Materials for the Medieval History of Indonesia
1. sampun / rabda pagehnyadeg / nrpati riɳ yawadarani jayeɳ digantara,
nkane çriphalatiktanagara siran / siniwi mulahaken / jagaddita,
kirnnaikaɳ yaça kirtti darmma ginaweniran anukhani buddiniɳ para,
mantri wipra bhujanga saɳ sama wineh wibhawa tumut akirtti riɳ jagat.
2. göɳ niɳ wiryya wibhuti kagraha tkap / nrpati tuhutuhuttama prabhu,
lila nora kasançayaniran anamtami sukha sakaharsaniɳ manah,
kanya siɳ rahajöɳ ri jangala lawan / ri khadiri pinilih sasambhawa,
astam taɳ kahañaɳ sakeɳ parapura sin arja winawe dalm puri.
3. salwaniɳ yawabhumi tulya nagari sasikhi ri panadeg / naradipa,
mewwiwwaɳ janadeça tulya kuwuniɳ bala manider i khantaniɳ puri,
saɳ lwir niɳ paranusa tulya nika thaniwisaya pinahasukainaris,
lwir udyana tikaɳ wanadri sahananya jinajar hira tan panançaya.
4. baryyan / masa ri sampuniɳ çiçirikala sira mahasahas macaɳkrama,
wwanten thany a- (99b) naran / ri sima kidul jalagiri manawetan iɳ pura,
ramyapan / papunnagyaniɳ jagat i kalaniɳ sawun ika mogha tan pgat,
mwaɳ wewe pikatan / ri candi lima lot paraparanira tusta lalana.
5. yan tan manka mareɳ phalah mark i jöɳ hyan acalapati bhakti sadara,
pantes / yan panulus dateɳ ri balitar mwan i jimur i çilahrit alnöɳ,
mukyaɳ polaman iɳ dahe kuwu ri lingamarabanun ika lanenusi,
yan / riɳ jangala lot sabha nrpati riɳ surabhaya manulus mare buwun.
6. rin çakaksatisuryya saɳ prabhu mahas / ri pajan inirin iɳ sanagara,
riɳ çakanganagaryyama sira mare lasem ahawan i tiraniɳ pasir,
ri dwaradripanendu palnenireɳ jaladi kidul atut wanalaris,
nkaneɳ lodaya len tetör i sideman / jinajahira lanönya yenituɳ.
7. ndan / riɳ çaka çaçanka naga rawi bhadrapadamasa ri tambwaniɳ wulan,
saɳ çri rajasanagaran mahasahas / ri lamajan anituɳ sakhendriyan,
sakweh çri yawaraja sapriya muwah tumut i haji sabhrtyawahana,
mantri tanda sawilwatikta nuniweh wiku haji kawirajya maɳdulur.
8. nkan tekiɳ maparab / prapanca tumut aɳ- (100a) lnen anirin i jöɳ nareçwara,
tan len / san kawi putra san kawi samenaka dinulur ananmateɳ manö,
darmmadyaksa khasogatan / sira tkap / narapati sumilih ri saɳ yayah,
sakweh saɳ wiku bodda maɳjuru pacdanatuturakhen ulahnireɳ danu.
9. ndan tinkah rakhawin mark / ri haji dug / raray atutur açewa tan salah,
pinrihnye hati rakwa milwa sapara narapatin amalar kasanmata,
nhiɳ tapwan / wruh apet lanö pisaninun / tetesa maminta gita riɳ karas,
na hetunya kamarnna deça sakamargga naranika riniñci tut hawan.
10. tambeniɳ kahawan / winarnna ri japan / kuti kuti hana candi sak rbah,
wetan taɳ tebu pandawan ri daluwaɳ babala muwah hi kanci tan madoh,
len tekaɳ kuti ratnapankaja muwah kuti haji kuti pankajadulur,
panjrak mandala len / ri pongin i jinan / kuwu hanar i samipanin hawan.
11. prapteɳ darmma riɳ pañcaçara tumuluy / datn i kapulunan siramgil,
ndan lampah rakawin / lumaryyamgil iɳ waru ri herin i tira tan madoh,
angangehnya tkap / bhatara kuti riɳ suraya pageh mara cinarccaken,
nhiɳ rakwan kaslaɳ (100b) turuɳ mulih amogha matutur atisambhrameɳ manö.
1. yyankat / çri natha sakeɳ kapulunan ikanaɳ rajabhrtya niriɳ sök,
salwaniɳ rajamarggäparimita hibkan / syandanomwat matambak,
wwaɳ niɳ wwaɳ pekhaniɳ peka tka saha padati harp / mwaɳ ri wuntat,
dudwaɳ wadwa darat / seh girimisen amedep / mwaɳ gajaçwadi kirnna.
2. nistanyaçankya taɳ syandana mapawilanan deni cihnanya bheda,
tekwan lampah nikapanta tulis ika dudu ri saɳ mantri samantri,
rakryan saɳ mantri mukyapatih i majhapahit / saɳ pranalen kadatwan,
pinten / mawan çata syandana pulupulutan teki cihnanya neka.
3. saɳ çri natheɳ pajaɳ kwehni rathanira padacihnaniɳ diwaça çri,
ndan / çri natheɳ lasem / sök / rathanira matulis / nandaka çweta çobha,
saɳ çri natheɳ daha cihna sadahakusuma syandanabhratulis mas,
mukyaɳ çri jiwanendrasakata samasama cihna lobheɳ lwih sök.
4. ndan saɳ çri tiktawilwaprabhu sakataniraçankya cihnanya wilwa,
gritisiɳ lobhe lwih laka pada tinulis iɳ mas kajaɳnyan rinenga,
salwirniɳ pungawamwat / bini haji nuniweh .. çwari çri sudewi,
(101a) sakwehniɳ pekabharyya sakata nika sinaɳ panharpniɳ sapanta.
5. mungwiɳ wuntat / ratha çri nrpati rinacanaɳ swarnna ratna pradipta,
anyat / lwirnyatawiɳ jampana sagala mawalwahulap / söɳnya lumra,
kirnneɳ wadwa niriɳ jangala kadiri sdah paɳaraɳ sök marampak,
astam tekaɳ bhayaɳkaryyamawamawa duduɳ bhrtya mungwiɳ gajaçwa.
6. ndah prapteɳ pañjuran / munkur atiki lariniɳ syandaneñjiɳ mararyyan,
lampalfniɳ khawy animpan sumeper i sawunan / matilawad / wanduwargga,
linsirniɳ suryya mankat marni ri haliwat / çri narendran lumampah,
tut marggamurwwa çighran datn i watukiken / ri matañjuɳ mararyyan.
7. deçasimpar kkaboddan kapark i tpiniɳ marggakaywanya poryyaɳ,
pratyekanye galangaɳ muwah ikan i baduɳ tan madoh mwaɳ baruɳbuɳ,
tan karyyaner mmanik / towi kawiçaya ri yanatrayangehnya menöt,
saɳ darmmadyaksa çighran / sinegehan ika riɳ bhojanapana tusta.
8. sampun / prapte kulur mwaɳ batan i ganan asem / teki lampah narendra,
tistis / hyaɳ suryya pinten / ghatita pitu sirm kamukhan sanhub awra,
skandaware tnah niɳ harahara dinunuɳ çri narendre kamantyan,
praptan wyapara (101 b) sampun / panadahira madum / sthana tekiɳ wwan akweh.
1. eñjiɳ ryyankatiraɳ narendra datn anhinep i bhayalanö tigaɳ kulm,
sah sankerika taɳ kedu dawa rame janapada kahalintanan huwus,
riɳ lampes / ri times muwah kuti ri pogara kahnu lbuh nika gnet,
mwaɳ riɳ mandala hambulu traya tke dadap adulur ikaɳ rawalaris.
2. wwanten / darmma kasogatan / prakaçite madakaripura kastaweɳ lanö,
simanugraha bhupati san apatih gajamada racalnanyan uttama,
yekanuɳ dinunuɳ nareçwara pasangrahanira pinened rinupaka,
andondok mahawan / rikaɳ trasunay andyus i capahan atirthaçewana.
1. praptaɳ deça kasogatan / sahana mawwat bhakta pane haji,
pratyekanya gapuk sadewi çisayen içanabajrapageh,
ganten poh capahan kalampitan iɳ lumbaɳ len / kuran we ptaɳ,
mwaɳ pañcar prasamança niɳ kuti munguh kapwa taçraɳ mamark.
2. milwaɳ deça ri tungilis pabayeman / rowaɳnya nekapupul,
rehnyançe kuti ratnapankaja hane caccan kabhuktyapateh,
nahan ta pabalas / kasogatan an ançangehnya kuww apageh,
bhukti- (102a) nyan pan akaryya kawwalu huwus tinkahnya nuni danu.
1. byatiteñjiɳ mankat / caritan ikanaɳ deça kawahan,
riɳ lo pandak ranwakuniɳ i balerah barubare,
dawöhan lawan kapayeman i telpak / ri barmi,
sapan kapraptan / mwaɳ kasaduran anujwiɳ pawijunan.
2. juraɳ bobo runtiɳ mwan i pasawahan teki kahnu,
muwah prapteɳ jaladi patalap ika mwaɳ ri padali,
rin arnnon lawan pangulan i payaman / len tepasana,
tkeɳ rmbaɳ prapte kamirahan i pingir nin udadi.
1. i dampar i patuñjunan / nrpati lalana mahawan i tiraniɳ pasir,
amurwwa hnu tut / hni ratarata nika magnet timbah iɳ ratha,
araryyan i samipaniɳ talaga seh çarasija tarate pada skar,
jnek mihat i posikiɳ makara riɳ wway ahnin i dalmnya waspada.
2. ndatan wicaritan kalanwan ikanan ranu masurawayan lawan tasik,
riyankatira sah dataɳ ri wdi ri guntur asnet i samipaniɳ hawan,
kasogatan i bajrakança ri taladwaja tlas apageh cinarccaken,
dulurnya ri patuñjunan / kaslan i bala turun umulih mareɳ kuti.
3. yatekha hinalintanan / muwah amurwwa matut alas i tiraniɳ pasir,
(102b) araryyan irikaɳ palumbwan aburu ksana lumaris i linsiriɳ rawi,
bhawisya hilintaniɳ lwah i rabut / lawan anuju surud nin ampuhan,
lurah ri balater / linakwanira lalana mamegil i tiraniɳ pasir.
4. rin eñjin ahawan kunir basini saksana datn i saden siramgil,
piraɳ wni kuneɳ lawasnira jnek / mamnamn i sarampwan aɳlnöɳ,
ri sahnira wawaɳ tke kura bacok / narapatin awilaça riɳ pasir,
jnek lumihat iɳ karaɳ kinasut iɳ ryyak asirasirat anhirib / jawuh.
5. Tuhun rakhawi tan mare kuta bacok / dumadak anut i simpanin hawan,
anuttara sake sadeɳ mahawan iɳ balun anuju ri tumbu len habet,
muwah ri galagah ri tanpahin anantya mgil i rnes apty anankila,
amogha kapapag / narendra mahawan / jayakrta ri wanagriyalaris.
1. ri doni bentoɳ puruhan lawan bacek,
pakhis haji mwaɳ padanan / scaɳ,
ri jati gumlar kkawahan çila bhano,
anuttareɳ dewarame tke dukun.
2. muwah lumampah datniɳ pakambanan,
rika mgil / saɳ prabhu saksanan laku,
dataɳ tansil / wwitaniɳ lurah daya,
linakwan aglis / datniɳ juraɳ dalm.
3. ikaɳ wahan dug manalor sakeɳ tasik,
ri sanden ande nikha durgga- (103a) ma rupök,
lumud jawuh sengkanikan padalyö,
aneka taɳ syandana sak / silih pagut.
1. tuhun maglis / dug / ri palayanan awarnnalayan adoh,
ri baɳkoɳ konaɳ taɳ parana mamgil / çighra lumaris,
padamrih prapta riɳ çarana tikanaɳ wwaɳ maçarana,
waneh çighra prapteɳ surabhasarabadniɳ wwan aniriɳ.
2. sirpniɳ nwai mandalanalan i tkanyen alanalaɳ,
ri candyan degnyandel / sapi nika waneh puh besur anel,
bhawisyaɳ yana nuttara turayan an deça kahawan,
padacrwankatnyagyatakitaki tka ri patukanan.
1. taneh yan caritan / pratinkah ikanaɳ swabhrtya mantry adulur,
warnnan teki dataɳnire patukanan / saɳ çri narendrapuphul,
nkaneɳ sagaratira kulwan ikanaɳ talakrp alwarata,
lor parnnahnya sakeɳ pakuwwan irikangwan / çri narendramgil.
2. sakweh saɳ para mantry amancanagaromungwiɳ pakuwwan kabeh,
mwaɳ saɳ dyaksa pasanguhan / rasika saɳ wançadirajomark,
tansah san hupapatty anindita dan açcaryyottaranopama,
çaiwapanji mapanji santara widagden agama wruh kawi.
1. ndan mukya dipatin pakuwwan apagöh san aryya çuradikara,
sakweh niɳ jajahan / sa (103b) ke patukanan / sampun dataɳ tan masowe,
kapwasraɳ mahaturhatur pada sinunan wastra buddinya tusta,
tustanyandani tusta ri nrpati santustan / jnekj riɳ pakuwwan.
2. wwanten / rupaka laryyalaryyan annah sanke hujuɳnin samudra,
waiçmaneka kikis tinap natar ikalwapinda nusan / sakeɳ doh,
margganyeki linantaran / lyep awarnnanguɳ katon denikaɳ ryyak,
kirtti san aryya towi pasnahe praptya saɳ çri narendra.
1. nka çri natha maranlipur huyan i tiksaniɳ dinakara,
saksat dewata dewatin saha khasihniratikatikan,
wwaɳ ri jro sawan apsarin wahu sakeɳ wihaya madulur,
moktaɳ klesa hidep nika mulat awarnna tibra kawnan.
2. tan tungal / tikanaɳ wiläça ginawe narendrakasukhan,
siɳ wastwasuna tustacitta rikanaɳ pradeça winanun,
baryyan karaktan / çramaçrama maweh jner nin umulat,
singih dewa manindarat / juga siran lumanlan i jagat.
1. pira teki lawasnira ri patukanan,
para mantri ri bali ri madura dataɳ,
ri balumbun andelan ika karuhun,
sayawaksithi wetan umark apuphul.
2. pada bhakty ahatur pada masirasi(104a)ran,
bawi mesa kbo sapi hayam asu sek,
saha wastra pinundut adulur / hasusun,
manahiɳ mulat adbhuta kadi tan i rat.
3. sakatembay in enjan atiki caritan,
naranatha siradadar i bala kabeh,
milu salwir ikaɳ para khawi sinunan,
pada tusta ti para jana manalm.
1. ndan saɳ kawy aparab / prapanca juga çokha tanari siwuhön,
de saɳ kawy upapatti sogata mapañji krtayaça pjah,
mitrangeh rasike kalanwan asih aɳdulur atakitaki,
lagyamulyani kirtti pustaka tinumbas inapi tinnöt.
2. cittankwi rasikan katmwawarasanateramahasahas,
nyama wruh ri parananiɳ mahas akirttya tilara kakawin,
nunin matya jmah muwah sisip ikiɳ lara pinahalalu,
mati pwa datninhulun / lwes aweh skel analahasa.
3. nahan karananiɳ wawaɳ sah umareɳ kta milu rumuhun,
tal tungal halalaɳ dawa ri pacaron / kahawan i bunatan,
prapteɳ toya runun / walandinanujwi tarapas amgil,
enjiɳ laryy ahawan / lmah ban irikaɳ ksana datn i kta.
1. rintar saɳ çri narapati n anulwan / muwah teki warnnan,
çighra prapteɳ kta pili- (104b) pilih pañca ratrin pananti,
sweccamarnna jalanidi n amangih muwah laryyalaryyan,
ndatan dady alupa rin anukhane parapan ginöɳ twas.
2. kwehniɳ mantri kta pada mark nayya majña san aryya,
wirapranadinikha milu saçewa boddopapatti,
mwaɳ sakweh niɳ jajahan aniriɳ sök / dataɳ tan hinundaɳ,
kapwawwat / bhojana sahana tustan / sinunan / suwastra.
1. ri sahnira sakeɳ kta meweh ikaɳ swabhrtyaniriɳ,
bañu hnin ikanaɳ hawan / wki dataɳ ri sampora sök,
muwah ri dalman / tke wawaru riɳ binor hop / glisan,
gban krp i glam / tke kalayu rajakaryyeniwö.
2. ikaɳ kalayu darmma sima sugatapratistapagöh,
mahottama sujanma wandu haji saɳ dinarmmeɳ danu,
nimittan i pakaryya karyya haji darmmakaryyadika,
prasidda mamgat sigika wkas i sudarmmenulah.
3. ikaɳ widi widana sakrama tlas / gnep sankepan,
makadyan upabhoga bhojana halp nikanopama,
amatyagana samyasanghya çagiri dataɳ riɳ sabha,
mrdanga padahatri megeliglan mahinan dina.
4. narendra ri huwusni karyyanira sestani twas ginöɳ,
asiɳ sakapark / (105a) pradeça pinaran danondok dateɳ,
piraɳ wni lawasnirerika pararttha mangöɳ sukha,
surupa bini hajy ulihnira wiçesa kanyanulus.
5. ri sahnira sakeɳ kalayw i kutugan kahenwalaris,
ri khebwan agen aglis engal amgil / ri kambaɳ rawl,
sudarmma sugatapratista racananya çobhah halp,
anugraha nareçwara san apatih pu naladika.
6. haturhatur i saɳ patih lwu halpnikanindita,
byatita panadah narendra rikanaɳ prabhatocapen,
umankat ahawan / ri halses i ba raɳ ri patuñjunan,
anunten i patentenan tarub i lesan asrwalaris.
1. cighran / datn i pajarakan pataɳ dina lawas narapatin amgil,
nkaneɳ harahara kidul iɳ sudarmma sugatasana makuwukuwu,
mantri wiku haji karuhun san aryya sujanottama parn umark,
kapwanaturaken upabhogha bhojana wineh dana padakasukhan.
2. rintar narapatin alaris / wanaçrama ri sagara ktan usirn,
senkan / hawanira manidul pakalyan i buluh kta kahaliwatan,
mwaɳ mandala hikan i gde samantara ri sagara kta kadunuɳ,
çobhabhinawa ri tnah i wa- (105b) naçri racananyan amulanunaken.
3. ndatan pijer umark i jön narendra rakawin / jnek anapi lanö,
lanlaɳ lalita lali laleda lulwi lala meneh akalis in ulah,
tamtam / tan atutur i tutur nikan tut i tatani san atakitaki,
jañjan / jumalajah i jajar ni bañjar ikanaɳ yaça cinaracara.
4. prapteɳ pathani ri tpiniɳ tpas / tpus ika tpun atetel atöb,
secca macamaca cacahanyan anracana bhasaracana kakawin,
kwehniɳ yaça pada dinunam / wilapa dadakan / saha parab inamer,
pancaksara ri wkasan iɳ pralapa sinamarsamar awtu lanö.
5. bwat / ranten atulis atulis katha patiga watw inasaban aruhur,
jrah nagakusuma kusumanya riɳ natar i tira nikha pinarigi,
andwaɳ karawira kayumas mnur / ccaracaranya saha kayu puriɳ,
mwaɳ nyu gadin akunin ahandap ahwah i padunyan amuhara lanö.
6. tan neh yadi caritan ikaɳ wanaçrama lanönyan asmu siluman,
tinkahnika ri dalm i heɳ mahogra tkap iɳ yaça pada hineduk,
mwaɳ kweh parakaki nuniweh parendan atuhararay ahayu waged,
moktaɳ mala kalusa mihat banun / wihikan iɳ çiwapada sakala.
1. (106a) nrpati mahas / rin açrama wawaɳ sinegeh sgehan,
tkapira saɳ maharsi mapalingih açabda rsep,
asun upabhoga salwir i bhinuktinire patapan,
nrpati mals / yathakrama rin arttha lwes kasukhan.
2. panucapucapniran / gumunita rasaniɳ kawikun,
pada mawarah. ri sesini manahnira tan rinnöt,
wkasan acankrama lnen asiɳ kalanön pinaran,
muhara ri tusta saɳ tapatapin / lumihat kawrian.
3. ri huwusiraɳlnön majar i saɳ sutapan muliha,
vri wijiliralaris / hlahla lumihat kawkas,
tapitapi siɳ raranwam ahajöɳ padakaryy anaraɳ,
smara manurun mamañcana sireki hidepnyan aku.
1. yyantuk narendra kari suksan açramoruk,
priɳny kuçabeh abalut / ri matalupa ken,
arigöɳ tanis / serh ikayam alas nikajrit,
aluh tusiɳ tal analh syu n ikan pasambat.
2. asrt lari nrpatin aglis apan tumampa,
kwehniɳ yaçarja kamargga tlas kalalwan,
çighran dataɳ sira rin aryya saratry ananti,
eñjiɳ manuttara bhawisya dataɳ ri gendiɳ.
3. saɳ mantry amañcanagari karuhun / san aryya,
sinhadikara nuniweh para çaiwa bodda,
kapwa hatur ttadah anindita sopacara,
(106b) mas / wastra nama pamals / nrpatin / suke twas.
4. arddalawas / nrpati tansah ananti masa,
solahnireɳ sakuwukuww atikaɳ linolyan,
ryyankatniran hawan i lohgaway iɳ sumandiɳ,
boraɳ banör barmi tut / hnu nuny anulwan.
1. tuhun i datön nire pasuruhan manimpan anidul / ri kapañanan,
anuluy atut damargga madulur tikaɳ ratha dateɳ rin andoh wawaɳ,
muwah i kdu plukh / lawan i hambal antya nikaɳ pradeçenituɳ,
jhathiti ri sinhasaripura rajadarmma dinunuɳ narendramgil.
2. kunen ika saɳ prapañca kari kulwan iɳ pasuruhan pijer lalana,
kuti manaran / rindarbaru ri bhuh pradeçanikanaɳ pradeça hujuɳ,
yata pinaran / tinakwanaken ança punpunanika ri saɳ sthapaka,
likita tinonaken / rasika supraçasti winacamanun / waspada.
3. ikan i hepit / yathaswa salbak / wukirnya wisayança saɳ hyaɳ kuti,
satnah i markkaman / sawah i balunhura sawah muwah riɳ hujuɳ,
rasanikanaɳ praçasti magawe hyunin kawi madoha sankeɳ pura,
ri taya nikaɳ purakrttha t-her ddaridra musiraɳ kutindarbaru.
4. karananin açru mankat i huwusnira mpu masgeh bhawisyaɳ (107a) laris,
maluy i kaçewakan / datn i sinhasari matutur manankil / mark,
nrpati huwus mamuspa ri dalm / sudarmma sakatustaniɳ twas ginöɳ,
hana ni kduɳ bhiru ri kacuranganan / mwan i burɳ lanonyenituɳ.
1. krama çubhakala sahnira ri sinhasari manidul mare kagnenan,
humaturaken kabhaktin i bhatara darmma sawatek / wateknira tumut,
dana paribhoga bhojana dulurni puspanira sopacara mahalp,
saha wasanawawan / watan apanruhun padaha garjjitaɳ nwan umulat.
2. ri huwusiran panarccana mijil / ri heɳ pinupul iɳ balakrama mark,
para wiku çai sogata sari aryya naligih iniriɳ nirekhi tan adoh,
awicaritan / sdeɳni panadah narendra tumkani sesta ri hati,
bala haji siɳ sasambhawa wineh suwastra magawe rsepniɳ umulat.
1. warnnan / pratinkah ikanaɳ sudarmma racananya tanpasirinan,
dwaratiçobhiten saha mekale yawa ruhurnikaparimita,
ri jro natar nika tinumpatumpa tinataɳ yaçar jja ri tpi,
sök sarwwa puspa bakularjja nahi kusumadya warnna (107b) siluman.
2. prasada mungwi tnah asmu kadbhuta halp nika hyan aruhur,
lwir meru parwwata çiwapratista çiwawimbha mungu ri dalm,
sotan / bhatara girinathaputra pinakesti dewa sakala,
angehniran tuhatuha narendra khinabhaktyan i sabhuwana.
3. wwanten / kteka kidul iɳ sudarmma ri dalm / pratista katilar,
naɳ bhapra gopura padaruhur kkasugatan / bataɳ nika danu,
ri jronya danka turunan baturnya kari purwwa kulwan anana,
nhiɳ purnna sanghyarikha len pamujan atitah bataban aruhur.
4. naɳ lor batur ni turunanya çesani lmahnya sampun arata,
jrah nagapuspa tanemanya len tan i natar mmasmy asalaga,
heɳ niɳ gupunten ikanaɳ pabhaktan aruhur lmahnya katilar,
alwa natarnya dukutenj hnunya sukten hibek lumulumut.
5. lwir stry agrin anranehi ragi molm ikanaɳ cawinten awnes,
morawra camara nika kusut / mapusek oli lot kapawanan,
nyu danta lagi luluren / tapas nika pucanya tan kram asamun,
moghalume sah i tapihnya taɳ çara gadiɳ tan aryyakusikan.
6. anrs twasiɳ mihat i reh nikan taya makosada- (108a) nya kawnana,
nhin çri hayamwuruk inanti he twa ni tuwuhnya jiwana muwah,
apan siramupus i kottaman / tama rin uttamanukani rat,
masih rin atpada lanawlas i manemu duhkha dewa sakala.
7. warnnan / muwah lari nareçwareñjin umareɳ sudarmma ri kidal,
sampun manamya ri bhatara linsir anuluy / dataɳ ri jajaghu,
sampun muwah mark i saɳhyan arcca jinawimbha sonten amgil,
enjiɳ maluy / musir i sinhasari tan alh mararyyan i burɳ.
1. ramya nika bur talaga mumbul ahnin abhiru,
candi çila minekala ri madya nika rinacana,
sök / yaça mungwi pingir ikha len / kuçuma caracara,
lot paraniɳ macankrama lanaɳjneki rin umara.
2. tan wuwusen lanö nika tuhun narapati caritan,
tistisin arkka mankat ahawanj tgatgal aruhur,
ramya dukut nikatetel atandes akiris hahijo,
lwanya sasagaranak analun juran ikha dinelö.
3. çri naranatha lalana yaya rathanira malaris,
prapta ri sinhasari tumame wgilanira huwus,
1. Already has begun the consolidation of the Prince's reign in Yawaland (Java), victorious over the other countries.
There in Shriphala Tikta (Majapahit) town is He, being obeyed, working out the welfare of the world.
In great numbers are the buildings, kirtis (public foundations) and dharmas (spiritual domains), founded by Him, giving pleasure to the minds of the common people.
Mantris (mandarins), wipras (brahmins), bhujanggas (ecclesiastical officers), the honoured ones who are equally given magnificence, follow, having kirtis (public foundations) in the world (for the people's benefit).
2. How great is the manfulness and magnificence that have been attained by the Prince's activity, verily, verily a most excellent Prabhu.
At ease, there is no anxiety with Him, he realizes his pleasure, all the delight of his heart.
Virgins, whoever is beautiful in Janggala and also in Kadiri, are chosen, when there is a possible case,
not to mention surely those who are captured from foreign Royal compounds, whoever is beautiful is brought into the Interior of the Royal compound.
3. The whole expanse of Yawa-land (Java) is to be compared with one town in the Prince's reign.
By thousands are (counted) the people's dwelling-places, to be compared with manors of Royal servants, surrounding the body of the Royal compound.
All kinds of foreign islands; to be compared with them are the cultivated lands' areas, made happy and quiet.
Of the aspect of the parks, then, are the forests and mountains, all of them set foot on by Him, without feeling anxiety.
4. Every time at the end of the cold season He makes a tour, diverting himself.
There is a cultivated area called Sima, south of Jalagiri, going eastward from the Royal compound,
pleasantly lively, for it is a place for vows of the public, at the time of the cockfights; therefore it is (visited) uninterruptedly.
Also Wéwé-Pikatan, Candi-Lima; assiduous is His varied touring, well pleased, lingering.
5. If not like this, he goes to Palah, entering into the Presence at the feet of the holy Mountain-Lord, submissive, humble.
Convenient it is when he continues his way to the end, going to Balitar and Jimur, Shilabrit, admiring.
The principal (points of interest) are the Fish-pond of Daha, the manor Lingga-Marabangun; these are visited every time.
When he is in Janggala, every time, the Prince's durbar is in Surabaya; continuing his way he goes to Buwun.
6. In Shaka: dice-day-sun (1275 = 1353 A.D.) the honoured Prabhu made a tour to Pajang, accompanied by the whole of the town.
In Shaka: body-tree-sun (1276 = 1354 A.D.) He went to Lasem, taking his course along the beach of the sea.
In door-mountain-ear-month (Shäka 1279 = 1357 A.D.) His admiration was for the southern sea, following the forests in a straight line.
There Lodaya, and, on the other hand, Tetor, Sideman were set foot on by Him, their charms so were taken account of.
7. Then, in Shaka moon-snake-sun (1281 = 1359 A.D.) in the month Bhadrapada (August-September), at the growing visible of the moon,
the honoured Illustrious Rajasanagara went to make a tour in Lamajang, taking account of all there is to see.
All the Illustrious Yawa (Javanese) Queens with consorts also followed our lord, with retinue and means of conveyance,
mantris (mandarins) and tandas (headmen), the whole of Wilwa Tikta (Majapahit), together with wiku-hajis (Royal priests) and kawirajas (poet-princes), in succession.
8. Then there was this one, by parab (call-name) Prapanca, following, admiring, accompanying the Prince's Feet.
No other is the honoured kawi (poet) than the son of the honoured kawi (poet), who is with all imaginable pleasure accompanied in taking delight in (poetic) musing.
Dharmadhyaksha (bishop) of the Sogata (Buddhist) clergy is He, by the Prince's deed having succeeded the honoured Father.
All the honoured Buddhist wikus (priests) acknowledged him as their chief: altogether they took His conduct for their model, in the past.
9. Then, the behaviour of the rakawi (honoured poet) has been: entering into the Presence of our lord, at the time he was a boy, he followed and served without fault.
What was borne in mind by him, so it was said, was: to accompany the Prince anywhere on his tours, trying to be received into his favour.
But then, he does not yet know how to pick up poetically charming features, let alone that he could be accurate in asking the writingboard for songs.
That is the reason why he (only) gives descriptions of districts, any place that is touched at on the way. Their names are noted here following the route.
10. As the first that is touched at is described Japan, the kutis (cloister halls). There are candis (monuments), decayed, fallen over.
East then: Tebu, Pandawan, Daluwang, Babala, also Kanci, not far away.
On the other hand then: that kuti Ratna-Pangkaja, also: Kuti Haji, Kuti Pangkaja, in succession,
Panjrak Mandala, on the other hand Pongging, Jingan, Kuwu Hanar, in the neighbourhood of the road.
11. Having arrived at the dharma (religious domain) of Pancashara, next coming in Kapulungan, He sojourned there.
Then there was a tour of the rakawi (honoured poet); proceeding, he sojourned in Waru, in Hering, in Tira, not far away.
Angsha (dependency) was their legal relation to the Lord of the kuti (hall) of Surayasha, firmly consolidated in the Register.
But then it was said that they were borrowed, they did not yet return (to the rightful owner). So heput up with it, extremely affected, musing.
1. At the departing of the Illustrious Protectors from Kapulungan there the Royal retinue, in a crowd, accompanied them.
All over the breadth of the Royal highway, unmeasured, were crammed the carts with loads, blocking up the way.
One man after the other, one follower after the other arrived with cars before and behind,
setting aside the serving-men on foot, numerous, swarming, thronging, and the elephants and horses etcetera, in great variety.
2. Although numberless, yet the carts hadmeans to be counted, namely by their different marks.
Naturally the tour of those (carts) went in groups; those drawings (on their sides) were not the same from one mandarin to another.
The rakryan (Right Honourable) the honoured mandarin-principal, the grand-vizir of Majapahit, is the honoured mediator of the Royal Family.
Even as many as four hundred were the carts; pupulutan (Urena lobata) now, this was their mark, in great numbers.
3. The honoured Illustrious Protector of Pajang, the great number of Her wagons alike had the mark of the handiwa (sugar-palm), glorious.
Then, the Illustrious Protector of Lasem, crowded were Her wagons, with drawings: a white bull, splendid.
The honoured Illustrious Protector of Daha had for marks: sadaks (betel leaves) with flowers; the carts were glittering with drawings of gold.
The principal is the Illustrious Jiwana-monarch, with cars all alike having for mark: lobheng lewih figures, crowded.
4. Then the honoured Illustrious Tikta Wilwa (Majapahit) Prabhhu, His cars were numberless, their marks were wilwas (Aegle marmelos).
Of gringsing, lobheng-lewih, laka, alike drawn in gold, were their kajangs (screens), with ornaments.
All kinds of punggawas (superior serving-men) conveyed the binihajis (ladies of the zenana), and also the Mistress the Illustrious Sudewi.
All the followers' wives, those cars were open, the vanguard of the whole group.
5. Placed in the rear was the wagon of the Illustrious prince, ornamented with gold and jewels, shining.
Different was its aspect: with the body of a palanquin, entirely open, broad, radiant, its rays spreading.
How great was the variety of the serving-men who accompanied him: of Janggala, Kadiri, Sedah, Panglarang, crowded, marching evenly,
not to mention yet the Bhayangkaris (guardsmen), vested with authority, setting aside the retainers who had their places with the elephants and the horses.
6. Then, having arrived in Panjuran Mungkur he re the progress of the carts in the morning stopped.
The route of the poet branched off. He called at Sawungan, paying a visit to relatives. vAt the declining of the sun he departed (again from that place), coinciding with the passing of the Illustrious Prince, en route.
Following the road eastward, soon they arrived in Watu Kikèn, in Matanjung they stopped.
7. Lands, out of the way, Buddhistic, entered into the Presence at the side of the road, its trees were meagre.
Respectively: of Galanggang, also those of Badung, not far away, and Barungbung,
not stayed behind Er-Manik too. Possessed as dominions by Yanatraya is their legal relation; they remembered (the fact).
The honoured dharmadhyaksha (bishop), soon regaled then with food and drink, was well pleased.
8. Finally having arrived at Kulur and Batang, through Gangan Asem now was the Prince's route.
Chilly became the holy Sun, even at the stroke of seven he darkened, dimmed by a mist, spreading.
A camp in the middle of the open field was moved into by the Illustrious Princes, provisionally.
There arrived the tradespeople; at the conclusion of Their repast, dividing the places then were these common people.
1. In the morning of His departure the Prince arrived, passing the night in Bhayalango, three nights.
Parting from there, then the Kedung Dawa, the swamp of Janapada were passed finally.
Through Lampes, Times and the kuti (cloister-hall) of Pogara the way was taken, the field there was soft,
and through the mandala (sacred circle community) Hambulu-Traya. They came into Dadap; in succession the wagons proceeded.
2. There is a dharma (religious domain), a place of Sogatas (Buddhists), renowned, Madakaripura, praised for charm,
a sima (estate), the Ruler's anugraha (grant) to the honoured apatih (grand-vizir) Gajah Mada, its ornaments excellent.
That was the place that was moved into by the Prince. His lodge was well arranged, ornamented with figures.
Desiring to have a look they took their way through Trasungay, there, going to bathe in Capahan, performing water-devotion.
1. Arrived the lands, places of Sogatas (Buddhists), all of them, bringing food and drink for our lord,
respectively: Gapuk, one land: a dominion of Ishana-Bajra, confirmed,
Ganten, Poh, Capahan, Kalampitan, Lumbang, on the other hand Kuran, We Petang
and Pancar, alike angshas (dependencies) of the kuti (cloister-hall) of Mungguh, equally now pressing to enter into the Presence.
2. Accompanied them the lands of Tunggilis and Pabayeman, their fellows: a multitude, in company.
Their state; angshas (dependencies) of the kuti (cloister-hall) of Ratna-Pangkaja. They are in the Register, proven, confirmed.
Those now are the eleven places of Sogatas (Buddhists), that are angshas (dependencies) as to their legal relation, kuwus (manors), confirmed.
Its proof is: because they have the festival of the eighth month. Already their behaviour has been (like this) in the past, remote.
1. This finished, in the morning they departed. To be mentioned are the districts there through which their way was taken:
through Lo Pandak, Ranu Kuning, Balérah, Baru-Bara,
Dawohan with Kapayeman, through Telpak, Baremi.
Sapang was reached and Kasaduran, they made for Pawijungan.
2. Through the ravine Bobo Runting and through Pasawahan now the way was taken,
and so they arrived further at the Jalar at Patalap and at Padali,
at Arnon with Panggulan, at Payaman, on the other hand Tepasana,
they came in Rembang, arriving in Kamirahan at the shore of the sea.
1. In Dampar, in Patunjungan the Prince lingered, taking his way along the shore of the sea.
Eastward, a road following the sands, all level, soft, was driven over by the wagons.
They stopped in the neighbourhood of a pond; numerous were the blue lotusses (Nymphaea stellata) and the water-roses (Nelumbium Nelumbo, pink), all with flowers.
With pleasure they looked at the moving of the makaras (shrimps) in the water, limpid in its depth, clear.
2. Now not to be mentioned are the delights of that lake there, waving to the sea.
At His departure, parting, they arrived in Wedi Guntur, retired in the neighbourhood of the road,
a place of Sogatas (Buddhists) at Bajraka, an angsha (dependency) of Taladhwaja, already fixedly registered.
Its fellow is Patunjungan; they are borrowed by Royal servants, they did not yet return to the kuti (cloister-hall).
3. These now were passed; again going eastward, they followed the forest on the shore of the sea.
They stopped there in the Palumbwan, hunting. After some time they continued, at the declining of the sun.
Next they passed the river at Rabut Lawang, making for the subsiding of the flood.
The chasm at Balater was travelled through by Him, lingering he sojourned on the shore of the sea.
4. In the morning taking his way over Kunir Basini, after some time He came in Sadeng, to sojourn there.
Several nights indeed was His, staying, with pleasure disporting himself in Sarampwan, admiring.
At His parting He quickly came in Kuta Bacok, the Prince amusing himself in the sea.
With pleasure he looked at the rocks, covered by the waves, splashing, resembling rain.
5. It is true that the rakawi (honoured poet) did not go to Kuta Bacok. All at once he followed a branching-off of the road.
Northward from Sadeng he took his way through Balung, making for Tumbu, and, on the other hand, Habet,
further through Galagah, through Tanpahing; he waited, sojourning in Renes, wishing to wait upon (his lord).
Thus he met the Prince who took his way through Jaya Kerta through Wana Griya, continuing in a straight line.
1. Through Doni Bentong, Puruhan with Bacek.
Pakis Haji and Padangan with Secang,
through Jati Gumlar the way was taken, Shila Bhango,
northward through Dewa Rame, they arrived in Dukun.
2. Further they travelled going to Pakambangan.
There sojourned the honoured Prabhu. After some time, starting,
he arrived in Tangsil, the beginning of, the chasm Daya.
It was travelled through quickly, going to Jurang Dalem.
3. The road, at the time it went northward from the sea,
over the whole length then was difficult, narrow.
There followed rains. The inclines being altogether slippery,
several carts were damaged there, colliding one with another.
1. Truly quick, at the time they were in Palayangan, they got the appearance of flying far away.
In Bangkong became visible now the future route. They sojourned, soon they went straight on,
altogether aspiring to arrive in Sharana, now there the men looked for assistance.
Some others soon arrived in Surabha, impetuous were the men who accompanied them.
2. The setting of the sun, bad sight, hampered their coming in Alangalang.
In Candyan was their standing still. With difficulty the oxen got through it. Some were exhausted, having had enough, in trouble.
Next the journey went northward. Turayan was the district travelled through. '
Altogether brisk was their departure, longingly striving to come in Patukangan.
Long it would be if to be related was the respective order of the personal retinue there and the mantris (mandarins) successively (proceeding).
To be described now here is Their arrival in Patukangan, the honoured Illustrious Princes, assembled.
There at the sea-shore, west, were those tal-trees (Palmyra palm, Borassus flabellifer), dense; it was vast, flat.
North was its situation from the pakuwon (quarter of the manors). There was the place of the Illustrious Princes to sojourn.
2. All the honoured common mantris (mandarins) amancanagara (loeal authorities) had taken their places in the pakuwon (quarter of the manors), all of them,
also the honoured dhyaksha (judge), (the pasangguhan [exalted title] of His worship was: the honoured Wangshadhiraja), entered into the Presence.
Unseparated was the honoured upapatti (assessor-at-law), blameless, dang acaryya (reverend doctor) Uttara, peerless,
a Shiwaite, an apanji, mapanji (Master) Santara, expert in the agama (religious doctrine), knowing kawi (the poetical idiom).
1. Then, the principal, the adhipati (governor) of the pakuwon (manors' quarter), fixed, was the honoured aryya (Honourable) Shuradhikara.
All (the men of) those (dependencies) that were (reached) from Patukangan had already arrived, they had not been long.
Equally they pressed to offer hatur-hatur (hornage) presents. All of them were given clothes; their minds were pleased.
Their being pleased caused pleasure with the Princes, well pleased at their being lodged pleasantly in the pakuwon (manors' quarter).
2. There were artificial works, footpaths towards the centre, (going out) from a cape of the sea,
houses, several, of kikis-work (plaited bamboo), atap-roofed (roofs made of leaves); those yards, spacious, resembled small islets from afar.
Their road here (on the landside) was fitted upon poles. Faintly visible, they seemed to shake, apparently, by the waves there.
This then was the kirti (praiseworthy work) of the honoured aryya (Honourable), and also the pasenaha (hornage) for the expected arrival of the honoured Illustrious Princes.
1. To that place went the Illustrious Protector mitigating the feeling of heat (acquired) in the fierceness of the Daymaker,
manifestly god and goddesses, being with His beloved ones, in friendly contact,
women of the Interior, appearing like celestial nymphs, just having come out of the sky, in succession.
Wiped out are the stains, was the reflection of those who looked on, appearing intensely marveling.
2. Not only one now were the entertainments set up there by the Prince, rejoicing.
Anything that could give pleased thoughts to the pradeshas (collective districts) there was established.
Every time raket- performances, various shrama(sporting)-contests gave amazement to the lookers on.
Verily nobody but a god having come on earth is He, going about in the world.
1. Some (days) now was His time in Patukangan,
(then) the common mantris (mandarins) (residing) in Bali, in Madura arrived.
Those in Balumbungan, Andelan were there first.
All Java-land-East entered into the Presence, assembled.
2. All of them submissively offered hatur (homage) presents, all of them trying to outvie each other;
pigs, sheep, buffaloes, cattle, fowls, dogs, crowded,
with cloths; they were accepted in succession, in piles.
The hearts of the onlookers: wonderful, as if not of this world.
3. (Beginning) from the first (hour) of the morning now, so is to be mentioned,
the Prince, He gave dadar-presents (rewards) to the Royal servants, all of them.
Took part all kinds of the common kawis (poets) in being given presents.
All of them were pleased; the Cöp-lmon people then praised (His bounty).
1. Then, the honoured kawi (poet) by parab (call-name) Prapanca only was mourning, unceasingly grieving,
because the honoured kawi (poet) the upapatti Sogata (Buddhist assessor) mapanji (Master) Kertayasha had passed away.
A friend was the relation of His worship, in pleasures, loving, the companion of his efforts,
occupying himself with the appraisal of kirti (valuable) books. Having been bought they were well taken care of, put into safe keeping.
2. My thought about His worship had been: he will be met in good health, to conduct us, making tours,
in order for us to know where to go to make tours, to produce a kirti (valuable work), to leave a kakawin (poem) (to posterity).
Let it be bygone that he should die. In the future, further, does not touch him this (earthly) pain (anymore), that is regarded as a thing of the past.
Dead he is, though. The arrival of his servant was intensely giving anguish, having to bewail him.
3. Thus was the reason of the quick parting, going to Keta, joining in leading the way.
Tal Tunggal, Halalang Dawa, Pacaron were travelled through, Bungatan.
Having arrived in Toya Rungun, Walandingan, we made for Tarapas to sojourn.
In the morning the route went through Lemah Bang; at that time we arrived in Keta.
1. At the leaving of the honoured Illustrious Prince, the moving westward again now is to be described.
Soon he arrived in Keta, about five nights staying there,
desiring to make a description of the sea, finding again footpaths.
But he did not become forgetful of giving joy to the commoners, for their hearts' wishes were fulfilled.
2. How numerous were the mantris (mandarins) of Keta, all of them entering into the Presence, bowing, according to the order of the honoured aryya (Honourable)
Wiraprana, the most excellent of them. Joining them were the Shiwaite and Buddhist upapattis (assessors-at-law).
And all the dependencies accompanied them, crowded, coming without being called,
equally bringing food. All were pleased being given fine cloths.
1. At His parting from Keta increased the number of those personal retainers, accompanying him.
Through Banu Hening then the course was taken; in a mass they arrived in Sampora, crowded.
Further in Daleman, they came in Wawaru, in Binor, with care quickly,
in Gebang Kerep, in Gelam. Coming in Kalayu a Royal ceremony was celebrated.
2. That Kalayu is a dharma-sima (religious domain and estate), a Sugata(Buddha)-abode, confirmed.
A most excellent high-born relative of our lord is the honoured one who has been placed in the dharma (domain) in the past.
The motive of having a Royal ceremony celebrated was the dharma (religious domain) ceremony, eminent.
The prasiddha megat sigi (the officiant priest cuts the warp) is the last (phase) of a superior dharma (domain)'s being established.
3. Those widhi-widhana (offerings) according to custom were already complete, fully,
having for beginning the upabhoga-bhojana (cloths and food); the imposing aspect of these was peerless.
Amatya-crowds (well-born people), commoners' groups were in high spirits arriving at the durbar.
Merdanggas (pot-bellied ceremonial drums), padahas (common conical drums) were noisy, with dancing, having its limit in the daylight.
4. By the Prince, at the end of His ceremony, all the desires of the heart were fulfilled.
Any (family of) sakapareks (Royal familiars) of the pradeshas (rural districts) was visited, (and then) looked over, at his coming.
Several nights was His time there, serving others, practising joy unremittingly.
Beautiful were the bini-hajis (ladies of the zenana) acquired by Him, pre-eminent virgins, thoroughly.
5. At His parting from Kalayu, through Kutugan was the course taken, in a straight line,
through Kebwan Ageng quickly. Soon they sojourned in Kambang Rawi,
an eminent dharma (religious domain), a Sugata (Buddha) abode, its ornaments splendid, imposing,
the Prince's anugraha (grant) to the honoured apatih (vizir) pu (Sir) Nala, excellent.
6. The hatur-hatur (hornage) presents of the honoured patih (vizir), utmost was the imposing aspect thereof, blameless.
Ended was the repast of the Prince there, the morning now is to be mentioned.
He left, taking his way through Haleses, through Barang, through Patunjungan,
next through Patentenan, Tarub, through Lesan, briskly straight on.
1. Soon they were arriving in Pajarakan, four days was the time of the Prince's sojourning.
Tbere on the open plain south of the superior dharma (re1igious domain), seat of a Sugata (Buddha), they had their kuwu-kuwu (bivouac).
Mantris (mandarins), wiku-hajis (Royal priests), chiefly the honoured arya (Honourable) Sujana, excellent, together entered into the Presence,
equally offering upabhoga-bhojana (cloths and food); being given riches (money) all of them rejoiced.
2. At the Prince's leaving travelling straight on, the wood-ashrama (hermitage) at Sagara proper was what they had to make for.
An incline was His way, southward, the Pakalèn, at Buluh precisely, was passed,
and a mandala (sacred-ring community), the one in Gedé. After some time, Sagara proper was moved into,
splendid, extraordinary, in the midst of wooded hills, its ornaments dazzling.
3. Then, not assiduously entered into the Presence at the Prince's feet the rakawi (honoured poet), (for he was) with pleasure taking notice of the charms,
going about pleasantly, light-hearted, indifferent, reckless, excessively pensive, free from work,
living his life to the full, not following the tutur (precepts) of those who follow the order of the honoured striving ones (the anchorites),
trifling walking down the rows of the alley with houses there, provided with cara-cara (festoons, floral decorations).
4. Arriving at the terrace, at the border of the tepas (sanctuary) the tepus (Achasma) shrubs there stood closely against it, thick, luxuriant.
With pleasure he read and re-read its reliefs, illuminating a languageornament, a kakawin (narrative poem).
How many the houses! All of them were endowed with inscriptions, improvised, also parabs (call-names), treated with care.
The Pancaksharas (Five-letter formulas) at the end of the words were somewhat obscured, which resulted in charm.
5. A constructed pond was provided with pictures, with pictures (illuminating) a katha-tale, with a parapet of stone, polished, high.
There was a spreading of nagasari (Mesua ferrea), their flowers were in the yard, on its bank there it was provided with a parigi (paved slope).
Andong (Cordyline fruticosa), karawira (oleander), kayu mas ("goldtree"), menur (jasmin) were its cara-cara (floral decorations), also kayu puring (croton)
and nyu gading (ivory coconut palm), yellow, low, with fruits, in its corners, causing charm.
6. Long it would be if to be related were that wood-ashrama (hermitage), its charm being that it showed some Spirit features.
The order of it within and without was most impressive on account of the houses all of them being roofed with duk (sugar-palm fibre),
and the mass of the common kakis (brothers) and common endangs (sisters) too, old and young, beautiful, skilful.
Released they were (as to) blemishes and impurity, excellent. Their aspect (suggested) they were familiar with the Shiwa-world, (while still) in the material body.
1. The Prince made a tour in the ashrama (hermitage), quickly he was regaled with many delicacies,
in the name of the worshipful the honoured maharshi (prior) who occupied the see, giving speech pleasantly.
He presented upabhoga (cloths), all kinds of what was eaten by Him in the patapan (anchorites' place).
The Prince requited it according to custom with artha (money), intensely rejoicing.
2. Their conversation together was: discussing the rasa (sense) of the wiku-ship (priesthood).
Together they communicated all the contents of Their hearts, nothing was withheld.
Finally they diverted themselves admiring, anything charming was visited.
It resulted in pleasure for the honoured tapas (anchorites) and tapis (anchoresses), who were looking on, marveling.
3. When He had finished admiring, he let know the honoured eminent tapas (anchorites) that he was going home.
At His coming out, going to continue his way, they were moved, looking on, being left behind.
The tapis (anchoresses), any girl, young, beautiful, all of them, staying behind, indulged in romance:
Smara descended, tempting, is He, here, was their idea, being in love.
1. At the Prince's departure to go home stayed behind distressed the ashrama (hermitage), sorrowing.
Its bamboos were sad, swollen thick in the eyes, forgetting the cloth.
Lasting was the weeping of that sirih (betel), the woodcock screeched.
Running like tears was the dripping of the sugar-palm, distressing was that syung-bird (beo), lamenting.
2. Jolting was the Prince's proceeding, being quick, for he descended.
How many the houses, beautiful; the course was taken along of them, they were passed.
Soon was He arriving in Aryya, one night staying there.
In the morning going northward, next he arrived in Gending.
3. The honoured mantris (mandarins) amancanagara (local authorities), chiefly the honoured arya (Honourable)
Singhadikara, and the common Shiwaites and Buddhists too,
equally offered food, blameless, with dignity.
Gold, cloths, names were the Prince's requital, being pleased in his heart.
4. Very long was the Prince there, all the time awaiting the month.
All His doings in all the different manors, those were what he was absorbed in.
At His departure he was taking his way through Loh Gaway, through Sumanding,
Borang, Bangor, Baremi, following the previous route westward.
1. Verily at His arrival in Pasuruhan he branched off southward to Kapanangan,
proceeding following a damarga (dyke-road). One after another now those wagons arrived in Andoh quickly,
further in Kedung Peluk, with Hambal, the last of the pradeshas (rural communities) there, that is taken account of.
Shortly after in the Singasari-compound the Royal dharma (religious domain) was moved into by the Prince to sojourn there.
2. Concerning him, the honoured Prapanca, he stayed behind, west of Pasuruhan, all the time lingering.
A kuti (cloister hall) called: Darbaru, on pradesha(rural community)-land of the pradeshas (rural communities) of Hujung there,
that was visited. There were asked informations about the angsha punpunan (dependent possessions ) from the honoured sthapaka (abbot).
A piece of writing was shown by His Worship, an eminent prashasti (charter). Being read it formed clear insight.
3. That (land) of Hepit (Hapit) is like owned property, with its vales and hills, a dominion, an angsha (dependency) of the honoured holy kuti (cloister hall),
one half of Markaman, those sawahs (terraced fields) in Balung Hura, sawahs further in Hujung.
The rasa (sense) of that prashasti (charter) there caused a desire of the kawi (poet) to distance hirnself from the Royal compound.
In the absence of works done in a former incarnation at once indigent, he would make for the kupi (cloister hall) of Darbaru.
4. Because of a speedy departure, after the worshipful empu (monsignor) had finished regaling, next he went straight on,
back to the service. He arrived in Singasari, mindful (of his duty), going to wait (upon his master), entering into the Presence.
The Prince (just) having finished the puspa(flower-offering)-ceremony in the Interior of the eminent dharma (domain), any pleasure of the heart was indulged in.
It was sometimes in Kedung Biru, sometimes in Kasurangganan and in Bureng that the charms were taken account of:
1. In due time at a propitious moment was His parting from Singasari going southward to Kagenengan,
offering submission to the lord of the dharma (religious domain), with all those belonging to Him accompanying.
Riches (valuables), paribhoga-bhojana (luxuries and food) were the companions of His puspa (flower-offering), with dignity, imposing,
together with cloths, on wawans (carriers) of poles, with ahead the padahas (conical drums). Happy were the people who looked on.
2. At His having finished the arcana (devotion) coming out in the open air, he was joined by the Royal servants according to custom entering into the Presence.
The common wikus (priests), Shiwaites and Buddhists, and the honoured arya (Honourable) were sitting at His side, here, not far away.
Not to be mentioned is the time of the Prince's repast, attaining all desires of the heart.
The Royal servants, anyone, if there was a possible case, were given fine doths, causing pleasure to the onlookers.
1. To be described are the arrangements of that eminent dharma (re1igious domain) there, its ornaments unparalleled.
A doorway utterly splendid with a mekhala (girdle) on the yawa-place (fore-court), the height thereof unmeasured.
In the inside its yard is terraced, orderly placed are the houses, beautiful, at the sides.
Crowded are all kinds of puspas (flower-trees for offerings): bakulas (Mimusops Elengi, tanjung), beautiful, nagasaris (Mesua ferrea) and so on; they have the appearance of Spirits.
2. A prasada (temple-tower) has its place in the centre, showing something to be wondered at: the imposing appearance thereof, holy, high,
of the aspect of the mountain Meru. A Shiwa-abode, in Shiwa's likeness, has its place in the Interior,
for the Lord Girinatha's Son is considered the object of the devotion, a god materialized.
His relation is: the Princes' ancestor, submissively venerated by all the world.
3. There is, precisely there south of the eminent dharma (re1igious domain), in the interior, a god's abode, abandoned.
There are a bapra (wall), a gate-building, equally high; a place of a Sugata (Buddha) was the intention thereof, in former times.
Inside is a dangka turunan (pit), of its base there remains the east side, the west sideis decayed.
Only complete are those sanggars (gods' houses) further pamujans (places for worship), (placed) in order according to rank, of red brick, high.
4. North of the base of its turunan (pit) , the rest of its grounds is already flat.
A spreading of nagasari (Mesua ferrea) is its plantation ; on the other hand there are those (trees) in the yard, with sprouts and flowerbuds.
Outside the gate-building there is the pabhaktan (refectory), high, its grounds abandoned,
broad its yard, overgrown with grass, its road filled with weeds, full of mosses.
5. Of the aspect of women, ailing, declining, lovesick, wilted, were the cawiri-trees there, pale.
Loose, spreading were those camaras (Casuarina equisetifolia), dreary, moving, inconstant, continually blown hither and thither by the wind.
The nyu gadings (ivory coconut-palms), just stained their leafsheaths, their fruits were not glossy, dull.
Thereupon drooping, parted from their cloths were those ivorybamboos, not ceasing their restless movements.
6. It inspired awe in the hearts of those who saw that state of things, there not being anygood medicine thereof, (sufficiently) potent.
Only the Illustrious Hayam Wuruk is waited for, to be the cause of its life, to live again.
For He completes excellence, penetrating into (all that is) excellent, giving joy to the world .
He loves the bringer of veneration, he always shows pity at the meeting with disaster, a god materialized.
7. To be described further is the Prince's proceeding, in the morning going to the eminent dharma (religious domain) at Kidal.
Having finished the namya (bowing) ceremony for the Lord, in the afternoon he continued, arriving in Jajaghu.
Having finished again the entering into the Presence of the honoured holy arca (cult-statue), a Jina-likeness, the evening he sojourned there.
In the morning he returned, making for Singasari, not disdaining to stop at Bureng.
1. The pleasantness of that Bureng is a pond, (with water) welling up, limpid, blue.
A candi (religious monument) of stone, provided with a mekhala (girdle), is in the centre thereof, ornamented.
Crowded are the buildings having their places on the bank there, on the other hand also flowers as cara-cara (festoons).
Unceasing is the going there of those who divert themselves; it is always pleasant for those who go there.
2. Not to be spoken about are those charms. Verily the Prince is to be mentioned.
At the cooling of the sun he took his departure, taking his way over tegals (unterraced fields), high.
Pleasing was the grass thereof, thick, short, smooth, green.
Its expanse was even as a small sea, like waves were those ravines when looked at.
3. The Illustrious Prince lingered, yet His wagons went straight on.
Arriving in Singasari he entered His sojourning-place finally.
first draft, not proofread /