in the Manna Pakalri palace; gindegilirma daiyrena magal akka daiyyru = daughter of Gindegilirma Daiyyru, the maiden Daiyyru.
415-430 akke daiyyru ulll avva ponnu ptera sandnpl...yII pl mande ballennaga avvene t kndr kdi binneryII vuy slere ppond pandr...kanci kadaginda aramaned sleryII kdi binnareg slerypr unasu pddr yina attilnuyII prda unasu undud bmidr mand agul kdand maditndu pperyII kancikadaginda aramanegu mannavonji pakalri aramaneg pvanagoyII drogu ppina tyr agul r mande namavonji aramaneg inimuttyII idamutta barandi binner battery r battineyII
Word meaning: avva ponna ptera sandan = to ask for her hand and x the alliance; ple mande = you go, gentlemen,; avvan t kndr kdi binner = the assembled guests hear this; vuy slere ppond pandr = all right, Sler; we shall go, they say; kanci kadaginda aramaned sler = Sler, in the Kanci Kadaginda palace; kdi binnareg = to the assembled guests; pr unasu pddr = serves them the meal cooked in coconut milk; yina attilnu prda unasu undud = after taking the meal cooked in coconut milk; bmidr = they are satised; mand agul kdand maditndu pper = the men, joining and discussing, they gopvanago = when they go; drog ppina tyr agul = the inmates of the palace see these guests coming, at a distance; r mande namavonji aramaneg = O gentlemen, to our palace; inimutta idamutta barandi binner = the guests who had, till now, never visited; battery = are coming; r battine = who are they?
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415-430 Daiyyru is there. To ask for her hand, And negotiate the alliance, you proceed. The assembled persons hear this. The gathered guests say, All right, Sler, we will go. In the Kanci Kadaginda Palace, Sler, For the assembled guests, serves the meal cooked in coconut milk. That cooked meal, After eating, the guests become happy. The assembled persons, joining together And discussing, From the Kanci Kadaginda palace, to the Manna Pakalri Palace, they go. When they proceed towards the palace, The inmates of the Manna Pakalri palace, from a distance, see them; and they ask, Who are these people, gentlemen? To our palace, till now, So far, who had not come, such guests are arriving. Who could they be?
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431-446 battininder allida marayid nr agul maipdere kancida kairankayII kancida kairanka pdadr pyina binner kai diyryII kaiya podi krala podi tigalodo yamadlu mneda muccindayII mneda munccinda bigarenu dekkdr binner tenkyi rangasleyII cvadi ketti pji bjirada palyid sli onji kattanaga dalledyII kdi kdi kuldudr pundu pundu maditer tene samaydyII ginded nr...la konedr ry mand dombu glidyII ry mande dombu glid batti binnr dombu kya pr tammona balle kullendryII
Word meaning: battininder = who have arrived? the host asks; allida marayid = in the vessel of the red-wooded g-tree; nr agul maipdere = the host gets it lled with water; kancida kairanka = a small bronze vessel with a handle; pdadr = instructs to keep; pyina binner = the guests who have come; kai diyr = extend their hands (for water); kaiya podi = the dust particles of the hands; krala podi = the dust particles of the feet; tigalodo yamadlu = the thick mass of dust from their chests; mneda muccinda bigarenu = the sweat that has covered their faces; dekkdr binner = the guests wash off; tenkyi rangasle cvadi = in the verandah of the southern open hall; ketti pji bjirada palyid = on the chiselled and polished wooden planks; sli onji kattanaga dalled = placing them in a line and tying them in white cloth; kdi kdi kulduder = makes the guests sit, from one end to the other; pundu pundu maditer = the guests converse in groups and clusters; tene samayd = at that time; ginded nr konedr = in a small vessel, water is brought; ry mande = O gentlemen; dombu glid batti binnr = you are the guests, who have come bracing the hot sun and the blowing winds; dombu kya pra tammona = when there is such burning heat, we have arranged a feast cooked in coconut milk; balle kullendr = please come and sit, the host requests.
447-458 ginded nr kordu dandinagaandey mand nigale dombu kya pra tammonugu baydi mandelattyII bla kajjodu bla kryde bayidondr ayin kndr riya mand pinavoyII pi kajja pand nigul vandi kajjon oripodannaga ayin kndr aguluyII nigale aramanet drg korpi ponnu muttog mruna mumbo undnd...yII ande binnere kndara nigulu mruna mumbunu bsa krtida tingldu mrd ptnd...y...II korpi ponnanu suggi paggu tingldu nana ettina ponnu daiyyr ble elyavuyII
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431-446 Who have arrived? the host asks. The vessel made from the red-wooded g-tree is lled with water; A small bronze pot with a handle Is kept in the vessel. The guests who have arrived, Extend their hands (for water). The dust particles from their hands and feet; and the thick mass of dust from their chests; And that has covered their faces The sweat from their facesthe guests wash. In the verandah of the southern open Hall of the palace, the chiselled and polished wooden planks, Are kept in a line and tied. On the white cloth. The guests are seated, from one end to the other; they converse in groups and clustres. At that time, The host fetches water in a small vessel and says, O gentlemen, in the hot sun And the blowing wind, You have come as our guests. As there is still burning heat, for a feast cooked in coconut milk, please come and sit. 447-458 When the guests are requested to eat, offering them water, they reply, Gentlemen, We have not come, in the burning heat, for your feast of a meal prepared in the coconut milk. We have come for an important task, we are on an urgent mission. The host hears this; and he Replies, O gentlemen, the tasks that we can do, You have to tell us; the tasks that we cannot, you have to excuse us. The guests hear this. They reply, In your palace, do have a maiden to be given away in marriage to a distant place? Or cattle to be sold to a nearby region? O guests, please listen.The cattle to be sold, We sold them in the months of Bsa and Krti; The girls to be given in marriage, we gave them away in Suggi and Paggu. Now, the remaining girlDaiyyruis of tender age.
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Word meaning: ginded nr Kordu dandinaga = when water is offered in a small vessel and requested nigale dombu pra kya tammonugu = for your feast cooked in coconut milk, in this blistering heat; baydi mandelatt = we have not come; bla kajjodu = onsome important work; bla kryde = on some urgent mission; bayidondr = we have come, the guests tellpi kajja pand nigul = tell us the work that we could do; vandi kajjon oripodannaga = the tasks which we cannot do, you have to excuse us, when the host tells; ayin kndr agulu = the guests hear; nigale aramanet = in your palace; drg korpi ponnu = do you have a maiden to be given away (in marriage) to a distant place? muttog mruna mumbo undand = do you have cattle to be sold to a nearby region?* the guests ask; ande binnere kndara nigulu = O guests, would you please listen?; mruna mumbunu bsa krtida tingldu mrd potnd = the cattle to be sold, we have sold them in the months of Bsa and Krti; korpi ponnanu = the girls to be married; suggi paggu tingludu korto = in the months of Suggi and Paggu, we have given them away; nana ettina ponnu daiyyr = now, the remaining girl is Daiyyr; ble elyavu = she is of tender age. * It is a typical Tulu expression used in traditional Tulundu while making a marriage proposal.
459-470 mti kuntunu tuttre trivuji budi tarnu kattare teriyujatt l lare pryad ponnuy...II tdi bdidu klu pattd gobbonu undu mti kuntunu tuttre trijund pannagundeyII rya mandale nigule ponnu l lare pryada nda enkala ng tarok samndyII patt padinji pryadavo kasler nikale ponnage enkale nag tareku samyyII nigulla enkulla panda pternd dla vand nama pyi matti bra ballya kottygyII matti bra ballyana sloliy ponna sammando pdu knnago knnagonduyII
Word meaning: mti kuntunu tuttre trivuji = once she takes off her sari, she does not know how to wear it again; budi tarnu kattare teriyujatto = her hair, once untied, she does not know to how to tie them again; ...tdi bdidu = in the bylanes and the streets; klu pattd = holding sticks; gobbonu undu = she is playing,; pannagunde = when they say nigule ponnu l lare pryada nda = if your maiden is seven, to seven and a half years of age; enkale ng tarok samnd patt padnji pryadavo kasler = she is suitable for our boy, kasler, who is ten to sixteen years of age; nikale ponnage enkale nag = for your maiden, our boy; tareku samy = is a good match; nigulla enkulla panda pternd dla vand = if you and we talk and discuss, nothing will come of it; nama pyi = let us go; matti bra ballya kotyg = to the hut of the astrologer, Mattibra; mattibra ballyana sloli = so that he could match the horoscopes (of the boy and the girl); ponna sammando pdu knnago = let us consult him about the marriage alliance with the maiden.
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459-470 Once she takes off her sari, she does not know how to wear it again; her hair once untied, She does not know how to tie them again. The girl is seven to seven and a half years of age; In the bylanes and the streets, holding a stick, she is playing. The sari that she unwinds, she does not know how to wear it again, when they say this, O gentlemen, if your girl is seven to seven and a half years Of age, she is a perfect match for our boy. kasler, of ten to sixteen years of age; for your girl, Is a good match. If you and we, just speak and discuss, nothing will happen. Let us go to the hut of the astrologer, Mattibra For his advice. Let us go and consult him about matching the horoscopes; and the marriage alliance with the maiden.
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471-484 ayin kndra mande agl kdu maditondu pperu ancila... y...II matti bra ballya kotyagu pdu agl na slli ponna sambando kdenagayII kdana murgon pdu knnaga undu daiyrego slerego slli sambandoy...II slera sambandha oppidr pannaga vur mandey...II nama jti arasu ballya kattd and ponnag tlibandi pdode madmeg dinayII madmeg dina dvdnd panderkul ayin kndr ponnag tlibandiyII ponnag tlibandi pdadr tla rken kpadr, madmg dina dyery...II
Word meaning: ... pperu ancila = they go that sidepdu = after goingagl = they; na slli = the horoscope of the boy; ponna sambando = the marriage alliance of the girl; kdenaga = when they request the astrologer to work out; murgon pdu knnaga undu = when they ask for the astrological interpretation; daiyyrego slerego = of Daiyyru and Slere; sloli sambanda = the marriage alliance; slera sambandha = the proposal of Sler; oppidr = they accept; pannaga avu = when this is conveyed; nama jti arasu ballya kattd and = according to the custom of the king Ballya of our caste; ponnag tlibanda pdode = the sacred chain (to conrm the proposal) must be put for the girl; madmeg dina dvodnd = the day for the marriage must be xed,; panderkul = they tell ponnag tlibanda pdadr = for the maiden, the sacred chain, they tell to put; tla rken kpadr = and also tell to put ornaments on the arms; madmeg dina dyer = they x the day for the marriage.
485-496 broddu bro enmenni angre brogu tingl muttogu sankrnti sarvaygo...y...II edde lyg edde galigeg na dibbano barpender barpenderaguly...II manna pakalri aramanet yi attil prda unasu undudu bmidre...y...II prda unasu undudu bmidra rde mande pyinder manna pakalri aramane budiyr...y...II kanci kadaginda aramaneg bannga kasler drogu barpina tyer...y...II riya mande pyi binnr nigul nde battara ponnde battarund knder...y...II
Word meaning: broddu bro = after a few weeks; enmenni = on the eighth day; angre brogu = on a Tuesday; tingl muttgu = near the end of the month; sankrnti sarvaygo
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471-484 The hosts hear this. They and the guests, joining together and discussing, Go that side (to the hut of the astrologer). After going to the hut of Matti Bra, When they ask him about the horoscope of the boy and the alliance of the girl, He matches the horoscopes of Daiyyru and Sler; The alliance of Sler with Daiyyru, is agreed. The proposal of Sler is accepted. When the people of the girls side say, Gentlemen, According to the custom of the king Ballya of our caste, For the girl, the sacred chain must be put and the day for the marriage, Must be xed, suggest the guests. The hosts hear this. For the girl, the sacred chain They put; for the arms, arm ornaments, They tie; and for the wedding, they x the day. 485-496 After a few weeks, on the eighth, Tuesday, At the end of the month, close to the day of the solstice, At an auspicious time and a propitious hour, we will come, With the wedding procession of the groom, they declare. In the Manna Pakalri palace, the cooked meal, Of rice prepared in coconut milk, they eat; and are satised. After eating the rice cooked in coconut milk, O gentlemen, Let us go, the guests tell. They leave the Manna Pakalri palace. When they reach the Kanci Kadaginda palace, kasler sees them arriving at a distance. O gentlemen, you had gone as guests, Have you come back as men or as women (Have you succeeded in your mission)? he asks
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= close to the day of the solstice; edde lyg edde galigeg = at an auspicious time and in a propitious hour; na dibbana barpander agul = we will come with the marriage procession of the groom, they tellpyinder = let us go now, they suggestbudiyr = they leave bannga = when they reachdrog barpina tyer = the arrival of his people, from a distance, he seespyi binnr nigul = you had gone as guests; n ade battara ponnde battarund kndr = have you come back as, men or as women? (i.e. whether your mission is successful or otherwise?) he asks.
497-510 ande slr kndara r pvanaga enkul nd pta bannaga reg...y...II bannaga reg ponnu tya baddha maldo akke daiyyr oppoda ponnage tli bandiy...II ponnagu tli bandi pdy tlarke kpadne madmegu dina dya kasler kndara...y...II edde lyoge edde galigeg angre vrodu tingl muttg sankrnti sarvyg...y...II na dibbana barpo enkulu barpandu pandonnaga avven knder ksler bla accandr...y...II drgu lemni kdadr muttg leppu leppa kadapadr bottu kirepad rjyngana nd...y...II gli nadd nirel pattadr dikkel poyyagunda pdadr kasler...y...II
Word meaning: pvanaga enkul nd pta = while going, we went as men; bannaga reg = when returning, for you; ponnu tya = we have seen a maiden; baddha maldo = and have nalized the alliance; akke daiyyr oppoda = for you, the maiden, Daiyyru we have agreed; ponnage tli bandi pdy = for the maiden, the sacred chain we have put; tlarke kpadne = we have tied the arm ornaments; madmegu dina dya = we have xed the day for the marriageenkulu barpandu = we will come,; pandonnaga = when they say; avven knder kasler = kasler hears; bla accandr = very good, he says; drgu lemni kdadr = to the far off places, he sends the messengers; muttg = to nearby places; leppu leppa = through the word of mouth; kadapadr = he invites people; bottu kirepad = clearing the high dry farm land; rjyngana nd = a royal courtyard is made; gli nadd nirel pattadr = by planting banyan trees, he creates shade; dikkel poyyagunda pdadr kasler = kasler tells them to put mounds of sand to make hearths.
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English Translation
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497-510 O Sler, would you please listen? When we went, We went as men; and while returning, for you We have seen a girl; and have nalized the alliance. The maiden, Daiyyru is the girl we have nalized; for the girl, the sacred chain, We have put; the ornaments for the arms, we have made her wear. And we have xed the day for the wedding. kasler hears this. At an auspicious time and in a propitious hour, on a Tuesday, When it is nearing the end of the month, close to the day of solstice, We will come with the procession of the groom, we have told them. When they say this, ksler listens and is very much delighted. To far off places, he sends messengers; to the nearby places, to invite by word of mouth, He sends his men. Cleaning the high dry eld, he gets a royal courtyard prepared; Planting the branches of banyan trees, shade he provides. To make hearths, he tells them to put mounds of sand.
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511-522 kukkudu kodidompa pdadre baccired panidompa padr uttarg sirit...y...II bujjaldu katta pdadr kasler edde lyed edde onji galiged...y...II kdana mandin sler kdadr kdi manded knuvr kasler...y...II namma jti kattd rya mande mandg pr unasu dumbo madmaya aitoy...II madmaya aito dumbundu sler knnaga ande sler r kndara namma jti onjiyII namma jti kattud dumbudu mandg prda unasu vodu avva piravude...y...II
Word meaning: kukkudu kodidompa pdadre = he causes to put up a pandal from the leaves of the mango tree, and tells to tie a white cloth to the ceiling of the pandal; baccired panidompa padr = from the betel leaves, he sets up a pandal for shade; uttarg sirit = to the wall-plate, with the ribs of the coconut leaves; bujjaldu katta pdader = the corners of the pandal, he gets them tiedkdana mandin sler kdadr = Sler assembles the people who are expected to come for his wedding; kdi manded knuvr kasler = kasler asks the assembled guests; namma jti kattd riya mande = according to our caste norms, O gentlemen; mandg pr unsu dumbo madmaya aito dumbo = Which has priority serving the meal for the guests cooked in coconut milk or dressing up the bridegroom? sler knnaga = when Sler asks; ande sler r kndara = O Sler, would you please listen?; namma jti kattudu dumbudu mandg prda unasu vodu = according to our caste norms, rst we have to serve the meal cooked in coconut milk, to the guests; avve piravude = after that
523-534 madmaya aitonu dibbano pvd pvdundu pannaga aven kndr kasler...y...II edde lyod edde galigd kdi mandegu prda unasu sler avul pdadr...y...II avva piravudde kasler madmaya aito yra ayyapu panpi brida mldde...y...II ayyppu panpi brida mlde didumbu gudddr rappe panpi nda mld ambari pdadr...y...II edde valyed edde galigd dibbano kond manna pakalri aramaneg dibbano pvanagund...y...II drogu ppina binner riya mande namma aramaneg madmaya dibbano battandatta...y...II
Word meaning: madmaya aitonu = bedecking the groom; dibbano pvd = and then we have to go with the marriage procession of the groom,avva piravudde = after this; madmaya aito yra = he dresses himself as a groom; ayyapu panpi brida mldde = on the back of the bullock, Ayypu; didumbu guddadr = he causes the beating of drums; rappe
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English Translation
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511-522 With the mango leaves, kasler tells to put up a pandal; and to tie a white cloth to the ceiling; and from the betel leaves, A pandal, for shade he tells to erect. To the wall-plate, from the tender ribs of the coconut fronds, The corners of the pandal, kasler tells to fasten. At an auspicious time and in a propitious hour, He assembles people who are expected to attend his marriage. He asks the assembled guests, O gentlemen, In terms of our caste traditions, which comes rst: Serving the meal cooked in coconut milk for the gathered guests? Or bedecking the groom? When Sler ask this, O Sler, would you please listen? In terms of our caste practices, rst, The meal cooked in coconut milk must be served to the assembled people; and then... 523-534 bedecking the groom, we have to go in a procession. kasler hears what is being said. At an auspicious time and in a propitious hour, for the gathered guests, The rice cooked in coconut milk, he has it served. Then, he bedecks himself in the attire of a groom. On the back of the bullock, Ayyppu, Beating of the drum, he arranges; The howdah on the back of the elephant, rappa, he tells to place. At an auspicious time and in a propitious hour, when the marriage procession, Reaches the Manna Pakalri palace, The people of the palace remark, The guests are arriving at a distance, O gentlemen; The marriage procession of the groom has come to our palace, hasnt it?
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panpi nda mld ambari pdadr = on the back of the elephant, rappa, he tells to place a howdah dibbano kond = with the marriage procession of the groompvanagund = when they go; drog ppina binner riya mande = who are the guests who are going at a distance? namma aramaneg = to our palace; madmaya dibbano battandatta = the marriage processionn of the groom has come, hasnt it?
535-546 mandelegu p tambila kdadr kaslere batti dibnana edknder...y...II pddi mnedi dompogu dibbano dinjader tri takkanada pajet mande kulladery...II kdonodu maditer riya mande mandeg koriyer aguluy...II bella nr pariye binneragulu panper and mande nama jti kattd...y...II ponnag psre dumbo dressa dumbo mandg prda unasu dumbo knnaga agul y...II kdi mande panperagul ry mand kdina mandg prda unasu vode...y...II
Word meaning: mandelegu p tambila kdadr = the assembled people are greeted with owers; kaslere batti dibnana = the marriage procession of kasler; edkonder = is ceremoniously welcomed; pddi mnedi dompogu = into the erected, prestigious pandal; dibbano dinjader = the grooms party is ushered in; tri takkanada pajet = on the small mats made from the fronds of the palmyra tree; mande kullader = the people are made to sit; kdonodu maditer = after being seated, they discuss; mandeg koriyere agul = to the gatherd people; they serve; bella nr = jaggery and water; pariye = they consume; binneragulu panper = the guests then asknama jti kattd = according to our caste norms; ponnag psre dumbo dressa dumbo mandg prda unasu dumbo = which has priority: presenting the bride, owers and sari. Or the ceremonial showering of the sacred rice grains on the heads of the couple? Or serving the meal cooked in coconut milk for the assembled persons? knnaga agul = when they ask this; kdi mande panperagul = the gathered people tellkdina mandg prda unasu vode = rst, we have to serve the meal cooked in coconut milk for the assembled people, shouldnt we?
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English Translation
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535-546 The members of the marriage procession are greeted with owers; And are accorded a ceremonious welcome. They are ushered into the prestigious special pandal; On the mats prepared from the palmyra leaves, they are seated. Thus, the grooms party is shown respect. For the assembled people, they serve Jaggery and water. The guests eat jaggery and drink water; and then ask, O gentlemen, according to our caste practices, What comes rst: Presenting owers and sari to the bride? Or showering of rice grains on the couple? Or serving the meal cooked in coconut milk for the assembled people? To this the gathered people advise, O gentlemen, For the assembled people, the meal cooked in coconut milk must be served, shouldnt we?
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547-560 edde lyedu edde galigd prda unas pdadr avva pirvud deyyreg...y...II p sre madmaleg koriyer kasler daiyyrenolu...y...II dre sseg avul kulladr bolli mdodda bolpu rodda...y...II daiyyrg slereg kai muttad kai muttu kai dre mai muttud...y...II ssa agul pdadr dre ssa yina kla...y...II rya mande anday... ena daiyyrundu edde llyd...y...II edde galigd dompalay dompa japuddu korlend pannagay...II
Word meaning: avva pirvud = after this; deyyreg = to Daiyyru; p sre madmaleg koriyer = sari and owers are presented to the bridedre sseg avul kulladr = then the couple is seated for the marriage ceremony of pouring water on their palms and for showering rice grains on their heads; bolli mdodda = before the appearance of the morning star; bolpu rodda = before the daybreak; daiyrg slereg kai muttad dre = holding the hands of Daiyyru and Sler, holy water is poured on their palms to mark the wedding; mai muttudu ssa agul = touching them, the ceremonial rice grains are sprinkled on their heads; dre ssa yina kla = after completing the ceremonyena daiyyrundu dompa japuddu korlend = ceremoniously, make my Daiyyru leave the marriage pandal,
561-572 andand slere anda slere eddonji lyodu edde galigd ...y...II deyyrugu dompa japudadr deyyrunu dompala japda koriyery...II kasler ruy manna pakalri aramanedd dibbano knd pirabaruver ... kancnitta kadaginda aramanegy...II sler r bannagundoye r ponne daiyr kndana balata kr dumbu pdunodu...y...II balata kr dumbu pddu poggula pottala muccinna tudar...y...II pranna agli pattla kancida kaitattge pattlandry...II
Word meaning: andand slere anda = yes, yes, Sler, say the hostsdompa japudadr = Daiyyru is ceremoniously led out of the marriage pandal; kasler ruy manna pakalri aramanedd = kasler, from the Manna Pakalri Palace; dibbano kond = along with the
12/10/2007 5:15:01 PM
English Translation
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547-560 At an auspicious time and in a propitious hour, the meal cooked in the coconut milk is served; Then, for Daiyyru The bride sari and owers are presented. kasler and Daiayyru Are seated for the wedding ceremony. Before the appearance of the morning star and before the day break; On the palms of Daiyyru and Sler, The sacred water is poured and touching them, Grains of rice are showered on their heads. After the completion of the wedding ceremony, Sler requests, O gentlemen, My Daiyyru, at an auspicious time And in a propitious hour, from the marriage pandal, Ceremoniously, you escort her out. When he says 561-572 All right, all right, Sler, they tell. At an auspicious time and in a propitious hour, Deyyr is ceremoniously led out of the marriage pandal; And she is escorted out of the pandal. kasler, from the Manna Pakalri Palace, To the Kanci Kadaginda Palace, returns with the marriage procession. As the marriage party reaches the palace, Sler says, O lady Daiyru, would you please listen? Putting your right foot forward, You enter (the palace); And light the covered lamp. Hold the big vessel of rice cooked in coconut milk; And a bronze ladle.
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marriage procession; pirabaruver = comes back; kancnitta kadaginda aramaneg = name; sler r banngundoye = when Sler comes back; r ponnu daiyr kndana = O lady Daiyyru, would you please listen? balata kr dumbu pdunodu= putting your right foot, rst; poggula = you enter (the palace); pottala muccinna tudar = light the covered lamp; pranna agli pattla = hold the large cauldron of rice cooked in cococut milk; kancida kaitattge pattlandr = hold the bronze ladle, he tells her.
573-584 ayin knder daiyr r balata kr dumbu pdd...y...II balata krn dumbu pd poggiyr pottadr muccinna tudar...y...II pattdr pranna agolinige kancida kai tattugo pattvry...II daiyyrego slerego madme duge ji mjila tingoly...II ...onji raddla varusodu avulu advundondu asaronduy...II itti klodu panpera ar rma rma klane enna tarotay...II
Word meaning: ayin knder = she hears what is said; balata kr dumbu pdd = putting her right foot, forward; poggiyr = she enters; pottadr muccinna tudar = lights the covered lamp; pattadr pranna agolinige = she is made to hold a cauldron of rice cooked in coconut milk; kancida kai tattugo pattvr = she is made to hold the bronze ladle; daiyyrego slerego madme duge = since Daiyyru and Sler are married; ji mjila tingol = about six to three months; onji raddla varasodu avulu = one or two years have become; advundondu asarondu = cooking and eating; itti klodu = when she is there; panper ar = she tells; rma rma klane = What a bad time it is!; enna tarota = of my type
585-598 gilirma daiyyr enna tarota ponnulu av madmal pa...y...II stako ppane tingolu kullavo varsa pedduva yn...y...II ...madmal ji stago pjane varsa peddijind pander deyyr...y...II yn ovvnonji daiva dvere parake panoli panolindery...II yn ereg pandeda dla avnd gattadd tirt gattadd mitty...II uddu maddru inpi rjyodu ullere mrid mkalabbe dver...y...II aregonji aridna parake panpenderu riy anda dvere...y...II
12/10/2007 5:15:02 PM
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573-584 Daiyyru hears what is said. She places her right foot forward; And placing her right foot forward, she enters the palace. She lights the covered lamp; Holds a large vessel lled with rice cooked in coconut milk; And also a bronze ladle. Since the wedding of Daiyyar and Sler, Three to six months have gone by... One or two years pass by. During this period, she spends her time, in cooking and eating. Then, she starts worrying, What a bad time it is! of my type 585-598 Gilirma Daiyyr says these Women reach puberty; And have their pollution days. They sit out every month; And give birth within a year. I have not reached puberty; I do not have my pollution days; I have not given birth even after a year. To which God or spirit, shall I Pledge an offering? she asks. Whomsoever I pray, nothing will happen. Above the hill region and below the hills, In the Uddu Maddru kingdom, There is the most powerful Mother Goddess, Mri. For Her, an offering of rice, I should pledge, she says. O Goddess.
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Word meaning: ...ponnulu av = these women; madmal pa = reach their puberty; stako ppene = observe their pollution days; tingolu kullavo = when they menstruate at the end of the month, they sit out; varsa pedduva = give birth within a year; yn madmal ji = I have not reached my puberty; stago pjane = I have not observed my pollution days; varsa peddijind = I have not given birth within a year; yn ovvnonji daiva dvere parake panoli panolinder = to which God or spirit shall I pledge an offering? she asks; yn ereg pandeda dla vand = whomever I beseech, nothing will come of it; gattadd tirtt gattadd mitt = below and above the ghats; uddu maddru inpi rjyodu = in the Uddu Maddru kingdom; mrid mkalabbe dver = there is the most powerful Mother Goddess, Mri; regonji aridna parake panpenderu = for this Deity, I will pledge an offering of rice, she says; riy anda dvere = O Goddess
599-612 rye anda dverey yn madmal yeda staka...y...II pyeda tingolu kuldeday varusa peddiyeda ande dvere...y...II n blen yn peddiyod kancil tumbuv pundi panavu...y...II parake yn pdavey ponna blen yn peddiyeda...y...II bangrda ble bollida tottilu yn parake pdavender...y...II angana adpave pvana malpuve pandi parakedu bri maret...y...II daiyyru madmal yr r staka avulu pvanagundo...y...II
Word meaning: n blen yn peddiyod = if I give birth to a male child; kancil tumbuv = I will perform the kancil ceremony of my child; pundi panavu parake yn pdavey = I will offer stful of coins in the hands of my child; ponna blen yn peddiyeda = if I give birth to a female child; bangrda ble bollida tottilu = the golden image of the child and a silver icon of the cradle; yn parake padavender = I shall offer; angana adpave = I shall get the courtyard of your temple, swept; pvana malpuve = I will purify it; pandi parakedu bri maret = because of her pledge of the offering and fervent prayer; daiyyru madmal yr = Daiyyru reaches puberty; staka avulu pvanagund = when she has her pollution days.
12/10/2007 5:15:03 PM
English Translation
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599-612 O Goddess, If I reach puberty, if the pollution Days I have, if I sit out at the end of each month, If I give birth within a year, O Goddess, Should I give birth to a male child, I shall perform his kancil ceremony; and the stful of coins In his hands, I shall make him offer. If I give birth to a female child, A golden image of the baby and a silver icon of the cradle, I shall offer you. I shall also have your courtyard swept and puried. Because of her pledged offering and the fervent prayer, Daiyyru gets her puberty. When she has her pollution days
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613-626 bolyna tyipde tarekoro myde mydnd r pandr...y...II tana bduda sagmal ponnolen palmy leaf messagee kattad udisre katta kattadr...y...II ballad bgya cippudu sgeda teli manjl pattadr...y...II tdu syligu pde parapugu madyal katta kariyag...y...II madyal kattavonji kariyag pyre svira kudupu kallugey...y...II ry anda kndar r ya mitta kattad yn myde...y...II enna pilanru madyalgige tirta kattag yn myeda...y...II
Word meaning: bolyna tyipde tarekoro myde = I have to get my white clothes, washed and I have to have a head bath; tana bduda sagmal ponnolen = she calls for the maids of her Bdu; kattad udisre katta kattadr =, she gets her worn saris tied into a bundle; ballad bgya = in a balla, the bark of the Indian walnut (sirissa) tree (The bark is used as a cleaning agent); cippudu sgeda teli manjl = in a coconut shell, soap nuts, thin liquid of gruel, and turmeric powder; pattadr = makes the maids carry; tdu syligu pde parapugu = to the swirling stream of a canal near a rock; madyal katta kariyag = near the bunds set up by a washerman; pyre svira kodupu kallugey = where there are thousands of cut stones, she goes; ry anda knder r = O maids, would you please listen? ya mitta kattad yn myde = I have to take bath in the upper bund; enna pilanru madyalgige = in that case, the washerman will have to use my dirty water; tirta kattag yn myeda = I if bathe in the lower bund
627-638 ena pilenro madyalagige tirta kattad yn myodo...y...II madyala pilanro enkndrge nadu kattag kariyad jdr pvura kuppunje kalld kulyre kattda udisre toyipadr...y...II tarek tigalegu sgene pdadrge tare orvara pijenkaderyey...II adiyra kantyer mlra negetere tare kudtr berik pdiyr anna dr ar adimadr...y...II ennider bmy jalmoniy
12/10/2007 5:15:04 PM
English Translation
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613-626 I want my white unclean clothes, washed; I want to have a head bath; And bathe, Daiyyru says. She calls for the maidservants of the Bdu; And tells them to tie her worn saris into a bundle. In a balla, bark of the Indian walnut tree, and in a coconut shell soap nuts, Thin liquid of gruel and turmeric powder she makes them carry. To the swirling stream of a canal near a rock, To the bunds set up by a washerman, To that bathing point Where there are a thousand cut stones, she goes. To her maids, she says, O please listen to me. I have to take bath in the upper bund; If I do, my dirty water, the washerman might have to use. If I bathe in the lower bund 627-638 my dirty water, the washerman might have to use. If I take bath in the lower embankment, therefore, The used water will be mine alone. From the middle of the embankment, into the bathing ghat, she gets down; And sits on the Pvura Kuppunje stone. She makes the maids wash her used saris. The soap nuts, to her head and chest, the maids apply; And rinse her hair, once. She dips into the water and leaps up; Dusts her wet hair and puts them on her back. She looks at the sky and then looks down And remembers the land that had given her birth.
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Word meaning: ena pilenro madyalagige = my unclean water will be for the washerman; tirta kattad yn myodo = I have to bathe in the lower embankment; madyala pilanro enkndrge = that unclean water is for me alone, she says, it seems; nadu kattag kariyad jdr = from the middle of the embankment, she gets down into the bathing ghat; pvura kuppunje kalld kulyre = on the Pvara Kuppunje stone, she sits; kattda udisre toyipadr = she makes the maids wash the bundle of the worn clothes; tarek tigalegu = on her head and chest; sgene pdadrge = soap nuts, she makes the maids apply; tare orvara pijenkaderye = the maids rinse her hair once; adiyra kantyer mlra negetere = she dips into the bottom of the stream and leaps up; tare kudtr berik pdiyr = dusting her hair; she puts them on her back; anna dr = looks up; adimadr = looks down; ennider bmy jalmoniy = remembers the land that has given her birth.
639-650 ninederu nra maccangulenu nra maccangule porlu tyr...y...II ula mattelg kaipdyer varla bulenteda arigdery...y...II nra maccanguleg pdverge nigale banjidu arita bandoyey...II nilit cando ena banjid nr nirpodu garb balirod...y...II santnada palo tjodundre aripdiyre sapa kndero...y...II tdu soyli pde parapunu budiyre r kanci kadagind...y...II
Word meaning: ninederu nra maccingulenu = she remembers the sh in the water; nra maccangule porlu tyr = admires the beauty of the sh in the water; ula mattelg kaipdyer = she puts her hand to the pouch of her sari; varla bulenteda arigderye = one sru of white rice, she takes out; nra maccanguleg pdverge = she puts for the sh in the water, it seems; nigale banjidu arita bandoye nilit cando = the elegant way in which the rice-dough is imbedded in your stomachs; ena banjid nr nirpodu = in the same way, in my stomach, water should be imbedded (I should conceive); garbo balirod = and the conceptus should grow; santnada palo tjodundre = the fruit (signs) of an progeny should appear in me, she says; aripdiyre = she puts rice in the water; sapa kndero = prays for a boon...
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English Translation
87
639650 She remembers the sh in the stream; And then, admires their beauty. She puts hand into the pouch of her sari; Takes out a sru of white rice; And feeds the sh with rice Addressing the sh she says, In your stomachs, the rice dough Is beautifully imbedded; likewise, in my womb, Water should be imbedded; and the conceptus should grow; The signs of a progeny should manifest in me. She feeds the sh with rice, once again. The swirling stream of the canal near a rock, She leaves behind. To the Kanci Kadaginda.
12/10/2007 5:15:06 PM
88
651668 kanci kadaginda aramaneg bannga daiyyr r miyi nr...y...II miyi nrd undi unasd daiyyre banjid nr nirtundu...y...II nr nirtandu garbola balirund daiyyra banjig onji tingalnd...y...II onji tinglu karnd banjg radd tinglu nirednd...y...II radd karipdu banjig mji tinglu nirdnd...y...II mji tinglu kardnd banjg nl tinglu nirende...y...II nl tingl karidnd ain tingl nirednd...y...II ain tingol kari pnd banjigji tingl niredundo...y...II banjig ji tingl karnde banjg l tingl niredundy...y...II
Word meaning: aramaneg banngaPalace when she reaches myi nrd undi unasd = from the water she has bathed and the food she has taken; daiyyr banjid nr nirtund = in the stomach (womb) of Daiyyru, conceptus is formed; garbola balirund = the conceptus grows; daiyyra banjig onji tinglnd = it is one month for her pregnancy; onji tinglu karnd banjg = for the pregnancy, one month is over banjg l tingl niredundy = for the pregnancy it is the seventh month
669686 l tingl nirenag kasler panpery...II enna daiyyregu l tingldu p mudipavodu pta sre koroduy...II bayake pddo bayakadavu sammano bmyduy pannaga undo...y...II l tingld kasler r kdana mandilenu kdadr...y...II kdav mandilenu kdadr p mudipadr p sre...y...II p sren korpadr bayake pdadr bayakeda samman...y...II bayakeda sammano bmyadr l tingl karidind...y...II banjig edma tinglnd edma tingl kardinde...y...II edma tinglg kardindu banjg ormba tingl niredund...y...II
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English Translation
89
651668 .palace when Daiyyr comes, Because of the water in which she has bathed And the food she has eaten, She conceives. She becomes pregnant; the conceptus grows; And she is one month pregnant. The rst month is completed; And it is the second month. The second month is completed; And for her pregnanacy, it is the third month. The third month is completed; And it is the fourth month for her pregnancy. The fourth month is completed; It is the fth month. The fth month is completed; For her pregnancy, it is the sixth month. The sixth month is completed; It is the seventh month. 669686 When it is the seventh month for her pregnancy, kasler says, For my Daiyyru, it is the seventh month. She must be decorated with owers and presented a sari and owers; The pregnancy ceremony must be performed; And a feast has to be arranged. When he says, On the seventh month, kasler, Invites people who do not normally come; He also assembles people who usually come. He tells to adorn Daiyyru with owers; And present her with a sari and owers. He organizes the pregnancy ceremony; a feast He arranges. The seventh month has been completed; For her pregnancy, it is the eighth month. The eighth month has been completed; For her pregnancy, eight months are completed. It is the ninth month.
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90
Word meaning: l tingl nirenag = when it is the seventh month; kasler panper = kasler tells; enna daiyyregu lu tingldu = for my Daiyyru, in the seventh month; p mudipavodu pta sre korodu = she must be bedecked with owers; and has to be presented with a sari and owers; bayaka pddu = the pregnancy ceremony must be held; bayakadavu sammano bmyduy = the feast of pregnancy ceremony must be organized,; pannaga undo = when he says; kdana mandelen kdadr = the people who generally do not come, are invited; kdav mandilenu kdadr = people who generally come are invited; p mudipadr p sre korpadr = Daiyyru is bedecked with owers and is presented with sari and owers; bayake pdadr bayakeda sammano bmyadr = he organizes the pregnancy ceremony and a feast thereof
687-700 ormba tingl karipnd banjg pattu tingl nirenagay...II daiyyru banjig patt tingld ble griy maguruvey...II bse mannivey andaya akko tare udevondu barken yn...y...II berivudevondu barkene yn banjivudevondu barkenennegunde...y...II anda maga blene y kndaney tarevudevonodu battada maga ...y...II taret putiny tammalendr berivudevonodu battada maga ...y...II berit puttiny meggendr banji vudevonudu battada maga ...y...II
Word meaning: ormba tingl karipnd = the ninth month has been completed; banjg pattu tingl nirenaga = when it is the tenth month for her pregnancy; daiyru banjig patt tingld = in the tenth month of pregnancy; ble griy maguruve = the baby turns and tumbles; bse mannivey = the baby speaks; andaya akko = O mother; tare udevondu barken yn = shall I come out, breaking through the head? berivudevondu barkene yn = rupturing through the back, shall I come? banjivudevondu barkenennegunde = breaking through the stomach, shall I come? When it asks this; anda maga blene y kndaney = O my child, do you hear me?; tarevudevondu battada maga = breaking through the head if you come, my child; taret putiny tammalendr = as the one born as the head of the familyyou are my uncle (my mothers brother)people might say; berivudevonodu battada maga = by breaking through the back, if you come, O my child; berit puttiny meggendr = the one who is born after meyou are my younger brotherpeople might say; banji vudevonudu battada maga = by breaking through the stomach if you come, my child
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English Translation
91
687-700 The ninth month is completed; And for her pregnancy it is the tenth month. When it is the tenth month for Daiyyru, The baby turns and tumbles. It starts speaking, O mother, Shall I come out, breaking through the head? Or breaking through the back? Or breaking through the stomach? When it asks, O my child, you listen to me. If you come out, breaking through your head, People might say you are the head of the family my uncle; If you come out, breaking through your back, People might regard you as my younger brother the one who is born after me. If you come out, breaking through my stomach, my child
12/10/2007 5:15:08 PM
92
701-714 appenu keriny kengadenuver oriyamma sapoku putiyaday...y...II enna banjid maga balidavu barpinavu kilaravunduy...y...II balla maga y ballanderuy pandi nlayi dondedu avodnda...y...II daiyyrugu mettnd maibne angadadi gumulunde tarekodi dangdnd...y...II mirekodi msnd udo udo bne tjund daiyyr banjid...y...II daiyyra banjidu ble putye puti ble tvanaga tart l nilesattigey...II mudmandu mji nile sattige balattd bangrda janyra edat bollida janyra...y...II
Word meaning: appenu kerinye kengadenuver = the one who has killed his mother, the murderer, people would say; oriyamma sapoku putiyaday = if you are born as a boon to your father; enna banjid maga balidavu = and grown as a child in my womb; barpinavu kilaravunduy = there is an opening for you to come out; balla maga ye = you come out (through this), my child; pandi nlayi dondedu avodanda = the tongue that is spoken thus, before it could rest in the throat (immediately); daiyyru mettnd maibne = body pain grips her; angadadi gumulunde = the soles of her feet, burn; tare kodi dangdnd = the crown of her head, slumps; mirekod msnd = the nipples of her breasts, become dull; udo udo bne tjund = the pulsating pain appears; daiyyra banjidu ble puttye = in the stomach (womb) of Daiyyru, a baby is born; puti ble tvanaga = when the baby is observed; taret l nilesattige = on his head, there is a seven-storey canopy; mudmandu mji nile sattige = on his shoulders, a three-storey canopy; balattd bangrda janyra edat bollida janyra = to his right, a golden sacred thread and to his left, a silver sacred thread.
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English Translation
93
701-714 .people might say that you have killed your mother you are a murderer. If you have been conceived as a boon to your father; And grown in my womb; There is a passage for you to come out; O my child, come through this passage, she says. The tongue thus spoken, before it could rest in her throat, She experiences surging body pain: the soles of her feet, Burn; her head tilts; The tips of her breasts become faded; and pulsating pain, Appears in her stomach. From her womb, a baby is born. When one looks at the child On his head, a seven-storey canopy; And on his shoulders, a three-storey canopy; on his right, a golden sacred thread; And on his left, a silver sacred thread one can notice.
12/10/2007 5:15:09 PM
94

5 THE SONG OF NGA BERMER (Nga Bermere Sandi)
715-726 sarva laksana sstra ka kondudu ble puty puti pulotu pul...y...II pula pjiyr puvolu bandiyr ennedu selyr blen pled jepudiyr...y...II mjed muccilame kadadndu led lename dntund pattu padinji bandibrye...y...II periyame dntanaga bleg pudary dvd dvodund pandr...y...II onji bleg mji pudar dvodund pandre bnogu baluvyi bmulla...y...II bngu baluvyi bmulla kumr bmigu meduvyi kumr bittina brendu lder...y...II
Word meaning: sarva laksana sstra ka kondudu = imbibing all the good qualities as described in the scriptures; ble puty = the baby is born; puti pulotu pula pjiyr = the place of delivery is cleaned up; pvolu bandiyr = the navel is tied; ennedu selyr blen = oil is applied to the baby; pled jepudiyr = the baby is put on the spathe of the areca palm blossom; mjed muccilame kadadndu = on the third day, a three-day birth pollution passes off; led lename dntund = on the seventh day, the seven-day pollution is over; pattu padinji bandi brye periyame dntanaga = when the most severe and the longest period of pollution of ten to sixteen days, gets over; bleg pudary dvd dvodund pandr = the baby must be given a name, kasler says; mji pudar dvodund pandre = three names must be given to the baby, he tells; bnogu balavayi bmulla kumr = as someone more powerful than the skyBmulla Kumra; bmig meduvyi kumr = Bmig Meduvyi Kumra (Kumre, who is softer than the earth); bittina brendu = Bittina Bre (as the fearless hero); lder = the baby is called.
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English Translation
95
715-726 A baby is born imbibing all the qualities as stated in the scriptures. The place where the baby is delivered, That place is cleaned; the umbilical cord is tied; the baby is massaged with oil; And is placed on the spathe of the areca palm blossom. On the third day, the three-day birth pollution gets over; on the seventh day, the seven-day pollution is also over. Pollution of ten to sixteen days The longest period of pollution when completed, The child must be Given a name, tells kasler. To the child, three names must be given, he says. As someone as powerful as the sky Bmulla (Handsome) Kumra; as soft as the earth Meduvyi Kumara; And as a fearless hero Bittina Bra, he calls the baby.
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96
727-740 ble putina galiged tjidnd ayygo akkgo astra angana jvakto...y...II rde daiyyro yn ktogu ppend kasler panpery...II ande anjav kndara r r ktogu pparday...y...II yn barpend pannagunde anda daiyyr kndana y...y...II n ppina ktgu ponnu pondjovu barre ijjiy...II ponnu ppun ktogu n barreg ijjind pannaga daiyyru panpery...II tana calnu r pattangunde r ponne daiyr...y...II
Word meaning: ble putina galiged tjidnd = the timing of the birth of the baby indicates; ayygo akkgo astra angana jvakta = there is a possibility for father and mother to attend a meeting in the divine courtyard regarding the use of weapons; rde daiyyro = Hey Daiyyru; yn ktogu ppend panper = I will go to a meeting, kasler tellsr ktogu pparday = if you are going to the meeting; yn barpend pannagunde = I will also come, when she saysn ppina ktgu = to the meeting to which only men go; ponnu pondjovu barre ijji = girls and women cannot come; ponnu ppun ktogu = the meeting to which only women go; n barreg ijjind pannaga = men cannot go, when he says; daiyyru panper = Daiyyru says; tana calnu pattangunde = when she persists with her obstinate behavior; r ponne daiyyr = O lady Daiyyru
741-754 ktogu barpadad nina kpa onj konddadavu...y...II blen bmulla kumran lu malpuvy ere kaitl...y...II ere kaitlu budpannag ruy andjav kndara r...y...II ena tiddappedd tiddappe ulllu gundadappe pergaditi kaitaly...II blen malpuv indr blen tatonudu pyer...y...II tiddappe illagu pveru daiyyru ruy tiddappe andey...y...II ena blen snkdy yn ktogu ppenderiy...y...II
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English Translation
97
727-740 The time of the birth of the child indicates that, his father and mother Might have to go for a meeting at the divine courtyard to decide about the use of weapons. O Daiyyru, to the meeting, I am going, says kasler. O gentleman, please listen. If you are going to the meeting, I will also come, says Daiyyru. When she says, O Daiyyr, you listen, For a meeting, where only men are expected to attend, Girls and women are not supposed to go; A meeting meant only for women, men are Not expected to attend. Daiyyru, With her stubborn behaviour, When she persists, O lady Daiyyru 741-754 if you are coming to the meeting, Your beloved and the most lovable Child Bmulla Kumra Where will you keep him? In whose custody, Will you leave him? When kasler asks, O gentleman, please listen. The youngest maternal aunt of mine is there Gundadappe Pergaditi. Under her custody, I will keep the baby, she says. Carrying the baby on her waist, Daiyyru goes To the house of her maternal aunt. O aunt, please, You have to take care of my child; And I shall be going for a meeting.
12/10/2007 5:15:11 PM
98
Word meaning: ktogu barpadad = if you are coming to the meeting; nina kpa onj konddadavu blen = your beloved and the most lovable child; bmulla kumran = Bmulla Kumra; lu malpuvy = where will you keep? ere kaitl = under whose custody; budpannag = will you leave him? when he asks; ena tiddappedd tiddappe ulllu = the youngest of my maternal aunts is there; gundadappe pergaditi = Gundadappe Pergaditi; kaital blen malpuv indr = under her custody, I will keep the child, she tells; blenu tatonudu pyer = hoisting the baby on to her waist, she goes; tiddappe illagu pyer daiyyru = to the house of her maternal aunt, Daiyyru goes; ruy tiddappe = O my aunt; ena blen snkdy = you are to take care of my child; yn ktogu ppenderiy = I am going to a meeting, she says.
755-772 rde daiyr kndana y dnikordu snkun yn...y...II pr kordu snklay y anna korudu snkuly...y...II parnd kordu snklannga ayin t knvr...y...II blen tiddappe illady maldre daiyrru...y...II daiyra slera ktogu pyer ktogu avulu pvanagy...y...II kempu gudded kemmade onj kariydduge ayyabettuy...II ariya bettu suriya betinpi naluver jana battd kirimily...II ruy kumra anda kumra cenduda gobbugu kanjiy...II kanjile mpugu barpanennag avula kiramile barpend...y...II
Word meaning: ...dnikordu snkunyn = by feeding him what, shall I take care of him? pr kordu snklay y = by giving him milk, you take care of him; anna korudu snkuly = feed him rice and bring him up; parnd kordu snklannga = by feeding him banana, you take care of him, when she says; ayin t knvr = aunt hears this; blen tiddappe illady maldre daiyrru = Daiyyru keeps the child in the house of her aunt; slera ktogu pyer = she goes to the meeting of Sler; ktogu avulu pvanagy = when they go to the meeting; kempu gudded kemmade onj kariydduge = from the Red Hill near Kemmade; ayyabettu, ariyabettu, suriyabettu = names of the persons; inpi nalver jana battd kirimil = when four persons with bad intentions; eruy kumra cenduda gobbugu kanjile mpugu = O Kumra, to play with ball and to graze calves; barppanennag = will you come? when they ask; vula kiramile, barpend = yes, I will come, he says.
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English Translation
99
755-772 O Daiyyru, you listen to me. By feeding what, Shall I take care of him? asks her aunt. By feeding him with milk, you take care of him; by giving him rice You look after him; You can feed him ripe banana. Aunt Hears whatever is told. The child is left in the house of aunt, By Daiyyru. Daiyyru goes to the meeting of Sler. To the meeting, When they go, From the Red Hill near Kemmade, Aiyabettu, Ariya Bettu, Suriya Bettu four people The four persons with bad intentions, come They ask, O Kumra, to play with ball; And the calves To graze, will you come? I will come, O persons of bad intentions, says Kumra.
12/10/2007 5:15:12 PM
100
773-788 r maga kumra kndan y pr yilandy...II pr yilayind tiddeppe pannag muddu kanjida made pr...y...II yn jend pand kumr parnd yilennaga...y...II pakkida made parnd muttayendene anna yilend panpery...II kilenjida maden muttayendene pannavu ye knije...y...II panna kndjne korna tinduj kempula guddeg...y...II kempula guddeg kemmala kariyg cendda gobbugu kanjile mpugu...y...II kumre avulu pvanagund drodu ppunavu tyr...y...II
Word meaning: r maga kumra kndan = O son Kumra, do you hear me? pr yilayind tiddappe pannag = drink milk, when aunt (for Kumra, she is his grandmother) tells him; muddu kanjida made pr = the milk mixed with the saliva of the young calf; yn yijend pand kumr = I will not drink, Kumra tells; parnd yilennaga = eat ripe banana, when he is told; pakkida made parnd muttayendene = I will not touch the bananas made unclean by the saliva of the birds,; anna yiland panper = eat rice, tells aunt; kilenjida maden muttayendene = I will not touch it as it is mixed with the saliva of the house ies,; pannavu ye knije korna tinduj = he does not listen, whatever is told to him and does not eat whatever is offered to him pvanagund = when he goes; drodu ppinavu tyr = they see him, coming at a distance.
789-802 otte kicci mana maccara maldre muttinna muledrada cend malpadr...y kdidde kdi cendn agulu pranagund krdy...y...II krda kaita kondu rasa bannada guvelugu cendnu pdiyr...y...II anda kumra kndan y y cendnu geppdu...y...II ori amma sapaku putible onj bleg mji pudardy...y...II bduge guvelug jappuvano cend la geppodatt...y...II satte nambidrada maldy kumre guvelug jappuvey...y...II
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English Translation
101
773-788 O son, listen to me, milk You drink, says aunt. When she says, of the tender Calfs saliva-mixed milk, I will not take, replies Kumra. Eat banana, when aunt pleads, he says, I will not touch the bananas, as they are smeared with the saliva of the birds. In that case, eat rice and go, she says. I will not eat rice as it is mixed with the saliva of the house ies, Kumra replies. He does not listen whatever is being told; And he does not eat whatever is offered to him. To the Red Hill, To the Red Hill, near Kemmade, To play with ball and to graze calves, That Kumra, when he goes, Coming at a distance, the persons with bad intentions see him. 789-802 The persons with bad intentions, show jealousy towards Kumra. They get a ball stitched, with the corners made in pearls. From corner to corner, the ball, They toss. As they play, from their legs, They pick up the ball in their hands; and into a beautiful Well, they throw the ball. O Kumara, you listen. You have to retrieve the ball. If you are the child born as a boon to your father; And if you are the child who has three names; You have to go down to the well; And get the ball, they goad Kumra. He believes what they suggest to be true; and with a rm resolve, He descends into the well.
12/10/2007 5:15:13 PM
102
Word meaning: otte kicci mana maccara maldre = jealousy and envy, they show; muttinna muledrada cend malpadr = they get a ball made with the corners woven in pearls; kdidde kdi cendn agulu pranagund = from corner to corner, when they toss the ball; krdy krd kaita kondu = in the legs and from the legs, to the hands; rasa bannada guvelugu pdiyr = into an enchanting well, when they throw the ball; anda kumra kndan y = O Kumra, please listen; y cendn geppdu = you have to retrieve that ball; ori amma sapaku putible bduge = if you want that we should treat you as the child born as a boon to your father; onji bleg mji pudardy = and a child with three names; guveleg jappuvano = would you get down into the well?; cendu la geppodatt = and take out the ball, wont you? they ask; satte nambi drada maldy = what they suggest, Kumra believes to be true and makes a rm resolve; kumre guvelug jappuvey = Kumra gets down into the well.
803-816 cendun gde mitty prade mitt pryi cendu tirty...y...II tirt brodnda kumra mlg svira kalla padily...y...II svira mulla padi nkvr mlug kempu manne metyr...y...II hsigatte ranagli nadiyra kumran talabna maldr...y...II ktgu pyina slergo daiyyrugo ktal girindy...y...II kta girind gvcara tgnd ktoddu pirla barpery...II edalapde nadu maddimdu bannag daiyyrg edat...y...II
Word meaning: cendun gde prade mitty = he gets the ball and throws it up; pryi cendu tirt brodnda = the tossed ball, before it could fall down; kumra mlg svira kalla padi = on Kumra, thousand pieces of stone; svira mulla padi nkvr = a heap of a thousand thorns, they push (into the well); kempu mlug manne metyr = on the top of these, they plaster the mouth of the well with red mud; hsigatte ranagli nadiyra = they erect a stone platform over it and plant a banyan sapling; kumran talabna maldr = thus, they imprison Kumra; ktgu pyina = those who had gone to the meeting; slergo daiyyrugo = names; ktal girindy = the meeting is disbanded; gvcara tgnd = one thought strikes them; ktoddu pirla barper edalapde nadu maddimdu = from the meeting, when they walk on to the middle of a rock situated to their left; daiyyrg edata = Daiyyrus left
12/10/2007 5:15:14 PM
English Translation
103
803-816 That ball Kumara removes; up He throws. Before the thrown ball, down It could fall, on Kumra, They push a thousand pieces of stone; And a heap of a thousand thorns. They plaster the site with red mud; Construct a stone platform; and plant a banyan sapling on it. They imprison Kumra in the well. The meeting attended by Sler And Daiyyru is disbanded. After the meeting ended, one thought strikes them. They return from the meeting, By the middle of a rock, located to their left. As they return, Daiyyrus left
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104
817-830 edata gilimire balat dangnd balatt gilimire edatt dangnd...y...II pr barupuna mirety netter kadinembe misarnd...y...II ennavu ble bmullo kumre mirek jnivender...y...II tiddappe illag batt enna ble lu ull...y...II andade daiyr kndan ninna ble bmulla kumre...y...II pann knuje korina tinduj kempu guddeg kemale kariyg...y...II cendd gubbugu kanjila mpugu pte ptend pannag...y...II
Word meaning: edata gilimire balat dangnd = breast lled with milk, tilts to the right; balatt gilimire edatt dangnd = the right breast tilts to the left; pr barupuna mirety = the breasts in which milk ows; netter kadinembe misarnd = thick blood oozes; ennavu ble bmullo kumre = my child, Bmulla Kumra; mirek jnivender = must be remembering the breasts,; tiddappe illag batt = after coming to the house of her aunt; enna ble lu ull = where is my son? she asks; andade daiyr kndana = O Daiyyru, are you listening? ninna ble bmulla kumre = your child, Bmulla Kumra; pann knuje = he does not obey whatever he is told; korina tinduj = does not eat whatever is given to him; kempupte potnd pannag = ...he has gone, when it is told
831-844 ayin kndr daiyru kl upparige ml menciry...II pver nlkdi mukudu tnga kempu gudded kemmala kariyad...y...II hsigatte ranagli mereg tjunaga ena blen bmulla kumran...y...II nalver jana batt kirimilu talebna maltd samaya sarndnder...y...II siril gindd nr patiyr boliya kadirda klu...y...II kaddi pattuvr daiyru nga darbeda kaddin patiyr...y...II daiyr r ppr kempu guddeg kemmale kariyg...y...II
Word meaning: ayin kndr daiyru = Daiyru listens to this; kl upperige = to the long and narrow top oor; ml mencir = which is shining at the top; pver = she goes; nlkdi mukudu
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English Translation
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817-830 breast lled with milk, tilts to the right; And the right breast, to the left. The breasts in which milk is produced, Thick blood starts oozing. My child Bmulla Kumra must be remembering about breast feed, feels Daiyr. She comes to the house of her aunt, And asks, Where is my child? O Daiyr, listen. Your child Bmulla Kumra, Does not obey what he is told; does not eat what he is given. To the Red Hill near Kemmade, To play with the ball and to graze calves, He has gone. says her aunt. When she tells 831-844 .Daiyru hears what has been said. To the long and narrow, glittering upper storey (of her aunts house), She goes. When she casts her glance in the four directions, At the Red Hill near Kemmade A platform around the banyan tree, she sees. My child, Bmulla Kumra, The four persons with bad intentions, Have imprisoned him since long. In a small vessel with a snout, she carries water; A stick of the white kadira plant That stick she takes. She also carries a blade of the holy grass. She goes, To the Kemmade region of the Red Hill.
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tnga = when she scans the four directions, again and again; mereg tjunaga = when she sees; ena blen bmulla kumran = my child, Bmulla Kumra; samaya sarndnder = a lot of time has passed, she says; siril gindd nr patiyr = in a small beautiful goblet, she carries water; boliya kadirda klu = holds the stick of the white kadira plant; nga darbeda kaddin patiyr = holds a twig of the holy grass; daiyru r pper = Daiyru goes
845-856 hsikatte ranaglidadeg pyer daiyru edattay...y...II edata morampunu riyr daiyru r boliya kadiry...y...II klu kaddin ngala darbeda kaddin riyr balatt gilimireny...II pattyr r enalable kumre andada yn puntina pry...y...II kumra byig brodunddu daiyru pr puntanaga sjidt trdu...y...II edmed l bgadt malla panipdu kumra byig brnaga...y...II
Word meaning:pyer daiyru = Daiyru goes; edata morampunu riyr = she kneels on her left knee; ...balatt gilimiren pattyr = she holds the engorged right breast; enable kumre andada = if you are my child Kumra; yn puntina pr = the milk that I express; kumra byig brodunddu = it should fall into the mouth of Kumra,; daiyru pr puntanaga = when Daiyru expresses milk; sjidt trdu = the ow of milk is of the size of a needle; edmed l bgadt malla = as big as the seventh portion of a sesame seed; panipdu = as drops; kumra byig brnaga = when the milk falls into the mouth of Kumra...
857-870 l neda saktila kpa konad kumr sra kalla padi...y...II sra kalla padi sra mulla padi nkuy mitt barpe daiyre jakkeldu kulluv...y...II andayakka ynla banjara mire yivend pannagunde r maga kumra...y...II ena mire yodnda ninan talabna maltini r panodundr...y...II andayakka banjara mireyn rive byre bakkanivend pand...y...II kumre banjere miravala arive ariya bett suriya batt kiramily...II arive ariya bett suriya batt talabna malternd bmey...y...II
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English Translation
107
845-856 At the platform constructed around the banyan tree, Daiyru arrives. On her left Knee, Daiyru kneels down. Of the kadira plant, The white stick and the blade of the holy grass she plants. The right breast, She holds and says, If you are my child, Kumra, The milk I express, Should fall into your mouth. When Daiyru expresses milk, As large as the size of a needle; As big as the seventh part of a sesame seed; in drops, The (milk) falls into the mouth of Kumra. When it falls 857-870 ...the strength and rage of seven elephants, Kumra gets. A thousand pieces of stone; And a heap of thousand thorns, he pushes aside and comes up. On the lap of Daiyru, he sits. O mother, I want to drink stomachful of breast milk. When he says, O my son, Kumra, If you want to drink stomachful of breast milk, the persons who had imprisoned you, Who are they? you have to tell me, she says. O mother, after I drink stomachful of breast milk, I shall speak mouthful (about it). Kumra sucks stomachful of milk. Ariya Bett Suriya Bett these persons of bad intentions, Had imprisoned me, He tells.
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Word meaning: l neda saktila = of seven elephants strength; kpa konad kumr = and anger, Kumra gets; nkuy = he pushes; mitt barpe = and comes out; daiyru jakkeldu kulluv = on the lap of Daiyru, he sits; andayakka = O mother; ynla banjara mire yivend = I want to drink stomachful of breast milk,; r maga kumra = O my son, Kumra; ena mire yodnda = if you want to drink from my breasts; ninan talabna maltini r panodundr = who are the persons who had imprisoned you? you have to tell me; andayakka banjara mireyn arive = O mother, rst, I will drink stomachful of breast milk; byra bakkanivend pand = then I will speak mouthful, he says; kumre banjere miravala arive =Kumra drinks stomachful of breast milk; bmey = he tells.
871-886 tannji samayadu kumre panpey mkalabbe dvere yang...y...II mrid mkalabbe dverena yanogu enk pvodnd l nedane...y...II elamda kattade boliyala rata kattade ayyana akken ratotu kullavodundu...y...II enkonji birula bde bdundu pand birugpuna maravlu...y...II undendu pande kmala ketrdi kemmalata malet siriy ponneda marnda...y...II kadpadn kettade kumre brad mji tundu y brad...y...II mji tundugu mjila pudar leppuv kumre y ldey...y...II kad tund kntsvar kodi tundu ktsvar nadu tundu nryanend leppuvey...y...II
Word meaning: tannji samayadu = at that time; kumre panpey = Kumra tells; ...mrid mkalabbe dverena yanogu = to the annual festival of the most powerful Mother Goddess, Mri; enk pvodnd = I want to go, he tells; l nedane = of the height of seven elephants; elamda kattade = seven storeyed; boliyala rata kattade = he gets a chariot built of silver; ayyana akken ratotu kullavondundu = making his father and mother board the chariot; enkonji birula bde bdundu pand = I must have a bow, he tells; birugpuna maravlu undendu pande = where can I nd the tree suitable for a bow? he asks; kmala ketrdi kemmalata malet = in the Kmala Ketrdi Kemmalata hill; siriy ponneda marnda = a poonspar tree; kadpadn kettade = he gets it felled and chipped; brad mji tundu = he gets it cut into three logs; mji tundugu mjila pudar leppuv = for the three logs, he gives three names; kad tund = for the last log; kntsvar = name; kodi tundu = for the top most log; ktsvar = name; nadu tundu = for the middle segment; nryanend = name; leppuvey = he calls.
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English Translation
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871-886 At this time Kumra says, Mris The most powerful Mother Goddess annual festival To her festival I want to go. Of the height of the seven elephants, A seven-storey silver chariot, he tells to build. His father and mother, He makes them board the chariot. I must have a bow, tells Kumra. Where could I nd a tree suitable to make a bow? he asks. In the Kmala Ketrodi Kemmalata Hill, There is a poonspar tree, he says. Kumra gets the tree felled, chopped, and chiselled. Three Logs, he orders to make. For the three logs, three names, Kumra gives; And calls by their names. The last log, he calls, Kntsvara; the top most log, Ktsvara; and the middle segment Nryana, he calls.
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887-898 muttina mudi biru bangrula vainli malpde kumr boldu kudurdo...y...II boldu kudured bolkuda satyodu kumre pyi pyindan ayyan akken...y...II ratodu kullad mrid makalabbe dvere yanogu pnagund ulayi anganodu...y...II dver bali barpery pidyi angandu kumre bali barpey...II dvere sapata svira sarmija pakkilenu tye kumre...y...II ya pakilenu jaipodende orkoyi oyden onji klu birunuy...II
Word meaning: muttina mudi biru = a big bow studded with pearls; bangrula vainli = a golden arrow; malpd kumr = Kumra gets them made; boldu kudurdo = drawn by white horses; bolkuda satyodu = under the white canopy; kumre pyi = Kumra goes; ... pnagund = when they go; ulayi anganodu = in the inner courtyard; dver bali barpery = Goddess has been circumambulating; pidyi angandu = in the outer courtyard; kumre bali barpe = Kumra circumambulates; dvere sapata = that has been created by the grace of the Goddess; svira sarmija pakkilenu tye = he sees a thousand sarmija(?) birds; ya pakkilenu jaipodende = I want to subdue these birds, he says; orkoyi oydene onji klu birunu = he pulls an arrow of the length of a klu, once.
899-912 kumre budnaga sra pakkile tattonda onji pakkida kodi renke mujjundu...y...II tirt avulu brnagund svira pakkilu ppa dverena pdo...y...II pda pattuva binnaya sandanag ena pakkinu jait bant r...y...II ena pakkin jaitin bantanu rjdu ippr...y...II badkare budeyend dver pandr lmale gatta bali kumranu pattadr...y...II lmale gatta bali kumr pvanaga panpe yan oyit gatt...y...II yn lu gattal jappoli ru pattolind pandeney mld jappoliyn...y...II
Word meaning: kumre budnaga = when Kumra pulls; sra pakkile tattonda = almost all the birds escape; onji pakkida kodi renke mujjundu = the tip of one of the birds wings breaks; tirt avulu brnagund = when it falls down; svira pakkilu ppa dverena pda pattuva = all the birds go and touch the feet of the Goddess; binnaya sandanag = when they plead
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English Translation
111
887-898 A big pearl-studded bow and a golden arrow he gets made. Drawn by white horses; In the chariot with white canopy, Kumra goes. Making his father and mother board the chariot, In that chariot, he goes to the festival of Mri Makalabbe Goddess. When he reaches there, he notices that in the inner courtyard, Goddess is circumambulating. In the outer courtyard, Kumra, Circumambulates. A thousand sarmija birds created by the boon of the Goddess, Kumara sees. I want to subdue these birds, he says. Once, he pulls, The bow of the length of a klu... 899-912 .when he pulls, almost all the birds escape; of one birds, Tip of the wing breaks; And falls down. All the birds go; And the feet of the Goddess, They touch; and reverentially plead. The person who has subdued my bird Who is that courageous hero? The hero who has subdued my bird, To stay in this kingdom And live, I will not allow, says the Goddess. To circumambulate the Seven Hills, to the ghats, She banishes Kumra. When Kumra goes to circumambulate the Seven Hills, in the ghats, he asks, From which side of the ghat, Shall I come down? And in which village, shall I stay? Shall I descend from Mla?...
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reverentially; ena pakkinu jait bant ra = who is that hero who has subdued my bird? ena pakkin jaitin bantanu = the hero who has subdued my bird; rjdu ippr badkare budeyend dver pandr = to remain in this kingdom and to live, I will not allow, says the Goddess; lmale gatta bali kumranu pattadr = to circumambulate the seven hills, to the ghats, she banishes Kumra; lmale gatta bali kumr pvanaga panpe = when Kumra goes to circumambulate the seven hills, in the ghats, he says; yn oyit gatta = from which ghat; yn lu gattal jappoli = from which side of the ghat, shall I descend?; ru pattolind pandiney = and in which village shall I reside? he asks; mld jappoliyn = can I descend from Mla
913-924 mld jappol kukked jappol mledu jatted mleda bobbarye dla budye...y...II kukked jatted kukkeda subrya dver yanan budayeru budayerundu panpru...y...II kukkeda subrya dveru budajerdal malle ijji kukkede yn jappuve jappuvendr...y...II kukked gatta jattondu bannaga subrya dver avva vartamna kndd...y...II baranna kumr battey battendudu pandr naramni btalenu...y...II adyanodu ktel kattadr sryodu tlnalpadr katta kvalu...y...II
Word meaning: kukked jappol = or shall I come down from Kukke? mledu jatted = if I come down through Mla; mleda bobbarye dla budye = the Bobbarye of Mla will not allow; kukked jatted = if I come down through Kukke; kukkeda subrya dver yanan budayeru = God Subrya of Kukke will not permit me to enter; ...kukkeda subrya dveru budajerdal malle ijji = even if God Subrya of Kukke does not allow, it does not matter; kukkede yn jappuve = I will descend through Kukke,; ...kukked gatta jattondu bannaga = through Kukke when he descends the ghat; subrya dver avva vartamna kndd = God Subrya, hearing this news; baranna kumr battey ...pandr = Kumra, who had never come here, has arrived, he tells; naramni btalenu = people and the bhtas (spirits); adyanodu ktel kattadr = at the entrance, he marshals them like a fortress; sryodu tlnalpadr = with the help of swords, he creates a dancing ame; katta kvalu = keeps a tight vigil.
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English Translation
113
913-924 Or through Kukke? If I get down through Mla, The Bobbarya of Mla will not allow me; If I get down at Kukke, God Subrya of Kukke will not permit, And will not permit at all. If God Subrya of Kukke does not allow, it does not matter; in Kukke I shall come down from the ghat. When Kumra comes down through Kukke, God Subrya, Hears the news. Kumra, who had never come here, has come, says the God. People and spirits, God Marshals them like a fortress at the entrance. Using rapiers, he creates a dancing ame; And keeps a tight vigil.
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925-940 ayin tyn kumr y gujji trida sirioli kadd kumre...y...II edatt balat ulambu pidmbu bjanondu bannagund tare pyi btolegy...II tare pyi btoleg tare pnd kr pyi btoleg kr pnd...y...II kai pyi btoleg kai pnd yito onji bta oridunde bmi brage...y...II kannvu raktsir orinvund riy t baluvyiyina kumre and...y...II ena edatd ptund padme inpina tude balat tirgyad...y...II balat tirgd koriyadundu kumre berme yn nge ngend...y...II dver pannaga yinala knde padma inpina tudn balat tirgde...y...II
Word meaning: ayin tyen kumre = Kumra notices the arrangement; y gujji trida sirioli kadde kumre = Kumra cuts the tender leaves of the short palm; edatt balat ulambu pidmbu = from left to right, and from front to back; bjanondu bannagund = swinging, when he comes; tare pyi btaleg tare pond = alas! some spirits lose their heads; kr pyi btaleg kr pnd = some spirits lose their legs; kai pyi btoleg kai pnd = some spirits lose their hands; ayito onji bta oridunde = out of these, one spirit remains; bmi brage kannvu raktsir = one who is valiant on earth the maiden Goddess Raktsvari; orinvund = when she remains; riy t baluvyiyina kumre and = O, if you are that powerful Kumra; ena edatd ptund = from my left, ows; padme inpina tude = the river, Padma; balat tirgyad = if you turn her course to the right; ...kumre berme = you will be Kumra Berme; yn nge = I will be Nga; dver pannaga = when God tells; yinala knde = he listens; padma inpina tudn balat tirgde = he turns the course of the Padma river, to the right.
941-954 edat ptina tudny kumr balat tirugdne padma inpinay...II pudar kalepe kumra dre indd pudr lden kukkeda talaty...II udevun trtho udevondu bannagund avva gange trto...y...II myodundu kemale ketrdi kemmaleta malet ullr avuluy...y...II ariyabettu suriyala bettu inpina nalver kirimil ippunga avuluyy...II kukkeda talotu kumrela berme dveru nge nagund nlver kiraml...y...II bangrda kalasala bollida hariyna kondudu kukkeg barvr...y...II
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English Translation
115
925-940 Kumra sees the arrangement; the tender leaves of a short palm tree, He cuts. Swinging the leaves from the left to the right; from the front to the rear when he comes, Some spirits, lose their heads; Some of them, Lose their legs; And some their hands. However, one spirit survives the onslaught The most powerful on the earth The maiden Goddess Raktsvari. Such a powerful Kumra, if you are, There is a river called Padma that ows from my left; To my right, If you can turn her, you will become Berme and I Will be Nga (serpent God), says God Subrya. Kumra listens to this; and the river called, Padma, He changes her course to the right. 941-954 Kumra turns the course of the river, from the left to the right; The name Padma He changes; and calls her Kumra dre. In the holy land of Kukke, When the sacred water springs in fountains, In that sacred water, They wish to take bath. In the Kemale Ketrdi Kemmaleta Hill They are there Ariya Bettu, Suriya Bettu the persons of bad intentions Are there. In the holy land of Kukke, when Kumra becomes Berme and God Subrya, Nga At that time, the four persons of bad intentions Carrying a golden sacred vessel and a silver plate Come to Kukke.
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Word meaning: padma inpina pudar kalepe = he changes the name Padma; kumra dre indd pudr ldn = he calls her Kumra dre; kukkeda talat = in the holy place of Kukke; udevun trtho udevondu bannagund = when the holy water which is supposed to spring, springs; a avve gange trto = in that holy water; myodundu = to take bath; ullr avuluy = they are there; ...kukkeda talotu = in the holy place of Kukke; kumrela berme = Kumra as Berme; dveru nge = the God as Nga; nagund = when they become; nlvere kiraml = those four persons of bad intentions; bangrda kalasala = a golden sacred pot; bollida hariyna = a silver plate; kondudu = carrying; kukkeg barvr = they come to Kukke.
955-968 kumra dre gundida kaital barveravulu diyr kumare dre gundg...y...II jdr agulu kiramiluy ora kantl murk lakiyr aguluy...y...II magtd ora kanta murk lakknaga bangra kalasa bollida hariyna my maldn...y...II rma rma klane undu dni sjiga kaligo kaljigondu pandr...y...II enkalenala kalaso enkaleg tikknd ngabermeren enkulu kemmaletta malet...y...II nambuvondu pandr madit ora kanta murku lakknga kiramlu...y...II bangrda kalaso bollida hariyno kumar nirmidene yin tyr...y...II
Word meaning: kumra dre gundida kaital barveravulu = near the deep waters of Kumra Dre, they come; diyr = they keep; ...jdr agulu kiramiluy = the persons with bad intentions enter the river; ora kantl murk lakiyr aguluy = after dipping in the water till their necks, they surface; magtd ora kanta murk lakknaga = once again when they dip and surface; bangra kalasa bollida hariyna = the golden sacred vessel and the silver plate; my maldn = Kumra makes them disappear; rma rma klane undu dni sjiga kaligo = What a bad day! what a mystery! what a Kali Age!; ...pandr = they exclaim; enkalenala kalaso enkaleg tikknd = if we get back our sacred vessel; ngabermeren enkulu kemmaletta malet nambuvondu pandr = we will worship Ngabermer in the Kemmalatte Hill, they pledge; madit ora kanta murku lakknga = praying once again, when they dip and surface;kumar nirmidene = Kumra restores; ayin tyr = they notice this.
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English Translation
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955-968 They arrive near the deep waters of Kumra Dre. And keep (the golden vessel and the silver plate). Into the deep waters of Kumra Dre, The persons with bad intentions, enter. After dipping neck deep in the water, They surface. Once again, when they dip and surface, the golden vessel and the silver Plate, Kumara makes them disappear. What a bad day! what a mystery! What a Kali Age! they exclaim. If we get back our vessel, O Ngabermere, we shall, In the Kemmalatte Hill, Begin worshipping you, they pledge. When the persons with bad intentions dip And surface again, The golden vessel and the silver plate, Kumara restores. They see these things.
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969-982 bangrda kalaso bollida hariyno pattuvr kiramilu kukked guluy...II nra mannno muddel maltr kma ketrdeda kemmalata malek ppr...y...II siriponneda mareta mudeld nl kirmilu agly...y...II adi pancnga kattuvr agl ml mlpur bpere sankudu katd...y...II ngabermen nambiyry jmagant bma maddoli sonnela kombuy...y...II sakanatta bedila nicca pjelavulu kartond itti kla...y...II avva klo ppunduy magr kla bannaga dumbe dumbeyII
Word meaning:pattuvr kiramilu = the persons with bad intentions, hold; kukked gulu nra mannno muddel maltr = in Kukke, they make a lump of wet mud; ppr = they go; siriponneda mareta mudeld = at the root of the poonspar tree; adi pancnga kattuvr = lay the foundation; agl ml mlpure bpere = and put up a thatched roof overhead; sankudu katd = after setting up a conch-shaped shrine; ngabermen nambiyry = they start worshipping Ngabermer; jmagant = a big morning bell; bma maddoli = a gigantic maddale (drum); sonnela kombu = a curved bugle; sakanatta bedila = bursting of gunpowder to herald the auspicious happenings; nicca pjelavulu = everyday worship; kartond itti kla = there was a time when it was going on; avvu klo ppunduy = that era paases off; magr kla bannaga = when the next era dawns; dumbe dumbe = as the days pass by
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English Translation
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969-982 The golden vessel and the silver plate, the persons with bad intentions, repossess. In Kukke, They prepare a lump of wet mud; and carrying it, to the Kma Ketrdu Kemmalata Hill, they go. At the foot of a poonspar tree, the four persons with bad intentions They, Lay the foundation; erect a thatched roof overhead; In the shape of a conch, they set up a shrine. In this shrine, they start worshipping Ngabermer. Ringing the giant morning bell; playing the gigantic Maddale drum, blowing the rounded musical bugle; Bursting gunpowder they start the daily worship. There was an era when this was going on. That era ended; a new age ushers in. When the years pass by
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Kannada Transliteration and word meanings:
120
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English Translation
121
THE EPIC OF THE WARRIORS: SECTION II

THE STRUGGLE The Importance of Section II
This section is the main body of the prdana and contains around 2600 lines of verse. After preparing the background, the folk singer paints his main theme: the life and achievements of the baider banter. Here also there are ve songs. The Song of Dyi Baideti tells us the story of Dyi Baidetis birth. There is some supernatural dimension to her birth. She is supposed to have been born from an egg found by a Brahmin in the sea. She is given the name Kdage by the Bhahmin couple. Because of some archaic Brahmin custom, she is left blind-folded in the forest by her foster father, and Syana Baida brings her to his house. He changes her name to Dyi and teaches her the secrets of native medicine. He arranges her marriage with Kntana Baida. She conceives and her conception is also explained in a supernatural way. There are some memorable verses in this part of the prdanathe conversation between Kdage and her foster mother, Kdage and her foster father, and between Syana and his wife. The Song of the Ballltells us about the genealogy of Permale Balll, his wealth, dreams, and his predilection to soothe-saying. There is an artistic description of the foreign cot parangi mancavu of the Balll. When the Balll goes hunting, a poisonous thorn pricks the sole of his foot. There is a delightful description of the effects of the thorn-prick on the Balll his suffering, attempts to provide succor to his suffering, and the entry of Dyi into the scene. The ckle mindedness of the Balll is highlighted when he insults Dyi for asking a reward for her service. Dyis personality traits: maturity, condence and farsightednessare brought out in a very aesthetic manner. There is a lovely description of the various animals in the forest. In The Song of the Warriors we are told about the birth of Kti Chennaya, their upbringing, development, childhood interests, training in gymnastics, their rst shave as they enter the threshold of youth, and their meeting with Permale Balll. There is a beautiful account of the ght between Kti Chennaya and the nephews of Budyanta. In The Song of Budyanta we reach a sort of climax. The relationship between Budyanta and Kti Chennaya is strained from the beginning partly because of the difference in caste, and partly out of jealousy. All these culminate in a physical ght that results in Budyantas death.
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There is a very poignant portrayal of the lamentation of the widowed Arasakke, wife of Budyanta. This part contains some beautifully crafted dialogues between Budyanta and Kti Chennaya, Arasakke and Kti Chennaya, Kti Chennaya and their uncle, and the Balll and Kti Chennaya. After imposing a boycott on the Permale Bdu, Kti Chennaya decide to leave Permale. On the way, they deal severely with those who try to betray them: the plough-maker, sara, the oil miller, Sanku, and the washerman, Blu. They humble the egoist toll-collector, Dre. As they proceed, they meet a Brahmin and the oil-nut seller, Kntama. Both of them warn Kti Chennaya that Panjas agents are hiding in the plains of Panja to kill them. The twins defeat the forces that are trying to harm them. Then, they reach the house of their sister, Kinnidru. Their meeting with their sister and brother-in-law is portrayed in an elegant manner. When they go to the Panja Bdu. Kmara Balll and his minister, Chandugidi, treacherously imprison them in Panja. Breaking the prison, they escape and reach the Edmr Bdu. The Balll of Edmr gives them refuge. He also gives them two guttus to cultivate and earn their livelihood. As it was customary in those days, the twins organize a hunting expedition. The hunting expedition results in a dispute regarding the claim over a boar that was hunted by Kti Chennaya. The dispute nally leads to an armed conict between the Balll of Edmr and the combined forces of the Ballls of Permale and Panja. In The Battle of the Seven Fieldsl kandoda kolalaChennaya assumes the command of the army of Edmr, and he is supported by Kti. They kill Chandugidi and they almost defeat the combined forces of Permale Balll and Panja Balll. When the battle is in the decisive stage, an arrow pierces the vulnerable side of Kti.
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THE STRUGGLE 6 THE SONG OF DYI BAIDETI (Dyi Baideti Sandi)
983-993 uller pejanr r blelu ijji areg bappulu ijjerge santana sretnda dntina pejanr samudro myrg dinal ppr samudro jalakognda pyerni rnda nadula kadald nsuna tetti pejanre kaital bavudundu tetti siret tettida porulnda tyr pejanr, rndala candila bairsundu pejanr puntiyr yit katd puggeld dvondula rnda barper pejanry
Word meaning: uller pejanr r = There is one Pejanr (name); blelu ijji areg bappulu ijjerge = he has no children; santana sretnda dntina pejanr = He is the Pejanr who does not have an heir; samudro myrg dinal ppr = to bathe in the sea, he goes daily; samudro jalakognda pyerni rnda = that day also, he goes to the sea to bathe; nadula kadald = in the middle of the sea; nsuna tetti = a oating egg; pejanre kaital bavudundu = comes near Pejanr; tetti siret tettida porulnda = in the waves, the beauty of the oating egg; tyr pejanr rndala = Pejanr sees; candila bairsundu pejanr puntiyr = the wet towel, Pejanr squeezes; yit katd puggeld dvondula = tying the egg in it and keeping it on his shoulder; rnda barper pejanry = Pejanr comes (home)
994-1006 batd batd arane illag, bat batdnda rd jvuy pidyi ballandre onjila posakara onji sr bolantari kondu ballade jvu la kndan onji sr bolantari posala karat pdondu jvnda barupundu y... undn kndan patti undn kndan nank blelu nank blelu ijjattay bappulu ijjonank kalla kalembid kondudu dlandr bkilla bandnda malpla patti kndan la ke jked kalla kalembid kondu dnd bkil bandandl maldnd jvu
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983-993 He is there, Pejanr; Children he does not have; He is the Pejanr without an heir. To bathe in the sea, he goes everyday; On that day also, he goes for the sea-bath. In the middle of the sea, a oating egg, near Pejanr In the waves, it comes. The beauty of the egg
Pejanr sees. He
Squeezes his wet towel; And tying the egg in it and keeping it on his shoulder, Comes Pejanr. 994-1006 Walking slowly, he reaches home. Calling his wife, he says, O lady, please come out. One new mud pot and one sru of white rice, You bring, have you heard? One sru of rice, in a new mud pot, She puts and comes out with these... O patti, you have heard this, havent you? We do not have children, do we? We do not have a progeny. In that stone trunk, Keep the pot with the egg and its lid, You close, he says. patti listens. Carefully, in the stone trunk, she keeps the pot; And closes its lid.
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Word meaning: batd batd arena illag batdnd = walking slowly, he reaches home; rd jvuy = O lady; pidayi ballandre = come out, he says; onjila posakara = one new mud vessel; onji sr bolantari = and one sru of white rice; kondu ballade jvu la kndan = bring, O lady, have you heard?; onji sr bolantari posala karat pdondu = putting one sru of white rice in a new mud vessel; ...barupundu = she comes; undn kndan patti = please listen, patti; ...nank blelu ijjattay = we do not have children, do we? ... kalla kalembid = a long stone trunk which could be used to store things and also as a cot to sleep on; kondudu dlandr = take it and keep, he says; bkilla bandnda malpla = close the lid; patti kndan la = patti, have you heard? ke jked = she, carefully; kalla kalembid kondu dnd = goes and keeps it in the stone trunk; bkil bandandl maldnd jvu = the lady closes the lid of the trunk.
1007-1018 dinala niccane pejanr samudro jalago pd baruvr batddndal dvere japo pj karpanagal padrd dinatni muredundu kalla kalembid jvu blnd patti pattind lder pejanr kndande jvu ble muredundu kalla kalembid bkil jappuland pandr pejanr kalla kalembid bkil jappunga tettila daridndu ble putudundu jvu ble putudundu aven dertonu pidayi banngay
Word meaning: dinala niccane = that day also, as usual; ...samudro jalago pd baruvr = to bathe in the sea, he goes and returns; batddndal = after returning; dvere japo pj karpanagal = the daily worship of Gods, when he completes; padrd dinatni = on the twelfth day; muredundu kalla kalembid jvu blnd = a female infant cries inside the stone box; patti pattind lder pejanr = Pejanr calls, patti, patti; kndande = have you heard? jvu ble muredundu = a female infant is crying; kalla kalembid bkil jappuland = open the lid of the stone box,;jappunga = (when the door) is opened; tettila daridnd = the egg has broken; ble putudundu = an infant has taken birth; jvu ble putudundu = a female infant has taken birth; aven dertonu pidayi banngay = lifting the infant, when patti comes out
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1007-1018 On that day also, as usual, for the sea Bath, he goes and returns. After returning, The daily worship of Gods, when he starts, On the twelfth day, cry Of a baby girl, in the stone trunk, is heard. patti, patti, shouts Pejanr. Have you heard? One baby girl is crying In the stone box; open the lid, says, Pejanr. When the lid, She opens, she notices that the egg is broken; A baby has taken birth a baby girl has taken birth. patti lifts the baby and when she comes out
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1019-1030 dvere dva pje karpre bla accondr kandene budedila bla accondr meccondr tottil kattiyr tlara occuver blegnda bangra kainlu pdd snkver patt padinji dina kariyanaga agalla jvu kdagendd pudar lderey dinadu dina pnag manodu mana pnag t nirgli balapundu jvnda onji vorso karid radd vorso pnag, mji nl vorso ando bando poluge kdage
Word meaning: dvere dva pje karpre = they worship God; bla accondr kandene budedila = husband and wife are very much happy; ...bla meccondr = they like the child; tottil kattiyr = they tie a cradle; tlara occuver = and swing the cradle; blegnda bangra kainlu = for the child, a golden string on the hand; pdd snkver = they put and bring up the child; patt padinji dina kariyanaga = when ten to sixteen days are over; agalla = they; jvu kdagendd pudar lderey = they give her the name, Kdage; dinadu dina pnag = when the days pass by; manodu mana pnag (?) = when she shows rapid mental development; t nrgli = like re, water, and wind; balapundu jvnda = the girl grows; onji vorso karid = after completing one year; radd vorso pnag = when the second year is completed; mji nl vorso = three, four years pass by; ando bando poluge kdage = Kdage develops into a beautiful lass, it seems.
1031-1042 nl ppund ain vorso pattng avulu ayy dvar jvu ble malle ndatte jvugu madimn vodundudu bla onji patti madimal blonji panvre amasara malpaday mallay barvuje, badavag ynnda korujindr y ji karyundu jvugudne l vorso patnag ble kln kalpundu jvu ble knde lakd ptr turadundu mundil bijdundu bollida gindennda bollena maltonu ksi kabetin boriyare ppunduy
Word meaning: nl ppund = she completes four years; ain vorso pattng = when she reaches the age of ve; avulu ayy dvar = O God; jvu ble malle ndatte = the baby girl has grown up, hasnt she?; jvugu madimn vodundudu = marriage has to be arranged for the girl,; patti madimal blonji panvre = many a times patti Madimal tells; amasara malpaday =
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1019-1030 she and her husband nish the worship of Gods. They are very much happy and they like the baby; And are attracted to her. They tie a cradle And swing. For the baby, Golden strings, in her hands, they tie; and thus they take care of her. After ten to sixteen days, they Call the baby by the name Kdage. As the days pass by, mentally she develops very fast; Physically, her development is as spectacular as the burning ame; the owing stream; and the blowing wind. The rst year she completes, and the second year passes by. As she completes the third and the fourth years, She grows into a beautiful girl. 1031-1042 Kdage completes four years; when she enters the fth year, O God, the girl has grown up! Her marriage must be arranged, Says patti Madimal, again and again. Do not make haste. Proposals from the rich grooms are not coming; to the poor, I will not give her, asserts Pejanr. The girl completes six years; and the seventh Year as she enters, she learns the household chores. Getting up in the morning, she washes the utensils; Sweeps the front yard of her house. A silver vessel, She polishes; and then, the brown cow Ksi, She goes to milk.
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do not make hurry; mallay barvuje = the proposals from the rich grooms are not coming; badavag ynnda korujindr = to the poor, I will not give her,; ji karyundu jvugudne = the girl completes six years; l vorso patnag = when she enters the seventh year; ble kln kalpundu = she learns the household chores; jvu ble knde lakd = the girl, getting up early in the morning; ptro turadundu = washes the utensils; mundil bijdundu = she sweeps the front courtyard of her house; bollida gindennda bollena maltonu = polishing the silver vessel; ksi kabetin = the brown cow, Ksi; boriyare ppunduy = she goes to milk.
1043-1057 ksila kabetin jvnda pdu patd menyund kanji bududu kattundu jvu boryere kuldundiy onji ginde prnda jvu orala oyipanag tusi kuntu msnd jvu maile ylu jvu rma klan dvare dvarndlu gindeda prnnda kankane pdundu jvu kanji oyitd katndy tare kankane kabiyon daligunta pasonudu lnu muredn jvu balendnda patti suddo mudare malt illn rnda karencilg oddd jvugnda jvubleg tlara tottuvr patti byra muddduvr petta donkunda maga kanji donkundandr
Word meaning:pdu patd = she goes and catches; menyund kanji bududu = waking up the calf, she releases it; kattundu jvu boryere kuldundiy = tying the calf, the girl sits to milk; onji ginde prnda = one pot of milk; ...orala oyipanag = when she milks once; tusi kuntu msnd = the clothes she has worn become stained; jvu maile ylu = the girl has become unclean; rma klan ...dverendlu = What a bad day! O God, she says; gindeda prnnda kankane pdundu = the pot of milk, she topples; ...kanji oyitd katndy = pulling the calf, she ties it; tare kankane = with the drooping head; kabiyon = feeling gloomy; daligunta pasonudu = holding the railings of the cow pen; lnu muredn jvu blendnda = the girl is there, crying and screaming; ...suddo mudare malt illn rnda = after cleaning and sanctifying the house; karencilg oddd = taking her to the calf pen; ...tlara tottuvr = embraces her in her arms; patti byra muddduvr = patti rains her with mouthful of kisses; petta donkunda maga kanji donkundandr = has the cow kicked you, my child or the calf? she asks.
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1043-1057 She goes and catches the brown cow Ksi; Wakes up the calf; and releases it to suckle. She ties the calf and sits down to milk. One vessel full of milk, when she milks, Her worn clothes become stained; She becomes unclean. O God what a bad day! she screams. She topples the milk vessel; Pulls the calf; and ties. Feeling gloomy, Holding the railings of the cow pen, she cries and wails. patti is there cleaning and purifying Her house. Taking the girl to the calf pen, She embraces her in her arms; And rains her with mouthful of kisses. Has the cow kicked you, my child, or the calf? she asks.
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1058-1070 ayy amm yn maile yamma tusi kuntu msndnd ble jvu kdage lnu murednu jvnda panpunde tlunu totonudu ulyi lesonudu batter patti nd mallye batnijje badavag korjere yana blen dnigend mande mand dattonudu bobbene pduvr rnda patti madimal ledy patti y muredda patti ynda enna annareda pejanrede kndu ynnda barpend pperr pejanr battina tundudu tuttin pantin karidnd pper annre annrend ldr
Word meaning: ayy amm yn maile yamma = O mother, I have become unclean; tusi kuntu msndnd = the clothes I am wearing, have become stained,tlunu totonudu = holding her hand and hugging; ulyi lesonudu batter patti nd = patti brings her inside; mallye batnijje = the proposals from the rich grooms did not come; badavag korjere yana ble dnigend = saying, to the poor, why have we not given her?; mande mand dattonudu = banging her head; bobben pduvr rnda = she screams; ...ledy patti y muredda = do not cry, patti, do not wail; ...enna annareda pejanrede kndu = I have to ask my elder brother, Pejanr; ynnda barpend = I am going,; pperr pejanr = saying this, Pejanr goes; battina tundudu tuttin = in the same clothes that he has worn; pantin karidnd pper = to full the task that he has spoken of, he goes; annre annrend ldr = O brother, O brother, he calls out.
1071-1083 onjl leppunga radd knu avulu palaynda pejanr pidayi baruvr rnda dniya pejanya dni batta battina kariyodundu kndr jvu ble kdagn madumalu ylu madi muttiylug pyolennr dni malpoli ayyoyy pejanya badava ptera bannga la madimne maltjan mallay batjene indr pejanr jti bdo nik ble bdo blenanda buduvennere jti buday rnda pejanr indr
Word meaning: onjl leppunga radd knu = when he calls once, answering twice; ...palaynda pejanr pidayi baruvr = the elder brother, Pejanr, comes out; ...dniya pejanya
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1058-1070 O mother, I have become unclean; The clothes I am wearing are stained, the girl Kdage, Crying and wailing, tells her mother. Holding her arms and hugging, patti brings her inside the house. The proposals from the rich did not come; to the poor, we did not give her; Why didnt we? banging her head, And shrieking, patti Madimal asks. Do not cry, patti; O patti, do not wail. I have to ask my elder brother, Pejanr; To him, I am going now, tells Pejanr. In the same dress that he is wearing, To full the task that he has spoken of, he goes. O elder brother, O elder brother, he calls out. 1071-1083 When called once, responding twice, Elder brother Pejanr comes out. O Pejanya, why have you come? What is the task for which you have come? he enquires. The girl, Kdage has her menses; And she has reached the stage of ritual impurity. O elder brother, what shall I do? he asks. O Pijanaya, when the proposals there were from the poor, you Did not arrange her marriage; The proposals from the rich, did not come. What do you want? Your caste or the child? he queries. My child, I can leave, O elder brother; my caste, I cant, Says Pejanr.
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dni batta = what, Pejanya? why have you come?;battina kariyodundu kndr = what is the task for which you have come? he asks; madumalu ylu = has reached her puberty; madi muttiylug pyolennr = has become ritually impure, O elder brother; ayyoyy pejanya = alas! Pejanya; badava ptera bannga = when there were proposals from the poor grooms; la madimne maltjan = you had not arranged her marriage, did you? mallay batjene = the proposals from rich boys did not come,; indr pejanr = says Pejanr; jti bdo nik ble bdo = you want your caste or your child?; blennda buduvennere = I can leave my child, O elder brother; jti buday = I cannot leave my caste,; rnda pejanr indr = tells Pejanr.
1084-1097 tena pterne knuvr rnda avulu kannud kana duhkko kaleper pejanr ayyoyy annere yn enca kanng kadamareven kattoli kdg ayyo buddu baroli annere yn snki blen annere ynenca konove blel bdnda jvugu sullu panlaya pejanya mpd suddone maltd sre bangr dvad jvugu bdyint tinpad mmerillada mla kryogu benjangu ermeda prnda voduge mag namal ermedrnu pyinnag pejanya jvugu kait nga betta korul
Word meaning: tena pterne knuvr = he listens to what is being said; ...kannud kana duhkko kaleper pejanr = tears of sorrow, Pejanr sheds; ayyoyy annere = alas elder brother!; yn yanca kanng kadamareven kattoli = how can I tie black cloth to her eyes; kdg buddu baroli annere = and leave her in the forest?; yn snki blen = the child whom I have brought up; annere ynenca konove = how can I take her away, O elder brother?; blel bdnda jvugu sullu panlaya = if you wish, you tell a lie to the child; ...mpd suddone maltd = giving her bath and sanctfying her; sre bangr dvad = let her wear sari and golden ornaments; jvugu bdyint tinpad = making her eat as much as she desires; mmerillada mla kryogu = to attend the function of offering oblations to the manes at your uncles place; benjongu ermeda prnda voduge mag = to make curds, buffalos milk is required, my child; namal ermedrnu pyinnag = let us go taking a she-buffalo with us, you tell her; pejanya jvugu kait = Pejanya, in the hand of the girl; nga betta korul = give her a cane with black spots.
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1084-1097 Younger Pejanr listens; And sheds tears of sorrow. Alas! To her eyes, how can I Tie a black cloth? In the forest, How can I leave her, O my elder brother? The child whom I had brought up, how can I take her away, O brother? If you want, To the child, you tell a lie, Pejanya. Give her bath and purify her. Let her wear sari and gold; And let her eat as much as she wants. In your uncles house, there is a function to offer oblations to the manes; For the ceremony, curd from buffalos milk is required. Taking a buffalo with us, let us go, you tell her, Pejanya. Give a snake-coloured cane in her hand.
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1098-1109 nda ermen ball bududu dronu dumbude pla jvu erme deronu baradnd pandr indr pejenr illag tanna illag bdr pejanr bobben pdad pettayiy jvunu mpd suddo malplandr jvugu bdpi tinasda attil nd malpul pettend pandr pejanr bla onji tinasda attil maltnd pondjvu rnda appe patti madimal jvunnda sge manjlu enne pji mpd mpnga bendrd panper
Word meaning: nda ermen ball bududu dronu = if it is possible, untying a she-buffalo, and driving it; dumbud pla = you go in front; jvu erme derone baradnd pandr indr = let the girl, driving the buffalo, come (behind you), he suggests; pejenr illag tanna illag bdr = Pejanr comes back to his house; bobben pdad pettayiy = do not scream; jvunu mpd suddo malplandr = giving her a bath, purify the child; jvugu bdpi tinasda attil nd malpul pettend = patti, whatever dishes she wants, if possible, you cook,; pandr pejanr = Pejanr tells; bla onji tinasda attil = a meal of very tasty dishes; maltnd pondjvu rnda appe patti madimal = mother patti Madimal prepares; jvunnda sge, manjlu enne pji = for the girl, applying soap nuts, turmeric, and oil; mpd mpnga bendrd panper = while giving her bath, in the bath shed, mother tells
1110-1122 ayya maga kdagne inipji enne sge manjl nana ypo pjive ypo pjive maga anca dg panpary appe r knle enkulu mmerillad mla krygu inipdu ellne barpondu pandnde ble avvnda jvu ble panpunde ulyi lesonudu bder tare meyi jvugnda kattdr tare meyi kattd badakyi bmina banga breda jdu kodi ire kadter dverna dela pje kalpr pejanr unasda bvognda barpr caukada mane kondu dnd jvu ammare ottugu unire kullundu
Word meaning: ayya maga kdagne = O my child, Kdage; inipji enne sge manjl = the oil, soap nuts, and turmeric that I have applied on you today; nana ypo pjive = when shall I apply again?; ...anca dg panpary appe = why do you say so, O mother? = r knle
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1098-1109 If possible, you untie a she-buffalo; driving the animal, You go in front; let the girl, driving the buffalo Follow you, the elder brother advises. Pejenr, to his house, he returns. Do not scream, patti; Purify the girl by giving her a bath. For the girl, whatever dishes she wants, If possible, you cook, says Pejenr. A very delicious meal, the woman prepares. Mother, patti Madimal, Applying oil, soap nuts, and turmeric paste gives the girl, a bath. While giving bath, in the bath-shed, mother says 1110-1122 O my dear Kdage, the oil, soap nuts, and turmeric that I have applied to you today, When will I apply them again? When will I, O my child? Why do you say so, O mother? You please listen. To the function of offering oblations to the manes at uncles place, we will go today; And we will be back tomorrow itself, says the girl. When she tells this, her mother takes her inside the house; Weaving her hair into plaits, she Ties her hair. Of the banga banana plant, grown to the north (of her house), A pair of front section leaves, she cuts. After performing the daily worship of God, Pejanr comes to the dining room for the meal. The girl brings a square wooden seat; And sits with her father for the meal.
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Kannada Transliteration and word meanings: Stanzas;11231135
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enkulu mmerillad mla krygu = please listen, to the function of offering oblations to the manes at my uncles house; inipdu ellne barpondu = we will go today and return tomorrow itself,; ...avvnda jvu ble panpunde = the girl tells; ulyi lesonudu bder = mother takes her inside the house; tare meyi jvugnda kattdr = weaves and ties her hair; tare meyi kattd = after weaving and tying her hair; badakyi bmina banga breda = of the banga banana plant grown to the north; jdu kodi ire kadter = she cuts two front section leaves; dvarna dela pje kalpr pejanr = Pejanr performs the daily worship of God; unasda bvognda barper = he comes to the dining room; caukada mane kondu dnd jvu = the girl brings and keeps a square wooden seat; ammere ottugu unire kullundu = along with her father, she sits for the meal.
1123-1135 appne banna dinnada baks balasuvr pancavarnada paramna muttu varnada nuppnda balasuvr appedne ayy maga ini balasi vanasnda nana ypo balasuvend panuper appr ancn panedemma yankulu mmerillada mlya krygu inipdu ellne barpondu pandnd jvu vanasnda malpr made pjid made suddo kdagn maldr appr petti madimalnda bangra barcne bollida enne dariy kondudu bderappne nettig nei enne nisalg nisalenne pduvr
Word meaning: appne banna dinnada baks balasuvr = mother serves her attractive and good quality dishes; pancavarnada paramna = sweet pudding of ve types; muttu varnada nuppnda = rice the colour of pearls; balasuvr appedne = her mother serves; ayy maga = O my child; ini balasi vanasnda = the meal that I have served you today; nana ypo balasuvend panuper = when shall I serve you again? she tells; appr ancn panedemma = please do not say like this, O mother; vanasnda malpr = they take their meals; made pjid made suddo kdagn maldr = her mother cleans kdage after the meal place; ...bangra barcne = a golden comb; bollida enne dariy = in a silver vessel, oil; kondudu bderappne = mother fetches; nettig nei enne = on the crown of the head, one kind of oil; nisalg nisalenne = on the forehead, another kind of oil; she applies.
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1123-1135 For Kdage special dishes of different colours: Sweet pudding of ve colours; and the pearl-like Rice mother serves. O my child, the meal that I have served you today, When will I be able to serve you again, the mother grieves. O dear mother, do not say that. We Will go to the function of offering oblations to the manes at my uncles place today; And we will come back tomorrow itself, says the innocent girl. They nish the meal. After the meal her mother wipes and cleans Kdage. Mother, patti Madimal A golden comb and oil in a small silver pot, She fetches. On Kdages crown, One kind of oil; on her forehead, another kind of oil she applies.
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1136-1149 bmada bovutalnda budpvr tarebri jvugu jade budiyr jvugnda tareke jidekonde netti bvutale paddaiynda dyr jtig sampagne nti kdage koydla pejanr konedr mrudda mle kattyer gnudda cend matta blg onjidne mudpavr kekkilg kilabandi dyerappr krg paidne pdaga dyre kaikl nl murgi gejjedavu onjidne appr dyr nisalg suli botta pdiyar appr kanng klu mai oyidr jvula kdagg bl patte sre tuttyr puttid patte rki pdivr
Word meaning: bmada bovutalnda budpvr = mother parts the soft hair of Kdage; tarebri jvugu jade budiyr = combing her hair, she weaves her hair into braids (plaits); jvugnda tareke jidekonde = round ornament on the plaited hair; netti bvutale paddaiynda dyr = for the crown of the parted hair, an ornament she puts; jtig sampagne = good quality champak owers; nti kdage koydla = a kind of screwpine ower pejanr plucks; pejanr konedr = and brings; mrudda mle kattyer = weaves a garland of the length of a mru; gnudda cend = a pile of garlands of the length of a gnu; matta blg onjidne mudpavr = to the toddling child, she puts; kekkilg kilabandi dyerappr = for her neck, her mother puts neck-ornament; krg paidn pdaga dyre = for her legs, she makes her wear anklets with tiny bells; kaikl nl murgi gejjedavu appr dyr = mother puts four twisted bangles with jingling bells, in the hands; nisalg suli botta pdiyar appr = on her forehead, her mother puts a large round dot; kanng klu mai oyidr = around her eyes, mother draws long lines of collyrium; ...patte sre tuttyr = she makes her wear silk sari; puttid patte rki pdivr = affectionately, makes her wear silk blouse.
1150-1164 tlra tattuvr patti madimal byra kdagna muddduvr inity porlu maga mjilka marlunavu nanaypa yn tke inuvr ayya appere inipdu elle barpa mmerillada mlya krygu indr jvnda kdagne panplu radeppre muradede elle barpandlu pattin pattiyr pejanr kned pdiyr bkil pdiyr bleg ngabetta jvu kdage kaitnda koriyr piravudu pdu erme budiyr tannavu tuttyettd erme budiyr ermen balld pasunu dumbudu ppr jvnda erme drnu piravude ppundu
12/10/2007 5:15:34 PM
English Translation
141
1136-1149 The soft forelocks of her daughter, mother parts; And braids them into a plait. For the plait, a round plait-ornament; for the crown of the parted hair, a long ornament; Her mother puts. Good quality champak owers, And a variety of screwpine owers Pejanr plucks and brings. A garland of the length of a mru; a pile of owers of the length of a gnu, her mother prepares; She adorns her toddling daughter with the owers. A necklet, in the neck; Anklets with tiny bells, on the feet; Four twisted bangles with jingling bells on her hands her mother makes her wear. On her forehead, her mother puts a large round dot; Around the eyes, she draws lines of collyrium. The girl Kdage is made to wear a silk sari, And a silk blouse. 1150-1164 patti embraces Kdage in her arms; And rains her with mouthful of kisses. The beauty that I have seen in you today would mesmerize the three worlds, my dear. When shall I see this beauty again? asks her mother. Dear mother, we will go today For the annual function of offering oblations to the manes in my uncles house, Says the innocent girl, Kdage. Do not cry, do not wail, we will come tomorrow, she consoles her mother. Pejanr catches patti; puts her in a room; And closes the door. A snake-coloured cane In the hand of the child Kdage, he gives. Going behind his house, he unties the buffalo; After dressing himself, releases the animal. Holding the rope of the she-buffalo, he goes in front; The girl, driving the animal, follows him.
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Word meaning: inity porlu = the lustre that I have seen today; ...mjilka marlunavu = is such that it would bewitch the three worlds; nanaypa yn tke inuvr = when shall I see this beauty again?, she tells; ayya appere = O mother; pattin pattiyr pejanr = Pejanr catches patti by her hands; kned pdiyr = puts her in a room; bkil pdiyr = closes the door; bleg ngabetta ...kaitnda koriyr = in the hands of the child, a snake-coloured cane, he gives; piravudu pdu erme budiyr tannavu tuttyettd = dressing himself, from the rear (of his house) he unties a she-buffalo; ...ermen balld pasunu dumbudu ppr = holding the she-buffalo with a rope, he goes in front; jvnda erme drnu piravude ppundu = driving the buffalo, the maiden walks behind.
1165-1178 pdul pdnd pperappa kodi jombu portugu pper mlel mattosogu gili parvatogu pnga unduy ranagli katte ranagli kattadavu mudeld male mattasa gili parvattodu ayy ammere nadtd krenk baccudammere btudu btudu plenke baccunde bjl pudemmere pundundlu lnda ble jvu kdagne ranagli kattedallu glida brg ermen kattuvr pejanr glida baruvugu jombuda saudogu kr ndd kulluvr jakkelg taredd jeppu maga nidrne vd jombu kariyad nirelg bokka drga pyindr
Word meaning: pdul pdnd pperappa kodi jombu portugu = alas! they walk in the blistering sun; pper mlel mattosogu gili parvatogu = they come to the peak of of the Gili Hill; pnga unduy ranagli katte mudeld = when they reach the foot of the platform constructed around a huge banyan tree; ...ayy ammere = O father; nadtd krenk baccudammere = because of walking, my legs are fatigued, father; btudu btudu plenke baccunde = walk slowly, slowly, I am tired; bjl pudammere = I am thirsty, father; ...glida brg ermen kattuvr = to the root of the banyan tree, he ties the she-buffalo; ...glida baravugu jombuda saudogu = because of the blowing breeze and the increasing sunlight; kr ndd kulluvr = stretching his legs, Pejanr sits; jakkelg taredd jeppu maga = keeping your head on my lap, sleep my, child; nidrne vd = let your sleep be over; jombu kariyad = let the sunlight decrease; nirelg bokka drga pyindr = we shall go again in the shade, driving the animal, he tells her.
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English Translation
143
1165-1178 They walk; alas, in the blistering sun! As they reach the peak of the Gili Hill; A platform around a huge banyan tree, they see. When they are at the foot of the platform, On the Gili Hill, Kdage says, O dear father, Because of continuous walking, my legs are fatigued; Slowly, slowly, you walk; I am tired. I am thirsty father, I am thirsty, Says the child, Kdage. At the platform, to the root of the Banyan tree, Pejanr ties the buffalo. To the blowing breeze, And the burning heat, he sits; stretching his legs. Keeping your head on my lap, you sleep and complete your sleep, my child. Let the heat subside; driving the buffalo in the shade, let us go again, he says.
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1179-1193 jakkelg taredd jdlu lnda ble jvu kdagne glida baravugu jombuda saudgu svara bradnti nidre battnd jvugu avven tyrr pejanr tareta bangr tarete jrayr kekkilda kilabandi tappayr bairs adik tn pdiyr patte rki kaleyr jvunavu patte sre mpayr gantumte pejanr katiyr glid brgnda taredertt jakkeldd tirtnda dyr pejanr kanngnda kadamarven kattiyry svara bradnti nidred ulllu kdage lnda blejvu kdagne
Word meaning: jakkelg taredd jdlu lnda = keeping her head on her fathers lap, she sleeps; svara bradnti nidre battnd jvugu = the girl gets noiseless (deep) sleep; avven tyrr pejanr = Pejanr sees this; tareta bangr tarete jrayr = the ornaments of her head, he slips out of her head; kekkilda kilabandi tappayr = he unhooks the ornaments of the neck; bairs adik tn pdiyr = he spreads his towel on the ground; patte rki kaleyr = removes her silk blouse; ...patte sre mpayr = unwinds her silk sari; gantumte katiyr = ties these articles into a bundle; glid brgnda = on the root of the banyan tree; taredertt jakkeldd tirtnda dyr = lifting her head from his lap, he keeps it down; ...kanngnda kadamarven kattiyry = on her eyes, a black cloth, he ties; svara bradnti nidred = in a state of noiseless sleep; ulllu kdage = Kdage is there.
1194-1206 mlev mattasodu gili parvattdu bududnda ermen budu pasondr ermen gidda gidda drnudu sre bangr gantumte pasonudu pra pra barpr pejanr erme giddavonu onjla barpr portul pnga kattalnag simagli bjunga glida mudeled kadamrin kanng katudr ammere ammerend leppundu eccarige nga kanndundu kadamrven kannl tjuji nirvnidulllu portul kantunde rtre pundu lnu murednu ulllu jvu
12/10/2007 5:15:36 PM
English Translation
145
1179-1193 Keeping her head on the lap of her father, The damsel Kdage sleeps. Beause of the blowing breeze and the burning heat, Noiseless sleep, overtakes the maiden. Pejanr notices this. The ornament of the head, he slips out from her head; And the necklet from her neck, he unhooks. His towel, he spreads on the ground; Removes her silk blouse and unwinds her sari; And ties all the articles into a bundle. Lifting her head from his lap, on the root of the banyan tree, He keeps. To her eyes, a black piece of cloth, he ties. In a state of noiseless sleep, She is there the maiden Kdage! 1194-1206 On the peak of the Gili Hill; Releasing the she-buffalo and holding its rope; Racing the she-buffalo; And carrying the bundle of sari and gold Fast, he runs Pejanr. Racing and driving the animal, he goes. As the day recedes, night falls; and the cool breeze blows. Beneath the banyan tree, blindfolded with a black cloth, Kdage calls, Father, father. When she wakes up, blindfolded she is, she realizes; She could not see; and is bereft of her clothes. The sun sets and it becomes dark. Crying and wailing, she is there the maiden.
12/10/2007 5:15:37 PM
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Word meaning: bududnda = he leaves; ermen budu pasondr = he unties the buffalo and holds its rope; ermen gidda gidda drnudu = driving and racing the buffalo; sre bangr gantumte pasonudu = carrying the bundle of the sari and gold; pra pra barpr pejanr erme giddavonu = Pejanr goes, sprinting and running, driving the buffalo; ...portul pnga = when the time passes; kattalnag = when it is dark; simagli bjunga = and the cool breeze blows; glida mudeled = at the foot of the banyan tree; kadamrin kanng katudr = she has been blindfolded; ammere ammerend leppundu = she calls, father, father,; eccarige nga = when she wakes up; kanndundu kadamrven = she realizes that she has been blindfolded; kannl tjuji = she cannot see; nirvnidullolu = she is bereft of her clothes; portul kantunde = the sun sets; rtre pundu = it becomes night...
1207-1217 anci pvare inci barre kann tjuji pilila balpa nailulu ottugdu satyada kdagn kpuvaikalu pili balpla ktonu a drdu kulonudullanaiklu kattale kaleyundu portu mudyid mdanga ulagy syane kndedavu praganj rave syane kombelu sontodnda kattuv tarkatte ktondu ppe syane malevu mattasgu gili parvatgu nd ncilida ble benere ppne syannd ppy
Word meaning: anci pvare inci barre = to go that side and to come this side; kann tjuji = she cannot see; pilila = tigers; balpa = leopards; nailulu = wolves; ottugdu = joining; satyada kdagn = that truth-incarnate, Kdage; kpuvaikalu = they guard her; ...drdu kulonudullanaiklu = sitting far away from her; kattale kaleyundu = darkness recedes; portu mudyid mdanga = when the sun rises in the east; ulagy syane =Syana is ready; kndedavu praganj rave syane = the morning meal of gruel cooked the in the coconut milk, Syana eats; kombelu sontodnda kattuv = he fastens the stick to to his waist; tarkatti ktondu = sharpening a special type of sickle; ppe syane malevu mattasgu gili parvatgu = Syana goes to the peak of the Gili Mountain; nd = sago plam; ncilida = the wild date palm; ble benere ppne = to work on pods (spathes), he goes.
12/10/2007 5:15:38 PM
English Translation
147
1207-1217 She cannot go that side; nor can she come this side; for, she cannot see. Tigers, leopards, and wolves together, Guard the truth-incarnate Kdage, At a distance. Darkness recedes; and the sun rises in the east. At this time, Syana gets ready. The morning gruel cooked in coconut milk, He eats; fastens to his waist, the stick; Sharpens the sickle; and with these, Syana goes To the peak of the Gili Hill, To work on the pods of the sago and the wild date palms, He goes.
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1218-1229 pdu pdu male mattosodu gili parvattodu ndl mittndal ppey pdnda kombl kudupnaga kumbeld kuttanaga sauda knundu arantona rantnudu ppunde kdage pdu pdu ndda mudelg ppunde ndl kerpunnda arantu pattavlu kdage rappa anner rnd leppuvlu enadedumbu putiyaruda tage end bmive bokkane putiyardanna meggyend bmive enna kannd kadamarven budulenna budulend bobben korpunde kdage
Word meaning: ndl mittndal ppey = he climbs the wild date palm; ...kombl kudupnaga = when he clips the spathe; kumbeld kuttanaga = and hammers it with the stick; sauda knundu = noise is heard; arantona rantnudu = groping, blindly; ppunde kdage ...ndda mudelg = Kdage goes to the foot of the wild date palm; ...kerpunnda arantu pattavlu = the bamboo ladder, she tightly grapples; ...rappa anner = Who is there, O my brother? she asks; ...enadedumbu putiyaruda = if you were born earlier than me; tage end bmive = I will regard you as my elder brother; bokkane putiyardanna = if you were born after me then; meggyend bmive = I will regard you as my younger brother; enna kannd kadamarven = the black cloth over my eyes; budulenna budulend = please remove, O brother; bobben korpunde kdage = Kdage screams.
1230-1243 mittdd tirtnda pnga syane l lka arlvlu mji lka murlevlu kdagne ble jvu kdage murlanga nirvnidu unduge ble jvu undundey tareta kuntugettu mlug dakkuve undne addne tuttula maga yn barpe kali pasondu inpy avvenu gdlug sontogu kattuvlu dandukali tumbondu tirtt barpe mundudvu dandu kalin jpududyne kannuda kada marvennda oyitd kudtd dakkuvne syane ynda syana baidye
Word meaning: mittdd tirtnda pnga = from the top, when he comes down; ...l lka arlvlu = she shines in the seven worlds; mji lka murlevlu = she mesmerizes the three worlds; ...nirvnidu unduge ble jvu = bereft of her clothes, the maiden is there; ...tareta kuntugettu = removes his turban; mlug dakkuve = and throws it on her; undne addne tuttula maga
12/10/2007 5:15:39 PM
English Translation
149
1218-1229 He goes to the peak of the Gili Hill; And climbs the wild date palm. After reaching the top, when he clips the spathe And hammers it with the stick, a noise is heard. Groping blindly, Kdage goes, Near the foot of the wild date palm. The bamboo ladder tied to the palm tree, she clasps. Who is there, O my brother? she calls out. If you were born earlier than me, I regard you as my elder brother; If you were born after me, you are my younger brother. Please remove the blindfold from my eyes, O my brother, Pleads Kdage and cries loudly. 1230-1243 From the top of the tree, when Syana comes down; in the seven worlds, She appears to be glittering; and the three worlds, She seems to mesmerize. The maiden Kdage glows; and she is without her clothes The innocent girl! The turban from his head, he removes and throws on her. Child, wear this towel around your waist; With a gourd of fresh toddy, I will come down, says Syana. She takes the turban and wraps it around her waist. Carrying a load of fresh toddy, he comes down; And keeps the gourd of fresh toddy down. The black cloth from her eyes, he Removes; shreads it and throws it far away He is Syana; that is, Syana Baidya.
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= wear this around your waist, my child; yn barpe kali pasondu inpy = carrying toddy, I will come down, he says; avvenu gdlug = she lifts this cloth; sontogu kattuvlu = ties around her waist; dandukali tumbondu tirtt barpe = carrying a gourd of frothy toddy, he comes down; mundudvu dandu kali jpududyne = he keeps the gourd lled with fresh toddy down; kannuda kada marvennda = the black cloth over her eyes; oyitd kudtd = pulling it and tearing; dakkuvne syana baidye = Syana Baidya throws it away.
1244-1256 kaitl pasnudu ranagli katted nirelg tarepyi ntidvo modelg siriponned glig kondu kullv r maga rl tagendar ynl tangadind bmivlu kdage siriponneda glignda kuldl adaga ruda ide panta jti knuvne ynda syane illada ide panta jti nti knuvne ynda syane illada ide panta panplu kdage jtyvu knda panplu ammer pejanrnd bmidini appn patti madimalnd panple
Word meaning: kaitl pasnudu = holding her hand; nirelg = under its shade; tarepyi ntidvo mudelg = at the foot of the topless nti tree; siriponned glig = for the breeze of the poonspar tree; kondu kullv = makes her sit; r maga = who are you? asks Syana; rl tagendar = you are like my elder brother; ynl tangadind = I am like your younger sister,; bmivlu kdage = Kdage tells; adaga = at that time; ruda ide panta jti knuvne ynda syana = her place of birth, community, caste, Syana asks; jti nti = her caste norms; jtyvu knda panplu = when enquired about her caste; ammer pejanrnd bmidini appn patti madimalnd panple = my father is Pejanr and my mother is, patti Madimal, she tells.
1257-1270 dand kali tumbondne dumbudu tangadin maltnudu ppe syane pdu pdu smandillag sankale ryagla pnaga ulllu lnda sonne smu mane bri ponnu syana budedi dragappala tvnu kantl tirugnu ulayndal pvolu lu ponnu dand kali konduy syane mundu kotyad jpye jvunu lesonu rajeg pyane smandillag sankalaryag raje barkege lesonu pdnda kullde dne sonne smu mane bri ponne y dragappala tdu kantl muyitd ulayig pyanda oyittnu battiny y
12/10/2007 5:15:40 PM
English Translation
151
1244-1256 Holding her hand, to the huge banyan trees Platform under its shade, he brings her. At the root of the topless nti tree, For the breeze of the poonspar tree, he makes her sit. Who are you? asks Syana. You are like my elder brother; And I am like your younger sister, Kdage tells. She sits for the breeze of the poonspar tree. Then, about her residence and the caste norms of her community, Syana asks. The place of her birth; the norms of her community, he enquires. Kdage tells him about her residence and community. When asked about her caste, she says, My father is Pejanr; And my mother, patti Madimal. 1257-1270 Carrying a load of toddy and making his younger sister walk in front, Syana goes. They reach his house - Smandilla Sankale Rye. When they reach his house, she is there Sonne Smu the lady of the house, Syanas wife. She sees them at a distance; and turning her face, Inside the house, she goes. The gourd of toddy, Syana Keeps it, in a small shed. With the maiden, he goes to the raje Barke; To his house, Samundilla Sankala Rye, in raje. In his house, he makes her sit; And asks his wife, O Sonne Smu, the lady of the house, Seeing us at a distance, turning your face, Why have you gone inside? He drags her out.
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Word meaning: dand kali tumbundene = carrying fresh toddy on his head; dumbudu tangadin maltnudu ppe = keeping sister in front, he goes; ...smandillag sankale ryagla = he reaches his house Smandilla Sankale Rya; pnaga = when he goes there; ulllu lnda sonne smu mane bri ponnu = Sonne Smu, the lady of the house is there; syana budedi = wife of Syana; dragappala tvnu = she sees them from a distance; kantl tirugnu = turning her neck (face); ulayndal ppolu = she goes inside the house; ...dand kali konduy syane = carrying fresh toddy, Syana; mundu kotyad jpye = keeps the gourd of toddy, in a small shed; jvunu lesonu rajeg pyane = taking the maiden, he goes to his house in raje; ...raje barkege lesonu pdnda kullde = and takes her to his house in rage and tells her to sit; dne sonne smu bri ponne = O Sonne Smu, the lady of the house, why have you; y dragappala tdu = seeing us from a distance; kantl muyitd ulayig pyanda = turning your face, gone inside?; oyittnu battiny = he drags her out.
1271-1284 lu ittin dde kaliye ponnan konetar njve enna nuppugu addgu undu panplu sonne smu sonne smu mane bri ponnu pannaga ayy sonne smu l tangadi l tage pra kate nikk panpe yn ulayida ke jke aleg gdul pidayida blekle malpula manebri ind pandd pandne vundu oppiylu sonne smu manebri ponnu oppiyol bla onji kondadda bla kondatdu snkonu salagonu ullr kdagn l ble jvu kdagela avulnda
Word meaning: lu ittin dde kaliye ponnan = from where, this girl with crooked teeth; konetar njve = have you brought, O gentleman?; enna nuppugu = for my source of food; addgu undu panplu = she will be a hinderance, she tells; l tangadi = she is like my sister; l tage = I am her brother; pra kate nikk panpe yn = the entire story, I will tell you; ulayida ke jke = the upkeep inside the house; aleg gdul = assign to her; pidayida blekle = chores outside the house; malpula = you do; manebri ind pandd = O lady of the house, he tells; oppiyol = she agrees; bla onji kondadda = the very lovable child; bla kondatdu = with a lot of affection; snkonu salagonu ullr kdagn = taking care of Kdage, they are there; l ble jvu kdagela avulnda = and she is there, the girl Kdage.
12/10/2007 5:15:41 PM
English Translation
153
1271-1284 From where have brought this girl with crooked teeth, O gentleman? For my source of food, she is a hinderance, Says, Sonne Smu. When Sonne Smu, the lady of the house says, O Sonne Smu, she is my younger sister; I am her elder brother. I will tell you her full story. Give her the charge of managing the house from inside; And you do outside chores, O lady of the house, Syana replies. Sonne Smu accepts this; The lady of the house, agrees. With a lot of affection, the most lovable child, Kdege, they take care of her and bring her up; And the child Kdage is there in raje.
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1285-1298 attild araganodu ullle dinotu dinal manotu mana pnaga syane ullene jakka magal yanna tangadi yn yanca kullavlind panuve kntananla ldene bvere ireg enna tangadi karidi pyle ireg ennala tangadi jvu kdagn malpg madmn aparondundu kndy syana baidela kndeney y kinnya ponn yn enca madime ve le ble pvude kinniyind pandeny ye kntane ayy bvere snkare salagere enkulu ull madime avdundu pandn syane y
Word meaning: attild araganodu ullle = she remains busy by cooking and eating; dinotu dinal = day by day; manotu mana pnaga = as she shows faster mental maturation; syane ullene = Syana is there; jakka magal yanna tangadi = the grown up girl, my sister; yn yanca kullavlind panuve = how can I keep her at home? he tells; kntananla ldene = he calls Kntana; bvere ireg enna tangadi = O brother-in-low for you, my younger sister; karidi pyle = has since been lost (she has died); ireg ennala tangadi jvu kdagn malpg madmn = let us arrange your marriage with my sister the maiden, Kdage; aparondundu kndy syana baidela kndeney y = will you marry her? asks Syana Baida; kinnya ponn yn enca madime ve = such a young girl, how can I marry her?; le ble pvude kinnyind = she is still a small girl who has not outgrown her childhood,; pandeny ye kntane = Kntana tells; ayy bvere snkare salagere = O brother-in-law, to take her care and bring her up; enkulu ull = we are there; madime avdundu pandn syane y = you have to agree to this marriage, tells Syana.
1299-1312 enna marmalen kinnidru baidedin kndar bvere r katdi bandid suridi pijird anna bannaya kait pdd mlu tangadi madime r vodundu pannag oddivr kntan baidyag madmedvu rivji maltd koruvn tagel syane nda madime malt smundilld sankale rydu koriyn bla onji eddd ullr agulnda smandillda sankale rydu raje barked ulle kntne bla onji kondtodu ullne kandne kntan nda ullne kdage inpina pudar kaleye syane dyi baideti pudar dyene
12/10/2007 5:15:42 PM
English Translation
155
1285-1298 In cooking and eating, Kdage remains busy. As the days pass by, Syana becomes worried: My grown up girl, my sister, How can I keep her at home? he feels. He calls Kntana. O Brother-in-law, for you, my sister Has been lost long ago. For you, Let us arrange your marriage with my sister, Kdage; Will you marry her? he asks Syana Baida, please listen. How can I marry such a girl of tender age? She is very young; she has not yet crossed her childhood, Says Kntana. O my brother-in-law, to take care of her and to bring her up, we are there. You should marry her, insists Syana. 1299-1312 My niece, Kinnidru Baideti, Please listen, O brother-in-law, in the tied necklet and the poked ear ornaments, To Anna Bannaya, I have given her. This sister of mine, You must marry, requests Syana. Kntana agrees. To Kntana Baida, performing the marriage ceremony, Syana, gives Kdage in marriage. Of that sister, Syana, Arranges her marriage and gives her to the Smundilla Sankale Rya house in the raje Barke. Happily, they are there In Smundilla Sankale Rya house in the raje Barke. Kntana, showing a lot of Affection (towards his wife), is there. The name, Kdage, Syana changes; And gives her the name, Dyi Baideti.
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Word meaning: enna marmalen kinnidru baidedin = my niece, Kinnidru Baideti; kndar bvere r = are you listening, O brother-in-law?; katdi bandid = with the sacred chain in her neck; suridi pijird = with the poked ear rings; anna bannaya = to Anna Bannaya; kait pdd = I had given her in marriage; mlu tangadi = this sister; madime r vodundu pannag = you have to marry, when he says; oddivr = he agrees; kntan baidyag madmedvu rivji maltd = to Kntana Baidya, performing the customary marriage ceremony; koruvn tagel syane nda madime malt = brother Syan gives her in marriage; bla onji eddd ullr agulnda = they are there living happily; ulle kntne = Kntana is there; bla onji kondtodu = showing a lot of affection; ullne kandne kntan nda ullne = is there, husband Kntana; kdage inpina pudar kaleye syane = Syana changes her name Kdage; dyi baideti pudar dyene = and gives her the name, Dyi Baideti.
1313-1321 onji nr tattnd dyignda radd nrnd nirevundu radd tinglu kadapundu mji tinglu mji pdu nal tonglu banjig nirevundu nl pdu ain tinglu nirenga ulllu smandillad sankale rydu a kntana budedi syanala tangadi dyi ullrge
Word meaning: onji nr tattnd dyignda = Dyi skips one monthly period; radd nrnd nirevundu = she skips two monthly periods; radd tinglu kadapundu = two months (for her pregnancy) have been completed
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English Translation
157
1313-1321 One monthly period, Dyi skips; And she skips the second monthly period. Two months are completed for her pregnanacy. It is the third month; after the third month, It is the fourth month for her pregnancy. After completing the fourth month, the fth month, As she enters, she is there in the Smandilla Sankale Raya house wife of Kntana, And sister of Syana Dyi.
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158

THE STRUGGLE 7 THE SONG OF THE BALLL (Balllere Sandi)
1322-1335 dumbe klodu parumale jananodu briyr ullay avulu ballu samudr...y...II ballu samudr ballalr bredne samudr bru sumudr...y...II l samudr bikkuru samudr oddu padumalr mnigellandr balll r...y...II kodi mlavr balllr mru mlavr balll para kadambr...y...II pr pergade dsinga setti bl parmaled ballyi dumb dumb...y...II dumbe dumbe kldu parmaled blyr dumbe kladr...y...II parmald occana gundi occadr balll drana kdny...II
Word meaning: dumbe kldu = long ago; parumale jananodu = when the Parumale kingdom came into existence; briyr ullay avulu = there ruled the kings; Ballu Samudr Balll; bredne = after his reign; Bru Sumudr, l Samudr, Bikkuru Samudr, Oddu Padumalr, Mnigellandr Balll, Kdi Mlavr Balll, Mru Mlavr Balll, Para Kadambr, Pr Pergade, Dsinga Setti = names of the rulers; bl parmaled ballyi = ruled in Parmale; dumbe dumbe kaldu = long ago; Parmaled blyr = in Parmule, there reigned; ...occana gundi occadr = they made their men sweep the deepest waterholes where nobody ever swept; drana kdn = in the forests, where nobody else ever had hunted
1336-1347 dumbe kloda balllr occana gundi occadr deppan mnany...II deppadr dran kdn dradr jaipan murgn jaiyipadryII kambla gradr pkare pdadere bkerg bre nadpadr ballly...II periyanr mlakrya malpadr dumbe dumbe klda balllg jananoduy...II jananodu sirimj antar battnd alty...II alt bokka briyre ullye blya kloda balll kujumban muddry...II
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English Translation
159
1322-1335 Long ago, when the Parumale kingdom was founded, there ruled a king, Ballu Samudr. After Ballu Samudr, reigned Bru Sumadr, l Samudr, Bikkuru Samudr, Oddu Padumalr, Mnigellandr Balll, Kodi Mlavr Balll, Mru Mlavr Balll, Para Kadmabr, Pr Pergade and Dsinga Setti. In Parmule, Long ago, These rulers, reigned. In the very distant past, In Parmale, these kings made their men sweep waterholes that had never been swept. In those forests, where nobody had ever hunted 1336-1347 (The Balls of the bygone era, caused their men to sweep the waterholes that had never been swept); And the sh that had never been caught, They caused them to be caught. They organized hunting in the forests where nobody had hunted; and they caused to hunt Animals, which no one else had hunted. They made the kambula eld ready for sowing; and after sowing, planted pkare in these elds. In the upper front elds, the banana saplings, They got them planted. They offered oblations to the manes. In the distant past, In the family of the Ballls, Three generations Gap, there was. After this, rules a Balll of the tender age Kujumba Muddr.
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160
Word meaning: dumbe kloda balllr = the Ballls of the bygone days; deppan mnan deppadr = they arranged to catch sh, that had never been caught; dran kdn dradr = they also made their men hunt in those forests where nobody else had ventured hitherto; jaipan murgn jaiyipadr = their hunters hunted animals, which nobody else had ever hunted; kambla gradere = they made the kambula eld ready for sowing; pkare pdadere = and planted decorated pillars in these elds; bkerg = in the upper large elds; bre = they planted banana saplings, after sowing; ...periyanr mlakrya malpadr = oblations to the manes, they had offered; dumbe dumbe klda balllg jananodu= in the family of Ballls of the bygone days; ...sirimji antaro battnd = there was a gap of three generations; alt bokka = after this; briyre ullye = a king rules; blya kloda balll = a Ballal of the tender age; kujumban muddr = he is Kujumba Muddr.
1348-1359 pjidr pdoda enne myr ully kyidi koppargeda bendrny...II bdudyina attil prda unas undudu bmr jombugu nidiry...y...II jombugu nidir sukidno selyodundu pandre ully ballly...II nedadi caukodu nlkr parangina mancauvudu kilenji gaddigod...y...II ratnada kamblidu pbre hsigd mair bnduy...II sarpa lingdu kudurla ml pattd balllr nidir sellingay...II
Word meaning: pjidr pdoda enne = he applies oil from an oil pot; myr ully kyidi koppargeda bendrn = the master takes bath in the water heated in a cauldron kept in the bath shed; bdudyina attil = the meal prepared in the Bdu; prda unas undudu bmr = he is happy after eating the rice cooked in coconut milk; jombugu = because of the heat of the sun; nidiry sukidno selyodundu pandre = I wish to rest comfortably, he tells; ...nedadi caukodu = on a giant base; nlkr parangina mancauvudu = on a four-legged foreign couch (cot); kilenji gaddigod = on a y-shaped throne; ratnada kamblidu = on an embroidered carpet; pbre hsigd = and on a soft mattress; mair bndu sarpa ligdu = with an engraved peacock and with an image of a serpent in the ceiling; kudurla ml pattd = and the horse -shaped top; balllr nidir sellinga = when the Balll sleeps comfortably in this couch
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English Translation
161
1348-1359 Applying oil from an oil pot, the master bathes In the water heated in a large cauldron kept in the bath shed. The rice cooked in the Bdu, in coconut milk, he eats and is satised. Because of the heat of the sun, I want to sleep comfortably, tells The master Balll. On a giant base, there is a four-legged foreign couch, With a seat in the shape of a house y. On the soft seat, there is an embroidered carpet. On the ceiling, a peacock and an image of a serpent are engraved; The top of the couch is in the shape of a horse. In such a couch, Comfortably, when the Balll sleeps
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162
1360-1373 dand dalyeda gundila kdda mande onji mnila netter bolloday...II kanatyr ullye balll jdinavulu mancauvudd kumbalet kumbalety...II briyr ully balllr kudtpdd lakkiyr nl kdigoy...II nl kdig mkuddu tyr ruy cvadida sntan bduda bommayay...II ideg balleya ballend ayin t kndr and ullyay...II encina panle panlend pannaga ry anda kndar ynonji dand...y...II dand dalyada gundila kdda netter bolluda mande mnida kan tyeyny...II
Word meaning: dand dalyeda gundila = in a deep stream near a washing ghat; kdda mande onji mnila netter bolloda kanatyr = he sees a ood of owing human blood of the people of a forest; ullye balll jdinavulu mancauvudd = Balll, the master, from the couch in which he had slept; kumbalet kumbalet briyr ully balllr = trembling viciously, he falls down; kudtpdd lakkiyr = shaking off vigorously, he gets up; nl kdig mkuddu tyr = in the four directions, he turns and looks; ruy cvadida sntan bduda bommaya = O Cvadi Sntana, Bdu Bommaya; ideg balleya = please come here,; ...ayin t kndr = they hear the call; and ullya encina panle = O master, tell us what is the matter,; ...anda kndar = are you listening; kan tyeyn = a dream, I have seen.
1374-1387 kanonu panoduy enkla teriyande panodunnga and ully...y...II ire kannuda kannu panere enkule teriyande ande ullyay...II ire bdugu leppvod ullya cvadida matti bra ballayan ballyada knody...II ayin tu kndru ullya bally lu ullendd knngund...y...II ml rjyodu ulle ullye yagonji l re korlennag...y...II matti bra ballyag ully balll onj leny...II onji l baretre balll ori mni korudu kdadr ballly...II
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English Translation
163
1360-1373 In a deep stream near a washing ghat, of the people of a forest, Flood of owing human blood, The master Balll sees, in his dream. From the couch, Trembling violently, He falls off. Shaking vigorously, he gets up; And in the four directions, Turning his head, he casts his glance. O Cvadi Sntana, Bduda Bommaya, You come here, at once, he calls out his condents. They hear this, O master, What is the matter? they ask. Do you hear me? Near a stream Of a washing ghat, in a forest, a ood of owing blood Of human beings, I have seen, in my dream... 1374-1387 I cannot understand its meaning; you have to explain. O master, We do not know the meaning of your dream, O master; The astrologer Mattibra of Cvadi, you have to call him to the Bdu; And ask him about your dream, they advise. The master Balll, hears this; Where does he stay? he asks. He stays over the hills. O master, a message on a palm leaf, You have to send, they suggest. To the astrologer Mattibra, the master Balll, On a palm-leaf, a message, He inscribes; through a messenger, He sends the message.
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164
Word meaning: kanonu panoduy = this dream, you have to explain to me; enkla teriyande = I cannot understand its meaning; panodunnga = you have to explain, when he says; ...ire kannuda kannu panere enkule teriyande = dream that you have seen in your eyes, we cannot explain; ...ire bdugu leppvod = you have to call to your Bdu; cvadida matti bra ballayan = the fortune-teller, Mattibra of Cvadi; ballyada knodu = we have to ask him,; ayin tu kndru ully= the master hears this; ...lu ullendd knnagund = where does he stay? when he asks; ml rjyodu ulle ullya = in the kingdom above the ghats he is there, master; yagonji l re korlennag = you have to send him a message on a palm leaf, when they say; ...onji l baretre = he inscribes a message on a palm-leaf; ...ori mni korudu kdadr balll = through a messenger, the Balll sends the message.
1388-1401 bareyi le kdyi mni ppe ye ml onji rjyog...y...II mattibraballyanavu illa onji neryug pnaga addogu bovudundu addogu bovudundu mane bli gdu kattidi gujji todame ayiny...II garasunna orupd unty okkane mji pand leppunga onjyaik riy...y...II onjig riy raddeg bjiy mjeg sabdogu sarakord pidyi pidadondu barpery anda lettd tdi payanada mandi lettinry...II ande ballya kndana la tdi payanada mande att onji rjyday...II
Word meaning: bareyi le kdyi mni = the messenger with the message; ppe ye ml onji rjyog = he goes, to the kingdom over the hills; mattibraballyanavu illa onji neryug = near the house of the astrologer; pnaga = when he goes; ...addogu bovudundu mane bli = he comes across a fence around his house; gdu kattidi gujji todame = and a window-like gate of short wooden stumps; ...garasunna orupd unty = leaning on the stumps, he stands; okkane mji pand leppunga = when he calls him thrice; onjyaik riy = for the rst call, he turns his attention; ...raddeg bjiy = for the second call, he pays attention; mjeg sabdogu sarakord = at the third call, echoing the call; pidyi pidadondu barpery = he comes out; anda lettd = who has called me?; tdi payanada mandi lettinr = who is that traveller on the road, who has called out my name?; ande ballya kndana la = O astrologer, are you listening?; tdi payanada mande att = I am not a traveller on the road; onj rajyda = of one kingdoms
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English Translation
165
1388-1401 The messenger, with the message, goes To the kingdom over the hills, The house of the astrologer, When he reaches, he comes across a fence around the house; and also a window-like Wooden gate of short stumps. He stands, leaning on the poles of the gate. When he calls the astrologer, thrice; At the rst call, he turns his attention; For the second call, he pays attention; at the third call, echoing the call, he prepares to come out. He comes out and asks, Some traveller on the road has called me? Who is that person? O astrologer, are you listening? I am not a traveller on the road. Of one kingdoms
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166
1402-1417 arasu balllere kannuda kana tvrig arena kannda kana panerey...II are kannda kana paner riy ballya bduguy...II bdugu barodund pannga undu ayin t kndey...II leda okkani tyya bally kariya katruda manenuy...II kariya katruda mane pattiy bollida ire sariy bangrd...y...II bangrda parl patiy bally ml rjyddu kdad...y...II kddi leda mnina sangada ballle bdugu bannagund...y...II ballle bdugu bannagndu ne bkilu dntd...y...II
Word meaning: arasu balllere = the king Ballls; kannuda kana tvrig arena kannda kana panere = to see the dream of his eyes and to explain its meaning; ...riy ballya bdugu barodund pannga = O astrologer, you have to come to the Bdu, when he is told; ayin t knde = he hears what is being told; leda okkani tyya = sees the message contained in the palm leaf; ...kariya katruda mane pattiy = beautifully designed black wooden seat, he takes; bollida ire sariy = wires of silver; bangrda parl = the crystals of gold; patiy bally = the astrologer takes; kddi leda mnina sangada = along with the messenger; bdugu bannagund = when he comes to the Bdu; ne bkilu dntde = crossing the giant door.
1418-1431 banno cinnoda cvadi mleriyene kullutti oragati balllry...II solme ullya solmendu pannag balla ballya kullandgy...II andand ullya balll kndar kulluna kajja bla pir...y...II enan leppadi kajja pand panodndya panngnd...y...II andandu ballya ya kndana yn kannd kana tye y...II enna kannda kanonu ballya aruta malpdu ora terpd...y...II enk panodund balll pannga ayin kndru bally...y...II
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English Translation
167
1402-1417 king Ballls, dream of his eyes, to see And to explain the meaning, O Ballya, To the Bdu, You have to come. He listens; And sees the message contained in the palm leaf. A nely designed black wooden seat, The silver wires, and the golden Crystals, the astrologer carries. From the kingdom above the hills, Along with the messenger, To the Bdu of the Balll, He comes. As he comes to the Bdu, He crosses the giant door. 1418-1431 He climbs the colourfully shining assembly hall; To the Balll, who is seated in a reclining position, He says, Salutation master, salutation. Ballya, come and sit, tells the Balll. O master Balll, are you listening? My sitting is afterwards; The task for which I have been called, you have to tell me; And you have to tell me now. O Ballya, listen to me, I have seen a dream in my eyes. The dream seen in my eyes, Ballya, You have to understand its meaning; explain it to me; And tell me about it, urges the Balll. Ballya, the astrologer listens.
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168
Word meaning: banno cinnoda cvadi = colourfully shining assembly hall; mleriyene = he climbs; kullutti oragati balllr = to the Balll, who is sitting in a reclining posture; solme ullya solmendu pannag = salutation to you, master, salutation, when he says; balla ballya kullandg = Come, astrologer and be seated, the Balll tells; ...kulluna kajja bla pir = my sitting is afterwards; enan leppadi kajja = the task for which you have called me here; pandu = you have to tell me; ...andandu ballya kndana = O yes astrologer, are you listening? yn kannd kana tye = I have seen a dream in my eyes; enna kannda kanonu ballya = dream of my eyes, O astrologer; aruta malpdu = you have to understand its meaning; ora terpd = you have to explain it to me; enk panodundu balll pannga = and tell me about it, when the Balll says; ayin kndru bally = the astrologer listens.
1432-1445 cvadda nadutu kariya katrda mane griyya bollid...y...II bollida ire sariya griyya ballye bangrda parelu pattiyery...II punditt punditt dyr ye kanditt balme pandry...II andand ully balll kndar dvalo pattyerda dveratty...II gund pattyrda bermer att nlu pndda biramanetty...II ireg katdi kana ullya ire prva onje periyanry...II katadru kanay and balll gundi occdru mnu geppdroy...II
Word meaning: cvadda nadutu = in the middle of the assembly hall; kariya katrda mane griyya = he places the nely crafted, black, wooden seat; bollid ire sariya griyya ballye = the Ballya keeps the silver wires; bangrda parelu pattiyer = the crystals of gold, he picks up; punditt punditt dyr = places them in stful measures; kanditt balme pandr = accurate soothe saying, he does; andand ullya balll kndar = O master Balll, are you listening? dvalo pattyerda dveratt = there appears to be a temple, but there is no God; gund pattyrda bermer att = there appears to be a shrine, however, there is no Bermer; nlu pndda biramanett = there appears to be some persons wearing the sacred threads but they are not Brahmins; ireg katdi kana = the dream you have experienced; ...ire prva onje periyanr = one of your ancestors; katadru kanay = has made you experience the dream; ...gundi occdru mnu geppdro = he used to sweep the deep waterholes and catch sh.
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English Translation
169
1432-1445 In the middle of the hall, the nely crafted black wooden seat (board), He places. The silver wires, the astrologer keeps. Picks up the crystals of gold; And keeps them in stful measures; And accurately, he tells the fortune. O master Balll, are you listening? There appears to be a temple, but there is no God; There seems to be a shrine, however, there is no Bermer; There are some persons donning the sacred threads; they are not Brahmins, though The dream that you have experienced, master, One of your ancestors, Has made you experience. He caused to sweep the deep waterholes and catch sh.
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170
1446-1461 kda drd murgo jayipadre kambula gradr pkare pddry...II bkyrg bre nadpderge periyanrge mlakryo...y...II re klodu t mta orinde ullya karinaga anda ballyey...II enna klodu orinda karinda gundi yn occave mn geppvey...II kd ndve murgola jayipve gundi occavode r r bdu dni voduy...II gundi occara mn geppara gundig baluvyi dobdu mn balekray...II jatti bde kdla ndode murgo onji jayipodnda kdg baluvyiy...II kdg baluvyi nyila bdu nyida mallu bdennaga dondambuyey...II
Word meaning: ...re klodu t mta orinde ullya karinaga = during your time, all these have remained unfullled, O master,; anda ballye = O astrologer; enna klodu orinda karinda = during my time, if these activities are not implemented; gundi yn occave mn geppve = I shall see that the deep waterholes are swept and the sh are caught; kd ndve murgola jayipve = I shall see that suitable forests are searched and the wild animals are hunted; gundi occavode r bdu = to sweep the deep waterholes, who is needed?; dni vodu = what things are required?; gundi occara mn geppara = to sweep the deep waterholes and to catch sh; gundig baluvyi dobdu = we need boats more powerful than the stream; mn balekra jatti bde = we need an expert shermen; kdla ndode murgo onji jayipodnda = to search the suitable forests and to hunt wild animals; kdg baluvyi nyila bdu = we need hunting dogs more powerful than the forests; nyida mallu bdennaga = and the trainer of the hunter dogs, Mallu, when it is suggested; dondambuye = the boatman, Ambu
1462-1477 ovvo rjyodu ullend pannaga ande ullaya paddoye kariyaloguy...II dodambugu le barelend pannaga ayin kndry...II ayin kndr ullye balll dodambugo mn onji balekre jattgy...II onji le bareter oriya mni koriyere baretr ley...II bareyi le kdyi mni ppe ye paddyi paddyi kariyaloguy...II ...paddyi kariyalogu duda ambugu illa nerygu pnaga avulluy...II addogu bovudndu manela bli gru kattd gujji tadamey ayiny...II garasunna orupdd untu okkaneg mjekondu leppunagay...II
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English Translation
171
1446-1461 he hunted in the forests and subdued the wild animals; Made ready the kambula eld for sowing and planted pkare; Planted banana saplings in the front eld, after sowing. He offered oblations to the manes. In your time, all these have remained unfullled, O master. If they have remained, I shall see that the deep waterholes are swept; And the sh are caught. I shall see that the suitable forests are found; and the wild animals are hunted. To sweep the deep waters, Whom do we need and what do we need? To sweep the deep waterholes and to catch the sh, we need boats more powerful than the stream; And men with shing nets The expert shermen we need. To search the suitable forests and to hunt animals, More powerful than the forests, Such dogs, we need; Mallu, the trainer of the hunter-dogs, we need. Ambu, the boatman 1462-1477 in which kingdom, is he? when asked, O master, He is on the western river bank; Please send a palm leaf message to him. When it is suggested, He listens to this The master Balll. To the boatman, Ambu To the expert sherman The Balll sends a message; and sends a messenger With the message. The messenger with the message, to the western River bank; Near the house of Ambu, he goes. When he reaches there, He comes across a fence around the house. A window-like, of short wooden stumps, A low gate, he nds. Leaning on the stumps of the gate, Three times, when he calls
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172
Word meaning: ovvo rjyodu ullend pannaga = in which kingdom, does he reside? when asked; ande ullaya paddoye kariyalogu = O master, he is there in the western river bank; dodambugu le barelend pannaga = please write a message on a palm leaf to the boatman, Ambu, when it is told; ayin knder ullye balll = Balll, the master listens; ...mn onji balekre jattg = to the expert sherman; onji le bareter = sends a palm leaf message; onji mni koriyere = sends a messenger; ...bareyi le kdayi mni ppe ye = with the palm-leaf message, the messenger goes; ...paddyi duda ambugu illa nerygu = near the house of the boatman, in the western river bank
1478-1491 onjik riye raddek bjiye mjeg savuddogu soro korpey...II ry mande lettini sdi onji payanoda mande lettinry...II rya ododambu kndan sdi payanoda mande att onji rjyoduy...II gundila occavere mnla geppare do balekondu bdugu barodugey...II baruvene dadambu leppayi kajjo panlendne dni kajjodu leppadary...II gundila occavode mnla geppovode yn pandint do balelay...II konadna konadanand knnagunde ullya balll kndaray...II
Word meaning: rya ododambu kndan = O boatman, Ambu, are you listening?; ...onji rjyodu = in one kingdom; gundila occavere mnla geppare = to sweep the deep waterholes and to catch sh; do balekondu = taking boats and shing nets with you; bdugu baroduge = you are told to come to the Bdu,; baruvene dadambu = the boatman Ambu, arrives; leppayi kajjo panlendne = please tell me the work for which you have called me; dni kajjodu leppadar = for what task, have you called me here? he asks; gundila occavodu = the deep waterhole must be swept; mnla geppavode = sh are to be caught; yn pandint do balela konadna = have you brought as many boats and nets as I had instructed; knnagunde = when he is asked; ullya ballle kndara = master Balll, are you listening?
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English Translation
173
1478-1491 At the rst call, he turns his attention; at the second call, pays attention; at the third call, Echoing the voice of the caller, he asks, O, who has called me? Some traveller on the road, Who has called me? asks Ambu. O Ambu, are you listening? I am not some traveller on the road. In one kingdom, To sweep the deep waterholes and to catch sh, taking boats and shing nets, You have to proceed to the Bdu, tells the messenger. Ambu comes to the Bdu. Please tell me the work, for which you have called me; For what task have you called me here? he asks the Balll. The deep waterholes are to be swept and sh must be caught. That many boats and nets that I had instructed, Have you brought? asks the Balll. When he is asked, O, master Balll, are you listening?...
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174
1492-1505 r appane korintge vdo bale konadene ballley...II gundida pudar pandarda ullya yn gundi occve mn geppavey...II rya jatti kndan enna periyanakl occadry...II ninna hiriyakl occadrya gundig baluvyi gundi attoy...II kvali maduvra gundinna gunde ayint knden...y...II mandilen mnilen kdadney...II baletta katta tumbdne y gundida mudeld jyedene y baleta katta budiyey...II
Word meaning: r appane korintge vdo bale konadene = that many boats and nets as instructed by you, I have brought; ...gundida pudar pandarda ullya = O master, if you tell me the name of the deep waterhole; yn gundi occve mn geppave = I shall arrange to sweep that waterhole and catch sh,; rya jatti kndan = O sherman, are you listening?; enna periyanakl occadr = my ancestors had arranged to sweep; ninna hiriyakl occadrya = and your seniors had swept; gundig balavyi gundi atto = there is the deepest of all the waterholes; kvali maduvra gundinna gunde = Kvali Maduvra Waterhole; ayint knden = he hears this; mandilen mnilen kdadne = he gathers men and attendants; baletta katta tumbdne = he makes them carry the bundle of nets; gundida mudeld jyedene = he gets down into the bottom of the waterhole; baleta katta budiye = and unties the bundle of nets.
1506-1521 mudyi barit bale japudiye paddoyi barimutta occuv...y...II tenkyi barit bale japudiy badekyi barimutta occuvney...II nadula gundig bannagavunduy eluvere ballle klodavuy...II nedt balvyina panji mnye baleta byig koldunduy...II mn gdene mitt pdiyne mnda porlu tyn...y...II accondene meccondene mng dand kattavry...II ballle bduda dumbu dumbotta ppene bduda eduru ne bkild...y...II dandda mnn jvadene ne bkil dntiyneyeII
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English Translation
175
1492-1505 As many as you had instructed, That many boats and nets, I have brought, O master. If you tell me the name of the waterhole, my master, I shall arrange to sweep the waterhole and catch sh. Hey sherman, are you listening? My ancestors got it swept; And your seniors had swept it, The deepest of all the waterholes The Kvali Maduvra Waterhole. Ambu hears this. He gathers men and attendants; And makes them carry the bundle of nets. He gets down into the bottom of the waterhole; And unties the bundle of the nets. 1506-1521 From the eastern edge, he lowers the nets, And sweeps the waterhole till the western edge. From the northern edge, he lowers the nets, And sweeps, till the southern edge. When he reaches the middle of the waterhole, That has been there for the last seven generations of the Ballls, As big as an elephant a kind of black sh Is caught in the net. He removes the sh; and carries it to the bank of the waterhole. He enjoys the beauty of the sh; He likes it and appreciates it. He tells his men to tie the sh to a log of wood; And with the sh, he comes to the giant front door of the Bdu. In front of the giant front door, He unloads the log with the sh; And crosses the front door.
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176
Word meaning: mudyi barit bale japudiy = he lowers the nets from the eastern edge; paddoyi barimutta occuv = and sweeps till the western edge; tenkyi barit bale japudiy = lowers the nets from the southern side; badakyi barimutta occuvne = sweeps till the end of the northern edge; nadula gundig bannagavunduy = when he comes to the middle of the waterhole; eluver ballle klodavu = that which has been there for seven generations of the Ballls; nedt balvyina panji mnye = a kind of black sh, as big as an elephant; baleta byig koldundu = touches the edge of the net; mn gdne = he removes the sh; mitt pdiyn = puts it out on the bank; mnda porlu tyn = sees the beauty of the sh; accondene meccondene = and he is happy and appreciates it; mng dand kattavr = he tells his men to bundle the sh to a log of wood; ballle bduda dumbu dumbotta ppene = in front of the Bdu of the Balll, he goes; bduda eduru ne bkild = in front of the giant door of the Bdu; dandda mnn jvadene = unloads the sh tied to the log; ne bkil dntiyne = crosses the giant front door.
1522-1539 ne bkil dntiye kulludi oragdi balllegye solme ullya solmend...y...II ballaya jatti kullandrg gundi occyin mn gettan...y...II andande ullya ballle kndara r appane koriny...II appane korina gundi ullya occide mn gdn...y...II bduda eduru jvadend pannag ayin t kndery...II cvadi giriyan jder ullye ne bkil dntiyery...II mnda porlu tuyer ullye bla acconder meccondery...II ya mn gettina dodambug dni yjo namo koroliy...II padrd mudit ari uttaromboli datta kaik bangrda bale koriyery...II
Word meaning: gundi occyin mn gettan = have you swept the deep waterhole and caught sh? he asks; appane korina gundi = the waterhole that you have ordered; occide mn gdn = I have swept and caught sh; bduda eduru jvadend pannag = in front of the Bdu, I have unloaded the sh,; cvadi giriyan jder ullye = the master, moving from the assembly hall, comes down; ya mn gettina dodambug = for the boatman Ambu who has caught this sh; dni yjo namo koroli = what gift shall we give? he asks; padrd mudit ari uttaromboli = the land that could produce twelve mudis of rice, as a gift; datta kaik = to be worn in the left hand; bangrda bale koriyer = a golden bangle, the Balll gives.
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English Translation
177
1522-1539 To the Balll, seated in a reclining position, Salutation, O master, salutation, he says. Come, sherman and sit. Have you swept the deep waterhole and caught sh? O master Balll, please listen. That about which you have given the order That waterhole my master, I have swept; and caught sh. I have unloaded the sh in front of the Bdu. The Balll hears this; Moves out from the assembly hall; And crosses the giant door. He sees the beauty of the sh; Is very much pleased and happy. To the boatman who has caught this sh, What reward shall we give? To the boatman, a piece of land that could produce twelve mudis of rice; And a golden bangle to be worn on the left hand the Balll gives as gifts.
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178
1540-1557 undonji bnte d pnduge nanavonji bnte undundery...II nyi bdu nyida mallu ovva rjodulle knnagundey...II ml rjyodu byri balled turka ttodu tekkard...y...II karima jld nyidavu mallu ulle le barele ullya korley...II onjila le bareyer balll oriye mni korudu kdadry...II bareya le kdyi mni ml rjygu byrily...II byri balleg turka ttgu nyida malluna illgy...II pnagay avulu addog bavudundu mane bli grul...y...II grul kattdnd gujji todame ayin garasunna orapdiy...II
Word meaning: undonji bnte d pnduge = one type of hunting has been completed, it seems; nanavonji bnte undunder = one more hunting expedition is remaining, says the Balll; nyi bdu = the hunter dogs are needed; nyida mallu = the dog-trainer Mallu; ovva rjodulle = in which kingdom does he reside?; ml rjyodu = in the kingdom over the hills; byri balled = in the thicket inhabited by the Byri community; turka ttodu = in the plantation of the Turks; tekkard = where teak wood is grown; karima jld = in the courtyard of Karim; ...nyida malluna illg pnagaye = To the house of the dog-trainer, Mallu, when he goes
1558-1573 untuvena okkane mji pand leppanaga onjeku riye raddeg bjuveney...II mjeg savudgu sorodni koriyene r mande lettini sdi onjiy...II sdi payanoda mande lettinr knnaga andaya mallo kndanay...II sdi payanoda mandelu attaya onji rjyoda arasu ballly...II kdada le mni ynatta reg kd kattodu bnte derodugey...II nyikondu baroduge barodundu pannaga leda okkanen tuyeney...II padrd kattd snku nyilen leppadene padird budu snku nyilny...II iruvattu nl nyilen ldene sankale pdiye sarapoli gpidenyII
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English Translation
179
1540-1557 One hunting expedition, somehow is accomplished; One more type of hunting is remaining. For this, we need hunter-dogs. In which kingdom, does Mallu, the dog-trainer reside? When the Balll asks, In the kingdom above the hills; at the Byri settlement; in the plantation of Turks, Where the teakwood grows; In the courtyard of Karim, he resides. O master, inscribe a message in a palmleaf to Mallu And send. The Balll sends a message, provides a messenger; And sends The message with the messenger. He goes to the kingdom above the hills; To the Byri settlement; To the plantation of Turks, to the dog-trainer Mallus House. There, he comes across a fence around the house; And a window-like Wooden gate with short stumps. On the stumps of the gate, Leaning, he 1558-1573 stands. When the messenger calls him thrice, At the rst call, he turns his attention; at the second call, He pays attention; and at the third call, Echoing the voice of the caller, he responds, O who has called me? Some traveller on the road Has called me? O Mallu, Are you listening? I am not some traveller on the road. One kingdoms The King Ballls Messenger I am, dont you know? For him, you have to encircle the forests; and hunting You need to undertake. You are ordered to come with your dogs. The statement of the message, Mallu, sees. Twelve chained dogs; and twelve unchained These dogs, he calls. He calls twenty four dogs in all; and with the chains, He ties them.
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180
Word meaning: ...reg kd kattodu = you have to encircle the forest; bnte deruduge = and organize the hunting expedition; nyikondu baroduge = you have been told to come with the hunter dogs,; padrd kattd snku nyilen leppadene = he calls twelve chained dogs; padird budu snku nyiln = twelve dogs unchained dogs; iruvattu nl nyilen ldene = thus, he calls twenty four dogs; sankale pdiye = puts tethers; sarapoli gpiden = puts chains to the dogs.
1574-1589 korayida teliganji nyileg maipde kdadi leda mnidapan...y...II ml rjyddu nyilen kondudu ballle bdugu bannga...y...II bduda edurudu bkyerda kodid nyileg gunto bottd kattuvn...y...II ne bkil dntuvene mallu cvadidadi muttu mlariyey...II kulludi oragidi ballleg mallu solme ullya solme... yII ballaya mallu kullundu pandr ully ballly...I kulluna kajja bla pir orind enana leppyi kajja pandatt...y...II kd kattode bnte drode nyi konadana kendaray...II
Word meaning: korayida teliganji = completely thin gruel, in a wide-mouthed wooden tub; nyileg maipde = he tells to feed the dogs; kdadi leda mnidapan = along with the messenger; nyilen kondudu = taking the dogs; ...bduda edurudu = when he comes in front of the Bdu of the Balll; bkyerda kodid = at the corner of the front eld; ...gunto bottd kattuvn = nailing the wooden pegs, he ties the dogs; cvadidadi muttu mleriye = he climbs the steps of the assembly hall; kd kattode bnte drode = forests must be encircled and hunting must be organized; nyi konadana = have you brought the dogs? kendara = please listen
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English Translation
181
1574-1589 In a wide-mouthed tub, he tells to feed the dogs, thin gruel. Accompanied by The messenger, And with the dogs, from the kingdom above the hills, to the Bdu of the Balll, Mallu arrives. In front of the Bdu, at the corner of the front eld, nailing the wooden pegs, He ties the dogs. He crosses the giant door and the steps of the assembly hall, He climbs. To the Balll, seated in a reclining position, Salutation master, Salutation, says Mallu. Come and sit, Mallu, tells the master Balll. My sitting is afterwards; the task for which I have been called, You have to tell me, wont you? Now, please listen
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182
1590-1603 anday ullya r appane korint nyi yn konaden...y...II rena bduda edurudu bkyerda kdid nyilu ulln...y...II gunto bottud kattde kattdend pannaga ayint knuvr ull...y...II cvadi giriyana jappuver balll r bkyerda kdig pyery...II nyilena porlu tyr balll r bla acconder meccondery...II tana bduda sagmal ponnulen lder ullye kryida teliganji maipdery...II porluda pudar nyileg leppodender ullye balll leppodender r ballly...II
Word meaning: r appane korint = as many as you have ordered; nyi yn konaden = dogs I have brought; rena bduda edurudu = in front of your Bdu; bkyerda kdid = at the corner of the front eld; nyilu ulln = the dogs are there; gunto bottud kattde = nailing the wooden pegs, I have tied them; yint knuvr ull = the master hears this; bkyerda kdig pyer = he goes to the corner of the front eld; nyilena porlu tyr = sees the beauty of the dogs; tana bduda sagmal ponnulen = the maids of his Bdu; lder ullye = the master calls; porluda pudar nyileg leppodender = the dogs have beautiful names, let us call them by these names, the master Balll tells...
1604-1615 kju bju urel bollu manju klu taniye taudege...y...II kencala krend pudar leppuver panja svirln syirln kdadry...II kolabri mandelen parmale ainded ullye balll kdadr bnteg nilablyo mnyderyeII ayin t kndr mandlu nyikonddu kdg pyry blida gurik bnteda ryig pnag avulgey...II birutu birisyina mandl pyr kadibaravud untvere lg adakyi mandl akul nyi kond kdig pogguvry...II ballg kall pudelg cenneklu bolir bolirg nyileny nyilen budiyr l gurujer bnte daddiyry...II
Word meaning: Kju, Bju, Bollu, Manju, Klu, Taniye, Taude, Kencala, Kre = names of the dogs; ...panja svirln kdadr = from Panja, a thousand persons, he assembles; kolabri mandelen = experts in hunting; parmale ainded = from Parmale, ve hundred persons; ullye balll kdadr = Balll, the master, assembles; bnteg nilablyo mnyder = gives the formal sanction for hunting; ayin t kndr mandlu = the assembled persons hear this; nyikonddu kdg pyry = taking the dogs, they go to the forest; blida gurik = to the trenches of the
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English Translation
183
1590-1603 O master, as many dogs as you had ordered, I have brought. In front of your Bdu, at the corner of the front eld, The dogs are there. I have nailed the wooden pegs; and tied the dogs. The master hears this; He moves out of the assembly hall; and comes down. He goes to the corner of the front eld; Sees the beauty of the dogs; He is pleased with them and appreciates them. And calls the maids of his Bdu; He tells them to feed the dogs thin gruel in a wide-mouthed vessel. These dogs have attractive names, let us call them by these names, Tells the master Balll. 1604-1615 Kju, Bju, Ure, Bollu, Manju, Klu, Taniye, Taude, Kencala, Kre the Balll calls (the dogs). From Panja, a thousand Men, he assembles; Five hundred expert hunters from Parmale, the master Balll, Gathers. Formal sanction for hunting, he announces. The assembled men hear this; with the dogs, they rush to the forest. Some hide in the trenches of the fence; Men, experts in the use of bow and arrow, go and stand where the hunted animals are expected to come; The men, who are supposed to block the eeing animals, rush into the forest with the hunter-dogs. The hunters throw stones into the thick bushes; poke the thickets with long sticks; in the clear terrain, They release the hunter-dogs. Making a loud noise, they go hunting.
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184
fence; bnteda ryig pnaga avulge = when they go to the hunting ground; birutu birisyina mandl = the persons procient in archery; pyr kadibaravud untvere = they stand guard at the spots where hunted animals are supposed to come; lg adakyi mandl = men who are to block the running animals; nyi kond kdig pogguvr = taking the dogs, they enter the forest; ballg kall pudelg cenneklu = they throw stones at the thick bushes and poke the thickets with long sticks; bolirg nyilen budiyr = in the clear terrain, they leave the dogs; l gurujer bnte daddiyr = men, making a loud noise, go hunting.
1616-1625 dadila pdnd pvanaga vulu gell urduji murgoly murgola sorguji prupakkila parapu pijinila sorgajattay...II marapatt canil mseda pili ddeda panji bottud bottuda re kdu kademe gtda balipe sorgujattay...II adda balpu oddu bannada barinka kotte kanna muggr sorgujatto r mand kndara ya kd budko nanavonji kd undattay...II arena periyanr dradi kd undu namana periyakulu drdrg kma ketrdi kemmaleta malevund ya kd budko mandey...II kemmaleta malek pyind pandre avva kd agl budiyer kemmaleta malek nyilen koneyer bedit birisyina mandely...II
Word meaning: dadila pdnd = producing loud noise; pvanaga vulu = when they go; gell urduji = the branches of trees do not rub one another (the forest is still); murgola sorguji = animals are not running around; prupakkila = the ying birds; parapu pijinila = the crawling ants; sorgajatta = are not moving around; marapatt canil = the tree-bound squirrels; mseda pili = the whiskered tigers; ddeda panji = the tusked boars; bottud re = the spotted deer; kdu kademe = the horned antelopes; gtda balipe = the dotted leopards; adda balpu oddu = the criss-crossing monitors; bannada barinka = the colourful small deer; kotte kanna muggr = the large-eyed rabbits; ya kd budko = let us leave this forest; nanavonji kd undatta = there is one more forest, isnt ?; rena periyanr dradi kd undu= there is a forest in which the Ballls forefathers had organized hunting; namana periyakulu drdrge = our ancestors had hunted in this forest, its seems; ya kd budko mande = let us leave this forest, gentlemen; kemmaleta malek pyind pandre = let us go to the Kemmaleta Hill, he says; avva kd agl budiyer = they leave this forest; kemmaleta malek nyilen koneyer = they take the dogs to the Kemmaleta Hill; bedit birisyina mandel = the experts gunners
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English Translation
185
1616-1625 Producing a loud noise, as they go, the forest is at a standstill. Animals are not moving around: There are no ying birds, crawling ants; Tree-bound squirrels, whiskered tigers, tusked boars, spotted Deer, horned antelopes, dotted leopards; Criss-crossing monitors, colourful small deer, and large-eyed rabbits. O gentlemen, are you listening? Let us leave this forest. There is one more forest The forest where his (Ballls) forefathers had organized hunting and our ancestors had hunted, it seems. There is the Kma Ketrdi Kemmaleta Hill. This forest, let us leave, gentlemen, And to the Kemmaleta Hill, let us go, the leader says. They leave this forest; Along with the dogs, they go to the Kemmaleta Hill. The expert gunners
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186
1626-1637 kadila baravud pd untuvr l adakyi mandl avul nyikond agl kdug pogguvr ballgy...II kallu pudelg cenna klu bolir bolirg nyilen budpedere ll gurujer bnte daddvr dadipdond bannagay...II nadula kdd siril ponneda marata mudlad sankduy sankd katudnde cvalod btnde adipancngo mly...II ml ml pure avva gunda liyondu giriyondu undatta ayitvuy ayitavu sutta mutta aivomuppo murgolu okku mvondu ulloy...II kannag tvere muttala tjuvone kaik dro pon kaital ponaga myo pone undudne sjigo kaljigoy...II r mande kndara ya mandalay ya kd nama budko kd budiyr rugu bannaga balll drgu tyry...II
Word meaning: nadula kdd = in the middle of the forest; siril ponneda marata mudlad = at the foot of a poonspar tree; sankd katudnde = has been built in the shape of a conch; cvalod btnde = has been thatched in the hair of the camari animal (Bos Grunniens); adipancngo ml pure = the foundation and the roof; avva gunda liyondu giriyondu undatta = of the shrine are there in a dilapidated condition; ayitvu sutta mutta = around the shrine; aivomuppo murgolu = around fty, thirty animals; okku mvondu ullo = are there grazing, scratching the ground; kannag tvere muttala tjuvone = to see, they are very near; kaik dro pon = for the hands, they appear far; kaital ponaga myo pone = when approached, they vanish into thin air; undudne sjigo kaljigo = what is this mystery!; ...ya kd nama budko = let us leave this forest; kd budiyr = they leave the forest; rugu bannaga = when they come to the village; balll drgu tyr = the Balll sees them from a distance.
1638-1647 r mande nigulu ovva kd katiyr ovva kd driyar anday ullya ballle kndaro r appane korinvuy...II kdn kattiyo dryo ullya blida bori nteda ryinay gellla urduji murga sorguji pr pakkila sorgujattoy...II bannada barinka mseda pilige ddeda panji ande ullye marapattu canil adda balipu oddug gtda balipela sorgujattay...II rma rma klane anday ullye avve kd enkulu buduyene irenavu periyanakal dradi kd enkale hiriyagul drdrgey...II kma ketrdi kemoletta malk pyene ullya ande ballley avvo kd kattyo dryone ullya nadu kdd sirivonjiy...II
Word meaning: nigulu ovva kd katiyr = which forest have you encircled?; ovva kd driyar = in which forest have you hunted?; r appane korinvu = for which you had given permission; kdn kattiyo dryo ullya = that forest we encircled and hunted; blida bori = at the edge of the fence; nteda ryinay = in the bushes of the thin reeds; rma rma klane = what a mysterious time it is!; ... avve kd enkulu buduyene = we left that forest; avvo kd kattyo = we encircled that forest; dryone ullya = we hunted there, O master; nadu kdd = in the middle of the forest; sirivonji = there is a poonspar tree.
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English Translation
187
1626-1637 stand at the spot where the animals are expected to come. The hunters, who are to block the eeing animals With the dogs, they enter the forest. Into the thick bushes, They throw stones; with long sticks, they poke the thickets; and on the plain ground, they release the dogs. The men, making noise and shouting, commence hunting. As they hunt, In the middle of the forest, at the foot of a poonspar tree, constructed in the shape of a conch A shrine, they see. Its roof is thatched in the hair of camari animal. The foundation, And the ceiling are in a dilapidated and broken condition. Around the shrine, thirty to fty animals graze scratching the ground. To see, they appear to be near; to touch, they seem to be far; When approached, they vanish into thin air. What a mystery is this! O gentlemen, are you listening? Let us leave this forest, the leader tells. They leave the forest and as they come down to the village, from a distance, the Balll sees them. 1638-1647 O gentlemen, which forest have you encircled and in which forest have you hunted, asks the Balll O master Balll, are you listening? The one for which you had given the permission That forest we encircled. In the edges of the fence and in the bushes of the thin reeds, we hunted. Here, the forest was at a standstill. There were no ying birds; The spotted deer; the tigers with whiskers; the tusked boars, O master. There were no squirrels holding unto the trees; no criss-crossing monitors and the dotted leopards. What a strange time this is! O master, we left that forest. Your ancestors had organized hunting, it seems, and our forefathers had hunted To the Kma Ketrdi Kemoletta Hill we went, instead, O master. We encircled this forest and hunted, master. In the middle of the forest, there is a poonspar tree, tells the leader.
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188
1648-1657 siril ponneda marata mudld sankd katdunde cvld y cvald betnd ml ml pure tjundattay...II ayitvu sutta mutta aivo muppo murgol okk mvondu ulla ullya kannag tvere muttala tjuvo kaik dra dra pan...y...II kaitl ponaga myo pena undudne sjiga kaliyugo y kd budiyo bdagu battonnaga yin knver ullyiy...II dattal kaita bangrda bal balata kaita mudreda ungilny gdr balll svmi bermere oddig citayr telyduy...II pdid mai korod bermere kddittinavu bermen rudu kondudu nambuve yn ngabermere ottil...y...II
Word meaning: ml pure tjundatta = the roof is visible; kd budiyo = hence we left the forest; bdagu battonnaga = and came to the Bdu, when they tell; yin knver ullyi = the master hears this; dattal kaita bangrda bal = from his left hand, a golden bangle; balata kaita mudreda ungiln = from his right hand, the ring with the ofcial insignia; gdr balll = the Balll removes; svmi bermere = O Lord Bermer,; oddig = holding these in his hands; citayr telydu = prays with pure heart; pdid mai korod bermere = please hear me, O Bermer; kddittinavu bermen = you are, presently, in the forest, O Bermer; rudu kondudu nambuve yn = I shall take you to the village and worship there,; ngabermere ottil = the pledge for the Ngabermer
1658-1673 ottil katyere pri pandre ullayi parmel ballly tirgad nyi kondudu kdg pyindr balll ry...II tirga nyi kondu kdg ppr bedit birisyina mandlen kadila baravud untadr balll ld adakyi mandln y...II nyi kondu kdg pogguvr agul l gurujer bntely bnte daddivr balleg kallge pudelg ceneklu bolirgy...II bolirg nyilen budper balll r pnagunde aivemuppo aiva muppo murgol orone rattuvene kadi baravugu brnagay...II aivve muppe murgolen ullye balll orane rla jayapader bla baluvyi murgoln bdugu dand kattad tumbadry...II elya elya tarata murglen adt pl pdder guttg daya smeg munikaipo bnte ntala mandig ply...II bnte ntada mandg pl ullye balll korpadr ruy mande kndaroy...II kd budko bdugu pyindr kd agul budiyer bdugu akl bannag...y...II
Word meaning: ottil katyere = he keeps; pri pandre ullayi parmel balll = Parmal Balll, the master, offers prayer; tirgad nyi kondudu = once again, taking the dogs; kdg pyindr balll = let us go to the forest, tells the Balll; tirga nyi kondu kdg ppr = taking the dogs, the hunters go to the forest, once again; aiva muppo murgol orone rattuvene = fty, thirty
12/10/2007 5:16:01 PM
English Translation
189
1648-1657 Under the foot of a poonspar tree, constructed in the shape of a conch, There is a shrine. With the hair of the camari animal, The shrine is thatched; and its roof is visible. Around it, thirty to fty animals were grazing scratching the ground, master. The animals appeared to be near to see; for the hands, they seemed to be far; When approached, they vanished into thin air. What a mystery this is! What a strange time! We left the forest; and came to the Bdu. The master hears this. From his left hand, a golden bangle; from the right hand, a ring with the ofcial insignia, He removes. Holding these, with pure heart, He prays, O Bermer, please hear me. As you are in the forest, I shall take you to the countryside and worship you there. For the Ngabermer, a pledge 1658-1673 the Balll keeps and prays. With the dogs, let us go to the forest again, he tells. With the dogs, they go to the forest, once more. The men good at shooting, The Balll makes them to guard the open ends. Men, to block the eeing animals, Rush into the forest, with the dogs. The hunters create a din And commence, hunting. They throw stones into the thick bushes; and poke thickets with long sticks. In the open ground, they release the dogs. When the Balll arrives, Fifty to thirty animals ee together; and rush to the escape routes. Fifty to thirty animals, the Balll gets them hunted at the same time. Very large animals, tied to the logs of wood, he sends them to the Bdu. Smaller animals, after sweeping the ground, the Balll tells to cut them into pieces. For the guttu, legs; for the kingdom, heads And for the hunters, their shares, he tells to distribute. O gentlemen, are you listening? Let us leave the forest and go to the Bdu, says the Balll. The hunters leave the forest. As they proceed to the Bdu
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190
animals begin to run suddenly; kadi baravugu brnaga = and trip and fall on the way; aivve muppe murgolen ullye balll = fty to thirty animals, the Balll; orane rla jayapader = gets them hunted; bla balavyi murgoln = very big animals; bdugu dand kattad tumbadr = he gets them tied to the logs and carried to the Bdu; elya elya tarata murgolen = small-sized animals; adt pl pdder = cleaning the ground, he gets them cut into pieces; guttg daya = to the guttu, legs; smeg munikaipo = to the province heads; bnte ntala mandig pl = the share for the hunters; ...ullye balll korpadr = the master tells to give; ruy mande kndaro = O gentlemen, are you listening?; kd budko bdugu pyindr = let us leave the forest and go to the Bdu, tells the Balll; kd agul budiyere = they leave the forest; bdugu akl bannag = when they come to the Bdu
1674-1687 barkede bannaga ullyi jommu onj glig ullye balll bannag...y...II angadane asar punde tddi gvl tyre pddi panen tyry...II rya mande kndaro nigl angadane parko asar nama sanipugoy...II pane pattule nr geppule plendd pannaga ayin t kndry...II bntentada mandl pyre pan patyer nr geppuna aguly...II borduda yada girglu mandeda talabyid naranatta mundu knnaga mitta mundu mitta barkd avul nalver janabatt kiramil enkl gvl muttunu ry...II
Word meaning: barkede bannaga ullyi = when the master reaches near the house, a landlord; jommu onj glig = in the heat of the sun and the hot air; ...angadane asar punde = he feels thirsty; tddi gvl tyre = he sees a dug up well; pddi panen tyr = notices a picotta (a traditional water lift) that has been set up; angadane parko = let us drink water; asar nama sanipugo = and quench our thirst; pane pattule = hold the picotta (picotah); nr geppule plendd pannaga = to draw water, you go, when the Balll tells; ayin t knder bntentada mandl = the members of the hunting expedition hear this; pyre pan patyer = they go and operate the picotta; nr geppuna agul = when they draw water; borduda yada girglu = from the nely chiselled cylinderical rotating wooden rod; mandeda talabyid naranatta = and the wide-mouthed wooden tub (bucket); mundu knnaga= when nara nara sound is heard; ...mundu mitta barkd = from above the house of the landlord; nalver janabatt kiramil = four persons with bad intentions, come; enkl gvl muttunu r = who has touched our well? they ask.
12/10/2007 5:16:02 PM
English Translation
191
1674-1687 .... in the burning heat and in the hot air, near the house of the village landlord when they reach, The master Balll Feels thirsty. He notices a dug up well, And a traditional water-lift. O gentlemen, are you listening? Let us drink water; And quench our thirst. Go and operate the lift and draw water. When he suggests, The hunters listen. They go to the well; operate the lift; and water, When they try to draw, The nely chiseled wooden rod connecting the wide-mouthed round bucket, makes the nara nara sound. When the sound is heard, The people of the landlord four persons with bad intentions, come; And ask, Who has touched our well?
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192
1688-1701 nr geppunrnd pandd akl kattd puled pandr kndr odupdi gidavonduy...II gidavondu barpr balll mnen agl tyera rma rma kloney...II pra arina ullye balll r nrnu parpara parparand kndry...II ballleg ginded pr agl koriyere bnte ntada mandgy...II bella nr koriyer ully pr r riyere satame r yery...II riy mand nankla onje jommu arapad gli bjad nirelgy...II jommuda nirelg kullugandu pandre tarepdu sra varsa avul tnd...y...II
Word meaning: nr geppunrnd pandd = and drawing water?; akl kattd puled pandr = we have erected that picotta for our eld, they shout proudly; ...odupdi gidavondu barpr = running and chasing, they come; balll mnen agl tyera = the face of Balll, they see; rma rma klane = what a surprise!; pra arina ullye balll r nrnu parpara = the Balll, our master, who usually takes milk, is he drinking water, instead?; ...ballleg ginded pr agl koriyere = for the Balll, in a small pot, milk they offer; bnte ntada mandg = for the members of the hunting party; bella nr koriyer = they serve jaggery and water; ully pr r riyere = the master drinks milk; santame r yer = he becomes happy; nankla onje jommu arapad gli bjad = let the heat decrease slightly and the cool breeze blow; jommuda nirelg kullugandu pandre = let us sit in the shade (of the trees) created by the sunlight till the heat subsides, the Balll tells; tarepdu = after this generation; sra varsa avul tnd = a thousand years pass by.
1702-1715 mudl pdu munndu varsa tundo boliya krevuda mara onji mudled...y...II sanna kambli hsuyr paccade adik pdd kullere gili crvud byiy...II gili crvuda byila budiyr kyi tindr ullye jgd pyry...II tanonji samaydu jommu vulu radnd gli avul bjind...y...II ry mand bdugu nama pyi pyind pandr kulludi balll kudtu pd...y...II kudtu pd lakkanaga balll krdavu oruvodi angrda nlyigy...II irvodi boliy kvruda mullu kantnd nacco bennaga rma rma klaney...II
12/10/2007 5:16:03 PM
English Translation
193
1688-1701 and who is drawing water? The picotta, we have set up, Proudly, they shout. Running And chasing, they come. They see the face of the Balll, Surprised, they remark, What a surprise! The master Balll, who always takes milk, such a person is drinking water! They exclaim. For the Balll, in a small vessel, milk they offer. For the members of the hunting party, Water and jaggery, they serve. The Balll drinks milk; And is satised. O gentlemen, let the heat subside and the cool breeze Blow; and in the shade (of the trees), Created by the sunlight, till the heat decreases, let us sit, says the Balll. After this generation, a thousand Years pass by. 1702-1715 Three hundred years pass by, since at the foot Of the poison nut tree, the Balll had arrived. A small woolen blanket, he spreads; and placing a bed cover over it, he sits. The mouth of a small pouch, The master opens and eats betel nut pieces. He feels drowsy and sleeps. At that time, the heat of the sun subsides; Cool breeze blows. O gentlemen, let us go to the Bdu, the Balll says. The Balll, gets up, dusting himself. When he gets up, on one side of the sole of his foot, once; To the tip of its sole, Between the big toe and the next, again, a thorn of the white poison nut tree, pricks. He screams, What a bad time!
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Word meaning: mudl pdu munndu varsa tundo = three hundred years have gone by since the Balll sat under the foot of the tree; boliya krevuda mara onji mudled = at the foot of the white poison nut (nux vomica) tree; sanna kambli hsuyr = a small woolen blanket, he spreads; paccade adik pdd kullere = spreads a bedspread over the blanket and sits; gili crvuda byila budiyr = he unties the mouth of a small pouch; kyi tindr ullye = the master eats betel nut pieces; jgd pyr = feels drowsy and sleeps; tanonji samaydu = at that time; jommu vulu aradnd = heat of the sun subsides; gli bjind = cool breeze blows; ...bdugu nama pyind pandre = let us go to the Bdu, tells the Balll; kulludi balll kudtu pd lakkanaga = the Balll who is seated, when he gets up, dusting himself; krdavu oruvodi = to one side of his foot, once; angrda nlyig irvodi = on one side of the tip of the front sole, for the second time; boliy kvruda mullu kantnd = a white thorn of the poison nut tree, pricks; nacco bennaga = when it pokes deeper; rma rma klane = What a bad time!
1716-1729 ry mande saiten yn blji badukuji anda mande kndaroy...II ballle kruge bpule runde pudikedarondu bannaga ena tara kaimduyey...II kadpule enan bdugu tumbulend pannaga bntentada mandlagulu panpry...II ande ullya ballle kndare irenavu bdudu onji satteda dandigegoy...II t barabattnde ullya battdnd pandro bntentada mandluy...II bdugu mandn kddre galige avulu portgy balll kulluna satte dandena agl tarpader mandly...II balllen dertd danded kulladr mlg satte pattadr dumbudde piravudde gli pdondu bdug konoyereyeaII
Word meaning: saiten yn blji badukuji = I am dying and I will not live, I will not survive; ballle kruge bpule runde = the swelling in the Ballls foot increases; pudikedarondu bannaga = when the abscess appears; ena tara kaimduye = the poles (thin logs) of my size; kadpule = fell them; enan bdugu tumbulend pannaga = carry me to the Bdu on a stretcher, when he tells this; bntentada mandlagulu panpr = the members of the hunting expedition, tell; ...irenavu bdudu onji satteda dandigego = the palanquin with a canopy of your Bdu; t barabattnde = has it become so useless?; ...bdugu mandn kddre = men are sent to the Bdu; galige avulu portugy = within no time; balll kulluna satte dandena agl tarpader = the palanquin in which the Balll sits, they requisition; balllen dertd = lifting the Balll; danded kulladr = in the palanquin, they put him; mlg satte pattadr = over him, they hold the canopy; dumbudde piravudde = from the front and behind; gli pdondu = fanning him; bdug konoyere = they carry him to the Bdu.
12/10/2007 5:16:04 PM
English Translation
195
1716-1729 O my men, I am dying; I will not live; and I will not survive, Are you listening? The swelling on your Ballls foot is increasing; abscess is forming. The tender trees of my size fell, Carry me in a stretcher to the Bdu. Of the hunting expedition, The members ask, O Balll, our master, are you listening? In your Bdu, There is a palanquin with a canopy. Has it become so useless? The members of the hunting party, Immediately, send men to the Bdu; The palanquin in which the Balll sits, they requisition. Lifting the Balll, they put him in the palanquin; over him, they hold the canopy. Fanning him from the front and the rear; they carry him to the Bdu.
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196
1730-1741 balll kulluna gaddigd dertd balllen kulladr kr pattde baido benode r ullernd pandry...II alendda baidyondlge tulundda baidandl gardi ketrdda baidyondalen balll bdugu leppdry...II kr pattyl baidye bennaga ballleg prdt gunoy nrdt sanipu korandi kldu pira kr td baida benodu...y...II r ullr knnaga undu andey ullya ballley munda jed vma sld sankala rvudu bdi ktd...y...II sankale rvud bdila ktedu syana baidag tangdige kntangu budediy...II ble kinamulle dyige ulllge l korpolu mard l panpol mantr...y...II
Word meaning: balll kulluna gaddigd = on the throne of the Balll; dertd balllen kulladr = lifting him, they make him sit; kr pattde baido benode = holding my foot, medicine must be administered; r ullernd pandr = who is there? he asks; alendda = from Alendu (hill region); baidyondl = the medicine women; tulundda baidandl = the medicine women from Tulundu; garodi ketrdda baidyondalen = the Billawa medicine women from the Ketrdi Gymnasium; ballle bdugu leppdr = the Balll calls them to the Bdu; kr pattyl = they hold his foot; baidye bennaga = and administer medicine; ballleg prdt gunoy nrdt sanipu korandi kldu = when the Balll does not show even the slightest improvement; pira kr td baida benodu = once again, the foot must be examined and medicine administered; r ullr knnaga = who else is available? when he asks; undu andey ullya ballley = there is somebody available, O master; munda jed vma sld sankala rvudu bdi ktd = near a gymnasium on the way to a fort, in munda je, in the Sankale Raya; ...syana baidag tangdige = sister to Syana Baida; kntangu budedi = wife of Kntana; ble kinamulle dyige ulllge = Dyi, of tender age is there, it seems; al korpolu mard l panpol mantr = she gives medicine and recites mystical verses.
1742-1753 dyigonji ley barevodu mni korodu korodundry...II onji le bareter oriya mni koru kdadre ully ballluy...II bareyi le kdeyonji mnla ppne raje barkegy...II dyi eraj barkeg pnga addogu bdund mane bli gd katdund...yII gd katdundu gujji todame garasunna pattuve okkanne mji pand leppangay...II onjgu riylu raddg bjidluy...II mjeg sabdguy...II
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English Translation
197
1730-1741 The throne on which the Balll sits, he is lifted and seated. My foot must be held; medicine applied. Who is available, the Balll asks. The medicine women from Alendu, the medicine women from Tulundu And the medicine women from Ketrdi Gymnasium, to the Bdu, he calls. The medicine women hold his foot; and apply medicine. The Balll shows no improvement; Neither is there any relief from pain. The foot must be examined again and medicine, applied. Who is available? asks the Balll. When he asks, O master Balll, In the Smandilla house, near a gymnasium, in Sankala Raye and on the way to a fort, As sister to Syana Baida; And wife to Kntana, Of tender age, Dyi is there. She gives medicine; And recites mystical verses. 1742-1753 For Dyi, a message on a palm leaf must be written and a messenger Sent. The message, he writes; and a messenger, he sends Balll, the master. Carrying the message, the messenger goes, To the raje Barke. When he goes to the raje Barke, he comes across a fence around her house. A window-like Gate of short stumps there is. Holding on to the stumps of the gate, He calls Dyi, thrice. At the rst call, she turns her attention; at the second call, pays attention; At the third call
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198
Word meaning: dyigonji ley barevodu = a message in a palm leaf must be written to Dyi; mni korodu = a messenger must be sent; raje barkeg = to the raje Barke
1754-1767 svara koruyle ruya mande letud tdi payanada mande ye knnagay...II andadappe dyi tdi payanada mande atty...II onji rjada arasula ballle kdadi leda mniyn aregonji piranay...II pirana sankata jvgu bavudnd kru pattere baidyo benare bduguy...II barduge nikkla le bareter mni korterunnga ruy le mniy...II mitt pti kodi mardu yn kinkdu pinaye tirt jdin...y...II brda mardu gartd pinayen yrya le mni ayya mri baidyoy...II
Word meaning: onji rjada arasula ballle = of one kingdoms, the king Ballls; kdadi leda mniyn = messenger I am; aregonji pirana sankata jvgu bavudnd = a danger to his life has befallen; kru pattere baidyo benare = to hold his foot and apply medicine; bdugu barduge = you have to come to the Bdu, he has instructed; nikkla le bareter mni korterunnga = he has written a palm leaf message to you and with the palm leaf message, has sent a messenger,; ruy le mni mitt pti kodi mardu = O messenger, the sprouts of the medicinal plants that have grown above the ground; yn kinkdu pinaye = I cannot pinch off; tirt jdin brda mardu = the medicinal roots that which have grown below the ground; gartd pinayn = I cannot dig; ayya mri baidyo = the medicines beyond these
1768-1779 yn benuveda ande ena banjgu l tinglu nrednd...y...II ame piratndu unduya lemni nadatubarre trandenk trandnd pandly...II ena krdadi enkla tjuji tjujind pannagunde ayin kndey...II r dakkeya dyi kndana saipi jvonu badukd korpavoduy...II andyinaven kndl nadat barre trand vora kddiy...II le mni ballle bdugu pirapand kdadl dyi ly...II
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English Translation
199
1754-1767 she responds. Who has called me? A traveller has called me? When she asks, O mother Dyi, a traveller, I am not; I am the messenger from the kingdom of Balll. For his life, A danger has befallen. To hold his foot; and apply medicine, To the Bdu, You have to come. He has written a message in a palm leaf and has sent a messenger. O messenger, The sprouts of the medicinal plants that have grown above the ground, I cannot pinch off; Those which have grown below the ground Those roots of the medicinal plants, I cannot dig. The medicines apart from these 1768-1779 I have to give. For my pregnancy, seven Months have become. Birth pollution just hovers around me. O messenger, to come on foot, It is not possible for me. I cannot see the ground underneath my feet, she tells. The messenger listens to this. O sister, please listen. For the life that is about to be extinguished, You have to give a new lease of life, he pleads. She hears correctly what is said. It is not possible to come on foot, she tells. The one who has been sent The messenger back to the Bdu of the Balll, She sends.
12/10/2007 5:16:07 PM
200
Word meaning: yn benuvede = I have to administer; ...ena banjgu l tinglu nirdnd = for my pregnancy, it is the seventh month; ame piratndu unduya = birth pollution is just hovering around me; lemni nadatubarre trandenk = O messenger, to come walking is not possible for me; ena krdadi enkla tjuji = I cannot see under my own feet, she tells the messenger; r dakkeya dyi kndana = O sister, Dyi, are you listening?; saipi jvonu = the life that is about to be extinguished; badukd korpavodu = you have to provide a new lease of life; andyinaven kndl = she hears what has been correctly stated; nadat barre trand = it is not possible to come walking,; vora kddi le mni = the messenger who had been sent; ballle bdugu = to the Bdu of the Balll; pirapand kdadl dyi = Dyi sends him back.
1780-1791 mnyada manipndi ullye balll ruy lemniy...II dyi battalo battalondu knnaga and ully dyi pandinaiku are ijjiy enkaleg knara kebilijjiy...II alena banjigu l tingluge ame piratondundugela nadatu barrey...II balligennaga ayinla kendr rma rma klon nadat barre pjey...II ayin kndr ullye balll tana bottinna okkldl ullr danded...y...II danded bvuln leppuly yn kullun satte danden dyig konley...II
Word meaning: mnyada manipndi ullye balll = the Balll, who has not been talking to anyone; ruy lemni = O messenger; dyi battalondu knnaga = Has Dyi come? when he asks; dyi pandinaiku are ijjiy = there is no doubt about what Dyi says; enkaleg knara kebilijji = we cannot ignore what she says; alena banjigu l tingluge = for her pregnancy, seven months, it seems; ame piratondundugela = birth pollution is hovering around her; nadatu barre balligennaga = she cannot come, walking, when he says; ayinla kndre = the Balll hears this; nadat barr pje = that she cannot come walking; tana bottinna okkldl ullr = in the upper dry land of my Bdu, my tenants are there; danded bvuln leppuly = the pole-bearers of my palanquin, call them; yn kullun satte danden = the palanquin with the canopy in which I sit; dyig konle = take this to Dyi.
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English Translation
201
1780-1791 The Balll, who has not been speaking to anyone asks, O messenger, Has Dyi come? O master, There is no doubt about what Dyi says; and we cannot ignore what she says. For her pregnancy, it is the seventh month, it seems; birth pollution is hovering around her. Coming on foot, She should not. O what a bad time! It is not possible for Dyi to come walking! In the upper dry eld of my Bdu, the tenants Are there of my palanquins Pole-bearers call them. The one in which I sit, with the canopy That palanquin for the use of Dyi, you take.
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202
1792-1805 dandeda byilenu leppader sattedande aito singra malpadr dyig koroduy...II ballle bduddu satte dande konodagul pnagunde dyi rajguy...II eraje barkeg pvanagunde syane kntane bdugu ppuna tyruy...II dyi mardda balmd onji rjada arasu balll kullunvu satte dandey...II enkalena jla mundilg battndtta battnd panpery...II ayint kndl dyila satte dandn srliy...II srli saimanja kattd sattedande jpdle l maleky...II
Word meaning: dandeda byilenu leppader = the pole-bearers of the palanquin, he summons; sattedande aito singra malpadr = he gets the palanquin decorated; dyig korodu = give this for the use of Dyi,; ballle bduddu = from the Bdu of the Balll; satte dande konodagul pnagunde = when they carry the palanquin; ...eraje barkeg pvanagunde = to the raje Barke when they come; syane kntane bdugu ppuna tyru = Syana and Kntana see the palanquin being carried to their Bdu ; dyi mardda balmd = because of the fame of Dyis medicine; onji rjada = of one kingdoms; arasu balll kullunvu satte dande = the palanquin in which the king Balll sits; enkalena jla mandilg battnd panper = has come to the front of our courtyard, they comment; ayint kndl dyila = Dyi hears this; danden srli saimanja kattd = the palanquin, on the Srli Saimanja platform; ...jpdle = she tells to ofoad; l malek = to the seven hills
1806-1818 l portugu kdadl lu pundi kodi mard dyi tarpadluy...II kalld gulitu pdiyle mard kutudu podi maldle bollid kardigd...y...II dandda p kombugo kattuvlu tenkayillg pple nicca madimaley...II aityle pidyila piddondu barpole riyanna syana satte dandny...II dandya rnde rnd avulu dandyedadidla pandjiy...II dyi kullande t bra unde dyi kulludlda tu ittudvand ayin kndlu dyi ly...II
12/10/2007 5:16:09 PM
English Translation
203
1792-1805 The Balll calls for the pole-bearers; and palanquins Decoration, he gets done. Give the palanquin to Dyi, he instructs. From the Bdu of the Balll, they carry the palanquin, To the raje Barke. When they reach the raje Barke, Syana and Kntana, to their Bdu, The arrival of the palanquin, they notice. Because of the fame of Dyis medicine, of one kingdoms king Ballls palanquin with the canopy, Has come to our courtyard; It has arrived, hasnt it? they comment. Dyi hears this. With the canopy, The palanquin, on the Srli Saimanja Platform, she tells to ofoad. To the seven hills 1806-1818 early in the morning, Dyi sends people; and seven stsful of medicinal sprouts, Dyi procures. She puts them into a stone pit and pounds; and makes, powder. She lls the medicinal powder into a silver case; And ties the case to the ower-shaped arm of the palanquin. She goes to the southern wing of her house; As if she were a perpetual bride, She bedecks herself; and then, comes out. O elder brother, Syana, The palanquin with the canopy, Has it been lifted?she asks. When the pole-bearers try to lift it, However, it does not move from the ground. It is so heavy without Dyi boarding it; How heavy it would have been, if she were to board it? wonder the polebearers. Dyi hears this.
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204
Word meaning: l portugu kdadl = early in the morning, she sends; lu pundi kodi mard = seven stsful of medicinal sprouts; dyi tarpadlu = Dyi procures; kalld gulitu pdiyle = she puts them in a stone pit; mard kutudu podi maldle = pounding, she makes powder; bollid kardigd = in a silver case; dandda p kombugo kattuvlu = ties to the owershaped arm of the palanquin; tenkayillg pple = she goes to the southern wing of her house; nicca madimale aityle = she bedecks herself as if she were a perpetual bride; pidyila piddondu barpole = and she comes out; riyanna syana = O elder brother, Syana; satte dandn dandya rnde rnd = have they lifted the palanquin?; avulu dandyedadidla pandji = when they try to lift it, it does not move from the ground at all; dyi kullande t bra unde = it is so heavy without Dyi boarding it; dyi kulludlda tu ittudvand = if she were to board it, what it (the weight) would have been? ayin kndlu dyi l = Dyi hears this.
1819-1829 danded p kombda mard gdl ulyi matteludu dyi dyley...II dandyegonji knike maldl kaila koriylu dande yradly...II ballle bdugu pyandale ballle bdugu bannagvunduy...II ballle bdud galla gsida dinna vacanada byi knngay...II ryanna syana und ly ballle bdudu knunuy ayint knder syane kntane ne bkil dntiyry...II
Word meaning: danded p kombda mard = the medicinal case from the ower-shaped arm of the palanquin; gdl = she removes; ulyi matteludu dyi dyle = inside pouch of her sari, Dyi keeps; dandyegonji knike maldl = she makes an offering to the royal palanquin; kaila koriylu = she extends her hands; dande yradl = and helps lift the palanquin; ballle bdugu pyandale = Let us proceed to the Bdu of the Balll, she tells; ...bdugu bannagvundu = when they reach the Bdu; ballle bdud = from the Bdu of the Balll; galla gsida dinna vacanada byi knnga = loud and harsh shouting is heard; ryanna syana = O elder brother, Syana; und ly = from where is it coming?; ballle bdudu knunuy = is it from the Bdu of the Balll?; ayint knder syane kntane = Syana and Kntana hear what she says
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English Translation
205
1819-1829 and from the ower-shaped arm of the palanquin, she removes the case of the medicine; And inside the pouch of her sari, she keeps. An offering to the palanquin, she makes; And extends hands to lift the palanquin. Let us go to the Bdu of the Balll, she tells. As they come to the Bdu of the Balll, From the Bdu, harsh, Loud shouting, they hear. O elder brother Syana, from where is it coming? Is it from the Bdu of the Balll? Syana and Kntana hear this; They cross the giant door of the Bdu.
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1830-1839 cvadidadi muttu mlrivru kulludi ballleg solme ullya syana kulleya kntana dyi battoland knder...y...II irn bdud galla gsid dinna vacanada byi kninl bla ncikedu nnyondulll ulllund avulu pannag...y...II ayin tla kndry rma bermertti rdappe dye la kndna nina tarata tangadi marmaldluy...II ninna taratavu tangadi marmaldlu enna bdudu bla jana undu bendi baiddu ynu saitede ski katad sama panpavr... y... II ynul badukudu oriyandandappe patt padinji pattadi luve nnyada ncada cvadigu ballandry...II
Word meaning: syana kulleya = Syana please sit; kntana dyi battoland knder = Kntana, has Dyi come, he asks; irn bdud galla gsid dinna vacanada byi = the harsh and loud shouting from your Bdu; kninl = she has heard; bla ncikedu nnyondulll = and has become very shy; rma bermertti = O Goddess!; rdappe dye la kndna = O mother, Dyi, are you listening?; nina tarata tangadi marmaldlu = younger sisters and nieces like you (of similar age); ...enna bdudu bla jana undu = there are many in my Bdu; bendi baiddu = in the medicine that you will administer; ynu saitede = if I die; ski katad = by oath; sama panpavr = people would say that I died a natural death; ynul badukudu oriyandandappe = if I survive, O mother; patt padinji pattadi luve = I shall reign for another ten to sixteen years; nnyada ncada = do not hesitate, do not feel shy; cvadigu ballandr = come to the assembly hall, the Balll tells.
1840-1847 edatta medelda sireng gdlu mnegu adda patyl cvadi mlriyle ballle mnedu jle tnaga dyin ully tyruy...II kannud galagala dukkola budpre pdd ullyi kangl avade r irna jvgu ynu ullge andey ullya balll...y...II dumbu bentina baidyogullya nana ynula benpi baidgu mardga mardga baidgo baidgo orumbu gruy oyiratta baruy...II dumbu benti baidnu dekkd deppodug kasyi bendr dpadle ballle krda dumbe bentin baidnu dekkagdly...II
Word meaning: edatta medelda sireng gdlu = the left end of her sari, she takes; mnegu adda patyl = and covers her face; ballale mnedu jle tnaga = when she sees the excruciating pain on the face of the Balll; dyin ully tyru = the master looks at Dyi; kannudu galagala dukkola budpre = he sheds continuous tears from his eyes; pdd ullyi kangl avade r = do not be afraid master, do not feel helpless; irna jvgu ynu ullge = to safeguard your life, I am there; dumbu bentina baidyogullya = the medicines applied earlier, O master; nana ynula benpi baidgu = the medicines that I apply now; mardga mardga = between the medicines; baidgo baidgo = between the methods of treatment; orumbu gruy = dispute may develop; oyiratta baru = enemity may arise; dumbu benti baidnu = the medicines applied earlier; dekkd deppodug = must be washed and removed; kasyi bendr dpadle = she tells to boil the herbs to make a decoction; ballle krda dumbe bentin baidnu= the medicines applied ealier to the foot of the Balll; dakkagdl = she gets them washed.
12/10/2007 5:16:11 PM
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207
1830-1839 They climb the steps of the assembly hall; offer salutations to the Balll, who is seated. Syana, please come and sit; Kntana, has Dyi come, he asks. The loud and harsh shouting coming from your Bdu, she has heard. She feels extremely shy and hesitates to come in, they convey. The Balll hears this. O Goddess, Mother Deyi, are you listening? Like you, younger sisters and nieces, There are many in my Bdu. In the medicines that you administer, if I die, by oath, people would say that I died a natural death; If I survive, I will reign for another ten to sixteen years. Do not hesitate and feel shy. Please come to the assembly hall, pleads the Balll. 1840-1847 Dyi pulls the left end of her sari across her face and climbs the assembly hall. She sees the excruciating pain on Ballls face; he looks at her; And sheds continuous tears. O master, do not be afraid and do not feel helpless. I am there to protect your life. O master Balll, The medicines applied earlier and the medicines that I will apply; Between the earlier medicines and my medicines; between the earlier methods of treatment and my methods disputes may arise; and conicts may develop. The earlier medicines must be washed and removed, she tells. To brew the medicinal decoction, she instructs. From the foot of the Balll, the earlier medicines, she gets them washed and removed.
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1848-1859 sneda kalld klangida mardu nrengida pulita rasotuy...II ballleg taret kr muttal mard lul neddivluy...II dindu dina vrodudu vra guno battu sariminda ng...y...II ballle krg sadrda katta pduvlu dyiy...II andy ully ballle yn battd bla dinnd...y...II kde pandi appane inikorle yn ppend pandly...II
Word meaning: sneda kalld = on a whetstone; klangida mardu = the medicinal roots; nrengida pulita rasotu = in the lime juice; ballleg taret kr muttal = from the head to the foot of the Balll; mard lul neddivlu = medicine, she applies; dindu dina vrodudu vra = day by day, week after week; guno battu = when he improves; sariminda ng = and he is happy; ballle krg = to the foot of the Balll; sadrda katta pduvlu = a knot with a talisman, she ties; yan battd bla dinnd = many days have passed since I came; kde pandi appane = the promise that you had given me earlier; inikorle = grant that today; yn ppend pandl = then, I will go, she tells.
1860-1871 andadappe dyi kndan y ena jvoda pirna sankadguy...II yn byig pattalt panpey kde pandi ptero iniku korodnday...II bdugu malle ulle buddhivante ndd malle ulle smudey...II agaleda pvodu kndnnga ande ully ballal...y...II iren jvoda pirna sankadgu t mta bragr itjry...II enkla korpun sjnu inik budpe pand kpduy...II
Word meaning: andadappe dyi kndan y = O mother, Dyi, are you listening?; ena jvoda pirna sankadgu = when there was a threat to my life; yn byig pattalt panpey = I might have spoken a mouthful (I might have said many things.); kde pandi ptero = whatever I had promised yesterday; iniku korodnda = if I have to give today; bdugu malle ulle buddhivante = there is Buddhivanta who occupies a high position; ndd malle ulle smude = he is an important person in the kingdom; agaleda pvodu kndnnga = I have to approach him and seek his opinion, when he says; iren jvoda pirna sankadgu = at the time when there was a danger to your life; t mta bragr itjr = these landlords were not there; enkla
12/10/2007 5:16:12 PM
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1848-1859 On a whetstone, the medicinal roots, In lime juice, Dyi grinds. To the Balll, from head to foot, She applies the medicine. Day by day; week by week; The Balll improves; and is happy. For his leg, with a talisman, She ties a magical thread. O master Balll, Many days have passed since I came; Today, please give me, what you had promised earlier; Then, I will go, she says. 1860-1871 O Deyi, are you listening? When there was a danger to my life, I might have said many things. Whatever I had promised earlier, if I have to give today, For the Bdu, there is an importan person Buddhivanta; He is a very prominent member of the kingdom. I have to approach him and seek his opinion. O master Balll, When there was a danger to your life, These landlords were not there (to help you). The reward that I should have received, I am foregoing today. Saying this, in anger
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korpun sjnu = the reward that I ought to have received; inik budpe pand kpdu = I am foregoing, saying this in anger
1872-1887 ne bkil kadapung bkra kdid...y...II katta punit pngund ballle krud katta kadinduy...II kadind bpuyrundu pudi kedarnaga panpry...II ballle kaipatti kanyvuy mrtoda budedn leppuvry...II anda ponne kndn dyiy enanu nila saipi jvnuy...II inimutta ortudu koriyld inig pnga pra kerdy...II and ponn kndan y dyi addgu play...y...II dyig sadumdu panny bga pirakonudu ballandry...II
Word meaning: ne bkil kadapung = the giant door, when she crosses; bkra kdid = at the end of the front eld; katta punit pngund = on the raised bank, when she goes; ballle krud katta kadindu = the magical thread tied to the foot of the Balll snaps; ...bpuyrundu = the swelling in the leg increases; pudi kedarnaga = when the boils appear; ballle kaipatti kanyvuy mrtoda budedn = the maiden who had held the hand of the Balll and whom he had married his wife; leppuvr = he calls; anda ponne kndn = O lady, are you listening? dyiy enanu nila saipi jvnu = Dyi, then, when my life was about to be extinguished; inimutta ortudu koriyld = she has protected it upto now; inig pnga pra kerd = today, while going away, she has completely killed me; dyi addgu play = go and block her way; dyig sadumdu panny = you pacify her; bga pirakonodu ballandr = bring her back, soon, pleads the Balll;
12/10/2007 5:16:13 PM
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211
1872-1887 .crossing the giant door, At the end of the front eld, When she goes on the raised bank of the eld, The magical knot tied to the foot of the Balll snaps; The swelling in the foot accelerates; And boils develop around the wound. The maiden who had held his hand And the one who had married him his wife, he calls. O lady, are you listening? My life which was about to be extinguished, Till now, Dyi has protected it; As she walks away, she is taking away my life. O woman, are you paying attention? Go and block the path of Dyi; Convey her a word of reconciliation; Immediately bring her back, pleads the Balll.
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1888-1901 ayin kndr ponjvu dyi addgu ppry...II andadappe dyi kndan y pajjyodu untul pajja girpadandry...II l pryada magal yn munkud kld kebita pijirad...y...II krd kadavu kait murgd tusud selatrdu arnvy...II aren kaiyn patdappe ena madmayan nina ullyany...II nig saipuna jvnu inimutta badkad koriyadappey...II inig pnga pra kerpan ena mnkuda mkutila orpuvan...y...II
Word meaning: ayin kndr ponjvu = the lady hears this; dyi addgu ppr = blocks the passage of Dyi; andadappe dyi kndan y = O mother Deyi, are you listening?; pajjyodu untul = stand where you are; pajja girpadandr = please do not move any further; l pryada magal yn = when I was a seven year old girl; munkud kld = wearing a nose ring in my nose; kebita pijirad = ear rings in my ears; krd kadavu = anklets on my ankles; kait murgd = twisted bangles in my hands; tusud selatrdu = and wearing silk sari; aren kaiyn patdappe ena madmayan nina ullyan = I had held his hand in marriage my husband and your master; nig saipuna jvnu = the life that would have extinguished then; inimutta badkad koriyadappe = you have made it survive till now, O mother; inig pnga pra kerpan = when you are going away, today, do you intend to extinguish that life forever?; ena mnkuda mkutila orpuvan = will you protect the sacred nose ring of my nose?
1902-1915 and ponjve kndara r ena ullyag irene madmyagy...II nig pandin ptero inig dntele pndattaye nig pandinvu ptrayII r korupi sjayn korpedappe bdugu pira ballandry...II dyig sadula maduta ptra panpr bdugu letondy...II tirga cvadi mlriyolu ballle krd gya tnagoy...II ballada byig ellya dundu siddeda byig baluvdunduy...II gadik gadimard dyl pudik pudi enne dyly...II
12/10/2007 5:16:14 PM
English Translation
213
1888-1901 The lady hears this, She goes and blocks the path of Dyi. O mother Dyi, are you listening? Please stand where you are, and do not move any further. When I was a girl of seven years, Wearing a nose ring in the nose; ear rings in the ears; Anklets in the ankles; twisted bangles in the hands And donning a silk sari, His hand in marriage, I had held Of my husband, your masters. The life that would have been extinguished then, Till now you have protected it, O mother. As you walk away from here, do you intend to silence that life forever? And will you help me preserve the sacred nose ring of mine? 1902-1915 O lady, would you please listen? For your husband, for my master, The word that he had given me on that day, Is not there for him today, is it not? The reward that he should have given, I shall give you; Please come back to the Bdu. Conveying to Dyi the words of reconciliation, She brings her to the Bdu. Dyi climbs the assembly hall again; And examines the wound. When she does, She nds that the wound is smaller than the mouth of a balla; And is bigger than the mouth of a sidde. To treat the wound, she gives medicine; And to heal the boils, she applies oil.
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Word meaning: ena ullyag irene madmyag = for my master, for your husband; nig pandin ptero = the word that he had given to me, then; inig dntele pndattaye = is not there for him, now, does he have?; r korupi sjayn korpedappe = the reward that he should have been given, I shall give you; O mother; bdugu pira ballandr = please come back to the Bdu, she pleads; dyig sadula maduta ptra panpr = for Dyi, she conveys the words of reconciliation; bdugu letond = bringing her to the Bdu; tirga cvadi mlriyolu = she climbs the assembly hall, once again; ballle krd gya tnago = when she sees the wound of the Balll; ballada byig elya dundu = it is smaller than the mouth of a balla; siddeda byig baluvdundu = and is bigger than the mouth of a sidde; gadik gadimard = to the wound, medicine; pudik pudi enne dyl = and for the boils, oil, she applies.
1916-1931 onji radd varsada baidnu ji mji tinglug bendluy...II ji mji tingluda baidynu muppo ajipo dinku bendly...II cili pilita dyi ballle cvadi barplu balllay...II kr patylu baidyo bendl ballle guna battu saimindnd...y...II andye ullya balll t malla bne nana mlugy...II t malla bne nana mlug barre trand t malla baidyoy...II t malla baidyo mlugu yn benar trandnd pandly...II spa ullyag koriyl dyig sja ully korpry...II
Word meaning: onji radd varsada baidnu = the treatment which would have taken one or two years; ji mji tinglug bendlu = she completes it in three to six months; ji mji tingluda baidynu = the treatment that would have taken three to six months; muppo ajipo dinku bendl = she completes it in thirty to sixty days; cili pilita dyi = the uneasy Dyi; ballle cvadi barplu = comes to the assembly hall; ...kr patylu baidyo bendl = she holds the foot of the Balll and starts her treament; ballle guna battu saimindnd = the Balll recuperates and is pleased; t malla bne = the pain of this proportion; nana mlug = in future; barre trand = you should not get; t malla baidyo = treatment of this magnitude; mlugu yn benar trandnd pandl = in future, I would not be able to administer, she says; spa ullyag koriyl = she blesses him with a boon; dyig sja ully korpr = for Dyi, the master gives the reward.
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215
1916-1931 The treatment that would have taken one or two years, Dyi completes it in three to six months; The treatment that would have taken three to six months, She completes it in thirty to sixty days. The uneasy Dyi, Climbs the assembly hall; Catches the foot of the Balll; and starts her treatment. He recuperates; and is pleased. O master Balll, The pain of this proportion, in future, You should not get; The treatment of this magnitude, In future, I would not be, In a position to provide, she says. She blesses him with a boon; And he gives her the reward for her work.
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1932-1945 enne le esar bugudiy mull kopp jkina srey...II patteda rkin koriyerully palle nvalon koriyry...II rude appe dyi kndan y korpunt sja yn koriyayII eccla orin sejn tjid banji peddl ...y...II ponnu blen y pediyda nikk korina nadavalike korpeynyeII n blen peddiyda bendunpi yiddo buddila teridndy...II ena bdugu batterdd benere Kambula yn korpendry...II
Word meaning: enne le esar = one type of round ear ornament; bugudi = ear ornament to be worn in the middle of the ear lobes; mull kopp = ear ornaments with thorny petals; jkina sre = silk sari; patteda rkin = silk blouse; koriyerully = the master gives; palle nvalon koriyr = a girdle with medallion, he gives; korpunt sja yn koriya = as much reward as possible, I have given; eccla orin sejn = whatever more rewards are remaining; tjid banji peddl = the baby you are carrying, you deliver; ponnu blen y pediyda = if you give birth to a female child; nikk korina nadavalike = whatever customary rewards I have given to you; korpeyn = I shall give to her; n blen peddiyda = if you give birth to a male child; bendunpi yiddo buddila teridnd = if he has the education and intelligence to earn his living; ena bdugu batterdd = if he comes to my Bdu; benere Kambula yn korpendr = I will give him a Kambula eld to cultivate, the Balll tells.
1946-1959 inimutta andadappe dyiy rtreda nidire pagelda badavunuy...II tlidn inig ppada raddo unondu plandry...y...II galge portugu muttuy varnada nuppunu malpdry...y...II bagela bannada kaipu nd ully balll malpdry...II banga breda kodi ire munda iren tarpadry...II dyig kaik nr korpadr cvadida antarod mane dtery...II vanasg ire pdd kulldr kanil kvanted adngyiy...II
12/10/2007 5:16:16 PM
English Translation
217
1932-1945 Round golden ear ornament; ear ornament with petals to be worn in the middle of the ear lobes; Ear ornament with thorny petals; a silk sari; And a silk blouse to Dyi, the master gifts. And also a girdle with a medallion, he presents. O mother Dyi, are you listening? Whatever rewards I had to give you, I have given; Whatever more are to be given, I will give once you deliver the baby you are carrying. If you give birth to a girl, Whatever customary rewards I have given you, the same I will give her; If you give birth to a boy, If he has the necessary education and intelligence to earn his living; And if he comes to my Bdu; I will give him a Kambula eld to cultivate, the Balll tells. 1946-1959 Till now, O mother Dyi, Sleep in the night; and hunger during the day, You have tolerated. If you are going today, You go after taking a meal, tells the Balll. At a proper time, pearl-like Rice, he tells to cook; And curries of different colours, The master Balll, gets them cooked. Of the banga banana plant, a top portion Short leaf he procures. He tells to give water in the Dyis hands; In the outhouse of the assembly hall, he tells to place a low wooden seat. Placing the banana leaf, he makes her sit for the meal. The kvante nuts seasoned in salt
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Word meaning: inimutta... rtreda nidire = till now, sleep in the night; pagelda badavunu = and hunger during the day; tlidn = you have tolerated; inig ppada = if you are going today; raddo unondu plandr = go after taking a meal; galge portugu = at a proper time; muttuy varnada nuppunu malpdry = he tells to cook pearl-like rice; bagela bannada kaipu nd = curries of various colours are ready; ...banga breda kodi ire munda iren tarpadr = a short, top section leaf of the banga banana plant, he obtains; dyig kaik nr korpadr = he tells to give water in the hands of Dyi; cvadida antarod = in the outhouse of the assembly hall; mane dter = a low wooden seat he tells to place; vanasg ire pdd kulldr = placing the banana leaf, the Balll makes her sit for the meal; kanil kvanted adngyi = kvante nuts (nuts of the Indian tooth ache tree), seasoned in salt
1960-1975 irel nrengida uppad nuppu kaipun balasdry...II ire parapulla pr angai murkalla neiy...II andadappe dyiy kndan y vanasg pancmrata bodandery...II onj kadarunuppunu byig dnag banjd...y...II nara nara bne tjdundu magatonji kadar nuppu ddly...II bydideg konanagala vula vula bney dyig tjanga kaikuddly...II kail kuddol ire jradl balll mnn tyly...II ande ullya ballle irena bdugu battd bla dinnd...y...II
Word meaning: irel = in the leaf; nrengida uppad = lime pickle; nuppu kaipun balasdr = rice and the curries, the Balll tells to serve her; ire parapulla pr = so much milk that starts owing in the leaf; angai murkalla nei = and the claried butter that submerges her palm; ...vansg pancmrata bdander = do you want pancmrata for your meal? asks the Balll; onj kadarunuppunu = one helping of rice; byig dnag = when she keeps in her mouth; banjd nara nara bne tjidundu = pulsating pain appears in her stomach; magatonji kadar nuppu ddl = one more helping of rice, she removes; bydideg konanaga = and when she takes to her mouth; vula vula bney = excruciating pain; dyig tjanga = when Dyi experiences; kai kuddl ire jradl = shakes off her hand and pushes aside the leaf; ballle mnn tyl = sees the face of the Balll; ...irene bdugu battd bla dinnd = many days have passed since I came to your Bdu, she tells him.
12/10/2007 5:16:17 PM
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1960-1975 .in the leaf lemon pickle, Rice, and curries, to serve Dyi, the Balll tells. So much milk that starts owing in the leaf; And so much claried butter that buries her palm Dyi is served. O mother Dyi, are you listening? Do you want pancmrata for your meal? asks the Balll. One helping of rice, When she keeps in her mouth, in her stomach, Pulsating pain appears. She picks up one more helping of rice; And when she takes it to her mouth, excruciating pain Dyi experiences. She shakes off her hand; And pushes aside the banana leaf. She looks at the face of the Balll and says, O master Balll, Many days have passed since I came to your Bdu.
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220
1976-1989 ennavu banjg patt tingl pattnd peddun bne yenk tjundullayay...II andadappe dyiy pdyda kangl vada ennvoy...II ennav jvg ta ninna jvog yn ullendry...II ennavu bdudu bendr kotyd peddulde snkul la panpry...II iren bdudu yn peddiyda ully ena banjidvu blelegyII ballle bduda gaundi ckirida ponng puttinavu blelenduy...II kale panpru kuccan dr iren bdudu yn peday...y...II
Word meaning: ennavu banjg = for my pregnancy; patt tingl pattnd = it is the tenth month; peddun bne yenk tjundullaya = I am experiencing the pain of child birth, O master; ennav jvgu ta = to protect my life, you were there; ninna jvog yn ullendr = to safeguard your life I am there, the Balll tells; ennavu bdudu bendr kotyd = in the bathshed my Bdu; peddulde snkul la panpr = you give birth and bring up your child, the Balll tells; iren bdudu yn peddiyda ully = if I give birth in your Bdu, O master; ena banjidvu bleleg = the children born in my womb; ballle bduda gaundi ckirida ponng = to the maid kept to do the chores of the Bdu of the Balll; puttinavu blelendu = the children born to her; kale panpru kuccan dr = that kind of stigma, my children would get and they would be ridiculed; iren bdudu yn peday = in your Bdu, I will not give birth.
1990-2001 aven knuvr balll onjil okkeladi budpadry...II onjil gveladi budpadr attard aremade kattdry...II satu ull garku kunjil kubalgy pattara kai nle bally...II kullere p jidde karkdi ully ballle dpadry...II dumbudd sangda piravuddu psdi korudu adeg kdadry...II tumb ndg kdadr bomb madarunu leppadry...II
Word meaning: aven knuvr balll = the Balll hears this; onjil okkeladi budpadr = he evicts one tenant; onjil gveladi budpadr = the place around a well, he gets it cleaned; attard aremade kattdr = from the tender bamboo slices, a rough screen (partition), he tells
12/10/2007 5:16:18 PM
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221
1976-1989 For my pregnancy, it is the tenth month; And the signs of child birth, I experience, master. O mother Dyi, do not be afraid; Do not feel helpless. For my Life, you were there (to help); For your life, I am there (to protect). In my Bdu, in the bath-shed, You give birth; and take care of your child, the Balll tells. If I give birth in your Bdu, O master, The children born in my womb, To the maid kept to do the chores of the Bdu of the Balll her children People would say. They would comment adversely about my children; and make fun of them. I will not give birth in your Bdu, she tells rmly. 1990-2001 The Balll hears this. A tenant, he evicts; And orders to clear the place around a well. He tells to put up a bamboo partition; From the strong struts of the sloping Beam of the roof, to hold on, a long rope, he instructs to tie. To sit, a smooth high stool; to deliver the baby, a long trough (tub) The master Balll tells to keep. By providing a companian in front; and behind, An escort, he sends her, To the Tumbe Kingdom. He calls for Bomb Madaru.
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222
to make; satu ull garku kunjil kubalg = to the strong strut of the sloping beam of the roof; pattara kai nle bally = to hold on, a hanging rope; kullere p jidde = to sit, a smooth stool; karkdi = and a long wooden trough (tub) for delivering the baby; ully ballle dpadr = the Balll tells to place; dumbudd sangda = in front, a companian; piravuddu psdi = behind, an escort; korudu adeg tumb ndg kdadr = with them, to the Tumbe kingdom, he sends her; bomb madarunu = Bomb Madaru; leppadr = he tells to call.
2002-2013 pruluda enne siddlod enne gaddvud konodly...II dyi banjig enne pjidl banji korupol alenkadly...II tigalda kattdu kadar nadiyl pvoluda bottugu enne budiyly...II radd pld enne jappund ayin kndl madaruy...II andad syan kntan dyi banjidu radd ny...II radd n amar blelull ullandu madaru pannag...y...II
Word meaning: pruluda enne siddlod = the oil prepared from the guava sprouts, in a sidde; enne gaddvud = oil (coconut), in a small earthen bowl; konodl = she brings; dyi banjig enne pjidl = on the stomach of Dyi, she rubs the oil; banji korupol = pushing down movements Deyi shows; alenkadl = and she sways; tigalda kattdu = on the navel; kadar nadiyl = plants a wick; pvoluda bottugu = on the belly button; enne budiyl = applies oil; radd pld enne jappund = the oil drips in two columns; ayin kndl madaru = Madaru hears this; andad syan kntan dyi banjidu = O Syana, Kntana, in the stomach (womb) of Dyi; radd n amar blelull madaru panng = there are two male children identical twins, when Madaru tells Note: kadar nadpuni: A traditional test to determine whether the lady is carrying one child or multiple children. A wick dipped in oil is placed on the belly button of the expectant mother. If the oil ows in one column, there is supposed to be one child; if it ows in two columns, twins are expected.
2014 -2023 kulludi karkodeddu lakkuvlu kemaleta bermeregu suriyduy...II pundl panavu pduvendlu tiruga karkodid kulluvluy...II pandi nlyi dondd vodnda muccid kannl jappodnday...II dyig metnd maibne angaradi kumulund tarekodi dangdund ...y...II tarekodi dangnd mirekodi msnd udu uda bne tjidunduy...II
12/10/2007 5:16:19 PM
English Translation
223
2002-2013 In a sidde, oil from the sprouts of the guava tree; And in an earthen bowl, (coconut) oil Madaru brings. On the stomach of Dyi, the oil she rubs. Dyi does pushing down movements; and she sways; On the navel, a wick, she keeps; And on the belly button, oil, she applies. The oil trickles down in two columns; And Madaru hears about it. O Syana, O Kntana, In the stomach (womb) of Dyi, two male Children identical twins are there, Tells Madaru. When she tells 2014 -2023 From the wooden tub, Dyi gets up; To the Bermer of Kemaleta, invoking his name, She prays, I shall offer you a stful of coins. Again, she sits in the wooden trough (tub). Before the tongue thus spoken could rest in the throat; And before the closed eyes could open; Labour pain appears; The soles of her feet tremble; the crown of her head tilts; The tips of her breasts fade; And an increasing cycle of pain appears.
12/10/2007 5:16:20 PM
224
Word meaning: kulludi karkodeddu = from the wooden trough (tub); lakkuvlu = she gets up; kemaleta bermeregu = to the Bermer of Kemaleta; suriydu = invoking his name; pundl panavu pduvendlu = a stful of coins, I will offer, she pledges; tiruga karkodid kulluvlu = once again she sits in the wooden trough (tub); pandi nlyi dondd vodnda = the tongue that has spoken thus, before it could rest in the throat; muccid kannl jappodnda = before the closed eyes could open...
THE EPIC OF THE WARRIORS: PART II

THE STRUGGLE 8 THE SONG OF THE WARRIORS (Bantere Sandi)
2024-2037 berik berik radd n amaru blelu tirt brnagay..II putina pulatu pula pjivr pvol bandiyr enned selluvry...II pld jepudiyr balll lett lett kndry ...rde syan...y...II and kntan dyi peddiyyld peddiyalond ully knuvry...II andey ullya balll y dyi peddere peddiyluy...II onj banjd radd nan amaru blelen peddiyyly...II porlud tleye snkleye ame kadapad pudar lepperey...II
Word meaning: berik berik = one after another; radd n amaru blelu = two male children, identical twins; tirt brnaga = when they fall down (when they are born); putina pulatu pula pjivr = they clean up the place of delivery; pvol bandiyr enned selluvr = they tie the navel and sprinkle oil; pld jepudiyr = the infants are placed on the spathe of the areca blossom; balll lett lett kndry = calling out again and again, the Balll asks; rde syan, and kntana = O Syan, O Kntana; dyi peddiyyld = has Dyi delivered?; ...ully knuvr = the master asks; andey ullya ballle = O master Balll; dyi peddere peddiyylu = of course, she has given birth; onj banjd radd nan amaru blelen = in one pregnancy, two male children identical twins; peddiyyl = she has given birth,; porlud tleye snkleye = take good care and bring them up; ame kadapad = let the pollution days be over; pudar leppere = to give them names
12/10/2007 5:16:20 PM
English Translation
225
2024-2037 One after another, two male Children identical twins fall down (are born). They clean up the place of delivery; Tie the navels; sprinkle oil; And put the infants in the spathes of the areca blossoms. Calling out again and again, O Syan, O Kntana, has Dyi delivered? Has she given birth? the master Balll asks. O master Balll, Dyi has delivered, of course; However, in one pregnancy, to two male children Identical twins she has given birth. Take good care; and bring them up. After the pollution days are over, to give them names
12/10/2007 5:16:21 PM
226
2038-2051 ynl barpend panderully mjed muccilame kadadunduy...II lane ame ledu dntdundu pattu padinji banjibriy...II periyame kadatondu banngund satte dandd barpi ballly...II krda nadeked barpr srli saimanja kattd...y...II mjikra mundu mukkald ully ballle magurdery...II amme kntane sammale syane solme ullya solmennag...y...II balla syana kull kntanennaga aven kndl dyiy...II
Word meaning: ynl barpend = I will come,; panderully = says the master; mjed muccilame kadadundu = on the third, the three-day pollution is over; lane ame ledu dntdundu = the seven-day pollution passes on the seventh day; pattu padinji = of ten to sixteen days; banjibri periyame = the more severe birth pollution; kadatondu banngund = when it is over; satte dandd barpi balll = the Balll who usually comes in the palanquin with a canopy; krda nadeked barpr = has come, walking; srli saimanja kattd = on the Srli Saimanja Platform; mjikra mundu mukkald = on a three-legged low stool; ully Ballle magurder = the master, reclines; amme kntane sammale syane solme ullya solmennag = father Kntana, uncle Syana when they say, Salutations master, salutations,; balla syana = Come Syana; kull kntanennaga = sit Kntana, when he says; aven kndl dyi = Dyi hears this.
2052-2067 baranna balll battr pattan knike yn pattoduy...II sdi muyipalla bacciry carmuda bajjeyi kail bondnuy...II kailuda bondnu pattuvlu tutudi manjlda kuntuduy...II pattdi argida pattedye ballle pani onji pdguy...II knike konapdu dnagunde andadappe dyi kndany...y...II la porlud ulln ninna blelu gelamened ullnndry...II andy ullya kndra r svmi cittodd ire dayeddyII enkalna punnyodd inimutta porle samayala karind...y...II
12/10/2007 5:16:21 PM
English Translation
227
2038-2051 I will come, says the master. On the third day, the three-day pollution gets over; The seven-day pollution passes on the seventh day; Of ten to sixteen-days, the longest Birth pollution, when over, The Balll, who otherwise comes in the palanquin with a canopy, Arrives on foot. On the Srli Saimanja Platform, On a three-legged low stool, The master Balll reclines. Father Kntana; uncle Syana, offer obeisance, Salutations master, salutations, when they greet, Syana, come; Kntana, sit, tells the master. Dyi hears this. 2052-2067 The Balll who normally does not come, has come; I have to make such an offering that I have not made so far. A bundle (sdi) of betel leaves; A bunch areca nuts; and a clustre of tender coconuts She takes. In the yellow sari she is wearing, Carrying a holy bronze plate, At the sacred feet of the Balll, She keeps the offering. When she keeps, O mother Dyi, are you listening? Are you happy? Are your children cheerful? he asks. O master, are you paying attention? Because of Gods blessing; your grace; And our good fortune; so far, Only good days have gone by, replies Dyi.
12/10/2007 5:16:22 PM
228
Word meaning: baranna balll battr = the Balll who generally does not come, has come; pattan knike yn pattodu= the offering that I have not hitherto offered, I have to offer; sdi muyipalla bacciry = one sdi of betel leaves with the stalks pinched off (one sdi is 100 leaves) ; carmuda bajjeyi = a bunch of areca nuts; kail bondnu = a bunch of tender coconuts; pattuvlu = she takes; tutudi manjlda kuntudu = in the yellow sari; pattdi argida pattedye = in a sacred bronze plate; ballle pani onji pdgu = at the small feet of the Balll; knike konapdu dnagunde = the offering when she carries and offers; la porlud ulln = are you all right?; ninna blelu gelamened ullndr = your children, are they cheerful? he asks; svami cittodd = because of the blessing of God; ire dayedd = of your grace; enkalna punnyodd = and our good fortune; inimutta porle samayala karind = so far, good days have gone by.
2068-2081 plda blelen kon balled porlu tka pudar leppugendry...II madyla boliya dalyed pingrada kurpod dumb puti bleny...II sammal syane konadr boka puti blen megyeny...II ammel kntan konadr madyalonj boliya dalyed pingra kurpod...y...II andde syana kntanay dumbu putible rnd...y...II and ullya ballle dumbu putti ble imbey...y...II boka putible imbennga dumbu putinavu blegoy...II
Word meaning: plda blelen kon balled = bring the children sleeping in the spathes of the areca blossoms; porlu tka = let us see their beauty; pudar leppugendr = and give them names, says the Balll; madyla boliya dalyed = in the washerman-washed white clothes; pingrada kurpod = like the areca nut ower; dumb puti blen = the rstborn baby; sammal syane konadr = uncle Syana brings; boka puti blen megyen = the next-born baby, the younger brother; ammel kntan konadr = father Kntana brings; madyalonj boliya dalyed = in the washerman-washed white clothing; pingra kurpod = the areca nut owerlike children; andd syana kntana = O Syana, Kntana; dumbu putible rnd = who is the rstborn child?; ...dumbu putti ble imbey = he is the rstborn child; boka putible imbennga = he is the next-born child, when they tell; dumbu putinavu blego = For the rstborn child
12/10/2007 5:16:22 PM
English Translation
229
2068-2081 Bring out the babies sleeping in the spathes of the areca blossoms; Let us enjoy their beauty; and give them names, tells the Balll. In the washerman-washed white clothing, The child looking like an areca nut ower, that precious the rstborn, Syana brings; The next born, younger brother, Father Kntana brings in the washermanWashed white clothing, the one, looking like an areca nut ower that elegant. Hey Syana, hey Kntana, Who is the rstborn? asks the Balll. O Balll, the master, He is the rstborn child; And the next-born is, he, they reply. The rstborn child
12/10/2007 5:16:23 PM
230
2082-2097 kudangri ktsara dvere pudar palay ktind leppuvry...II bokka puti bleg meggag cennadotti dverena pudary...II megye cennayend leppuvr anda syana kntanayey...II yn letti pudar inikkatt elleg att d suriye candray...II oriyana klgu orivuna pudarendr balll blelen erajg korduy...II balll bdugu magrdru bkra kdid barkay...y...II barke pilata maran kadpadr kettadr bradr onjiy...y...II onjla tottil malpadr onj tottild erad adey...II
Word meaning: kudangri ktsara dvere pudar = giving him the name of God Kudangri Ktsara; palay ktind leppuvr = the Balll calls elder brother, Kti; bokka puti bleg meggag = to the next-born child, to the younger brother; cennadotti dverena pudar = giving him the name of God Cennadotti; megye chenayend leppuvr = the Balll calls him, Chennaya; ...yn letti pudar = the names I have called; inikkatt elleg att = not for today or for tomorrow alone; suriye candra oriyana klgu orivuna pudarendr = they will last as long as the sun and the moon exist, says the Balll; balll blelen erajg kordu = sending the children to Eraje, the Balll; balll bdugu magrdru = returns to his Bdu; bkra kdid = located at the end of the front dry eld; barke pilata maran = a barke variety of jackfruit tree; kadpadr = gets it felled; kettadr bradr = he gets it chipped and sliced; onjla tottil malpadr = he instructs to make one cradle; onj tottild erad ade = with two compartments.
2098-2111 padkedadik paccad koriyrully pidapare mandirini kdadry...II erajd tonu mtonuppanag porlugu bangr pdoduyII kekkilugu pili ugura sarapli kebik nvalada gundalnd...y...II krg kadavu pdadr okkag jdinn nvalnd...y...II kaik bangrda bale nd erajed tunu mtonuppanag...y...II pr parpina kla bannag appeg dyig antarnd...y...II nuppul unpi kla bannaga ammag kntanag antarndy...II
12/10/2007 5:16:23 PM
English Translation
231
2082-2097 giving him the name of God Kudangri Ktsara, The Balll calls him, Kti; The next-born child, the younger brother, Giving him the name of God Cennadotti, He calls him, Chennaya. O Syana, O Kntana, The names I have given are such that, not for today Or for tomorrow alone, as long as the sun and the moon Exist, they would remain, says the Balll. Sending children to Eraje, He returns to his Bdu. Located at the end of the front dry eld of the Bdu, A barke variety of jackfruit tree, he orders to be felled, Chipped, and sliced. He tells to make a cradle One cradle but with two compartments. 2098-2111 To keep under the babies when they urinate, the master provides thick bed sheets; To wrap them, he sends blankets. When these are going on in Eraje, To enhance their beauty, ornaments must be put, says the master. For the necks, chains with tiger-nails; For the ears, golden ear rings; For the ankles, anklets the master puts for the children. For the loins, golden girdles; For the hands, golden bangles the Balll tells to put. When these ornaments are being made in Eraje, As the children reach the age of drinking milk, There is the end of their mother, Dyi; When they attain the age of eating rice, There is the end of their father Kntana.
12/10/2007 5:16:24 PM
232
Word meaning: padkedadik paccad = to put under where the babies urinate; koriyrully = thick bed sheets, the master gives; pidapare = to wrap the babies; mandirini kdadr = the blankets, he sends; erajd tonu mtonuppanag = when all these arrangements are made in Eraje; porlugu bangr pdodu = to make them look attractive, golden ornaments must be put; kekkilugu = for the necks; pili ugura sarapli = chains with tiger-nails; kebik = for the ears; nvalada gundalnd = golden ear rings are made; krg kadavu pdadr = for the ankles, anklets, he tells to put; okkag = for the loins; jdinn nvalnd = pairs of golden girdles are made; kaik bangrda bale nd = for the hands, golden bangles are made; pr parpina kla bannag = when the babies reach the age of drinking milk; appeg dyig antarnd = it is the end for their mother, Dyi; nuppul unpi kla bannga = when the children reach the age of eating rice; ammag kntanag antarnd = it is the end for their father Kntana.
2112-2125 rma rma klan appemme dvan blen kondu snkduy...II appe amme dvanonji kldu r kono kondudu snkunuy...II r konod snkun salagunund pannag syane tammalnjiy...y...II tammale budedi ully mmila sonne smu ulll ully...y...II sonne smun leppal bdugu leppalend pannagunde ayin kndry...II sonne smunu bdugo ully leppadre rde smuy...II appe amme dvan blelen kondodu snkle konodu nadapavoduy...II
Word meaning: appemme dvan blen = children who do not have father and mother; kondu snkdu = must be taken care of; appe amme dvanonji kldu = when father and mother are not there; r kono kondudu snkunu salagunund pannag = who has to bring them up and take care of them? When it is asked; syane tammale budedi ully = wife of uncle Syana is there; mmila sonne smu = aunt, Sonne Smu; ulll ully = is there, O master; sonne smun leppal bdugu = call her to the Bdu,; ...pannagunde = when the master says; ayin kndr = they hear this; sonne smunu bdug ully leppadre = the master calls Sonne Smu to the Bdu; rde smu = Hey Smu; appe amme dvan blelen = children whose father and mother are not there; kondodu snkle = take them with you and bring them up; konodu nadapavodu = and take care of them.
12/10/2007 5:16:25 PM
English Translation
233
2112-2125 O God! children without their father and mother, Must be brought up. When father and mother are not there, who Has to bring them up? And who has to take care of them? asks the master. Their uncle Syanas Wife, their aunt, Sonne Smu Is there, master. Call Sonne Smu to the Bdu, tells the master. They hear this. The master calls Sonne Smu to the Bdu. Hey Smu, The children do not have father and mother, you must bring them up; And take care of them, instructs the master.
12/10/2007 5:16:25 PM
234
2126-2141 ande ullya snkre snkuduve enna erajod adderada teliganjiy...II sirkila badapatt malle unde ully yn kondu enca snkuny...II ninna erajed ijjidad enna bdud und korpe konodu snkulandry...II ayin kndl sonnela smu blelen erajg konodu pnagund...y...II tingolug padiyari koriyer ully balllru padiyariy sariyvonduy...II padiyari sariyvond banng portugu mudiyariy...II portugu mudiyari mukadru ullye prg petta dradre petta baccingay...II petta bacconnd banngunde benjangu erme ully kattadry...II
Word meaning: snkre snkuduve enna erajod = of course, I can take care of them in my Eraje; adderada teliganji = however, the thin gruel in my earthen vessel; sirkila = has dried up; badapatt malle unde = there is acute poverty; yn kondu enca snkun = how would I bring them up, if I take them?; ninna erajed ijjidad = If you do not have (the resources) in Eraje; enna bdud und = I have in my Bdu; korpe = I shall give you; konodu snkulandr = take from here and bring up these children, the master tells; ayin kndl sonnela smu = Sonne Smu hears this; blelen erajg konodu pnagund = while taking the children to Eraje; tingolug padiyari koriyer ully balllru = the master gives enough rice for a month; padiyari sariyvond banng = when that rice is about to be nished; portugu mudiyari = promptly, one mudi of rice; mukadru ullye = the master sends; prg petta dradre = for milk, he sends a cow; ...petta bacconnd banngunde = when the cow is about to stop giving milk; benjangu = for butter milk; = erme ully kattadr = a she-buffalo, the master ties in her house.
12/10/2007 5:16:26 PM
English Translation
235
2126-2141 O master, of course, I can take of care of them in Eraje. However, the thin gruel in my big earthen vessel, Has dried up. There is acute poverty, O master. If I Take them how would I bring them up? If you do not have in Eraje (the resources), I have in my Bdu; I shall give you. Take the necessary things from here; and bring them up. Sonne Smu hears this. The children, to her house, While taking, Enough rice for a month, the master Balll gives. When this rice is, About to be nished, Promptly, one mudi of rice, The master sends. For milk, he sends a cow; When the cow is about to stop giving milk, For butter milk, a she-buffalo The master ties in her house.
12/10/2007 5:16:26 PM
236
2142-2159 erajed tono avul tono avul uppunag aguluy...y...II blleg pirayo nirevundu piraya panpery...II piraya avulu nirevondu banngund l avuluy...y...II onj onjre prya nirend parayag erajd niredund onje onjre prya nirend megyag erajd niredund...y...II radde raddare pry niredund parayag erajd niredund radde raddare pry nirend parayag erajd niredund...y...II mji mjare pry nirend parayag erajd niredund nl nlare prya nirend parayag erajd niredund...y...II nl nlare prya nirend megyag erajd niredund ain ainar pry nirend parayag erajd niredund...y...II ain ainer pry nirend parayag erajd niredund ji jar pry nirend parayag erajd niredund...y...II l lare pry nirend megyag erajd niredund l pryndala sama sama nirevondu bannaga gobbuday...II
Word meaning: erajed = in Eraje; tono avul uppunaga aguluy = when the children are there; blleg pirayo nirevundu piraya panper = the children are growing fast, people comment; piraya avulu nirevondu banngund l avuluy = when their age is increasing; onj onjre prya = one to one and a half years of age; ...parayag erajd niredund = elder brother completes in Eraje; onje onjre prya nirend = one to one and a half years have become; megyag erajd niredund = for younger brother in Eraje; radde raddare pry = two to two and a half years; ...mji mjare pry = three to three and a half years of age; nl nlare prya = four to four and a half years of age; ...ain ainar pry = ve to ve and a half years; ...ji jar = six to six and a half; ...l lare = seven to seven and a half years; pryndala sama sama nirevondu bannaga = when both of them complete the same number of years; gobbuda = of the play.
2160-2173 l l pryodu la cinte puttunavund ry mm kndan...y...II enkal l l prya niredunduy gobbugu popondery...II l l prya niredunduy ry blel kti Chennayay...II inimutta nigale kaidd byig oyit kord yn snkiy...II yn snkina mkeg mag enada lettd panparatty...y...II nigalg tarekori tammale ullr sirimulla paddayi padolid...y...II arege panle areda knle gobbugu plend panngay...II
12/10/2007 5:16:27 PM
English Translation
237
2142-2159 In Eraje, at that time, When children are there, The age of the children increases; They have grown very fast, people comment. As their age goes on increasing, There in Eraje, Elder brother completes one, and one and a half years of age in Eraje; Younger brother also completes the same number of years. Elder brother completes two, and two and a half years of age in Eraje; He completes two, and two and a half years of age in Eraje; Elder brother completes three, and three and a half years ; And he completes four, and four and a half years of age. Younger brother also completes four, and four and a half years of age in Eraje. Elder brother completes ve, and ve and a half years; And he is over ve, to ve and a half years of age. He completes six, and six and a half years of age. Younger brother completes seven, and seven and a half years of age. When both of them complete the identitical age of seven years, regarding the play activities 2160-2173 some interest develops in them. O aunt, are you listening? We have completed seven years of age; We want to go to play, they tell. You have completed seven years, O Kti Chennaya. Till now, taking your hands to your mouths, I have fed you; and brought you up. For the love of bringing you up, calling me, You have informed me, havent you? As the head of your family, there is your uncle, in the beautiful Living room, situated to the west Inform him; and ask him; and then, to play, You proceed, she advises.
12/10/2007 5:16:27 PM
238
Word meaning: ...la cinte puttunavund = when a desire develops; ry mm kndan = O aunt, are you listening?; enkal l l prya niredunduy = we have completed seven years of age; gobbugu poponder = to play, we would like to go,; l l prya niredunduy = if you have completed seven years; ry blel kti Chennaya = O children Kti Chennaya; inimutta nigale kaidd byig oyit kord = till now, taking your hands to your mouths; yn snkiy = I have fed you and brought you up; yn snkina mkeg = for the love of bringing you up; mag enada lettd panparatty = O sons, you have called me and told me: nigalg tarekori tammale ullr = as the head of the family, there is your uncle; sirimulla paddayi padolid = in the beautiful living room located to the West; arege panle areda knle = tell him and ask him; gobbugu plend pannga = and then, to play you go, when she says
2174 -2183 ayin kndr blelagulu paddyi sirimull padlipper trotti kambogu tottudu untyre sammale r kndar...y...II enkaleg ll piraya nirend gobbuda ola cinte putundy gobbug pvudundu pannagavunde r blele kti Chennayay...II nigal tarata bll maga ine manik dla mpujru nettida nei enne dla kduji angaida manjlu mjujiy...II kidikila ame mri dla ptuji r maga blel kti Chennaya nigulu gobbug ppe inpar anda balle kti Chennayay...II ryanna sammal r kndar barambattu banjda blelnda maniku dla mpuja nettida nei enne dla kuduj...y...II
Word meaning: trotti kambogu = to the round pillar made from the coconut palm; tottudu untyre = embracing it, they stand; nigale tarata bll maga = O sons, the children of your age; ine manik dla mpujru = within your pain no substitution is made; nettida nei enne = the greasy oil put on the crowns of your heads (when you were infants); dla kduji = has not yet meshed; angaida manjlu mjuji = the yellowish tinge found in your palms at birth, has not faded; kidikila ame mri = the foul smell that emanated from your armpits at the time of birth; dla ptuji = has not gone at all; nigulu gobbug ppe inpar = and yet, you tell me that you would like to go to play?; ...ryanna sammal r kndar = O the respectable uncle, are you listening?; barambattu banjda blelnda = if we were born in an incapacitated womb; maniku dla mpuja = we would not be able to substitute one of us (?); nettida nei enne = and the greasy oil put on our crowns; dla kuduj = would not mesh at all.
12/10/2007 5:16:28 PM
English Translation
239
2174 -2183 The children hear this. They go to the beautiful living room located to the west; And they stand, clasping the round coconut pillar. O uncle, are you listening? For us, seven years have become; we have an urge to play; And we would like to go to play. When they say, O children, Kti Chennaya, For the children of your age no substitution within the pair is possible; The greasy oil put on your crowns, has not meshed; the yellowish tinge of your palms, has not faded; The foul smell that emanated from your armpits, has not gone a bit. O my sons, Kti Chennaya, And still you tell me that you want to go to play? O uncle, are you listening? If we are the children born in an incapacitated womb, No substitution is possible for us; the greasy oil on our crowns would not mesh
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2184-2193 pdodu enne nei orinda andeyanna enne dla kduj cippid sge manjyla orinde angayida manjlu mjujiy...II appe kurtelu yoludanna kidikila ame mridla ppuj trotti kambonu tottiyr mnego mnego tyry...II kanndd gala gala dukka budpr riyanana kndan namma appen appen amman elyed namo mukkudu tintoney...II berikoriye sammale ulle ppannaga gobbugu pre budpujatto ayin kndr sammale r kti Chennayay...II nigaln snkn ully ullre aredonji appane knvaney attgu nimara dye tammale katt nungl tryily...II
Word meaning: pdodu enne nei orinda andeyanna = in the oil pot, if the greasy oil had remained, O uncle; enne dla kduj = the greasy oil would not mesh; cippid sge manjyla orinde = in the coconut shell, soap nuts and turmeric had remained; angayida manjlu mjuji = the yellowish tinge in the palms would not fade; appe kurtelu yoludanna = if the mother were to be unclean (unt?), O uncle; kidikila ame mridla ppuj = the foul smell from the armpits would not go; mnego mnego tuyr = they look at each others face; namma appen amman = our mother and father; elyed mukkudu tintone = we had lost them when we were very young; berikoriye sammale ulle = as the head of the family, our uncle is there; ppannaga gobbugu = when we request him to allow us to go to play; pre budpujatto = he does not allow us to go, does he?; ayin kndr sammale r = their uncle hears this; nigaln snkn ully ullre = there is the master who has brought you up; redonji appane knvaney = let us ask his permission,; attgu nimara = to the upper storey, the ladder; dye tammale = uncle, keeps; katt nungl tryil = a completely dry coconut
2194 -2205 katt nungl tryil gdr mlara coppu oyidry...II adiyre kanni piresuver paccadada dronu pduvr balllre bdugo pnaga ney...II ne bkil dntuvr cvadidadi muttu mlariyriyer kulludi ballleg solme ullya solmey...II balla syana kullandry and ully yn batt kajja dumbu ully kullunakajja piray...II r snkadi blelullaya gobbugu ppondu calola calo malpuvr ula pejjivru ande ullya ballal...y...II anda syana kndande ye appe amme dnti blelavu gobbugu pvad syana anneyagu pvande nti budandey...II
Word meaning: gdr = he takes out; mlara coppu oyidr = the outer coir, he peels off; adiyre kanni piresuver = the bres from the bottom, he scraps; paccadada dronu pduvr = ties in the threads of his shawl; ballalre bdugo pnaga = when he goes to the Bdu of the Balll; r snkadi blelullaya = the children whom you had told us to bring up, O master; gobbugu ppondu calola malpuvr = they stubbornly insist that they want to go to play; ula
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2184-2193 should if it remain in the oil pot, (the oil in our crowns would not mesh), O respected uncle; In the coconut shell, if the soap seeds and turmeric had remained, the yellowish tinge in our palms would not fade; If a mother were to be unclean, (unt?) the foul smell in the armpits (her children) would not go. They clasp the round coconut pillar and look at each others face. Continuously, they cry. O uncle, are you listening? Mother and father, we had lost when we were very young; You are our elder; and hence, when we ask you to allow us to play, you do not allow. Their uncle hears this. O Kti Chennaya, The person who has brought you up the master is there, let us seek his permission, he tells. To the upper storey of his house, keeps a ladder; and a completely dry coconut 2194-2205 he takes out; Peels off the outer coir; Scraps the bottom bres; and ties it in his shawl. Then, he goes to the Bdu of the Balll. The giant Door he crosses and climbs the steps of the assembly hall. Salutation to the seated Balll, he offers. Come, Syana and be seated, the Balll tells. O master, The task, for which I have come, is rst; and my sitting is afterwards. The children whom you had told us to take care of, stubbornly Insist on going to play; and are internally worked up, O Balll. Hey Syana, are you listening? The children are without their mother and father; Let them go to play, Syana. However, without indulging in unlawful activities and without leaving the path of righteousness
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pejjivru = internally, they are intensely anguished; gobbugu pvad = let them go to play, Syana; anneyagu pvande = without indulging in unlawful activities; nti budande = and without leaving the path of righteousness...
2206-2217 kann krditappa gobbu gobbad gobbudvu jdaneny...II jdan pandu ballandr r ullya balll vund pandry...II ballle bdu budiyr syane raje barkg bannagunde riyanna syanay...II balll dni appane yrya dni pdu kndandry...II rde blele anneyogu pvande nti budande tanna kr oriyappoy...II gobbu gobbodundry gobbuda jdane dni bdu panne sammley...II
Word meaning: kann krditappa gobbu = the play activities that would not cause injury to their eyes and legs; gobbad = let them play; gobbudvu jdanen = the things required for play; pandu ballandr = tell them and come back; ...avund pandr = all right he says; balll dni appane yrya = What direction did the Balll give?; dni pdu kndandr = after meeting him what did you ask?gobbu gobbudundry = you are told to play such games,; gobbuda jdane dni bdu = what things are needed for our play?; panne sammle = uncle, please tell us.
2218-2229 dvanda gobbugu pld blele gujjitridamarata sirioali kadpuley...II kade oli terpule kodi oli utterle banjli bmguy...II kadpulendu pandr ayin knder tare oli katteriyer kodi oli utteriyery...II banjli bmogu baidery nada nadapana irvereg radd mungliy...II mungli mneda tottila mudadre palleda pdig pyere bru patyry...II klu pattiyr pallela koyyr nilapatt kannla agulu oyitry...II
Word meaning: dvanda gobbugu pld blele = to play group games, children, you go; gujjitridamarata = of the short palm tree; sirioli kadpule = cut the tender fronds; kade oli terpule = discard the lower-end fronds; kodi oli utterle = discard the top leaves; banjli bmgu = the leaves of the middle segment; kadpulendu pandr = you cut, he tells; ayin
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2206-2217 that which would not hurt their eyes and legs, such games, let them play. For the games, What things are needed, You tell them and come back, tells the master Balll. Syana says, he would; He leaves the Bdu of the Balll; and returns to the raje Barke. When he comes back, they ask, O uncle, Syana, What direction did the Balll give? What did you Ask him after going there? Hey children, without indulging in unlawful activities and without leaving the path of righteousness; Protecting your legs That type of games you are told to play. What are the things needed for play? Uncle, please tell us, they plead. 2218-2229 Children, to play group games, you go. Of the short palm tree, The tender fronds, you cut; Discard the lower portions of the fronds and clip the front-end leaves; In the middle of the leaves, You cut, he tells them. They listen to this. The front sections of the leaves, they trim; And discard the top segments. In the middle portion, they make incision. As they walk fast, for two, Of the shape of mongoose, Two small pouches, they weave. To the grove where palles are grown, they go; Holding the palle creepers; and with a long stick, they pluck the palles. The creepers lying on the ground, They pull.
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kndr = they hear this; tare oli katteriyer = they clip the front portions of the leaves; kodi oli utteriyer = discard these top portions; banjli bmogu baidery = they incise the middle portion; nada nadapana = as they walk fast; irvereg radd mungli mneda tottila mudadre = for two, two pouches in the shape of mongoose, they weave; palleda pdig pyere = they go to the grove where palles are found; bru patyr klu pattiyr = they hold the creeper and a long stick; pallela koyyr = they pluck the palle seeds; nilapatt kannla = the creepers lying on the ground; agulu oyitr = they pull.
2230-2243 je mji manyala pila nadt ppanagunde pvura kalaky...II pvura kalak agulnda budyanta aruvadr gobbu gobbangay...II riy enkulu pvure kalak jeppoliyo gobboliyo gobbu gobboliyondu knnagundey...II barpi blelu baradennayo barandi blelen ballend leppyo blele balle gobbulendry...II ayin kndr palayla alpa pvura kalak jappuvre adi kalambuy...II adi kalambu radr ml kaiya du guddli srambu sanna poiyyey...II pradre gellombu palle nadiyre ntgu kaiyr dakknga sravdiy...II
Word meaning: je mji manyala pila nadt = amidst six to three jackfruit trees; ppanagunde = when they go; pvura kalak = to the Pvura playground; agulnda budyanta aruvadr = the nephews of Budyanta; gobbu gobbunga = when they are playing; riy enkulu pvure kalak jeppoliyo = O can we enter the Pvura playground; gobbu gobboliyondu knnagunde = and play some game? when they ask; barpi blelu baradennayo = the children who wish to come, we do not say, you do not come; barandi blelen ballend leppyo = the children who do not want to come, we do not ask them to come; blele balle gobbulendr = come and play, children, they say; ayin kndr = they hear this; palayla alpa pvura kalak jappuvre = elder brother enters the Pvura playground; adi kalambu radr = the foundation, he lays; ml kaiya du guddli = he hammers it again and again with his hands; srambu sanna poiyye = thousands of small grains of sand; pradre = he heaps; gellombu palle nadiyre = plants a branch of a tree and places palles on it; ntgu kaiyr dakknga = aiming, raising his hand, when he throws; sravdi = a thousand pairs of
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2230-2243 Amidst three to six jackfruit trees, as they walk, In the Pvura playground, The nephews of Budyanta, They see them playing. As they play, O can we enter the Pvura playground and play Some games? Kti Chennaya ask. The children who want to come, we do not say, you do not come; those who do not want to come, We do not ask them to come. O children, come and play, the nephews reply. They hear this. Elder brother enters the Pvura playground; Sets up a base; With his hands, hammers it again and again. Heaps ne grains of sand, He plants a branch of a tree and places palle seeds on it. Aiming, raising his hand, When he throws a thousand pairs of
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2244-2257 sravdi pallg kandjevuda klu stu brnaga angatter bleldy...y...II budyanta aruvaderda kalat kadakatt knnagunde blel kalat kadakatt...y...II trgu baddi ijjiy toudugu poli ijji tanjangu mogte ijjiy...II kalat kadakatt korpujind pannga ayin kndr megye ryanna enna ola onjiy...II ola matteld onjodi pallela kandjvundu ynora gobbov...y...II gobbuvend pandre megge kalakr jappuvr srombu sanna poyyey...II prudrego gellongo palle nadiyra ntgu kandjevud dakknga sravodiy...II
Word meaning: sravdi pallg kandjevuda klu = a thousand pairs of palle and the bonduc seeds; stu brnaga = when he loses; angatter bleldy = Kti Chennaya panic; budyanta aruvaderda = from the nephews of Budyanta; kalat kadakatt knnagunde = when they ask for a credit in the play ground; trgu baddi ijji = for a tra, there is no interest; toudugu poli ijji = for the bran given on credit, there is no additional charge; tanjongu mogte ijji = while serving the previous nights gruel, there is no repeat serving; kalat kadakatt = in the playground, credit; korpujind pannga = we will not give, when they say; ayin kndr megye = younger brother hears this; ryanna = O elder brother; enna ola matteld = in my pouch; onjodi pallela kandjvundu = one pair of palle and bonduc seeds each, is there; ynora gobbov pandre megge = let me play once younger brother tells; kalakr jappuvr = he enters the playground
2258-2267 sravodi pallga kandjevuga stu gend brnaga buddhivanta aruvadery...II blelda kadakatt knnagunde nigulu pddi ppu katudi kairang unduy...II enkulu mella mella dntuvond pannag ortiyappe orimage mannodde annu panpey...II rde blele kti Chennaya enkale kaidd mande ntd briy...II pdi pdyd oyit konatarndu pannga megye onjodi palld kandjevud...y...II
Word meaning: sravodi pallga kandjevuga = a thousand pairs of palle and bonduc seeds; stu gend brnaga = when they lose after winning earlier; buddhivanta aruvader = the nephews of Buddhivanta; blelda kadakatt knnagunde = from the children, when they ask for a credit; nigulu pddi ppu = the wooden foot-bridge laid by you; katudi kairang undu = and the wooden cross-bar tied by you, are there, that is, the path shown by you is already
12/10/2007 5:16:32 PM
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247
2244-2257 palle and the bonduc seeds, He loses. The children panic; They ask for a credit from the nephews. O chlildren, Regarding the credit in the playground, There is no interest for a tra; no charge for the bran given on credit, either; And the gruel of the previous night is not served twice. In the playground we will not give credit. When they say, the younger brother hears this. O elder brother, in my Pouch, there is a pair of palle and bonduc nuts; Let me play once, He pleads. Younger brother enters the playground; Heaping the ne grains of sand, Plants a branch of a tree; and places palle seeds in it. Aiming with the bonduc seeds, When he throws, a thousand pairs of 2258-2267 ... palle and bonduc seeds, after winning, when the nephews of Buddhivanta lose, Ask for a credit from the children. When they do, The wooden foot-bridge put up by you; And the wooden cross-bar tied by you are there. We shall cross the bridge, slowly, the children reply. Then, the only son of his mother, The mud-smeared Annu says, Hey, Kti Chennaya, from our hands; Hitting us on our heads; Viciously threatening us; you have snatched the seeds. When he says, younger brother, One pair of palle and bonduc seeds
12/10/2007 5:16:33 PM
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there; enkulu mella mella = we shall, slowly; dntuvond pannag = cross the bridge, when the children say; ortiyappe orimage = the only one son of his mother; mannodde annu panpe = the mud-smeared Annu tells; rde blele kti Chennaya = hey children, Kti Chennaya; enkale kaidd = from our hands; mande ntd = hitting on our heads; bri pdi pdyd = viciously threatening us; oyit konatarndu pannga = snatching, you have taken away, when he says; megye = younger brother; onjodi palld kandjevud = one pair of palle and bonduc seeds
2268-2281 oyitdr dakknga mannodde annu p kennig avulu brund...y...II kalat dadd maguruve kriy kariya namb ubiye bolle nurey...II ayin tyr palay r rde megy naman snkdiy...II ully pantr anneyg pvande nti budande kanna kr kru oriyappal...y...II gobbu gobbudundu panteratta iniku msa maltannaga ryanna kndar ry...II yana byi mrund enna kai tattdandu pannagunde and megg ...y...II dne malpolind knnagundu andayanna kndan pdyd and...y...II
Word meaning: oyitdr dakknga = when he throws with force; p kennig avulu brund = the tender portion of his cheek, when the seeds hit; kalat dadd maguruve = suddenly, he collapses in the playground; kriy kariya namb = vomits, thick dark blood; ubiye bolle nure = spits, white froth; ayin tyr palay = this, elder brother sees; rde megy = O younger brother; naman snkdi ully pantr = the master who has brought us up, had said; iniku msa maltannaga = now, we have committed a fraud on him,; yana byi mrund = he crossed his limits; enna kai tattdandu = and my hands lost control,; pannagunde = when he says; dne malpolind knnagundu = what shall we do, when he asks; pdyd = do not be scared.
12/10/2007 5:16:34 PM
English Translation
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2268-2281 throws with force. The tender portion of Annus cheek, The seeds hit. He collapses; vomits thick dark blood; and spits, White froth. This, elder brother notices and says, Hey younger brother, The one who brought us up Our master had said, Without indulging in unlawful activities, without leaving the path of righteousness, And protecting your legs and eyes, Such games, you play, didnt he? We have committed a fraud on him, now. O elder brother, are you listening? He talked beyond his limits; and I lost control over my hands. O younger brother, What shall we do? asks elder brother. O elder brother, are you listening? Do not be afraid
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2282-2297 suriyada munet soyekada gando mayakoda paninr budkandr suriyda monet...y...II soyekeda gando myakoda paninr budiyr edata kait patdert lakkonagundey...II dert lakkanga rma rma klane dammaya blel kti Chennaya ena byiy...II ena byidd tattpnd nigale kai mrnd dammayand pannagundey...II palleda payyamudi kandjeyida kuruntu jottu nurtu kattuvr riyanna nana nam...y...II nana nam pyindr budyanta budyenta arvader bannagundey...II budyanta aruvadr prdr avulu budyantada onjaik ormbo cdiy...II cdi taral drul durjan pandkornaga prvr budyante bendranciy...II
Word meaning: suriyada munet = from the tip of the sword; soyekada gando = the potent sandal wood paste; mayakoda paninr = the drops of the magical holy water; budkandr = let us put, he says; edata kait = by the left hand; patdert lakkonagunde = holding him when they lift and wake him up; dammaya blel kti Chennaya = O children Kti Chennaya, please pardon me; ena byidd tattpnd = while talking to you I had exceeded my limits; nigale kai mrnd = you had lost control over your hands; dammayand pannagunde = I am sorry, when he says; palleda payyamudi = the round pack of palle seeds, wrapped in hay; kandjeyida kuruntu = the pack of the bonduc seeds; jottu nurtu kattuvr = pulling, they tie the ends of the packs into knots; riyanna nana nam pyindr = O elder brother, let us go now, he says; budyenta arvader bannagunde = when the nephews of Budyanta reach home; prdr avulu = they run to Budyantada; onjaik ormba cdi = exaggerating, tell tall tales to budyantada; taral drul durjan = false complaints and allegations; pandkornaga = when they make; prvr budyante bendranci = Budyanta runs towards the bath-shed.
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251
2282-2297 From the tips of our swords, the potent sandalwood paste and the drops of the magical holy water, let us put. From the tips of the swords, The sandal paste and the drops of holy magical water, they put on him. By his left hand, Holding and lifting him, they wake him up. When he wakes up, he says, O my God! Please pardon me, O children, Kti Chennaya. My mouth, While talking to you, crossed its limits; and you lost control over your hands. I am really sorry, he says. Kti Chennaya, tie the palle and bonduc seeds, into bundles of hay; and pulling, they tie the ends into knots. O elder brother, let us Go now, says younger brother. The nephews of Budyanta, as they reach home, They run to Budyanta. To him, Exaggerating, they tell tall stories about Kti Chennaya; Make false complaints and allegations against them. When they do, Budyanta runs towards his bath-shed
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2298-2313 bendr kottg nriyr katudi bulevuda andlin gder budyante ry...II budyente agedr addogu npere gidondu banngundey...II ruye ullya hkade r npade budyanta anneyag ptujiy...II anneyag ptuji ntila budtuji banjida nettry...II byig bannata kalatla gobbu gobbuda ullya r iren bdudu suggidavuy...II sarpogu npavade puncg budad kandodig hkad pudelge budad ...y...II enkale pagena sarpa kanddida iso inigatt ellegatty...II sra klgu beril buday sarpanala kanddida iso and ullyay...II
Word meaning: katudi bulevuda andlin gder = a strong stick that had been tied and kept, he takes; ...addogu npere gidondu banngunde = to bludgeon them, when he comes running, blocking their way;hkade r = do not beat us; r npade budyanta = Budyanta, do not bludgeon us; anneyag ptuji = we have not indulged in unlawful activities; ntila budtuji = we have not left the path of righteousness; banjida nettr byig bannata = the blood from the stomach, till it came to our mouths, that is, putting up great efforts; kalatla gobbu gobbuda = we played in the playground; ullya iren bdudu suggidavu = that which has entered your Bdu; sarpogu npavade = do not cause them pain; puncg budad = and then release them into the anthill; kandodig hkad = do not hit the Russells vipers; pudelge budad = and then leave them into the bushes; enkale pagena = our enemity; sarpa kanddida iso = is like the venom of the serpent and the Russells viper; inigatt ellegatt = not for today or for tomorrow; sra klgu = for a thousand years; beril buday = we will not leave your back; sarpanala kanddida iso = ours is the like the venom of the serpent and the Russells viper; and ullya = O master.
2314-2325 palleda payyamudi kandjeyida kuruntu budyanta punoku pdiyre sammale erajogy...II sammale erajg bannagund anda maga blele gobbugu pyardey...II gobbudu stara gendiyrand knnaga andayanna gobbugu enkulu pyay...II gobbud slu studu gendiyanna palleda payyamudi kandjeyida kuruntunuy...II buddhivanta punaku pdiyo anna inik padinji prynd dane pvodenkulegy...II daneda jdaneg dnibdu panle panlend pannagundoy...II
12/10/2007 5:16:36 PM
English Translation
253
2298-2313 and barges in. A strong stick, that has been tied and kept, Budyanta removes. To bludgeon them, blocking their path; And chasing, comes Budyanta. When he does, O master Budyanta, do not beat us; do not hurt us. We have not indulged in unlawful activities; Nor have we forsaken the path of righteousness. The blood of our stomachs, Till it reached our mouths, we played. O master, that which have entered your Bdu The serpents do not cause them pain; and leave them into the anthill. Do not hit the Russells vipers; And leave them into the bushes. Our enemity is like the venom of the serpents and of the Russells vipers. Not only for today or tomorrow; But for a thousand years, these serpents and vipers will not leave your back; Their venom will remain (to haunt you), O master. 2314-2325 The packs of the palle and the bonduc seeds, they throw on the dead body of Budyanta. To their uncles house in Eraje, When they come, O my sons, You had gone to play, didnt you? Have you lost or won in the game? their uncle asks. O the respected elder, Of course, we went to play; After losing, we won. The round packs of the palle and bonduc seeds, We threw on the dead body of Budyanta. O the respected elder, as of today, we have completed sixteen years; We want to go for training in gymnastics. What are the things to be arranged for the purpose? Please tell us, they ask. When they ask
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Word meaning: palleda payyamudi kandjeyida kuruntu = the packs of the palle and the bonduc seeds; budyanta punoku pdiyre = they throw on the dead body of Budyanta, that is, throw on Budyanta. (It is another typical Tulu expression. Whenever a person throws something in anger at someone, he might say, Put it on your dead body.); sammale erajg = to their uncles house in Eraje; gobbugu pyarde = you had gone to play, didnt you?; gobbudu stara gendiyrand knnaga = in the game, have you lost or won? when he asks; gobbugu enkulu pya = we went to play; gobbud slu studu = in the game, rst we lost; gendiyanna = then, we won, O the respectable one; inik padinji prynd = we have completed sixteen years of age; dane pvodenkuleg = we want to go for training in gymnastics; daneda jdaneg dnibdu panle = to go for training in gymnastics, what things are to be arranged, you tell us, they ask; panlend pannagundo = when they ask
2326-2339 ande blele kti Chennaya kndara tarek cappar krg callana kaik kluy...II bodundnd pannaggund sdanda jdaneg jda korlennagay...II cippara krig pyr tammale callanogu sancikra koriyr kolaronjiy...II kolara krig pyery klugu sancikra sammal koriyry...II kancigra krig pyere gejjg sancikra sammal koriyry...II tark cappara jdadr puda varnada cappara palayag jdadry...II gili bannada cappara megyag jdadr kaik klu jdadry...II
Word meaning: tarek cappar = for the heads, special crowns (headgears); krg callana = for the legs, trousers of the wrestlers; kaik klu = for the hands, staff (gmna-stics); bodundnd pannaggund = are required, when he says; sdanda jdaneg jda korlennaga = arranging these things, you please do, when they plead; cippara krig pyr tammale = to the hamlet of tailors, uncle goes; callanogu sancikra koriyr = to stitch the trousers, an advance he gives; kolara krig pyery = to the hamlet of black-smiths, he goes; klugu sancikra sammal koriyr = to make a staff, an advance, uncle gives; kancigra krig pyere = to the hamlet of bell-smiths; gejjg sancikra = an advance to prepare tiny bells; ...tark cappara = for the heads, special crowns; jdadr = he arranges; puda varnada cappara = the crown of colour of a dove; palayag jdadr = for elder brother, he arranges; gili bannada cappara = the headgear of the colour of a parrot; megyag jdadr = he arranges for younger brother; kaik klu jdadr = for the hands, staff, he arranges.
12/10/2007 5:16:37 PM
English Translation
255
2326-2339 O children, Kti Chennaya, please listen. For the heads, crowns; for the legs, Trousers of the wrestlers; and for the hands, staff Are required. When he says, Arranging the things, You please do, they plead. To the hamlet of tailors, uncle goes; for trousers, an advance, He gives; To the hamlet of black-smiths, he goes; and for staff, an advance, Uncle gives; To the hamlet of bell-metal smiths, he goes; and an advance for tiny bells, Uncle gives. For the heads, crowns, he arranges: The crown of the colour of dove, He arranges for elder brother; For younger brother, the crown of the colour of parrot, he arranges. For the hands, staff, he arranges.
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2340-2351 krg callana polpadr callanod mutta varnada gejje pdadry...II klu malpadre kludu irvaro gejjnde sammal jdadruy...II sammale avulu jdand pndavre angi nnver paccaday...II jdadr ryanna kndar ovva garadida dane edde eddendry...II rde blele kti Chennaya mudyi pakkdu pr permunde garadida daneddy...II paddayi pakkodu undu kattipdi nnyare garadida dne edde eddennag...y...II
Word meaning: krg callana polpadr = for the legs, the trousers of the wrestlers, uncle gets them stitched; callanod = for the trousers; mutta varnada = of the colour of pearls; gejje pdadr = tiny bells he gets them stitched; klu malpadre = he gets the staff made; kludu irvaro = to the staff, two layers; gejjnde sammal jdadru = uncle gets them woven; ...pndavre angi = the shirts of whitish yellow colour; nnver paccada jdadr = the jackets of Nnyar, he arranges; ovva garadida dane = gymnastics of which gymnasium?; edde eddendr = is better? they enquire; mudyi pakkdu pr permunde garadida danedd = in contrast to the gymnastic training given in the Pr Permunde Gymnasium located in the eastern side; paddayi pakkodu undu kattipdi nnyare garadida dne eddennag = training in gymnastics in the Kattipdi Nnyar Gymnasium located to the western side, is better, when he says
2352-2365 pudyid p y kntyad tryi pdodu enney...II kalpadodu naila jdadre paddyi pakkgu kattipdi nnavere garadigey...II kattipdi nnvar garadige bannag kalata garadi bkld...y...II untuvr garadida gurunu leppadr garadi bkil jappadry...II garadi suddha malpadr gundodu tudar dpadre guru cenningay...II guru cenninga dvareg nma kariyadavo p pjane karpadry...II bermereg tambila kattadr l blelu kattanagl...y...II
Word meaning: pudyid p = in a small basket, owers; kntyad tryi = in a large basket, coconuts; pdodu enne = in an earthen goblet, oil; kalpadodu naila jdadre = in an oil
12/10/2007 5:16:38 PM
English Translation
257
2340-2351 For the legs, trousers, he gets them stitched; For the trousers, tiny bells of the colour of pearls, he gets them woven. He tells to make staff; and for the staff, two layers of tiny bells, Uncle tells to weave. Whitish yellow colour shirts, And the jackets of Nnyar, He arranges. O the respectable elder, are you listening? In which gymnasium, the training in gymnastics Is better? they ask O children, Kti Chennaya, in the eastern side, there is the Pr Permunde Gymnasium; And in the western side, the Kattipdi Nnyar Gymnasium. Training imparted in the Nnyars Gymnasium Is better, he says. When he says 2352-2365 In a small basket, owers; in a large basket, coconuts; In an earthen goblet, oil; In an oil pot, clared butter their uncle arranges. Located to the west, to the Kattipdi Gymnasium of Nnyar To that gymnasium, they come. At the door of the courtyard of the gymnasium, They stand. The teacher of the gymnasium, they call; And get the door opened. They get the gymnasium sanctied and in the sanctum, they tell to light an earthen lamp. To the teacher of gymnasts God Chenniga Putting the sandalwood paste marks on their foreheads, the ower Offering, they organize. For Bermer, the special offering of food, the children arrange. After they make these offerings
12/10/2007 5:16:39 PM
258
pot, claried butter, he arranges; kalata garadi bkld untuvr = they stand at the door of the courtyard of the gymnasium; garadida gurunu leppadr = they send for the teacher of the gymnasium; bkil jappadr = they request the teacher to open the door; garadi suddha malpadr = they get the gymnasium sanctied; gundodu tudar dpadre = in the sanctum, they tell to light an earthen lamp; guru cenninga dvareg = to the teacher, God Cenninga; nma kariyadavo = putting the sandalwood marks on their foreheads; p pjene karpadr = they organize the worship by oral offering; bermereg tambila kattadr = for Bermer, an offering of special food, they arrange; l blelu kattanagl = after the children make these offerings
2366-2379 dumbu dumbuttyi dane avulu patt padinji kai kadsaled beriy pradry...II dane avulu nagundu avva piravyi daneg y...II dane vanga avvala piravyi daneg suriya biruvud kti Chennayany...II kti chenaye ballennaga ayint kndro panji meddinanc...y...II panji meddinancla medyere balpe baurinanca bauryere pilita gobboy...II pilita gobbu gobbudr mair nalke naldre urelg...y...II ure lga pdiyrge kadt nadt lait untnga budyante hotte kiccey...II
Word meaning: dumbu dumbuttyi dane avulu = there, in the beginning of the training in gymnastics; patt padinji kai kadsaled = ten to sixteen swords; beriy pradr = they swing behind their backs; dane avulu nagundu = when this training goes on; avva piravyi dene = after this; avvala piravyi daneg = to surpass this training; suriya biruvud kti Chennayan ballennaga = Kti Chennaya, wielding swords, bows, and arrows you come, when the teacher asks; ayint kndro = they hear this; panji meddinanc medyere = they grunt like pigs; balpe baurinanca bauryere = roar like leopards; pilita gobbu gobbudr = play like tigers; mair nalke naldre = dance like peacocks; ure lga pdiyrge = jump like deer, it seems; kadt nadt lait untnga = slashing, slamming, and jumping when they stop; budyante hotte kicce = Budyanta, envy
12/10/2007 5:16:39 PM
English Translation
259
2366-2379 In the beginning of the training in gymnastics, ten to sixteen Swords, they swing behind their backs. After their practise in gymnastics, for teaching beyond this training In the use of swords, Bows and arrows, Kti Chennaya, You come, tells the teacher. They hear this... Like the grunt of pigs, They grunt; like the roar of leopards, They roar; the play of tigers, They play; the dance of peacocks, they dance; The jump of deer, They jump. Slashing, slamming, and jumping, When they stand, Budyanta, envy...
12/10/2007 5:16:40 PM
260
2380-2393 hotte kicce manamaccaro maldr garadda nadut kr ktnd...y...II kr ktud untnaga ande ullya budyanta kndar ry...II garadig maccara ittnday garadig garady kattadli enkalda maccaray...y...II ittnda irg enkalelakkatti blelu nana ittuduvr danedu maccaroy...y...II dane maccaro ittnda dane sdane malpadli edde lyduy...II edde lydu andeye ullya garadida bkilu jappada edde lyduy...II edde lyd eddela galigd garadida bkilu pdad cvadi jappuvry...II
Word meaning: manamaccaro maldr = and jealousy, he shows; garadda nadut = in the middle of the gymnasium; kr ktud untnaga = when he stands on one leg and keeps the other leg, crossed; garadig maccara ittnday = if you have any jealousy about this gymnasium; garadig garady kattadli = you could have constructed another gymnasium; enkalda maccaray ittnda irg = if you have jealousy towards us; enkalelakkatti blelu nana ittuduvr = children like us, you could have trained; danedu maccaro ittnda = if you are jealous of our achievements in gymnastics; dane sdane malpadli = you could have trained children like us; edde lydu = at an auspicious time; garadida bkilu jappada = we got the door of the gymnasium, opened,; edde lyd edde galigd = at an auspicious time and in a propitious hour; garadida bkilu pdad = closing the door of the gymnasium; cvadi jappuvr = from the verandah, they come down.
2394-2403 garadida bkil dntiyr angongu jappuvr blelu ryanna kndara ry...II inik nank cvadi kattale kradi kattal aramane kattale ndatannay...II cvadi kattale nda cvadida budyantere pyi tka aramane kattale nda arasyey...II arasu ballle tkayanna klala kattalnde klabariye mudandleny...II tka pyind pandere tenkyi bri arasu ballle tvodunduy...II
Word meaning: garadida bkil dantiyr = they cross the door of the gymnasium; angongu jappuvr blelu = the children reach the courtyard; inik nank cvadi kattale = today for us, there is darkness in the verandah; kradi kattal = under our feet, there is darkness; aramane kattale ndatanna = there is darkness in the palace, O elder brother; cvadi kattale nda = if
12/10/2007 5:16:40 PM
English Translation
261
2380-2393 and jealousy, he shows. Of the gymnasium, In the middle, he stands, on one leg and keeps the other leg, crossed. When he stands, Kti Chennaya ask, O master Budyanta, Are you listening? If you are jealous of this gymnasium, you could have set up a separate gymnasium; If you have jealousy Towards us, you could have trained children like us; If you are envious of our success in gymnastics, You could have made arrangements for their training in gymnastics. At a propitious time, And in an auspicious hour, O master, we got the door of the gymnasium, opened. Saying this, At a propitious time, And in an auspicious hour, they get the door of the gymnasium, closed. Then, they descend from the verandah of the gymnasium. 2394-2403 The children cross the door and descend to the courtyard. O elder brother, can you hear me? For us today, there is darkness in the verandah; under our feet, there is darkness; There is darkness in the palace, O elder brother. If there is darkness in the verandah, let us go and see Budyanta of the verandah. If, in the palace, There is darkness, let us see the king Balll. If there is darkness in the battle eld, The chieftains of the armed groups, Let us go and see. The famous king of the South, Let us go and see, says younger brother.
12/10/2007 5:16:41 PM
262
there is darkness in the verandah; cvadida budyantere pyi tka = let us go and meet the Budyanta of the verandah; aramane kattale nda = if there is darkness in the palace; arasu ballle tkayanna = let us go and meet the king Balll of the palace; klala kattalnde = if there is darkness in the battle eld; klabariye mudandlen = the chieftains of the armies; tka pyind pandere = let us go and meet, he says; tenkyi bri arasu = the famous ruler of the south; ballle tvodundu = to see that Balll Note: The above lines describe the depression experienced by the twins because of Budyanta. However, they suggest remedies for their woes, themselves.
2404-2417 kpudavu arasuly katipdi dorekuln pdu tyry...II erml mrambd pdu tyr blelu nana pyiyannay...II sda kumbleda kartuln pdu tyr ryanna nana pyi pyind pandrge paddand lveren bommarottu settibl ...y...II bommarottu settibl pdu tyre nana nama pyindry...II anjruda ullyan tyre la avulu ryanna nana namo...y...II nana nama pyindr bmi oruvro bali batte sammale rajgy...II
Word meaning: kpudavu arasuly = the king of Kpu; katipdi dorekuln = the ruler of Katipdi; pdu tyr = they go and meet; erml mrambd pdu tyr blelu = the children go and meet the ruler of Erml Mrambd; nana pyiyanna = O elder brother, let us now go; sda kumbleda kartuln = the leader of Sda Kumble; pdu tyr = they go and meet; paddand lveren = Alva of Paddanda; ...pdu tyre = they go and meet; ...anjruda ullyan tyre = the ruler of Anjru, they meet; ...bmi oruvro bali batte = circumambulating the earth, once; sammale rajg = to uncles house at raje
12/10/2007 5:16:41 PM
English Translation
263
2404-2417 The king of Kpu, the ruler of Katipdi, They go and meet. The ruler of Erml Mrambd, the children go and see. Let us go now, O elder brother. The leader of Sda Kumble, they go and see. O elder brother, let us go now, To meet Alva of Paddanda And Settibl of Bommarottu. They go and see Settibl of Bommarottu. Now, let us go To meet the ruler of Anjru, O elder brother, now Let us go. Circumambulating the earth once, To raje, to the house of our uncle
12/10/2007 5:16:42 PM
264
2418-2431 pyindr tammale erajgu bannagandayanna tammale eren enkuluyey...II eren pdu tndal enkaln snkdi ullyana mne tyilakka jattay...II ayin kndr tammale panpr rd blel kti Chennaya bla siri vullay...II bla siri vulla mneda balll r nigal mnd kaliy kajavuy...II kali kajavu undud blel kali kalevod siri podydu anddey...II kali kalevandi mnile mne tpujr pannagund kaliy kalevoduy...II siri podyera rla ullr dnind knnagunde ayin kndry...y...II
Word meaning: pyindr = let us go, he says; bannagandayanna tammale = when they come, O the respectable uncle; eren enkuluye pdu tndal = whomsoever we have gone and met; enkaln snkdi ullyana mne tyilakka jatta = it is not like seeing the face our master, who had brought us up, is it?; ...tammale panpr = their uncle says; bla siri vulla mneda balll r = he is the Balll with a vey lustrous face; nigal mnd = on your faces; kali kajavu undud = there are ugly weeds; blel kali kalevod = O children, that ugliness must be removed; siri podydu = lustre must be bestowed; andde kali kalevandi mnile mne = Hey, the faces of people with such ugliness; tpujr pannagund = he does not see, when he says; kaliy kalevodu = this ugliness must be removed; siri podyera = lustre must be bestowed; rla ullr dnind knnagunde = who is there? when they ask...
2432-2443 tiddappe mage siddu bandri ullede blele yada pandardala yel pernu bandrin leppav...y...II siddu bandrin erajg blelu agulu avulu leppan undoy...II r ya siddu kndan kali kalevodu siri poddado mne cavarada ble bendey...II la benpana benpu nyani konodu koruva nannga anda blele kti chenay kndaroyey...II enada benpu jdi sannaya enada ijji enna periya ori appemage oriy...II pernu bandarivulle yin konodu koruvennga enk pvr...y...II
Word meaning: tiddappe mage = son of his mothers younger sister (aunt); siddu bandri ullede = Siddu Bandri is there; yada pandardala yel = if you tell him, he will; pernu bandrin leppav = call Pernu Bandri; siddu bandrin erajg blelu agulu avulu leppan
12/10/2007 5:16:42 PM
English Translation
265
2418-2431 let us go, says the younger brother. They reach raje of their uncle. O respectable uncle, Whomsoever we Have gone and seen, though the master who brought us up, Like seeing his face, we have not felt, have we? Uncle hears this. He says, Hey, children Kti Chennaya, The very lustrous Face, our Balll has. On your faces, Some unwanted ugly weeds There are, O children. This ugliness must be removed and lustre Must be bestowed. The persons whose faces, the dirt has not been removed, the Balll does not see. When he says, Ugliness from our faces must be removed. To bestow our faces with lustre, who is there? they ask. When they ask, This, uncle listens. 2432-2443 Son of his mothers younger sister, Siddu Bandri is there, O children. If you tell him, he will call Pernu Bandri, their uncle advises. Siddu Bandri, to Eraje, The children call. When he comes, They ask, O Siddu, are you listening? The ugliness from our faces must be removed; Lustre must be bestowed; and the task of shaving our faces, you have to do. Will you undertake this task or bring someone else who will? O children, Kti Chennaya, are you listening? To undertake this work, I do not have a pair of instruments, My elder, a son of a mother, One Pernu Bandri is there. I can go And bring him here. For me to go, however,
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= when the children call Siddu Bandri to Eraje; r ya siddu kndan = O Siddu, are you listening?; ...mne cavarada ble bende = the work of shaving the faces, you have to undertake; la benpana = can you do this work?; benpu nyani konodu koruva nannga = or the person who can do this work, will you bring?; enada benpu jdi sannaya = the pair of instruments required for the work; enada ijji = I do not have; enna periya = elder to me; ori appemage = the only son of his mother; ori pernu bandarivulle = one Pernu Bandri is there; yin konodu koruvennga = I can bring him; enk pvr = for me to go there, however
2444 - 2453 cittu bigutaito tdi ecca karci sirik badapatt sirik badapatt mallennag ninada ijjidy...II enkul korpa korpenduy pannagund y oruvarada tuttu aita megge koriyry...II iruvrada karci paray koriyr y le bareterge sirang oyidr galke portuguy...II sanne sankeg pla balland pannga unduy ayin knden sidduy...II kndda pr unas undu dye ppy eru ppi eddri budiy mni ppiy...II
Word meaning: cittu bigutaito = For the dress; tdi ecca karci = and for incidental expenses on the way; sirik badapatt mallennag = acute poverty is overwhelming,; ninada ijjid = if you do not have; enkul korpa korpenduy pannagund = we will give you, when they say; oruvarada tuttu aita = for grooming and dress; megge koriyr = younger brother gives; iruvrada karci = for other expenses; paray koriyr y = elder brother provides; le bareterge = they write a palm leaf message, it seems; sirang oyidr = they pull the ends; galke portugu = at a proper time; sanne sankeg = immediately; pla balland pannga = go and come back,; unduy = when they instruct; ayin knden siddu = Siddu hears; kndda pr unas = morning meal cooked in coconut milk; undu dye ppy = after eating, he goes; eru ppi eddri = the wide road used by buffaloes; budiy = he avoids; mni ppi = in which people go
2454-2464 mrga pattuv ari jpi otte kally uppu jpna kuppe kall kadat...y...II vre kang otte mara kadate y kuduru kuntal adar manolige kadete ...y...II mair nalipu malla pde dntuvne nekattu attasa kudure kattu kinnigli kadadne yiddumbuy...II ayiddla dumbu ppne pernu bandri illag pnga und addg bvudunduy...II addg bvudundu manebli gr katdund gujji tudam gardunna orupdu untuv...y...II okkani mji panda leppanga bandari budedi
12/10/2007 5:16:44 PM
English Translation
267
2444 - 2453 For the dress; and to meet the expenses on the way, Acute poverty overwhelmes me. If you do not have, We shall give you, they assure. For dress and makeup, younger brother gives; For other expenses, elder brother provides. They write a palm leaf message, and pull the ends. At a proper time, Immediately, you proceed; and soon, you come back, they instruct. Siddu hears this. Partaking the morning meal cooked in coconut milk, he goes. He avoids the wide road used by buffaloes. In which people travel 2454-2464 he takes that road. The hollow (high raised) stones where people put down the loads of rice to take rest; And the heap of stones where people put down loads of salt on the way he passes by. Leaning areca nut trees and hollow trees, he crosses. A small island of violet berries, dried sticks planted for the gherkin vines he crosses. He crosses a huge rock where peacocks dance. The holy g trees meant to tie elephants and the small banyan trees meant to tie horses he passes by. He goes further. To Pernu Bandris House he reaches. There, appears in front, A fence around the house and a window-like gate Of short wooden stumps. Leaning on the stumps, he stands. Three times, loudly, when he calls Pernu, wife of Pernu Bandri
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Word meaning: mrga pattuv = ...he takes that road; ari jpi otte kally = hollow (raised) stones where people put down the loads of rice; uppu jpna kuppe kall = a heap of stones where people put down loads of salt; kadat = after crossing; vre kang = a leaning areca nut tree; otte mara = a hollow tree; kadate y = he crosses; kuduru kuntal = a small island of violet berries; adar manolige = dried sticks put for gherkin vines; kadete = he crosses; mair nalipu malla pde = a huge rock on which peacocks dance; dntuvne = he passes by; nekattu attasa = the holy g trees meant to tie elephants; kudure kattu kinnigli = a small banyan trees meant to tie horses; kadadne = he crosses; yiddumbu ayiddla dumbu ppne = goes beyond these; pernu bandri illag pnga und = when he goes to the house of Pernu Bandri; pernu bandri budedi = wife of Pernu Bandri.
2465-2476 buddhi kntamu onjg oryl raddeg bjival mjig sabdog soro koriyal ry mande lettiniy...II sdi payanada mande lettini rnnagy sdi payanada mande att onji rjyoday...II posatlanda bantr kdadi lemniyn ninna kandane pernu bandri ullen ijjen...y...II mne cavaroda ble agleg benodannga rya siddu kndany ena kandney...II ra udipana ble kasubug pti andjvu bend bvudr ru andya sidduy...II kndeda praganji undud bmidr maddena mungilrada nidre parinma jeppuvr jeppuverag...y...II
Word meaning: buddhi kntamu = ...name; onji rjyoda posatlanda bantr kdadi lemniyn = I am the messenger sent by the young warriors of a kingdom; ninna kandane pernu bandri = your husband, Pernu Bandri; ullen ijjen = is he at home, or he isnt?; mne cavaroda ble agleg benodannga = the work of shaving their faces, he has to undertake, when he tells; rya siddu kndany = Hey Siddu, are you listening?; ena kandne = my husband; ra udipana ble kasubug pti andjvu = the man who had gone to undertake the morning work in the village; bend bvudr ru = has come back after completing the work; andya siddu = O Siddu; kndeda praganji undud = eating the morning gruel cooked in coconut milk; bmidr = he is happy; maddena mungilrada nidre parinma = because of the incomplete afternoon nap; jeppuvr jeppuverag = he is sleeping.
12/10/2007 5:16:45 PM
English Translation
269
2465-2476 Buddhi Kntame carefully pays attention to the rst call; listens to the second call; And for the third call, she responds. Who has called? Is it some traveller on the road, who has called? she asks. I am no traveller on the road who has called. Of a kingdoms Young warriors messenger I am. Your husband, Pernu Bandri, is he at home? Or he isnt? The task of shaving the faces of the warriors, he has to undertake. Hey Siddu, are you listening? The manmy husband who had gone to complete the morning work in the village, Finishing his work, has come back. O Siddu, Eating the morning gruel cooked in coconut milk, he is satised. The afternoon nap As he could not complete, he is sleeping.
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2477-2490 ninna kandane pernu bandrig botudu menyodu botudu menyodundu pannaga pyry...II botudu menyuna portu kusel enk teriynd nikk terijida yn panpe panpend pand...y...II nga darbeda kaddi pattl edata dikkd pla balata krg tudek nr pddy...II botud mennil menniland pannag ayin kndl sirigindd nr pattyal ngadarbeda kaddi pattyal edatt dikkd pyl balata krda tudek nr pd bottudu menning...y...II ry andjve tare derpule kann jappul posatlanda bantrge ireg le kdadry...II yin knde tare derpuv kann jde rma bermatti kln y...y...II
Word meaning: botudu menyodundu pannaga = tapping, you should wake him up, when she is told; pyr = she goes; botudu menyuna portu kusel enk teriynd = that trick of waking a person by tapping, I do not know,; nikk terijida yn panpe panpend pand = if you do not know, I will tell you, and he says; nga darbeda kaddi pattl = hold a blade of the sacred grass; edata dikkd pla = go to his left side; balata krg tudek = on his right thigh; nr pdd = putting water; botud mennil menniland = you wake him up by tapping; ayin kndl = she hears; edatt dikkd pyol = she goes to the left side; balata krda tudek = on his right thigh; nr pd bottudu menning = putting water and tapping, she wakes him up; ry andjve = O gentleman; tare derpule = raise your head; kann jappul = open your eyes; posatlanda bantrge = young warriors; ireg le kdadr = have sent a palm leaf message to you,; tare derpuv = he raises his head; kann jde = opens his eyes
2491-2506 pernu bandari yela didka lakkuv madtu kulluvey...II leda okkane du ty anda pernu posa tlanda bantry...II galge portugu sannela sankeg barodund panprund siddu panpey...II ayin kndene pernu bandri bl dpuna bla dakkana pattuv...y...II nru dpina nravonji battal pattuv uguru geppunay...II kinni uli pattuvne y pernu bandari mne tpina jalakadavo kannadig...y...II ya kdadi le mnidappa ml rjjd pernu bandri illad...yeII kdadi le mnidappa barre baruvne kuduru kuntely...II
12/10/2007 5:16:46 PM
English Translation
271
2477-2490 Tapping him, you need to wake up your husband. When he suggests this, she goes away, And says, The trick of waking a person by tapping, I do not know. If you do not know, I will tell you, he says. Take a blade of the holy grass; go to his left side; Putting water to his right thigh, Tapping him, wake him up, Siddu advises. She hears this. She takes water in small beautiful vessel; holds a blade of the holy grass; Goes to the left of her husband; Sprinkles water on his right thigh; and wakes him by tapping his body. O the respectable man, lift your head; open your eyes; The young warriors have sent you a palm leaf message, she says He hears this; raises his head; opens his eyes; And exclaims, O God!... 2491-2506 Pernu Bandri gets up abruptly, And sits, folding his limbs. He reads the content of the palm leaf message. O Pernu, The young warriors Have instructed that at an appropriate time, and immediately, you have to come, Siddu tells. Pernu hears this. To keep razor, A razor-case, he takes; To keep water, a water-plate, he carries; To cut nails, A small chisel, Pernu Bandri holds; And to see face, a shining mirror, he takes. Accompanied by the messenger, from the upper kingdom, From his house, Pernu Bandri Comes down. A small island of violet berries
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272
Word meaning: yela didka lakkuv = gets up abruptly; madtu kulluve = folding his limbs, he sits; leda okkane du ty = the content of the palm leaf message, he reads; panprund = they had told,; siddu panpe = Siddu tells; bl dpuna bla dakkana pattuv = a case, to keep razor, he takes; nru dpina nravonji battal pattuv = to keep water, a plate he takes; uguru geppuna kinni uli pattu vne = to cut nails, a small chisel he takes; ...mne tpina jalakadavo kannadig = to see face, a shining mirror, Pernu Bandri takes; barre baruvne = he comes, after all...
2507-2520 kuduru kuntala adarla ponnalige nekattu attasonu kudure kattu kinnigliy...II kadatte pernuy mair nalipu mallapd panji jeppun...y...II darbedavu kdla dntiy knkennuppu kengulin budiy pernuy...II yidula dumbu barpey aremada otte kangu cpe kukkuy...II kaipe kyer dntuv baruv ayidla dumbu bannagund y...y...II posa tlanda banterena illag bannagund addgu pernuy...II baindnd manevoli grula kattdnd kti Chennayan ty tappugu tarey...II
Word meaning: adarla ponnalige = the twigs of the sand paper mulberry trees; panji jeppun = in which boars sleep; darbedavu kdla = the forest of holy grass; knkennuppu kengulin = the weeds where the black Indian cuckoos are found; budiy pernu = Pernu leaves behind; yidula dumbu barpey = he goes further; aremada otte kangu = hollow areca nut trees with broken leaves; cpe kukku = trees of sweet mangoes; kaipe kyer = bitter, poison nut trees; baruv ayidla dumbu = and comes further; kti Chennayan ty = he sees Kti Chennaya; tappugu tare = for any mistake, his head
2521-2532 dangad oppug kai udda pattnaga balla pernu kullandnd pannaga bleluy...II ande blele kti chennaya kullundu panngunde ry bleley...II kulluna kajja bla pira enan leppayina kajja panoduy...y...II dni kajja krydu le baretar mni kortarnd pannaga anday ry anda pernu kndana enkale kaliy...II kali kalevode sirila poddod mne cavarada ble benod benodund pannagayII benpinavu jdila sannaya dni bdu panlandd panper bleluy... y...II
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English Translation
273
2507-2520 (a small island of violet berries) the holy g trees meant to tie elephants; Short banyan trees meant to tie horses Pernu crosses. A big rock on which peacocks dance; And where boars sleep The forest of holy grass he crosses. The weeds where the Indian black cuckoos are found, he leaves behind. When he goes further, with broken leaves, hollow Areca nut trees; mango trees producing sweet mangoes; Bitter poison nut trees he passes by. Still further, When he comes, He reaches the house of the young warriors. As he reaches their house, Blocking the path of Pernu, Comes across a window-like gate. He sees Kti Chennaya and for any mistake, his head 2521-2532 he bends; for mistakes if any, he folds and extends his hands. When he does, O Pernu, come and sit, When children say, O children, Kti Chennaya, My sitting is afterwards; for what Task have you called me? You have to tell. For what task and with what purpose, you have sent a palm leaf message and deputed a messenger? asks Pernu. When he asks, O Pernu, are you listening? The ugliness on our faces Must be removed and lustre must be bestowed. The work of shaving our faces, You have to undertake, they inform. What things are to be arranged for the purpose? You tell us, They request.
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274
Word meaning: dangad = he bends; oppug kai udda pattnaga = accepting the mistakes, if any, when he stretches his hands to show respect; benpinavu = to undertake this work; jdila sannaya dni bdu = what things must be procured?; panlandd panper bleluy = tell us, say the children
2533-2548 and blele kti Chennaya irvereg radd pilamane bduy...II radd coukada tundula bdu mji kanna tryi radd voduy...y...II okkanna bajjeyi raddla vode ande blele radd sr bolenteday...y...II ari bdundu pannaga avven kndr megye rde pernuy...II irvere radd coukay bdund pannaga megye knvery...y...II rde pernu raddappe blelend enniyana onjiyappe blelendu enniyana ...y...II kann marapunaga dadila pdnaga pdigede bermeg ry bleley...II oriya jdi sannayd irvereg ble benpendd panpe pernuyII
Word meaning: irvereg = for two of you; radd pilamane bdu = two low seats of jackfruit tree are required; radd coukada tundula bdu = two square towels are required; mji kanna tryi = coconuts with three eyes; radd voduy = two are needed; okkanna bajjeyi = areca nuts with one eye; raddla vode = two are needed; radd sr bolenteday ari bdundu pannaga = two srus of white rice are required, when he says; avven kndr megye = younger brother hears; rde pernu = Hey Pernu,; irvere radd coukay bdund pannaga = when he says that for two, two square towels are needed; megye knvery = younger brother asks; rde pernu = Hey, Pernu; raddappe blelend enniyana = that we are children of two mothers, have you thought?; onjiyappe blelendu enniyana = or children of one mother, have you thought?; kann marapunaga = when he rolls his eyes; dadila pdnaga = and threatens; pdigede bermeg = out of the stress of fear; ry blele = O children; oriya jodi sannayd = using the things arranged for one; irvereg ...benpendd = for both, I will undertake the said task,; panpe pernu = Pernu tells.
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English Translation
275
2533-2548 O children Kti Chennaya, for two of you, two Low seats of the jackfruit tree are required; Two square towels are needed; coconuts with three eyes, Two are required. Areca nuts with one eye two are necessary, O children. Two srus of white rice Are needed. When he tells, younger brother hears this. Hey Pernu, When he demands two square towels, Younger brother asks, Hey Pernu, have thought that we are the children of two mothers? Or the children of one mother, Have you thought? When younger brother rolls his eyes and shouts, out of stress of fear, O children, From the things arranged for one, I shall perform the shave for both of you, Tells, Pernu.
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276
2549-2562 bleda sannayo ndye jti sangeter kdiyr bre kadtdy...II bre kadtd bre mantapo maldr kukku kadtd srono dyr mitt kodiy...II mitt kodi pddere tirt dalya pddy nl kamba poddind...y...II jti sangater kdd bali barpudiyr kullyer kulld ssa punduyeII syana baidye pdiye snkanadappe smu pdiyr datta kenni pasdy...II datta kenni pasd balata kenni ble malte edru surye candrere ble bendey...II piravudu bmrjuna ble bende kti baidya ble ndy kait pattdy...II
Word meaning: bleda sannayo ndye = all the arrangements are ready; jti sangeter kdiyr = the members of their caste, gather; bre kadtd = felling the banana plants; bre mantapo maldr = a pandal of the banana leaves, they set up; kukku kadtd = cutting the mango leaves; srono dyr = festoons, they tie; mitt kodi pddere = on the ceiling, white cloth they tie; tirt dalya pddy = on the oor, new cloth they spread; nl kamba poddind = the four posts, they wrap in clothes; jti sangater kdd = caste members, joining together; bali barpudiyr = they circumambulate Kti; kullyer = and make him to sit; kulld ssa pundu = after being seated, ceremonially, rice grains are showered on his head; syana baidye pdiye = Syan Baidya showers the ceremonial rice; snkanadappe smu pdiyr = the foster mother, Smu also puts; datta kenni pasd = holding the left cheek of Kti; balata kenni ble malte = he shaves his right cheek; edru surye candrere = in front, as if giving the lustre of the sun and the moon; ble bende = that quality of work, Pernu does; piravudu = behind; bmrjuna = as if giving the looks of Bma and Arjuna; ble bende = that type of work he does; kti baidya ble ndy = shaving of Kti is over; kait pattd = holding his hand
2563-2576 kait pattd lakkaver megya Chennayan kullayr muttud ssoy...II edurudu surya candra ble malte piravudu bmrjuna ble maltey...II ugurug uriyenne nettig naiyenne pdiyere sra kandl beccavonj...y...II becca nrd beppuy sra kandl cappe nr nrd tanip pattanagay...II enneda jiddu sgeda kujanti pjind pandere tvareda kiret...y...II tvareda kirety adiyra kantuvre mlara nigadry...II erajg baruvr blelu nicca banterena aita yry...II
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English Translation
277
2549-2562 The arrangement is ready. The caste members, gather. Felling banana plants, They erect a pandal of the banana leaves; cutting mango leaves, they tie festoons. On the ceiling, a white cloth They tie; and on the oor, they spread a new cloth. They wrap the four props in cloth. Joining together, the members of their caste, make Kti to circumambulate and then, to sit. Showering of the ceremonial rice grains, begins. Syana Baidya showers rice grains on Ktis head; then, Smu, his foster mother. Pernu, holding the left cheek of Kti, Shaves his right cheek in such a way as if to give his face the lustre of the sun and the moon Such a work, he does. He works behind his head, as if to give him the looks of Bma and Arjuna. Shaving of Kti is over. Holding his hand 2563-2576 .they make him to get up and make Chennaya to sit; And ceremoniously shower him with pearls. Pernu shaves him as if to invest his face, the lustre of the sun and the moon; he shaves behind his head, As if to give the looks of Bma and Arjuna. To the nails, one kind of oil; and to the middle of their forelocks, greasy oil they apply. In a thousand large pots of hot water They warm up; in a thousand large pots of cold water They cool themselves. Yet the viscidity of the oil and the refuse of the soap nuts have not gone, they remark. To the pond of lotus owers, they go; They dive to the bottom of the pond; And leap to the the surface. Then, they come to Eraje, Like the perpetual warriors, they dress.
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278
Word meaning: lakkaver = makes him get up; megya Chennayan kullayr = younger brother, Chennaya is made to sit; muttud sso = ceremoniously shower his head with pearlsugurug = for the nails; uriyenne = a kind of oil; nettig = to the middle of the forelocks; naiyenne = another kind of oil; pdiyere = they apply; sra kandl becca nrd = in a thousand large pots of hot water; beppuy = they warm themselves; sra kandl cappe nrd = in a thousand large pots of cold water; tanip pattanaga = cool themselves; enneda jiddu = the viscidity of the oil; sgeda kujanti = the refuse of the oil nuts; pjind pandere = have not gone, they say; tvareda kiret = in the pond of lotus owers; adiyra kantuvre = they dive to the bottom of the pond; mlara nigadr = leap to the surface; erajg baruvr blelu = the children come to Eraje; nicca banterena aita yr = like the perpetual warriors they dress.
2577-2586 katti oratod aita vr attog ni mara dyere kattu nungly...II kattu nungl tryi gdr mlara coppu oyder adiyra kanniy...II adiyra kanni piresuvr kait knige pattuvr ballle bdugy...II ballle bdug pyr balll bdug pvanagundu drogu tyry...II ry mand kndery nama bdug baranna binnr battry...II
Word meaning: katti oratod aita vr = good dresses, they wear;kait knige pattuvr = in the hands, an offering they hold
2587-2598 r panlend pannaga and ullya balll tumbudi ptonuy...II tumbudi pta tuvanagundu nitya bermere tyilakka punde patdi kirvly...II patdi kirvl tnaga unde nicca banterye...y...II barpi baro tnga birsada brere orvaro orvaro tojunduy...II nigaleg panere terijida mande yn panpend pandr yn snkadiy...II yn snkadi blelu kti Chennaya yenan tvere battriy...II
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English Translation
279
2577-2586 In good dresses, they bedeck themselves. To the loft of their house, they keep a wooden ladder; A completely dry, Coconut, they remove; peel off the outer coir; And the bres from the bottom, They scrap. Holding an offering in the hands, To the Bdu of the Balll, They proceed. When they reach the Bdu, The Balll sees them from a distance. O gentlemen, those who had never come to our Bdu Such guests are arriving... 2587-2598 tell me who are they? asks the Balll. O master Balll, From the crowns they are wearing When we see their crowns they appear like the eternal Bermer; The short swords they are carrying, When we notice the swords in their hands, They appear like the perpetual warriors; When we see the style of their walkng, like the accomplished heroes, They appear, the members of the court reply. If you do not know who they are, I tell you; They are the children Kti Chennaya, whose upbringing I had arranged. To see me, They are coming
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280
Word meaning: r panlend pannaga = you tell me, who are they?, when the Balll asks tumbudi ptonu tuvanagundu = when we see the crowns they are wearing; nitya bermere tyilakka punde = they look like the eternal Bermer; patdi kirvl tnaga unde = when we see the short swords they carry; nicca banterye = they appear like the perpetual warriors; barpi baro tnga = when we see their style of coming; birsada brere orvaro tojundu = they appear like the accomplished heroes,; nigaleg panere terijida mande = gentlemen, if you cannot tell who they are; yn panpend pandr = I tell you, says the Balll; yn snkadi blelu = they are the children, whose upbringing I had arrangedyenan tvere = to see me; battri = they are coming.
2599-2610 batternd pandre pandinlayi donded vodda avuluy...II ne bkil dntiyr bannala cinnada cvadidadi muttuy...II mlariyr kulludi oragdi ballleg solme ullya solmennagay...II balle blele kullender yin knder ande ullyey...II kulluna kajja krya bla pira enkulu batti kajja dumbundu pannagunduy...II pinkulonji (enkulonji?) knike konadeye ullya ande ballley...y...II
Word meaning: batternd pandere = and they have come, he says; ...bannala cinnada cvadi = the picturesque and the glittering assembly hall; ...pinkulonji (enkulonji?) knike konadeye = we have brought an offering
2611-2622 knike dumba sirik pattavu dumbandd knnagunde dumbudd knikey...II dumbuddu knike dle piravudd sirik pattavu panlennagay...II paley dumbuddu knike dyerge pattavu pannaga avuluy...II paley panpi siriky pattavu knnagunde sdidd kavaley...II t(k?)valoyti candala pund megya panpi birti undu pattavu pnjaroy...II pnjarodu giliy di canda punduge andy ull...y...II
Word meaning: knike dumba = What shall we do rst: presenting the offering? sirik pattavu (?)dumbandd = or asking for some favour? knnagunde = when they ask; dumbuddu knike
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English Translation
281
2599-2610 and they have arrived, tells the Balll. The tongue that has spoken thus, to the throat, Before it could go, They cross the giant door. The picturesque and shining, Assembly halls steps They climb. To the sitting and reclining Balll with, Salutation Balll, Salutation master, they greet. Come children, sit, the Balll tells. They hear this. O master, Our sitting is afterwards; for which we have come That task is rst. For you, we have brought an offering, O master, O Balll 2611-2622 First, should we make the offering? Or ask a favour, rst? they ask. Making the offering, is rst; First, keep the offering; and afterwards, a favour, You ask, suggests the Balll. Elder brother keeps the offering. While asking For the favour, The manner in which elder brother asks, From a bundle of betel leaves, a bunch of leaves, When removed, that kind of beauty it has. The style of younger brother Asking for a favour is like, in a cage, A parrot reads as delightful as that. O master
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282
dle = rst, you keep the offering; piravudd sirik pattavu = afterwards ask for favours,; panlennaga = when he says; paley dumbuddu knike dyerge = rst, elder brother keeps the offering; pattavu pannaga avulu = when he asks the favour; paley panpi siriky pattavu knnagunde = the manner of his asking; sdidd kavale tvaloyti candala pund = is as beautiful as removing a bunch of leaves from a bundle of betel leaves; megya panpi birti undu pattavu = the style of younger brother asking the favour; pnjarodu giliy di canda punduge = is as fascinating as when a parrot reads, being inside its cage
2623-2634 enkaleppe dyil ullaya rg krg mullu kantd kantngay...II kr patd baidala bentoluge guna battd sarmindala avanaga ullyay...II enkalappeg sjala kortarge mlugonji appane r kortargey...II tjidi banje peddla yi ponnu ble pediyda nikk kori nadavaligey...II korupenterge nla blen pediyda bendunpi idyo buddi terinda...y...II benere kambla korpentarge and ullya ballle enkuleg Kambalay...II
Word meaning: enkaleppe dyil = our mother, Dyi; rg krg mullu kantnga = for your foot, when a thorn pricked; kr patd baidala bentoluge = holding your foot, she applied medicine; guna battd = after recuperating; sarmindala avanaga ullya = when you became happy, O master; enkalappeg = to our mother; sjala kortarge = you had given a reward, it seems; mlugonji appane = apart from that, a promise; r kortarge = you had given, it is said; korupentarge = you had told, it seems; enkuleg Kambala = for us, a Kambala
2635-2648 korodund pannaga ando blel kti Chennaya ando kndarad...y...II enk d knigen deppule budyanta kondu pdu dle budyantag...y...II knlendd pannaga and ullya ballle dyi knikeny...II dyi knige deppay ora tyi balllege mnen siddayoy...II tvya undi iret unaya rugori arasu rjyogu oridorend enniya ullyay...II bottu bottu bresir ittderda bannagundu nledma konodu yey...II rma kolmeda pnted brodangadid tro koriyry...II
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English Translation
283
2623-2634 O master, our mother Dyi, to your leg, a thorn When pricked, Holding your foot, medicines she applied; you recuperated; and were pleased. When you were happy, For our mother, some reward you gave, it seems. One promise, You had given to her, it is said. As you are pregnant, deliver safely. If you give birth to a female child, Whatever I have given to you, The same I will give to her. If you give birth to a male child, to work and earn his living, The necessary education and intelligence, if he possesses, I will give him a kambala eld, you had promised, it seems. O master Balll, For us, a kambala eld 2635-2648 please give, when they ask, O children, Kti Chennaya, Are you listening? The offering that you have kept before me, take it; carry it to Budyanta; Give it to him; And ask him (about the kambula eld). When he says, O master Balll, The offering that we have given once, We will not take it back. The Ballls once seen Face denitely, We will not see it again. The leaf in which we have eaten once, we will not eat in it again. For one country, one king; For one kingdom, one ruler that is what we thought. If there is a landlord at each highland farm here, while coming, Four, to eight (more offerings), we would have brought, they retort. In the Rma Kolme city, to a grocery shop, They give a tra.
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284
Word meaning: korodund pannaga = please give us, when they ask; enk d knigen = the gift that you have offered to me; deppule = take it back; budyanta kondu pdu dle = and present it to Budyanta; budyantag knlendd = ask him (about the Kambula eld),; dyi kniken = the gift that we have offered to you; deppay = we will not take it back; ora tyi balllege mnen = the face of the Balll that we have seen once; siddayo tvya = surely, we will not see it again; undi iret unaya = in leaf in which we have eaten once, we will not eat again; rugori arasu = for one country, one king; rjyogu oridorend = for one kingdom, one ruler; enniya ullya = we thought, O master; bottu bottu bresir ittderda = if, at every highland farm, there is a landlord; bannagundu = while coming here; nledma konodu ye = four, eight (gifts), we would have brought,; rma kolmeda pnted = in the Rma Kolme market; brodangadid = to a grocery shop; tro koriyr = they give one tra
2649-2660 tro koriyr tryi gdre pasonudu buddhivantare bdugu pnagay...II buddyanta ully budedinala jakkeld tare dtere balata onj...y...II balata kenned trula tiddn typunaga andey andjov kndara ry...II nama bdugu baranna mande battnd rannaga taredertdy...II ande ponne kndana y parmaleda nuppu sorkina bantry...II batter enan tyerda onjaik ormbo panmber kndana ...yII
Word meaning: tryi gdre = and take (buy) a coconut; pasonudu = carrying it; buddhivantare bdugu pnaga = when they go the Bdu of Budyanta; buddyanta ully = the master, Budyanta; budedinala jakkeld = on the lap his wife; tare dtere = has kept his head; balata onj kenned = on his right cheek; trula tiddn = the nits and the young ones of lice; typunaga andey = when his wife picks; andjov kndara r = O gentleman, are you listening?; ...taredertd = lifting his head; parmaleda nuppu sorkina bantr batter = the arrogant ghters of Parmale are coming; enan tyerda = if they see me; onjaik ormbo panmber = they would engage in verbal war with me; kndana = you have heard?
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English Translation
285
2649-2660 and take a coconut. Holding it, to Budyantas Bdu, they go. When they go, The master Budyanta, his head on the lap of his wife, He has kept. From his right temple, The nits and the young lices, his wife has been picking. O Gentleman, are you listening? To our Bdu, the persons who had never come, are coming. Who are they? Raising his head, He says, O lady, are you listening? Of Parmales Arrogant ghters, Have come. If they see me, they would engage in verbal exchange With me. Are you listening?
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286
2661-2672 enan knderd ijjernd panland pandrige budyante kluy...II klu upparigd ml mencid dengd kuldre blelu ppery...II ne bkil dntuver cvadidadi muttu mlariyere ry bdud...y...II budyanta ullyi ullro dro ptro knnaga anda blele kti Chennayay...II parmala mjikodi bregerna kade kist panavunu katre pteryII inik mji dinal nde bovudujer ijjer innagunde budyante ijjerday...II
Word meaning: enan knderd = if they ask for me; ijjernd panland pandrige = tell them that I am not at home, he tells her; budyante klu upparigd ml mencid = Budyanta, in the narrow, shining, upper storey; dengd kuldre = goes into hiding; ry bdud budyanta ullyi ullro = O is the master Budyanta in the Bdu?; dro ptro = has he gone to some far off place?; parmala mjikodi bregerna = of the landlords of the three divisions of Parmale; kade kist panavunu katre pter = to pay the last instalment of land revenue he had gone; inik mji dinal nde = as of today, it is three days since he has gone; bovudujer = has not come back; ijjer innagunde = he is not at home, when she says; budyante ijjerda = if Budyanta is not at home
2673-2684 malle ijji budyante kulluna gaddigela undundu pandry...II gaddiged knike dpr ande pondjov kndara r budyante batterday...II kambla mrtada kannyvu knigen kti Chennayay...II dternd panlend pandr knige dyere cvadi jappunaga budyante prdy...II prd barper kniken ddr rde blele kti Chennaya ena tigaledy...II knige dyaratta dyernd pandr oyt jlda mundilg dakkuvry...II
Word meaning: malle ijji = does not matter; budyante kulluna gaddigela undundu pandr = the throne on which Budyanta sits, is there, they tell her; gaddiged knike dpr = they keep the offering on the throne; ande pondjov kndara r = O lady, are you listening?; budyante batterda = when Budyanta comes; kambla mrtada = for the auspicious day of sowing the Kambula eld; kannyvu knigen = as a maiden offering; kti Chennaya dternd = that Kti Chennaya have kept; panlend pandr = please tell him, they request; knige dyere = they keep the offering; cvadi jappunaga = when they descend from the assembly hall; budyante
12/10/2007 5:16:55 PM
English Translation
287
2661-2672 if they ask for me, tell them that I am not at home, he tells her. Budyanta, in the narrow Shinning, upper storey, he hides. Children come; Cross the giant door; and climb the steps of the assembly hall. O, is there anybody in the house? Is master Budyanta in the Bdu ? Or has he gone to some far off place? they ask. O Children Kti Chennaya, The last instalments of land revenue of the landlords of the three divisions of Parmale, To pay off, he had gone. It is three days since he has gone. He has not come back and he is not at home, she tells. If Budyanta is not there 2673-2684 does not matter. The throne on which Budyanta sits, Is there, they tell. On the throne, they keep the offering. O lady, are you listening? If Budyanta comes, As they would be sowing the Kambula eld on an auspicious day, as an honour, a maiden offering, Kti Chennaya Have kept, you inform him, they request. They keep the offering; the assembly hall, As they descend; running, Budyanta Comes and picks up the offering. Hey children, On my chest, The offering you have kept, havent you? asks Budyanta. With force, into the courtyards, Front, he hurls (the offering).
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288
prd barper = Budyanta comes running; kniken ddr = removes the offering; rde blele kti Chennaya = Hey children; ena tigaled = on my chest; knige dyaratta pandr = you have kept the offering, havent you? he asks; oyt jlda mundilg dakkuvr = with force, to the front of the courtyard, he hurls.
2685-2698 megye pdu pejjiver and ullaya budyanta irgo irenay...II budedigo andey ullya mundu mannoliga pani patpeg mattu tautegy...II dre preg ullya tryi ktudu tinpi yga ijji ijjindery...II daligunta drandogu dardr mutti kalld kankane pdiyr pirala tirganagay...II sorkudi bantr nigulude marlti balll r inpery...II arega nigalega onjila cvadi sallu blel enka nigalegay...II enka nigalega onjila cvadi sallandnd pandre yin kndar...y...II
Word meaning: megye pdu pejjiver = younger brother goes and picks up; irgo irena budedigo = for you and for your wife; mundu mannoliga = of small gherkins; pani patpeg = tender amaranth; mattu tauteg = bottle gourds; dre preg = ribbed gourds; tryi ktudu = making curry from this coconut; tinpi yga ijji ijjinder = and the good fortune of eating, is not there, they tell; daligunta drandogu = on the railings of the wooden frame of the window; dardr = they break it; mutti kalld = on the stone-step; kankane pdiyr = put the coconut halves upside down (to indicate a bad omen); pirala tirganaga = when they turn back; sorkudi bantr nigulude = Hey, the arrogant ghters, you are; marlti balll r inper = mesmerized by you, is the Balll; arega nigalega = for him and for you; onjila cvadi = one assembly hall; sallu blel = is ne, O children; enka nigalega = for me and for you; onjila cvadi = one verandah; sallandnd = will not do,; pandre = he says; yin kndar = they hear this.
2699-2710 budyanta bdu budiyre blelu agulu ballle bduguy...II ballle bdugu bannagunde ne bkil dntiyere cvadi mlariyery...II kulludi ballle solmend pannaga and blele kti Chennaya budyante dni pandry...II nigl dni kndarnnaga and ullya ballle sorkudi bantery...II enkuluge marlti balllu rge ullya reg enkaleg onji cvadiy...II salluge areg enkalega onji cvadi sallandunnaga ando bleley...II
12/10/2007 5:16:56 PM
English Translation
289
2685-2698 Younger brother goes and picks it up. O master Budyanta For you, and for your Wife, of the short gherkins; tender Amaranth; bottlegourds; And ribbedgourds, making curry of these from this coconut and eating That good fortune, you do not have. On the railings of the window frame, they break the coconut; on the stone-step, upside down They keep the broken halves. When they turn back, The arrogant ghters you are; and bewitched by you, Is he the Balll. He and you can share one verandah and live together; However, you and I Cannot share one verandah (living space), Budyanta remarks. They hear this. 2699-2710 The Bdu of Budyanta, the children leave; To the Bdu of the Balll, They come. They cross the giant door; And climb the steps of the assembly hall. When they offer salutation to the sitting Balll, O children Kti Chennaya, What did Budyanta say? And what did you ask? he asks. O master Balll, The arrogant ghters We are; mesmerized by us is the Balll, You are, he said. You and we can share one verandah and live together; However, he and we Cannot share one verandah, he said. O children
12/10/2007 5:16:56 PM
290
Word meaning: budyante dni pandr = what did Budyanta say?; nigl dni kndarnnaga = what did you ask?, when he enquires
2711-2720 mitta odi kambla budyantag korte tirta odi kambla nigulu benledey...II budyante koridru tjid bannaga mlg tkand pandr kambla gadi blyay...II koriyer ullye ballle bdu bdiyr tammale rajogu bannagund...y...II ande blele kti Chennaya balllu dni appane koriyer nigulu dney...II kndarannaga andayanna tammale kambula dadiblya koriyer kambla benpiy...II
Word meaning: mitta odi kambla = the upper division of the Kambula eld; budyantag korte = I have given to Budyanta; tirta odi kambla = the lower division of the Kambula eld; nigulu benlede = you cultivate,; budyante koridru = the complaint by Budyanta; tjid bannaga = if it comes; mlg tkand pandr = let us see it afterwards, says the Balll; kambla gadi blya = the border demarcation of the Kambula eld; koriyer ullye = the master approves; kambla benpi = to cultivate the Kambula eld
2721-2730 kambla benpi jdi sannaya dni bdu knnagunde and bleley...II gurejida tandumudi bde sirivuda mune bengyida guddoli guddli bdunnagay...II ayin tu knder blelu kamblada katta punit bengyiday...II bengyida guddali kadpadr sirivuda mune blelu kadpadry...II gurejidavu tandumudi kadpadr blelunde karbod kotyad...y...II
Word meaning: jdi sannaya dni bdu knnagunde = what are the things needed? they ask; ...gurejida tandumudi bde = for the plough, the handle of the Indian beech tree; sirivuda mune = the shaft of the poonspar tree; bengyida guddoli = the spade of the kino rosewood tree; bdunnaga = are required, when it is suggested; ayin tu knder blelu = that much, the children hear; kamblada katta punit = located on the bank of the Kambula eld; bengyida guddali = from the kino rosewood tree, wood for the spade; kadpadr = they get it cut; sirivuda mune = from the poonspar tree, wood for the shaft; blelu kadpadr = children get it cut; gurejidavu tandumudi = from the Indian beech tree, wood for the handle; kadpadr blelunde = children get it chopped; karbod kotyad = to the workshop of the blacksmith
12/10/2007 5:16:57 PM
English Translation
291
2711-2720 the upper division of the kambula eld, I have given to Budyanta; the lower division, You cultivate, Says the Balll. If the complaint of Budyanta comes, Let us see it afterwards, he remarks. The border demarcation of the kambula eld, The master approves. The Bdu of the Balll, they leave. To their uncles raje, when they arrive, O children Kti Chennaya, what decision Did the Balll give? What did you Ask from him? uncle asks. O the respectable uncle, the border demarcation of the kambula eld, he approved. To cultivate the kambula eld 2721-2730 what things are needed? they ask. When they ask, O children, Of the Indian beech tree, handle; of the poonspar tree, shaft (for the plough); mattock of the kino rosewood tree are required, uncle informs. The children hear this. Of the kino rosewood tree located on the banks of the kambula eld, Wood for the mattock, they get it chopped; for the shaft, wood of the poonspar tree, The children get it chipped; For the handle, the wood of the Indian beech tree, the children get it cut. To the workshop of the blacksmith
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292
2731-2740 karbod kotyad kondud pddr yisvara nyer groduy...II patt guddodu pannol nirevodu pannaga aven aven knd vund...y...II avonji suddimaddu kndere budyante hotte kicci manamaccara maldr ry...II parmaleda kti Chennayag nver gryadalunde gri adepadandy...II patt guddada pannolu nirevada dsand baravundu dvareda ginavunduy...II
Word meaning:kondud pddr = they carry the wood and keep; Yisvara nyer grodu = you have to make the plough; patt guddodu = the nails, you have to hammer; pannol nirevodu = the ploughshare, you have to x,; pannaga aven knd = when they tell him, he listens; vund = he agrees; avonji suddimaddu = this information; kndere budyante = Budyanta hears; parmaleda kti Chennayag = for Kti Chennaya of Parmale; nver gryadalunde = if you make plough; gri adepadand = join the wooden planks; patt guddada = hammer the nails; pannolu nirevada = x the ploughshare; dsand baravundu = you may be exiled; dvareda ginavundu = I swear in the name of God.
2741-2752 andayanna nankla nana lu r vr uller knnagundey...II pakkdu ori narange ulleya megy nver gragondry...II pakkadri narange nvr gradr gri adapadry...II patt guddavr pannolu niredere beri banjida adpadr tid tinamey...II prpnde sna punyada tingol pnde kanyvonji boltingol bannag...y...II kamblada kantla kare kadpavode tda punin siddavodey...II
Word meaning: nankla nana = for us now; lu r vr uller knnagunde = where and who will do our work? when he asks; pakkdu ori narange ulleya megy = nearby, one Narang is there, younger brother; nver gragondr = let us get the plough done from him, tells elder brother; pakkadri narange = from Naranga of a nearby place, nvr gradr = they get the plough made; gri adapadr = the wooden planks, joined; patt guddavr = nails, hammered; pannolu niredere = ploughshare, xed; beri banjida adpadr = top and beneath the plough, hammered; tid tiname = the newmoon day of ti (June-July); prpnde = is over; sna punyada tingol = the auspicious month, Sna (July-August); pnde = passes by; kanyvonji boltingol bannag = when the bright month of Kanya (August-September) arrives; kamblada kantla kare kadpavode = the sides of the kambula eld must be dug up; tda punin siddavode = the banks of the canals must be made ready.
12/10/2007 5:16:58 PM
English Translation
293
2731-2740 they carry the wood and keep. Yisvara, The plough must be made; Nails must be hammered and ploughshare must be xed , they tell. He agrees. Budyanta hears this news. He feels jealous And envious. For Kti Chennaya of Parmale, if you make the plough; Join the wooden planks; Hammer the nails; and x the ploughshare, you may be exiled, I swear in the name of God, threatens Budyanta. 2741-2752 O elder brother, for us now, from where will the help come and who Will help? Who is there to help us? younger brother asks. Nearby, there is one Naranga, O younger brother, We shall get our plough made from him, tells elder brother. From one Naranga of the nearby place, they get the plough, made; The wooden planks, joined; The nails, hammered; the ploughshare, xed; the top and the beneath the plough, hammered. The newmoon day of the month of ti Is over; the auspicious month of Sna passes by; the month of Kany The month of the bright sunshine arrives. The sides of the kambula eld must be dug up; the canals Banks must be made ready, they tell.
12/10/2007 5:16:59 PM
294
2753-2760 anilaje bailg pyand panderge basarrda panne kotrey...II puggel dyere anilajeda bailg bannaga kantakarey...II tda puniny siddanaga padmala gendevonji tredge padma sakunay...y...II padma sakuna cavunda okkane knnaga ande andeyanna undu dda panodugey...y...II
Word meaning: anilaje bailg pyand panderge = to the Anilaje wet farm, let us go, they say, it seems; basarrda panne kotre = Basarr mattock; puggel dyere = keep on the shoulders; anilajeda bailg bannaga = and when they come to the Anilage wet farm; kantakare = dig the sides of the Kambala eld; tda puniny = and the banks of the canals; siddanaga = when they are ready; padmala gendevonji tredge = from the red coconut palm of the Padma platform; padma sakunay cavunda (?) okkane knnaga = from the red coconut palm, the sound a bad omen, when they hear; undu dda panodugey = what is the meaning of this? please tell, requests younger brother.
2761-2776 anda megya kndana ye dumbu puttiye balatte idye buddhiy...II idya buddhi kuntula kusl enk teriyand panl panland pannagay...II andayanna kndara y anilajeda baild ya kamblad...y...II nama benere benayo bendonda koyyuyone budyantag nankoy...II budyantag nanka undu srodi punde budyantan namay...II namadd hata pr nank pakkada gadiblya pundund megge panpery...II kantakare tdula puni siddadr anilajeda bail budiyry...II erajeg baruvere anidavu dina pnd magr manadniy...II
Word meaning:dumbu puttiye = I was born before you; balatte = I grew up; idye buddhi kuntula kusl enk = about education, intelligence, and tricky matters; teriyand = however, I do not understand much; panl panland pannaga = you tell me the meaning (of the omen), when he says; ya kamblad = in this Kambula eld; nama benere benayo = we will not be able to cultivate; bendonda koyyuyone = if we cultivate, we will not be able to harvest; budyantag nanko = for Budyanta and us; undu srodi punde = enemity will develop; budyantan namadd = Budyanta, in our hands; hata pr = will be killed; nank pakkada gadiblya pundund = for us, a situation will arise to leave the nearby borders,; megge panper = younger brother tells
12/10/2007 5:16:59 PM
English Translation
295
2753-2760 to the Anilaje eld, let us go, they say, it seems. The Basarr mattocks, They keep on their shoulders. To the Anilaje eld, They come; dig up the sides of the kambula eld and The banks of the canals, they make ready. From the red coconut palm, A bad omen They hear. O elder brother, What is the meaning of this? you have to tell, younger brother requests. 2761-2776 O younger brother, are you listening? I was born before you, And grew up. About education, intelligence, And tricky matters I do not understand much; You have to tell me, urges elder brother. O elder brother, please listen. In this Anilaje farm In this kambula eld We will not be able to do cultivation; if we do, we will not be able to harvest. Between Budyanta and us, Enmity would develop; Budyanta, from us Would meet his end. For us, the situation would arise to leave the nearby border, Younger brother tells. The sides of the kambula eld, they dig up, and the banks of the canals they make ready. Anilajes Farm, they leave; To Eraje, they come. That day passes off, On the next day
12/10/2007 5:17:00 PM
296
THE EPIC OF THE WARRIORS: SECTION II THE STRUGGLE 9 THE SONG OF BUDYANTA (Budyanta Bra)
2777-2781 kanykodi tingl porepnd jrde kodi tingl bannagavu kanyla bontingolu porepondu jrde kodi tinglu bannaga hotte kiccindr nanjida podke bduda budyante sratt brege panper kamblago dinaknodund pandr budyante
Word meaning: kanykodi tingl porepnd = the end of Kanya (September/October) month, somehow passes by; jrde kodi tingl bannagavu = when it is the end of Jrde (November/December); kanyla bontingolu porepondu = Kanya and Bontelu (October/ November) months somehow pass by; jrde kodi tinglu bannaga = when it is the end of Jrde (November/December) month; hotte kiccindr nanjida podke = the packet of jealousy, envy and venom; bduda budyante sratt brege panper = the powerful landlord, Budyanta of the Bdu tells; kamblago dinaknodund = for sowing the kambula eld, an auspicious day must be xed.
2782-2788 ully attgu ni maradyer kattu nungl tryi dder mlara coppu vayidr adiyra kanni kiresdr paccadada ulidragnu pdiyr mattibra ballya kottg ppend pandr budyante bdu budiyr blele erajg barked bannagundu y rma rma klan riyanna bduda budyante sratta brage lu lu maguruvr dra ppr knug
Word meaning: lu lu maguruvr = to go where, is he tumbling down?; dra ppr knug = let ask him where he is going.
2789-2797 mudyi paddyi katdr tenkyi badakyi narandatta oyipu uyyal occinaga tnkudi uyyldd dabakka lgiyr budyanta ullya addgu ppr ullya budyant solme ullya solme panng rde blele kti rde Chennaya knnaga ullaya budyanta ullye r dr ppr dra knnag rde kti chenay kany bondl tingl pnd jrde kodi tingl battnd nryina bulekando vlyed grodu llyodu bittodu matti bra ballaya kotteg ppe kamblag dina knvend panderyII
12/10/2007 5:17:00 PM
English Translation
297
2777-2781 The end of Kany passes by; The the end of Jrde arrives. The Kany, Bontel months, pass by. When they pass by; the packet of jealousy, envy and venom Budyanta of the Bdu the powerful Landlord tells, An auspicious day for sowing the kambula eld, must be xed. 2782-2788 The master, to the loft, keeps a ladder; a very dry coconut, He removes. He peels off the outer coir; scraps the lower bres; And ties it to the threads of his shawl. To the house of the astrologer, Mattibra, I am going, he says. He leaves the Bdu and by the Eraje Barke of the children He comes. O God, what a surprise, elder brother! The powerful landlord, Budyanta of the Bdu, to go where, is he Tumbling down? Let us ask him where he is going. 2789-2797 In the east-west direction it has been tied; making the nara nara sound, they rock the swing in the north-south direction. From the swing, they leap off in a ash; And come across Budyanta. O master Budyanta, salutation, Salutation, when they say, What is the matter? he asks O master Budyanta, where Are you going? they enquire. Hey Kti Chennaya, Kany and Bontl months have gone by; the end of Jrde has come. The wet elds must be tilled at a proper time and sowed. To Mattibra Ballyas house, I am going; an auspicious day for sowing the kambula eld must be xed, I will tell him, he informs.
12/10/2007 5:17:01 PM
298
Word meaning: mudyi paddyi katdr = that has been tied in the East-West direction; tenkyi badakyi = in the North-South direction; narandatta = making the nara nara sound; oyipu uyyal occinaga = when they rock the swing; tnkudi uyyldd = from the rocking swing; dabakka lgiyr = leap off in a ash; budyanta ullya addgu ppr = they come, across Budyanta; nryina bulekando = the wet farm land; vlyed = at a proper time; grodu = must be tilled; llyod bittodu = at a proper time, must be sowed; kamblag dina knvend pander= I will ask for an auspicious day for sowing the kambula eld, he says.
2798-2809 ayya ullya anilaje baild parmuleda ully enkalgl onji odi bulek kortr enkull onj knige korpa enkale kamblagonji dina knodundu pandr rma rma klan ayya blel anilaje baild radd odi kambla yn bdug sguvali maljen mattibra ballayag radd knike pddn onji knikd mattibra balleye dina pantujn yn kambla gri maljen pkare pdujen yn pasudi knike und mattibra ballay kotteg ppe kamblag dina knv nigale knike bodji bannaga nettn barpe lettd panpe budyanta ullya rmogonji maccara pasondu kori kniken pira budpr
Word meaning: parmuleda ully = the ruler of Parmule; enkalgl = for us also; onji odi bulek kortr = has given one division of the eld for cultivation; enkull onj knige korpa = we will give an offering (to be given to the astrologer); enkale kamblagonji dina knodundu pandr = you please ask an auspicious day to sow our kambula eld, they plead; rma rma klanradd odi kambla = both the divisions of the Kambula eld; yn bdug sguvali maljen = had I not cultivated on behalf of the Bdu?; mattibra ballayag radd knike pddn = had I given two offerings to the astrologer, Mattibra?; onji knikd mattibra balleye dina pantujn = in one offering, had he not suggested the auspicious days?; yn kambla gri maljen = had I not tilled the elds; pkare pdujen = and planted pkare?; yn pasudi knike und = the offering that I am carrying is there; kamblag dina knv = I shall ask a suitable day for sowing the kambula eld; nigale knike bodji = there is no need of your offering; bannaga nettn barpe = while returning, I shall come by this way only; lettd panpe = I will call you and inform,; rmogonji maccara pasondu = who is oozing jealousy from every hair of his body; kori kniken pira budpr = he returns the offering given by them.
2810-2818 mattibra ballya kotteg pvanagundyII rde ballya maile mpula madi tuttla kariyakatrada mane pattla bollida ire sariya pattla bangrda parel patlannag ayin knuve mattibra ballye mayile mpuver maditutuvr kariya katrada mane patuvr bollida ire sariya patvr bangrda parel patvr mudyi mukasiri madpuvr kariya katrada malli (mane) pattuvr bollida iresariyagu bravr bangrda parl pattuvr ullaya budyant rsi mudre knige dyodundu pannag ottekicci manamaccara tumbuduller budyantully
12/10/2007 5:17:01 PM
English Translation
299
2798-2809 The ruler of Parmule, even for us, O master, of the Anilaje wet farmlands, One division, has given to cultivate. We will give an offering; and for Sowing our kambula also, please ask for a suitable day, they plead. O God! O children, The two divisions of the Anilaje farm, on behalf of the Bdu, Had I not cultivated? Had I given two offerings to Mattibra ? In one offering, had he not told me the suitable day for the sowing the kambula eld? Had I not tilled the kambula elds And planted pkare? The offering that I carry is already there. I will go to the house of Mattibra; ask him suitable dates for sowing the kambula elds; your Offering is not required. While returning, I will come by this road; I will call you and inform, tells Budyanta. Budyanta, Who oozes jealousy from each hair of his body, their offering, he declines. 2810-2818 When he goes to the house of the astrologer, Hey astrologer remove your unclean clothes; wear the clean ones. Take the black low seat with legs; silver Strands; and the golden crystals, he tells. Mattibra hears this. He removes his unclean clothes; wears the clean ones; Takes the black low seat with legs; silver strands; And the crystals of gold. He sits, facing the east. The black Seat with legs, he holds; and silver strands, he puts in it. The golden Crystals, he holds. O master Budyanta, keep an offering in a zodiac sign, he tells. Budyanta who is lled with jealousy and envy
12/10/2007 5:17:02 PM
300
Word meaning: rde ballya = Hey astrologer; maile mpula madi tuttla = remove your unclean clothes and wear the clean ones; ayin knuve mattibra ballye = the astrologer Mattibra hears this; mayile mpuver = he removes his unclean clothes; maditutuvr = wears the clean ones; mudyi mukasiri madpuvr = sits turning his face to the East; rsi mudre knige dyodundu = please keep the offering on a zodiac sign; pannag = when he says
2819-2825 kono pyi knign rsimuttavr knike dper rma rma kalan ullya budyanta anilajeda baild radd odi Kambula undu permaleda kti chennaye r benparo radd odi kambulog onji dina undu jrded patt ppinni angre dina kambula gri malpoli pkare pdli bantre kambulog capar munde accvoli oli bittu dakkoli pannag budyante ully otte kicci manamaccara malt saidr
Word meaning: kono pyi knign = the offering that he has carried; rsimuttavr knike dper = he keeps it on a zodiac sign; radd odi Kambula undu = there are two divisions of the Kambula eld; permaleda kti chennaye = Kti Chennaya of Parmale; r benparo = and you are cultivating; radd odi kambulog = for both the divisions of the Kambula eld; onji dina undu = there is one auspicious day; jrded patt ppinni = on the tenth of Jrde; angre dina = on Tuesday; kambula gri malpoli = you can prepare the eld for sowing; pkare pdli = erect pkare; bantre kambulog = in the Kambula eld of the warriors; capar munde accvoli = can plant the screwpine stem; oli bittu dakkoli = the seeds stored in the grass packs can be sown,; pannag = when he says; otte kicci manamaccara malt saidr = he is dying of jealousy and envy, that is, he has become extremely jealous and envious.
2826-2839 mji muttu pira barpr l muttu dumbu pper rmbe ballaya rmbe ballya bantere kamblag dina knya enna kamblag dino knya agalen kambulag dina knya ena kambulag dina knna sariya madipula mane deppul yin knd matti bra ballaye pdigeda bermeg sariya madipundu mane deppundu rma rma klen magtd sariya pdundu ullaya budyanta ire kambulag jrded patt ppinni angre dina kambula gri malpoli pkare pdolind pannagund...y...II budyanta ully enadd piravude parmale nuppu sorkina bantr kti chenay kambulag dina knare baruvere jrdeda tingolud dina panere balli avva mrd dina panodund manassundnda nikk jrde ppundu perrde barpundu perrded padinayin ppinni guruvra dino kariya amsye dina edde undundu pandu
Word meaning: mji muttu pira barpr l muttu dumbu pper = three steps backwards he comes and seven steps forward he goes; rmbe ballaya rmbe ballya = Hey astrologer; bantere kamblag dina knya enna kamblag dino knya = for whose Kambula have I asked
12/10/2007 5:17:02 PM
English Translation
301
2819-2825 Keeps the offering on a zodiac sign. O master Budyanta, what a surprise! In the Anilaje wet eld, two Kambula divisions, there are. The warriors from Permale and you are cultivating these. For both the kambula divisions, there is one auspicious day. On the tenth of Jrde, On a Tuesday, make your kambula ready for sowing and after the sowing, plant pkare. The warriors, Can plant the bifurcated screw pine stem and sow the sprouted seedlings (in their eld). When he says, The master Budyanta burns with intense jealousy and envy. 2826-2839 Three steps backward, he comes and seven steps, forward he goes. Hey astrologer, have I asked you for an auspicious day for sowing the kambula eld of the warriors? Or for my eld? Have I asked for a suitable day for sowing their eld or my eld? Fold your silver strands and remove the low wooden seat, shouts Budyanta. The astrologer hears this, Out of the stress of fear, he spreads the silver strands again and places the low pedestal. O God, he places the silver strands again! O master Budyanta, for sowing your kambula eld, Tuesday, the tenth of Jrde, is the suitable day. On that day you can organize your kambula and plant pkare. When he says, Budyanta tells, After I go, from Parmale, the insolent Warriors might come to ask for a suitable day for sowing their kambula eld. In the Jrde Month, you should not suggest any day and tell them a day after this month. If you so desire, after Jrde, comes Perrde; On Thursday, the fteenth of Perrde, is the dark new moon day. Tell them that this is a good day.
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302
for a suitable day: for theirs or for mine? sariya madipula = fold the silver strands; mane deppul = remove the low seat,; yin knd mattibra ballaye = the astrologer hears this; pdigeda bermeg = out of fear; sariya madipundu = folds the silver strands; mane deppundu = removes the low seat; magtd sariya pdundu = again, places the silver strands; ire kambulag = for sowing your kambula eld; jrded patt ppinni = on the tenth of Jrde; angre dina = on Tuesday; Kambula gri malpoli = you can sow your kambula eld; pkare pdolind = and keep pkare; enadd piravude = after me; parmale nuppu sorkina bantr = the insolent warriors of Permale; kambulag dina knare baruvere = might come here to ask for a suitable day for sowing their kambula eld; jrdeda tingolud = in the month of Jrde; dina panere balli = you should not suggest any day; avva mrd dina panodund = you have to tell them a day after this month; manassundnda nikk = if you wish; jrde ppundu = after Jrde; perrde barpundu = Perrde comes; perrded padinayin ppinni = on the fteenth of Perrde; guruvra = on Thursday; dino kariya amsye = on the inauspicious new moon day; dina edde undundu = it is an auspicious day; pandu = you have to tell them.
2840-2848 rma rma klan ullaya budyant gattada krd samudra barimutta amseda murtodu erla puggelg nugo dpund mudyid paddyi erubre barpunda yn enca dina panke balatuddu pddi l ile janivra l nile janiyra kadpr mandeda konde kondeda mande aremande pattapr jti ettvr rmbe ballya avvamrd dina panere nikk dsanda baravu dvare gina rjyada kollu podi undund pande mattibra ballayag anadina kattuvr anadina kattber mattibra ballya kotte budpr
Word meaning: gattada krd = from the foot of the ghats; samudra barimutta = till the sea shore; amseda murtodu = on the newmoon day; erla puggelg nugo dpund = does anybody keep yokes on the shoulders of the buffaloes?; mudyid paddyi = from the East to the West; erubre barpunda = are the he-buffaloes and the banana plants brought into the eld?; yn enca dina panke = how can I suggest this day?; balatuddu pddi l ile janivra = the sevenstrand sacred thread that I wear on my right; ...kadpr = they will cut; mandeda konde = the tuft on my head; kondeda mande = my head with knotted tuft; aremande pattapr = they would leave half shaved; jti ettvr = they would dele my caste,; rmbe ballya = Hey astrologer; avvamrd dina panere nikk = if you cannot suggest a day beyond the day xed for my Kambala; dsanda baravu = you may be exiled from the kingdom; dvare gina = I swear by God; rjyada kollu podi undund = you may be reprimanded by the king,; pande = he tells; mattibra ballayag anadina kattuvr = imposes a boycott on the astrologer; ...mattibra ballya kotte budpr = and leaves his shed.
12/10/2007 5:17:04 PM
English Translation
303
2840-2848 O my God! O master Budyanta From the foot of the ghats to the sea shore, on the new moon day, does anybody, Keep yoke on the shoulders of the buffaloes? From the east to west, are buffaloes and banana plants brought into the eld? How could I suggest this day? If I do, the seven-strand sacred thread that I am donning on my right, They would cut; pluck the knot of my tuft; and leave my head half tonsured; And dele my caste, tells the astrologer. Hey astrologer, if you cannot suggest a day later than mine, You may be exiled from the kingdom, I swear in the name of God; you may be reprimanded by the kingdom. Imposing a boycott on the astrologer, Budyanta leaves the house of the astrologer.
12/10/2007 5:17:05 PM
304
2849-2859 blele eraje barked barpintinr uddanda bottud pundu jrigeda mudeld iremad kyi pr kyi ire madevond dengond kabjondu pnag tnkudi ullyaldd dabakka lgi yr budyanta ullaya addogu ppr solme ullaya solmend pannga balle blele kullend pandr rma rma klan ayya ullya mattibra ballaya kotteg r pyar r pogu dina kndar balyay ypogu dina pandr ayya blel ena Kambula jrded patt ppinni angre dina kambula gri malpol pkare pdlige nigale kamblag mukkol mukkol ariya pdpay mji mji sarti dina knde jrdeda tingludu dina pandijend pannagudeyII
Word meaning: blele eraje barked barpintinr = the one who had told that he would come by the Eraje Barke of the children; uddanda bottud = through the long dry elds; pundu jrigeda mudeld = at the feet of the cluster of gambage trees; iremad kyi pr = like the unripe fruit hidden amidst the leaves, he becomes; kyi ire madevond = hiding amidst the unripe fruits and leaves; dengond kajbondu pnag = hiding and concealing, when he goes; tnkudi ullyaldd = from the rocking swing; mattibra ballaya kotteg r pyar = you had gone to the house of the astrologer, Mattibra; r pogu dina kndar = which day did you ask?; balyay ypogu dina pandr = what day did the astrologer suggest?; ayya blel = O children; ena Kambula = my Kambula; jrded patt ppinni = on the tenth of Jrde; angre dina = on Tuesaday; nigale kamblag = for sowing your kambula eld; mukkol mukkol = three, three times; ariya pdpay = the astrologer made me make the offering; mji mji sarti dina knde = three, three times I asked for a suitable day; jrdeda tingludu = in the month of Jrde; dina pandijend = he has not suggested any day,; pannagude = when he says this
2860-2867 onji dina pand pagu ullya pogund pannga jrde pdu perrde barpund perrded padinain ppinni guruvra dina kariya amse dina edde undu pannaga ullya budyanta lu brd saidar lu kndaro erle puggelg nugo dpuji nvr kattuji mdyid paddoyig eru bre barpuji erle puggelg nugo dpuji atte ayya ullye erle puggelg dpi nugo ire puggelg dvodu erle kattuna nver ireg kattodu erle berik daddina pett nlpett ireg darpodu pannga rmbe kti rmbe Chennaya
Word meaning: onji dina pand = he suggested a day,; pagu ullya pogondu pannga = O master, which, which day? when they ask; jrde pdu perrde barpund = after Jrde, Perrde comes; perrded padinain ppinni guruvra dina = Thursday, on the fteenth of Perrde; kariya amse dina = it is the dark newmoon day; edde undu pannaga = it is an auspicious day, when he tells; lu brd saidar = where have you fallen and died, that is, which part of the world are you in?; lu kndaro = where have you heard this?; erle puggelg nugo dpuji = nobody keeps yokes on the shoulders of the buffaloes; nvr kattuji = and tie ploughs; mdyid paddoyig = from the East to the West; eru bre barpuji = buffaloes and banana plants are not brought into the eld; erle puggelg nugo dpuji = yokes are not kept
12/10/2007 5:17:05 PM
English Translation
305
2849-2859 The one who had told he would come by the Eraje Barke, through the long dry elds, Amidst the gambage trees, he comes, hiding like a fruit hidden in the leaves. Hiding behind the unripped fruits and leaves, Hiding and concealing, he goes. Leaping off the rocking swing, They rush in front of Budyanta. Salutation master, Salutation, they say. Children, come and sit, he tells. What a pleasant surprise! O the respectable master, to the house of the astrologer, you had gone; Which day, did you ask? Which day, did he suggest? O children, the sowing of my kambula eld will be on Tuesday, the tenth of Jrde. On that day I can plough the kambula eld and plant pkare. For sowing your kambula eld, three, Three times he told me to put the rice grains; three, three times I asked for a suitable day. In Jrde, He did not suggest any suitable day. 2860-2867 One day, he has suggested. Which, which day, O master? After Jrde, Comes Perrde. Thursday, the fteenth of Perrde, Is the dark new moon day. It is an auspicious day. O master Budyanta, in which part of the world are you? Are you listening? On that day, on the shoulders of the buffaloes, yoke is not kept; plough, Is not tied; from the east to the west of the eld, buffaloes and banana plants are not brought in. On the shoulders of the he-buffaloes, We do not keep yokes on that day, do we, master? The yoke to be kept on the shoulders of buffaloes, on your Shoulders, it must be placed; the plough to be tied to the buffaloes, must be tied to your body; on the backs of buffaloes The beating to be whacked, must be whacked on your back. Hey Kti, hey Chennaya
12/10/2007 5:17:06 PM
306
on the shoulders of the he-buffaloes; atte ayya ullye = do we, O respectable master?; erle puggelg dpi nugo = the yoke to be placed on the shoulders of the buffaloes; ire puggelg dvodu = on your shoulders, they must be kept; erle kattuna nver ireg kattodu = the plough to be tied to the buffaloes must be tied to you; erle berik daddina pett = the beating to be given on the back of the buffaloes; nalpett ireg darpodu = on your back, they must be thrashed,; pannga = when they say; rmbe kti rmbe Chennaya = Hey Kti, hey Chennaya
2868-2874 tigaleda satten nettarda gobb ankada gamona panavuda jlen erle puggelg dpina nug ena puggelg dvod erle kattuna nver enk kattodo erle berik daddina pett enk dadyd crimullu sudi kattavodu nigalena kanng mneg darpodu ugurugu nrs pddu mnkugu sunnada nr budodu basarrda panne kotreda kail kadepodu nigalena edruda klin darpodu ayya ullya t mta ireg bodji
Word meaning: tigaleda satten = is it because of the haughtiness in your hearts?; nettarda gobb = or the play of youthful blood?; ankada gamona = or a prelude to the future battle?; panavuda jlen = or the warmth of your wealth?; erle puggelg dpina nug = the yoke to be placed on the shoulders of buffaloes; ena puggelg dvod = is to be kept on my shoulders?; erle kattuna nver = the plough to be tied to the buffaloes; enk kattodo = should be tied to my body?; erle berik daddina pett = the beating to be whacked on the backs of the buffaloes; enk dadyd = must be whacked on my back?; crimullu sudi kattavodu = a bunch of the thorns must be made; nigalena kanng mneg = on your eyes and faces; darpodu = must be thrashed; ugurugu nrs pddu = your nails must be poked with large needles; mnkugu = to the nostrils; sunnada nr budodu = the lime water must be poured; basarrda panne kotreda kail kadepodu = the handle of the Basarru mattock must be removed; nigalena edruda klin = your front teeth; darpodu = must be knocked down; t mta ireg bodji = all these talks are not needed.
2875-2886 ireg yi dina enkalegla vund pannaga rmbe kti rmbe Chennaya Kambula eduru gri maltarda bla jked uppul jpnoduppule trnda nigl ena kambulog nl erul radd mnila drlend pannagunde budyanta ullye bdugu pyer, blelu erajog magrdr ani pdu magr manadni barodnda bolli mdyid bolpu rodda sriye udaydnda jmanda kri kilepodda parmale aindeg kola bri brnadeg budyanta ullaye eru mni panereg ppr rde megy budyanta ullye parmale ainudeg kola bari brnadeg eru mni panare pyeratta tirta parmaled balla yn mitta parmilede ppend pandr budyantela blell eru mni panondu pnagunde
12/10/2007 5:17:06 PM
English Translation
307
2868-2874 is your behaviour because of the haughtiness of your hearts? Or the play of the youthful blood? Is it a prelude to the future battle? Is it the result of The warmth your wealth? The yoke that is to be placed on the shoulders of the buffaloes, must be placed on my shoulders? The plough that is to be tied to the buffaloes, must be tied to my body? The beating that is to be whacked on the backs of the buffaloes, Must be whacked on me? A bundle of thorns must be made; your eyes and faces, Must be thrashed with it; your nails must be poked with long large needles; to your nostrils, the lime water Must be poured; the handle of the Basarr mattock must be removed; your front Teeth must be knocked down. O the respectable master, all these talks are not needed, they tell. 2875-2886 The day suitable for you, the same day will do for us. Hey Kti, Hey Chennaya, if you sow your kambula eld on the same day, be careful; And be cautious. If you have the ability, for ploughing my kambula eld, four buffaloes and two Attendants, you send. Budyanta goes to the Bdu and the children, to Eraje. That day passes off. On the next day, the morning star In the east could shed its light; before the sun rise; Before the cocks crow in the morning; in Parmale where around ve hundred people gather; Budyanta The master goes, to ask for attendants and buffaloes. Hey younger brother, The master, in Parmale where around ve hundred people gather, has gone to ask for attendants and buffaloes, hasnt he? From the lower Parmale, you come; I shall go by the upper Parmale, he tells. When Budyanta and children go to ask for attendants and buffaloes
12/10/2007 5:17:07 PM
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Word meaning: ireg yi dina = whatever day xed for you; enkalegla vund pannaga = the same day will do for us, when they say; Kambula eduru gri maltarda = if you sow your kambula eld on the same day; bla jked uppul jpnoduppule = be careful and cautious; trnda nigl = if you can; ena kambulog = for ploughing my kambula eld; nl erul = four buffaloes; radd mnila drlend = two attendants, you send,; bolli mudyid = the morning star, in the East; bolpu rodda = before it could shed its brightness; sriye udaydnda = before sunrise; jmanda kri kilepodda = before the cocks crow in the morning; ainudeg kola bri brnadeg = to the place where around ve hundred people gather; eru mni panereg ppr = to request to send attendants and buffaloes, he goes; pyeratta = has gone, hasnt he?; tirta parmaled balla = you come from the lower Parmale; yn mitta parmilede ppend = I shall go from the upper Parmale,; ...panondu pnagunde = when they go to call
2887-2897 rma rma peramatti klan ayya blel budyantel nigulul onj dina kambulagri maldar nl eruta mande kadame radd eruta radd eruta mande eccige regnd erumni drunu ayya mandel nl eru ittinagl radd eru budyanta kambulag drle radd eru enkale kambulag drle radd eru ittinagulu budyantada mana undud budyantag drle enkaleda kusi undud enkaleg drle eru dnti kvala badavr itterd anilajeda baild Kambula manjottig balle erla porlu mandeda minado tle kntyeda bonda pudyid baccire plu pattuv nigulu erajg bannag rad rad bonda pasndu ballend pand uttarodu mji sand eru mni pand parmuleda aindeg kola bari brnadeg erumni pannagundyII
Word meaning: budyantel nigulul = Budyanta and you; onj dina = on the same day; kambulagri maldar = are sowing the Kambala elds?; nl eruta mande kadame = the number of people with four buffaloes is less; radd eruta mande eccige = the number of people with two buffaloes is more; regnd erumni drunu = to whom are we to send the attendants and buffaloes?; nl eru ittinagl = those who have four buffaloes; radd eru budyanta kambulag drle = send two buffaloes to the Kambula eld of Budyanta; radd eru enkale kambulag drle = two buffaloes, send to our Kambula eld; radd eru ittinagulu = those who have only two buffaloes; budyantada mana undud = if you prefer Budyanta; budyantag drle = send them to Budyanta; enkaleda kusi undud = if you are happy with us; enkaleg drle = send them to us; eru dnti kvala badavr itterd = if there are very poor people without any buffaloes; anilajeda baild = in the Anilaje wet farm land; Kambula manjottig balle = at the elevated nishing area of the Kambula eld, you come; erla porlu = the beauty of the buffaloes; mandeda minado tle = and the merriment of the people, you witness; kntyeda bonda = in a big basket, tender coconuts; pudyid baccire plu = in a smaller basket, betel leaves and nuts; pattuv = we will keep; nigulu erajg bannag = when you come to Eraje; rad rad bonda = two tender coconuts each; pasndu ballend = you bring,; pand = we told; uttarodu mji sand eru mni pand = in the north, thrice, we told to bring attendants and buffaloes
12/10/2007 5:17:07 PM
English Translation
309
2887-2897 O God, what a dilemma! O the respectable children, Budyanta and you, Have decided to sow the kambula eld on the same day? People with four buffaloes are less; people with two buffaloes Are more. To whom are we to send the buffaloes and attendants. O gentlemen, people with four buffaloes Two buffaloes, you send to the kambula eld of Budyanta and the remaining two, to our eld. Those who have only two buffaloes, if you like Budyanta, send them to his eld; towards us If you have affection, send them to our eld. If there are people who have no buffaloes; and are very poor, to the Anilaje Farm, at the elevated nishing area of the kambula eld, you come. Witness the beauty of the buffaloes and the merriment of the people. In a round big basket, tender coconuts; and in a small basket, betel leaves and the areca nut pieces, we will keep. To Eraje When you come, bring two tender coconuts, each. In the north, three, Times, we told to send buffaloes and attendants. In Parmale, where around ve hundred people meet, we told to send buffaloes and attendants.
12/10/2007 5:17:08 PM
310
2898-2909 uttarod mji sandyi parmaled ainde kolabari brnadeg eru mni pandr nipdu magr manadni dina barere barodnda bolli mudd bolpu rodnda srya udaya vodnda jmada kri kilepodda otte kiccidarna savri padma katted kulldnd gende treg erag saidnd are kamblag radd parupti erumni jdnd blele kambulag nl paripude erumni jdnd nverad nvala dappdr blella grid mvala mutt dr udda palla seli nr mann onjnd paddyid jappanag mdyid sellind mdyid jappang paddyid sellind pallad parant nalipundu uddodu korong pejjundu uddda kang kadpdr erle pnkang kattdr uddddu mann pallag jravr
Word meaning: otte kiccidarna savri = the procession of the jealous and envious person; padma katted = on the Padma platform; kulldnd = is sitting; gende treg erag saidnd = to the red coconut tree, it is reclining, dead; are kamblag = for his Kambula eld; radd parupti erumni = two buffaloes and attendants, without their front teeth; jdnd = descend; blele kambulag = to the Kambula eld of the children; nl paripude = from four sides; erumni jdnd = buffaloes and attendants, enter; nverad nvala dappdr blella = in the ploughs, the children get the eld tilled four rounds; grid mvala mutt dr = in the wooden planks, they get the eld leveled, thrice; udda palla = the elevated and shallow portions of the eld; seli nr mann onjnd = clear water and mud get mixed; paddyid jappanag = when one descends from the West; mdyid sellind = one can see that, in the East, the muddy water has become clear water; mdyid jappang = when descends from the East; paddyid sellind = in the West, the muddy water has turned into clear water; pallad parant = in the shallow areas of the eld, bullfrogs; nalipundu = dance; uddodu = in the raised portions; korong pejjundu = cranes peck; uddda kang kadpdr = a long areca tree is felled; erle pnkang kattdr = they tie it to the buffaloes; uddddu mann = the mud deposited in the raised portions; pallag jravr = they shovel it into the shallow areas.
2910-2917 rma rma klan rde megy suggida pada bule aregla onj nankla onj nig pand saidr nl erula radd mni drlend namma kambulad eru mni eccige undu nl erula radd mni drugondu pannga ayya anna hottekicci mana maccara heccige bodci drunu pannag nig panteratt megy drgondu pandr nl erul radd mnil budyanta kambulag blelu kambladd japudunga padma katted kulludere gendre erg saidi budyanta ully blelena eru mni jappanag dabakka kambulag lgider nrda nrgunto oyider.
12/10/2007 5:17:09 PM
English Translation
311
2898-2909 In the north three times; in Parmale, where ve hundred people meet, They tell to send buffaloes and attendants. That day passes off, when the next day arrives, Before the morning star sheds its light; before the sun rises in the morning; Before the cocks crow; the procession of the jealous and the envious person is already seated on the Padma platform. His dead body is reclining on the red coconut palm. To his kambula eld, two buffaloes and an attendant, without their front teeth, Enter. To the kambula eld of the children, from four sides, buffaloes and attendants, enter. With the ploughs, they get their eld tilled, four rounds; with the help of wooden planks, they get their eld levelled, three times. Mud and clean water get mixed from the raised and the low areas. If one were to enter the eld from the west, in the east He would see that the muddy water had turned into clear water; if entered from the east, he would see that water had become clear in the western side. In the low areas of the eld, bullfrogs, Dance; on the raised areas, cranes peck. The children get a long areca palm felled; They tie it to the buffaloes and the mud from the elevated areas, they slide into the shallow areas. 2910-2917 O my God! O younger brother, the value of the suggi crop, is the same for him; and for us. That dead fellow had told us to send four buffaloes and two attendants. In our kambula eld, there are more buffoloes and attendants. Let us send four buffaloes and two attendants. O the respectable elder brother, he has intense jealousy and envy towards us. Let us not send. On that day, he had told us, didnt he? younger brother. Let us send. Four buffaloes And two attendants, from the eld of the children, enter the kambula eld of Budyanta. On the Padma platform, being seated; and leaning on the red coconut palm the dead master Budyanta when the buffaloes and the attendants, enter his eld, In a ash, he leaps into the kambula eld and uproots the peg kept to prevent the ow of water.
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Word meaning: suggida pada bule = the suggi crop; aregla onj nankla onj = for him and for us, is the same (in terms of its importance); nig pand saidr = on that day, the dead fellow had told us; nl erula radd mni drlend = to send four buffaloes and two attendants; namma kambulad = in our Kambula eld; eru mni eccige undu = there are more buffaloes and attendants; nl erula radd mni = four buffaloes and two attendants; drugondu pannga = let us send, when he says; ...hottekicci mana maccara heccige = there is an increase in jealousy and envy; bodci drunu pannag = let us not send, when he says; nig panteratt megy = he had told us that day, O younger brother, didnt he?; drgondu pandr = let us send, says elder brother; nl erul = four buffaloes; radd mnil = two attendants; budyanta kambulag = to the Kambula eld of Budyanta; blelu kambladd japudunga = from the Kambula eld of the children, when they enter; saidi budyanta ully = the dead master Budyanta; blelena eru mni = the buffaloes and attendants of the children; jappanag = when they enter; dabakka kambulag lgider = in a ash, leaps to the Kambula eld; nrda nrgunto oyider = the peg that is kept to prevent the ow of water, he uproots.
2918-2926 erutta kombuda panekku hnkare nmpare bjavondu bannga ullye budyant hkad r nmpade parmale rjyddu natt bdud konado nattna eru buddida mni ekanlna pagen natt erutul buddida mnidal sandya malpde trnda r enkaleda prt pormud tle nigale erumni attad enna nverudu nvula dappujn grid mvala muttjen uddapalla sruje nramanna onjypuje bittu konadu bittijena dji kodpvuj bule barpuje klu oyivuje koyvujene unpujena blujena badukujena ayy ullya at mta balu bse reg bodjeye rumni pirya tirugdru
Word meaning: erutta kombuda panekku = at the crescent-shaped rope tied to the horns of the buffaloes; natt bdud konado = begging and pleading, we have brought; nattna eru buddida mni = the borrowed buffaloes and the obedient attendants; ekanlna pagen = the enemity towards us; natt erutul buddida mnidal = on the borrowed buffaloes and the obedient attendants; sandya malpde = do not settle; trnda r = if you can; enkaleda prt pormud tle = ght with us for for a while, and see,; nigale erumni attad = without your buffaloes and attendants; enna nverudu = from my ploughs; nvula dappujn = had I not tilled four rounds?; grid mvala muttjen = levelled the eld thrice using the wooden planks?; uddapalla sruje = had not the high and low areas of the eld, joined?; nramanna onjypuje = had not the mud and water got mixed and become one?; bittu konadu bittijena = had not I taken the seeds and sown; dji kodpvuj = had I not sprouted the needle-shaped seeds?; bule barpuje = had I not grown the crops?; klu oyivuje = had not the paddy plants germinated?; koyvujene unpujena = and had I not harvested and eaten the yield?; blujena badukujena = had I not grown and survived?; at mta balu bse reg bodjeye = all these tall talks of yours are not required; rumni pirya tirugdru = from his eld, they turn away the buffaloes and the attendants.
12/10/2007 5:17:10 PM
English Translation
313
2918-2926 To beat and bludgeon the horns of the buffaloes, swinging (a stick), when he comes, O master Budyanta, You do not beat; do not bludgeon. From the Parmale kingdom, begging and pleading, The borrowed buffaloes and the obedient attendants, they are. The enmity towards us, on the borrowed buffaloes and the obedient attendants, Do not settle. If you have the ability, ght with us for a while. Without your buffaloes and the attendants, from my ploughs, had I not tilled the elds, four times? By the wooden planks, three times, Had I not levelled the elds? Had not the high and the low areas, become one? Had not the mud and the water got mixed? Carrying the seeds, Had I not sown? Had I not sprouted the needle-shaped seedlings? Had not the paddy saplings germinated and had I not harvested? Had I not eaten from the yield, grown up and lived? O the respectable master, all these tall talks of yours are not required. The buffaloes and the attendants, they turn back from his eld.
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2927-2935 budyanta ullye bdudu unpi mandaleg unas unandi mandeleg kntyeda bonda pudyid baccire pl katta katta karumbu kattadr blelu erajog pper unpi mandelg unas unandi mandelg kntyeda bonda pudyide baccire pl katta katta karumbu kattadr knada kattadalpa nule kait attog nimara dpadr oli bitt jvapadr ambi nr korpadr pundu kurpu dinjd anilje bailg konapanagundeyII aniljeda bailg bitt konapado mudyi paddyi tenkyi badakyi bitt dakkad baritdu barincil budpado
Word meaning: unpi mandaleg unas = for those who would to eat meals; unandi mandeleg = those who would not eat; kntyeda bonda = in a big basket, tender coconuts; pudyid baccire pl = in a smaller basket, betel leaves and betel nuts; katta katta karumbu = bundles of sugarcane; kattadr = he provides; blelu erajog pper = the children go to Eraje; knada kattadalpa = near the Kna Embankment; nule kait = in the hands of boys; ...oli bitt jvapadr = seeds packed in paddy-leaves, they bring down; ambi nr korpadr = they get the seeds soaked in cow-dung water; pundu kurpu dinjd = lling in the small baskets; anilje bailg = to the Anilaje wet farm; ...aniljeda bailg bitt konapado = we cause to carry the seeds to the Anilaje eld; mudyi paddyi tenkyi badakyi = from East to West; South to North; bitt dakkad = after sowing; baritdu barincil budpado = we clear the side canals, for the ow of water.
2936-2945 nadutd dpado byi kadi kattado cappar mundevu accado kambla bittd mudayi muka tnaga hotte kiccidarna savri vdya urpabr dlu guddaver kadni sudpavondu dandeda bitt kondanaga rma rma klane ayya anna budyanta ullye ni ble maldratta ini aregonji sakana kattodundu pande knada kattadalpa nule kaidd gundu kuruvn oytgd mandeg kabbe pdondu budyanta ullya addogu pnaga rmbe kti ermbe Chennaya onji vorsod onji vorso yn bdujappunu aniljeda bail ppinaik sakana kattyratta blvara badukvar tigaleda sallyn netterda gobba ankada gamone panavuda jlen undu budyanta ully balu bse pannaga.
Word meaning: nadutd dpado byi kadi kattado = in the middle (of the eld), we cause to make a canal and close its mouth; cappar mundevu accado = plant the stem of the crozier cycas plant (screwpine); kambla bittd = after sowing the eld; mudayi muka tnaga = when we turn our faces to the East; vdya urpabr = with the play of the musical instruments; dlu guddaver = beating drums; kadni sudpavondu = bursting the piped gunpowder; dandeda = in a palanquin; bitt kondanaga = when he brings the paddy seeds; ni ble maldratta = on that day, he had done a mischief, hadnt he?; ini aregonji = today, for him; sakana kattodundu pande = we shall enact a bad omen, he tells; knada kattadalpa = near the Kna Embankment; nule kaidd = from the hands of boys; gundu kuruvn oytgd = round baskets, we snatched; mandeg kabbe pdondu = keeping them upside down on our heads;
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English Translation
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2927-2935 The master Budyanta, in his Bdu, for those who would eat, a meal; those would not, Tender coconuts in a round bigger basket; in a smaller basket, Betel leaves and betel nuts; and bundles of sugar canes he provides. The children go to Eraje. For those who would eat, Meal; those who would not, tender coconuts in a round bigger basket; in a smaller basket, betel leaves And areca nuts; bundles of sugar canes they provide. Near the Kna Embankment, in the hands of boys, to the loft, A ladder, they keep; and take out the seeds wrapped in hay. They soak the seeds in the cow-dug water; In small baskets, we cause to ll the paddy seeds and carry them to the Anilaje eld. Carrying the seeds to the Anilaje eld from east to west; south to north We sow the paddy seeds. We clear the side canals to allow the water to ow... 2936-2945 and make a canal in the middle; and close its mouth. After sowing and planting the bifurcated screw spine stem, When we turn our faces to the east, the procession of the jealous and envious person arrives. Making a musical band to play music; the drummers to beat drums; And to the burst of the cannon gunpowder; in a palanquin, he brings the paddy seeds. O my God! O the respectable elder brother, the master Budyanta Had done a mischief on that day, didnt he? Today, for him, we shall present a bad omen. Near the Kna Embankment, snatching the round baskets from the hands of boys, on our heads, Wearing them upside down, we go in front of the master Budyanta. Hey Kti, Hey Chennaya, in a year, once, I come down from the Bdu. To the Anilaje Wet eld, before my visit, you have presented a bad omen, havent you? Will you live? Will you survive? Is this behaviour, the result of the haughtiness of your hearts? Or the play of the youthful blood? Or an invitation to a future battle? Or the warmth of your wealth? When the master Budyanta utters such strong words
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addogu pnaga = when we come in front of him; onji vorsod onji vorso = once in a year; yn bdujappunu = I come down from the Bdu; ppinaik = when I am going there; sakana kattyratta = you have presented a bad omen, havent you?; blvara badukvar = are you going to live? are you going to survive?...
2946-2954 rma rma klan ullya budyanta r puna netten barpundund pandd dver buddi korjer r eduru mni kdayijar enkalg ire puna nettene barpududtunda erajog ppina addada tdi ittnd tdi pasondu ptuva enkulu budyanta ullye aven kndr anilje bailg pyr mudyo paddyo tenkyo badakyo bitt dakkdr pkare jradr byi kadikatdr kambla bittd mjenni bolli mdd bolpu rondnd srya udayodnda jmanda kri kilepodd amenr kadpod bijakara ravodund pannagundyII
Word meaning: r puna netten barpundund pandd = your corpse would come in this road only; dver buddi korjer = God has not give us that intelligence; r eduru mni kdayijar = you have not sent an attendant, in advance (to warn us); erajog ppina addada tdi ittnd = there is a short cut road to Eraje; tdi pasondu = by that road; ptuva enkulu = we would have gone; anilje bailg pyr = he goes to the Anilje eld; pkare jradr = he positions pkare in the eld; kambla bittd mjenni = three days, after sowing; amenr kadpod = the stored water must be released; bijakara ravodund = the oating leaves must be removed,; pannagund = Budyanta says.
2955-2961 budyanta ullaya bolli mdud bolpu rodnda srye udayodnda jmanda kli kilepodand panne kotre puggelg dtr anilajeda bailug barpr blele kamblad dji kodipuda porlu ty kdda bollogu adda katdr nr ppina saradn budtr nadupuni ne barakada kadi kadder kamblag odddr ayyala bitt brunadeg mvala bitt brunade pru poyya guri gumpu muttder bule settder gsi maldr padma katted kulludr gendreg oragdr
Word meaning: panne kotre = a small spade; puggelg dtr = keeps on his shoulder; anilajeda bailug barpr = comes to the Anilaje eld; blele kamblad = of the Kambula eld of the children; dji kodipuda porlu ty = the beauty of the needle-shaped seedlings, he sees; kdda bollogu adda katdr = the ow of the ood water from the forest, he blocks; nr ppina saradn = the usual outlet for the ow of water; budtr = he leaves; nadupuni ne barakada kadi kadder = in the middle of the bank of the eld, an elephant-size (a large opening) gap he makes; kamblag odddr = he directs the ow of the ood water into eld of the children; ayyala bitt brunadeg = where ve srus of seeds would have been sown; mvala bitt brunade = where three srus of seeds would have been sown; pru poyya = ying sand; guri gumpu = trenches and pits; muttder = he turns them into; bule settder = he destroys their crop; gsi maldr = causes them pain; padma katted = on the Padma platform; kulludr gendreg oragdr = he sits and leans on the red coconut tree.
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English Translation
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2946-2954 O God! O master Budyanta, your corpse, in this road only, Would come, that intelligence God had not given us; nor have you sent an attendant to warn us in advance. If we were to know that your corpse would come by this road, a short cut road to Eraje, Is there; we would have gone by that road. The master Budyanta Hears this; and goes to the Anilaje eld. From east to west, from south To north, he sows the paddy seeds; keeps pkare ; and the opening to the eld, he closes. Three days after sowing, before the morning star could shed its light; Before the sun rises; and before the cocks crow in the morning, The stored up water must be released; The oating leaves from the eld must be removed, says the master Budyanta. 2955-2961 The master Budyanta, before the morning star sheds its light; before the sun Rises; before the cocks crow in the morning; keeping a small spade on his shoulder; to the Anilaje Field, he goes. In the eld of the children, sees the beauty of the needle-shaped paddy seedlings. He blocks the ow of ood water from the forest; the usual outlet for the ow of water, He leaves; in the middle of the bank of the eld, he makes a wide gap; and releases the water to their eld. The eld where ve srus of Seeds would have been sown; where three srus of sown paddy seeds would have been, trenches and pits and ying sand, He causes. He destroys their crop and inicts them pain. Then, he goes to the Padma platform and sits, leaning on the red coconut palm.
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2962-2970 rde megya budyanta ully anilajeda bailg pyaratt ppan yn ppin ayya megya karimilla budyante ni pagenyada bante pyada onjk onjare avu raddk kaiya maiya meresd pvu erajed kull yn ppend pandr basarruda kotre puggelg dter anilajeda bailg pnaga hotte kiccidarna savri bule edddnd gsi maldnd padma katted kulludundu gendreg varag saidnd rma rma perimetti klan ullya budyant solme ully solmend pannag balla kti kulland pandr ayya ully suggida padabule iregl onj
Word meaning: pyaratt = has gone, hasnt he?; ppan = are you going?; yn ppin = or should I go?; karimilla budyante = with the treacherous Budyanta; ni pagenyada bante = you are the hero who had developed enemity, then; pyada = if you go; onjk onjare avu = the situation would turn extremely dangerous; raddk kaiya maiya meresd pvu = might result in physical conict; erajed kull = you remain in Eraje; yn ppend pandr = I will go, he says; basarruda kotre = the Basarr spade; puggelg dter = keeps on his shoulders; bule edddnd = because the crop of the children is good; gsi maldnd = he inicts pain; saidnd = his dead body is there; suggida padabule = the importance of the suggi crop; iregl onj = is the same for you
2971-2980 enkalegl onje sarkarada acci rokkanu kaleyar mariyalodu unpu unpunu gettar iremlg pdondar ynyind tnda tlonde tltonde ena megye bovuded onjaik onjere tu raddek kaiya maiya birasuddu ptundu pannag ayven knder hotte kicci mna maccara malt saidr rmbe kti nina meggend panna dned malle neda adda lgiden kuduredd nidda lgideno balpan dakdeno pilin kerteno bnoda naksatro bmig varagadeno bmida naksatro bnogu kertdeno elkade kaleteno karl kaleteno janivra pddeno sr srda kadaga und oyideno guttuda bante v guttuda brage
Word meaning: enkalegl onje = .and for us; sarkarada acci rokkanu = (the yield from the crop) would have been like the minted money of the government; kaleyar = you have destroyed it; mariyalodu unpu unpunu gettar = have you ruined our food meant for the monsoon days; iremlg pdondar = you have put it on your body; ynyind = since it is I; tnda tlonde tltonde = I have tolerated all these and taken them in my stride; ena megye bovuded = if my younger brother were to come; onjaik onjere tu = the situation would have become explosive; raddek kaiya maiya birasuddu ptundu pannag = it would have resulted in physical conict, when he says; ayven knder = he hears this; nina meggend = your younger brother; panna dned malle = tell me, in what is he great?; neda adda lgiden = had he jumped across of an elephant?; kuduredd nidda lgideno = leaped, straight from a horse?; balpen dakdeno = did he lift and throw a leopard?; pilin kerteno = and kill a tiger?; bnoda naksatro bmig varagadeno = did he bring down the stars from the sky and lean them against
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English Translation
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2962-2970 Hey younger brother, the master Budyanta, to the Anilaje eld, Has gone, hasnt he? Will you go? Or shall I ? O younger brother, Of the treacherous Budyanta, you were the hero who had become his enemy, then. If you go, more explosive The situation would be and might result in physical conict. You remain in Eraje, I Will go, he says. The Basarr mattock, on his shoulder, he keeps; and goes to the Anilaje eld. As he goes, the procession of the jealous and envious Budyanta is already there. As the crop of the children is good, inicting them pain, the dead body of Budyanta is sitting on the Padma platform, Leaning on the red coconut palm. O God! What an unfortunate time! O master Budyanta, salutation master, salutation, when he says, Come Kti, Sit, he tells. O master Budyanta, (the importance of) the suggi crop, is the same, for you 2971-2980 as well as, for us. You have destroyed the crop which, for us is like the government-minted money; our food for the monsoon days, You have deprived and you have put it on your dead body. Since it is I, I have tolerated whatever you did; And your misdeeds, I have taken into my stride. If my younger brother were to come, the situation, explosive and dangerous, Would have been. Budyanta hears this and intense jealousy and envy He feels. Hey Kti, your younger brother, you tell me, is great in what? Across an elephant, did he jump? Did he leap, straight from of a horse? Did he lift and throw a leopard? Did he kill a tiger? From the sky The stars, did he bring and lean them on the earth? The stars from the earth, did he keep them, slanting in the sky? Did he remove the skeletal bones And the intestines? Does he wear a sacred thread? Heavy anklets, Does he possess? Of which guttu, is he a warrior? Of which guttu, is he a landlord?
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the earth?; bmida naksatro bnogu kertdeno = did he keep the stars from the earth, in the sky?; elkade kaleteno = did he remove the skeletal bones; karl kaleteno = and the intestines?; janivra pddeno = has worn a sacred thread?; sr srda kadaga und = does he possess heavy anklets?; oyideno guttuda bante = of which guttu, he is a warrior; v guttuda brage = of which guttu is he a landlord?
2981-2988 ayya ully enna megye te knded baruv r bdugu plend pannaga dnembe kti nana ninna megyana pauruso pteruvand pannag erajd megye undudni anilajeda baild galla gsida dinna vacanada byi budyantana knundu ena annana byi kri kri knundu pannagundey ayin knder megye kalembig kai pdiyr indra kengude rma kngude inpina radd kiruval kaleyr uggeda baikalld borgall podi pdd ktud masevondu kiruvalen kidikilg dter anilajeda bailg barper
Word meaning: enna megye = my younger brother; te knded baruv = if he listens to these, he will come; r bdugu plend = you go to the Bdu,; nana ninna megyana pauruso pteruvand = now, are you talking about your brothers heroism?; erajd megye = in Eraje, younger brother; undudni anilajeda baild = in the Anilaje eld, what is this; budyantana knundu = of Budyanta is heard?; ena annana = of my elder brothers; byi kri kri knundu = continuous rumbling is heard,; ...ayin knder megye = younger brother hears this; kalembig kai pdiyr = he puts his hand into a big trunk; Indra Kengude Rma Kngude; ...radd kiruval kaleyr = two swords, he removes; uggeda baikalld = on the stone slab of the well; borgall podi pdd = putting the grains of the white stone; ktud masevondu = sharpens by rubbing; kiruvalen kidikilg dter = keeps the swords under his armpit; anilajeda bailg barper = and comes to the Anilaje eld.
2989-2995 ayy anna mlu dniya galla gsida dinno vacanada byi knundu ayy rde megy nikk kann tjund kebi knunda nama kambla tnag samudrod sere magurulakka tjundatt ayyo anna ya kambla bennaga ni pantujen yn ini pakkada gadi bundlal malle att solme pdiyn ynonji solme pduve lu ullr allu padma katted kulludr solme pdland pannaga ayin kndr megye mudayi muko kulludi budyanta ullyag
Word meaning: mlu = here; ...nikk kann tjund = can you see?; kebi knunda = can you hear?; nama kambla tnag = when we see our Kambula eld; samudrod sere magurulakka = like a sea with curling waves; tjundatt ayyo = it appears, O God!; anna ya kambla bennaga = when you started to cultivate the Kambula eld; ni pantugen yn = did I not tell you?; ini pakkada gadi = today, the nearby borders; bundlal malle att = if we have to leave, does not matter; solme pdiyn = have you offered your salutation?; ynonji solme pduve = let me offer my salutation; lu ullr = where is he?; allu padma katted kulludr = he is
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English Translation
321
2981-2988 O master, my younger brother, If hears all these, he will come; you go to the Bdu. Hey Kti, Are you now talking about the heroism of your younger brother? In Eraje, younger brother wonders, What is happening? In the Anilaje eld, the loud voice of Budyanta is heard; and my elder brothers, Rumbling voice? When he hears these, he puts his hand into a large trunk; Indra Kengude Rma Kngude Two rapiers he removes. On the stone slab of the well, putting grains of the white stone, Rubbing, he sharpens them. The rapiers, under his armpits, he keeps; and to the Anilaje eld, he goes. 2989-2995 O the respectable elder brother, why is loud shouting heard here? O heavens! O younger brother, can you see? Can you hear? Our kambula eld, When you see, appears like a sea with curling waves, isnt? O Elder brother, did I not tell you when you began cultivating it? Today, even if we have to leave the nearby border, Does not matter. You have offered your salutation, havent you? Let me offer my salutation. Where is he? There, on the Padma platform, he is sitting. Offer your salutation. Younger brother hears this. To the master Budyanta, who is sitting, turning his face to the east
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there, sitting on the Padma platform; solme pdland pannaga = offer your salutation, when he says; mudayi muko kulludi budyanta ullyag = to the master Budyanta, who is sitting, with his face turned to the East
2996- 3004 mdyidd pd solme ullya solmend pannag tenkyi pijuruvr tenkyid solme pdnaga paddyi pijurver paddyidd pdu solme pdnaga badakyi pijuruvr badakyidd solme pdnaga kant tyr munkondu murlujer kann konodu tpujr kadtanda prujr ayya anna mr jvo ullernd solme pdna mr jvo ijjr bri pti guddeda posupti kyerda kollig samantr kariya kanta pucceda oruvter saitpti punakk solme pdre pand yn pdi solme idet pudet pvare budaye
Word meaning: mdyidd pd = going from the East; solme ullya solmend pannag = when he says, Salutation master, salutation,; tenkyi pijuruvr = he turns to the South; tenkyid solme pdnaga = when he offers salutation from the South; paddyi pijurver = he turns to the West; paddyidd pdu solme pdnaga = when he offers salutation from the West; badakyi pijuruvr = he turns to the North; badakyidd solme pdnaga = when he offers salutation from the North; kant tyr = he looks down; munkondu murlujer = from front, he shows no movements; kann konodu tpujr = does not look in the eyes; kadtanda prujr = if he were to be slashed, he would not run; mr jvo ullernd = thinking that he is alive; solme pdna = when I offer salutation; mr jvo ijjr = he does not appear to be alive; bri pti guddeda = on a charred hill; posupti kyerda kollig samantr = like a burnt log of the poison-nut tree, he has become; kariya kanta pucceda oruvter = he has become like a black he-cat; saitpti punakk = for a dead corpse; solme pdre pand = you have told me to offer salutation; yn pdi solme = the salutations that I have offered; idet pudet = from the corners and the sides; pvare budaye = I will not allow them to escape.
3005-3012 onje svmigonji bmi gonji padma katte gonji are bduguppad nida nyyo porvo page undu ullya budyant kattedd jappuvar orimuttugappane korparnd knde megye padma katteda mudeld mair nalke nalder urelgo pdiyr padma katteg dapakka mlernag kuru pudeld kudumbulu ponkudilakka ponkurbr mudyi muko budyanta ullye prvra beripattvr megge ayya anna lu pr barperya r addog balla a budyanta ullyan addogu pdu paleye untnaga
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English Translation
323
2996- 3004 .going from the east, Salutation master, salutation, When he says, he turns to the south. When he says, salutation from the south, to the west, He turns. When he says, salutation by going to to the west, he turns to the the north. When he offers salutation from the north, he looks down; from the front, shows no movements; Does not look in the eyes; would not move even if one were to slash him. O elder brother, thinking that he is Alive, I have offered salutation; he does not seem to be alive. On the charred Hill, a burnt log of the poison-nut tree, he has become. He appears like a black He-cat. For the dead corpse, you have told me to offer salutation. The salutation that I have offered, I will not allow them to escape from the corners and the sides. 3005-3012 (The salutations I have offered), let one be for the God; one for the earth; One for the Padma platform; and one for his Bdu. Our earlier dispute and the previous enmity Is still there. O master Budyanta, are you coming down from the platform? Or to come up, Are you giving me permission? younger brother asks. At the foot of the Padma platform, he dances like the peacock; and like the deer, He leaps. In a ash, he climbs the Padma platform; like a quail in a bush, He chirps. Budyanta, sitting with the face turned to the east, starts running; Chasing him, is younger brother. O elder brother, he is running, block his path, And you remain there, he tells. When elder brother blocks the path of Budyanta
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Word meaning: onje svmigonji bmi = ... one, for the God, one, for the earth; gonji padma katte = one, for the Padma platform; gonji are bduguppad = let one be for his Bdu; nida nyyo = the dispute of that day; porvo page = the previous enemity; undu ullya budyant = is there, O master Budyanta; kattedd jappuvar = are you getting down from the platform?; orimuttugappane = or to climb the steps of the platform, the permission; korparnd knde megye = will you give? asks younger brother; padma katteda mudeld = at the foot of the Padma platform; mair nalke nalder = he dances like the peacock; urelgo pdiyr = jumps like the deer; katteg dapakka mlernag = in a ash, he leaps on the Padma platform; kuru pudeld kudumbulu ponkudilakka = like the chirping of the quail in small bushes; ponkurbr = he chirps; mudyi muko budyanta ullye = the master Budyanta, whose face is turned to the East; prvra = runs; beripattvr megge = younger brother chases him; ...lu pr barperya r = he is running; addog balla = come and block his path,; a budyanta ullyan addogu pdu = blocking the master Budyanta; paleye untnaga = when elder brother stands
3013-3023 are mne tyer kiri kann kattalepndu vayaluvr tkulpuvr kamblag lgidr pkareda guttida mudeld mudangr dankiyr arantudu pattvr megya pkareda gujjig mji mji suttu oydr mukkolu derpuvr mukkolu talipuvr kabbebrdi naren dert mardane pduvr tigaleda siripu netterda bollugu budyanta ullyana sontada klg gainka donkubr budyanta ullya gainka donkanag rma rma perimatti klan ayya anna enna pagenyan budiyand pannaga rde megya ninna pagenyan buday yn lu budini pannag budyante saijr jvo ullr budyanta pkennige eddu nduland pannaga rama rma perimetti klane budyanta pkennig eddu ndiyr tigaleda padik kr koriyr srya oyder
Word meaning: are mne tyer = he sees their faces; kiri kann kattalepndu = he feels dizzy; vayaluvr = he swings; tkulpuvr = and sways; kamblag lgidr = jumps to the Kambula eld; pkareda guttida mudeld = against the foot of the stem of the pkare; mudangr dankiyr arantudu pattvr = as his heels dash against the pkare, he clasps it; megya pkareda gujjig = the younger brother, around the stem of the pkare; mji mji suttu oydr = he drags him thrice; mukkolu derpuvr mukkolu talipuvr = three times, he lifts him and three times, he tosses him; kabbebrdi naren dert = who has fallen face down, lifting him; mardane pduvr = places him in a supine position; tigaleda siripu = from the torn chest; netterda bollugu = as the blood ows in a stream; budyanta ullyana = of the master Budyantas; sontada klg = at the joint of his groin; gainka donkubr = kicks hard; gainka donkanag = when he is kicked hard; enna pagenyan = my enemy; budiyand pannaga = you have left him, when he says; rde megya = Hey younger brother; ninna pagenyan = your enemy; buday yn = I will not allow him to escape; lu budini pannag = where I have left him?; budyanta saijr jvo ullr = Budyanta is not dead, he is still alive; budyanta pkennige eddu = hit his temple; nduland pannaga = and press him hard, when he says; budyanta pkennig eddu ndiyr = on the temple of Budyanta hitting hard, he presses him; tigaleda padik = on the frame of his heart; kr koriyr = keeps his leg; srya oyder = and pulls out his rapier.
12/10/2007 5:17:18 PM
English Translation
325
3013-3023 ...Budyanta looks at their faces; feels dizzy; sways and swings. He jumps into the kambula eld and his heels dash against the foot of the pkare; And he clasps it. Younger brother, around the stem of pkar, thrice, He drags him; thrice, lifts him; and thrice, tosses him. Budyanta who has fallen with his face down, He lifts and lays him in a supine position. As the stream of blood jets from his broken chest, At the joint of his groin, Chennaya kicks him hard. The master Budyanta, As he is kicked, younger brother says, O God! What a great moment! O elder brother, my enemy, Are you allowing him to go? Hey younger brother, I will not leave your ememy to go; where have I Left him? Budyanta is not dead; he is still alive. On his temple, hit And press hard, says younger brother. O God, what a great moment! On the temple of Budyanta, hitting him Hard, he keeps his leg on the frame of Budyantas chest; and pulls out his rapier.
12/10/2007 5:17:19 PM
326
3024-3031 meren lu sudpunu lu pottavunu knnaga ayya anna kamblag nru kaddr av kadit jepudagondu pandr krd kait pattiyr tenkyo badakyo jepudiyr suggida puni pjilakka pjiyr rma rma parimetti klan ayya anna budyanta budedi arasakka pondjvu ani nama kamblag kanyvu mrtoda knige konoto sullu gtaka maldr ini munde muccun munkudi geppun kji darpun kariya mani kadpuna porlu tvodu budyanta bdugu pyind pannagundyII
Word meaning: meren lu sudpunu lu pottavunu = where shall we incinerate him? where shall we cremate him?; ... kamblag nru kaddr av kadit = the gap where he had breached and released water into our Kambula eld, in that gap; jepudagondu pandr = we shall lay him, he says; krd kait pattiyr = carry the body holding in the hands and legs; tenkyo badakyo jepudiyr = in the South-North direction, they lay; suggida puni pjilakka = the way the banks of the suggi elds are plastered; pjiyr = in the same they plaster the gap; budyanta budedi = wife of Budyanta; arasakka pondjvu = the lady Arasakka; ni nama kamblag = on that day, when we, for sowing our Kambula eld; kanyvu mrtoda knige konoto = an auspicious maiden offering we had taken; sullu gtaka maldr = she had told lies and cheated us; ini munde muccun = today, as she becomes a widow; munkudi geppun = removing the nose ring; kji darpun = breaking the bangles; kariya mani kadpuna = breaking the chain of the black beads; porlu tvodu = we have to witness the beauty
3032-3041 eriya anna pyi nama budyanta bdugu pyi nama kandjevuda kurunt palleda payya mudi knuga ayin kndo budyanta bdugu ppen rma perimetti klan t malla illad okkel ullaro nidre bavudndo akl setdndo knnaga rma perimetti klan baranna blelu battarama mittana cvadi mittayare dni kajjodu dni kryadu battar nikulu balle blele kullend rma rma perimetti klan
Word meaning: knuga = let us ask,; ayin kndo = we hear this; t malla illad = in such a big house; okkel ullaro = does anyone stay?; nidre bavudndo = are the residents sleeping?; akl setdndo = are they mentally deranged?; knnaga = when they ask; baranna blelu = the children who had never come; battarama = have come, O heavens!; mittana cvadi mittayare = have climbed the assembly hall that they had not climbed so far; balle blele kullend = come children, sit, (she tells)
12/10/2007 5:17:19 PM
English Translation
327
3024-3031 Where shall we incinerate him? Where Shall we cremate him? O the respectable elder brother, the gap where he ooded our kambula eld, in that gap, Let us lay him. They lift him by his hands and legs; and lay him in the southnorth direction. Like plastering the banks of the paddy elds during the suggi crop, they plaster (the gap). O God, what a great moment! O the respectable elder brother, wife of Budyanta Lady Arasakke for sowing our kambula eld, The maiden auspicious offering, when we offered, she lied and cheated us. Today, a widow When she becomes, as she removes her nose-ring; breaks her bangles; and cuts her chain of black beads that beauty, We have to see. Let us go to the Bdu of Budyanta. 3032-3041 (O elder brother, let us go, To the Bdu of Budyanta, let us go.) The round pack of the bonduc seeds; and the oval-shaped bundle of the palle seeds, let us ask. Listening to this, to the Bdu of Budyanta, we go. O God, what a great occasion! What a big house! Is anybody staying in this house? Or are the residents, still sleeping? Or have they become mentally deranged? When she hears this, O God, What a great occasion! The children, who had never come here, have come; the assembly hall, to which they had never climbed, have climbed. For what work; and on what mission, have you come here? O children, come and sit, she tells. O God, what a marvelous occasion!
12/10/2007 5:17:20 PM
328
3042-3050 ande pondjv kndara enkle ullye bduda budyante rena madmaye anilajeda baild pondjve ame nr kadter bijakare radr sanka studu sarro bjid brdr angadane asar pundge gindd nr pingnodu pr battald ciligando kudupudu kyigada patondu anilajeda bailg barodnaga rma perimetti klan rde blele kti Chennaya enna madmayago nigale ullyago bla vorsodinci kpa kurajodu ittar nyyagu ntila maltinr pagekk bmayr pattyini
Word meaning: ande pondjv kndara = O the respectable lady, are you listening?; enkle ullye = our master; rena madmaye = your husband; anilajeda baild pondjve = in the Anilaje eld, O lady; ame nr kadter = released the stored water; bijakara radr = the oating leaves he has piled up; sanka studu = being completely fatigued; sarro bjid = physically exhausted; brdr = he has fallen down; angadane asar pundge = he is feeling thirsty; gindd nr = in a small vessel, water; pingnodu pr = in a porcelain, milk; battald ciligando = in a plate, sandalwood paste; kudupudu kyigada = in a wicker basket, betel leaves and areca nuts; patond anilajeda bailg barodnaga = carrying these, you are told to go to the Anilaje eld, when this is told; bla vorsodinci kpa kurajodu ittar = for many years you were angry and were screaming at each other; nyyagu ntila maltinr = who has resolved this dispute?; pagekk bmayr pattyini = who has resolved the enemity?
3051-3058 ande pondjve kndara mitta plda blaver tirta plda dsigulu nd nagarida baluvr kamblada manjettid kddr nyyagu nti pagek bmo enkale maltd budter appe bllena mke maltd budter enkale ullye anilajeda baild pantr pnaga enna bdde plede enna madmaleda lettd panlentr
Word meaning: mitta plda blaver = the Blavers of the upper division; tirta plda dsigulu = the Dsigulu of the lower division; nd nagarida baluvr = the Baluvrs of the village and towns; kamblada manjettid kddr = at the raised, nishing area of the Kambula eld, they met; nyyagu nti = resolution of the dispute; pagek bmo = solution to the enemity; enkale maltd budter = they brought about; appe bllena mke = like the love between a mother and her children; maltd budter = that kind of love they instilled in us; pantr = had said; pnaga = when you go; enna bdde plede = go by my Bdu; enna madmaleda lettd panlentr = calling my wife, tell her, he has told us.
12/10/2007 5:17:20 PM
English Translation
329
3042-3050 O the respected lady, our master, Budyanta of the Bdu, Your husband, in the Anilaje eld, Has released the stored water and piled up the oating leaves. Completely fatigued, And physically exhausted, he has fallen. He is thirsty. In a small vessel, water; in a porcelain ware, milk; in a plate, sandalwood paste; In a wicker basket, betel leaves and areca nutswith these, you are told to go to the Anilaje eld. O God, what a great occasion! O children Kti Chennaya, you and my husband Your masterfor many years, were angry and were screaming at each other. Who has reconciled the dispute? Who has resolved the enmity? she asks. 3051-3058 O the respected lady, are you listening? The Blavers of the upper division; The Dsigalu of the lower division; from the villages and the towns The Baluvrsat the raised nishing area of the kambula eld, met. For our dispute, Settlement; and for our enmity, reconciliationthey arrived at. Of a mother and her childrenthat kind of love they instilled in us. Our master, in the Anilaje eld, told us, While going (home), go by my Bdu; Calling my wife, tell her.
12/10/2007 5:17:21 PM
330
3059-3071 rmabermetti klan baranna blelu battaramma mittvandi cvadi mittyar rde blele kti Chennaya enna madmayana nigele ullyana angolida tanjano kudupeda benjana undu maga radda unlend pannaga ande pondjve kndara r enkale tammalna budedi tanjano pddolu benjano danganod bannaga banjar unton itte banjid rige ijji rige ijji nanala anilajeda baildd pnaga becca nuppunu balasd pr dangd korplu
Word meaning: angolida tanjano = the previous days gruel; kudupeda = in a small earthen pot; benjana = curd; undu = are there; maga radda unlend = children, you eat, when she says,; enkale tammalna budedi = our uncles wife; tanjano pddolu = had served us the previous days rice; benjano danganod bannaga = curd, when she poured; banjar unton = we ate stomach-full; itte banjid = now in our stomachs; rige ijji rige = there is no place to burp even; nanala anilajeda baildd = now, from the Anilaje eld; becca nuppunu balasd = after serving steaming rice; pr dangd korplu = she will pour milk and give us.
3072-3082 ayin kndr pondjvu rde blele kti Chennaya enna madmayana uppu kyigda tinnlennaga anda pondjvu kndra enkale tammalanne nadter uggeda suttamutta undatte muttugu mundaballi baccire pleg pancavalli baccire prannedakayi plundu bannaga kudenjar tintn reg bdand anilje bailg bannaga nledma lettd korpannaga riya blele kti Chennaya nigale pteroda vakkane knnaga bannaga ortd bavudaro kadtd bvundarnd pannaga riya pondjvu kndra orind jiddu baru karinda karant bararu lly kalevade anilje bailg bga plend kandjevuda kuruntu palleda payya mudi koralendaru
Word meaning:uppu kyigda = betel leaves and betel nuts are there; tinnlennaga = you eat, when she says; enkale tammalanne = our respected uncle; nadter = has planted; uggeda suttamutta undatte muttugu = around the well, in close proximity; mundaballi baccire = the mundaballi variety of betel leaves; pleg = in the satin wood; pancavalli baccire = the pancavalli variety of betel leaves; prannedakayi plundu = the betel nut pieces that had been soaked in milk, were there; ...kudenjar tintn = the mouthsful, we comsumed; reg bdand = if you want; anilje bailg bannaga = when you come to the Anilaje eld; nledma = four-eight, that is, a few; lettd korpannaga = calling you, we shall give,; ...nigale pteroda vakkane knnaga = when I hear the style of your speaking; ortd bavudaro kadtd
12/10/2007 5:17:22 PM
English Translation
331
3059-3071 What a delusion! The chidren who had never come, have come; And have climbed the assembly hall that they had never climbed so far. Hey children Kti Chennaya, Of my husband you masters Gruel of the previous day; and in a small earthen pot, Curd are there; you eat. When she says, O the respected lady, are you listening? Wife of our uncle, served us the previous days cooked rice; And poured curd. While coming, we ate stomachs-full. At present, in our stomachs, there is no place even to belch. Now, from the Anilaje eld, When we go, hot rice, she will serve; And pouring, she will serve us milk. 3072-3082 The lady hears this. Hey children, Kti Chennaya, The betel nuts and leaves of my husband might be there, you eat. O the respectable lady, are you listening? Our respected uncle, around the well, In close proximity, the mundaballi betel creepers and around the satin wood, the pancavalli betel vines has planted. The betel nuts soaked in milk, there were and we ate our mouthsful when we came. If you want, When you come to the Anilaje eld, a few of them, calling you, we will give. Hey children, Kti Chennaya, when I listen to the style of your speaking, I wonder, whether preserving, you came? Or slashing, you came? O the respected lady, are you listening? If it remains, it will emit the viscous smell; if charred, it will produce the burnt smell. Do not waste time; to the Anilaje Wet eld, you go quickly. Before that, the round pack of the bonduc seeds; of the palle seeds, The oval-shaped bundle, you give.
12/10/2007 5:17:22 PM
332
bvundarnd = preserving, you came or destroying it, you came?; orind jiddu baru = if it remains, it will emit viscous smell; karinda karant bararu = if it is charred, it will emit burnt smell; lly kalevade = do not waste time; bga plend = go fast; kandjevuda kuruntu = the round pack of the bonduc seeds; palleda payya mudi = the oval shaped bundle of the palle seeds; koralendar = give us, they demand.
3083-3094 yin t kndr pondjvu tena bdu sadmal ponnulen lettere ginded prne pattavere kudpudu kyigoda pattaver battald ciligando pattaver anilje bailg bannag bari tdudu odddnd budyanta kadi nambe netter tyr pondjvu rde sadmal ponnule enna madmeye kyi tinter kyida tl ayidd dumbu pnaga pattada ne maguridilakka mugarudr rma rma perimatti kalan dartndriye pondjvu guddondriy pondjvu mnkuda mnkudi gder kekklda kariyamani kaddr kaita kariya kji dartr budyanta tigaled dpr
Word meaning: tena bdu = of her Bdu; sadmal ponnulen lettere = the maids, she calls; ginded = in a small pot; prne pattavere = she instructs them to carry milk; kudpudu = in a wicker dish; kyigoda pattaver = betel nuts and leaves, she tells them to take; battald = in a plate; ciligando pattaver = sandalwood paste, she tells them to carry; bari tdudu = in the nearby canal; odddnd = has owed; budyanta kadi nambe netter = the thick blood of Budyanta; tyr pondjvu = the lady she sees; rde sadmal ponnule = O maid servants; enna madmeye = my husband; kyi tinter = has consumed a lot of betel leaves and nuts; kyida tl = see the (juice) of the pn; ayidd dumbu pnaga = when they go a little further; pattada ne maguridilakka = like the fall of the royal elephant; mugarudr = she rolls down; dartndriye pondjvu guddondriy pondjvu = the lady thrashes and beats herself; mnkuda mnkudi gder = she removes the nose ring from her nose; kekklda kariyamani kaddr = from her neck, she cuts the chain of the black beeds; kaita kariya kji dartr = she breaks the black bangles from her hands; budyanta tigaled dpr = keeps them on the chest of Budyanta.
3095-3106 enna kannd kana dukko blele naduyonji nettid tre dtl trdu satyedtl ageldu adyr arlad prenki permenti nilata bermer tuyilekuppad anda pondjve kndar ereg jayavulla bermer enkaleg jaya voli myecci elye undo rma permetti klon arasakka pondjveg sandaya koriyr
12/10/2007 5:17:23 PM
English Translation
333
3083-3094 The lady hears this. The maids of her Bdu, she calls. In a small pot, milk she makes them to carry; In a wicker dish, betel leaves and nuts; and in a plate, sandalwood paste, she tells them to take. When she comes to the Anilaje eld, in the nearby canal, that has owed from the wounds of Budyanta Thick blood she sees. O maids, Of the betel leaves and nuts, that my husband had eaten, its juice Please see, she tells them. When she goes a little further, like the fall of the royal elephant, she falls down. O God, what a tragic moment! The lady thrashes herself; She beats herself. From her nose, nose-ring, she removes; From her neck, the chain of black beads, she cuts; from her hands, black bangles, she breaks; on the chest of Budyanta, She keeps them. 3095-3106 The sorrow in my eyes, O children, in the middle of your crowns (heads), As thick as a coconut tree; As broad as a canopy, To that extent, let it burn. Of the famous Holy place the Bermer let it be as seen by him. O the respected lady, are you listening? The Bermer who brings glory to you, Will bring glory to us as well. Is his grace, less for us? O God, They give a betting reply to the respected lady!
12/10/2007 5:17:23 PM
334
Word meaning: enna kannd kana dukko = the sorrow of my eyes; naduyonji nettid = in the middle your crowns (?); tre dtl trdu = as thick as a coconut tree; satyedtl ageldu = as broad as a canopy; adyr arlad = let it burn to that extent; prenki permenti nilata bermer = Bermer of the very famous place of worship; tuyilekuppad = let it be, as is seen by him; ereg jayavulla bermer = the Bermer who brings glory to you; enkaleg jaya voli = for us also he will bring glory; myecci elye undo = is his grace less for us?; arasakka pondjveg = to the lady Arasakka; sandaya koriyr = they give reply.
3107-3118 kandjvu kudurugu pyere akulu kandjvu bittbere kandjvuda kudurugoyII palleda payya mudi budiyry palleda payya mudi budiyry aguluyII bittbre a palleda pdylandr spa koriyr tammaln erajegy bannagund and blele kti Chennaya anilajeda bayil pvanagayII bla gelavudu ptare bannaga niklenavyII bannaga nikala mned kalevudni knnaga enkalappe dyiy
Word meaning: kandjvu kudurugu = to the island where bonduc seeds grow; pyere akulu = they go; kandjvu bittbere = to sow the bonduc seeds; palleda payya mudi budiyry = they unpack the oval bundle of the palle seeds; bittbre = they sow; a palleda pdylandr = let them grow into a forest of the palle trees; spa koriyr = they curse; anilajeda bayil pvanaga = when you went to the Anilaje eld; bla gelavudu ptare = you had gone with smiling faces; bannaga niklenav mned = while returning, on your faces; kalevudni = why there are traces of darkness?; knnaga = when asked; enkalappe dyi = our mother, Dyi
3119-3132 enkalappe dyige peddnaga mneda kalavu ptujiyII ptujnd panngund anda blele kti ChennayayII nigale suriya pulevu dnind knngayII ande tammalenna kendar r suriyan urdna pulevu ptjiyII ande blele kti chennay nigale bse knnagayII kal panpr nigale mnen tnaga magayII mnya kriyar kole tumbudar manya keri dsavundo nr nanji mni page nigalg andnngayII
12/10/2007 5:17:24 PM
English Translation
335
3107-3118 To the island of bonduc seeds, they go, To sow the bonduc seeds, in the island, The oval shaped bundle of the palle seeds, they unpack, And sow the palle seeds. Let these grow into a forest of the palle plants, They curse. To Eraje of their uncle, When they come, O children Kti Chennaya, To the Anilaje eld, when you went, You went with smiling faces; While returning, on your faces, why are there shades of darkness? When uncle asks, Our mother Dyi 3119-3132 when she gave birth, The dark tinge on our faces had not gone. When they say this, O children Kti Chennaya, Your rapiers are bent, Why are they bent? O the respected uncle, are you listening? The bends had not gone ever since they were sharpened (by the blacksmith). O children Kti Chennaya, When I hear the way you speak, It seems that you are lying. When I look at your faces, (it appears to me), You have killed somebody; you are carrying the stigma of manslaughter and you have committed the sin of murder. The water of this place has become poisonous for you; you have earned the enmity of the people, when he says
12/10/2007 5:17:25 PM
336
Word meaning: enkalappe dyige peddnaga = when she gave birth; mneda kalavu ptuji = the dark tinge on our faces had not gone,; nigale suriya pulevu dnind = in your rapiers, why are there bends?; ...suriyan urdna pulevu ptji = the bends had not gone when they were being sharpened (by the blacksmith); nigale bse knnaga = when I hear the way you speak; kal panpr = it appears that you are telling lies; nigale mnen tnaga maga = when I look at your faces, sons; mnya kriyar kole tumbudar = I feel that you have killed somebody and you are carrying the stigma of murder; manya keri dsavundo = you have the sin of killing someone; nr nanji = the water of this place has become poisonous for you; mni page nigalg ndnnga = the enemity of the people, you have earned, when it is told
3133-3146 riyanna tamml nr nanj nda dnil voduyII mnipagnda enca ippodu ippodundu knngundayII anda maga blele kti Chennaya nigal kndaryII nr nanji nda magay tt baccavoli mni page anday prd pakka bdd para rjya patyodu ayin kndrlar riyanna kndrayII a ballle nanky benere kambla kortere kamblag puna l arma palo payir kordujryII balller bdugu pyiy anna ballle bdugu pyind panngay
Word meaning: nr nanj nda = if the water has become poisonous; dnil vodu = what should be done?; mnipagnda = if we incur the enemity of the people; enca ippodu = how should we behave?; nr nanji nda maga = if water has become poisonous, my sons; tt baccavoli = we can drain water by hands; mni page anda = if you have incurred enemity of the people; prd pakka bdd = running, you have to leave the place; para rjya patyodu = and to another kingdom, you have to go,; ayin kndrlar = they hear this; ballle nanky = the Balll, for us; benere kambla kortere = to cultivate, has granted the Kambula eld; kamblag puna = however, whatever is needed for the cultivation of the Kambula eld; l arma palo payir (?) = the things and the natural sources; kordujr = has not given
12/10/2007 5:17:25 PM
English Translation
337
3133-3146 O the respected uncle, if the water, poisonous It becomes, what is to be done? If we incur enmity of the people, how are we To behave? When they ask, O children, Kti Chennaya, Are you listening? If water becomes poisonous, children, It can be removed by draining; if people have turned against you, Running, to a neighbouring kingdom, you have to go. They listen to this. O elder brother, are you listening? The Balll, for us, had given the kambula eld to cultivate. The things required for the kambula cultivation Fruit-bearing trees and cattle, he had not given. Shall we go to the Bdu of the Balll, elder brother? Let us go to the Bdu of the Balll, he says.
12/10/2007 5:17:26 PM
338
3147-3162 ballle bdugu ppr blelu ne bkil dntuvreyII cvadidadi mutt kulludi ullyag balllegyII solme ullya solmennga balle blel kullennagyII andey ullya batti kajja dumbu kullenayII kajja piry anda blele kti Chennaya panleyII nigulu batti kajja panld ande ullya enkalegyII benere kambla kortar kamblag pi larmyII al armo palobari kortjar ryII
Word meaning: benere kambla kortar = you had given us the Kambula eld for cultivation; kamblag pi = whatever is required for cultivation; larm palobari (?)= the things and the natural resources; kortjar r = you had not given.
3163-3176 ande blele kti Chennaya dni bdu knle yn korpendryII anday ullya bdud edurudu kinnigend nlagend uppunv radd...yII kinnigend nlagendenpi radd treda marat onj mara korlend pannagayII yin budle badal knleyn korpend pannagund bkerda kdidunduyII bkere kdidundu kinnikundig nla kundigenpi radd pilata marat onjyII mara korlend pannagundu yin budledyII anda maga yin budle badal dnibdu knle yn korparendryII
Word meaning: dni bdu knle = ask what you want; yn korpendr = I will give you,; bduda edurudu = in front of the Bdu; uppunv radd ...treda marat = out of these two coconut trees; onj mara korlend pannaga = you give us one of the trees, when they ask; yin budle badal knleyn = leave them aside, ask for something else; korpend pannagund = I will give, when he says; bkerda kdidundu = at the end of the front dry eld, there are; ...radd pilata marat = out of the two jackfruit trees; onj mara korlend = give us one of the trees,; pannagundu = when they demand; yin budled = leave them aside; badal dnibdu knle = instead, ask for something else; yn korparendr = I will give you, he says.
12/10/2007 5:17:26 PM
English Translation
339
3147-3162 To the Bdu of the Balll, the children go. They cross the giant door; And climb the steps of the assembly hall. To the siiting Master Balll, Salutation master, salutation, when they say, Come children, sit, says the Balll. O master, the task for which we have come, Is rst; of our sitting That task is afterwards. O children, Kti Chennaya tell me The task for which you have come, you tell me. O master, for us To cultivate, the kambula eld, you had given; The things required for cultivation The fruit-bearing trees and cattle, You had not given. 3163-3176 O children, Kti Chennaya, what do you want, you ask; I will give. O master, in front of the Bdu Kinnigende and Nlagende Two Coconut trees are there. Out of these, One of the trees, you give to us. Leave them aside; ask for something else, I will give you. At the end of the front dry eld Kinnigundige and Nlakundige Two jackfruit trees are there. One of the trees, Give to us. O my sons, leave them aside; Instead of these, something else, You demand; I will give you.
12/10/2007 5:17:27 PM
340
3177-3190 aiyala bityarda aindu mudi ari pund ullya mvala bityarid...yII munndu mudi ariy avu onji ptero budle magyII badal ovu bde nikl knlandr kinni tumb nlara tumbenpiyII radd majaldda onji majal korlennagy yin budle badal dniyII bd knle yn korpendr ully balllyII re bd kidel kilarod und ullya kinnikli nlakliyyII nla klinpi radd ermed onji erme korodannaga rde blelyII
Word meaning: aiyala bityarda = if ve ballas of the paddy seeds were to be sown; aindu mudi ari pund = ve hundred mudis of rice; ullya = would be produced, O master; mvala bityarid = if three ballas of the paddy seeds were to be sown; munndu mudi ariy = three hundred mudis of rice, one would get; avu onji ptero = this matter; budle mag = leave aside, my sons; badal ovu bde = instead, any other thing if you want; nikl knlandr = you ask; ...radd majaldda = out of the two large wet farm lands; onji majal korlennagy = give one of them; ...re bd kidel kilarod = in the cow pen of your Bdu; und ullya = are there, O master; ...radd ermed = out of the two she-buffaloes; onji erme = one she-bufalo; korodannaga = you have to give us, when they ask;
3191-3204 anda maga ball kti Chennaya nigulu kndar enna bottudu putiyryII yn snkay ynl snkyi mkedd nikklu yenk srtaka maltaryII enna bdudu ullry padrd mande, abbdulu iruvereg iruverenyII korodundu pand kndarda mag yn snkyi mkeg nigalg koradattayII and ully balll kndar r appe enkulu blel ande ullyyII inik appen bleln oppu kattuvar r maldiriyII ireg enkalg inik raddnd ande ullya balllyII
Word meaning: nigulu kndar = you listen; enna bottudu putiyr = you were born in my dry land; yn snkay = I had made arrangements for your upbringing; ynl snkyi
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English Translation
341
3177-3190 If ve ballas (of seeds) were to be sown, one would get ve hundred mudis of rice; O master, if one were to sow three ballas of seeds, One would get three hundred mudis of rice. (Give us one of these.) Keep aside this demand, my sons; Instead, ask anything else. Kinnitumbe and Nlaratumbe Two large wet paddy elds are there; one of these, you give to us. Leave these aside; in their place, what do You want, ask; I will give you, Says, the master Balll. In the cow pen of your Bdu, O master Kinnikli and Nlakli Two she-buffaloes are there; one she-buffalo Give to us. Hey Children 3191-3204 O children, Kti Chennaya, listen. You were born in my dry land; And I had arranged for your upbringing. For the love of arranging your upbriniging, you have, for me, Paid rich dividends! In my Bdu, there are twelve queens. For two of you, two (queens) Should be given, if you demand, O my sons, for the love of arranging for your upbriniging, I have to give, wont have I to? O master Balll, are you listening? Mothers like queens; we, as their children; O master, Today, between us, a wrong relationship, You have tried to suggest. Today, the bond that existed between us, is broken, O master Balll.
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342
mkedd = for the love of bringing you up; nikklu yenk srtaka maltar = you have returned the favour!; enna bdudu ullry = in my Bdu, they are there; padrd mande abbdulu = twelve queens; iruvereg iruveren = for two of you, two; korodundu pand kndarda mag = if you demand, my sons; yn snkyi mkeg = for the love of bringing you up; nigalg koradatta = I have to give you, wont I have to?; appe = they are like our mother; enkulu blel = and we are like their children; inik = now; appen bleln = between mother and children; oppu kattuvar = you are implying an improper relationship; r maldiri = that is what you have done; ireg enkalg inik raddnd ande = the relationship between you and us is broken today
3205-3216 ain baccird cottu gdr balll kulluna gaddigd gadi dyere cvad jappuvr ne bkil kadapung kuru bkildyII poggudond budyante saitna svuda le ballle jakkaleg kondu avulu kornagund le tyryII le tyr kannud galagala dukko budr rde blel kti ChennayayII budyante saitd budyatalakkatti budyante nana mlg bdudu putte nigulu pyardyII nigulu pyard nigalelakkatti blelenna bottur puttyryII jatti cvadi mittl balle nigulu knyvu korpedennaga ande ullyyII
Word meaning: ain baccird cottu gdr = they pinch off the stalks of the ve betel leaves; balll kulluna gaddigd = on the throne of the Balll; gadi dyere = they keep, to announce their boycott; cvad jappuvr = they descend from the assembly hall; ...kadapung = when they are about to cross; kuru bkild = from the back door; poggudond = enters; budyante saitna svuda le = a palm leaf message of the death of Budyanta; ballle jakkaleg = on the lap of the Balll; kondu avulu kornagund = when it is kept; le tyr = he reads the palm leaf message; budyante saitd = if Budyanta is dead; budyatalakkatti budyante = a Budyanta of the type of Budyanta; nana mlg = in future; bdudu putte = might be born in the Bdu; nigulu pyard = if you go away; nigalelakkatti blelenna = the children like you; bottur = in this dry land; puttyr = would not be born; jatti cvadi = the assembly hall from which you have descended; mittl balle = please climb up; nigulu knyvu = whatever you ask; korpedennaga = I will give you, when he says
12/10/2007 5:17:28 PM
English Translation
343
3205-3216 The stalks of the ve betel leaves, they pinch off; and keep the leaves on Ballls throne to impose a boycott; And descend the assembly hall. When they cross the giant door, from the back door, Arrives a palm leaf message of the news of the death of Budyanta. When the palm leaf message is placed on the lap of the Balll, he reads the palm leaf message; And sheds continuous tears. Hey children, Kti Chennaya, If Budyanta is dead, another Budyanta of his type, in future, Might be born in the Bdu. If you go away, The children like you, in this dry land, Might not be born again. The assembly hall from which you have descended, please climb up; whatever you ask, I will give. O master
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344
3217-3230 ande ullya ballly jatti cvadla enkulu mittvya yII atyi balll mned tirga tvya undiyII iret unayankolu gattida gasagda benayoyII mri eruta beri pjyandu pandryII riyanna nama para pakkogu pyada nankyII benare benni bittdappare eru koruvere nveru mune korvereyII benere benni bittare bitt dappare eru koruvereyII
Word meaning: jatti cvadla = the assembly hall from which we have descended once; enkulu mittvya = we will not climb again; gattida gasagda benayo = surely we will not indulge in betrayal; mri eruta = the buffalo that has been sold; beri pjyandu = we will not caress its back,; nama para pakkogu pyada = if we go to a different place; nank benare benni = for us to cultivate, elds; bittdappare eru koruvere = to sow seeds and to plough, buffaloes, would the people of that place give?; nveru mune korvere = ploughs and shafts, would they give?...
3231-3240 nigu namo pdyatta karbod kotyad nver goldena gri adedena pattu guddudnayII kenugo pyind pander agulu karbod kotygla pyeryII riy svara kndan y nver griyana gri adedana patt guddudnay II panru nradana inik korpanand knnaga nig barvarnd ennide blele nver griyeynyII nveru griye gri adeteye patt guddiye panoru nrye inik nigal and bleleyII
Word meanig: nigu namo = that day, we; pdyatta karbod kotyad = had kept in blacksmiths shed, didnt we ?; nver goldena gri adedena = has he made the plough and plugged the hole made to x the shaft?; pattu guddudna = has he hammered the nails?; kenugo pyind = to ask, let us go,; pander agulu = they tell; karbod kotygla pyer = to blacksmiths shed, they go; riy svara kndan y = Hey svara, are you listening?; nver griyana = have you made the plough?; gri adedana = have you plugged the hole?; patt guddudna = and hammered the nails?; panru nradana = have you xed the ploughshare?; inik korpanand knnaga = can you give it today? when they ask; nig barvarnd ennide blele = I thought you would come on that day, children; nver griyeyn = I had made the plough;
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English Translation
345
3217-3230 O Balll, the assembly hall from which we have descended once, We will not climb again; The face of the Balll that we have seen once, We will not see again; The leaves in which we have eaten once, In those leaves, we will not eat again. Surely Betrayal, we shall not indulge in; The buffalo that has been sold, we will not caress its back, They tell the Balll. O elder brother, to another place If we go, for us To cultivate, elds; to sow, seeds; to till, buffaloes; would the people give? Ploughs; and shafts for the ploughs, would they provide? To cultivate, elds; to sow, seeds; to till, Buffaloes, would they give? 3231-3240 On that day, in blacksmiths shed, we had kept (the materials for a plough). Had he prepared the plough and plugged the hole and hammered the nails? To ask him, let us go, they say. To blacksmiths shed, they go. Hey svara, are you listening? The plough, have you made? The hole, have you plugged? The nails, have you hammered? The ploughshare, have you xed? Can you give it today? On that day, you would come, I thought, O children. The plough, I had made; The hole, I had plugged; the nails I had hammered; The ploughshare, I had xed. Today, your, O children
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346
gri adeteye = the hole, I had plugged; patt guddiye = the nails, I had hammered; panoru nrye = the ploughshare, I had xed; inik nigal and blele = O children, today, your
3241-3248 parmale mjikdida bregere konoyer inik bdnda nvesagasveru grinyII nvera grin kotyadundu patt guddule nigule tigaled dlendd plend pandryII riya ysvara la kendan varso karid varsoddu bhmig bara baruveyII nveru enkule nina tigaled dpondander ysvaran avuleye eddu unduveryII
Word meaning: parmale mjikdida = Parmales three divisions of; bregere konoyer = the landlords have taken it; inik bdnda = if you want today; ...kotyadundu = in the shed, it is there; patt guddule = hammer the nails; nigule tigaled dlendd plend = on your chests, you keep and go,; pandr = he tells; varso karid varsoddu = after this year; bhmig bara baruve = there will be drought; nveru enkulu nina tigaled dpondander = we will keep the plough on your chest; yisvaran avuleye eddu unduver = there only, they push and press him hard (strangulating him).
Note: nvesagasveru is a meaningless jumble of interpolated syllables found in

the original. 3249-3258 gnoda sankud nig kortune gno ddeno enne ddeno knugandryII gnoda sankuna illag bannagunduy gnoddana enne ddana knnagayII nig barvarund enniye balele gnadett enne dna knda darinde enne gsunduyII inik nigal punak pjilendu pannaga dvere nandalgu maipu enne enkale punokyII enkale punok pjodu pjodndr gnada sankunu agulu eddondryII
Word meaning: gnoda sankud = to Sanku, the oil miller; nig kortune= that we had given, then; gno ddeno enne ddeno = whether he had started the mill and extracted oil; knugandr = let us go and ask,; gnoda sankuna illag = to the house of the oil miller, Sanku; bannagunduy = when they come; gnoddana = Did you start the mill; enne ddana = and extract oil?; ...gnadett = I had extracted oil; enne dna knda = the big jar in which I had kept it; darinde enne gsundu = broke and the oil spilt; inik nigal punak = today, on your dead bodies; pjilendu = you apply it,; dvere nandalgu maipu enne = the oil that is to be used for the eternal ame of God; enkale punok = on our dead bodies; pjodu pjodndr = must be applied, that is what you are saying?; gnada sankunu = the oil miller, Sanku; agulu eddondr = they press him hard.
12/10/2007 5:17:30 PM
English Translation
347
3241-3248 landlords of the three sides of Parmale, have taken the plough. If you want today itself, the one Is there in the shed. Hammer the nails; Keep it on your chests and go, he tells. Hey svara, you listen, The year after this, there will be famine on the earth; We will keep the plough on your chest, then, they tell. There only, they push svara and press him hard. 3249-3258 To the oil miller, Sanku, what we had given, Had he put it in the mill and extracted oil? let us ask. They go to the house of the oil miller, Sanku. Did you start the mill and extract oil? they ask. That you would come on that day, I thought, O children; and started the mill. The jar in which I had stored the oil, broke; and the oil, spilt. Today, you can apply that oil on your dead bodies. The oil meant to be used to light the eternal ame of God, On our dead bodies, are you saying that we should apply? They push and press hard, the oil miller, Sanku.
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348
3259-3272 riyanna nama nana pyindr kara malpi annunde ve kattdne kudpe dten bragurkeyII nra karkola unda knuga pyindr riy veda annu kndana yII ve katudana kudpe dtan kndary nig nigul barparnd enniya bleleyII ve katya kudpe dyandene ve nig mugind kudpe darind...yII inik nigele bdnda kotyadundu dardi kudpeda duyII nigale punakku tkare bdnda konelender enkale punak tkare bdnda konelender yII enkale punak tkara knovodonder avul annuna edpundryII
Word meaning: nama nana pyindr = now let us go; kara malpi annunde = the potter, Annu; ve kattdne = had he set up the kiln?; kudpe dten = had he kept pots in the kiln?; bragurke = does he have large vessels to boil paddy?; nra karkola unda = does he have water jars?; knuga pyindr = to ask, let us go; riy veda annu = O the kiln-owner Annu; ve katudana = did you set up the kiln?; kudpe dtan = did you keep the pots for baking?; kndary = they ask; ve katya = I had set up the kiln; kudpe dyandene = and kept the pots for baking; ve nig mugind = the kiln was nished, then; kudpe darind = the pots broke; inik nigele bdnda = if you want them today; kotyadundu = they are there in the shed; dardi kudpeda du = the broken pieces of the pots; nigale punakku tkare = to hang in front your dead bodies; bdnda = if you want; konelender = you can take,; enkale punak tkare = to hang in front of our dead bodies; bdnda konelender = if we want, we should take?; ...avul annuna edpundr = there only they push and press him hard.
3273-3282 dalyada blu illag aguly pyere andaya dalyady blu kndanyII kuntu toydana madi maldana korpanondu pannagunde ando blle anig barparnd enniye ynyII kunt toyitt madi malte madi kuntuy madi kuntu kuntundu kuntla parind...yII inik bdnda call gidikedu parkat kuntudu nigale punakko poddenodu plend pannagayII enkale punak podded blu indre dalyada blunu eddundryII
Word meaning: dalyada blu illag aguly pyere = they go to the house of Washerman Blu; andaya dalyady blu = O Washerman Blu; ...kuntu toydana = did you wash our clothes; madi maldana = and make them clean?; korpanondu = can you give them?; pannagunde =
12/10/2007 5:17:31 PM
English Translation
349
3259-3272 O elder brother, let us now go to the pot maker, Annu. Had he set up the kiln and kept the pots to bake? The large vessels to boil paddy, And water jars, does he have? Let us go and ask him. Hey, the kiln owner, Annu, are you listening? Did you set up the kiln and keep the pots for baking? they ask. You would come on that day, I thought, O children. I had set up the kiln; and kept the pots for baking. The work of the kiln was nished then only. The pots broke; And if you want them today, in the shed, they are there The broken pieces of the pots. If you want to hang them in front of your dead bodies, you can take them. If we require them to hang before our dead bodies, we should take them? To hang in front of our dead bodies, we should take them? they ask. There only, they push Annu and press him very hard. 3273-3282 To the house of washerman Blu, they go. O washerman Blu, are you listening? Did you wash our clothes and clean them? Can you give them now? O children, on that day, you would come, I thought. I had washed the clothes and cleaned them. The clean clothes, tore. If you want them today, in the broken coconut palm screen, the torn clothes are there. Wrap on your dead bodies and go, he says. On our dead bodies, they must be wrapped, O Blu? they ask. They push and press him hard (strangling him).
12/10/2007 5:17:32 PM
350
when they ask; kunt toyitt = I had washed the clothes; madi malte = and cleaned them; madi kuntuy = the cleaned clothes; kuntundu kuntla = these cleaned clothes; parind = tore; inik bdnda = if you want them today; call gidikedu = in the broken coconut palm screen; parkat kuntundu = the torn clothes are there; nigale punakko poddenodu plend = wrap them on your dead bodies and go,;enkale punak = on our dead bodies; podded blu = must be wrapped, O Blu?; indre = they ask.
3283-3296 nanala namma pyndr pandre pdanradeyII mattinrade arasu ballla rjydend pnagavuluyII srala kattd srala baragr kalla kattd kta kdondu uppo samayduyII kti Chennayan tyr anda kti Chennaya bna annavunduyII nila kiracondu pper dni anda balle knnagunde a avven kndryII ryendre bragre enkulu bna annavondu nilakiraconduyII nilakiracondu ppini att nigl tpina madal mandruyII
Word meaning: pdanrade mattinrade = names; arasu ballla rjydend = to the kingdom of the king Balll; pnagavulu = when they go; srala kattd = on a public platform; srala baragr = many landlords; kalla kattd = on a stone platform; kta kdondu uppo samaydu = when they are in a meeting; kti Chennayan tyr = they see Kti Chennaya; bna annavundu = looking at the sky; nila kiracondu = and scratching the ground; pper dni = why are you going?; ryendre bragre = O landlords; enkulu bna annavondu nilakiracondu ppini att = looking at the sky and scratching the ground, we are not going; nigl tpina = the way you are looking at; madal mandru = in the thick foliage
3297-3306 madal mandade dindy satulla kubeta trnla tigal muduriyII tigal muduri ponnan sral bragereg sandaya aagul koriyryII ande blele kti Chennaya nigulitti rjyodu arasu balll knnagund and baragreyII bannag ittr solmela pddo pnag ullrda solme pduvandryII yiddla dumbe ppr pnag sankoda tr kadadryII
12/10/2007 5:17:33 PM
English Translation
351
3283-3296 Let us now go, they tell themselves, To the Pdanr Mattinrs king Ballls kingdom, When they go, On a public, stone platform, many landlords, in a meeting, They are there. At that time, They see Kti Chennaya, O Kti Chennaya, Looking at the sky, And scratching the ground, why are you going? When they ask, They listen to this. O gentlemen landlords, looking at the sky, And scratching the ground, We are not going. The way you look at us, The thick foliage 3297-3306 of the top of a coconut tree, A chest-developed Girl, you seem to see, to the landlords, They give a tting reply. O children, Kti Chennaya, in your kingdom, the king Balll, Is he there? When they ask, O landlords, When we came, he was there; we had offered salutation; if he is there when we return, We shall offer our salutation again, they retort. They go further. As they go further, A wooden bridge over a small river, they cross...
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352
Word meaning: dindy satulla kubeta trnla = of the top of a coconut tree; tigal muduri ponnan = like the chest-developed girl, (it appears to you),; sral bragereg = to the landlords; sandaya agul koriyr = they reply; nigulitti rjyodu = in your kingdom; arasu balll = the king Balll?; and baragre = O landlords; bannag ittr = when we came, he was there; solmela pddo = we had offered salutation; pnag ullrda = if he is still there when we return; solme pduvandr = we will offer salutation,; yiddla dumbe ppr = they go further; sankoda tr = a small wooden bridge over a rivulet; kadadr = they cross.
3307-3318 sankoda tr kadadr sunkoda kattg bannagunde sunkad dreyII sonko korle kattala dntlend pannag yin kndryII katta jappula sunkala pattland pannag yin knd a arasu balllyII arasu balll batterd enkul kuldinadeg satya dandeyII sattye dand jpd kuldinade sunko korpre nigalelekkitti biruverndyII nigelelekkitti biruvere jkuleg katte jappdo sunka kti Chennayanu pattodond panngayII
Word meaning: sunkoda kattg = to the toll-collection platform; sunkad dre = the tollcollector, Dre; sonko korle = pay the toll; kattala dntlend = and cross the toll booth,; katta jappula = come down from the platform (booth); sunkala pattland pannag = and collect the toll, when they say; yin knd = he hears this; a arasu balll batterd = even when the king Balll comes; enkul kuldinadeg = where we sit; sattye dand jpd = putting down the palanquin with the canopy; kuldinade sunko korpre = comes and pays the toll at the place where we sit; nigalelekkitti biruvere jkuleg = for the children of Biruver like you; katte jappdo = why should I get down from the platform; sunka kti Chennayanu pattodond = and collect the toll from Kti Chennaya?
3319-3330 t baluvyi sunkada dren ill badkyII sdane tvodann sunkoda drena illagyII pnga otte mane parkate paje callu kambliyII andayann imbyan nana sunkoda kattd...yII dvere ballind pandr sunkoda dren eddondreyII namo nana pyindr ayidla dumbu bannagundeyII
12/10/2007 5:17:34 PM
English Translation
353
3307-3318 and come to the toll-booth. When they come, The toll-collector, Dre, Pay the toll and cross the booth, he says. They hear this. Come down and collect the toll, they tell. Even the king Balll, When he comes at the toll booth, The palanquin with the canopy, He tells to put down; as we sit, in the booth, he pays the toll. For Biruver like you For the children of Biruver should I come down from the platform And collect the toll from Kti Chennaya? 3319-3330 Is the toll collector Dre, so powerful? Of his house and the household things, Investigation, we have to do, O elder brother. To Dres house, When they go a low wooden seat with holes; a torn Mat and a shredded blanket (they nd). O elder brother, now onwards, this fellow, In the toll booth Should not remain. They press the toll-collector Dre, hard. Let us now go from here, says younger brother. They move further from there. ]
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354
Word meaning: t baluvyi sunkada dren = so powerful is the toll-collector, Dre?; ill badk sdane tvodann = let us investigate his house and the household things; sunkoda drena illag = to the house of the toll-collector; pnga = when they go; otte mane = a low wooden seat with holes; parkate paje = torn mat; callu kambli = torn blanket; imbyan nana = this fellow, now onwards; sunkoda kattd = in the toll booth; dvere ballind pandr = should not be kept, he says; sunkoda derene = the toll-collector, Dre; eddondre = they press him hard (strangulating him); ayidla dumbu bannagunde = when they come further
3331-3342 nyyala darmoda katteg bannagund riyanna nankyII nank onji angadan parde asar sanipodug onjginde nryII onji gindye nry korodundu pannagund yin kndryII yin kndr anda blele paddayi bkild kallda maryi sancd...yII kancida kairanka unduy nr parle parlennaga and berana ryII l mande parinr enkulu paray irenavu gindyd...yII
Word meaning: nyyala darmoda katteg = to the platform of justice and free hospitality; nank onji angadan parde asar sanipodug = we have to drink water to quench our thirst; onjginde nr = in a small vessel, water; korodundu pannagund = somebody has to give to us, he says; paddayi bkild = at the door to the west; kallda maryi sancd = near a stone tub; kancida kairanka unduy = there is a bronze vessel with handle; nr parle parlennaga = drink water, when he says; and berana = O Brahmin; l mande parinr = the water consumed by the public; enkulu paray = we will not drink; irenavu gindyd = from your vessel
3343-3358 onji ginde nry korodundu pannagunde and blelyII enna onj gurul dvere pje malpun onj gind uppunuyII ayin nigaleg muttere onji korpujind pandre ayin kndryII ande batre ayinl korjard malle ijji enkulu pasudiyII suryada manen byig dpo nr budle budlennaga paray doggoluyII briyr suryada munen byig dnga palay nrn pariyryII meggye suryada munen byig dyre doggolu bruduyII kullnag berene suryada munek nr nr budnaga kenci mseyeII
12/10/2007 5:17:35 PM
English Translation
355
3331-3342 At the platform of justice and free hospitality, they arrive. When they arrive, O elder brother, We need to drink water and quench our thirst. One small vessel of water, Somebody, please give. When he says, He (the Brahmin) hears this. O children, at the door to the west, Near a stone tub, There is a bronze vessel with handle; drink water from it. O Brahmin, The water drank by other people, we will not drink. From your vessel 3343-3358 one pot of water, please give. When they say, O children, With which I perform the worship of God and my teachers, only one Vessel of this kind, is there. That one, for you to touch, I will not give, he tells. They hear this. O the respected Brahmin, if you cannot give that, does not matter. The ones we are holding Our swords, their tips we will keep in our mouths; you pour water. Elder brother, kneels Down and keeps the tip of his rapier in his mouth, And drinks water. Younger brother, with the tip of his rapier, in his mouth, Kneels down And waits. The Brahmin, on the tip of his rapier, Water, when he pours, the reddish moustache
12/10/2007 5:17:35 PM
356
Word meaning: onji ginde nry = one vessel of water; korodundu pannagunde = please give, when they say; enna onj gurul dvere pje malpun = to perform my daily worship of God and my teachers; onj gind uppunu = there is only one vessel of this kind; ayin nigaleg muttere = that one, for you to touch; onji korpujind pandre = I will not give, he says; ayinl korjard = if you cannot give that; malle ijji = does not matter; enkulu pasudi suryada manen = the rapiers that we are holding, their tips; byig dpo = we will keep in our mouths; nr budle = pour water on them,; paray doggolu briyr = elder brother kneels down; suryada munen = the tip of his sword; byig dnga = when he keeps in his mouth; palay nrn pariyr = elder brother drinks water; meggye = younger brother; suryada munen = the tip of his rapier; byig dyre = keeps in his mouth; doggolu brudu kullnag = kneeling down, when he sits; suryada munek = on the tip of the sword; nr budnaga = when he pours water; kenci mse = reddish moustache
3359-3372 kedar kannn tyr y bernag kaiy gada gada nadgnd...yII pdtudu mnkuda soyilg nr pnag didka lakkuvr megya ryII ande batre kndar r incen maltd t mandnyII kertarnd pannaga berne pdtd manpana klduyII palay panper anda megya bernan radd bendnda kabetini keridsoyII undugend pannga andayanna nana mr ren kerre uppunuyII anda megya radd enyanda enan keridso und...yeII
Word meaning: kedar kannn = the angry eyes; tyr y = he sees; bernag kaiy = the hands of the Brahmin; gada gada nadgnd = shakes violently; pdtudu = out of fear; mnkuda soyilg = to the nostrils; nr pnag = when water goes; didka lakkuvr megya r = younger brother gets up, in a ash; ande batre kndar r = O the respected Brahmin, are you listening?; incen maltd = by this way; t mandn kertarnd = how many people, have you killed?; berne pdtd = the Brahmin, out of fear; manpana kldu = when he remains quiet; palay panper = elder brother says; bernan radd bendnda = if you beat the Brahmin; kabetini keridso undugend = the sin of killing the celestial cow, you will incur,; nana mr ren kerre uppunu = to kill whom, should he survive?; radd enyanda = do not feel bad; enan keridso und = you will incur the sin of killing me.
12/10/2007 5:17:36 PM
English Translation
357
3359-3372 and the angry eyes, he sees. The hands of the Brahmin, Tremble violently, Out of fright. To the nostrils, when the water enters, in a ash, Younger brother gets up. O Brahmin, are you listening? By this way, How many people, Have you killed? he asks. The Brahmin, out of fear, Keeps quiet, Elder brother tells, O younger brother, the Brahmin, If you beat, the sin of killing the celestial cow, you will incur. Elder brother, in future, To kill whom, should he survive? O younger brother, do not feel bad; Like killing me that sin you will incur (if you beat him).
12/10/2007 5:17:37 PM
358
3373-3380 andando blel kti Chennaya nigalegonji dusto panpeyn avu andd bannag netten balle enan ortd pleyII attnda blel kerd plendre, ayin kndre baleluy darmoda katted kulliyeragulu budoddu berne panperryII panjada padavudu marat mara oli nilat nila oli katta kval kti Chennaye barperge de agalen kerodund kulluvryII nigalego bokkoryago enk gottujji batr panpery yin kndr pperagl alondadkede kuduru nelliy
Word meaning: nigalegonji dusto panpeyn = for you, I will tell you about a danger; avu andd = if it comes true; bannag netten balle = while returning, come this way only; enan ortd ple = save my life and go; attnda = if it is not true; blel kerd plendre = O children, kill me and go; .kulliyeragulu = they sit; budoddu = from the beginning; berne panperr = the Brahmin tells; panjada padavudu = in the plains of Panja; marat mara oli = in the trees, there is treachery; nilat nila oli = on the ground, there is treachery; katta kval = there is strict vigilance; kti Chennaya barperge de = that Kti Chennaya would come there; agalen kerodund kulluvr = they are waiting to kill them; nigalego bokkoryago = for you, or for somebody else; enk gottujji = I do not know,; batr panpery = the Brahmin tells; pperagl = they go; alondadkede kuduru nelli = to Alonda, a small island of amla trees (the Indian gooseberry).
3381-3396 pnagavulu kyi mruna kntama ponjvu kyi mruyII kuruve tumbond barper r blelu ppun tyeryII blelen tyre kisk teltre yin tyr bleluyII andanda ponjv kndar ru marl td teltaryII porlu tdu teltarnnaga anda blele kndar yII mudayidd mduvr sryanryana dver paddyi kantvryII arena mned orpottudavu carogndala kariya kiranyII pattunde nigal mneddla ijji maga enk santsuyII
Word meaning: pnagavulu = when they go; kyi mruna kntama ponjvu = the lady Kntama, the seller of nuts; kyi mru kuruve tumbond barper = carrying on her head, a basket for selling nuts, she comes; r blelu ppun tyer = she sees the children as they go; ...kisk teltre = suddenly, she laughs; yin tyr blelu = the children notice this; andanda
12/10/2007 5:17:37 PM
English Translation
359
3373-3380 O children Kti Chennaya, I will tell you a prophecy; If it turns out to be true, while returning, come this way only; sparing my life, you go; If it is otherwise; you kill me and go, he tells. The children hear this; On the platform of free hospitality, they sit. From the beginning, the Brahmin tells, On the plains of Panja, there is treachery in the trees and treachery on the ground. There is strict vigil. Thinking that Kti Chennaya would come by that way, the agents of Panja are waiting to kill them. Whether they are waiting for you, or for somebody else, I do not know, tells the Brahmin. They listen; and to Alonda, the island of amla trees, they go. 3381-3396 As they walk along, the seller of nuts, lady Kntama, That which is used for selling nuts That basket carrying on her head, she comes. She sees the children, Walking along. On seeing the children, suddenly, she laughs. This, The children notice. O lady, please listen. Have you laughed at our childhood pranks? Or at our charm? O children, please pay attention. In the east, rises the God Sryanryana; And in the west, he sets. On his face, even for a while, Just for appearance, the dark rays, Stick. On your faces, not at all, They are there, my sons. Hence, I am happy.
12/10/2007 5:17:38 PM
360
ponjv kndar ru = O lady, are you listening?; marl td teltar porlu tdu teltarnnaga = have you laughed at our mischief or charm? when they ask; arena mned = on his face; orpottudavu = at least once; carogndala = just for appearance; kariya kiran pattunde = black rays cover his face; nigal mned = on your faces; dla ijji maga = there is nothing of the kind, my sons; enk santsu = I am happy.
3397-3410 panjada padavudu marat mara oli nilat nila oli katuvoliyII uller maga nigaleg bokoriyagand gottujjiyII bla jkd jpndu plend r pannagyII andando ponjv kndaro r r pali enkulu megyadluyII inig r kyi mrun buddu kto kattoduyII karbas dappdu ari polik korodu panavu baddigyII panavu baddig pdodundr spa koriyr avedd dumbuyII
Word meaning: bla jkd = with ample caution; jpndu = carefully; plend r pannag = you go, when she says; r pali = you are our elder sister; enkulu megyadlu = we are your younger brothers; inig r = from today onwards; kyi mrun = the job of selling nuts; buddu = you have to leave; kto kattodu = rear bison; karbas dappdu = till the elds with high-breed oxen; ari polik korodu = you loan rice on higher returns; panavu baddig = money, on interest; pdodundr = you have to lend, they advise her; spa koriyr = they bless her; avedd dumbu = further than this
3411-3426 yiddla dumbu pnagvundu boliya nellidva marat...yII kyi nlnga andaya anna ynonji sakun tpendryII suryada munet nellida kyig onji pett gpunagyII nettu aindu cru tnd munet munndu cru nd...yII kyi balipuna ravusnuge panjada padavudu kveli kulludiyII mundlu maratitti nakulu tirt brudu pullu tucciyeryII tirtitti mandlu priyragulu parmale kd pattuvryII panjada padavugu pnag avullu portu varkade tnd...yII
12/10/2007 5:17:38 PM
English Translation
361
3397-3410 On the plains of Panja, there is treachery in the trees; And treachery on the ground. Keeping strict vigil, People are there, my sons. For you, Or for somebody else, I do not know. With ample precaution and safeguard, You proceed, she advises. O lady, are you listening? You are our elder sister and we are your younger brothers. From today onwards, the job of selling nuts, You give up. Raise bison; With the help of high breed oxen, till the elds; rice on higher returns, You give; to earn interest, money, You lend, They advise her and bless her. Farther than this 3411-3426 when they go, In the white amla tree, Fruits hang. O elder brother, I shall experiment with a prophecy, he says. With the tip of his rapier, the amla fruit, When he hits, From the handle, ve hundred pieces; And from the tip, three hundred pieces become. The speed at which the pieces y, On the plains of the Panja, who are keeping vigil Those people and those who are on the trees, Fall down and chew grass. Those who are on the ground, run away; And enter the forest of Parmale. When Kti Chennaya reach the plains of Panja, It has already become evening.
12/10/2007 5:17:39 PM
362
Word meaning: yiddla dumbu pnagvundu = when they go; boliya nellidva marat kyi nlnga = in the white amla tree, when the fruits hang; ynonji sakun tpendr = let me experiment with a prophecy,; suryada munet = from the tip of his rapier; nellida kyig onji pett = at the amla fruit, one blow; gpunag = when he gives; nettu aindu cru tnd = from the handle, ve hundred pieces become; munet munndu cru nd = from the tip, three hundred pieces become; kyi balipuna ravusnuge = the speed at which the pieces y; panjada padavudu = on the plains of Panja; kveli kulludi mundlu = the people who are keeping vigil; maratitti nakulu = those who are on the trees; tirt brudu pullu tucciyer = they fall down and chew grass (they are in a pathetic condition); tirtitti mandlu = those who are on the ground; priyragulu = run away; parmale kd pattuvr = and enter the Parmale forest; panjada padavugu = the plains of Panja; pnag avullu = when they reach; portu varkade tnd = the sun has become slanting (it has become evening).
3427-3438 gvu mpuna gvlrena jkuleda agul knuvederyII anda maga nigal rjydu undu petta kanjipdd briyII bri amenakkudennag r mag and blelyII nigulu katdi ptodu maga paddyid tv brnetyeyII muddyidd mduvr paddyi kantuvr srya nryana dveryII kantara ancaro ancarunag enkale rjydu petta kanji pddyII
Word meaning: gvu mpuna gvlrena jkuleda = the children of cowherds grazing the cows; agul knuveder = they ask; anda maga = O boys; nigal rjydu = in your kingdom; undu petta kanjipdd = after a cow gives birth; bri amenakkudennag = the bull licks and cleans the calf? When they ask; r mag and blel = O children; nigulu katdi ptodu maga = from the crowns you are wearing, O sons; paddyid tv brnetye = in the West, we have seen lighting of re; muddyidd mduvr paddyi kantuvr = in the East, rises and in the West, sets; ...dver = the God Srya Nryana; kantara ancaro ancarunag = when he is about to set; enkale rjydu = in our kingdom; petta kanji pdd = after the cow gives birth to a calf Note: nelli kyi = the emblic myrobala
12/10/2007 5:17:39 PM
English Translation
363
3427-3438 The cattle-grazing, cowherds Children, they ask, O children, in your kingdom, After the cow gives birth, Does the bull lick and clean the calf? O children (Kti Chennaya), From the crowns that you are wearing, In the west, we saw re, lighting. He rises in the east and sets in the west The God Srya Nryana When he is about to set, it seems as if re lights from our crowns. In our kingdom, when the cow gives birth to a calf
12/10/2007 5:17:40 PM
364
3439-3450 bri yitvo amenakkunatt tanna mkedav inn tn nakkunyII edatdil pattnda de ppunduye balatdi balatdi pattnda de ppunduyII nadu tdi pattnda de ppundannag eda tdi patyard meduvyi edmoruguyII meduvyi edmorugu ppunduy balatdi pattyarda yII baluvyi panjag ppunduy nadu tdi pattyard yII pallida bannya illag ppundunnaga ayin knderyII
Word meaning: bri yitvo amenakkunatt = the bull does not lick and clean the calf; tanna mkedav inn tn nakkun = it is licking its affectionate companion,; edatdil pattnda = if we take the left road; de ppunduye = where does it lead to?; balatdi pattnda = if we take the right road; de ppundu = where does it go?; nadu tdi pattnda = if we go by the middle road; de ppundannag = where does it lead to?; eda tdi patyard = if you take the left road; meduvyi edmorugu ppunduy = to the soft Edmr, you will reach; balatdi pattyarda baluvyi panjag = if you take the right road, to the powerful Panja; ppunduy = you will reach; nadu tdi pattyard = if you take the middle road; pallida bannya illag = to the house of Bannya of Palli; ppundunnaga = you will reach,
3451-3460 eda tdin edat budiyr balatdin balat budiyr nadu tdin patondu barper pallida bannayan illag bannagyII riy illad r ullr pallida bannayela ullenond enna madmaye nd ncalada malek muga murteg pterndeyII ry mandele vakkela blelnd jlg pddi md dompo unduy mane mancame unduyII kullend pandr nlu pdi bernernda srli saimanjeda srli saimanje kattd kullendr jtida mande nda cvadidyII ujjladavu manjvu undu kullennag srli saimanjy kattd kulldryII
Word meaning: eda tdin edat budiyr = the left road, to the left, they leave; balatdin balat budiyr = the right road, to the right, they leave; nadu tdin patondu barper = by the middle road, they come; pallida bannayan illag = to the house of Bannaya of Palli; riy llad r ullr = O, who is there in the house?; pallida bannayela ullenond = is Bannaya of Palli at home?; enna madmaye = my husband; nd ncalada malek = to the hill of the toddy palms; muga murteg = to extract toddy; pternde = has gone; vakkela blelnd = if you are the children of peasants; jlg pddi md dompo unduy = in the courtyard, there is an erected pandal; mane mancame undu = the low wooden seats and the bedsteads are there; kullend pandr = please be seated, she says; nlu pdi bernernda = if you are Brahmins, wearing
12/10/2007 5:17:40 PM
English Translation
365
3439-3450 the bull does not lick the calf; Its affectionate companion, it licks. The left road, if we take, where does it go? The right road, If we take, where will we reach? The middle road, if we take, where will it reach? If you take the left road, To the soft Edmr, You will reach; If you take the right road, To the powerful Panja, you will reach; And if you take the middle road, To the house of Bannya of Palli, you will reach. They hear this. 3451-3460 The left road, to the left, they leave; and the right road, to the right; By the middle road, they come to the house of Bannaya of Palli. Is anybody in the house? Is Bannaya at home? My husband, to the hill of the toddy palm trees, has gone to extract toddy. O gentlemen, if you are the children of peasants, In the courtyard, under the pandal, low wooden seats and bedsteads are there, You please sit there. If you are the persons wearing the sacred thread Brahmins Please sit in the Sroli Saimanja Platform; if you are the members of my caste, in the assembly hall, There is the swinging bedstead; please sit there, she tells. On the Sroli Saimanja, Platform, they sit.
12/10/2007 5:17:41 PM
366
sacred threads; srli saimanje kattd = in the Srli Saimanja Platform; kullendr = please sit; jtida mande nda = if you are from my caste; cvadid = in the assembly hall; ujjladavu manjvu undu = there is a swinging bedstead (cot); kullennag = go and sit, when she tells; srli saimanjy kattd kulldr = on the Sroli Saimanja Platform, they sit.
3461-3474 kyi plunu agulu arivr megyegavulu plu sorkel nd...yII tarek pattng anda ponjv onji gindey nr koroduyII korodundu knnag anda kndaroy enna madmay pantryII n njovu dnti kalat nr koradand pantranngayII araliy onj ginde nr konod katted kornagundeyII l korinvu nr parodd ale kulo kutumo bari bandroyII lu knodund knnagundu ninna kulo kutumo bari bandrovoyII
Word meaning: kyi plunu = the betel nuts; agulu arivr = they eat; megyegavulu plu sorkel nd = in younger brother, betel nuts produce adverse effects; tarek pattng = brother becomes drowsy as a result; anda ponjv = O lady; onji gindey nr korodu = one small pot of water, you need to give,; enna madmay pantr = my husband has told me; n njovu dnti kalat = when men are not there in the house; nr koradand = do not give water; pantrannga = he has instructed, when she tells this; araliy = he pleads; onj ginde nr = one small pot of water; konod katted kornagunde = when she brings and gives at the platform; l korinvu nr parodd = before we drink the water given by her; ale kulo kutumo = her community and family; bari bandro = kith and kin; lu knodund = we have to ask,; knnagundu = when they ask; ninna kulo kutumo bari bandrovo = your community, family, kith and kin
3475-3486 mudayi rjydu pyada pacci bannagulu bariyannavu badakyi rjyguyII badakyi rjygu pyad okkubannagule bari paddyiyII rjygu pyad y uppibannagule bariyindleyII tenkayi rjygu pyaday amme kntan appe dyiyII tammale syan panper ena appe dyi kadironji banji tumbyaleyII enan paddiyolg l pirayod...yII
12/10/2007 5:17:42 PM
English Translation
367
3461-3474 The betel nuts they ingest, In younger brother, betel nuts produce delirious effects; And tipsy, he becomes. O lady, One pot of water, You need to give. When Kti asks, O gentlemen, are you listening? My husband has told, When men are not around, Do not give water. She says, He pleads. One pot of water, When she gives at the platform, If we are to drink water given by her, Her community, family, kith and kins, We have to ask. When they ask, Your community, family, kith and kins? She says 3475-3486 If you go to the eastern kingdom, Pacci Banna, Is my clan; to the northern Kingdom if you go, Okku Banna Is my clan. To the western Kingdom, if you go, Uppi Banna is my clan, she tells. To the southern kingdom if you go, Father is Kntana; mother is Dyi; And uncle is Syana. My mother Dyi, in her rst pregnancy, Gave me birth, as has been told, At a young age.
12/10/2007 5:17:42 PM
368
Word meaning: mudayi rjydu pyada = to the eastern kingdom, if you go; ...bariyannavu = is the name of my clan; badakyi rjygu pyad = to the northern kingdom, if you go; ...paddyi rjygu pyad y = to the western kingdom, if you go; ...tenkayi rjygu pyaday = if you go to the southern kingdom; amme kntan = father is Kntana; appe dyi = mother is Dyi; tammale syan = uncle is Syana,; panper = she tells; ena appe dyi = my mother Dyi; kadironji banji tumbyale = in her rst pregnancy; enan paddiyolg = gave birth to me, as has been told to me; l pirayod = at a young age...
3487-3498 l pirayada magaln mnkuda garula kebita pijird krda kadavuduyII kaita murgd pallida rjyg kanyvu kaidre malt korteryII ena appe dyi karipyi klodu ena amme maguronji kaidreyII dinjidi banjinl pyoluge mard myogu parmale cvadigyII amar n bleln pediyluge palay ktige megye pudar ChennayageyII balu bantrge mnya porlerge pannaga yint kndr bllyII
Word meaning: l pirayada magaln = of very young age, their daughter; pallida rjyg = to the Palli kingdom; kanyvu = the maiden; kaidre malt korter = gave her in marriage performing the marriage ceremony; ena appe dyi = my mother, Dyi; karipyi klodu = when she died; ena amme = my father; maguronji kaidre = undergoing the marriage ceremony, married again; dinjidi banjinl = when she was at the advanced stage of pregnancy; pyoluge mard myogu = she went to administer medicine and to perform sorcery; parmale cvadig = to the assembly hall of Parmale; amar n bleln = to twin male children; pediyluge = she gave birth, it seems; palay ktige = elder brother is Kti; megye pudar = the name of younger brother; Chennayage = is Chennaya; balu bantrge mnya porlerge = very valiant warriors and very handsome too, it seems,; pannaga yint kndr bll = when she says, the children hear.
3499-3506 mneg mneg tyr muguru telike telipungyII aven tyl kinnidru iruveren raddy k[r]ated...yII kondu ujjald mancavud kulpadlu guddeg ptiy kabettin ldlulayII borid onji pdoy pr gdlu kaitd radd pd kornagundu andayannayII
12/10/2007 5:17:43 PM
English Translation
369
3487-3498 This daughter, at a young age, bedecking her in the nose, a nose ring; In the ears, ear rings; in the legs, anklets; And in the hands, twisted bangles to the Palli kingdom, Was given in marriage. My mother, when she passed away, my father Married again. In her advanced stage of pregnancy, she went, it seems, to administer medicine; And to perform sorcery in the assembly hall of Parmale. (There) she gave birth to twin boys, as has been told. Elder brother is Kti; and younger brother is given the name, Chennaya. They are valiant waarriors and very handsome boys, it seems, she tells. The children listen to this. 3499-3506 They look each others face, And smile. Kinnidru sees this; Holding two of them in two arms, She brings them inside and makes them to sit in the swinging bedstead. That which has gone to the hill the brown cow she calls; One pot (pda) of milk, she milks. Boiling the milk, two (pda) measures, she gives. When she gives, O elder brother
12/10/2007 5:17:43 PM
370
Word meaning: mneg mneg tyr = they look at each others face; muguru telike telipung = when they smile; aven tyl kinnidru = Kinnidru sees this; iruveren raddy k[r]ated = holding two of them in two arms; kondu = bringing them; ujjald mancavud kulpadlu = she makes them sit in the swinging bedstead; guddeg ptiy kabettin ldlula = the brown cow that had gone to the hill to graze, she calls; borid onji pdoy pr gdlu = she milks one pot (pda) of milk; kaitd radd pd = boiling it, two measures; kornagundu = when she gives
3507-3520 akke korina pr nama redd namma nankla akken kandaniyII lundu pandr yin kndr muga murteg pyi pallida bannayII kali tumbonudu bannagunday ry illad ptrunuyII rnd knnag yin kndlu sameri dntina ponnu yII sambara mrinav kaipund pantar enna madmaye nigale nanklayII mugamrte bendd bdar kalin kottyed dyII ekade bdara itte m[b]da bvand bannaya pandondu baruveneyII
Word meaning: akke korina pr = the milk given by our elder sister; nama redd = before we drink; namma nankla akken kandani = our brother-in-law, elder sisters husband; lundu pandr = where he is? they ask; kali tumbonudu = carrying a load of toddy; ry illad ptrunu rnd knnag = who is talking in the house? when he asks; yin kndlu = she hears this; sameri dntina ponnu sambara mrinav kaipund = a woman who does not have close relatives, is like the curry with excess of spices (coriander); pantar = you had told me,; nigale nankla = your brother-in-law; mugamrte bendd = after doing his daily job of extracting toddy; bdar = has arrived; kalin kottyed d = that toddy, he has kept in the shed,; ekade bdara itte bda bvand = have you arrived long ago or just now, brothers-in-law?; bannaya pandondu baruvene = saying this, Bannaya comes inside.
12/10/2007 5:17:44 PM
English Translation
371
3507-3520 ...before we drink the milk given by our elder sister, Our brother-in-law, our sisters husband, Where is he? they ask. She hears this. For his daily job of tapping toddy, he has gone Bannaya of Palli. When he arrives with a load of toddy, Who is talking in the house? Who is that? he asks. She hears this, A woman who does not have close relatives, Is like the curry with excess of spices you had said, she tells him. My husband, your brother-in-law, Finishing his daily routine of extracting toddy, has arrived; The toddy, he has unloaded in the shed. Have you come long ago or just now, brothers-in-law? Asking thus, Bannaya comes (inside the house).
12/10/2007 5:17:45 PM
372
3521-3530 nama nanala pyi pyanna pyind pandr pr permundeg pr permundeda illag candagidiyana illag baruvryII candagidiyana budedi kait bombe drd knvr ninna kandanila chandugidi ullenennag permundeda gardigyII upayagittida daneg pternnaga alt baruvr pr permundeg gardig bannag ry chandugidiy battina guruvyII ettiny guruvand avulu knnagundu battiny sisiye ittiny guruyII yin kndr megya ppr satya panland ratted pattnag battiny guruy ittiny sisiyende aven kndr chandugidiyII
Word meaning: pr permudeda illag = to the Pr Permunde house; chandagidiyana illag baruvr = to the house of Chandugidi, they come; chandagidiyana budedi kait = from wife of Chandugidi; ...knvr = Bombe Dr, they ask; ninna kandanila chandugidi ullenennag = is your husband, Chandugidi, at home? they ask; permundeda gardig = to the Permunde Gymnasium; upayagittida daneg = to learn the craft of tricks; pternnaga = he has gone,; alt baruvr = they return from there; pr permundeg gardig bannag = when they come to the Pr Permunde Gymnasium; ry chandugidiy = O Chandugidi; battina guruv ettiny guruvand = who becomes a teacher in this gymnasium someone who is there already or someone who comes from outside?; avulu knnagundu = when they ask; battiny sisiye = the person coming from outside, becomes the student; ittiny guru = who is there already in the gymnasium, is the teacher,; megya ppr = younger brother goes; satya panland = tell me the truth,; ratted pattnag = when he holds him by the arms; battiny guruy = the person who comes from outside is the teacher; ittiny sisiyende = the who is already in the gymnasium, is the student,; aven kndr = they hear this.
3531-3544 anda blele kti Chennaya panjadramane barpara pyandyII vu pyind pandr chandugidina ottugu panjag bannagy II anda blele dumbuda kmer edde kmer itteda kmeryII a call kmer calpat kmer bangi oyiple bingirikatteleyII ottugu baruvr glida barvugu glida katted addduyII kti Chennayan kullad yn itte barpe ande blelyII dumbuda kmere ippuve itteda kmeriy tpe barpnd kalu pandeyII
Word meaning: panjadramane barpara = would you like to come to the Panja Palace?; pyand = let us go?; vu pyind pandr = all right, let us go, they say; chandugidina ottugu = along with Chandugidi; panjag bannag = when they come to Panja; dumbuda
12/10/2007 5:17:45 PM
English Translation
373
3521-3530 Let us now go, O elder brother, says younger brother. To Pr Permunde, to the house of Chandugidi, they come. Wife of Chandugidi Bombe Dru they ask, Is your husband at home? When they ask, To the Pr Permunde Gymnasium, To master the art of tricks, he has gone, she replies. To the Pr Permunde Gymnasium, they go. O Chandugidi, who become teachers in this gymnasium: Those who come from outside? Or those who are already here? When they ask, Those who come from outside, become students; and those who are here, are the teachers, tells Chandugidi. This, younger brother hears. He goes and holds Chandugidi by the arms, Tell me the truth. Those who come from outside, Become teachers; and those who are here, are the students, he tells. They hear this. Chandugidi... 3531-3544 O children Kti Chennaya, to the Panja Palace, Are you coming? Let us go? he asks. All right, let us go, they tell. Together when they come, O children, the earlier Kmer, Was a good Kmer; the present Kmer, Is a useless Kmer; a weak, Hashish-smoking, deranged, Kmer. Together they arrive, to the blowing breeze, Across the platform constructed around a banyan tree. He makes Kti Chennaya to sit. I shall come in a moment, O children. The earlier Kmer may be there; the present Kmer, I will meet; then, I will come, he tells, but a lie.
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374
kmer = the earlier Kmer; edde kmer = was a good Kmer; itteda kmer = the present Kmer; a call kmer = a useless Kmer; calpat kmer = an emaciated (weak) Kmer; bangi oyiple = he smokes hashish; bingirikattele = becomes deranged; ottugu baruvr = they come together; glida barvugu = to the swaying breeze; glida kattd adddu = across the platform constructed around a banyan tree; kti Chennayan kullad = making Kti Chennaya sit; yn itte barpe = I will come soon; dumbuda kmere ippuve = the earlier Kmer might be there; itteda kmeriy = the present Kmer; tpe barpnd = I will see him and come,; kalu pande = he tells a lie.
3545-3556 ande kmeri ballle kti chennaye bovudr ideg bri kalu panpryII bangi oyiplge bingiri kattuvge panperandy agalenyII panjada kted pddu pddund lesondu barparyII ktd pdugond panjada kmare dengd kulliyryII jla ktarin aitamaltr pattodul avulu kulladeryII chandugidi barpe anda blele ramanegnda nama pyindd panpenyII
Word meaning: ande kmeri ballle = O Kmara Balll; kti chennaye bovudr ideg = Kti Chennaya have come here; bri kalu panpr = they are telling a pack of lies; bangi oyiplge = you are smoking hashish, it seems; bingiri kattuvge = you become mentally unsound; panperandy = they are telling, O the respected one; agalen panjada kted pddu pddund = we have to imprison them in the Panja fort; lesondu barpar = will you bring them here?; ktd pdugond = let us put them in the fort, he tells; panjada kmare dengd kulliyr = the Krmer of Panja, hides; jla ktarin aitamaltr = they dress up the store-keeper, Jla Ktari; pattodul avulu kullader = they make him to sit on the throne; chandugidi barpe = Chandugidi comes back; ramanegnda nama pyindd panpen = let us go to the palace, he tells.
3557-3564 dumbuda kmare edde kmarend bleln letond barpyII ne bkil dntuvr cvadidadi muttu mlariveryII megye panpr andayanna kmare kmarendd panpere r *(kmare mnen tnagayII jla ktarin) tyina cando tjundu pandr ratteg kaipdd pattodd tirth oyipunaga kmer balll eduru barpryII
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English Translation
375
3545-3556 O Kmeri Balll, Kti Chennaya Have arrived here. A pack of lies, they are telling. You are smoking hashish and have become mentally unsound, This is what, they are saying. They, Must be imprisoned in the Panja Fort. Will you call them here? In the fort, let us put them, Kmara Balll says; And near the palace, he hides. The store-keeper, Jla Ktari, they dress up; And make him to sit on the throne of the Balll. Chandugidi comes. O children, Let us go to the palace, he suggests. 3557-3564 Telling them that the earlier Kmara was good, Chandugidi brings the children (to the palace). The giant door they cross; The steps of the assembly hall, they climb. The younger brother tells, O elder brother, that he is Kmara, You are telling. (When we see his face, The appearance of Jl Ktari ), I nd, He says. Catching him by the arm, When Chennaya pulls him down from the throne, Kmara Balll appears on the scene.
12/10/2007 5:17:47 PM
376
* The bracketed part does not appear in the main body of the original text. However, it is incorporated while explaining the meaning. Without this part, the text does not make sense. Hence, in the translated version, it is interpolated into the text without changing the number sequence. Word meaning: dumbuda kmare edde kmarend = the earlier Kmare was a good Kmare, he tells; bleln letond barp = he brings the children with him; megye panpr = younger brother tells; kmare kmarendd panpere r = you are telling that he is Kmare; kmare mnen tnaga = when we look at his face; jla ktarin tyina cando tjundu pandr = it appears that he is Jl Ktari, he says; ratteg kaipdd = catching by the arms; pattodd tirth oyipunaga = when he pulls him down from the throne; kmar balll eduru barpr = Kmera Balll comes in front.
3565-3576 anda blele kti Chennaya balle kullendr andayyII angadene sar pudond kyiplula arivnadu kono korpryII anda blele yn onji aramane kattad nilatyy nilatynu gettinagulu marata krn pandinagul ijjiyII ninna megyey bri birsege marata kren nilata yonu pandund pannagyII marata kre geppargndal bduy klu bdu nilatyo geppare balyII ball bdund pannagund ry blele yn oro oro katinayina nano giripuje balle tk ye pyindryII
Word meaning: anday angadene sar pudond = are you feeling thirsty?; kyiplula = betel nuts and leaves; arivnadu kono korpr = in a bronze plate, he gives them; yn onji aramane kattad = I have built a palace; nilatyy gettinagulu = the persons who could measure its foundation; marata krn pandinagul ijji = and those who could tell the defects of the wood used, we have not found as yet; ninna megyey bri birsege = your younger brother is very smart, it seems; marata kren = the defects of the wood; nilata yonu = the measurements of the foundation; pandund = he has to tell,; marata kre geppargndal = to remove the defects of the wood; bduy klu bdu = one needs a measuring rod; nilatyo geppare ball = to measure the foundation, a measuring string; bdund = is required,; yn oro katinayina = the one that I have built once; nano giripuje = I will not demolish; balle tk ye pyindr = let us go and see it, he says.
12/10/2007 5:17:47 PM
English Translation
377
3565-3576 O children, Kti Chennaya, Come and sit. Are you Feeling thirsty? Betel nuts and leaves, In a bronze plate, he brings and gives. O children, I have built a palace. Those who could measure its foundation and tell the defects of the wood I have not yet found. Your younger brother is very smart, it seems. The defects of the wood and the measurements of the foundation, he should tell. To measure the defects, you need, A measuring stick; to measure the foundation, a measuring String is needed. When they say, O children, once I Build (something), I would not demolish. Come, let us go and see (the palace).
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378
3577-3586 onji bkil dntiyr onji knn kadatd radd knn radd knn kadatre mji knn pyeryII mji knn kadatry akalnda nl kng pyrnl kadatr ain kngyII ain knn kadadr jan kng ppr ji knn kadatr l kng pnga bkil orane brnd...yII orene brnag megye panpe andayanna nama panjada rjydu parmale rjydu pnje d kilettondu ittoyII panjada rjydu ktd buryo perade dla narakuna klo battnde pannaga andayennayII
Word meaning: onji bkil dntiyr = they cross one door; onji knn kadatd = after crossing one room; radd knn kadatre = they cross the second room; mji knn pyer = they enter the third room; mji knn kadatry = they cross the third room; akalnda nl kng = they enter the fourth room; pyrnl kadatr = they cross the fourth room; ain knn kadadr = they cross the fth room; jan kng ppr = they enter the sixth room; ji knn kadatr = they cross the sixth room; l knn pnga = when they enter the seventh room; bkil orane brnd = the doors suddenly close; orene brnag = when they close suddenly; megye panpe = younger brother tells; nama panjada rjydu parmale rjydu = we, in the kingdoms of Panja and Parmale; pnje d kilettondu itto = as cocks, we were crowing (we were living in dignity); panjada rjydu = in the Panja kingdom; ktd buryo = we are put in the prison; perade dla = as hens; narakuna klo battnde = the time has come to suffer (we are subjected to indignity),.
3587-3596 mdnla lakkavarnda gde yn biccavend megyel panpr palayend suryodu avulu gpunag panjada bkyerd md brdunduyII megye onji petty gdg torpunagl gde biccid pidayi brnag panjada kne dartd pidayi battr ande kmeriyII n kmari nda kra kanna muttgu kacce pddu mseda mittla kai pdduge ponnu kmeri nda adda kuntuyII tuttudu kaik kji dvodunnag anda blle enadnda tappu nddnd kemari pannagunda avuluyII panjada rjyn blelnda budiyr blelnda akulu altddla dumbu bannagunduyII
Word meaning: mdnla lakkavarnda = if you can lift the roof; gde yn biccavend = I will break the wall,; megyel panpr = younger brother tells; palayend suryodu avulu = elder brother, with his rapier; gpunag = when he slams; panjada bkyerd = in the front eld of Panja; md brdundu = the roof falls; megye onji petty gdg torpunagl = when younger brother kicks the wall once; gde biccid pidayi brnag = when the wall breaks and falls outside; panjada kne dartd = breaking the room of Panja; pidayi battr = they come out; ande kmeri = Hey Kmeri; n kmari nda = if you are a male Kmari; kra kanna muttgu = till the ankles; kacce pddu = you must put on a dhti; mseda mittla = on your moustache;
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English Translation
379
3577-3586 One door they cross. After crossing the rst room, the second room, They cross. They enter the third room; And they cross the third room. The fourth room, They enter and the fourth room, They cross. They cross the fourth room and the fth, Room they cross. They enter the sixth room and cross the sixth room. When they enter the seventh room, suddenly, all the doors are shut. When the doors suddenly close, younger brother tells, O elder brother, in the Panja, And Parmale kingdoms, we were crowing like cocks; Now, in the Panja kingdom, we are put inside the fort; And the time has come to suffer like hens, O elder brother... 3587-3596 if you lift the roof, I will break the wall, tells younger brother. Elder brother, His rapier, when he jabs, in the front eld of Panja, the roof falls. Younger brother, one kick, when he gives, the wall breaks; outside, It falls. They break the prison of Panja and come out. Hey Kmeri, If you are a male Kmari, you have to wear a dhti till your ankles; On your moustache, you put your hand. If you are a female Kmari, a piece of cloth You have to wear; and in your hands, bangles you have to put. O children, on my part, I have committed a mistake, pleads Kmara Balll. The children leave the Panja kingdom; And go further.
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380
kai pdduge = put your hand; ponnu kmeri nda = if you are a female Kmari; adda kuntu tuttudu = a piece of cloth, you must wear; kaik kji dvodunnag = and wear bangles in your hands,; enadnda tappu nddnd = I have committed a mistake,; kemari pannagunda avulu = when Kmari tells; panjada rjyn blelnda budiyr = the children leave the Panja kingdom; akulu altddla = from there; dumbu bannagundu = when they go further
3597-3606 panja baluge edmru medu undu gadi kalln oyipuvr baluvyi panjan medu malter meduvyi edmru balu malteryII riyanna kendan nama appe panti parekeg suryada mudipu suryada mudipu pundi panavu kemletta malek bermeregyII parake pdodundu kemmaleg bannagvundu berne r pje maltr bkil pddr illag pyara lakkdr berne yII ande birammannere kndara bla droddu bauda enkulu enkale appey panti parake getonoduy r gando pursadonuyII korodundu pannaga ando blele pdi bakil yn jappujiy enna psaneda portu andndr elle balleye gando korpendryII
Word meaning: panja baluge = Panja is strong, it seems; edmru medu undu = Edmru is soft; gadi kalln oyipuvr = the border stone, they drag; baluvyi panjan medu malter = they weaken the strong Panja; meduvyi edmru balu malter = they strengthen the weak Edmru; nama appe panti parekeg = the offering pledged by our mother; suryada mudipu = to the hundi of Sun God; pundi panavu = and the stful of coins; kemlatta malek bermereg = to the Bermer of the Kemmale Hill; parake pdodundu = we have to offer; kemmaleg bannagavundu = when they come to the Kemmale Hill; berne r pje maltr = the Brahmin has performed the daily worship; bkil pddr = has closed the door; illag pyara lakkdr berne = to go home, the Brahmin has got up; ande birammannere kndara = O the respected Brahmin, please listen; bla droddu bauda = we have come from a far-off place; enkulu enkale appey panti parake = the offering pledged by our mother; getonoduy r = you have to accept; gando pursadonu = the sanctied sandalwood paste and prasd; korodundu pannaga = please give, when they plead; pdi bakil yn jappujiy = I will not open the closed door; enna psaneda portu andndr = this is the time for my meal; elle balleye = come tomorrow; gando korpendr = I will give you the sanctied sandalwood paste.
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English Translation
381
3597-3606 Panja is strong and Edmr is soft. The border stone, they drag; The strong Panja, they weaken; and the weak Edmr, they strengthen. O elder brother, are you listening? The offering to the hundi of the Sun God pledged by our mother; And a stful of coins to the Bermer of the Kemmalate Hill, We have to make. When they come to the Kemmalate Hill, the Brahmin, After the morning worship, has closed the door and has got up to go home. O the respected Brahmin, are you listening? We have come from a far-off place; Please accept the offering pledged by our mother; give us the sandalwood paste and the prasd. When they plead, O children, I will not open the door that I have closed; It is the time for my meal. Come tomorrow and receive the sandalwood paste, tells the Brahmin.
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382
3607-3618 tana illag r ppr onasg ire pdd kulldryII onji pundila nuppu gettid byig dpinavu blelu pduyII svmi bermere jayavulla bermere jaya vodu sretellyd...yII nicce pje jma gange bma maddli sonneda kombuyII sakanatta bediy avulnda vodundu kai mugiyr adda brnaga unduyII bkil jdnd pje pundu parake pdder bermer gando koriyryII
Word meaning: tana illag r ppr = he goes to his house; onasg = to take his meal; ire pdd kulldr = putting a banana leaf, he sits; onji pundila nuppu gettid = taking one stful of rice; byig dpinavu = when he keeps in his mouth; blelu pdu = the children, going in front of the shrine; svmi bermere = O Lord Bermer; jayavulla bermere = the Victorious Bermer; jaya vodu = you have to bring victory; sretellyd = at an auspicious time; nicce pje = the daily worship; jma gange (gante ?) = ringing of the morning gong; bma maddli = beating of the giant tabor (nger-drum); sonneda kombu = blowing of the the circular bugle; sakanatta bediy = the bursting of the gunpowder to herald an auspicious event; avulnda vodundu = these must happen,; kai mugiyr = fold their hands; adda brnaga undu = when they genuect; bkil jdnd = the door of the shrine, opens; pje pundu = the daily worship goes on; parake pdder = they make the offering; bermer gando koriyr = Bermer presents them the sanctied sandalwood paste.
3619-3634 berne onasdd lakkd kaidekd biruvere jkulu msa maltondryII svmi bermere jatti bkil bdondundu kai muggiyr adda brnagavII bakil pduje pj duji ayin tyr kti ChennayeyII yin tyr svmi bermere gando koriyr parake pdiyenkuluyII jatti bkil pdodundu pje dodunduyII kai muggiyr adda brnaga pje ddnd bkil brdnd...yeII kemmalen agul budper nana pyiyanna pyindryII kemmalen budiyr nana pyindre edmrugu agulu bannagundeyII
12/10/2007 5:17:51 PM
English Translation
383
3607-3618 To his house, he goes; For a meal, putting a banana leaf, he sits. Takes one stful of rice And puts into his mouth. The children go in front of the shrine, And (pray), O the Victorious Bermer, Bring us victory. At an auspicious time, Let the daily worship commence with the ringing of the morning gong; The beating of the giant tabor; the blowing of the circular bugle; And the bursting of the gunpowder to herald an auspicious happening. They fold hands and genuect. The door of the shrine opens; the daily worship, goes on; They make their offering; and receive the sanctied sandalwood paste(from Bermer). 3619-3634 The Brahmin gets up from his meal and washes his hands. He screams, The Biruva children have indulged in deceit. O Lord Bermer, let the opened door Close, he prays, folds his hands and genuects. The door does not close; the holy recitation does not begin. These events, Kti Chennaya observe. O lord Bermer, The holy sandalwood paste, you have presented us; we have made our offering. Let the opened door, close; And let the holy recitation, continue. When they fold their hands and genuect, The holy recitation continues and the door closes. They leave Kemmalate. O elder brother, let us go; Let us leave Kemmalate and go to Edmr. When they come to Edmr
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384
Word meaning: berne onasdd lakkd = the Brahmin, getting up from his meal; kaidekd = washing his hands; biruvere jkulu msa maltondr = the Biruva children have indulged in deceit; svmi bermere = O Lord Bermer; jatti bkil pdondundu = the opened door, must close,; kai muggiyr adda brnagav = when he folds his hands and genuects; bakil pduje = the door does not close; pj duji = the holy recitation does not continue; ayin tyr kti Chennaya = Kti Chennaya notice these gando koriyr = you have presented us the sanctied sandalwood paste; parake pdiyenkulu = we have made our offering; jatti bkil pdodundu = the opened door must close; pje dodundu = the holy recitation must continue,; kai muggiyr adda brnaga = when they fold their hands and genuect; pje ddnd = the holy recitation starts; bkil brdnd = the door closes; kemmalen agul budper = they leave Kemmalenana pyindre = now, let us go; edmrugu agulu bannagunde = when they come to Edmru.
3635-3646 edmra rjygu bannagunde edmra bdud ullyII rd balele kti Chennaya enna rjydu kullendryII enna rjydu kulle blele untulennaga ovva guttuguyII andande ullya kndaro r kmari kullere budandi guttuyII karmilaje nekkilaje inpiguttul radd unduge ando ullyII a avva guttunu korlend pandre avuya blele avva guttulyII
Word meaning: edmra rjygu bannagunde = when they come to the Edmr kingdom; edmra bdud ully = the ruler of Edmrenna rjydu kullendr = in my kingdom, you stay; enna rjydu kulle blele untulennaga = O children, you reside in my kingdom, when he says; ovva guttugu = in which guttu?kmari kullere budandi guttu = where Kmara Balll does not allow your people to stay; karmilaje nekkilaje inpiguttul = the Karmilage and Nekkilage Guttus; radd unduge = there are two; avva guttunu korlend = give us these guttus,; avuya blele avva guttul = O children, those guttus
12/10/2007 5:17:52 PM
English Translation
385
3635-3646 When they come to the Edmr kingdom, The ruler of Edmr (tells), O children, Kti Chennaya In my kingdom, you stay; O children, in my kingdom, You reside. When he says, In which guttus (should we stay)? Please listen, O master, The ones that Kmari does not allow (your people) to reside The Karmilaje and Nekkilaje guttus There are two, O master. Give us these guttus, they tell. These guttus, O children
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386
3647-3656 koraye korayennaga avva guttu okkel gadpuji kullere budpujiyII kmeri kullere budjerd malle ijji ullya andryII karmilj nekkilj radd guttun guttun agale kornagundyII avva guttudu kulludrge krti bender udal undryII krti magtt suggi benodnda andayanna parmald...yII
Word meaning: koraye korayennaga = I will not give; avva guttu = in that guttu; okkel gadpuji = the tenancy system does not work; kullere budpuji = the tenants are not allowed to stay,; kmeri kullere budjerd = If Kmari does not allow to stay; radd guttun = two guttus names; agale kornagund = when they are given; avva guttudu kulludrge = they reside in those guttus; krti bender = they raise the krti crop; udal undr = they consume the yield; krti magtt = after the krti crop; suggi benodnda = before they raise the suggi crop; andayanna parmald = O elder brother, when we were in Parmale
3657-3672 parmald dino dino bnte namo maldoyanna inik nankyII edmru rjydu battd nama inimutta bnte maltji ini andayannyII ini onji bnte nank malpodundu pannagund yivn kndryII mande mnilen kdadre bntg nilablya mnyadre panjad kdd...yII balpe barpi kalak balll aruvad dvan ajiler untuveryII pudambirpi kadik kmere balll untuvre panji barpiyII palle barpi kadit kmari untuvre panji barpiyII kadikund ktila chennaye boliya kurejida gujjidla agulu untudryII
Word meaning: parmald dino dino = ... in Parmale, almost everyday; bnte namo maldoyanna = we used to hunt; inik nank edmru rjydu battd = after we came to the Edmr kingdom; nama inimutta bnte maltji = we have not gone for hunting, till now; ini andayann = today, O elder brother; ini onji bnte nank malpodundu = a hunting expedition, we have to organize,mande mnilen kdadre = he gathers people; bntg nilablya = the permission for hunting; mnyadre = he obtains; panjad kadid = in the Panja forest; balpe barpi kalak =
12/10/2007 5:17:53 PM
English Translation
387
3647-3656 I will not give. In these guttus, Tenancy does not succeed; tenants are not allowed to stay; And Kmari does not allow them to stay. Does not matter, O master, they tell. The two guttus Karmilj-Nekkilj He gives. In these guttus, they reside. They raise the krti crop; and consume the yield. After the krti crop and before raising the suggi crop, O elder brother, in Parmale 3657-3672 in Parmale, hunting, we organized everyday. Here, In the Edmr kingdom, after coming here, till now, hunting, We have not done. Today, O elder brother, A hunting, we have to organize. When he says, Elder brother hears. Men, he gathers; permission for hunting, he obtains. In the forest of Panja, At the spot where leopards are expected, nephew of the Balll, Dvana Ajiler, stands guard; At the spot where doves are expected, Kmara Balll stands guard; At the spot where wild boars, And rabbits are expected, Kmari (?) stands guard. At the spot where wild boars are expected to come, On the broken trunk of a white Indian beech tree, Kti Chennaya, Stand guard.
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388
at the spot where leopards are expected to come; balll aruvad dvan ajiler untuver = the nephew of the Balll, Dvana Ajiler, takes guard; pudambirpi kadik = in the passage where doves are expected to come; kmere balll untuvre = Kmera Balll stands guard; panji barpi palle (?) barpi kadit = in the route where wild boars and rabbits are expected to come; kmari untuvre = Kmeri stands guard; panji barpi kadikund = at the spot where wild boars are expected; ktila chennaye = Kti Chennaya; boliya kurejida gujjidla = in the trunk of a white Indian beech tree; agulu untudr = they stand guard.
3673-3682 panjada kdg bnte ntda mande alg adekyi mande nyi kondu pogguvryII l gurajndu bntla dadyond dadye pdondu bannaga manjlu pdndunduyII manjlu pdd lakdund ibbana ibbana kokkernag bsada tingludoyII menpuriryi candala tjunde ddna ddena siddinaga ti tingludu tedil menci battilekpunda panji battndyII kadi kadapude pnga palay palay panperu anda meggya kndan naman snkadi balllyII
Word meaning: panjada kdg = into the Panja forest; bnte ntd mande alg = the hunters; manjlu pdndundu = in the Manjl Rock; lakdund = starts running; ibbana ibbana kokkernag = when the hair stand straight (horripilation); bsada tingludo = during the Bsa month; menpuriryi candala tjunde = as the glow-worms y, that kind of beauty, it has; ddna ddena siddinaga = when it rubs its tusks; ti tingludu tedil menci battilekpunda = like the bursting of thunder and ashing of lightning in the month of ti, that appearance, it radiates; panji battnd = the boar rushes; kadi kadapude pnga = when it is about to cross the border; palay panperu = elder brother tellsnaman snkadi balll = the Balll who had arranged for our upbringing
3683-3696 kndrd dni panuvr panjn budiyo budiyondr megye pperyII panjn hatty panjn jaitere yre yre panja yare edmru madyoduge aglyII jaitere panjin tuyyer ennal jgd brdunde kmeri panpere ennavoyII enna jgd brdundu yn snkyi blelu jaitinind edmra ully panpr y panjida ibba korodu tare korodundudayo korodundu kmeri panperyII avven kndr meggyela andayanna marlg panji jaito porlu tyo namoyII ardo panji plg mogal budko budkonnag enca budpinann yII
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English Translation
389
3673-3682 To the Panja forest, the hunters; and those who are to block the eeing animals; With the dogs, they enter. Shouting; driving the animals; and raising a din; They proceed. From the Manjl Rock, Rushes out, a wild boar. As its hair stand straight, In the month Bsa, The ying of the glow-worms, that beauty it has. When it rubs its tusks, Like the bursting of thunder and the ashing of lightning in the month of ti, it seems. The boar rushes; And is about to cross the border. At this time, elder brother tells, O younger brother, Please listen. The Balll who had arranged our upbringing... 3683-3696 if he hears, what would he say? That we have left the boar? Younger brother goes; He strikes the boar; and kills it. That side is Panja; and this side is Edmr; in the middle, He kills the boar. He sees the hunted boar, In my area it has fallen, Kmeri tells. In my area, it has fallen; and the children under my care, have hunted it, Tells the ruler of Edmr. The hair of the boar; its head; and the legs; I must get, demands, Kmeri. Younger brother hears this and says, O elder brother, for fun, we have hunted the boar; And seen its splendour. Half of the boar, for distributing among themselves, let us leave, suggests elder brother. How do we leave half the boar, O elder brother? younger brother asks.
12/10/2007 5:17:55 PM
390
Word meaning: kndrd dni panuvr = if he comes to know, what would he say? panjn budiyo budiyondr = that we have left the boar? megye pper = younger brother goes; panjn hatty = he strikes at the boar; panjn jaitere = he kills it; yre panja = that side is Panja; yare edmru = this side is Edmr; madyoduge agl = in between, they; jaitere panjin = subdue the boar; tuyyer = they see the dead boar; ennal jgd brdund = in my area, it has fallen,; kmeri panpere = Kmeri tells; enna jgd brdundu = in my area, it has fallen; yn snkyi blelu jaitinind = and has been hunted by the children I have brought up,; edmra ully panpr = the ruler of Edmr tells; panjida ibba korodu = the hair of the boar must be given to me; tare korodundudayo = and the head and the legs,; kmeri panper = Kmeri demands; avven kndr meggyela = younger brother hearsmarlg = for fun; panji jaito = we have hunted the boar; porlu tyo namo = we have seen its splendour; ardo panji plg = the half of the boar, to cut and distribute; mogal budko = let us leave it for them; enca budpinann = how do we leave, O elder brother...?
3697-3708 enca buddini megyand pannga aven kndr meggye sontoda dro kaddryII panjida ddeg paddr pettada beriye kanji enca barpundo ancaneyII ballandr panji oyidr panji jdi parkeg panjn manjluyII manjlu pdeg oyidry suriyada munekk sayagoda ganda mayakodyII paninr budiyr kdda panji kdg plandr jva kale putlandryII didka lakkundu gurkarl gurejind laknd panjada kdg pnagundyII
Word meaning: enca buddini megyand = how to leave, O younger brother; sontoda dro kaddr = he cuts his girdle; panjida ddeg paddr = and ties it to the tusk of the boar; pettada beriye kanji enca barpundo = the way the calf follows behind the cow; ancane ballandr = in the same manner, you come, he tells; panji oyidr = he drags the pig; panji jdi parkeg = to the place where the boar used to sleep; panjn manjlu pdeg oyidry = to the Manjl Rock, he drags; ... kdda panji kdg plandr = the wild boar you are, you go to the wild, he says; jva kale putlandr = develop the signs of life again, he tells; didka lakkundu = getting up in a ash; gurkarl gurejind laknd = grunting, it gets up; panjada kdg pnagund = when it goes to the Panja forest
12/10/2007 5:17:55 PM
English Translation
391
3697-3708 How do we leave, O younger brother? asks elder brother also. Younger brother hears. His girdle, he removes; And hooks it to the tusk. Behind the cow, the calf, The way it follows, in the same mnner, you come, He tells. He drags the boar where it used to sleep To the Manjl Rock, He drags. On the tip of his rapier the potent, The sandalwood paste; that possessing magical properties, Holy water, he sprinkles and puts on the boar. The wild boar, to the wild, you go; And regain the signs of life, he blesses. In a ash, the boar gets up; grunting, to the Panja Forest, it runs.
12/10/2007 5:17:56 PM
392
3709-3718 panji pnaga kmari balll dda le beri kadi mni kdadryII panjida tare panjida daya korandi kldu l kandoda kolelogu barduyII knde ppini karmilaje nekkilaje guttu bayyad ppunu edmruda bduguyII aye edmra ullyag le bannaga le tyinr kand gala gala dukkoyII budperullye anda maga blele enaddatto nigaleg prnago antya nd...yII
Word meaning: panji pnaga = when the boar escapes; kmari balll dda le = Kmari Balll, a palmy leaf message seeking compensation; beri kadi mni kdadr = sends with a messenger; panjida tare = the head of the boar; panjida daya = a part of honour to the Bdu; korandi kldu = if you do not give; l kandoda kolelogu = for the battle of the of the Seven Fields; bardu = you have to come,; knde ppini = names, where they used to go in the morning; bayyad ppunu edmruda bdugu = and in the evening, they go to the Edmr Bdu; edmra ullyag le bannaga = when the palmy leaf message reaches the Edmr ruler; le tyinr = when he reads the palmy leaf message;enaddatto nigaleg prnago = because of me, your lives; antya nd = are in danger.
3719-3728 pdyedullya kangl vade reg syo jgoda pl onjiyII myakoddu syo raddy ullya mji syo undenkalena karbg karbgyII karboga karboga pattundye enkale kolala pattundr yin kndryII ujjalada manjvuda sankele kadpadr prvanda pagari ullye malpd koriyryII malpadavulu koriyr kolalogu ppo ullya ppond pandryII
THE EPIC OF THE WARRIORS: SECTION II THE STRUGGLE 10 THE BATTLE (Klala Sdhane)
Word meaning: pdyedullya = do not be afraid, O master; kangl vade = do not feel helpless; reg syo jgoda pl onji = help from your sacred land is one kind of help for you; myakoddu syo raddy = the spiritual help is the second source; ullya mji syo = the third source of help, O master; undenkalena = is there from us; karbg karbg pattundye = when iron clashes with iron; enkale kolala pattundr = battle is quite agreeable to us, they assure; yin kndr = he hears this; ujjalada manjvuda sankele kadpadr = the front chains of the swing, he tells to cut; prvanda pagari = the ying arrows; ullye malpd koriyr = the master gets them made and gives; kolalogu ppo ullya pandr = we are going to the battle, master, they tell.
12/10/2007 5:17:56 PM
English Translation
393
3709-3718 When the boar runs away, seeking compensation, a palm leaf message, Kmari Balll, Sends through a messenger. The head of the boar and the legs, if you do not give, Come for the battle of the Seven Fields, he writes. In the morning, to the Karmilaje-Nikkilaje Guttus and in the evening, To the Edmr Bdu, they used to go. The master of Edmr, when the palm leaf message he receives, He sees the palm leaf message; continuous tears, The master, sheds. Because of me, O children, your Lives are in jeopardy, arent they? 3719-3728 Do not be afraid, master; do not feel helpless. Help for you: The blessing from your Bdu is one source; The divine grace is the second source, O master; the third source of help, Is there when iron, Clashes with iron. Going to the battle is quite okay for us, they tell. He hears this. The front chains of the swing, he gets cut; the ying arrows, The master tells to make; and gives them to the children. To the battle, we will go; O master, we will go, they tell.
12/10/2007 5:17:57 PM
394
3729-3742 kacce uratodu ait d jir gunto nekkil guntonpiyII l kandoda kolalogu pnag unde chandugidiyII eduruddo kti dntnagunde stra y budnavo megyana krgavu yII amekeg battd brnagunde andayanna kndaro panjeda padenyiyII tuccidannag anda megye kannd tvada kait pattada ulambugeppulyII ulambugeppula pidambu kudpulnd pannagund ulambuyII ulambu gdr pidambu kudpanga onji kandoda jana kli tnd...yeII
Word meaning: kacce uratodu = they wear dhtis; ait d = after dressing themselves; jir gunto nekkil guntonpi = names; l kandoda kolalogu = to the battle of the Seven Fields; chandugidi eduruddo = from the front of Chandugidi; kti dntnagunde = when Kti crosses; stra y budnavo = a weapon, he releases; megyana krgavu amekeg = at younger brothers ankle; battd brnagunde = when it hits;panjeda padenyi = the stray dog of Panja; tuccidannag = has bitten me, when he says; kannd tvada = do not see it; kait pattada = do not touch it; ulambugeppul = take it out from the front; pidambu kudpulnd = shake it off from the rear, ulambu gdr = from the front, he removes; pidambu kudpanga = when shakes off from the rear; onji kandoda jana kli tnd = from one eld, people are cleared (killed).
3743-3750 mantri chandugidi kari pyi klo panjada pade balo dikdese tattnd...yII kmaranay taregodi oditte beringodu baggaye suriye magtt patyedeyII kti ta samayodu kti baidyana margilg marmonda pulku pagariyeyII tirg tirg tnaga snkadi balll onji budiyere budiyerndyII
Word meaning: mantri chandugidi = the minister, Chandugidi; kari pyi klo = time when he passes away; panjada pade balo = the army of Panja; dikdese tattnd = loses its direction and purpose; kmaranay taregodi oditte = he pulls the tuft of Kmara Balll; beringodu baggaye = bends his back; suriye magtt patyede kti = Kti holds his rapier again; ta samayodu = at this time; kti baidyana margilg = to the side of Kti Baidya; marmonda pulku = to his vulnerable part; pagariye = an arrow; tirg tirg tnaga = turning again and again, when he tries to see; snkadi balll = the Balll who had arranged for his upbrining; onji budiyere budiyernd = has shot him.
12/10/2007 5:17:57 PM
English Translation
395
3729-3742 Dhtis they wear and dress themselves. To jir Gunta, Nekkil Gunta Fields, For the battle of the Seven Fields, they go. Chandugidis, Front when Kti crosses, he (Chandugidi) releases a weapon. At younger brothers Ankle, it hits, O elder brother, are you listening? The stray dog of Panja (Chandugidi) Has bitten me. O younger brother, do not see it; and do not touch it. Take it (the weapon) out from the front; And shake it off from the rear. When he tells, from the front, He removes it and when he shakes it off from the rear, One eld is cleared off, of the combatants. 3743-3750 The time when Chandugidi passes away, The army of Panja loses its aim and direction. The tuft of Kmara, he pulls; Bends his back; the rapier he holds again. Kti when he does, to the side of Kti Baidya To the vulnerable part of his body an arrow (strikes). When tries to sees again and again, the Balll who had arranged for his care He sees him, shooting with an arrow
12/10/2007 5:17:58 PM
396
12/10/2007 5:17:58 PM
English Translation
397
THE EPIC OF THE WARRIORS: SECTION III

THE END The importance of section III
This section contains around two hundred seventy, very short lines of narration. However, it is a signicant part, as it describes the battle; the cowardly act of Permale Balll; the request of Kti Chennaya to the Balll of Edmr; and their pledge and their end. There is a vivid description of the funeral rites performed on the mortal remains of the dead heroes. The Solemn Pledge: The narrator tells us that the battle was fought for seven days and seven nights. At the last stage of the war, hiding behind a red coconut palm, Permale Balll shoots an arrow at Kti. It pierces the vulnerable right side Kti and results in his eventual death. Before his death, he requests Edmr Balll to set up a shrine a gardi for them. Then, both the brothers make a pledge: After we renounce our physical existence and merge with the spiritual world, we will appear wherever we are remembered; we shall always uphold justice; from the spiritual world, we will full the yearnings of the those who have faith in us; and for crops and wealth of the faithful, we will provide protection. After this solumn promise, Kti embraces death. Unable to bear the departure of his elder brother, Chennaya takes his own life, banging his head to a stone slab. The decision: As the twins lay dead, Edmr Balll calls Kmara Balll. He gathers the people of Panja and Edmr. Then he announces that a grand and betting funeral shall be arranged for the departed warriors. He also declares that a gardi shall be constructed in their memory. The funeral: This segment tells us, in minute details, the death rites performed on the mortal remains of the twins. The practices described here are still followed in the rural Tulundu. The segment is really an absorbing portrayal of the non-Vedic death rites. Construction of Gardis: According to the wishes of the twins, sixty six gardis and thirty three tvus shrines without gardis were established. The Epilogue: Finally, the narrator tells us that, he has completed the story of the greatness of the twin warriors, from the beginning to the end; from the origin to the culmination. The listener is exhorted to uphold what has been narrated in the Prdana.
12/10/2007 5:17:59 PM
398

THE END 11 THE SOLEMN PLEDGE
3751-3776 kolalada kandodu / onje jatter / edmru bkyard / kolaladne / onje sdinaga / l irld / l pageld / permale balll / avndane / snki balll / genda treda / marata addodu / onje untiyr / palayag / kti baidyag / pagari budiyar / balata alleg / pdu poggnd / avndane / poggi pettg / avndane / palaye nda / ayyo katene / rma klone / enkled pagennda / r puneyini.
Word meaning: kolalada kandodu; onje jatter = they enter the battle eld; edmru bkyard = in the front eld of Edmru; kolaladne sdinaga = when they ght; l irld l pageld = for seven nights and seven days; the Balll of Permale; avndane = that is; snki balll = the Balll who had brought them up; genda treda marata addodu untiyr = behind the red coconut tree, he stands; palayag kti baidyag = at the elder brother Kti Baida; pagari budiyar = shoots him with an arrow; balata alleg pdu poggnd = it pierces the vulnerable right side his body; poggi pettg = when it pierces enkled pagennda r puneyini = who has started enmity with us?
3777-3806 pandenana / puttnagonji / ame nd / sayyanaga / radd svnde / t panpuna / knnagavullu / vndane / megyenana / kolalada kandodu / pr baruven / pr bannaga / vndane / megye ndan / tpi portugu / palayana alled / pagari brudundu / ayyo katene / rma klon / ballle mneg / tyennd / kade kannd kodila dukko / onje jatten / ayya ballle / enkalen / vndane / jti bdotvandene / pandenye / enkaleg / garodi kattle
Word meaning: pandenana = he says; puttnagonji ame nd = at the time of birth, there was one birth- pollution; sayyanaga radd svnde = at the time of death alas! two deaths would become,; t panpuna knnagavullu megyenana = younger brother hears what he says; kolalada kandodu = to the battle eld; pr baruven = comes running; pr bannaga = running, when he comes; vndane = that being so; megye ndan tpi portugu = when younger brother sees; palayana alled = to the vulnerable part of the body of his elder brother; pagari brudundu = an arrow has pierced; ayyo katene = what a tragedy! ;...Ballle mneg tyennd = when he sees the face of the Balll;enkalen vndane jti bdotvandene = without considering the caste differences between you and us,; pandenye = he tells; enkaleg = for us; garodi kattle = construct a garodi.
3807-3833 gardi kattd / kyodittin / my srnag / maydenkulg / nmo neri / korondu ballendu / onje pandr / nenettinade nirmittppo / nyyogu srettypo / myodenkulu / nambinakleg / imbu korondu / enkulu baruvo / pando blelu / bule bgyogu / daya raksne / enkulu koruvo / onji pandr / t panpina / knden megye / anna kti / kti baidyend / sayinaga nank / radd svu / puttnaga onji ame / ynl ninadappa / barpe panden
12/10/2007 5:17:59 PM
English Translation
399

THE END 11 THE SOLEMN PLEDGE
3751-3776 To the battle eld / they enter. / In the front eld of Edmr / in the battle / when they ght / for seven nights / and seven days / Permale Balll / that is / the Balll who had brought them up / of the red coconut / palm, across / he stands. / At the elder brother / Kti Baida / he shoots with an arrow / at the sensitive right side of his body. / It pierces / when this happens / the moment it pierces / at this juncture / the elder brother is shocked. / O God, / what is happening? / Enmity with us, / who is trying to ferment? 3777-3806 he asks. / When we were born, one / period of pollution, there was; / at the time of dying / two deaths, there would be. / What he says / he (Chennaya) hears. / At that time / younger brother / to the battle eld / comes, running. / When he comes running / at that time / younger brother / when he sees, / to the side of his elder brother / an arrow has pierced. / What a tragedy! / O God! he screams / The face of the Balll / when sees, / from the corners of his eyes, tears / start falling / O Balll / between you and us / obviously / without making caste distinctions, / he tells, / For us / a garodi, you set up.
3807-3833 After constructing the gardi / we, as earthly beings / when we go to the spiritual world, / annual offerings and celebrations / you must continue to organize, / Kti says. / We will appear, wherever we are remembered; / justice, we will always uphold. / From the spiritual world, / for those who have faith in us, / fullling their yearnings / we will continue to do, / the children assure. / To crops and wealth / blessings and protection / we shall extend, / they promise. / What has been said / younger brother hears. / O elder brother Kti, / O Kti Baida, / while dying, for us / two deaths (there would be); / when we were born, there was one (birth) pollution. / With you, I am also / coming, he says.
12/10/2007 5:18:00 PM
400
Word meaning: gardi kattd = after constructing the gardi ; kydittin my srnag = when we enter the spiritual world leaving aside our physical existence; myodenkulg nmo neri korondu ballendu onje pandr = you continue to organize the annual offerings for us, they advise; nenettinade nirmittpo = wherever we are remembered, we shall present ourselves; nyyogu srettypo = justice, we shall always uphold; myodenkulu = from the spiritual world; nambinakleg imbu korondu enkulu baruvo = we shall full the yearnings of those who have faith in us,; pand blelu = the children assure; bule bgyogu = for crops and wealth; daya raksne enkulu koruvo = blessings and protection, we shall provide,; onji pandr = he says; t panpina = what he is saying; knden megye = younger brother hears; anna kti baidend = O elder brother, Kti Baida; ynl ninadappa barpe panden = I shall also come with you, he says.

THE END 12 THE DECISION
3834-3851 dambe kallg / mandennda / runda tnty / tntadnda / kyo budiyen / myogu sriye / myogu srd uppanaga /parmale balll / kmara balllen / onji letter / panja srlen / edmr mandelen / kdu pdpayer / namanndnda / blelen porlu poliked / aklennd / porlu poliked
Word meaning: dambe kallg = to a stone slab; mandennda runda tnty = he bangs his head; tntadnda = when he bangs his head; kyo budiyen = renounces his physical existence; myogu sriye = enters the spiritual world; mygu srd uppanaga = when he enters the divine world; permale balll, kmara balllen onji letter = Permale Balll, calls Kmara Balll; panja srlen = a thousand people of Panja; edmr mandelen = the people of Edmr; kdu pdpayer = he gathers; namanndnda = if it is possible for us; blelen = these children; porlu poliked = in a betting manner
3852-3875 bnog puge / bmig bukti / onje malpodu / onje maltd / sudd mudrige / porlu poliked / malpodander / kti baidyag / avndane / Chennaya baidyag / edmrudo / grinndnda onj katydu / gri kattad / ntrdi garodi / katydu agaleg / ntrdi garodi / kattodnda / nma nerid / myodnda / namanndnda / korondu barodu / pander balll / avndane
Word meaning: bnog puge = to the sky, smoke; bmig bukti = to the earth, the sacred ash; onje malpodu = we have to present; onje maltd = after that; suddo mudrige = purication rites; porlu polikd = in a betting manner; malpodander = we have to perform, he suggests; kti baidyag avndane Chennaya baidyag = for Kti Baida and Chennaya Baida; edmrudo = in Edmr; grinndnda onj katydu = the tombs must be constructed; gri kattad = after constructing the tombs; ntrdi garodi katydu agaleg = the Netrdi Garodi, we have to construct for them; nma nerid myodnda = the annual offerings and celebrations for the divine spirits; namanndnda korondu barodu = if it is possible, we have to continue to organize,; pander balll avndane = says the Balll.
12/10/2007 5:18:01 PM
English Translation
401
THE EPIC OF THE WARRIORS: PART III

THE END 12 THE DECISION
3834-3851 To a stone slab / his head / he bangs. / As he bangs his head / he renounces his physical existence / and enters the spiritual world. / As he enters the spiritual world / he (Edmr Balll) calls Parmale Balll / and Kmara Balll. / A thousand people of Panja / and the people of Edmr / he gathers. / If it is possible for us / of these children / with pomp and show; / theirs / in a betting manner 3852-3875 to the sky, smoke / and for the earth, sacred ash / we have to present. / After this / the purication rites / in a grand style / we have to perform, he says. / For Kti Baidya / for Chennaya Baidya / in Edmr / the tombs, if possible / we have to construct. / After constructing the tombs / the Ntrdi Garodi / for them, we have to construct. / The Netrdi Garodi / in a grand style / after constructing / the annual offerings / to the divine spirits / and / if possible, we shall / continue to make, / tells the Balll / on this occasion.
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402
THE EPIC OF THE WARRIORS: PART III THE END 13 THE FUNERAL
3876-3901 asananda kdid / masananda / periya kt / gradr / gandoda kanak / kadpder / periya kt / kt griyer / kt grad / l kopparigeg / ktyi nr / dpder / kti Chennayana / puna nnda / kondu baruver / kondu battd / tenkyi badekyi / jepudiyer / sgeno enneno / arepder / sge enneno / arepdnda / onji tundu palyanda / kutpder / radd palyid / kti Chennayana puna nnda
Word meaning: asananda kdid = at the corner of the paddy eld; masananda periya kt = a big funeral pyre; gradr = he tells to set up; gandoda kanak kadpder = gets the sandalwood logs cut; periya kt griyer = a big pyre, he tells to prepare; kt grad = after putting up the pyre; l kopparigeg = in seven big vessels; ktyi nr dpder = he gets them lled with freshly drawn water; kti Chennayana puna nnda = the mortal remains of Kti Chennaya; kondu baruver = he brings them; kondu battd = after bringing; tenkyi badekyi jepudiyer = in the South-North direction, he lays them; sgeno enneno arepder = soap nuts he gets them ground in oil; sge enneno arepdnda = after the soap nuts are ground in oil; onji tundu palyanda kutpder = one log of wood, he gets it felled; radd palyid = on two wooden planks; kti Chennayana puna nnda = the mortal remains of Kti Chennaya
3902-3925 sge enne / pjder / pjdnda / punannda / mpder / puna mpd / avndane / mdyi dangdina / banga breda / kodila tundu / ire kadpader / ididande / ire kadpader / tenkyi badekyi / brediret / jepudiyer / tryi darter / taremitt kralert / tryida gadit / bolpa diyr / boldu kuntu / musuku pdiyr / sirigindeda / nr patyer
Word meaning: sge enne pjder = the paste of the soap nuts and oil, he tells to apply; pjdnda = after applying; punannda mpder = for the mortal remains, he tells to give bath; puna mpd = after giving bath; ...mdyi dangdina = that has leaned towards the East; banga breda = of the banga variety of banana plant; kodila tundu = the front section leaf; ire kadpader = gets it cut; ididande ire kadpader = the leaf with the full stalk, he gets it cut; tenkyi badekyi = in the south-north direction; brediret = on the banana leaves; jepudiyer = lays the mortal remains; tryi darter = breaks a coconut; taremitt kralert = above the heads and below the feet; tryida gadit = in the two halves of the broken coconut; bolpa diyr = keeps the lighted wicks; boldu kuntu musuku pdiyr = in white cloths, he covers the mortal remains; sirigindeda = from a small vessel with a snout; nr patyer = he carries water.
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English Translation
403

THE END 13 THE FUNERAL
3876-3901 At the corner of the paddy eld / for cremation / a big pyre / he tells to set up. / The logs of the sandalwood tree / he gets them cut. / A big pyre / he tells to prepare. / After the pyre is prepared / in seven huge vessels / fresh water / he gets them lled. / Ktis and Chennayas / mortal remains / he brings them. / After bringing them / in the south-north direction / he lays them. / Soap nuts and oil / he gets them ground. / Soap nuts and oil / after grinding / one wooden plank / he gets it sawed. / Laying on two wooden planks / for the mortal remains of Kti Chennaya... 3902-3925 The paste of the soap nuts and oil / he tells to apply. / After applying the paste / for the mortal remains / he tells to give bath. / The bath / when it is nished / that has leaned to the east / of the banga banana plant / the front section / leaf he obtains. / With the complete stalk / a banana leaf, he procures. / In the southnorth direction / on the banana leaves / he lays the mortal remains. / He breaks a coconut; / and above the heads and below the feet / in the two halves of the coconut / he keeps the lighted wicks. / In white cloths / he covers the bodies. / In a small vessel with a snout / he carries water.
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404
3926-3949 ngadarbeda / kaddi patyer / kti baidyana / Chennaya baidyana / byi gnda / mjila bottu / enne budiyr / ennele bududu / sorgolkogu / sandlender / kyonu bududu / myogu srinakulu / netrdi garodi / nikleg / enkulnda / kattuvond / onji pandr / nr budiyer / kti chennayere / punannda / tumbonudu / ronudu / asanand / kodidnda
Word meaning: ngadarbeda kaddi patyer = holds a stick of the holy grass; kti baidyana Chennaya baidyana = of Kti Baidyas and Chennaya Baidyas; byi gnda mjila bottu enne budiyr = to their mouths, three drops of oil, he puts; ennela bududu = after putting the oil; sorgolkogu sandlender = go to the heavenly abode, he tells; kyonu bududu = you have renounced your physical existence; myogu srinakulu = now you have merged with the divine world; netrdi garodi nikleg = the Netrdi Garodi, for you; enkulnda kattuvond onji pandr = we will construct, he says; nr budiyer = he puts water in their mouths; kti chennayere punannda = the mortal remains of Kti Chennaya; tumbonudu ronudu = lifting and carrying; asanand kodidnda = to the corner of the paddy eld
3950-3970 masanada / periya kt / grnade / kondu pper / kondu pdu / mji suttu / tenkyi badakyi / bali batter / punannda / jepudyer / tolasidere onji patyer / nr budiyer / mlg kolli / onji uttere / yare itti mara / iyare itti mara / onji koriyer / taremit / kratirt / avndane / aggindnda
Word meaning: masanada periya kt grnade = where a giant pyre has been set up; kondu pper = they bring; kondu pdu = after bringing the mortal remains; mji suttu = three rounds; tenkyi badakyi = in the South-North direction; bali batter = circumambulates; punannda jepudyer = he lays the mortal remains (on the pyre); tolasidere onji patyer = takes the basil leaves; nr budiyer = he puts water in the mouths; mlg kolli onji uttere = places logs of wood on the mortal remains; yare itti mara = the logs lying that side; iyare itti mara = the logs lying this side; onji koriyer = he piles upon the mortal remains; taremit kratirt = above the heads and below the feet; ...aggindnda = the re
3971-3996 onje koriyer / bnogu puge / onja budiyer / bmig vibti / onja malter / porlu poliked / bonya malter / nadu kdondu / bannaga avulu / svuda kand / budiyr avulu / tanna aramaneg / onja baruver / suddo mudurige / vodunder / suddo mudurige / avndane / ainained / doladupa / avndane / malteravulu / ayidd bokka akleg / porlu polike / maltdnd / gri katiyer / garadi katyer
Word meaning: onji koriyer = he lights; bnogu puge = to the sky, smoke; onja budiyer = he releases; bmig vibti onji malter = for the earth, sacred ash, he makes; porlu poliked = in a betting manner; bonya malter = reduces the mortal remains to ash; nadu kdondu bannaga = when the re reaches the middle of the pyre; avulu svuda kand budiyr = he leaves the cremation ground; avulu tanna aramaneg = to his palace; onja baruver = he returns; suddo mudurige vodunder = the purication rites must be performed, he says; ainained = on the fth day; doladupa = a part of the funeral rite; ...malteravulu = he performs; ayidd bokka
12/10/2007 5:18:03 PM
English Translation
405
3926-3949 Of the holy grass / a blade he holds; / to Kti Baidyas / and Chennaya Baidayas / mouths / three drops of / oil he puts. / After putting the oil / to the heavenly abode / you go, he tells. / Renouncing your physical existence / you have entered the spiritual world. / Netrdi Garodi, / for you / we will / construct, / he promises. / Then, he puts water (into their mouths). / Ktis and Chennayas / mortal remains / carrying / and lifting / of the paddy eld / to its corner 3950-3970 for cremation / towards the giant pyre / they bring. / After bringing the mortal remains / three rounds / in the south-north direction / he circumambulates. / The mortal remains / he lays on the pyre. / Holds the leaves of the basil plant / puts water in the mouths of the deceased. / On the mortal remains / the logs of wood / he piles. / The logs lying that side / and the logs lying this side / he piles upon the mortal remains. / Above the heads / and beneath the feet / at this juncture / re 3971-3996 he lights./ To the sky, smoke / he releases; / for the earth, ash / he presents. / In a betting manner / he reduces the mortal remains into ash. / The ame / the middle of the pyre / when it reaches / the cremation ground / he leaves; / to his palace / he returns. / Purication rites / must be performed, he says / On the fth day / doladupa rite / that / he performs. / After this, for them / in a betting manner / he completes the remaining rites. / The tombs, he constructs / and a garodi / he builds.
12/10/2007 5:18:04 PM
406
akleg = after that, for them; porlu polike maltdnd = in a betting manner, performs all other rites; gri katiyer = he constructs the tombs; garadi katyer = also constructs the garadi in their memory.
THE EPIC OF THE WARRIORS: PART III THE END 14 Construction of Gardis
3997-4017 ajipattji / garodi bdunder / muppatta mji / tvu bdunder / mitta gundodu glidver / santa mle / tirtha gundodu / eluvere ballkulu santa mvodu / aiyeta tirta gundodu amme kntane / appe dey santa mle / balaputi garodi palaye nda / santa mle edaputi garodi / megyendnda santa mle / naduputti garodi kujumbaknjave / santa mle / appane pundu / muppane pvundu / kondu pje sandndnd onji pander / avva oppinaga / avva sandnd / sand battand
Word meaning: ajipattji garodi bdunder = sixty six garodis are required; muppatta mji tvu bdunder = thirty three shrines without garodis are needed; mitta gundodu = on the upper storey of the sanctum; glidver = the Wind God; santa mle = is to be installed; tirtha gundodu = in the lower storey; eluvere ballkulu santa mvodu = the senior Ballls are to be installed; aiyeta tirta gundodu = below this; amme kntane appe dyi = father Kantna, and mother Dyi are to be installed; ...balaputi garodi = to the right side of the garodi; palaye nda = if the elder brother; santa mle = is to be installed; edaputi garodi = in the left side of the garodi; megyendnda santa mle = the younger brother has to be installed; naduputti garodi kujumbaknjave = in the middle of the garodi, Kujumbaknjeve is to be installed,; ...appane pundu muppane pvundu = to that effect oracle is pronounced and the proclamation is made; kondu pje sandndnd = the worship to be offered, has been offered,; onji pander = he says; avva oppinaga = when this is done; avve sandnd sand battand = every thing that has been promised, is fullled.
THE EPIC OF THE WARRIORS: PART III THE END 15 THE EPILOGUE (Ane Mune)
4018-4020 (Ane Mune) ananemune kontu bisu / sand batnd / anemune tert patle
Word meaning: ananemune = whatever is said from the beginning to the end and from the origin to the culmination; kontu bisu sand batnd = it is completed; ananemune = whatever is said (about the greatness of the twin warriors) from the beginning to the end; tert patle = you uphold.
12/10/2007 5:18:05 PM
English Translation
407

THE END 14 CONSTRUCTION OF GARDIS
3997-4017 Sixty six / garodis are required; / thirty three, / shrines, without garodis / are needed. / In the upper storey of the shrine, the Wind God / must be installed; / in the lower storey / the senior Ballls must be installed; / below this, father, Kntana; / and mother, Dyi must be installed. / If, on the right side of the garodi, elder brother / is installed; on the left side / younger brother has to be installed; / in the middle of the garodi, Kujumbaknjava / must be installed. To that effect oracle is pronounced; / and the proclamation is made. / The promised worship is performed. / After this worship / everything that has been promised, is fullled; / everything has been done, says the Balll.

THE END 15 THE EPILOGUE
4018-4020 Whatever is said from the beginning to the end and from the origin to the culmination. Is coming to an end. Whatever is narrated (about the greatness of the twin warriors) from the beginning to the end, you (the listener), uphold, says the folklorist.
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References
408
References
Amin, Bannanje Babu. Kti Chennaya, 2003. Kemmalaje Janapad Prakashana, Nittur, Udupi. Amin, Bannanje Babu and Mohan Kotian. Tulunada Garodigala Samskratika Adhyayana, 1990. Shree Brahma Baidarkala Samskritika Adhyayana Pratishtana, Adi Udupi. Burnell, A. C. The Devil Worship of the Tuluvas, 18941897. The Indian Antiquary, A Journal of Oriental Research. Claus, Peter J. and Korom, Frank J. Folkloristics and Indian Folklore, 1991. Regional Resources Centre for Folk Performing Arts, M. G. M. College, Udupi. Kalmady, Damodar and Perampalli, Cheluvaraj. Baida Darshana (Sachitra Katha Kosha), 2003. Shree Brahma Baidarkala Samskritika Adhyayana Pratishtana, Adi Udupi. Kittel, F. (Rev.) KannadaEnglish Dictionary, 1899, Nineth Reprint, 2004. Asian Educational Services, New Delhi. Kotian, Mohan and Kalmady, Damodar. Koti Chennaya Maukika Sahityada Antaratma Darana, 1995. Shree Brahma Baidarkala Samskritika Adhyayana Pratishtana, Adi Udupi. Manner, A. Pddanolu, 1886. The Basel Mission Press, Mangalore. Rao, Seshagiri, L.S. (ed) Subhas KannadaKannadaEnglish and EnglishKannada Nigantu, Sevnth edition, 2004, Laxmi Mudralaya, Chamarajapet, Bangalore. Upadhyaya, U.P. (ed). Tulu Lexicon. Vol. IVI. Rashtrakavi Govinda Pai Research Centre, M.G.M. College, Udupi. Vman Nandvara. Koti Chennaya, 2001. Hemamshu Prakashana, Mangalore. Waite Maurice, (ed) The Oxford Paperback Thesaures, 2001. Oxford Unversity Press, New Delhi, Websites: 1 Tulu Pardanas, www.google.com 2 Mayandala A Legend and Possession Cult of Tulunadu, Peter Claus, www.DAIJI WORLD 3 www.wikipedia
12/10/2007 5:18:06 PM
Glossary: AC
409
GLOSSARY
B
balla Balll a unit of measurement of grains; one balla is three fourth of a sru. the title given to a revenue collector / provincial head in the traditional political system of Tulundu. He was a petty king / a feudal lord (a big landlord) and was addressed as ullaya / ullaya which means, Master. literally means, warriors; however, it is the respectful appellation given to Kti Chennaya. 1. a prominent household of a Billawa family; 2. one kind of jackfruit whose akes are slightly hard. bkyr a vast dry paddy eld, usually located in front of the house of a landlord; used to depend entirely on rain water and hence only one crop used to be raised; now, most of these elds are divided into smaller pieces. the word baider comes from the word, baida (Sanskrit, vaidya); baida is the traditional / folk / native medicine; the word baider refers to a male member of the Billava community who dispenses folk medicine was / is one of the callings pursued by this community. a woman member of the Baida community. the residence of a Balll; a sort of manor house. a wet land with multiple paddy elds. singing / narrating the heroic exploits of a bhta (spirit) or daiva (folk deity). 1. biru / bill referes to a bow; therefore, the words, Biruva / Billava, are derived from these words; the members of this community were once experts in archery as warriors and hunters. 2. the other names for the Baida community.
banter barke
Baider
Baideti bdu bail / bayil bra Biruva / Billava
C
Capparambu / capparkombu a special kind of headgear / crown worn by the Kti Chennaya impersonators at the time of the annual festivals of Kti Chennaya; it has the appearance of a bifurcated toddy palm (baine).
12/10/2007 5:18:06 PM
Glossary: DN
410
D
Doladupa / dlapa a part of the death rites; on the third or fth day of the cremationmud, ash and pieces of the dead persons bones are heaped into a mound at the site of cremation.
G
garadi / gardi gnu a gymnasium that taught martial art; now, this word is applied to a shrine of Kti Chennaya. the distance between the tip of the thumb and the little nger, when both are extended that is, approximately nine inches. the house of a village head / prominent landlord of a village in traditional Tulundu; under a guttu there were many tenanted farmers; and it was subservient to a Bdu.
guttu
K
kadir kalase a thorny medicinal plant, Acacia Catechu. a unit of measurement for grains as well as the container measuring that quantity; one kalase is ten and a half or fourteen srus. 2. the eld where this race is organized. kancil an offering made to a deity. On the night of the annual celebration of the deity, the children undergoing the ritual are dressed like brides and bridegrooms; fruits, betel leaves, betel nuts, owers and lighted bronze lamps are kept in front of these children. At the time of the circumambulation of the deity, these children are either carried or they walk behind the procession of the deity. the crop raised during the monsoon season. a mythological bird. 1. a unit of length 2. a measuring stick; one klu is 24 angula or about two and a half feet in length.
kambula/ kambla/ kambala 1. buffalo-race and
krti Knjava klu
12/10/2007 5:18:07 PM
Glossary: MP
411
M
mru mudi a unit measurement of length as measured when both the arms of an adult are stretched, side ways. a unit measuring grains. One mudi is 42 srus or about 40 kg. It also refers to the oval-shaped bundle of the packed grains. a variety of betel leaf, with short and round leaves.
munda balli baccire
N
nemo neri is the annual offering made to a bhta (spirit) or a daiva (a folk deity)
O
orla one sru.
P
pda palle a measuring vessel for liquid; one pda is about two litres. a moderately large, red, elliptical, wild seed. It is inated on both the sides; children use these seeds to play. a special dish made from cows milk, buttermilk, honey, claried butter, and sugar; it is generally offered to deities. an oral composition in verse, sung in honour of a spirit (bhta) or some legendary hero/heroine. giving loan in grains; the borrower returns the borrowed quantity with interest in terms of an additional quantity of grain. food, ower, sandalwood paste, fruit, coconut etc. offered to the deities and then a part of it is given back, to the devotees as deitys blessing. after sowing, planting a pole / stick decorated with coconut fronds and owers in a kambula eld, probably to ward off the evil spirits and to protect the crop.
pancmrata
pancvalli / panclli baccire a variety betel leaf, which is very pungent. prdana / pddana poli
prasd
pkare
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Glossary: R
412
R
rjya Literally, it means a kingdom. In the prdana, it is used, probably to refer to a village or a province (a cluster of villages).
S
sandi / sandhi sru sidde suggi suttige an epic with many chapters. a unit of measuring grains as well as the container measuring that quantity; a sru is about 950gm. one forth of a sru or one pvu; it is also the container measuring that quantity. the name of the crop raised after the monsoon. a ceremony in which white rice over which, coconuts, betel leaves, and areca nuts are kept on a front section of the banana leaf. This religious function is performed before undertaking any other religious ceremony.
T
tra the lowest denomination of a rupee in the earlier currency, it is no longer in circulation. One tra is 1/96 of a rupee. previous days cooked rice that has been kept in water and is eaten the next day, without boiling again. a variety of jackfruit the akes of which are soft.
tanjana tulle
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Name Index: AE
413
Name Index:
A
Anilaje Bail the name of the wet kambula paddy eld mentioned in the Kti Chennaya Prdana. There were two divisionsthe upper and lower divisions: the upper division was given to Budyanta; and the lower division, to Kti Chennaya. The water dispute in this eld between Kti Chennaya and Budyanta, leads ultimately, to the death of Budyanta, in the same eld. Arasakke Pondjvu wife of Budyanta
B
Bermer a supernatural power worshipped in Tulundu; Bermer was the family deity of Kti Chennaya. He is also called Ngabermer. Bobbarya the name of a bhta. Bombe Dru wife of Chandugidi. Budyanta the minister of Permale Balll; he and Kti Chennaya could not get along. This results in a tragic conict. Bduda Bommaya / Cvadi Sntana advisors of Permale Balll. Byri a distinct group within the Muslim community; the members of the community speak the Byri language.
C
Chandugidi the minister of Kmara Balll; he is instrumental in imprisoning Kti Chennaya in Panja.
D
Dalyada Blu washer man, Blu. Dyi baideti wife of Kntana Baida and mother of Kti Chennaya.
E
Edmr name of a Bdu. Edmr Balll the ruler of the Edmr Bdu; he gives shelter to Kti Chennaya when they come there after boycotting Permale. kasler / Daiyyru parents of Kumra. According to the Kti Chennaya Prdana, Kumra subsequently, becomes Bermer.
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Name Index: GM
414
raje Barke name of the prominent household of Syana Baida, where the twins grow up.
G
Gundadappe Pergaditithe maternal aunt of Daiyyru. Gnada Sanku oil-miller, Sanku
I
svara name of blacksmith.
K
Kntama Ponjvu the seller of nuts; she warns Kti Chennaya that the agents of Panja are hiding to capture them in the plains of Panja. Kntana Baida husband of Dyi and father of the twins. Karmilaje and Nikkileje Guttus names of the two guttus given to Kti Chennaya by the Balll of Edmur Kattipdi Nnyara Garadi gymnasium located in Katpdi, where Kti Chennaya learn martial art and the combat skills. Katpdi name of a place in the coastal belt of Udupi. Kvante / kvate Indian toothache tree. Kdage according to the prdana, Kdage is born from an egg, found in the sea, by a Brahmin, Pejanr; when she is adopted by Syana and assimilated into his community, she becomes Dyi Baideti; literally, kdage is screw pine ower. Kmala Ketrodi Kemmalata Male name of a hill tract a ghat which has a prominent place in the prdana. Kmari / Kmar / Kmare Balll the ruler of the Panja Bdu; he imprisons Kti Chennaya in his Bdu. Kinnidru elder sister of the twins. Kti and Chennaya the identical twins; the Kti Chennaya Prdana describes their life, achievements and their tragic deaths; they are worshipped as, Brahma Baiderlu. Kubra King of Wealth, according to the Hindu mythology Kujumbaknjave one of the spirits worshipped in a gardi. Kukke a holy place located in the Sulya taluka of the Daksnina Kannada district of Karnataka.
12/10/2007 5:18:09 PM
Name Index: GM
415
M
Mla a place in the Karkala taluka, of the Udupi district. Matti Bra Ballaya name of the astrologer / soothsayer.
N
Nyida Mallu name of the dog trainer / dog keeper. Ntrdi Garadi the rst gardi set up in Edmur for Kti Chennaya.
O
dodambu boat - man, Ambu.
P
Paggu (April / May), Bsa (May / June), Krtel (June / July), ti (July /August), Sna (August / September), Kany (September / October), Bontel (October / November), Jrde (November / December), Perrde (December / January), Puyintel (January / February), Myi (February / March) and Suggi (March / April) months of the Tulu calendar. Pallida Bannaya husband of Kinnidru, brother-in-law of Kti Chennaya. Panja the name of a Bdu; Kti Chennaya are imprisoned in a fort, here; they come out, breaking, the prison. Pvura Kala the playground where Kti Chennaya play a game of seeds with the nephews of Budyanta. The play results in a ght. Pejanr/ patti Madimal foster parents of Kdage. Permale / Parmale / Padumale / Parumale / Permal different names of a Bdu. Permale Balll ruler the Permale Bdu. Pernu Bandri performs the rst shave on Kti Chennaya.
S
Srli Saimanja Katte a platform in the courtyard of the house of Dyi, at raje Barke. Syana Baida maternal uncle of the twins. nti / snti tree a kind of medicinal tree (Belleric Myrobalen). Sonne Smu wife of Syana. Sunkada Dre toll-collector, Dre.
12/10/2007 5:18:10 PM
Name Index: TV
416
T
Turke belonging to the Turk community of Muslims.
V
Visvakarmarefers to the traditional artisan community of carpenters, blacksmiths, goldsmiths, bell-metal smiths.
12/10/2007 5:18:11 PM

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THE EPIC OF THE WARRIORS

An English translation of the

Kti Chennaya Prdana

Based on the Kannada Original

Kti Chennaya Prdana Samputa

Copyright Shankar Narayana D. Poojary, 2007

National Folklore Support Centre

Shankar Narayana D. Poojary

Publisher: Administrative Ofcer, Kannada Pusthaka Pradhikara,

Excerpts from the Preface:

UDUPI, DAKSHINA KANNADA, AND KASARGOD DISTRICTS

THE EPIC OF THE WARRIORS

THE EPIC OF THE WARRIORS

Kannada Transliteration and word meanings: Stanzas;124

THE EPIC OF THE WARRIORS: SECTION I

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THE EPIC OF THE WARRIORS: SECTION I

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THE EPIC OF THE WARRIORS: SECTION I

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THE EPIC OF THE WARRIORS: SECTION I

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Kannada Transliteration and word meanings: Stanzas; 817844

Kannada Transliteration and word meanings: Stanzas; 845870

Kannada Transliteration and word meanings: Stanzas; 871886

Kannada Transliteration and word meanings: Stanzas; 887912

Kannada Transliteration and word meanings: Stanzas; 913924

Kannada Transliteration and word meanings: Stanzas; 925954