Materials for the Medieval History of Indonesia
1. awicaritan gati nrpati yan/ maburu jnök i ramyaniɳ giriwana,
hanan umulih mareɳ kuwukuwu maluy amawa ri saɳ para nrpawadu,
kadi lariniɳ macaɳ krama hanan kadi tumkani rajyaniɳ ripukula,
wruhira ri dosaniɳ mrga tatar/ wyasana siran ahinsadarmma gin-gö.
2. caritan ulahniran madan umantuka manen i kalanwaniɳ swanagara,
krama çubhakala mankat ahawan/ bañu hanet i banir/ muwah talijunan,
amgil i wdwawdwan irikaɳdina (116a) mahawan i kuwaraha ri cloɳ,
mwan i dadamar ggarantan i pagör talaga pahañanan/ tkekha dinunuɳ.
3. rahina muwah ri tambak i rabut wyuha ri balanak linakwan alaris,
anuju ri pandakan/ ri bhanaragin amgil i dateɳ nire padamayan,
maluy anidul/ manulwan n umare jajawa ri suku saɳ hyan adri kumukus,
mark i bhatara darmma saha puspa pada padaha garjjita wwan umulat.
1. ndan tinkah nikanaɳ sudarmma rin usana rakwa karnö,
kirtti çri krtanagara prabhu yuyut nareçwara sira,
tekwan rakwa siranadistita çarira tan hana waneh,
etunyaɳ dwaya çaiwa bodda saɳ amuja nuni satata.
2. cihnaɳ candi ri sor kaçaiwan apucak kaboddan i ruhur,
mwaɳ ri jro çiwawimbha çobhita halpniraparimita,
aksobhyapratime ruhur mmakuta tan hanolyantika,
sanke siddiniran/ winaça tuhu çunyatatwaparama.
1. hana mata karnö tepek/ saɳ hyan aksobhyawimbhan/ hilaɳ,
prakaçita pada padukha çri mahagurwi rajadika,
sutapa çuci çuçila boddabrata çrawananindita,
anupama bahuçisya sampun maciryyan mahapandita.
2. sira (116b) ta mahas atirtha seccamgil/ riɳ sudarmma dalm,
pranata mark i saɳ hyan arccatibhaktyandaranastuti,
yatan amuhara çalyani twasniraɳ sthapakanançaya,
ri wnananira bhaktya ri hyaɳ çiwarccatana naksama.
3. muniwara mawarah sire tatwa saɳ hyaɳ sudarmmeɳ danu,
mwan i hananira saɳ hyan aksobhyawimbhatisuksme ruhur,
ryyulihiran umaluy/ muwah manhinep/ riɳ sudarmmomark,
salahaça kawnan siran ton/ ri muksa hyaɳ narccalilaɳ.
4. pilih anala çararkka rakwa çakabde hyan arccan hilaɳ,
ri hilanira sinamber iɳ bajraghosa sucandi dalm,
pawarawarahiraɳ mahaçrawakawas/ ndatan ançaya,
pisaninu waluya darmma tkwan kadohan huwus.
5. aparimita halpni tinkah nika swarggatulyanurum,
gupura ri yawa mekala mwaɳ balenyaçaka pwadika,
ri dalm inupacara sek nagapuspandeɳ,
prasama wijah arumpukan/ çarasnaɳ stri dalm nagari.
6. pira kharika lawas narendran/ sukhacankramapet lanö,
ri wulu dada tataka mendah pakisnyaɳjrah i jro banu,
pinaraniran amurwwa sanke sudarmmanken arkkapanasan,
mwan umara ri pakalwanan/ tut juraɳ (117a) seccaniɳ twas ginöɳ.
1. warnnan i sahnira riɳ jajawa riɳ padameyan ikaɳ dinunuɳ,
mande cungran apet kalanön/ numahas iɳ wanadeçalnöɳ,
darmma karsyan i parçwanin acala pawitra tikaɳ pinaran,
ramya nikan panunaɳ luralurah inikhötnira bhasa khiduɳ.
2. sampuniraɳlnen eñjin atihan ikanaɳ ratha sampun adan,
mankat anulwan i jöɳnin acala mahawan sakhamargga danu,
prapty amgil/ ri japan nrpati pinapag iɳ balasanghya dataɳ,
sin kari ri pura monen i parkhan ikan pada harsa mark.
3. kala dawuh tiga taɳ diwaça ri panadah nrpatin mapupul,
mukya nareçwara rama haji khalih umungwatitah pinark,
saɳ nrpati matahun ri paguhan i hiriɳ nrpatin tan adoh,
kapwa sadampati soway i panadahirekana tan/ wuwusen.
1. narapati mankat eñjin awan sakathan lumaris,
rakhawi lumaryyanimpan i rabut tugu lan/ paniriɳ,
sumeper iɳ pahyanan/ katemu taɳ kulawandwapupul,
pada masgeh mupaksamaknalpanikan dununön.
2. nrpati halintan i banasara mwan i sankan adoh,
datn i pamingir iɳ pura pilih ghatita rwa huwus,
sakahnu sök lebuh nika gajaçwa padatyasusun,
ki- (117b) mutaɳ maraɳ kbo gaway apandarat ardda pnuh.
3. khadi tinitah lari sakrama yan padulur,
nrpati pajaɳ saha priya sabhrtya siran rumuhun,
nrpati ri lasem ri wuntatira manka ta muwah tan adoh,
rathanira khapwa çobhita maweh sukhaniɳ lumihat.
4. narapati ri daha nrpati ri wenker umungwi wugat,
nrpati ri jiwane wuri sabharttr sabhrtya tumut,
makapamkas/ ratha nrpati kirnna sapanta pnuh,
piran iwu khapwa sayuda tikaɳ bhata mantry aniriɳ.
5. tucapa tikaɳ wwan iɳ lbuh atambak i tembin atip,
atetel ayöm ananti ri halintana saɳ nrpati,
daradara taɳ wadu mtu maren lawan atry arbut,
hana kahuwan salampur i ghanasnikha yar palayu.
6. ikanan ado grhanya marbut/ khayukaywaruhur,
makaburayut ri paɳ nika raratuha manwam atöb,
hana tirisan liraɳ ywa pinaneknika tan panaha,
sahaja lalin katon/ pijer anona jugaɳ kinire.
7. ri datniraɳ narendra kalaçanka humuɳ mabaruɳ,
sahana nikaɳ wwan iɳ lbuh umendek ars mararm,
ri kahaliwatniratrik/ tikanaɳ maniriɳ rin unta- (118a) t,
gaja kuda garddabhostra gulunan/ gumuluɳ tan arn.
1. ikan adarat/ bala peka marampak,
pipikupikul nika kirnna ri wuntat,
mirica kasumba kapas kalapa wwah,
kalar asem pinikul saha wijyan.
2. i wuri tikaɳ mamikul abwat,
khapasah arepwan arimbit anuntun,
kirikirik iɳ tnen i kiwa beñcit,
pitik itik iɳ kisa mewed arankik.
3. sasiki pikulpikulanya maghantah,
khacu kacubuɳ bun upih khamal anwam,
tapi kukusan harudaɳ dulan uswan,
lwir amurutuk/ çaranya ginuywan.
4. nrpati parɳ datn i pura warnnan,
tlas umulih ri dalmira sowaɳ,
atutur i solah-hulahnira nunten,
asin anukana para swa ginöɳ twas.
1. Not to be mentioned (any more) is the Prince's course, while
hunting, taking pleasure in the loveliness of the mountainous wood.
Sometimes, coming home to the bivouac, he turned to taking the honoured common nerpawadhus (Prince's women).
That was like the proceeding of one who is diverting himself. Sometimes it was like marching on the Royal residence of a hostile House.
How well did he know the sins of the game. He was not culpable at all, for the non-violence law was observed.
2. To be mentioned is His conduct, making ready to go home, longing
for the charms of his own town.
In due time at a propitious moment he departed, taking his course through Banu Hanget, Banir, also Talijungan.
He sojourned in Wedwa-wedwan, that day he took his course through Kuwaraha, Celong,
and Dadamar, Garantang, Pager Talaga, Pahanangan; arrived there it was moved into.
3. In day-time again Tambak, Rabut Wayuha, Balanak were travelled
through, straight on.
He made for Pandakan, Bhanaragi, sojourning at His arriving in Padamayan.
There he turned to the south-west, going to Jajawa at the foot of the honoured holy mount Kumukus.
He entered into the Presence of the Lord of the dharma (religious domain), with puspa (flower) offerings and (music of) padahas (drums). Happy were all the people who looked on.
1. Now (as to) the arrangement of that eminent dharma (domain)
there in olden times, so it is said, according to oral tradition:
it was a kirti (foundation) of the Illustrious Kertanagara, the Prabhu, the Prince's great-grandfather was He.
In fact, so it said, He erected it Himself, there was nobody else.
Therefore were double, Shiwaites and Buddhists, the honoured ones who performed worship in the past, regularly.
2. The token is: the candi (monument) is, below, a Shiwaite pIace,
with a top, a Buddhist place, high up,
and inside is a Shiwa-likeness, splendid, its majesty unmeasured.
An Aksobhya-pratima (statuette) was on high, a crown, not otherwise, small was that.
A consequence of His supernatural power was its disappearance, verily the Non-entity's supreme (manifestation).
1. There were now, one hears, at the time that the honoured holy
renowned, the Feet of the paduka (His Magnificence) the Illustrious Mahaguru (Grand Master) of Rajyadhika,
a superior tapa (anchorite), pure, virtuous, of the Buddhist brata (vow), a Shrawaka (man of learning), blameless,
peerless, with numerous disciples, already having shown the token of being a great pandita (scholar).
2. He now made a tour visiting holy places; with pleasure he sojourned
in the eminent dharma (religious domain) in the Interior.
Bowing he entered into the Presence of the honoured holy arca (cult-statue), most submissive, humble, praising.
This now was causing irritation in the heart of the worshipful sthapaka (abbot) ; having his doubts,
about His being able to show submissiveness to the holy Shiwa arca (cult-statue), he asked a question, praying for forgiveness.
3. The excellent muni (sage), He told the state of the honoured holy
eminent dharma (domain) in the past,
and His presence, of the honoured holy Aksobhya-likeness, most subtle, high up.
At His going home he returned once again; passing the night in the eminent dharma (domain), he entered into the Presence.
He wailed, amazed, seeing the disappearance of the holiness; the arca (cult-statue) was naked.
4. Perhaps fire-arrows-sun (1253 = 1331 A.D.), so it is said, was
the Shaka-year of the holiness of the arca (cult-statue)'s vanishing.
At Its vanishing was struck by lightning's violence the eminent candi (monument) in the Interior.
The various communications of the worshipful the great Shrawaka (man of learning) were clear and unquestionable.
Let alone that would return the holiness of the dharma (domain), in fact it is deserted for good (by the holiness).
5. Unmeasured is the majesty of its arrangement there, to be compared
with Heaven, descended:
a main gate, on the yawa-place (fore-court) a mekhala (girdle), and its bales (pavilions) provided with pillars, now, superior.
In the Interior dignified, splendid, beautiful, crowded the nagasaris (Mesua ferrea), just bearing flowers,
equally cheerful, in tufts, the quintessence of womanhood in the Interior of the town.
6. How long now was the Prince's time there; joyfully diverting himself,
picking up poetically charming features!
In Wulu Dada a pond was peculiar, its ferns spreading below the water.
It was visited by Him going eastward from the eminent dharma (domain), every time the sun grew hot.
Also he went to Pakalwangan following a ravine; all desires of the heart were fulfilled.
1. To be described is: at His parting from Jajawa was Padameyan
the place that was moved into.
He stopped in Cungkrang, picking up poetically charming features, making a tour in the wooded country, admiring.
A dharma (religious domain), a place of reshis (friars), on the side of mount Pawitra, was [what was] visited.
The pleasantness of that place, looking down into the chasms, â€¢was fixed by Hirn in the songs' idiom.
2. After His having admired, in the morning he made ready; the
wagons there were already in readiness.
Departing westward, along the foot of the mountain he took his course over all the places that had been passed before.
Arrived, sojourning in Japan, the Prince was met by the Royal servants' groups, coming out.
Whoever was left in the Royal compound thought longingly of that entering into the Presence, (for) they equally took delight in entering into the Presence.
3. At the time of the stroke of three now (â‰ 2.30 p.m.) was the
moment of the Princes' repast, united :
in the first place the Princes, our lord's fathers, two, having their places according to rank, their Presence being entered into,
the honoured Princes of Matahun, of Paguhan at the Prince's sides not far away,
equally with their consorts. About the duration of Their repast in that place is not to be spoken.
1. The Princes departed in the morning taking their course on cars,
going straight on.
The rakawi (honoured poet) proceeded branching off at Rabut Tugu without accompanying them (further).
Calling at Pahyangan he met there with his family, assembled.
Together regaling him they asked forgiveness for the meanness of the place where he must move into.
2. The Princes, having passed Banasara and Sangkan Adoh,
arrived at the border of the Royal compound, perhaps at. the stroke of two (â‰ 1.30 p.m.) already.
Everywhere where they took their course were crowded the open spaces: elephants, horses, carts in heaps,
together with how many work-buffaloes on ropes, very full.
3. As if ordered according to rank those who proceeded followed the
custom going in succession.
The Princess of Pajang with her consort, with retinue, They took the lead.
The Princess of Lasem came behind Them thus again, not far.
Their wagons, equally splendid, gave pleasure to those who looked on.
4. The Princess of Daha, the Prince of Wengker had their places in
The Princess of Jiwana was behind them, with husband and retinue, following.
Forming the end were the wagons of the Prince in great variety, in a group, full.
How many thousands, equally with arms, were those warriors, mantris (mandarins), accompanying them.
5. Now to be spoken of is the people in the open spaces, blocking up,
at the borders, in crowds,
thick, calmly waiting for the expected passing of the honoured Princes.
In a hurry now the women came outside towards the gates, noisily trying to be the foremost.
Some got stripped of their salampurs (shawls) in their agitation as they were running.
6. Those whose houses were far away there tried to get at high trees.
Dangling in bunches from their branches were girls, old and young, (like) luxuriant (fruit).
There were coconutpalms and sugarpalms there, that were climbed by them without reflecting,
ingenuously forgetting that they were visible, all the time only: to see, that was wat they had a heart.
7. At the arrival of the worshipful the Princes the kalashangkas
(trumpets and conches) boomed in company.
All the people that were in the open spaces bowed, awed, quiet.
At Their having passed were noisy then those who accompanied them behind:
elephants, horses, donkeys, camels: grouns rolling on without stopping.
1. Those on foot, Royal servants, followers on foot, went evenly.
The bearers of those men were in great variety behind.
Pepper, safflower, cotton, coconuts, areca-nuts,
kalayar (Erioglossum edule), tamarind-fruit was carried, and sesame-seed too.
2. Behind were then those who carried heavy burdens,
trudging with difficulty, with loads, leading:
pups on the right, on the left piglings,
chickens in baskets, toiling, bowed.
3. There was one, his burden was a dangling medley:
catechu, thorn-apples, bamboo-sprouts, areca-leaf-sheaths, young tamarind-fruit,
winnows, steaming baskets, cooking pots, wooden plates, fire-drills,
with the aspect of Amurutuk; its result was that he was laughed at.
4. The Princes together arriving in the Royal compound are to be
They finally came home in their Interiors, everyone,
recalling to mind all Their doings in the past.
Anything that could give pleasure to the common people then was had at heart.
first draft, not proofread /