Materials for the Medieval History of Indonesia
1. manka tinkahiran/ pamukti sukha riɳ pura tumkani sestiniɳ manah,
tatahhan lara dahat/ ndatan malupa riɳ kaparahitan i haywaniɳ praja,
anwam/ tapwana kabwatan sira tathapi sugata sakalan/ maharddika,
deniɳ jñana wiçesa çudda pamademnira ri kuhakaniɳ duratmaka.
2. ndatan mahuwusan kawiryyanira len/ wibhawanira dudug/ rin ambara,
singih çri girinathamurtti makhajanma ri siran agawe jagaddita,
byakta manguh upadrawawihan i sajñanira manasar iɳ samahita,
moktan kleça keta katona nuniweh wuwusana tika saɳ sada mark.
3. nahan hetuni kottaman/ nrpat kaprakaçitaɳ pinujiɳ jagattraya,
sakwehniɳ jana madyamottama kanista pada mujaraken/ çwarastuti,
anhiɳ sotnika mogha langen atuwuh wukira sira panöbaniɳ sarat,
astwanirwa lawas/ bhatara rawicandrama sumelh i bhumimandala.
1. sakweh saɳ panditan anyadarani maniket kastawan/ çri narendra,
çri buddaditya saɳ bhikswagaway i sira bhogawwali (134a) çloka kirnna,
riɳ jambudwipa tongwanira manaran i kañcipuri sadwihara,
mwaɳ saɳ wipranaran/ çri mutali sahrdayawat/ stuti çloka çudda.
2. astam/ saɳ panditeɳ bhumi jawa saha saɳ çastradaksatiwijña,
kapwagostyaniket/ çloka hana wacawacan/ ngwanirekin pamarnna,
mukya mungwiɳ praçasti stutni nrpati tkap/ saɳ sudarmmopapatti,
saɳ wruh rin gita giteniketiran aniket/ stotra lumreɳ puri jro.
1. ambek saɳ maparab/ prapañca kapitut/ mihat i parakawiçwareɳ pura,
milwamarnna ri kastawanrpati dura panikt ika lumra riɳ sabha,
anhiɳ stutya ri jöɳ bhatara girinatha patnanika mogha sanmatan,
tan len/ prartthana haywaniɳ bhuwana mukya ri pageha narendra riɳ praja.
2. riɳ çakadri gajaryyamaçwayujamasa çubhadiwaça purnnacandrama,
nka hingan/ rakawin/ pamarnnana khadigwijayanira narendra riɳ praja,
kwehnin deça riniñci donika minustaka manarana deçawarnnana,
pangil/ panhwata sanmata nrpati mengeta rin alawas atpadeɳ lanö.
3. nirwya teki lawasnira çrin aniket/ kakawin awtu bhasa riɳ karas,
tembeyanya ça- (134b) kabda pinrwanika lamban i tlas ika parwwa sagara,
nahan teki caturtthi bhismaçaranantya nika sugataparwwa warnnana,
lambaɳ mwaɳ çakakala taɳ winaluyan gatinikan ameweh turuɳ pgat.
4. donyan mankana wrddya yan panikete haji kathamapi tan tame lanö,
göɳ bhaktyasih anatha hetunikapaksa tumuta san umastawe haji,
çloka mwan kakawin kiduɳ stuti nike haji makamuka deçawarnnana,
nhiɳ tohnyeki wilajja niçcaya yadin guyuguyun apa deya lampunen.
1. purih in awan/ lanenalh in adyah akikuk i dusun,
artu kuraɳ prahasana kumul kuna rin ujar arum,
dugaduga satya sadu juga sih lalis ika matilar,
mapa karikapa don wruh ika riɳ smarawidi wiphala.
2. karananikanapih wisaya tan/ karaktan in ulah,
wuta tuli tan/ wru lagrininalh nin alara katilar,
pawarawarah mahamuni duduga rin-gep i hati,
pijer aniwö kriyadwaya matanya tan umur atilar.
3. lkas ika tan/ pahi mwan atapen giriwana manusup,
agaway umah pahoman asnöt/ jnek amati tutur,
kamala na- (135a) tarnya len asana tanduran ika maruhur,
kamalasana ywa nama ni sampun alawas amatek.
1. prapañca pracacah pañca, pracacad/ pocapan/ ceced,
prapöɳpöɳ pipi pucce prm, pracoɳcoɳ cet pacehpaceh.
2. tan/ tata tita tuten, tan tetes/ tan tut iɳ tutur,
titik/ tantri tateɳ tatwa, tutun/ tamtam/ titir ttitih.
1. samalan/ pu winadaprih, prih dana wipulan/ masa,
tama san/ çara riɳ gatya, tyaga riɳ rasa sanmata.
2. yaça saɳ winadanunsi, sinuɳ dana wisançaya,
yan aweh magawe tibra, brati wega maweh naya.
3. mataruɳ tuhu wanyapraɳ, praɳnya wahhu turuɳ tama,
masa lingara çunya prih, prihnya çura galiɳ sama.
1. yan bwat para kawi maparab/ winadan atapa brata krta juga rin-gep,
maitryasih in alulut upeksa riɳ huwus awarsih ariris in ulah,
tyage sukha wibhawa yatan katemwa sakahananika nukhani saphala,
tatan hunina mihat i solahiɳ para winada cinala ri ni dalm.
1. Thus is His order (of life): enjoying pleasure in the Royal compound
attaining all desires of the heart,
not selfish at all, not forgetting the care for the welfare of others (especially) for the weal of the realm.
Young to be sure now, (and moreover) burdened is He, but then being Sugata (Buddha) in the body, he is rich in wisdom.
On account of wisdom's paramount power is (to be considered) pure His killing of the rascality of miscreants.
2. Not ending is His manfulness, on the other hand His magnificence
reaches the heavens.
Verily he is the Illustrious Girinatha (Shiwa) incarnate, who used a birth in Him (in order) to work for the world's welfare.
It is clear one meets with disasters (if) opposing any of His orders, (if) erring in the set task.
Expunged are the stains, exactly, (as soon as) are seen and also spoken to (by the King) those (who) always (regularly) enter into the Presence.
3. Such is the cause that the Prince's excellence is renowned, praised
in the three worlds.
All people, middle, excellent, low, equally are uttering songs of praise.
Only this is their prayer: hereafter lasting with the life of a mountain may He be, the shelter of all the world,
that he verily may imitate the great age of the Lords Sun and Moon, shining over the earth-circle.
1. All honoured scholars in other countries make verses in praise of
the Illustrious Prince.
The Illustrious Buddhaditya, the honoured bhiksu (Buddhistic monk), His work is a bhogawali (panegyric) of shlokas (Sanskrit verses) with great variety.
In Jambudwipa (India) now is His place, named Kancipuri (Conjeveram), Sadwihara.
And the honoured wipra (brahmin) named the Illustrious Mutali Saherdaya brings praise in shlokas (Sanskrit verses), pure.
2. Not to mention the honoured scholars of Jawa-land, all there are
of the honoured ones, in the books of learning clever and most
equally they discuss making shlokas (Sanskrit verses). Then there are wawacans (narrative poems), Their places now, for making descriptions.
The first (subject) that has its place in the prashastis (charters) is the Prince's praise, the work of the honoured sudharmopapattis (assessors in charge of eminent ecclesiastical domains).
The honoured ones who know how to sing, songs are made by Them, making laudatory poems, spread generally in the Royal compound in the Interior.
1. The mind of the honoured one by parab (call-name) Prapanca was
carried away, seeing the other poet-masters in the Royal compound,
to take part in describing the Prince's glory. Not by far his making of verses is generally spread in the durbar.
Only praise at the Feet of the Lord Girinatha (Shiwa) is the use of it; that it may be taken delight in!
For nothing else is his prayer, (only) for the good of the world, in the first place for the Prince's stability in the realm.
2. In Shaka mountains-elephants-sun (1287 = 1365 A.D.) in the
Ashwayuj-month (September-October) at an auspicious time by full moon,
then was the conclusion of the rakawi (honoured poet)'s making a description of the Prince's worldconquering rule in the realm.
How many districts were noted! The purpose thereof is that, put into a book, it would have the name: Desha-Warnana (Description of the Country).
It is hoped that it may be a reviver of the Prince's delight (in the poet), that he may remember him who for a long time was bringing veneration in poetical form.
3. Without fruit now has been this long time of at times composing
kakawins (poems in Indian metres), having for result (only) words
on the writing-board.
The first of them was: Shaka-years (Chronicles), the second: Lambang (Allusions), at the completing of that: Parwa Sagara (Ocean of Tales).
Such now was the fourth: Bhisma-Sharana (Bhisma-protection), the last of them: Suqata-Parwa-Warnana (Description of Buddha Tales).
Lambang (Allusions) and Shaka-Kala (Chronicles) are [those that are] reverted to. The way with them is: to add to them, they are not yet finished.
4. His purpose in doing so is: that there may be increase in the celebrating
of our lord in poetry. Yet he has not deeply penetrated into poetic art.
How great is the (poet's) submissiveness and Protector-love! These are the causes that he feels constrained to join the honoured praisers of his lord.
Shlokas (Sanskrit verses) and kakawins (poems in Indian metres), kidungs (Javanese poetry) are (all) in praise of our lord, with as principal Desha-Warnana (Description of the Country, i.e. the Nagara-Kertagama).
His (the poet's) stake only is now: shame. No doubt he becomes an object of ridicule. What is there to be done about it? One has to put up with it.
1. The aspiration of a person always disliked by the noble ladies, awkward,
of the country.
sullen, without enough cheerfulness, chilly, deficient in agreeable speech,
is: sincerity, faithfulness, virtue only. Love is gone, that is disregarded.
What is that? What is the purpose of that knowledge of Smara (Cupid)'s precepts? It is of no use.
2. For that reason he abstained from sensual pleasure, he was not
closely bound up with activities.
Blind, deaf, not noting beauty; that he was disliked by the maidens was disregarded.
The wise words of the great munis (sages) only were what was treasured in his heart.
All the time he was practising the kriyadwaya (two religious observances). Therefore now he has preferred to leave (the Court).
3. That undertaking is not different from (the resolution of) people
going to exercise asceticism in a mountain-forest, pushing their
way (into it).
He built a country house, a pahoman (fire offering place), retired, with pleasure attending to the tuturs (religious books).
Komalas (Mallotus philippinensis, Monkey face tree) form its yard, on the other hand asana (Pterocarpus indica) is the plantation, high.
Kamalasana, such is the name. Already a long time it has been attractive (to him).
1. Prapanca (passion): divided as to fellows. Fault-finding: sayings
of the ceced-bird.
Perplexity: the cheek is separated from rest. Insolence: suddenly all kinds of merrymaking.
2. The order of the past is the order that should be followed, not
correct is not to follow the tuturs (religious books).
Conscientiously mind the fables, the order of existence; to be kept down is passion, unceasingly arising.
1. With a blemish pu (Sir) Winada is striving, striving after gifts
extensive, eventually gold.
Penetrating is sangsara (distress) into the course of life, renunciation as to sensuality is delight.
2. The renown of the honoured Winada is: aspiration, to be given
gifts without anxiety.
If one gives, it causes intensity of emotion; keeping vows strenuously gives (good) guidance.
3. Fighting, verily brave he is in the struggle: his struggle just now
has not yet come to an end.
How could he desist, devoid of striving; his striving is to be a hero, the first of his equals.
1. As to the common kawi (poet) by parab (call-name) Winada, observing
tapa (asceticism) and brata (religious vows), kerta (good
conduct) only is kept in mind.
Friendly, he loves who are devoted to him, he is indifferent to those who are tired of him, and he turns away from action.
He renounces (mere) pleasure and luxury, in order that may be found all those things that give pleasure (by) being useful.
He does not mind, seeing that the conduct of that commoner Winada is blamed in the Interior.
first draft, not proofread /