(1) ādi kālalu	kade	ambadɨ	Billuru	kārayan	makka
From old times	a narrative	that is called	Billuru	Karayan	children.

That what is called a narrative from old times is the narrative of the children Billayan and Karayan.

(2) modalu naṅga	jātigu	yāvadɨ	gottu kane.
In old times our	group/tribe	anything	did not know .

In those older times our group/tribe did not know anything.

(3) ivarɨ	yārne	kaṇḍalevũa sari ōḍi buḍodu -	ūru buṭṭoṭṭu.
They	who ever	they saw okay they ran away –	the village they left.

Who ever they saw - okay they ran away - they have left the village.

4) āḷne	kaṇḍale	sāku	alli	irodille.
people	to see	enough	they	did not stay there.

It was enough when they saw people; they did not stay there.

(5) innɨ ante irāga (innɨ) ella jātine kaṇḍoṭṭu ivarɨ kāḍugu buddu buṭṭarɨ.

Then like that it was all groups/tribes they saw they into the forest were running/falling.

Then it was like this when they saw all groups/tribes they started to run/to fall into the forest.

(6) ivarugu	yānuvũa (yānũa)	gott-āpadille.
For them	anything	not able to know.

They did not not got any knowledge.

(7) innɨ gottu	illādāga	ivarɨ	yāna māḍidarɨ.
Then knowledge	was not there	they	what did they do?

Then, when there was no knowledge what did they do?

(8) innɨ kāḍugu budda mēle kāḍlu ira gālsu jēnu bāḍu soppu

Then, into the forest after falling in the forest what was there roots, honey meat leaves

kaṇḍadɨnɨ	tindɨ	anuvāsa	paṭṭoṇ-iddarɨ.
seeing	eating	alone	they were staying/living.

Then, after they fell into the forest, the roots, honey, meat,leaves that were seeing and eating (them) they were staying alone.

(9)	iddāga	yāna āgi-ōtu.
	They were there	what happened?

What happened when they were there?

(10) innɨ nan antavan nin antavan edō (yāvadō) selpa āḷne selpa parice māḍioṇanɨ [palagioṇanɨ].

Then, one like me one like you with a bit people a bit made himself familiar

(11) avanɨ sari "adɨ entuga kurubaru ōgi kāḍu oḷage buddu buṭṭarɨ. naṅga

oṭṭulu iraku" andoṭṭu ivan yāna māḍidanɨ."

He (thought)okay: "What?	For what do	the Kuruba go	the forest into (and) fall? With
us they must be (live)" after saying	he what	he did he do?

He thought, okay: "What? For what do the Kuruba go and stay (settle) in the forest? They must live with us" after
saying that what didi he do?

(12) ōgi, sari avarne	karidu	naṅga oṭṭulu ondige sērsavo.
After going okay them	let us call	us with together let them join/gather

Okay, let us call them and let them join with us together

(13) avarɨ sariāna kāḍugu buddu ōydere (ōyi-iddere) andoṭṭu Billayan. "They the good forest into they went and stay", said Billayan.

"They went into the thick (deep) forest", Billayan said

(14)	kārayan	makkane	ella	karidu kēḷdarɨ.
	Karayan	children	all	they called (and) asked (them).

They called the children of Karayan and asked them.

(15) kēḷdāga naṅgagɨ inta mādiri ūru andale āḷu andale naṅgagɨ

ïḍipadille.

After asking: "For us that kind of village what is called people what is called for us we don't like it.

When they were asked they said: "Concerning that kind of village, concerning people, we don't like it.

(16) naṅga kāḍugeve ōyi buḍaku. naṅga anuvāsa paḍodu kāḍleve badukaku andɨ ōḍi buṭṭarɨ.

"We into the forest must go and stay. We lonliness suffering in the forest we must stay " saying they ran away.

" We must go and stay in the forest. Though we suffer lonliness we must stay in the forest" saying that they ran away.

(17) āga innɨ Billayan makka yāna māḍidaru.

(17) That time then Billayan children what did they do?

What did in those times the children of Billayan do?

(18)	sari ivarne	kāḍugu buḍodu	pūra tappu.
	"Okay, them	in the forest to leave	(is) big	mistake."

Okay, it is a big mistake to leave them in the forest.

(19)	naṅga oṭṭulu	ivarne	sērsavo (sērsaku??)	andɨ	naṅgane	idu
	māḍioṇ-iddarɨ.
	"Us together	them	we must make to join	" saying	to us	that

they were making.

They said "we must make them to join with us" and did that to us.

(20) idu	māḍodu	yāna. ella	īga	ondige	sērale	ella	āḷu	mātāḍi-ātu.
This	to do	what? All	now	together	to come	all	people	talked with

each other.

What was it useful for to do that? To join now all people talked (with each other).

(21) sari	avarne	entegāru	taraku.		buḍa bāradɨ. tandu naṅga oṭṭulu
sērsavũ	andoṭṭu	naṅgane	ella	ōsi	'ṭrayi' māḍidarɨ - tandu sērsale. koḷḷavōtu.

"Okay, them somehow one has to bring. One must not drop. Bringing us with

let join" saying us all a bit they tried to bring and join. Not able to. Okay, somehow one has to bring them. One must not aufgeben. Let them bring here and join with us." they said and then they tried a little bit to bring us all here and to join us. They were not able to.

(22) inde innɨ avareve innɨ deyiva-gīva(gu) ella pūra oṭṭuge avarɨgeve -

naṅga deyiva avarɨgeve sonta.

After that then they then our deities all very much build up – for them our deities for them kin.

After that then they build up our deities all very much, to make our deities kin with them.

(23) naṅga	mandi	ella	iddāga	deyiva-gīva ella ākidarɨ - deyivane.
our	people	all	were there	deites all they put - deities

Our people all were there (and) deites all they put - deities

(24) innɨ avarɨgɨ buṭṭoṭṭu ōḍi buṭṭarɨ.

Then them they left ran away. (disappeared)

Then them they left and ran away. (disappeared)

(25)	(īga) ā deyiva	naṅgagu	sēr paṭṭa [sēru paḍodu]	deyiva	ta alla.
	Now these deities	to us	belonging	deities	these indeed.

Now these deities were deitites that belonged to us.

26) (īga) avarɨguvũa naṅgagu sonta ta ittu modalu.

Now for them themselves for us kin itself they were in the beginning.

Now for them themselves and for us kin itself they were in the beginning.

(27)	naṅga	avarne	kaṇḍu	oḍi buṭṭa	naṅga(gu)	bēre bēre	āgi-ōdeõ.
	We	them	seeing	ran away	we	other other	we became.

Because we after seeing them ran away we became different.

28) avarɨ selpa mēle naṅga selpa keḷage.

[ Marī commentary: billayan mēle, kārayan keḷage - jēn-kurubaru]

They a bit high we a bit low

They a bit higher, we a bit lower - [ Mari's Commentary:] Billayan is up, Karayan down – the Jenu Kurumba

(29) ante iddāga sari ivarɨ enteve naṅga deyivaneetti

koṇḍāḍioṇ-iddāga sari naṅgavũa (nangũa) buḍa bāradɨ.

Like that living okay "they which way ever our deities have taken okay we also must not drop [the deities]

Living like that is okay "Which way ever our deities they have taken and celebrating" okay we must not drop them (the deities)

(30) nan antavan buddi iddavanɨ sari buḍa bāradɨ. nānu adɨne ā

deyivane ettaku andoṭṭu yāna āgi-ōtu.

I such a one knowledge this such one "okay must not drop. I them those deities must take " saying what happened?

What happened after one like me, one who was smart, said:"Okay, we must not drop them. I must take them, those deities.

(31)	ā deyiva	tanagu	ōpadɨgu	avanugu	naṅagu	ondē	āgi-ōtu.
	Those deities	near	to go	for him	for me	one	it became.

Going near to those deities for him and for me one it became.

(31) avanɨ	bandɨ buṭṭanɨ	nān	ōyi buṭṭenɨ.
He	came	I	went away.

(When ) He came (in old times) I went away.

(33) adɨ ente īga naṅagu deyiva bēku andoṭṭu bandɨ buṭṭe andɨ

avan inde kēḷdanɨ - aṇṇanɨ

That how? "Now for us deity we need" saying "come and drop" saying

he today is calling – the elder brother

That is how? Nowadays "I need a deity" having said "come and drop" saying he is calling/asking (us)– the elder brother

(34)	innɨ	naṅga	aṇṇanɨ	tammanɨ	ondige	iddamo.
	Then	we	elder brother	younger brother	together	we should be.

Then we elder brother and younger brother should be together.

(34) innɨ nīnu ōgāde ettuguvũa (ettagũa) ōgāde. ninagu deyiva ta alla bēku. [naṅga]

ondige ba.

Then you don't to go anywhere, don't go. For you a deity itself is needed. [Let] us together come.

"Now you don't to go anywhere, don't need to go. You need a deity. Let us come together." [eBr. said]

(35) nānu nīnu aṇṇan tamman innɨ mēle. nīnu bēre andɨ

kāḍugu buddu buḍāde.

"I you elder brother younger brother then after. You are different" it is said

"forest must not leave".

"I and you we are elder brother younger brother from now on. [Even though] You are different" it is said "you must not leave the forest".

(36)	innɨ nānu bēre	andoṭṭu	aṇṇan	ta alla	bēku.
	Now I'm different	it is said.	Elder brother	itself	is needed

Now [even though]I'm different it is said. Elder brother itself is needed.

(37)	āga sari	aṇṇan		tammane	karidɨ ōgi		innɨ, sari, avan
	manelu	oḷḷedu	keṭṭadɨ	mādi	tinsi (tinnɨsi)	kuḍisi
iragāgi	īga	ondige iddeve.
Then okay	elder brother	younger brother	having called and went	then okay in his
hut	good and	bad	is made	is made to drink	made to eat
after being	now	together	they are.

Then okay after the elder brother having called the younger brother, then okay after in his hut good and bad is made,
[the younger brother] is made to drink and made to eat after being like this now they are together.