Materials for the Medieval History of Indonesia
Java1365.Nagara-Kertagama.Canto.63-69
[Canto 63]
1. enjiɳ çri natha warnnan/ mijil apupul aweh sewa riɳ bhrtya mantri,
aryyadinyaɳ markh/ mwaɳ para patih atatha riɳ witanan palingih,
nka saɳ ma-(119a) ntryapatih wira gajamada mark sapranamyadarojar,
an wanten/ rajakaryyalihulihn ikanaɳ daryya haywa pramada.
2. ajña çri natha saɳ çri tribhuwana wijayottungadewi....
çradda çri rajapatni wkasana gawayen/ çri narendreɳ kadatwan,
siddaniɳ karyya riɳ çaka diwaça maçirah warnna riɳ bhadramasa,
sakweh çri natha rakwawwata tadah irinen de para wrddamantri.
3. nahan liɳ saɳ sumantri tka subhaya maweh tusta ri çri narendra,
sonten praptomark taɳ para dapur aputih sujyanadinya wijña,
mwaɳ mantry asiɳ wineh thanya suruhana makadyaryya ramadiraja,
tan len göɳ niɳ byayanu sinadasada ginosti harp/ çri narendra.
4. byatitan meh tkaɳ bhadrapada ri tilmniɳ çrawano teki warnnan,
sakwehnyaɳ citrakara nikanikel amanun/ sthana sinheɳ wanuntur,
dudwaɳ malad/ wawan bhojana bukubukuran/ mwaɳ tapel saprakara,
milwaɳ pande dadap/ kañcana rajata padewer mmatambeh swakaryya.
[Canto 64]
1. ndah praptaɳ çubhakhala sampun atitah tekaɳ sabhanindita,
nkane madya witana çobhita rinenga lwir prisadyaruhur,
tungal taɳ mabatur çi- (119b) lasaka rinaktarjja wuwuɳ hinyasan,
saçryapan/ pada mungwi sanmukha nikaɳ sinhasanatyadbhuta.
2. kulwan mandapa sapralamba winanun/ sthana narendrapupul,
lor tekaɳ taratag/ pinik mider amurwwatumpatumpa wugat,
striniɳ mantri bhujanga wipran inaha talphanya sampun pepek,
nkane daksina bhrtyasanghya taratagnya sankya kirnnasusun.
3. ndan tinkah ni gawe narendra wkasiɳ sarwwajñapujadika,
sakweh saɳ wiku bodda tantragata saksiɳ mandala lekana,
mukya sthapaka saɳ purohita masadpade sudarmme nadi,
labdawega çuçila satwika tetes/ riɳ çastratantratraya.
4. sanke wrddaniran/ sahaçramasa riɳ swotpatti mangöɳ tutur,
wwanten hinanireɳ swakaya khimutaɳ satçisya makweh mark,
nka mpunkwiɳ paruha prasidda patanan lampahnireɳ mandala,
mudra mantra japanut udara minustyande tepetniɳ hidep.
5. tangal piɳ rwawlas maninjem irika swah sutrapateniwö,
mwaɳ homarccana len pariçrama samapte praptaniɳ swah muwah,
saɳ hyaɳ puspa yinoga ri wni linakwan/ supratistakriya,
pöh niɳ dyana samadi siddi kinnaken de (120a) mahasthapaka.
[Canto 65]
1. eñjiɳ purnnamakala kalani wijilnira pinark i madyaniɳ sabha,
ghurnnaɳ kahala çanka len padaha ganjaran i harp açankya maɳdulur,
riɳ sinhasana çobhitaruhur/ manusa kahananiran/ winursita,
sakweh saɳ para sogatanwam atuha tlas apuphul/ hamuja sakrama.
2. nka ta çri nrpatin/ parɳ mark amuspa saha tathanaya dara sada,
milwaɳ mantry apatih gajamada makadinika pada masomahan mark,
mwaɳ mantryakuwu riɳ pamingir atawa para ratu sahaneɳ digantara,
sampunyan/ pada bhakty amursita palingihan ika tinitah yathakrama.
3. çri natheɳ paguhan sirekhi rumuhun/ humaturaken anindya bhojana,
saɳ çri handiwa handiwa lwir i tapel niran amawa dukula len/ serh,
çri natheɳ matawun tapelnira sitawrsabha hanam aminda nandini,
yekametwaken artha bhojana mijil/ saka ri tutuk apurwwa tan/ pgat...
4. saɳ çri natha ri wenker apned awawan/ yaça pathani tadahniradika,
sarwwendah racananya mulya madulur danawitarana wartta riɳ sabha,
çri nathen tumapel tapelnira kan endah araras açarira kami-(120b)ni,
kapwa teki matungalan/ dina siran pawijil i kawicitraniɳ manah.
5. mukya çri narapatyapurwwa giri mandara wawanira bhojanadbhuta,
kalanyan/ pinuter tapel/ wiwuda daityagana mider ars twasiɳ mihat,
lmboratyaya göɳnya kahinawa polaman anbek aliwran aɳdulur,
kadyagrah mawer tkapni bañuniɳ tasik amewehi ramyaniɳ sabha.
6. ndan nanken dina salwiriɳ tapel asing lwih adika niwedya donika,
striniɳ mantry upapatti wipra dinuman/ sakari nikha duweg matungalan,
mwaɳ saɳ ksatriya wandawa nrpati mukya sira rinawehan sasambhawa,
len sankeɳ wara bhojanederider edran i sabala narendra riɳ sabha.
[Canto 66]
1. eñjiɳ rakwa khapiɳ nem iɳ dina bhatara narapati sabhojanakrama mark,
mwaɳ saɳ ksatriya saɳ padadika pnuh yaça bukubukuran rinembat asusun,
darmmadyaksa kalih sirekhin awawan/ banawa pada winarnna bhawakha khiduɳ,
göɳnya lwir tuhu phalwa goɳ bubar agenturan anirin aweh rsepnin umulat.
2. rakryan/ saɳ mapatih gajamada rikaɳ dina muwah ahatur niwedyan umark,
(121a) stryangöɳ çokha tapelnirarjja ri hebiɳ bhujagakusuma rajaçaçranawilt,
mantryaryyasuruhan/ pradeça milu len/ para dapur ahatur niwedyan aniriɳ,
akweh lwirni wawanya bhojana hanan/ plawa giri yaça matsya tanpa pgatan.
3. atyadbhuta halpni karyya naranatha wkas i wkasiɳ mahottama dahat,
apan riɳ dina sapta tan pgat tikaɳ dana waçana sabhojanaparimita,
lumre saɳ catur açrama pramukha saɳ dwija milu para mantry asankya kasukhan,
kahyunhyun/ jurusamyamalwan tkap i larih ika lwir ambut umili.
4. sar sök tekhan aninhaninhali sakeɳ daçadikh atetel atri tanpa ligaran,
tinkah niɳ pasabhan/ lawan san ahatur ttadah atiki tinonyan açran arbut,
çri rajya rikanaɳ witana manigel bini bini juga taɳ maninhali mark,
kapwa lingih atindih aglar anbek hana lali rin ulah kawönan umulat.
5. sasiɳ karyya maweha tusta rikanaɳ para jana winanun nareçwara huwus,
naɳ widwamacanah raket raket ananti sahana para gitada pratidina,
anyat/ (121b) bhata mapatra yudda sahajaɳ maglaglapan anghyat aɳdani paceh,
mukyan dana ri salwiriɳ manasi tan pgat amuhara harsaniɳ sabhuwana.
[Canto 67]
1. yawat/ mankah lkas narendra magawe çraddaniwö saɳ paratra,
tawat tan/ pakawandya kandaniɳ sukhe çri rajapatnin kinaryya,
astwandadyakna ryyanugrahanire swasthanyadeg/ çri narendra,
saɳ çri rajasanagarastu jayaçatrwahinanaɳ candra suryya.
2. eñjiɳ kala dataɳ mamuja para boddanuraken saɳ pinuja,
prajñaparimita tmahniran umantuk/ ri mahabuddaloka,
saɳhyaɳ puspa çarira çighra linarut/ sampun mulih sopakara,
sakweh caru gañjaran tuwi dinum/ lumrerikaɳ bhrtyasanghya.
3. lila çudda manah narendra ri huwusni karyya noraɳ wikhalpa,
anhiɳ darmmanireki pinrih i kamal pandak/ ri dadyanya purnna,
tkwan/ sampun abhumiçudda rikanaɳ çakagni spatarkka nunten,
saɳ çri jñanawidin lumakwani t-her/ mabrahmayajñan pamuja.
[Canto 68]
1. nahan tatwanikaɳ kamal/ widita deniɳ sampradaya sthiti,
mwaɳ çri pañjalunatha riɳ daha te- (122a) wekniɳ yawabhumy/ apalih,
çri airlanghya sirandani ryyasihiran/ panak/ ri saɳ rwa prabhu.(1)
2. wwanten bodda mahayanabrata pgat/ riɳ tantra yogiçwara,
saɳ mungwiɳ tnah i çmaçana ri lmah citrenusir niɳ jagat,
saɳ prapteɳ bali toyamargga manapak/ wwainiɳ tasik nirbhaya,
kyatiɳ hyaɳ mpu bharada woda ri hatitadi trikalapageh.
3. rahyaɳ tekhi pinintakasihan amarwaɳ bhumi tan langhyana,
inanyeki tlas/ cinihnanira toyeɳ kundi sankeɳ lanit,
kulwan/ purwwa dudug rin arnnawa maparwaɳ lor kidul tan madoh,
kadyadoh mahlet/ samudra tewekiɳ bhumi jawa rwa prabhu.
4. nkai riɳ tik/ tiki wrksa rakwa sutapararyyan/ sankeɳ ambara,
naɳ deçeɳ palunan tikaɳ pasalahan/ kundi praçasteɳ jagat,
kandeg/ deni ruhur nikaɳ kamal i puñcaknyanawit/ ciwara,
na hetunya sinapa dadyalita tekwan/ mungwiri pantara.
5. tugwangöh nika tambayiɳ jana padars mintareɳ swasana,
etunyan/ winanun sudarmma waluyaɳ bhumi jawatungala,
sthityaraja sabhumi kawruhananin rat (122b) dlaha tan lingara,
cihna çri nrapatin jayeɳ sakhalabhumin/ cakrawartti prabhu.
[Canto 69]
1. prajñaparimitapuri ywa panlahnin rat/ ri saɳhyaɳ sudarmma,
prajñaparamitakriyenulahaken/ çri jñanawidyapratista,
sotan/ pandita wrdda tantragata labdaweça sarwwagamajña,
saksat/ hyaɳ mpu bharada mawak i sirande trpti ki twas narendra.
2. mwaɳ taiki ri bhayalanö ngwanira saɳ çri rajapatnin dinarmma,
rahyaɳ jñanawidinutus/ muwah amuja bhumi çudda pratista,
etunyan manaran/ wiçesapura kharambhanya pinrih ginöɳ twas,
mantryagöɳ winkas/ wruherikha dmuɳ bhoja nwam utsaha wijna.
3. lumra sthananiran pinuja winanun/ caityadi riɳ sarwwadeça,
yawat/ waiçapuri pakuwwana kabhaktyan/ çri maharajaptni,
anken bhadra siran pinujaniɳ amatya brahma sakwehnya bhakti,
mukti swargganiran/ mapotraka wiçesaɳ yawabhumyekhanatha.
[Canto 63]
1. In the morning the Illustrious Protectors are to be described, coming out in company, giving audience to retinue and mantris
(mandarins).
The aryas (Honourables) were the most excellent ones of those who
entered into the Presence, and the common patihs (vizirs), in
order in the witana (hall), sitting on their places.
There the honoured mantri apatih (mandarin grand-vizir) the manful
Gajah Mada entered into the Presence. Bowing humbly he spoke
that: There is a Royal function, to be deliberated upon is this
function now, do not be negligent.
2. The Order of the Illustrious Protector the honoured Illustrious
Tribhuwana Wijayottunggadewl, renowned, is:
the shraddha (posthumous ceremony) of the Illustrious Rajapatni,
the coming conclusion, should be performed, Illustrious Princes of
the Royal Family!
The completing of the ceremony should be in a Shaka time with
the head: colours (... 4: 1284 = 1362 A.D.) in the Bhadra-month
(August-September) .
All Illustrious Protectors, so it is said, should offer food; they
should be accompanied by the common old mantris (mandarins).
3. Such were the words of the honoured eminent mantri (mandarin).
They came to an agreement, giving pleasure to the Illustrious
Princes.
In the evening arrived then, entering into the Presence, the common
dapurs (rural communities) Aputih and Sujyana the most excellent
of them, clever,
and the mantris (mandarins) anyone who had been given cultivated
land to be in his charge, having for principal the arya
(Honourable) Ramadhiraja.
No other thing but the sum of the outlay, what was ready and
available, was discussed in the Illustrious Princes' presence.
4. This being finished, almost had come Bhadrapada (August-September).
In the dark moon of Shrawana (July-August) then is to be described:
all the multitude of the artisans there, making plaited bamboo-work,
fashioning the sthana singha (lion-throne) in the wanguntur (main
court-yard) ,
setting aside those who carved wawans (carriers) for food, bukubukuran
(all kinds of tower-like structures) and figures and things of that kind.
Took part also the smiths of daqdaps (embossed coverings) of gold
and silver, all of them bestirring themselves the more in their
respective customary occupations.
[Canto 64]
1. Now came the propitious time. Finally was ordered according to
rank that sabha (durbar), blameless.
There in the centre was a witana (great hall), splendid, ornamented
in the form of a prisadi (towering structure) high.
United (with it) now was that one with the stone base, with pillars
made red, beautiful, with the ridge of the roof decorated,
glorious, for together they had their places opposite that singhasana
(lion-throne), most wonderful.
2. West was a mandapa (small hall), with pralambas (hangings),
constructed to be a place for the Princes, in company.
North now were the tratags (covered stands), select, going round
eastward, with elevated stages at the back.
The wives of the mantris (mandarins), bhujanggas (gentlemen
of the clergy) and wipras (brahmins) were those for whom were
destined their benches; already they were filled.
There in the south was the group of the retainers. Their tratags
(covered stands) were innumerable, in great variety, with storeys.
3. Now the order of the Royal function was the utmost of Sarwajna (the Omniscient)-worship, superior.
All honoured wikus (ordained priests), Buddhist tantragatas (Tantrists),
were witnesses of the mandala (cosmic circle) drawing.
The principal was the sthapaka (abbot) the honoured purohita
(Court-priest), diligent in the eminent dharma (domain) of Nadi.
He had received awesha (inspiration), was virtuous, true, accurate
in the learning of the three tantras (esoteric doctrines).
4. As a consequence of His age, being one thousand months, in his
earthly existence, unremittingly practising tutur (religious lore),
there was a defect of His in his earthly body; but then, eminent
disciples, numerous, entered into the Presence.
There the mpungku (monsignor) of Paruha was celebrant: towards
the right was His march in reference to the mandala (cosmic circle).
Mudras (ritual gestures), mantras (sacred formulas), japas (incantations)
in accordance with the correct pronunciation were practised,
causing fixation of the thoughts.
5. At the waxing moon, on the twelfth night, they invited there that
swah (soul), sutra (sacred texts) recital was performed
and homa (fire offering) worship, on the other hand also parishrama
(amphidromy); they were (only considered) complete at the arrival
of the swah (soul) again (on earth).
The honoured holy puspa (flower effigy) was worked on with
yoga (concentration); in the night was performed the eminent
pratistha (placing) ceremony.
The essence of dhyana (reflection), samadhi (meditation), siddhi
(supernatural power) was applied by the great sthapaka (abbot).
[Canto 65]
1. In the morning, at the time of the full moon, was the time of Her
coming out; her Presence was entered into in the centre of the
sabha (durbar).
Booming was the kahala-shangka (trumpets and conches) music
and on the other hand the padaha-ganjuran (drums) in front,
innumerable, in succession.
On the singhasana (lion-throne), splendid, high, superhuman was
Her place to be saluted.
All the honoured common Sogatas (Buddhists), young and old,
were already assembled offering puja (worship) according to custom.
2. There now the Illustrious Princes were together entering into the
Presence, puspa (flower) worshipping, with their children and
consorts, humbly.
Took part the mantris apatih (mandarins vizirs), Gajah Mada
making the first of them, all of them with their families, entering
into the Presence,
and the mantris akuwu (mandarins of manors) of the paminggir
(borderland), and also the common ratus (petty princes), all who
were in the other countries.
After having, all of them, submissively saluted, their sitting places
there were ordered according to rank and custom.
3. The Illustrious Protector of Paguhan, He now took the lead,
offering blameless food.
The honoured Illustrious handiwas (sugar-palms) were the shapes
of His figures, carrying dukula (silk textile) and on the other
hand betel leaves.
The Illustrious Protector of Matahun, His figures were white bulls
of plaited work, to resemble Nandini,
These produced artha (money) and food coming out of their
mouths, unprecedented, without interruption.
4. The honoured Illustrious Protector in Wengker was well appointed
having for wawans (carriers): pathanis (terraces with pavilions).
His food was excellent.
Altogether distinguished were their ornaments, magnificent in succession
was the money-spending on all sides in the sabha (durbar).
The Illustrious Protector of Tumapel, His figures were birds,
distinguished, harmonious, with bodies of women.
Equally these, everyone on his own day, They were coming out
in the brilliance of their minds.
5. The principal was the Illustrious Prince, unprecedented, mount
Mandara was His wawan (carrier), the food wonderful.
At the time that it was turned round figures : deities and demongroups,
went round. Awed were the hearts of the onlookers.
Lemboras (carps), uttermost their size, were fitfully moving in
a fish-pond, filling it, rushing about in succession.
As if sick, drunk on account of the water of the sea, they increased
the pleasantness of the sabha (durbar).
6. So then every day there were all kinds of figures, anything that
was most eminent; the offerings were the (main) intention thereof
(though).
To the wives of the mantris (mandarins), upapattis (assessors)
and wipras (brahmins) was allotted all that remained of it, justly,
one by one.
Also the honoured kshatriyas (noble ladies), Royal kinswomen, in
the first place were They awarded gifts if there was a possible
case for it,
apart from the excellent food going round circulating with alt
the Royal servants in the sabha (durbar).
[Canto 66]
1. In the morning, so it is said, on the sixth of the days, bhatara
(lord) Narapati, with food, according to custom, entered into the
Presence,
with the honoured kshatriyas (noblemen), the honoured equally
eminent ones; packed were the buildings, buku-bukurans (towerlike
structures), carried on poles, with storeys.
The dharmadhyaksas (bishops), the two, They here had for
wawans (carriers) boats, equally painted red-and-black,
their size: in shape true ships; gongs and gubars (cymbals) were
booming accompanying them, giving pleasure to the onlookers.
2. The rakryan (Right Honourable) the honoured mapatih (grandvizir)
Gajah Mada that day also offered offerings, having entered
into the Presence.
Women continuously indulging in sorrow were His figures, beautiful,
in the shadow of nagasaris (Mesua ferrea), rajasas (Elaeocarpus
grandiflora), pressing (each other), intertwining.
Mantri aryyas (Honourable mandarins) having charge of pradeshas
(rural districts), came along, also common dapurs (rural communities),
offering offerings, accompanying them.
Manifold were the shapes of their wawans (carriers) with food:
there were ships, mountains, houses, fishes, without interruption.
3. Utterly wonderful was the majesty of the Royal ceremony, the
extreme end of the highest summit to the utmost.
For, on the seven days without interruption money, clothes with
food, unmeasured,
were distributed generally to the honoured caturashrama (four
hermitages), and especially to the honoured dwijas (priests). Joining
them the common mantris (mandarins), innumerable, were
given pleasure.
Enchanted were the jurus (chiefs) of commoners. Taking part were
those who got drunk by the working of the liquor (that was)
streaming like a flood.
4. Densely crowded were the onlookers from the ten quarters of the
world, thick, noisy, without open space.
The order of the place of the sabha (durbar) with the honoured
ones who offered food there, was looked at by them, pressing
(each other), trying to be the foremost.
The Illustrious Kings in the witana (great hall) there danced
with binis (women), binis (women) only were the onlookers,
entering into the Presence,
equally seated, in heaps, in rows, filling-up (the space), Some
forgot what they were doing, marveling, looking on.
5. Whichsoever feast could give pleasure to the common people there
was arranged by the Princes, in a word.
So the widus-amacanqah (story tellers), rakets (dancing players),
till all there was of common gitadas (singers), every day.
Something different were the bhatas mapatra yuddha (warriors
eager for a fight). Natural were the men dancing about, for they
were frightening, at the same time causing merriment.
In the first place the gifts for all kinds of mendicants without
interruption caused delight for all the world.
[Canto 67]
1. As long now as the Princes' activities, performing the shraddha
(posthumous) ceremony, celebrating the honoured Deceased One,
lasted,
so long without missing they were causing pleasure to the Illustrious
Rajapatni, for whom the ceremony was performed.
May it have for result Her favour for the prosperity of the Illustrious
Prince's reign!
The honoured Illustrious Rajasanagara may be vanquishing his
enemies, with for limit Moon and Sun!
2. The morning was the time of the coming, offering puja (worship),
of the common Buddhists: they released the honoured one who
had been worshipped.
Prajnaparamita was (the name under which She made) Her appearance,
having gone home to the Mahabuddhaloka (Great Buddha
World).
The honoured holy puspa (flower effigy) itself was quickly put
away; that done they went home with all accessories.
All the carus (offerings), the ganjarans (gifts) too were divided
generally among the retinue-group.
3. At ease, purified were the Princes' hearts at the end of the
ceremony; there were no troubles.
Only Her dharma (religious domain) here was intended, at Kamal
Pandak, to become perfect.
Naturally it had already had the bhumishuddha (ground purification)
rite in Shaka fire-seven-sun (1273 = 1351 A.D.), in the past.
The honoured Illustrious Jnanawidhi, having performed it, next
had a brahmayajna (spiritual offering) performing puja (worship).
[Canto 68]
1. Such was the case of that kamal (tamarind tree), known on account
of a tradition, fixed,
and the Illustrious Panjalu-Protector in Daha, the moment of
Yawa-land (Java)'s going into two halves.
The Illustrious Airlangghya (Erlangga), He caused, in His love
for his children, the honoured two Prabhus (to be).
2. There was a Buddhist of Mahayana-brata (vow), a past-master in
tantra (esoteric rites), a yogi (concentration-adepts) master,
the honoured one residing in the centre of the graveyard at Lemah
Citra, called on by the world,
the honoured one who arrived in Bali on the water-way, treading
the water of the sea, fearless,
celebrated as the holy mpu (Sir) Bharada, knowing the past etcetera,
the three ages, firmly.
3. This rahyang (honoured holy man) now, being asked as a favour
to divide into halves the land, was not unwilling.
Its limitation was this, decisively marked by Him: Water of the
Jar out of the Sky.
The west-east (line) extended to the sea, with the halves, north
and south, not far away (from each other),
seemingly far away (though), with between them an ocean, at the
moment that Java-land got two Prabhus.
4. Here at the top of a tree, so it is said, the eminent tapa (anchorite)
came to a stop out of the heavens.
So then the desha (district) of Pulungan now was the place of the
putting down of the Jar, well-known in the world.
He was arrested by the height of that kamal (tamarind tree) at its
top, holding up the gown.
Such was the reason for its being cursed to become small, of a
nature to have its place in the interstice.
5. To be a beacon was the function thereof, the beginning of the
people's, all of them, becoming afraid to leave their respective
dwellings.
The reason for it to be fashioned as an eminent dharma (religious
domain) was: in order that again the land of Java might become
one,
that orderly it might have a King, that as one country it would be
known in the world in future, not going to deviate.
It was to be a token of the Illustrious Prince's being a vanquisher
of all countries on earth, being a universe-swaying Prabhu (consecrated
King).
[Canto 69]
1. Prajñaparamitapuri (-compound), such was the indication of the
world for the honoured holy eminent dharma (religious domain).
A Prajnaparamita-ceremony was performed, the Illustrious Jnanawidhi
had the pratistha(establishing)-ceremony,
for he was a scholar, old, a tantraqata (tantrist), having received
awesha (inspiration), knowing all agamas (religious doctrines).
Manifestly the holy mpu (Sir) Bharada had incorporated himself
in Him, causing delight of the honoured Princes.
2. Also now this one in Bhayalangu is Her place, of the honoured
Illustrious Rajapatni, being placed in a dharma (religious domain).
The rahyang (honoured holy) Jnanawidhi was sent once more to
perform puja (worship), the bhumishuddha(ground-purification)-ceremony,
with the pratistha(establishing)-ceremony.
The reason for it to have the name Wishesapura (Paramountcy
compound) is: at its being undertaken it was intended that it
should be greatly had at heart.
A great mantri (mandarin) was commissioned to take care of it,
demung (chamberlain) Bhoja, young, diligent, clever.
3. Spread are Her places of being offered puja (worship) fashioned
as caityas (small sanctuaries, shrines) , excellent, in all deshas
(districts ) .
As many as there are waishyapuris (gentlemen's compounds),
pakuwons (manors' places), people observe the cult of the Illustrious
Great Rajapatni (Royal Lady).
Every Bhadra (August-September) She is being offered puja (worship)
by amatyas (weIl-born people); the gramas (villages), all of
them, are submissive.
She enjoys Her heaven, having a grandson paramount in Yawa-land
(Java), a Monarch.
first draft, not proofread /