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Process and Models of Translation: Cases fromMedieval Kannada Literature 119(direction), deśa (region) and dandaviratiare the three types of vows.śiksā-vrata (p.127).simhaniskrīdita-nōmpi (p.172) an 80-day fastingvow in which the follower keeps fastfor 60 days and eats interspersingly for20 days.2.4 It is important to note that the observation of a vow ismore like a ritual performance and ends with the recitation of therelevant story associated with the ritualistic vow. One of them,jīvadāyastami-nōmpi ‘the vow of showing kindness (compassion) toanimal life’ is accompanied by the recitation of the story ofYaśōdhara-carite (Raghavachar 1941). One of the renderings of thetexts has been called jīvadāyastami-nōmpiya-kathe (‘The Story ofthe Vow of Kindness to Animal Life’) (16 th century C.E.). It startswith formulaic poems and the story of Yaśōdhara. It is worth notingthat medieval Karnataka used to treat multiple renderings of a text,whether it was in Sanskrit, Prakrit or Kannada, as texts or krtis ofequal significance. One of the introductory verses of Yaśōdharacarite(1.2) elucidates this as follows.In this world, this krti has been rendered into Kannadabased on the earlier krtis in Sanskrit and Prakrit, renderedby earlier poets. Let their wisdom provide support to mein the art of poetry.Table 1 provides details about the popularity ofjīvadāyastam-nōmpi as well as the story that used to be recited at theend of the ritual. All these suggest that the Jaina tellings andrenderings of Prakrit stories were ritualistic texts usually narrated inregional languages like Kannada, Tamil, Gujarati and Hindi as partof ritualistic worship. There are at least eighteen tellings of the textavailable, out of which five renderings are in Kannada, four each inSanskrit and Gujarati, two in Apabhrahmsha and one each in Prakrit,